T38n1779_維摩經略疏垂裕記
大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
No. 1779 [cf. Nos. 475, 1777, 1778]
維摩經略疏垂裕記序
吾祖智者著疏申經其文彌廣。而荊溪撰記解疏其文彌略者何(疏三十四卷記三卷)蓋於疏文有意乎刪削故。不暇詳悉也。自時。厥後略疏成而盛行於代。後世童蒙執記尋疏。而文義回互難以措懷。又其間所談理事記有不釋者。往往聞其率情謬說多矣。至若依正相在之義心外無境之談布在斯文。明猶指掌。而翻謂無情無成佛義。其謬一也。通相三觀既昧階位莫定其人。其謬二也。三種羯磨不本律部。妄為之說。其謬三也。周時佛興星隕如雨。大師正指佛生二莊之世。而競以昭王二十四年解之。其謬四也。其間方伯連師之名講武治兵之說罔測所自。故多穿鑿。其謬五也。略數之凡五不韙。且古人有言曰。子既生不免水火母之罪也。成童不就師傳父之罪也。就師學問無方心志不通師之罪也。以吾志圖訓誘安得不辭而辟之引而伸之。晦者使之明窒者使之通。俾吾智者荊溪之道昭昭然若仰天庭而睹白日。且不為昏情所隱也屬講訓多故。莫諧執筆。大中祥符八年青龍在乙卯。秋九月自錢唐泛舟西邁訪故人奉蟾于吳興武康之龍山蘭若。得上方而
【現代漢語翻譯】 現代漢語譯本
大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
No. 1779 [cf. Nos. 475, 1777, 1778]
維摩經略疏垂裕記序
我的祖師智者大師撰寫疏文來闡釋經典，他的文章非常廣博。而荊溪大師撰寫記來解釋疏文，他的文章卻非常簡略，這是為什麼呢？（疏文有三十四卷，記有三卷）大概是因為在疏文中，智者大師有意進行刪減，所以沒有詳細地敘述。自從那時起，略疏得以完成並在世間盛行。後世的學童拿著記來尋找疏文，但是文句和意義相互交錯，難以理解。而且其中所談論的理和事，記中沒有解釋的，往往聽到人們隨意地謬誤解說，這樣的情況很多啊。至於說到依報和正報相互依存的意義，心外無境的談論，都明白地寫在這篇文章中，明明白白就像指著手掌一樣。但是人們卻反而說無情的事物沒有成佛的意義，這是第一個錯誤。通相、三觀既然不明白，階位也就無法確定，這是第二個錯誤。三種羯磨（Karma，業）不以律部為根本，妄加解說，這是第三個錯誤。周朝時佛陀出世，星辰隕落如雨一般，智者大師明確地指出佛陀出生在二莊的時代，但是人們卻用昭王二十四年去解釋，這是第四個錯誤。其中方伯、連師的名稱，講武、治兵的說法，沒有人能夠測知它們的來源，所以大多是穿鑿附會，這是第五個錯誤。簡略地數了一下，大概有五個不對的地方。而且古人有句話說：『孩子既然生下來，就免不了有水火之災，這是母親的罪過。孩子長大成人了，卻不去拜師求學，這是父親的罪過。即使拜師求學了，但是學習沒有方法，心志不通達，這是老師的罪過。』因為我立志要訓導和誘掖後學，怎麼能夠不加以辨析，從而加以闡發呢？使那些昏昧的人變得明白，使那些閉塞的人變得通達，使我的智者大師和荊溪大師的學說，能夠明明白白地像仰望天空就能看到白日一樣。而且不被昏昧的情識所掩蓋。恰逢講習訓導的事情很多，沒有時間執筆寫作。大中祥符八年，歲在乙卯的秋天九月，我從錢塘乘船向西出發，去拜訪老朋友奉蟾，在吳興武康的龍山蘭若，得到了上方的...
【English Translation】 English version
T38 No. 1779 Abridged Commentary with Supplementary Notes on the Vimalakirti Sutra
No. 1779 [cf. Nos. 475, 1777, 1778]
Preface to the Abridged Commentary with Supplementary Notes on the Vimalakirti Sutra
My ancestor, the Great Master Zhiyi (智者大師), composed commentaries to elucidate the scriptures, and his writings were very extensive. However, the Master Jingxi (荊溪大師) wrote notes to explain the commentaries, and his writings were very concise. Why is this so? (The commentaries have thirty-four volumes, and the notes have three volumes.) It is probably because in the commentaries, the Great Master Zhiyi intentionally made deletions, so he did not describe them in detail. Since then, the abridged commentary was completed and became prevalent in the world. Later generations of students used the notes to find the commentaries, but the sentences and meanings were intertwined, making them difficult to understand. Moreover, regarding the principles and matters discussed therein, the notes did not explain them, and people often heard erroneous explanations at will. There were many such situations. As for the meaning of the interdependence of the dependent reward (依報) and the proper reward (正報), and the discussion of 'no realm outside the mind,' they are clearly written in this article, as clear as pointing to the palm of one's hand. However, people instead say that inanimate things have no meaning of attaining Buddhahood, which is the first mistake. Since the comprehensive characteristics (通相), the three contemplations (三觀) are not understood, the stages cannot be determined, which is the second mistake. The three kinds of Karma (羯磨) are not based on the Vinaya (律部), and are falsely explained, which is the third mistake. When the Buddha appeared in the Zhou Dynasty, stars fell like rain. The Great Master Zhiyi clearly pointed out that the Buddha was born in the era of the Two Villages (二莊), but people used the twenty-fourth year of King Zhao (昭王) to explain it, which is the fourth mistake. Among them, the names of Fangbo (方伯) and Lianshi (連師), and the sayings of military exercises (講武) and governing the army (治兵), no one can fathom their origins, so they are mostly far-fetched, which is the fifth mistake. Briefly counting, there are probably five incorrect points. Moreover, the ancients had a saying: 'Since the child is born, he cannot avoid the disasters of water and fire, which is the mother's fault. When the child grows up, but does not seek to learn from a teacher, it is the father's fault. Even if he seeks to learn from a teacher, but the learning has no method, and the mind is not clear, it is the teacher's fault.' Because I am determined to train and guide later learners, how can I not analyze and elaborate on them? To make those who are ignorant become clear, to make those who are blocked become open, so that the doctrines of my Great Master Zhiyi and Master Jingxi can be as clear as looking up at the sky and seeing the white sun. And not be obscured by the dark emotions. It happened that there were many things to lecture and train, and there was no time to write. In the eighth year of Dazhong Xiangfu (大中祥符), in the autumn of the year of Yimao (乙卯), in September, I set sail west from Qiantang (錢塘) to visit my old friend Fengchan (奉蟾), at the Longshan Lanruo (龍山蘭若) in Wukang (武康), Wuxing (吳興), and obtained the upper...
居焉。其堂閣蹇產林泉岑寂。左顧疊嶂接法瑤之小山(高僧法瑤宋元嘉中尚書沈演之請住武康小山寺撰述涅槃等疏)下瞰平波浸防風之故邑(地有封禺二山。昔吳王夫差問仲尼。防風何守。曰[泳-永+壬]芒氏之君守封禺山者)既饒勝概且遠囂俗。香火有暇宜事筆削。乃尋繹略疏別為解釋。其荊溪舊記或與略疏符合者則隨段引用。又有道暹法師者。乃荊溪之門人。亦嘗撰記雖解義無取而援據。或當今擇善而從之例皆標指名目。貴分今古彼類康成之注傳盡與服虔。此非郭象之竊名不言向秀。於十月十二日染翰十二月十三日絕筆。凡為十卷。號垂裕記。蓋垂優裕之道以示子孫俾無曏者之五謬耳。若呈諸達人則吾豈敢。或曰。明敏之徒尋荊溪記自得微旨。豈待子之詳載然後離謬乎。則子之功無所施也。對曰。夫警昏睡也輕者則怡聲重者則大呼。及其覺之一也。噫荊溪既怡聲於前。今吾也大呼於後。及其擊蒙發覆自見其異不異也。
維摩經略疏垂裕記卷第一
錢唐沙門釋智圓述
釋維摩疏分二。初序二。初梁肅為序。二荊溪自序。初文二。初序題。
維摩經略疏序 維摩者具云維摩羅詰。此云凈名。凈即真身。名即應身。真即所證之理。應即所現之身。經者訓法訓常。法則群機所軌。常則百王不易
【現代漢語翻譯】 現代漢語譯本： 他居住在那裡。寺院的殿堂樓閣高低不平，林木泉石幽深寂靜。向左看，重重疊疊的山峰連線著法瑤（高僧法瑤，宋元嘉年間尚書沈演之請他住在武康小山寺，撰寫《涅槃經》等疏）的小山，向下俯瞰，平緩的波濤浸潤著防風氏的故地（這地方有封禺二山。過去吳王夫差問仲尼，防風氏守護什麼？仲尼回答說：『[泳-永+壬]芒氏的君主守護封禺山』）。這裡既有優美的景色，又遠離喧囂的世俗。寺院的香火有空閑，適宜從事著述。於是我尋繹並簡略地疏解，另外加以解釋。其中荊溪的舊記，如果與略疏相符合的，就隨著段落引用。還有道暹法師，是荊溪的門人，也曾經撰寫過記錄，雖然解釋義理沒有什麼可取之處，但引用的依據，或者當今選擇好的加以採納的例子，都標明名稱。重視區分今古，就像康成註釋經傳全部採用服虔的說法一樣。這並非像郭象竊取別人的名義，不說是向秀的著作。我在十月十二日開始寫作，十二月十三日完成。總共寫了十卷，名為《垂裕記》。大概是垂示優裕的道理，用來告誡子孫，使他們沒有以往的五種謬誤。如果呈給通達的人，那我怎麼敢呢。有人說，聰明敏銳的人尋找荊溪的記錄，自然能夠得到精微的旨意，難道要等待你詳細記載之後才能遠離謬誤嗎？那麼你的功勞就沒有地方施展了。回答說，警醒昏睡的人，輕微的就用溫和的聲音，嚴重的就大聲呼喊。等到他醒悟，都是一樣的。唉！荊溪已經在前面用溫和的聲音提醒過了，現在我是在後面大聲呼喊。等到他開啓蒙昧，揭示覆蓋，自然會看到其中的相同與不同。
《維摩經略疏垂裕記》卷第一
錢塘沙門釋智圓 述
解釋《維摩經疏》，分為兩部分。起初是序言，分為兩部分。起初是梁肅的序言，二是荊溪自己的序言。起初的文字分為兩部分。起初是序題。
《維摩經略疏序》 維摩（Vimalakirti）者，具足的說法是維摩羅詰（Vimalakirti）。這裡翻譯為凈名。凈，就是真身。名，就是應身。真，就是所證的理。應，就是所現的身。《經》的含義是法則和常道。法則，是各種機緣所遵循的。常道，是歷代君王都不會改變的。
【English Translation】 English version: He resided there. The halls and pavilions of the monastery were uneven, and the forests, springs, and rocks were deep and tranquil. Looking to the left, the overlapping peaks connected to the small mountain of Fa Yao (the eminent monk Fa Yao, whom Shen Yanzhi, the Shangshu during the Song Yuanjia period, invited to reside at Xiaoshan Temple in Wukang to compile commentaries on the Nirvana Sutra, etc.). Looking down, the gentle waves lapped against the old territory of Fangfeng (this place has two mountains, Feng and Yu. In the past, King Fucha of Wu asked Zhongni, 'What does Fangfeng guard?' Zhongni replied, 'The ruler of [泳-永+壬]mang guards Mount Fengyu'). It was not only rich in scenic beauty but also far from the noisy secular world. With leisure from the monastery's incense offerings, it was suitable to engage in writing. Therefore, I explored and briefly commented, adding explanations separately. Among the old records of Jingxi, if they matched the brief commentary, they were quoted along with the paragraphs. There was also Dharma Master Daoqian, a disciple of Jingxi, who had also written records. Although his explanations of the principles were not commendable, the cited evidence, or examples of selecting the good from the present, were all marked with names. Importance was attached to distinguishing between the past and present, just as Kangcheng's commentaries on the classics entirely adopted Fu Qian's interpretations. This was not like Guo Xiang, who stole others' names and did not mention Xiang Xiu's works. I began writing on the twelfth day of the tenth month and finished on the thirteenth day of the twelfth month. In total, I wrote ten volumes, named 'Chu Yu Ji' (Record of Leaving Abundance). It roughly demonstrates the way of leaving abundance to instruct descendants, so that they would not have the five past errors. If presented to enlightened people, how would I dare? Someone said, 'Intelligent and perceptive people seeking Jingxi's records can naturally obtain subtle meanings. Is it necessary to wait for your detailed record before being able to avoid errors? Then your merit has no place to be applied.' I replied, 'To awaken those who are drowsy, a gentle voice is used for the slightly drowsy, and a loud shout is used for the severely drowsy. When they awaken, it is all the same. Alas! Jingxi has already reminded them with a gentle voice in the front, and now I am shouting loudly in the back. When they open up their ignorance and reveal what is covered, they will naturally see the similarities and differences.'
Volume 1 of the 'Commentary on the Vimalakirti Sutra, Record of Leaving Abundance'
Written by Shramana Zhizhiyuan of Qiantang
Explaining the commentary on the Vimalakirti Sutra is divided into two parts. Initially, there is the preface, divided into two parts. Initially, there is Liang Su's preface, and secondly, Jingxi's own preface. The initial text is divided into two parts. Initially, there is the preface title.
'Preface to the Commentary on the Vimalakirti Sutra' Vimalakirti (Vimalakirti), the full name is Vimalakirti (Vimalakirti). Here it is translated as 'Pure Name'. 'Pure' is the true body. 'Name' is the manifested body. 'True' is the principle that is realized. 'Manifested' is the body that is manifested. The meaning of 'Sutra' is law and constancy. Law is what all opportunities follow. Constancy is what emperors of all ages will not change.
。此詮凈名闡化。故曰維摩經也。略疏者對廣得名也。蓋翦其繁蕪撮其機要。故稱略疏。序者敘也。敘述荊溪刪略之由及聖師立教之旨。故云序也。然此六字之題能所四重。初維摩是所詮。經是能詮。此指凈名。二上皆所解。疏是能解。此語智者。三疏是所略。略即能略。此屬荊溪。四上皆所序。序即能序。此在梁肅既攬所詮為經別名。故亦攬所解為疏別目。復以所略從能略受稱。委分雖爾統而括之則上之五字即序之別名。簡異他序。序之一字即通名也。次述者號。
門人翰林學士守右補闕梁肅述 門人者弟子之稱。既受道于荊溪。故為荊溪撰序而自稱曰門人也。翰林者漢制尚書郎主作文章。起早更直於建禮門內臺。給青縑白綾被或錦被惟帳氈褥。通中秋太官供食。蓋與今翰林之制略同而所掌非輕也。翰林體要云。唐朝修梁陳故事。有中書舍人六員專掌制詰。雖曰禁省猶非密切。故溫大雅魏徴李百藥岑文字褚遂良許敬宗上官儀時召草制未有名號。干封已后始曰北門學士。劉懿之劉祎之周思茂元萬頃范履冰為之。則天朝蘇味道韋承慶。后改為翰林待詔。張說陸堅張九齡徐安貞相繼為之。又改為翰林供奉。開元二十六年劉謙光張垍為學士。始別建學士院。凡學士無定員皆以他官充。下從校書郎上至諸曹尚書皆得為之
【現代漢語翻譯】 現代漢語譯本： 這部《維摩經略疏》闡釋了《凈名經》的教義，因此被稱為《維摩經》。之所以稱為『略疏』，是相對於廣疏而言的。它刪減了繁瑣之處，摘取了精要之處，所以稱為『略疏』。『序』是敘述的意思，敘述了荊溪尊者刪略的原因以及聖師立教的宗旨，所以說是『序』。然而，這六個字的題目包含了能詮和所詮四重含義。首先，『維摩』是所詮的內容，『經』是能詮的載體，這裡指的是《凈名經》。其次，以上兩者都是所解釋的對象，『疏』是能解釋的主體，這裡指的是智者大師。第三，『疏』是所刪略的對象，『略』是能刪略的主體，這指的是荊溪尊者。第四，以上所有都是所敘述的內容，『序』是能敘述的主體，這指的是梁肅。既然總攬了所詮的內容作為經的別名，也就總攬了所解釋的內容作為疏的別目。又以所刪略的對象從能刪略的主體接受名稱。雖然委曲地劃分是這樣，但統合起來說，上面的五個字就是『序』的別名，用來區別于其他的序。『序』這一個字就是通名。 接下來是著述者的名號。 門人翰林學士守右補闕梁肅 述：『門人』是弟子的稱呼。因為梁肅在荊溪尊者處接受教誨，所以為荊溪尊者撰寫序言，並自稱為『門人』。『翰林』是漢代的制度，尚書郎主要負責撰寫文章，很早就要到建禮門內的臺省當值。朝廷會提供青縑白綾被或錦被，以及帳篷氈褥。中秋節時，太官會供應食物。這與現在的翰林制度大致相同，但所掌管的事務並非輕鬆。『翰林體要』中說，唐朝沿用了梁陳的舊制，設有中書舍人六員，專門掌管制誥。雖然說是在禁省之內，但還不夠密切。所以溫大雅、魏徵、李百藥、岑文字、褚遂良、許敬宗、上官儀等人有時會被召來草擬詔書，但當時還沒有『北門學士』的稱號。干封年間之後，劉懿之、劉祎之、周思茂、元萬頃、范履冰等人擔任此職。武則天時期，蘇味道、韋承慶擔任此職。後來改為翰林待詔，張說、陸堅、張九齡、徐安貞相繼擔任此職。又改為翰林供奉。開元二十六年，劉謙光、張垍擔任學士。開始另設學士院。凡是學士沒有固定的員額，都由其他官職兼任。下至校書郎，上至諸曹尚書，都可以擔任此職。
【English Translation】 English version: This 『Vimalakirti Sutra, Brief Commentary』 (維摩經略疏) elucidates the teachings of the 『Vimalakirti Sutra』 (淨名經), hence it is called the 『Vimalakirti Sutra』. It is called 『Brief Commentary』 (略疏) because it is in contrast to the extensive commentary. It reduces the verbose and extracts the essentials, therefore it is called 『Brief Commentary』. 『Preface』 (序) means to narrate, narrating the reasons for Venerable Jingxi's (荊溪) abridgment and the purpose of the Holy Teacher's establishment of the teachings, hence it is called 『Preface』. However, these six characters of the title contain four levels of the capable and the object. First, 『Vimalakirti』 (維摩) is the object being taught (所詮), 『Sutra』 (經) is the vehicle capable of teaching (能詮), referring to the 『Vimalakirti Sutra』 (淨名經). Second, both of the above are the objects being explained (所解), 『Commentary』 (疏) is the subject capable of explaining (能解), referring to Master Zhiyi (智者). Third, 『Commentary』 (疏) is the object being abridged (所略), 『Brief』 (略) is the subject capable of abridging (能略), referring to Venerable Jingxi (荊溪). Fourth, all of the above are the objects being prefaced (所序), 『Preface』 (序) is the subject capable of prefacing (能序), referring to Liang Su (梁肅). Since it encompasses the object being taught as another name for the Sutra, it also encompasses the object being explained as another title for the Commentary. Furthermore, the object being abridged receives its name from the subject capable of abridging. Although the detailed divisions are like this, when unified, the above five characters are another name for 『Preface』, used to distinguish it from other prefaces. The single character 『Preface』 (序) is the common name. Next is the title of the author. Written by Disciple, Academician of the Hanlin Academy, Defender of the Right, and Remonstrance Official, Liang Su (門人翰林學士守右補闕梁肅 述): 『Disciple』 (門人) is the term for a student. Because Liang Su (梁肅) received teachings from Venerable Jingxi (荊溪), he wrote the preface for Venerable Jingxi (荊溪) and referred to himself as 『Disciple』. 『Hanlin』 (翰林) was a system in the Han dynasty where the Secretariat Drafters (尚書郎) were mainly responsible for writing articles, arriving early and working shifts at the Terrace within the Jianli Gate (建禮門內臺). The court would provide blue silk blankets or brocade blankets, as well as tents and felt mats. During the Mid-Autumn Festival, the Taiguan (太官) would provide food. This is roughly the same as the current Hanlin system, but the matters in charge were not light. 『Essentials of the Hanlin』 (翰林體要) says that the Tang dynasty followed the old system of the Liang and Chen dynasties, with six members of the Secretariat Drafting Office (中書舍人) specifically in charge of imperial edicts. Although it was said to be within the forbidden province, it was still not close enough. Therefore, Wen Daya (溫大雅), Wei Zheng (魏徵), Li Baiyao (李百藥), Cen Wenben (岑文字), Chu Suiliang (褚遂良), Xu Jingzong (許敬宗), and Shangguan Yi (上官儀) were sometimes summoned to draft edicts, but at that time there was no title of 『Academician of the Northern Gate』 (北門學士). After the Ganfeng (干封) era, Liu Yizhi (劉懿之), Liu Yizhi (劉祎之), Zhou Simao (周思茂), Yuan Wanqing (元萬頃), and Fan Libing (范履冰) held this position. During the reign of Empress Wu Zetian (武則天), Su Weidao (蘇味道) and Wei Chengqing (韋承慶) held this position. Later, it was changed to Hanlin Attendant (翰林待詔), with Zhang Yue (張說), Lu Jian (陸堅), Zhang Jiuling (張九齡), and Xu Anzhen (徐安貞) successively holding this position. It was again changed to Hanlin Provisioner (翰林供奉). In the twenty-sixth year of the Kaiyuan (開元) era, Liu Qianguang (劉謙光) and Zhang Ji (張垍) served as academicians. The Academy of Academicians (學士院) was established separately. All academicians did not have a fixed number of members and were concurrently held by other official positions. From the Proofreader (校書郎) to the Ministers of Various Ministries (諸曹尚書), all could serve in this position.
。既入與班行絕跡。不拘李司不繫常參。守官三年為滿歲。補闕者掌供奉諷諫。詩云袞職有闕維仲山甫補之。皇朝易名司諫也。言守右補闕者階高官卑曰行。階卑官高曰守。階官齊品則不言行守。今是略銜故無階。梁肅字敬之過舊園。賦序云。餘年八歲當上元辛丑。盜入洛陽三河間大塗炭。因竄身東下旅于吳越。轉徙[魚*艮]厄之中者垂二十年。上嗣位歲應詔詣京師。明年夏除東宮校書郎。運歷云。唐德宗貞元六年庚午歲。梁肅為補闕。崔恭梁君集序云。公早從釋氏。義理生知結意為文志在於此。言談語笑常所切劘心在一乘。故敘釋氏最為精博。蓋釋氏之鼓吹諸佛之影響。朝庭尚德故以公為太子侍讀。國尚實錄故以公為史館。修撰發詰令敷王猷。故以公為翰林學士。三職齊著則公之處朝庭不為不達矣。年過四十士林歸崇比。夫顏子黃叔徒不為不壽矣。李翱感知己賦序云。貞元九年翱始就州府之貢與人事。其九月執文章一通謁干右補闕安定梁君。當是時梁君之譽塞滿天下。囑辭求進之士奉文章造梁君之門。蓋無虛日。梁君知人之過也。亦既相見遂于翱有相知之道焉。謂翱得古文之遺風期翱名之不朽于無窮。許翱以拂拭吹噓。初謂其面進也亦未幸甚。十一月梁君遘疾而歿。漸游于朋友公卿間往往皆曰。吾既藉子姓名于補
【現代漢語翻譯】 現代漢語譯本：已經進入官班行列就斷絕了塵世的軌跡，不拘泥於李司（指李司寇，一種官職）的俗務，也不受常參（指每日朝參）的束縛。擔任守官三年就算期滿。補闕（官名）的職責是掌管供奉和諷諫。正如《詩經》所說：『君王的職責有缺失，由仲山甫來彌補。』在皇朝，這個官職改名為司諫。人們常說，擔任守右補闕的人，如果階位高而官職低，就稱為『行』；如果階位低而官職高，就稱為『守』。如果階位和官職品級相同，就不說『行』或『守』。現在這是個簡略的頭銜，所以沒有階位。梁肅，字敬之，路過舊園時，寫了一篇序說：『我八歲時，正值上元辛丑年，盜賊侵入洛陽和三河一帶，百姓遭受大災難。因此我逃到東邊，寄居在吳越一帶。在困頓和艱難中輾轉了將近二十年。皇上繼位那年，我應詔前往京師。第二年夏天，被任命為東宮校書郎。』《運歷》記載：唐德宗貞元六年庚午年，梁肅擔任補闕。崔恭和梁君集的序中說：『梁肅先生早年就跟隨佛教，天生就懂得佛教的義理，並將自己的思想融入文章中，他的志向就在於此。他的言談和笑語常常與佛教相關，他的心始終專注於一乘（佛教的一種教義）。因此，他對佛教的敘述最為精深廣博。』大概是因為他是佛教的倡導者，是諸佛的代言人。朝廷崇尚德行，所以讓他擔任太子侍讀；國家重視真實記錄，所以讓他進入史館擔任修撰；發佈命令，宣揚王道，所以讓他擔任翰林學士。這三個職位同時加於他身上，可見他在朝廷中並非不顯達。他年過四十，士林都歸附和崇敬他，就像顏回和黃叔度一樣，不能說是不長壽啊。李翱在《感知己賦序》中說：『貞元九年，我開始參加州府的貢舉，並參與人事活動。那年九月，我拿著一篇文章去拜見右補闕安定梁君。當時，梁君的聲譽響徹天下。那些想通過文章求取功名的人，都拿著文章去拜訪梁君，幾乎沒有空閑的日子。梁君很善於識別人才。我們相見后，他就把我當作知己，認為我繼承了古文的遺風，並期望我的名字能夠流傳千古。他答應幫助我，提拔我。起初我以為他會當面推薦我，但沒想到事情會這麼順利。十一月，梁君因病去世。我漸漸地在朋友和公卿之間遊走，他們常常說：我已經藉助您的姓名在補闕那裡...
【English Translation】 English version: Having entered the ranks of officials, he severed ties with the mundane world, not bound by the affairs of Li Si (referring to Li Sikou, a type of official position), nor constrained by regular court attendance. Serving as a 'shouguan' (an official title) for three years was considered a full term. The duty of a 'buque' (an official title) was to manage offerings and offer remonstrations. As the 'Book of Poetry' says: 'If the king's duties are deficient, Zhong Shanfu will make up for them.' In the imperial court, this position was renamed 'sijian'. People often say that for someone serving as 'you buque' (right buque), if their rank is high but their official position is low, it's called 'xing'; if their rank is low but their official position is high, it's called 'shou'. If the rank and official position are of the same grade, then 'xing' or 'shou' are not mentioned. Now this is a simplified title, so there is no rank. Liang Su, courtesy name Jingzhi, passed by his old garden and wrote a preface saying: 'When I was eight years old, it was the Shangyuan Xinchou year, and bandits invaded Luoyang and the Sanhe area, causing great suffering to the people. Therefore, I fled east and lived in the Wu and Yue areas. I wandered in hardship and difficulty for nearly twenty years. In the year the emperor ascended the throne, I was summoned to the capital. The following summer, I was appointed as a proofreader in the Eastern Palace.' The 'Yunli' records: In the sixth year of Zhenyuan of the Tang Dezong era, the Gengwu year, Liang Su served as 'buque'. Cui Gong and Liang Junji's preface says: 'Mr. Liang Su followed Buddhism early on, innately understood the principles of Buddhism, and integrated his thoughts into his writings, his ambition lies in this. His words and laughter are often related to Buddhism, and his heart is always focused on the Ekayana (a Buddhist doctrine). Therefore, his narration of Buddhism is the most profound and extensive.' Probably because he is an advocate of Buddhism, a spokesperson for all Buddhas. The court values virtue, so he was appointed as a tutor to the crown prince; the country values truthful records, so he entered the history museum as a compiler; issuing orders and promoting the royal way, so he was appointed as a Hanlin academician. These three positions were simultaneously added to him, showing that he was not obscure in the court. He was over forty years old, and the scholars all followed and respected him, just like Yan Hui and Huang Shudu, it cannot be said that he was not long-lived. Li Ao said in the 'Preface to the Feeling of Knowing Oneself': 'In the ninth year of Zhenyuan, I began to participate in the tribute examinations of the state and county, and participate in personnel activities. In September of that year, I took an article to visit You Buque An Ding Liang Jun. At that time, Mr. Liang's reputation resounded throughout the world. Those who wanted to seek fame through articles all took articles to visit Mr. Liang, there were almost no free days. Mr. Liang was very good at recognizing talents. After we met, he treated me as a confidant, believing that I inherited the legacy of ancient prose, and hoped that my name would be passed down through the ages. He promised to help me and promote me. At first, I thought he would recommend me in person, but I didn't expect things to go so smoothly. In November, Mr. Liang died of illness. I gradually wandered among friends and ministers, and they often said: I have already borrowed your name at Buque's place...'
闕梁君也。以是知。梁君是貞元九年十一月卒也。皇朝高僧傳曰。荊溪門下朝達雖多得其道者唯梁肅學士。詩云。維鵲有巢維鳩居之。梁君深入佛之理窟之謂歟。嘗刪定止觀以為六卷。撰統例一冊以系其後。猶正輔嗣注易之有略例也。當撰此序時梁君居越。三序文二。初略。序綱宗二。初明智者傳業二。初明三事相因。
聖非道不生。道非教不明。教非人不行。是三者相依而住 白虎通曰。聖人者何。聖者通也道也聲也。道無所不通明無所不照。聞聲知情故曰聖人。今言聖者證也。斷惑證理故曰聖也。道即理也。由證理而成聖故所以如來成道于寂場也。道非教不明者理雖無言因言悟理。所以凈名垂教於毗耶也。教非人不行者教垂來世非夫四依無以流行。所以智者造疏於天臺也。是三者者謂理教人也。謂悟理則成聖。由教而悟理。傳教必在人。三事相因故曰相依而住。二別示人能傳道二。初凈名垂教。
道有大小權實。故凈名以在家成化 至道唯一。隨機有差。故理有真中之別。藏通之機見但空權理。別圓之機見中道實理。小即藏理。大收三教。既根緣不一悟道不純。所以凈名現居士身。嘆三教大。折三藏小。褒圓實。彈偏權。意令恥小慕大從權入實耳。二智者傳業二。初造疏申經。
人有聖賢淺深
【現代漢語翻譯】 現代漢語譯本： 闕梁君（Que Liangjun，人名）。由此可知，梁君卒于貞元九年十一月。《皇朝高僧傳》記載，荊溪（Jingxi，指湛然）門下弟子眾多，但真正得其道者唯有梁肅學士。正如詩中所說：『維鵲有巢，維鳩居之』，梁君深入佛理之精髓，大概就是如此吧。他曾刪定《止觀》為六卷，撰寫《統例》一冊附於其後，猶如正輔嗣（Zheng Fusi，即王弼）註解《易經》時所作的《略例》。撰寫此序時，梁君居住在越州。三篇序文，此為第二篇。序綱宗二，此為第一篇。明智者傳業二，此為第一篇。明三事相因。
聖人非道不能產生，道非教化不能彰明，教化非人不能推行。這三者相互依存。 《白虎通》中說：『聖人是什麼？聖人就是通達、道、聲。』道無所不通，光明無所不照，聞聲知情，所以稱為聖人。現在所說的聖人，是指證悟。斷除迷惑，證得真理，所以稱為聖人。道即是理。由證悟真理而成聖，所以如來在寂場成道。道非教不明，真理雖然無言，但通過言教才能領悟真理。所以維摩詰（Vimalakirti）在毗耶離（Vaisali）垂示教化。教非人不行，教法流傳於後世，若非具備四依（four supports）之人，就無法流行。所以智者大師（Zhiyi）在天臺山（Tiantai Mountain）撰寫疏釋。這三者指的是理、教、人。領悟真理則成聖，通過教化而悟理，傳教必須依靠人。三事相互依存，所以說相互依住。二，分別顯示人能夠傳道。一，維摩詰垂示教化。
道有大小權實之分，所以維摩詰以在家身份成就教化。 至道是唯一的，但隨順根機而有差別。所以理有真、中之別。藏教（Tripitaka teaching）、通教（common teaching）的根機，只能見到但空的權巧之理。別教（distinct teaching）、圓教（perfect teaching）的根機，才能見到中道的真實之理。小指的是藏理，大則涵蓋三教。既然根器和因緣不同，悟道就不純粹。所以維摩詰示現居士之身，讚歎三教之大，貶低三藏之小，褒揚圓實之理，貶斥偏頗權巧之理，意在使人羞於小乘，仰慕大乘，從權巧之法進入真實之法。二，智者大師傳揚事業。一，造疏申明經義。
人有聖賢淺深之別
【English Translation】 English version: Que Liangjun (a personal name). From this, we know that Liangjun passed away in the eleventh month of the ninth year of the Zhenyuan era. The 'Biographies of Eminent Monks of the Imperial Dynasty' states that among the disciples of Jingxi (referring to Zhanran), although many attained his teachings, only the scholar Liang Su truly grasped his way. As the poem says, 'The magpie has its nest, but the cuckoo occupies it,' Liangjun's deep understanding of the essence of Buddhist principles is perhaps what is being referred to. He once revised the 'Mohe Zhiguan' into six volumes and wrote a 'General Outline' to append to it, much like Zheng Fusi (Wang Bi) wrote a 'Brief Explanation' when annotating the 'Book of Changes.' When writing this preface, Liangjun was residing in Yuezhou. Of the three prefaces, this is the second. Preface to the Outline of Principles, this is the first. Explaining Zhiyi's transmission of the Dharma, this is the first. Explaining the interdependence of the three matters.
Saints cannot arise without the Dao, the Dao cannot be clarified without teachings, and teachings cannot be practiced without people. These three are interdependent. The 'Baihutong' says: 'What is a saint? A saint is one who is thorough, the Dao, and sound.' The Dao is thorough in all things, and its light shines everywhere. Hearing a sound, one knows the situation, therefore they are called saints. The saints mentioned now refer to those who have attained realization. Cutting off delusion and realizing truth, therefore they are called saints. The Dao is the principle. One becomes a saint by realizing the principle, which is why the Tathagata attained enlightenment in the place of stillness. The Dao cannot be clarified without teachings; although the principle is without words, one can understand the principle through words. Therefore, Vimalakirti imparted teachings in Vaisali. Teachings cannot be practiced without people; if teachings are to be passed down to future generations, they cannot be spread without those who possess the four supports. Therefore, Zhiyi wrote commentaries on Mount Tiantai. These three refer to principle, teachings, and people. Realizing the principle leads to becoming a saint, understanding the principle through teachings, and transmitting the teachings must rely on people. The three matters are interdependent, so it is said that they are mutually dependent. Two, separately showing that people can transmit the Dao. One, Vimalakirti imparting teachings.
The Dao has distinctions of small and large, provisional and real, so Vimalakirti achieved transformation as a layman. The ultimate Dao is unique, but it varies according to the capacity of beings. Therefore, the principle has distinctions of true and middle. Those with the capacity for the Tripitaka teaching and the common teaching can only see the provisional principle of emptiness. Those with the capacity for the distinct teaching and the perfect teaching can see the real principle of the Middle Way. Small refers to the Tripitaka principle, and large encompasses the three teachings. Since the roots and conditions are different, enlightenment is not pure. Therefore, Vimalakirti manifested as a layman, praising the greatness of the three teachings, belittling the smallness of the Tripitaka, praising the perfect and real principle, and criticizing the biased and provisional principle, intending to make people ashamed of the small vehicle, admire the great vehicle, and enter the real from the provisional.
People have distinctions of sage, wise, shallow, and deep.
。故智者以初依啟法 人即四依。初依在賢位故淺。三依在聖位故深。四依俱能行教。今智者以初依在賢位。造疏通經開啟教法也。五品六根為初依。十住二依。十行十回向名三依。十地四依。皆言依者以內有道法可為人天依止也。二末代獲益。
然後因言遣言。即像忘象。俾後學得正真之路游道義之門 然佛會受道作在凈名。滅后受益功由智者。以此疏文申明經旨令人開解故也。文字解脫故曰因言遣言。觀身實相故曰即像忘象。言象語出周易。今以身說分之不以文害意也。周易略例曰。言者所以明象得像而忘言。像者所以存意得意而忘象。俾后等者俾使也。使末代後學尋疏義達經旨。得解說正真之路遊方等道義之門。易曰。成性存存道義之門。二顯荊溪祖述。
祖而述之存乎其人 祖法也。文選曰。祖構之土。注云。祖法也。其人指荊溪也。易曰。神而明之存乎其人。二廣敘由致二。初正敘由致二。初正敘荊溪祖述二。初明宗承得旨二。初略嘆。
天臺大比丘湛然公纂智者之法胤。探毗耶之妙賾。一貫文字之學。會歸解脫之淵 大比丘者大即褒美之辭。世有自稱大沙門者。豈唯自矜失禮。抑亦不學無知之過乎。纂集也。胤嗣也。探取也。賾深也。毗耶此云廣嚴。此經在廣嚴城說也。淵海也。文選
【現代漢語翻譯】 現代漢語譯本：因此，智者以最初的『依』（依靠，此處指五品弟子位）來開啟教法，因為人有四種『依』（四種依靠的層次）。最初的『依』在賢位，所以比較淺顯；后三種『依』在聖位，所以比較深奧。四種『依』都能實行教化。現在智者以最初的『依』在賢位，來造疏通解經典，開啟教法。五品位和六根清凈位是最初的『依』，十住位是第二種『依』，十行位和十回向位是第三種『依』，十地位是第四種『依』。都說『依』，是因為內心有道法可以作為人天的依靠。 第二，末代眾生獲得利益。
然後通過言語來捨棄言語，就像得到形象后忘掉形象一樣，使後來的學習者得到正真之路，游于道義之門。然而，佛陀在毗耶離（Vaisali）城說法，而《凈名經》的受道之作也在那裡。佛陀滅度后，眾生受益的功勞歸於智者大師。因為這部疏文申明了經文的宗旨，使人開悟理解。通過文字而解脫，所以說『因言遣言』。觀照身心的真實相狀，所以說『即像忘象』。『言象』語出《周易》。現在用自身來解說，而不是用文字來損害經義。《周易略例》說：『言語是用來闡明形象的，得到形象后就忘掉言語；形象是用來儲存意念的，得到意念后就忘掉形象。』『俾后』等，是『俾使』的意思。使末代後來的學習者，通過尋繹疏文的意義來通達經文的宗旨，得到解說的正真之路，游于方等（Vaipulya，大乘經典）道義之門。《易經》說：『成就本性，保持純真，是通往道義之門。』 第二，彰顯荊溪尊祖述作。
尊祖而述作，取決於其人。『祖』是傚法的意思。《文選》說：『祖構之土』，註釋說：『祖，是傚法的意思。』『其人』指荊溪（指唐代天臺宗僧人湛然）。《易經》說：『神奇而能明白事理，取決於其人。』 二、廣泛敘述緣由，分為兩部分。第一部分，正式敘述緣由，分為兩部分。第一部分，正式敘述荊溪尊祖述作，分為兩部分。第一部分，闡明宗承得其要旨，分為兩部分。第一部分，簡略讚歎。
天臺大比丘湛然公，繼承了智者大師的法脈，探究了毗耶（Vipula，廣博）經的精妙深奧之處，貫通了文字之學，匯歸於解脫的深淵。『大比丘』中的『大』是褒美之辭。世上有人自稱『大沙門』，這不僅是自我誇耀，失了禮儀，也是不學無知的過錯。『纂』是纂集的意思，『胤』是後嗣的意思，『探』是探取的意思，『賾』是深奧的意思。『毗耶』，這裡翻譯為『廣嚴』，這部經是在廣嚴城（Vaisali）說的。『淵』是深淵，大海的意思。《文選》
【English Translation】 English version: Therefore, the wise one initiates the teaching method with the initial 'reliance' (依, yi, dependence; here referring to the position of the Five Grades Disciples), because people have four types of 'reliance' (four levels of dependence). The initial 'reliance' is in the position of the worthy, so it is relatively shallow; the latter three 'reliances' are in the position of the sage, so they are more profound. All four 'reliances' can practice teaching. Now, the wise one uses the initial 'reliance' in the position of the worthy to create commentaries to elucidate the scriptures and initiate the teaching method. The positions of the Five Grades and the purification of the Six Roots are the initial 'reliance', the Ten Abodes position is the second 'reliance', the Ten Practices and Ten Dedications positions are the third 'reliance', and the Ten Grounds position is the fourth 'reliance'. All speak of 'reliance' because there is Dharma within the heart that can be relied upon by humans and devas. Second, sentient beings of the latter age obtain benefits.
Then, through words, one abandons words, just as one forgets the image after obtaining the image, enabling later learners to obtain the path of true righteousness and roam in the gate of morality. However, the Buddha preached in the city of Vaisali (毗耶離), and the work of receiving the Way in the Vimalakirti Sutra (凈名經) was also there. After the Buddha's Parinirvana, the merit of sentient beings benefiting is attributed to the Great Master Zhiyi (智者). Because this commentary clarifies the purpose of the scripture, enabling people to awaken and understand. Liberation through words, hence it is said 'abandon words through words'. Contemplating the true form of body and mind, hence it is said 'forget the image after obtaining the image'. 'Words and images' come from the Book of Changes (周易). Now, explain it with oneself, rather than harming the meaning of the scripture with words. The Brief Explanation of the Book of Changes says: 'Words are used to clarify images, and one forgets words after obtaining the image; images are used to preserve intentions, and one forgets images after obtaining the intention.' 'Bi Hou (俾后)' etc., means 'to enable'. Enable later learners of the latter age to understand the purpose of the scripture by studying the meaning of the commentary, obtain the path of true explanation, and roam in the gate of Vaipulya (方等, Mahayana scriptures) morality. The Book of Changes says: 'Achieving one's nature and maintaining purity is the gate to morality.' Second, manifesting Jingxi's (荊溪, referring to Zhanran, a Tang Dynasty Tiantai monk) honoring of the ancestors and writing.
Honoring the ancestors and writing depends on the person. 'Zu (祖)' means to emulate. The Literary Selections (文選) says: 'The soil of ancestral construction', the commentary says: 'Zu means to emulate.' 'The person' refers to Jingxi (referring to Zhanran, a Tang Dynasty Tiantai monk). The Book of Changes says: 'Being miraculous and able to understand things depends on the person.' Two, broadly narrating the causes and conditions, divided into two parts. The first part, formally narrating the causes and conditions, divided into two parts. The first part, formally narrating Jingxi's honoring of the ancestors and writing, divided into two parts. The first part, clarifying the lineage and obtaining its essence, divided into two parts. The first part, briefly praising.
The great Bhikkhu Zhanran (湛然) of Tiantai (天臺), inherited the Dharma lineage of the Great Master Zhiyi (智者), explored the subtle and profound aspects of the Vipula (毗耶, vast) Sutra, connected the learning of words, and converged into the abyss of liberation. 'Great Bhikkhu', the 'Great' is a term of praise. Some people in the world call themselves 'Great Shramana', which is not only self-praise and a loss of etiquette, but also a mistake of ignorance. 'Zuan (纂)' means compilation, 'Yin (胤)' means posterity, 'Tan (探)' means to explore, 'Ze (賾)' means profound. 'Vipula (毗耶)', here translated as 'Vast and Solemn', this sutra was spoken in the city of Vaisali (廣嚴城). 'Yuan (淵)' means abyss, the sea. The Literary Selections (文選)
曰。深乎重淵。注云。重淵海也。此由荊溪承天臺義門尋斯經旨趣故。能達文字之淺事即解脫之深理。二廣敘。
以為昔智者大師演是經也。備偏圓頓漸之義。盡方等生酥之體。其旨遠其道微。微言在茲。茲用不惑故常外闡其訓內澄其照。凡百學者望涯如歸 演是經也者即受隋煬皇帝所請撰疏也。備偏圓等者以經中彈偏訶漸四教並說故。生酥者涅槃經佛舉五味喻一代教法也。從牛出乳喻佛初說華嚴。從乳出酪喻鹿苑。從酪出生酥喻方等。從生酥出熟酥喻般若。從熟酥出醍醐喻法華涅槃。其旨下嘆疏文旨趣幽遠理道精微也。微言者謂疏是精微之言。現存於世故云在茲。茲此也。茲用不惑者用此微言內修觀法外訓來蒙。自行化他決無疑惑也。外闡其訓即講說化他。內澄其照即自修觀行心水澄清珠相則現。故云澄照。又照即明也。澄即靜也。凡百下明學者潔己而來歸於荊溪如歸己家。水際曰涯。二示刪略因依。
嘗謂門弟子曰。祖師所述其道甚著而嗜簡者。或病其繁。玩精者則遺其粗。吾欲因而就之以伸其教刪而裁之以存其要。何如。弟子比丘眾作禮以請。公於是削其凈辭合為十軸不失舊則。其義惟明。與前部偕行號為凈名略疏 其道甚著者疏解經題凡六卷。題曰玄。疏解經文凡二十八卷。題曰文。疏總三十四
【現代漢語翻譯】 現代漢語譯本： 他說：『多麼深奧啊，這重淵！』 註釋說：『重淵就是大海。』 這是因為荊溪（Jingxi，指唐代僧人湛然）繼承天臺宗義學，探尋這部經的旨趣的緣故。能夠通達文字的淺顯表層，就能理解解脫的深刻道理。這是第二部分，廣泛地敘述。 過去智者大師（Zhiyi，隋代天臺宗創始人）演說這部經時，具備了藏、通、別、圓、頓、漸的義理，窮盡了方等經如同生酥一般的體性。它的旨趣深遠，它的道理精微。精微的言論就在這裡。因為運用這些精微的言論不會迷惑，所以常常向外闡述它的教訓，向內澄澈它的觀照。所有學習的人都像望見岸邊一樣歸來。『演是經也』，就是接受隋煬皇帝的請求撰寫疏文。『備偏圓等者』，因為經中彈斥偏頗，訶責漸教，四教並說的緣故。『生酥者』，《涅槃經》（Nirvana Sutra）中，佛用五種滋味比喻一代的教法。從牛身上產出乳，比喻佛最初說《華嚴經》（Avatamsaka Sutra）。從乳中產出酪，比喻鹿苑（Mrigadava，佛陀初轉法輪之地）。從酪中產出生酥，比喻方等經。從生酥中產出熟酥，比喻般若經。從熟酥中產出醍醐，比喻《法華經》（Lotus Sutra）和《涅槃經》。『其旨下』，讚歎疏文的旨趣幽遠，理道精微。『微言者』，說疏文是精微的言論，現存於世，所以說『在茲』。『茲』就是『此』的意思。『茲用不惑者』，用這些精微的言論，對內修習觀法，對外訓導來學者，自己修行教化他人，決沒有疑惑。『外闡其訓』，就是講說教化他人。『內澄其照』，就是自己修習觀行，心水澄清，珠相就會顯現，所以說『澄照』。而且『照』就是『明』的意思，『澄』就是『靜』的意思。『凡百下』，說明學者潔身自好而來歸於荊溪，就像回到自己家一樣。水邊叫做『涯』。這是第二部分，說明刪略的因由。 曾經對門下弟子說：『祖師（Zhushi，通常指宗派的創始人或有重要貢獻的僧人）所著述的疏文，它的道理非常顯著，但是喜歡簡略的人，或許會嫌它繁瑣；玩味精微的人，就會遺漏它的粗略之處。我想要順著它來成就它，來伸張它的教義；刪減它來裁定它，來儲存它的要點。怎麼樣？』 弟子比丘眾行禮請求。於是，他削減了那些華麗的辭藻，合併爲十卷，沒有失去舊有的法則，它的義理更加明晰。與前部的疏文一同流傳，稱為《凈名略疏》（Vimalakirti Sutra Concise Commentary）。』 『其道甚著者』，疏解經題共六卷，題為《玄》（Xuan）。疏解經文共二十八卷，題為《文》（Wen）。疏文總共三十四卷。
【English Translation】 English version: He said, 'How profound, this deep abyss!' The commentary says, 'The deep abyss is the sea.' This is because Jingxi (referring to Zhanran, a Tang Dynasty monk) inherited the Tiantai school's doctrine, exploring the meaning of this sutra. Being able to understand the superficial layer of the words allows one to comprehend the profound principle of liberation. This is the second part, extensively narrating. In the past, when Master Zhiyi (founder of the Tiantai school in the Sui Dynasty) expounded this sutra, it possessed the meanings of the Tripitaka, Common, Distinct, Perfect, Sudden, and Gradual teachings, exhausting the nature of the Vaipulya Sutras like fresh ghee. Its purpose is far-reaching, its principles subtle. The subtle words are right here. Because using these subtle words does not cause confusion, it often outwardly elucidates its teachings and inwardly clarifies its contemplation. All learners return as if seeing the shore. 'Expounding this sutra' means accepting Emperor Yang of Sui's request to write a commentary. 'Possessing the Partial, Round, etc.' is because the sutra criticizes the partial and rebukes the gradual teachings, speaking of all four teachings. 'Fresh ghee' refers to the Nirvana Sutra, where the Buddha uses five flavors to metaphorize a lifetime of teachings. Milk from the cow is a metaphor for the Buddha initially speaking the Avatamsaka Sutra. Cheese from the milk is a metaphor for Mrigadava (the place where the Buddha first turned the wheel of Dharma). Fresh ghee from the cheese is a metaphor for the Vaipulya Sutras. Ripened ghee from the fresh ghee is a metaphor for the Prajna Sutras. Clarified butter from the ripened ghee is a metaphor for the Lotus Sutra and the Nirvana Sutra. 'Its purpose below' praises the commentary's profound purpose and subtle principles. 'Subtle words' means the commentary is a subtle expression, existing in the world, so it is said 'here.' 'Here' means 'this.' 'Using this without confusion' means using these subtle words to cultivate contemplation internally and instruct learners externally, cultivating oneself and teaching others without any doubt. 'Outwardly elucidating its teachings' means lecturing and teaching others. 'Inwardly clarifying its contemplation' means cultivating contemplation oneself, clarifying the mind-water, and the pearl-like appearance will manifest, so it is said 'clarifying contemplation.' Moreover, 'contemplation' means 'brightness,' and 'clarifying' means 'stillness.' 'All below' explains that learners purify themselves and return to Jingxi as if returning to their own home. The edge of the water is called 'shore.' This is the second part, explaining the reasons for the abridgment. He once said to his disciples, 'The commentary written by the Patriarch (usually referring to the founder of a sect or a monk with significant contributions), its principles are very clear, but those who like brevity may find it cumbersome; those who savor the subtle may miss its rough aspects. I want to follow it to complete it, to extend its teachings; to abridge it to determine it, to preserve its essentials. What do you think?' The disciples and monks bowed and requested. Therefore, he reduced those ornate words, combining them into ten volumes, without losing the old rules, and its meaning became clearer. Circulating together with the previous commentary, it is called the 'Vimalakirti Sutra Concise Commentary.' 'Its principles are very clear' means the commentary on the sutra title has six volumes, titled 'Xuan.' The commentary on the sutra text has twenty-eight volumes, titled 'Wen.' The commentary has a total of thirty-four volumes.
卷。故曰甚著。別本作甚大亦通。甚大語出周易。甚著語出文選。而嗜下出廣疏之過也。嗜貪也。簡略也。吾欲下明欲刪略。因而就之者。因舊疏而成文。以伸經教亦非別撰也。刪而裁之者。刪削裁翦繁亂之辭。以存其簡要之說也。故荊溪自序云。帶義必存言繁則翦。何如者舉其事以問其可不也。弟子下既愜眾情。故同致請。削其凈辭者。削有二義。一削去二削取。今謂。于廣疏中削取凈辭別為一部也。其文雖略義門不改。故云不失舊則。繁辭既刪精義益顯。故云其義惟明。與前下此明荊溪但削取凈辭不廢舊疏。新本對舊廣略之名。生矣意令好廣者則尋舊。好略者則從新。故與前部偕行各從所好。偕等也。二統明立教大旨二。初明隨機立教。
原夫聖人有以見生生根器之不齊也。故用四教五味經而緯之。有以見萬法弛張之不殊也。故用一道一乘會而成之 文中先明聖人觀機不等。聖人謂佛也。生生謂群生也。猶云人人也。然一切眾生無不本具一道平等無殊。但由熏習淺深故有權實利鈍之別。故曰不齊也。故用下明佛隨機故有一代教法也。初則四味調熟。終則法華會歸。四教至緯之明四味教也。五味豎論如經。四教橫辨如緯。所以華嚴二教。鹿苑但一。方等俱四。般若唯三。根器不齊。其實四味具舉云五。有以下
【現代漢語翻譯】 現代漢語譯本：所以說非常顯著。（另一種版本作『甚大』也說得通。『甚大』一詞出自《周易》，『甚著』一詞出自《文選》。）而『嗜』字以下，是廣疏的過失。『嗜』是貪多的意思，『簡略』是想要簡化。『吾欲』以下，說明想要刪略，因而順應它的人，是依據舊疏而成文，來闡發經教，也不是另外撰寫。『刪而裁之者』，是刪削裁剪繁雜混亂的言辭，來儲存其中簡要的說法。所以荊溪大師在自序中說：『帶有意義的必定儲存，言辭繁雜的就刪減。』『何如者』，是舉出這件事來詢問是否可行。『弟子下』，既然符合大眾的心意，所以一同懇請。『削其凈辭者』，『削』有兩種意思，一是削去，二是削取。現在說的是，從廣疏中削取精要的言辭，另外成為一部書。它的文字雖然簡略，但義理的門徑沒有改變，所以說『不失舊則』。繁雜的言辭既然刪去，精要的義理就更加顯明，所以說『其義惟明』。『與前下』，這裡說明荊溪大師只是削取精要的言辭，沒有廢棄舊疏。新本相對於舊廣本，就有了簡略的名稱。意思是讓喜歡廣博的人就尋舊本，喜歡簡略的人就依從新本。所以與前部一同流傳，各自依從自己的喜好。『偕』是等同的意思。第二，總括說明立教的大旨，分為兩點。第一，說明隨機施教。 當初聖人是因為看到眾生根器的不同，所以用四教五味來經緯交織地教化他們。因為看到萬法的鬆弛與緊張沒有差別，所以用一道一乘來會歸成就他們。文中先說明聖人觀察眾生的根機不同。聖人指的是佛。『生生』指的是眾生，就像說人人一樣。然而一切眾生沒有不本來就具備一道，平等沒有差別。只是由於熏習的深淺，所以有權實利鈍的區別，所以說『不齊也』。『故用下』，說明佛隨順眾生的根機，所以有一代教法。開始用四味來調熟眾生，最終用法華來會歸。四教像緯線一樣橫向地辨別，說明四味教。五味像經線一樣縱向地論述。所以華嚴有二教，鹿苑只有一教，方等具有四教，般若只有三教。根器不相同，其實四味都具備，說五味是概括的說法。『有以下』
【English Translation】 English version: Therefore, it is said to be very evident. (Another version says 'very large,' which also makes sense. 'Very large' comes from the 'Book of Changes,' and 'very evident' comes from the 'Literary Selections.') The part from 'addicted to' onwards is a fault of the extensive commentary. 'Addicted to' means greedy for more, 'simplified' means wanting to simplify. The part from 'I want' onwards explains the desire to abridge, and those who comply with it are composing based on the old commentary to elaborate on the teachings, not writing something new. 'Those who abridge and trim' are those who cut and trim the complex and chaotic words to preserve the essential points. Therefore, Great Master Jingxi said in his preface: 'What carries meaning must be preserved, and what is verbose must be cut.' 'What about' is raising this matter to ask if it is feasible. 'Disciples below' indicates that since it meets the wishes of the majority, they jointly request it. 'Those who extract the pure words' indicates that 'extract' has two meanings: one is to remove, and the other is to extract. It now refers to extracting the essential words from the extensive commentary to form another book. Although its text is concise, the gateways to the meaning have not changed, so it is said 'does not lose the old principles.' Since the verbose words have been removed, the essential meaning becomes clearer, so it is said 'its meaning is only clear.' 'With the previous below' explains that Great Master Jingxi only extracts the essential words and does not abandon the old commentary. The new version, in contrast to the old extensive version, has the name of being concise. The intention is to let those who like extensiveness seek the old version, and those who like conciseness follow the new version. Therefore, it circulates together with the previous part, each following their own preferences. 'Together' means equal. Second, to summarize the main purpose of establishing the teachings, divided into two points. First, to explain teaching according to the capacity of the audience. Initially, the Sage saw the differences in the faculties of sentient beings, so he used the Four Teachings and Five Flavors to weave and interweave them. Because he saw that the relaxation and tension of all dharmas were not different, he used the One Vehicle to converge and accomplish them. The text first explains that the Sage observes the different capacities of sentient beings. The Sage refers to the Buddha. 'Sentient beings' refers to all beings, just like saying everyone. However, all sentient beings inherently possess the One Vehicle, which is equal and without difference. It is only due to the depth of cultivation that there are differences in provisional and real, sharp and dull, so it is said 'not uniform.' 'Therefore, use below' explains that the Buddha follows the capacities of sentient beings, so there is a generation of teachings. Initially, the Four Flavors are used to ripen sentient beings, and finally, the Lotus Sutra is used to converge. The Four Teachings are like weft threads that horizontally distinguish, explaining the Four Flavor Teachings. The Five Flavors are like warp threads that vertically discuss. Therefore, the Avatamsaka has two teachings, the Deer Park only has one teaching, the Vaipulya has four teachings, and the Prajna only has three teachings. The capacities are not the same, but in fact, all Four Flavors are present, and saying Five Flavors is a general statement. 'With the following'
明法華教。弛張者弛之是反。禮記曰一張一弛文武之道。注曰以弓弩喻人也。弓弩久張則絕其力。久弛則失其體。今云弛張猶廢興。諸法生滅其性一如。故云不殊。但法華已前機器不齊未堪此說。機緣既熟偏小同歸。故云會而成之。二明立教之意二。初明古今兩殊。
然則聖人隨感以利見。故其教不得不差。賢哲因感以立誠。故其業不得不傳 佛以至德處果位。眾生宜睹故曰利見。易曰。飛龍在天利見大人。不得不差者既隨物機故有五時四教之別。賢哲謂智者也。因感以立誠者因其機感凈名之教。故修撰疏辭以伸其旨也。易曰。修辭立其誠所以居業也。不得不傳者以利及末代。故其疏義不得不傳授也。哲智也。二明赴機一揆。
觀其所感。則毗耶之與天臺杜口之與立言。雖階位不同廣略異宜。至於赴機施教其揆一也。凈名杜口于毗耶。智者立言于天臺。立言撰疏也。左傳穆叔曰。太上有立德。其次有立功。其次有立言。此之謂不朽。階位不同者凈名等覺聖人也。智者五品賢人也。廣略異宜者該乎二意。一以杜口為略。立言為廣。二以荊溪為略。智者為廣。皆赴機宜故有斯異。論其益物其實不殊。故結云至於赴機等也。揆度也二自謙述意二。初正謙述。
肅嘗受經于公門游道于義學。雖鉆仰莫至。而
【現代漢語翻譯】 現代漢語譯本：
闡明《法華經》的教義。『弛張』（放鬆和拉緊）中的『弛』是相反的意思。《禮記》說：『一張一弛，文武之道也。』鄭玄註釋說：『用弓弩來比喻人。弓弩長時間拉緊就會耗盡力量，長時間放鬆就會失去形態。』現在說『弛張』，就像是廢棄和興盛。諸法的生滅，其本性是一如的，所以說『不殊』（沒有差別）。只是在《法華經》之前，眾生的根器不齊，還不能接受這種說法。機緣成熟后，偏頗和狹小的教義都歸於統一，所以說『會而成之』（會歸而成就）。第二部分闡明立教的意義，分為兩點。第一點闡明古今的兩種不同。
因此，聖人隨著眾生的感應而施以利益，所以他的教化不得不有所差異。賢哲因為眾生的感應而樹立真誠，所以他的事業不得不傳承。佛以至高的德行處於果位，眾生應該瞻仰，所以說『利見』。《易經》說：『飛龍在天，利見大人。』『不得不差』（不得不有所差異）是因為隨著眾生的根器，所以有五時四教的區別。賢哲指的是智者。『因感以立誠』（因為感應而樹立真誠）是因為眾生的根器感應了《維摩詰經》的教義，所以修撰疏文來闡述它的宗旨。《易經》說：『修辭立其誠，所以居業也。』『不得不傳』（不得不傳承）是爲了利益後世，所以他的疏義不得不傳授。『哲』是智慧的意思。第二點闡明應機施教的一致性。
觀察他們所感應的對象，那麼維摩詰（Vimalakirti，一位在家菩薩）在毗耶離（Vaishali，古印度城市）的沉默不語，與智者大師在天臺山（Tiantai Mountain，中國佛教名山）的著書立說，雖然階位不同，廣略不同，但就應機施教而言，他們的準則是一樣的。維摩詰在毗耶離保持沉默，智者大師在天臺山著書立說。『立言』指的是撰寫疏文。《左傳·穆叔》說：『太上有立德，其次有立功，其次有立言，此之謂不朽。』『階位不同』指的是維摩詰是等覺聖人，智者大師是五品賢人。『廣略異宜』（廣略不同）包含兩層意思：一是維摩詰的沉默是略，智者大師的立說是廣；二是荊溪湛然（Jingxi Zhanran，唐代天臺宗僧人）的著述是略，智者大師的著述是廣。都是爲了適應眾生的根器，所以有這樣的差異。但就利益眾生而言，其實沒有差別，所以總結說『至於赴機』等等。『揆』是衡量的意思。第二部分是作者謙虛地陳述自己的意圖，分為兩點。第一點是正式的謙虛陳述。
我曾經在官府學習經書，在義學遊歷求道，雖然鉆研仰慕，但
【English Translation】 English version:
Expounding the doctrine of the Lotus Sutra. In 'loosening and tightening' (chizhang), 'loosening' (chi) is the opposite meaning. The Book of Rites says: 'Loosening and tightening, the way of King Wen and King Wu.' Zheng Xuan commented: 'Using bows and crossbows to metaphor people. If bows and crossbows are tightened for a long time, their strength will be exhausted; if they are loosened for a long time, they will lose their shape.' Now saying 'loosening and tightening' is like decline and prosperity. The arising and ceasing of all dharmas, their nature is the same, so it is said 'not different' (bushu). It's just that before the Lotus Sutra, the capacities of sentient beings were uneven, and they were not yet able to accept this teaching. When the conditions are ripe, the biased and small teachings all return to unity, so it is said 'converge and accomplish' (hui er cheng zhi). The second part explains the meaning of establishing the teaching, divided into two points. The first point explains the two differences between ancient and modern times.
Therefore, the sage responds to the feelings of sentient beings to bestow benefits, so his teachings must be different. The virtuous and wise establish sincerity because of the feelings of sentient beings, so their careers must be passed on. The Buddha is in the fruit position with supreme virtue, and sentient beings should look up to him, so it is said 'beneficial to see' (lijian). The Book of Changes says: 'Flying dragon in the sky, beneficial to see the great man.' 'Must be different' (bude bu cha) is because according to the capacities of sentient beings, there are differences in the Five Periods and Four Teachings. The virtuous and wise refer to the wise. 'Establishing sincerity because of the feelings' (yin gan yi licheng) is because the capacities of sentient beings respond to the teachings of the Vimalakirti Sutra, so they revise and write commentaries to elaborate its purpose. The Book of Changes says: 'Cultivating words and establishing sincerity, so as to reside in the career.' 'Must be passed on' (bude bu chuan) is to benefit future generations, so his commentaries must be passed on. 'Zhe' means wisdom. The second point explains the consistency of teaching according to the capacity.
Observing what they are responding to, then Vimalakirti's (Vimalakirti, a lay bodhisattva) silence in Vaishali (Vaishali, an ancient Indian city), and the Master Zhiyi's writing in Tiantai Mountain (Tiantai Mountain, a famous Buddhist mountain in China), although the ranks are different and the scope is different, as far as teaching according to the capacity is concerned, their principles are the same. Vimalakirti remained silent in Vaishali, and Master Zhiyi wrote books in Tiantai Mountain. 'Establishing words' refers to writing commentaries. Zuo Zhuan·Mu Shu said: 'The highest is to establish virtue, the second is to establish merit, and the third is to establish words. This is called immortality.' 'Different ranks' refers to Vimalakirti being a sage of equal enlightenment, and Master Zhiyi being a virtuous person of the fifth rank. 'Different in scope' (guang lve yi yi) includes two meanings: one is that Vimalakirti's silence is brief, and Master Zhiyi's writing is broad; the other is that Jingxi Zhanran's (Jingxi Zhanran, a Tiantai monk in the Tang Dynasty) writings are brief, and Master Zhiyi's writings are broad. All are to adapt to the capacities of sentient beings, so there are such differences. But as far as benefiting sentient beings is concerned, there is actually no difference, so it concludes 'as for going to the opportunity' and so on. 'Kui' means to measure. The second part is the author's humble statement of his intention, divided into two points. The first point is a formal humble statement.
I once studied scriptures in the government office and traveled and sought the Tao in the Yixue, although I studied and admired, but
嗟嘆不足。故序其述作之所以然著乎辭 受經公門者謂受經義于荊溪之門也。鉆仰莫至者論語顏淵嘆夫子曰。仰之彌高鉆之彌堅。故云莫至也。嗟嘆不足者毛詩序云。嗟嘆之不足故詠歌之。今梁君既受經得其旨趣。復睹荊溪刪略之文嗟嘆之不足。故撰序以敘其事著乎文辭也。二記歲時。
疏成之歲歲在甲辰。吾師自晉陵歸於佛隴之夏也 甲辰即唐代宗廣德二年也。晉陵縣名也。在常州。佛隴在天臺。神邕山記曰。從修禪寺南行二百步有盤石。平正猶如削成。古老相傳。佛嘗於此放光故名佛隴。其夏荊溪居修禪寺也。
二荊溪自序二。初題目此既自序。不應安著述人號。如孔安國傳尚書。杜元愷集解春秋。何晏集解論語。並自作敘引而皆不書其名。以荊溪之博識蓋取則於前修。所以古本皆無作者之號。今本或有者後人妄加也。二本文二。初造疏緣起。隋煬帝者隋凡三主。謂高祖文帝煬帝。恭帝后禪于唐。高祖皇考忠周柱國大將軍。封隋國公。文帝既受周禪。於是國號大隋。追尊皇考為武元皇帝。煬者謚號。謚法曰。逆天虐民曰煬。帝者白虎通曰。德合天地者稱帝。問隋煬帝陳後主皆師稟天臺。何皆無道失國耶。豈大師之累乎。答始善終兇以至失國。茍稟師訓行之靡替豈至是哉。故書曰。惟狂克唸作聖。惟聖
【現代漢語翻譯】 現代漢語譯本：感嘆還不足夠。所以敘述他寫作的原因，並將其表現在文辭中。『受經公門者』是指在荊溪（Jingxi，人名，指唐代天臺宗僧人湛然）門下接受經義。『鉆仰莫至者』，《論語·顏淵》中感嘆孔子說：『仰望他，越仰望越高；鉆研他，越鉆研越堅硬。』所以說無法達到。『嗟嘆不足者』，《毛詩序》說：『感嘆還不足夠，所以用歌詠來表達。』現在梁君（Liang Jun，指梁肅）既然接受了經義，領會了其中的旨趣，又看到荊溪刪略的文字，感嘆還不足夠，所以撰寫序言來敘述這件事，並將其表現在文辭中。二、記錄寫作的年份。
完成疏解的年份是甲辰年（Jia Chen，干支紀年法），我的老師（指湛然）從晉陵（Jinling，地名，今江蘇常州）回到佛隴（Fulong，地名，在浙江天臺山）的夏天。『甲辰』即唐代宗廣德二年。『晉陵』是縣名，在常州。『佛隴』在天臺。神邕山記（Shenyong Shan Ji）記載說：從修禪寺（Xiuchan Temple）向南走二百步有一塊盤石，平坦方正好像刀削而成。古老的傳說相傳，佛曾經在這裡放光，所以叫做佛隴。那年夏天荊溪住在修禪寺。
二、荊溪自序二。起初，題目既然是自序，就不應該安上著述人的名號。例如孔安國（Kong Anguo）傳《尚書》，杜元愷（Du Yuankai）集解《春秋》，何晏（He Yan）集解《論語》，都自己作序，但都不寫自己的名字。因為荊溪的博學多識，大概是傚法前人的做法。所以古本都沒有作者的名號，現在版本中有的，是後人妄自新增的。二、本文分二部分。首先是闡述寫作疏解的緣起。隋煬帝（Sui Yangdi，隋朝皇帝）隋朝總共有三位君主，即高祖文帝（Gaozu Wendi）、煬帝（Yangdi）、恭帝（Gongdi），恭帝后來禪位於唐朝。高祖的父親忠周柱國大將軍，被封為隋國公。文帝接受周朝的禪讓后，於是國號為大隋，追尊父親為武元皇帝。『煬』是謚號，謚法說：違背天道，殘暴百姓叫做煬。『帝』，《白虎通》說：德行符合天地的人稱為帝。問：隋煬帝、陳後主（Chen Houzhu）都師從天臺宗，為什麼都無道而導致國家滅亡呢？難道是天臺宗的罪過嗎？答：開始很好，最終卻很糟糕，以至於國家滅亡。如果秉承老師的教誨，堅持不懈地實行，怎麼會到這種地步呢？所以《尚書》說：只有狂妄的人能夠想到聖人的作為，只有聖人
【English Translation】 English version: Lamenting was not enough. Therefore, he prefaced the reasons for his writing and expressed them in his words. 'Those who received the sutras from the public gate' refers to receiving the meaning of the sutras from the school of Jingxi (Jingxi, a person's name, referring to the Tang Dynasty Tiantai Buddhist monk Zhanran). 'Drilling and looking up could not reach' The Analects Yan Yuan sighed Confucius said: 'The more I look up to him, the higher he is; the more I drill into him, the harder he is.' Therefore, it is said that it cannot be reached. 'Lamenting was not enough' The preface to the Book of Songs says: 'Lamenting is not enough, so sing it.' Now that Liang Jun (Liang Jun, referring to Liang Su) has received the sutras and understood their meaning, and has seen the deleted texts of Jingxi, lamenting is not enough. Therefore, he wrote a preface to narrate the matter and express it in words. Two, record the year.
The year of completion of the commentary was Jia Chen (Jia Chen, the sexagenary cycle), the summer when my teacher (referring to Zhanran) returned from Jinling (Jinling, a place name, now Changzhou, Jiangsu) to Fulong (Fulong, a place name, in Tiantai Mountain, Zhejiang). 'Jia Chen' is the second year of Guangde in the Tang Dynasty. 'Jinling' is the name of the county, in Changzhou. Shenyong Shan Ji records: Two hundred steps south from Xiuchan Temple there is a flat stone, as flat and square as if it were cut. According to ancient legends, the Buddha once emitted light here, so it is called Fulong. That summer, Jingxi lived in Xiuchan Temple.
Two, Jingxi's self-preface two. Initially, since the title is a self-preface, the name of the author should not be added. For example, Kong Anguo (Kong Anguo) transmitted the Book of Documents, Du Yuankai (Du Yuankai) collected and explained the Spring and Autumn Annals, and He Yan (He Yan) collected and explained the Analects. They all wrote their own prefaces, but they did not write their own names. Because of Jingxi's erudition, he probably followed the practices of his predecessors. Therefore, the ancient versions did not have the author's name, and those in the current versions were added by later generations. Two, the text is divided into two parts. The first is to explain the origin of writing the commentary. Emperor Yang of Sui (Sui Yangdi, Emperor of the Sui Dynasty) There were three emperors in the Sui Dynasty, namely Gaozu Wendi (Gaozu Wendi), Yangdi (Yangdi), and Gongdi (Gongdi). Gongdi later abdicated to the Tang Dynasty. Gaozu's father, the pillar country general Zhong Zhou, was named Duke of Sui. After Emperor Wen accepted the abdication of the Zhou Dynasty, the country was named Great Sui, and his father was posthumously honored as Emperor Wuyuan. 'Yang' is a posthumous title, and the posthumous law says: Going against the way of heaven and oppressing the people is called Yang. 'Emperor', Bai Hu Tong said: Those whose virtue is in harmony with heaven and earth are called emperor. Question: Emperor Yang of Sui and Chen Houzhu (Chen Houzhu) both followed the Tiantai sect, why did they all lose their countries due to their lack of morality? Is it the fault of the Tiantai sect? Answer: It started well, but ended badly, leading to the destruction of the country. If they had followed the teachings of the teacher and persevered in implementing them, how could they have reached this point? Therefore, the Book of Documents says: Only the arrogant can think of the actions of the saints, only the saints
罔唸作狂。故中人之性不可不慎。上智則不然也。故曰。有始有卒其唯聖人乎。故行之在彼。豈責其師。昔李斯學儒于茍子。元嵩學佛于亡名。李斯相秦而坑儒焚書。元嵩輔周而滅釋毀佛。豈歸罪於師耶。抑又聖如堯舜周公而。子有丹朱商均之不肖。弟有管叔蔡叔之不仁。豈堯舜周公教之不至耶。文中子曰。詩書盛而秦滅非仲尼之罪也。虛玄長而晉亂非老聃之罪也。齋戒修而梁國危非釋迦之罪也。以是明之隋煬之無道。後主之荒恣非智者之罪也。又菩薩住首楞嚴。或現無道。或現有道。現無道則為百王之殷鑑。俾遠其惡。現有道則為百王之師範俾遷其善。夫如是則隨機理應。豈言論之可及。煬帝諱廣。在位十一年。壽五十九歲。年號大業。敕文等者。敕者文心雕龍曰。漢初定儀則有四品。一曰策書。二曰制書。三曰詔書。四曰戒敕。敕戒州郡。詔誥百官。制施赦令。策封侯王策簡也。制裁也。詔誥也。敕正也。要言曰。敕者正也。謂王言發下正於群臣無敢違者。大抵詔制攸同。唐貞觀中始用黃紙寫敕制焉。至高宗上元二年詔曰。詔敕施行既為永式。比用白紙多有蟲蠹。今後尚書省頒下天下並宜用黃紙。國清寺名也。百錄者章安錄大師在日立制軌儀。帝王詔敕卿相書啟等。凡一百條整合五卷。因寺標名。故稱國清百錄。
抄造疏時煬帝猶是晉王。大師滅後方登大寶。今從后說故云煬帝及敕文也。漢制天子曰敕。皇后皇太子曰令。諸王曰教。侍者下給侍之人稱。侍者會大師入滅故但至佛道品。即開皇十七年也。別傳曰。煬帝對所遺凈名疏而愿言。昔親奉師顏未得咨決。今承遺旨何由可悟。愿冥慈訓尋文生解。夜乃感夢。群僧集閣。王自說義釋難如流。見先師飛空而來傾瀉七寶璨然閣內還卻飛去。因茲有悟。又別傳云。大師一生講說不著章疏。唯奉敕撰凈名疏至佛道品二十八卷。後分即不二門香積菩薩行阿閦佛國法供養囑累六品也。章安地名。諱灌頂。後學尊崇故指其所生之處以召之。然大師辨才云行。雨施能受能記唯章安一人。故諸部言教悉章安結集潤色也。二初文下刪略因依二。初後學嫌繁。緇素即僧俗也。西土僧服染衣。俗服白衣。故曰緇素。此方以六入為玄。七入為緇。緇實黑色。釋子所服壞色。非五方正色及間色。但壞色近緇色故謂緇衣。實非緇色。深見下茲疏所談三觀四教旨遠辭高。故非淺識之所好也。但云下雖皆傾慕咸病繁廣。二故輒下荊溪刪略三。初示筆削凡例。輒專也。疏是侍人錄成故云其錄而去取之者示其凡例也。帶義下初句是取。次句是去。使舊下示略疏之得也。既帶義存之則舊疏文體宛然無改也。先師即智者。
【現代漢語翻譯】 現代漢語譯本 抄寫疏文時，煬帝（隋煬帝，隋朝的第二位皇帝）當時還是晉王。智者大師圓寂后，他才登基成為皇帝。現在從後面的事情說起，所以說是煬帝以及他的敕文。按照漢朝的制度，皇帝的詔書稱為『敕』，皇后和皇太子的命令稱為『令』，諸王的命令稱為『教』。『侍者』指的是下面侍奉的人。因為侍者跟隨智者大師直到他圓寂，所以只記錄到《佛道品》。那是開皇十七年（公元597年）。 另一部傳記記載，煬帝面對智者大師遺留的《凈名疏》感慨地說：『過去親自侍奉老師，未能請教決疑，現在承接老師的遺旨，又如何能夠領悟？』希望大師在冥冥之中慈悲教誨，使我能通過研讀疏文而生出理解。當晚他夢見許多僧人聚集在高閣之中，晉王親自講解義理，釋疑解難，如流水般順暢。他看見先師（智者大師）從空中飛來，傾瀉七寶，光彩奪目，照亮整個閣樓，然後又飛走了。因此，晉王有所領悟。 還有一部傳記說，智者大師一生講經說法，不著書立說，只是奉皇帝的命令撰寫《凈名疏》，到《佛道品》為止，共二十八卷。後面的部分，即《不二門》、《香積菩薩》、《行阿閦佛國》、《法供養》、《囑累》這六品，是後來補上的。 章安（章安尊者）是地名。因為避諱灌頂（章安尊者的法號），後來的學人爲了表示尊敬，所以用他出生的地方來稱呼他。然而，智者大師的辯才如行雲流水，普降甘霖，能夠接受並記住的只有章安尊者一人。所以，各部的言教都是由章安尊者結集潤色的。 下面是刪略因緣的兩個原因。第一個原因是後來的學人嫌其繁瑣。『緇素』指的是僧人和俗人。在西土（印度），僧人穿染色的衣服，俗人穿白色的衣服，所以稱為『緇素』。在中國，以六入（六根）為『玄』，七入為『緇』。『緇』實際上是黑色。佛教弟子所穿的衣服是壞色，不是五方正色和間色，只是壞色接近緇色，所以稱為緇衣，實際上不是緇色。 『深見』以下說明這部疏文所談的三觀四教旨意深遠，文辭高妙，所以不是淺薄的人所能理解的。『但云』以下說明雖然大家都傾慕這部疏文，但都覺得它過於繁瑣。 第二個原因是荊溪尊者（湛然）刪略了疏文。首先是說明刪改的凡例。『輒』是專斷的意思。這部疏文是侍者記錄而成的，所以說『其錄』，而進行取捨的人，要說明他的凡例。『帶義』以下，第一句是取，第二句是舍。『使舊』以下，說明刪略疏文的得處。既然保留了義理，那麼舊疏的文體就宛然無改。『先師』指的是智者大師。
【English Translation】 English version When copying the commentary, Emperor Yang (Emperor Yang of Sui, the second emperor of the Sui Dynasty) was still the Prince of Jin. Only after the Great Master (referring to Zhiyi, the founder of the Tiantai school of Buddhism) passed away did he ascend the throne. Now, starting from the later events, it is said that Emperor Yang issued an imperial edict. According to the Han Dynasty system, the emperor's edict was called '敕' (chì, imperial edict), the empress and crown prince's orders were called '令' (lìng, command), and the princes' orders were called '教' (jiào, instruction). '侍者' (shì zhě, attendant) refers to the people serving below. Because the attendant followed the Great Master until his passing, only the 'Chapter on the Buddha Path' (佛道品, Fó Dào Pǐn) was recorded. That was the seventeenth year of the Kaihuang era (597 AD). Another biography records that Emperor Yang, facing the 'Commentary on the Vimalakirti Sutra' (凈名疏, Jìng Míng Shū) left by the Great Master, said with emotion: 'In the past, I personally served the teacher but was unable to seek clarification on my doubts. Now, receiving the teacher's posthumous instructions, how can I possibly understand them?' He hoped that the Great Master would compassionately teach him in the dark, so that he could gain understanding through studying the commentary. That night, he dreamed of many monks gathering in a high pavilion. The Prince of Jin personally explained the principles, resolving doubts and difficulties as smoothly as flowing water. He saw the former teacher (智者大師, Zhì Zhě Dàshī, Great Master Zhiyi) flying from the sky, pouring out seven treasures, dazzling and illuminating the entire pavilion, and then flying away again. Because of this, the Prince of Jin gained some understanding. Yet another biography says that the Great Master Zhiyi spent his life preaching and teaching, without writing books or treatises. He only wrote the 'Commentary on the Vimalakirti Sutra' (凈名疏, Jìng Míng Shū) up to the 'Chapter on the Buddha Path' (佛道品, Fó Dào Pǐn) at the emperor's command, totaling twenty-eight volumes. The later parts, namely the six chapters of 'The Gate of Non-Duality' (不二門, Bù Èr Mén), 'Akshobhya Buddha Land' (阿閦佛國, Āchù Fó Guó), 'Incense Accumulation Bodhisattva' (香積菩薩, Xiāng Jī Púsà), 'Offerings of the Dharma' (法供養, Fǎ Gòngyǎng), and 'Entrustment' (囑累, Zhǔlěi), were added later. Zhang'an (章安, Zhāng'ān) is a place name. Because of the taboo on using the name Guanding (灌頂, Guàndǐng, the Dharma name of Venerable Zhang'an), later scholars used his birthplace to refer to him out of respect. However, the Great Master Zhiyi's eloquence was like flowing clouds and rain, and only Venerable Zhang'an was able to receive and remember it. Therefore, all the teachings of the various sections were compiled and refined by Venerable Zhang'an. Below are two reasons for the deletion of the causes and conditions. The first reason is that later scholars found it too cumbersome. '緇素' (zī sù) refers to monks and laypeople. In the Western Lands (India), monks wear dyed clothes, and laypeople wear white clothes, so they are called '緇素' (zī sù). In China, the six entrances (六入, liù rù, six sense organs) are considered '玄' (xuán, profound), and the seven entrances are considered '緇' (zī, black). '緇' (zī) is actually black. The clothes worn by Buddhist disciples are impure colors, not the five primary colors or intermediate colors, but impure colors are close to black, so they are called black robes, but they are not actually black. The following '深見' (shēn jiàn, deep understanding) explains that the three contemplations and four teachings discussed in this commentary are profound in meaning and sublime in language, so they are not appreciated by shallow people. The following '但云' (dàn yún, but it is said) explains that although everyone admires this commentary, they all find it too cumbersome. The second reason is that Venerable Jingxi (荊溪, Jīngxī, referring to Zhanran 湛然) deleted the commentary. First, the examples of deletion and modification are explained. '輒' (zhé) means arbitrary. This commentary was recorded by the attendant, so it is said '其錄' (qí lù, its record), and those who make choices should explain their examples. Below '帶義' (dài yì, with meaning), the first sentence is to take, and the second sentence is to discard. Below '使舊' (shǐ jiù, to make old), the advantages of deleting the commentary are explained. Since the meaning is retained, the style of the old commentary remains unchanged. '先師' (xiān shī, former teacher) refers to the Great Master Zhiyi.
二然自下顯大師冥加。然即荊溪名諱也。古之高僧立言自敘多稱一字。如僧祐弘明序云祐以末學。涅槃緣起章安自敘雲頂滯疾預章。省視也。謂反視自己識闇才短雖欲刪略恐失大師元規。元本也。規謂規矩。孟子曰。大匠訓人必以規矩。嘗曾也。墳堂即大師塔所。梵云塔婆。此云方墳。檀弓曰古也墓而不墳今丘也。東西南北之人也不可以不識也。於是封之。崇四尺。今云墳堂者蓋於墳所建堂立像。即今天臺塔院也。別傳大師遺囑云。沒後安措所指之地。疊石周尸植松繞覆。建塔標前使見者發心。求徴者求索也。徴驗也。然徴通善惡。示留礙是惡徴。則知刪略不契師心。無留礙是善徴。則知刪略冥符先旨。尚書有休徴咎徴。孔傳曰。敘美惡行之驗。留礙謂病患等緣。二旬者十日曰旬。佛道斯終者於今略疏已及九卷。既無留礙知免幽訶速終佛道。豈非冥護。寧豈也。幽冥俱指大師所棲寂光之境也。問荊溪妙解精鑒。芟繁摭華克荷大法允屬我躬。何須求徴然後為準。答有二意。一者表非輕易用勵後昆。二者顯契師心以杜他謗。良以筆削在己當時淺識往往非之。古猶今也。文中子曰王子續六經。或者非之。薛收姚義以告子。子喟然嘆曰。使智者非耶。吾將飾。誠以請罪。愚者非耶吾獨其奈何。三儻裨下明謙己述意。初二句述意
。儻此略疏可裨補大師宗旨。則使後學明明易了無繁暗之弊也。文選曰。光光戎輅耀耀王涂。光謂光明也。彼注云光光武貌蓋誤也。但見爾雅云洸洸赳赳武也致此謬釋。後昆者尚書仲虺之誥曰。垂裕後昆。孔安國傳曰。垂優裕之道示後世。冀諸下謙己也冀望也。恕者聲類曰。以心度物曰恕。二疏文二。初題目二。初正標題目。疏者疏也決也。疏通經文抉擇佛旨故曰疏也。文心雕龍曰。疏者布也。佈置物端撮提近意故曰疏也。區別能所釋序題已明。問何故不題云略疏耶。答題下既云沙門某甲略。故題中無略字。厥或題為略疏。則題下但得書名而已。則更不合有刪略等字。如杜預注春秋傳。上既題云春秋經傳集解。故下但書杜氏二字。何晏注論語既但題云論語第一。故下書云何晏集解。今荊溪立題意與何晏同。二說略嘉號。初說人次略人。天臺即大師所居之山。陶隱居真誥曰。山高一萬八千丈。週迴八百里。山有八重。四面如一。當鬥牛之分上應臺星。故曰天臺也。智者二字即大師嘉號也。神邕天臺記曰。煬帝居蕃邸為晉王。開皇九年平陳已后請大師授菩薩戒。王既稟戒。乃依地持經號師為智者也。大師者溫故知新曰師。法言曰。師者人之模範也。孫卿子曰。師術有四。尊嚴而憚可以為師。耆芥而信可以為師。誦說不陵可
【現代漢語翻譯】 現代漢語譯本： 如果這份簡略的疏解能夠對大師的宗旨有所裨益，那麼就能使後來的學習者明白易懂，而沒有繁瑣晦澀的弊端。《文選》中說：『光光戎輅，耀耀王涂』，光的意思是光明。那裡的註釋說『光光』是武的樣子，大概是錯誤的。只是因為看到《爾雅》中說『洸洸赳赳，武也』，才導致了這種錯誤的解釋。『後昆』出自《尚書·仲虺之誥》：『垂裕後昆』。孔安國傳中說：『垂優裕之道示後世』，意思是將優裕的道傳示給後世。『冀諸下謙己也』，意思是希望大家謙虛。『恕』，《聲類》中說：『以心度物曰恕』。《二疏文二》，第一部分是題目，第二部分是疏解。疏，是疏通、決斷的意思。疏通經文，決斷佛的旨意，所以叫做『疏』。《文心雕龍》中說：『疏者，布也』，意思是佈置事物的端緒，撮取接近的意義，所以叫做『疏』。區別能詮和所詮，在序題中已經說明。問：為什麼不題為『略疏』呢？答：因為題目下面已經寫了『沙門某甲略』，所以在題目中就沒有『略』字。如果題目寫成『略疏』，那麼題目下面就只能寫作者的名字，而不能再有『刪略』等字。例如杜預註釋《春秋傳》，上面已經題為《春秋經傳集解》，所以下面只寫『杜氏』二字。何晏註釋《論語》，只是題為《論語第一》，所以下面寫『何晏集解』。現在荊溪立題的用意與何晏相同。第二部分是讚揚的稱號，首先是讚揚人，其次是略述人。天臺，就是大師所居住的山。陶隱居《真誥》中說：『山高一萬八千丈，週迴八百里。山有八重，四面如一。當鬥牛之分，上應臺星』，所以叫做天臺。『智者』二字，就是大師的嘉號。《神邕天臺記》中說：隋煬帝在做晉王的時候，開皇九年平定陳朝以後，請大師傳授菩薩戒。晉王接受戒律后，就依據《地持經》稱大師為智者。『大師』，是溫習舊的知識而又能有新的理解的人。《法言》中說：『師者，人之模範也』。荀子說：『為師的原則有四條：尊敬而令人畏懼，可以做老師；年長而誠信，可以做老師；誦讀講解而不輕慢，可以做老師；
【English Translation】 English version: If this brief commentary can benefit the master's teachings, it will enable later learners to understand easily without the drawbacks of being complicated and obscure. The 'Wen Xuan' says: 'Brightly shining are the war chariots, brilliantly illuminated is the royal road.' 'Guang' (光) means brightness. The annotation there says that 'guang guang' (光光) is the appearance of martial prowess, which is probably wrong. It is only because the 'Erya' says, 'Kuang kuang jiu jiu, martial also' (洸洸赳赳，武也), that this erroneous interpretation arose. 'Hou kun' (後昆, later generations) comes from the 'Shangshu Zhonghui's Announcement': 'Bestowing blessings on later generations' (垂裕後昆). Kong Anguo's commentary says: 'Bestowing the way of abundance to show to later generations' (垂優裕之道示後世), meaning to pass on the way of abundance to future generations. 'Ji zhu xia qian ji ye' (冀諸下謙己也) means hoping that everyone will be humble. 'Shu' (恕, forbearance), the 'Sheng Lei' says: 'Measuring things with the heart is called shu' (以心度物曰恕). 'Er Shu Wen Er' (二疏文二), the first part is the title, and the second part is the commentary. 'Shu' (疏) means to elucidate and decide. Elucidating the scriptures and deciding on the Buddha's intent, therefore it is called 'shu'. The 'Wenxin Diaolong' says: 'Shu is to arrange' (疏者，布也), meaning to arrange the ends of things and extract the closest meaning, therefore it is called 'shu'. Distinguishing the expresser and the expressed has already been explained in the preface. Question: Why is it not titled 'Brief Commentary' (略疏)? Answer: Because the title already says 'Shramana Moujia Briefly' (沙門某甲略) below, so there is no 'brief' (略) character in the title. If the title were written as 'Brief Commentary' (略疏), then only the author's name could be written below the title, and there could be no words such as 'deleted and abridged' (刪略). For example, Du Yu's commentary on the 'Spring and Autumn Annals', the title above is already 'Collected Explanations of the Spring and Autumn Annals and Commentary' (春秋經傳集解), so below it only says 'Du Shi' (杜氏). He Yan's commentary on the 'Analects' is only titled 'Analects First' (論語第一), so below it says 'He Yan's Collected Explanations' (何晏集解). Now, Jingxi's intention in establishing the title is the same as He Yan's. The second part is the laudatory title, first praising the person, then briefly describing the person. Tiantai (天臺, Mount Tiantai), is the mountain where the master lived. Tao Hongjing's 'Zhengao' says: 'The mountain is 18,000 zhang high, with a circumference of 800 li. The mountain has eight layers, and all four sides are the same. It corresponds to the division of Dou and Niu, and above it corresponds to the Tai star' (當鬥牛之分，上應臺星), therefore it is called Tiantai. The two characters 'Zhi Zhe' (智者, wise one) are the master's laudatory title. Shen Yong's 'Tiantai Ji' says: When Emperor Yang of Sui was the Prince of Jin, after pacifying the Chen dynasty in the ninth year of the Kaihuang era, he asked the master to transmit the Bodhisattva precepts. After the Prince received the precepts, he addressed the master as Zhi Zhe according to the 'Dizhi Jing'. 'Da Shi' (大師, great master) is one who reviews old knowledge and can have new understanding. The 'Fayan' says: 'A teacher is a model for people' (師者，人之模範也). Xunzi says: 'There are four principles for being a teacher: being respected and feared can be a teacher; being old and trustworthy can be a teacher; reciting and explaining without belittling can be a teacher;'
以為師。知微而論可以為師。大者蓋褒美之稱耳。說者文心雕龍曰。說者悅也。兌為口舌。故言資悅悅。次略者號。沙門此云勤息。謂勤行眾善止息諸惡故也。息界內惡者藏通沙門。次第息界內外惡者別教沙門。一心中遍息內外諸惡者圓融沙門。荊溪即其人也。諱湛然。姓戚氏。世居晉陵之荊溪。則常州人也。人尊其教因以荊溪為號。二十餘受經於左溪。以處士從道學者悅隨。天寶初年方登僧籍。時年三十七也。遂稟律于會稽曇一律師。始居吳群晉陵。中詣五臺。后居天臺。皆敷行止觀。天寶末大曆初詔書連徴並辭疾不就。以唐建中三年二月五日云滅于佛隴道場。春秋七十二。法臘三十四。平日輯纂教法明決前疑開發后滯。一家所傳咸祖述之。凡百餘卷盛行於世。故皇朝高僧傳云。詳其始天寶終建中。以自證之心說未聞之法。經不云乎。于少時間大作佛事。然師有焉。略者翦其繁辭存其要義也。二本文二。初開章。二隨釋五。初經度不盡二。初正明不盡二。初簡示秦譯五譯者。一後漢清信士嚴佛調譯一卷名古維摩經。二吳朝支謙譯兩卷名維摩詰說不思議法門經。三西晉竺法護翻一卷名維摩詰所說法門經。四西晉竺叔蘭翻三卷名毗摩羅詰經。五姚秦鳩摩羅什翻三卷即今所解本也。至唐朝玄奘三藏又翻六卷名佛說無垢稱經
。於今世則有六譯。智者在隋但見五譯。言譯者王制曰。五方之民言語不通嗜慾不同。達其志通其欲。東方曰寄。南方曰象。西方曰狄鞮。北方曰譯。鄭玄注曰。皆俗間之名依其事類耳。鞮之言知也。今冀部有言狄鞮者。今通西言。而云譯者蓋漢世多事北方。而譯官兼善西語。故摩騰始至而譯四十二章經焉。復加之以翻者大宋僧傳曰。如翻錦綺背面俱華但其華有左右耳。今釋什本者即前五譯中一也。梵云鳩摩羅什婆此翻童壽。本印度人。以姚秦弘始三年方入長安。敕八百沙門咨受什旨。秦主卑萬乘之心尊三寶之教。于草堂寺共三千僧手執舊經。而參定之皆洞深旨。什以弘始四年至十一年凡譯經九十八部。合四百二十一卷。僧睿僧肇道常等筆受。此經即弘始八年譯也。故僧肇注維摩經序云。大秦天王每尋玩茲典以為棲神之宅。而恨支竺所出理滯于文。常恐玄宗墜譯人。以弘始八年命大將軍常山公右將軍安成侯。與義學沙門千二百人于長安大寺。請羅什法師重譯正本。二尋經下簡示廣略二。初明梵本猶廣二。初總標徴起。二如命下引文正示。大師凡尋五處文義知西土梵本猶多。一弟子品。二菩薩品。三問疾品。四不二門品。五菩薩行阿閦佛二品。此之五文辭皆未盡。文中次第示之。如是五百者即弟子品命十人訖經家敘云。
【現代漢語翻譯】 現代漢語譯本： 如今這個時代有六種翻譯。智者在隋朝時只見到五種翻譯。說到『譯』，根據《王制》記載：『五方之民，言語不通，嗜慾不同，要傳達他們的意志，溝通他們的慾望。東方叫做『寄』，南方叫做『象』，西方叫做『狄鞮』，北方叫做『譯』。』鄭玄註釋說：『這些都是民間的俗稱，根據他們所從事的事情來分類。』『鞮』的意思是『知』。現在冀州一帶有人說『狄鞮』，指的是通曉西方語言的人。而稱之為『譯』，大概是因為漢朝時北方邊境事務較多，翻譯官員兼通西方語言。所以摩騰最初來到中國時翻譯了《四十二章經》。 後來又加上了『翻』這個詞。《大宋僧傳》中說：『就像翻轉錦綺，正反兩面都很華麗，只是花紋有左右之分罷了。』現在解釋鳩摩羅什的譯本，就是前面五種翻譯中的一種。梵語『鳩摩羅什婆』，翻譯成漢語是『童壽』。他是印度人，在姚秦弘始三年才來到長安。皇帝命令八百名僧人向鳩摩羅什請教。秦王放下萬乘之尊，尊崇三寶的教義，在草堂寺與三千僧人一起手持舊經，共同參訂，都深入理解了其中的含義。鳩摩羅什從弘始四年到十一年，總共翻譯了九十八部經，共四百二十一卷。僧睿、僧肇、道常等人負責筆錄。這部經就是在弘始八年翻譯的。所以僧肇在《維摩經序》中說：『大秦天王經常研讀這部經典，把它當作安身立命的居所。但遺憾的是，支謙和竺法護翻譯的經文，義理被文字所束縛，常常擔心深奧的宗旨被翻譯的人所歪曲。』因此在弘始八年，命令大將軍常山公、右將軍安成侯，與一千二百名精通義學的沙門在長安大寺，請鳩摩羅什法師重新翻譯正本。 下面分兩部分來探討經文的簡略和廣博。首先說明梵文原本更加廣博。分為兩個部分：首先總的標明並提出問題，然後根據皇帝的命令引用原文來正式說明。大師總共考察了五處經文的含義，得知西土的梵文原本內容更多。一是《弟子品》，二是《菩薩品》，三是《問疾品》，四是《不二門品》，五是《菩薩行阿閦佛二品》。這五處經文的辭句都沒有完全翻譯出來。在文中依次說明。『如是五百者』，指的是《弟子品》中命令十個人之後，經文的敘述說。
【English Translation】 English version: In the present age, there are six kinds of translations. The wise men in the Sui Dynasty only saw five kinds. Speaking of 'translation,' according to the 'Royal System': 'The people of the five regions have different languages and different desires. To convey their will and communicate their desires, the East is called 'Ji' (寄), the South is called 'Xiang' (象), the West is called 'Di Ti' (狄鞮), and the North is called 'Yi' (譯).' Zheng Xuan's commentary says: 'These are all common names among the people, classified according to the things they do.' 'Ti' means 'to know.' Now, in the Ji region, some people say 'Di Ti,' referring to those who are proficient in Western languages. And calling it 'Yi' is probably because there were many affairs in the northern border during the Han Dynasty, and the translation officials were also proficient in Western languages. Therefore, when Kasyapa Matanga first arrived in China, he translated the 'Sutra of Forty-Two Chapters'. Later, the word 'Fan' (翻) was added. The 'Song Biographies of Eminent Monks' says: 'It's like turning over brocade, both sides are gorgeous, but the patterns are left and right.' Now, explaining Kumarajiva's version is one of the previous five translations. The Sanskrit 'Kumarajiva' (鳩摩羅什婆) translates into Chinese as 'Tong Shou' (童壽). He was an Indian who came to Chang'an in the third year of Yao Qin Hongshi. The emperor ordered eight hundred monks to learn from Kumarajiva. The King of Qin put down his dignity and respected the teachings of the Three Jewels. At the Caotang Temple, he and three thousand monks held the old scriptures together and jointly revised them, all deeply understanding the meaning. From the fourth year of Hongshi to the eleventh year, Kumarajiva translated a total of ninety-eight scriptures, totaling four hundred and twenty-one volumes. Sengrui, Sengzhao, Daochang and others were responsible for recording. This scripture was translated in the eighth year of Hongshi. Therefore, Sengzhao said in the preface to the 'Vimalakirti Sutra': 'The Great Qin Heavenly King often studies this scripture, regarding it as a dwelling place for the spirit. But regrettably, the scriptures translated by Zhi Qian and Zhu Fahu are bound by the text, and he is always worried that the profound purpose will be distorted by the translator.' Therefore, in the eighth year of Hongshi, he ordered General Changshan, General Ancheng, and twelve hundred monks proficient in righteousness to invite Dharma Master Kumarajiva to re-translate the original text at the Great Temple in Chang'an. The following discusses the brevity and breadth of the scriptures in two parts. First, it is stated that the Sanskrit original is more extensive. Divided into two parts: first, generally mark and raise questions, and then formally explain according to the emperor's order to quote the original text. The master examined the meaning of the five scriptures in total, and learned that the Sanskrit original in the Western Land had more content. One is the 'Chapter on Disciples' (弟子品), the second is the 'Chapter on Bodhisattvas' (菩薩品), the third is the 'Chapter on Asking About Illness' (問疾品), the fourth is the 'Chapter on Entering the Doctrine of Non-Duality' (不二門品), and the fifth is the 'Chapter on the Practice of Bodhisattvas and Akshobhya Buddha' (菩薩行阿閦佛二品). The sentences in these five scriptures have not been completely translated. It is explained in the text in order. 'Thus five hundred' refers to the narrative of the scriptures after ordering ten people in the 'Chapter on Disciples'.
如是五百大弟子各各說其本緣。乃至八千者即菩薩品命四人訖經家敘。如是諸菩薩各各向佛說其本緣。問菩薩品末但云諸菩薩。何得云八千耶。答問疾品初經云。即時八千菩薩五百聲聞皆欲隨從。則知。菩薩品中命八千人也。不堪下五百八千既俱辭不堪。諒梵本各有其言。又文下問疾品也。慇勤無量者即文殊述佛旨也。經云世尊慇勤致問無量。兼八下即不二門品也。八千菩薩隨從入室說其所證。亦合盡陳經文但三十二人而已。此諸言談者謂若備書文殊無量之問。盡述八千不二法門者何只半卷也。爰至下即菩薩行阿閦佛二品也。爰曰也。語辭耳。詣庵羅園者即凈名掌擎大眾還庵羅園。對佛覆宗明佛國義也。尚書曰。對楊天子之休命。孔安國傳曰。對答也。答受美命而稱楊之。高論往復者往問也。復答也。豈容止有數紙者意謂。二品其文更廣。二示此土宜略。振旦者或真丹旃丹指難。皆梵音奢切也。若準華嚴翻為漢地。又婆沙中有二音。一云指那。此云文物國。即讚美此方是衣冠文物之地也。二云指難。此云邊鄙。即貶㭫此方非中國也。西域記翻摩訶支那為大漢國。或謂。日出東隅其色如丹。故云震旦。真丹者此皆訛說。刪彼下謂西來三藏皆刪取梵文要義翻傳此土。故雖五譯不同但至二三卷而已。采其綱格者弟子命十。菩
【現代漢語翻譯】 像這樣，五百大弟子各自述說他們的本生因緣。乃至八千位菩薩，在菩薩品結束時，經文敘述了四個人。像這樣，諸位菩薩各自向佛陀述說他們的本生因緣。問：菩薩品末尾只說『諸菩薩』，怎麼說是八千位呢？答：在問疾品開頭，經文說：『當時八千菩薩、五百聲聞都想隨從。』由此可知，菩薩品中提到了八千人。不堪下，五百和八千既然都辭謝不堪勝任，想必梵文字各有其說法。又，文下是指問疾品。『慇勤無量』是指文殊菩薩陳述佛陀的旨意。經文說：『世尊慇勤致問無量。』兼八下是指不二法門品。八千菩薩隨從進入室內，述說他們所證悟的境界，也應該全部陳述，但經文只記載了三十二人。『此諸言談』是指如果詳細記載文殊菩薩無量的提問，完整敘述八千菩薩的不二法門，哪裡只有半卷呢？『爰至下』是指菩薩行品和阿閦佛國品。『爰』是語氣詞。『詣庵羅園』是指維摩詰菩薩用手掌擎著大眾回到庵羅園，面對佛陀再次闡明佛國的意義。《尚書》說：『對揚天子之休命。』孔安國解釋說：『對答也。答受美命而稱揚之。』『高論往復』，『往』是提問，『復』是回答。『豈容止有數紙』，意思是說，這兩品的文義更加廣博，只是因為適應此土的情況而有所省略。『振旦』，或者寫作『真丹』、『旃丹』，都是梵語『支那』的音譯。如果按照《華嚴經》的翻譯，就是漢地。又，《婆沙論》中有兩種讀音，一種讀作『指那』，意思是『文物國』，即讚美此地是衣冠文物之地；另一種讀作『指難』，意思是『邊鄙』，即貶低此地不是中國。玄奘法師在《西域記》中將『摩訶支那』翻譯為『大漢國』。或者說，因為日出東方，其顏色如丹，所以叫做震旦。『真丹』這些都是訛傳。『刪彼下』是指西來的三藏法師都刪減選取梵文的要義翻譯到此土，所以即使有五種不同的翻譯，也只有兩三卷而已。『采其綱格』，弟子命十。
【English Translation】 Thus, each of the five hundred great disciples spoke of their original causes and conditions. As for the eight thousand Bodhisattvas, at the end of the Bodhisattva Chapter, the sutra narrates four of them. In this way, the Bodhisattvas each spoke to the Buddha about their original causes and conditions. Question: At the end of the Bodhisattva Chapter, it only says 'the Bodhisattvas,' how can it be said to be eight thousand? Answer: At the beginning of the Inquiry of Sickness Chapter, the sutra says, 'At that time, eight thousand Bodhisattvas and five hundred Sravakas all wished to follow.' From this, it is known that the Bodhisattva Chapter mentions eight thousand people. 'Unworthy below,' since both the five hundred and eight thousand declined, presumable the Sanskrit text each has its own wording. Also, 'text below' refers to the Inquiry of Sickness Chapter. 'Boundless diligence' refers to Manjushri Bodhisattva stating the Buddha's intention. The sutra says, 'The World-Honored One diligently inquired boundlessly.' 'Combining eight below' refers to the Entrance into the Doctrine of Non-Duality Chapter. The eight thousand Bodhisattvas followed and entered the room, speaking of the realms they had realized, which should also be fully stated, but the sutra only records thirty-two people. 'These discussions' means that if the countless questions of Manjushri Bodhisattva were recorded in detail, and the eight thousand Bodhisattvas' teachings on the Dharma of Non-Duality were fully narrated, it would be more than half a scroll. 'Arose to below' refers to the Chapters on the Bodhisattva's Conduct and the Buddha-land of Akshobhya. 'Arose' is a particle. 'Went to the Amra Garden' refers to Vimalakirti Bodhisattva holding the multitude in his palm and returning to the Amra Garden, facing the Buddha and again clarifying the meaning of the Buddha-land. The Book of Documents says, 'Responding to and extolling the excellent mandate of the Son of Heaven.' Kong Anguo explained, 'Responding and answering. Answering and receiving the excellent mandate and praising it.' 'Lofty discussions back and forth,' 'back' is questioning, 'forth' is answering. 'How could it only be a few pages,' meaning that the meaning of these two chapters is even more extensive, but it is abbreviated to suit the conditions of this land. 'Zhendan,' or written as 'Zhendan,' 'Zhendan,' are all transliterations of the Sanskrit word 'China.' If translated according to the Avatamsaka Sutra, it is the land of Han. Also, in the Vibhasa, there are two pronunciations, one is 'Zhi Na,' meaning 'Land of Culture,' which praises this place as a land of clothing and culture; the other is 'Zhi Nan,' meaning 'Borderland,' which demeans this place as not being China. Xuanzang translated 'Maha China' as 'Great Han Kingdom' in the Records of the Western Regions. Or it is said that because the sun rises in the east, its color is like cinnabar, so it is called Zhendan. 'Zhendan' these are all corruptions. 'Deleting below' refers to the Tripitaka masters who came from the West all deleting and selecting the essential meanings of the Sanskrit texts to translate into this land, so even though there are five different translations, there are only two or three scrolls. 'Selecting its outlines,' disciples ordered ten.
薩命四則綱格已。整其五百八千綱目之說。刪而弗傳。致問疾但云無量高論唯存數紙。斯皆采其綱格也。招提琰法師云。此經來不盡。西國有五百卷。凡十萬偈。二問此下對論釋妨二。初引論正問二。初引論立問。二答下據義釋妨二。初斥古顯今。二故論下引論示義。文中先引論。故華下今師示義也。論云不共二乘即同不入二乘手也。手以受物表信力故受法。二乘不聞從何起信。故云不入手耳。即是共說等者荊溪云。此明共部。非關共教。故此二共俱共二乘。般若方等俱有二乘名共部也。通名共教以三人同學故。二約名重徴二。初問意者華嚴題下無不思議號。今經題下顯有其名。何故反謂釋論所指不思議經非今經耶。二答二。初例同反質。更無別稱者何妨華嚴更有異名名不思議也。二然細下引論顯非。乃是華嚴至之事者晉譯華嚴第四十明。休舍優婆夷為善財說度眾生數。即同釋論所引不思議經說謳舍那等也。故知。論云不思議經定是華嚴。若引下論中凡引今經顯云毗摩羅詰所說經也。此由世人見此經一名不思議解脫。便謂是釋論所引不思議經。所執既非故此委破。二略分文二。初開章。二隨釋二。初明諸師解釋。什生謂羅什道生也。而肇下即僧肇注經釋一名不思議解脫也。開善寺名即智藏法師也。三證成者謂。掌擎大
【現代漢語翻譯】 薩命四則綱格已經確定。對於其中五百八千綱目的說法，已經刪減並且不再傳授。以至於問候疾病時，只說一些無關緊要的高論，僅存留幾張紙。這些都是採納其綱格的結果。招提寺的琰法師說，這部經書傳來的並不完整，在西國有五百卷，共有十萬偈。下面是第二個問題，關於對論釋妨的辯論。首先，引用論點提出問題，然後根據義理來解釋妨礙。首先，否定過去，彰顯現在；然後，引用論點來闡明義理。文中先引用論點，然後華下今師闡明義理。論中說，『不與二乘共通』，就等同於『不入二乘之手』。『手』用來接受事物，表示信力，所以用手來接受佛法。二乘之人沒有聽聞過佛法，又從何處生起信心呢？所以說『不入手耳』。『即是共說等者』，荊溪大師說，『這說明是共部，與共教無關。』所以這兩個『共』都是與二乘共通的。般若和方等都具有二乘之名，屬於共部。『通名共教』，是因為三乘之人共同學習佛法。其次，圍繞名稱再次提問，首先問的是，為什麼《華嚴經》的題目下沒有『不思議』的稱號，而這部經的題目下卻明顯有這個名稱，反而說釋論所指的『不思議經』不是現在的這部經呢？回答分為兩部分，首先，用相同的例子反駁質問，如果沒有其他的稱呼，又怎麼妨礙《華嚴經》有其他的名字叫做『不思議』呢？然後，引用論點來表明並非如此，『乃是華嚴至之事者』，晉譯《華嚴經》第四十卷中說明，休舍優婆夷為善財童子講述度化眾生的數量，這與釋論所引用的『不思議經』中講述謳舍那等內容相同。因此可知，論中說『不思議經』一定是《華嚴經》。『若引下論中凡引今經顯云毗摩羅詰（Vimalakirti）所說經也』，這是因為世人看到這部經有一個名字叫做『不思議解脫』，就認為這是釋論所引用的『不思議經』。因為所執著的並非如此，所以才詳細地破斥。其次，簡略地劃分文章，首先是開章，然後是隨文解釋。首先說明諸位法師的解釋，什生指的是羅什（Kumarajiva）和道生。而肇下指的是僧肇註解經書，解釋『不思議解脫』這個名稱。開善寺名指的是智藏法師。『三證成者謂』，指的是掌擎大。
【English Translation】 The four principles of Samatha have been established. The theories of its five hundred and eighty thousand categories have been abridged and are no longer transmitted. Consequently, when inquiring about illness, only trivial high-sounding arguments are offered, and only a few papers remain. These are all the results of adopting its principles. Dharma Master Yan of Zhaoti Temple said that this scripture was not fully transmitted; in the Western Regions, there were five hundred volumes, totaling one hundred thousand gathas. The following is the second question, concerning the debate on interpreting and refuting obstacles. First, the argument is cited to raise the question, and then the obstacles are explained based on the meaning. First, the past is negated to highlight the present; then, the argument is cited to clarify the meaning. The text first cites the argument, and then the present master clarifies the meaning. The argument states, 'Not shared with the Two Vehicles' is equivalent to 'Not entering the hands of the Two Vehicles.' 'Hand' is used to receive things, representing the power of faith, so the hand is used to receive the Dharma. How can those of the Two Vehicles, who have not heard the Dharma, generate faith? Therefore, it is said, 'Not entering the hands.' 'That is, those who share the teaching, etc.,' Master Jingxi said, 'This clarifies that it is the shared division, not related to the shared teaching.' Therefore, these two 'shared' are both shared with the Two Vehicles. The Prajna and Vaipulya both have the name of the Two Vehicles, belonging to the shared division. 'Commonly named shared teaching' is because the three vehicles study the Dharma together. Secondly, the name is questioned again. First, it is asked why the title of the Avatamsaka Sutra (Huayan Jing) does not have the title 'Inconceivable,' while the title of this sutra clearly has this name. Why is it said that the 'Inconceivable Sutra' referred to in the commentary is not the current sutra? The answer is divided into two parts. First, the question is refuted with the same example. If there are no other names, how can it prevent the Avatamsaka Sutra from having another name called 'Inconceivable'? Then, the argument is cited to show that this is not the case. 'That is, the affairs of the Avatamsaka Sutra,' the fortieth volume of the Jin translation of the Avatamsaka Sutra states that Upasika Hyusha told Sudhana the number of beings to be saved, which is the same as the content of the 'Inconceivable Sutra' cited in the commentary, which describes Auchana and others. Therefore, it can be known that the commentary says that the 'Inconceivable Sutra' must be the Avatamsaka Sutra. 'If the commentary below cites the current sutra, it clearly says that it is the sutra spoken by Vimalakirti (毗摩羅詰).' This is because people see that this sutra has a name called 'Inconceivable Liberation' and think that this is the 'Inconceivable Sutra' cited in the commentary. Because what is clung to is not the case, it is refuted in detail. Secondly, the article is briefly divided. First is the opening chapter, and then the explanation follows the text. First, the explanations of the various Dharma masters are explained. Shisheng refers to Kumarajiva (羅什) and Daosheng. And Zhao Xia refers to the commentary on the sutra by Sengzhao, explaining the name 'Inconceivable Liberation.' The name of Kaishan Temple refers to Dharma Master Zhizang. 'The three proofs are said to be,' referring to the one who holds up the great.
眾還詣庵園對佛證成也。若莊下莊嚴寺僧旻。光宅寺法雲。並開善寺智藏俱梁時人也。時稱三大法師。三論者謂中論百論十二門論。古者盛傳三論。北地論師者即河比攝大乘師。多延紛諍者延進紛亂也。二今家科判二。初述意開章二。初述意二。初對古斥非二。今尋下依今顯是。傍經開科等者荊溪云。意欲俱異二師故也。傍經故異諸禪師。不執故異諸法師。夫說至備矣者五時不同逗機差別。故曰殊源。源即水之濫觴。用譬契機之始。雖五時不等無失機之辜。故得善始令終。具有三意。序既元序于正。流通通於正宗。三不可虧故云備矣。二今約下開章二。一正下依章示義三。初正開經二。初通示諸經三段。古來直釋經文曾無章節。分經三段始乎道安。後世遵行因以成則。如欲下凡引三經云由藉相。皆假藉現瑞而得說法也。雜色之光者光表般若照了。雜表眾行差別。以智導行咸會一如如光唯照。以行隨智眾行既別智亦如之如光雜色。荊溪云般若照也。故光表之。所以彼經數數放光如法華中。放光表中故法華經三段俱中。如涅槃經常放光表常三亦並常。故知。今經現國表國三俱佛國。深會斯旨眾教炳然。若爾法華何故不以中為宗耶。答取理同邊無非一乘。故曰序也者然別序有二。現瑞敘述。若論由藉唯在現瑞。敘述只是述前
現瑞及近遠二由而已。又有經或無敘述。故今通示序義唯在現瑞。堪聞聖旨者荊溪云。故知。由現瑞故動物機緣。發起之名良有以也。亦如斥小訶大事在往時雖非瑞相亦表今經。吉兆預彰助成今事。義既輔正。理合先陳。無壅無滯者荊溪云滯隔內法。壅遮外事。流至像末莫不沾濡。故無壅隔悉如來力。言正像者諸佛滅后法有三時。今茲釋迦正法像法各一千載。末法萬年。理教行果四皆備足。如佛在世故名正法。雖有上三全無果證。故名像法。像者似也。似於正故修行既寡理教僅存。法已微末故名末法。斯澤者澤潤也。二今開下別約今文分節二。初正分三段。二問下約名釋妨。問意者以向云十一品皆明佛國因果為正說故。答意者由佛印定方乃成經。雖題稱維摩而義歸佛國。以為正說妙得經旨。答中有法譬合。佈政者皇侃曰。政謂法制。鄭玄注周禮云。政所正不正也。而臣受賞者尚書曰。德懋懋官。功懋懋賞。注云。懋勉也。勉于德者則勉之以官。勉于功者則勉之以賞。凈名至方乃為正者荊溪云。法可印成正經。人豈印成化主。二約觀心者不自觀心如貧數寶。諸佛解脫心行中求。故附法相以成妙觀。文中且約次第三觀以明三分。說雖次第意歸一心。心心寂滅者荊溪云。從名附近義當流通。觀門亦爾。故作斯解。三異眾家六
【現代漢語翻譯】 現代漢語譯本：現在的瑞相以及近處和遠處的情況僅此而已。還有一些經典可能沒有敘述序言。所以現在通俗地說明序言的意義，只在于展現瑞相。能夠聽聞聖旨的人，荊溪大師說：『因此可知，由於展現瑞相的緣故，才能夠啟動眾生的機緣。』發起這個名稱確實有其道理。也像斥責小的、呵斥大的事情，在過去的時候雖然不是瑞相，但也代表了現在的經典。吉祥的預兆提前顯現，有助於成就現在的事情。序言的意義既然能夠輔助正文，道理上就應該先陳述。沒有阻塞和滯礙，荊溪大師說：『滯礙是隔絕內法，阻塞是遮蔽外事。』佛法流傳到末法時代，沒有誰不能得到佛法的滋潤。所以沒有阻塞和隔絕，都是如來的力量。說到正法和像法時代，諸佛滅度后，佛法有三個時期。現在釋迦牟尼佛的正法時代和像法時代各有一千年，末法時代有一萬年。理、教、行、果四者都具備充足，就像佛陀在世一樣，所以稱為正法時代。雖然有理、教、行三者，但完全沒有證果的人，所以稱為像法時代。像，是相似的意思，相似於正法時代，所以修行的人很少，理和教義僅僅存在，佛法已經衰微沒落，所以稱為末法時代。這種恩澤，是澤潤的意思。現在開始，下面分別按照現在的經文來分段。首先是正宗分，分為三段。其次是『問』，下面根據名稱來解釋疑問。提問的意思是，因為前面說十一品都闡明了佛國的原因和結果，作為正說。回答的意思是，由於佛陀的印證，才能成為經典。雖然題目稱為《維摩詰經》，但義理歸於佛國，以此作為正說，巧妙地領會了經典的宗旨。回答中有法說、譬喻和合說。『佈政』，皇侃說：『政，指的是法制。』鄭玄註解《周禮》說：『政，是匡正不正的。』『而臣受賞』，《尚書》說：『德行勉力，就給予官職。功勞勉力，就給予賞賜。』註解說：『勉力于德行的人，就用官職來勉勵他。勉力于功勞的人，就用賞賜來勉勵他。』《凈名經》到了這個時候才成為正經，荊溪大師說：『佛法可以印證成為正經，人怎麼可以印證成為教化之主呢？』其次是根據觀心來說，不自己觀心，就像窮人計算別人的寶物一樣。在諸佛解脫的心行中尋求，所以依附於法相來成就妙觀。文中暫且按照次第的三觀來闡明三分。說法雖然有次第，但意義歸於一心。心心寂滅，荊溪大師說：『從名稱來看，靠近的意義應當流通。觀門也是這樣，所以這樣解釋。』第三是不同於其他各家。 二由而已：兩種原因而已 凈名（Vimalakirti）：維摩詰的簡稱，一位著名的在家菩薩 荊溪（Jingxi）：指唐代天臺宗高僧湛然，因其居住在荊溪而得名
【English Translation】 English version: The present auspicious signs and the circumstances near and far are only these two reasons. There are also some sutras that may not have a preface. Therefore, I will now explain the meaning of the preface in a simple way, which lies only in displaying auspicious signs. Those who are able to hear the sacred decree, Master Jingxi said: 'Therefore, it can be known that it is because of the display of auspicious signs that the opportunities for sentient beings can be initiated.' The name 'initiation' indeed has its reason. It is also like rebuking the small and scolding the big things, which, although not auspicious signs in the past, also represent the present sutra. Auspicious omens appear in advance, which helps to accomplish the present matter. Since the meaning of the preface can assist the main text, it should be stated first in principle. Without obstruction or stagnation, Master Jingxi said: 'Stagnation is to isolate the inner Dharma, and obstruction is to block external affairs.' The Dharma flows to the end of the Dharma-ending Age, and no one cannot be nourished by the Dharma. Therefore, there is no obstruction or isolation, all of which are the power of the Tathagata. Speaking of the Dharma-Correct Age and the Dharma-Resemblance Age, after the Buddhas passed away, the Dharma has three periods. Now, Shakyamuni Buddha's Dharma-Correct Age and Dharma-Resemblance Age are each one thousand years, and the Dharma-Ending Age is ten thousand years. The principles, teachings, practice, and results are all fully equipped, just like the Buddha was in the world, so it is called the Dharma-Correct Age. Although there are principles, teachings, and practice, there is no one who has attained the fruit, so it is called the Dharma-Resemblance Age. 'Resemblance' means similar, similar to the Dharma-Correct Age, so there are few practitioners, and the principles and teachings only exist, and the Dharma has declined, so it is called the Dharma-Ending Age. This grace is the meaning of nourishment. Now, starting from below, divide the sections according to the present sutra. First, the main division is divided into three sections. Second, 'question', below, explain the doubts according to the name. The meaning of the question is because the previous eleven chapters all clarify the causes and effects of the Buddha-land, as the correct explanation. The meaning of the answer is that it is because of the Buddha's seal that it can become a sutra. Although the title is called the 'Vimalakirti Sutra', the meaning belongs to the Buddha-land, and this is taken as the correct explanation, skillfully comprehending the purpose of the sutra. In the answer, there are Dharma-speaking, metaphor, and combined speaking. 'Promulgating politics', Huang Kan said: 'Politics refers to the legal system.' Zheng Xuan annotated the 'Zhou Li' saying: 'Politics is to correct what is not correct.' 'And the ministers are rewarded', the 'Shangshu' says: 'If virtue is diligent, then give official positions. If merit is diligent, then give rewards.' The annotation says: 'Those who are diligent in virtue are encouraged with official positions. Those who are diligent in merit are encouraged with rewards.' The 'Vimalakirti Sutra' only becomes a correct sutra at this time, Master Jingxi said: 'The Dharma can be certified as a correct sutra, how can a person be certified as the master of teaching?' Secondly, according to the contemplation of the mind, not contemplating one's own mind is like a poor person counting other people's treasures. Seeking in the mind and practice of the Buddhas' liberation, so relying on the Dharma-characteristics to achieve wonderful contemplation. The text temporarily explains the three parts according to the three contemplations in order. Although the explanation has an order, the meaning belongs to one mind. The extinction of mind after mind, Master Jingxi said: 'From the name, the meaning of proximity should be circulated. The gate of contemplation is also like this, so this explanation is made.' Third, it is different from other families. 二由而已 (Er You Er Yi): Only two reasons. 凈名 (Vimalakirti): Short for Vimalakirti, a famous lay Bodhisattva. 荊溪 (Jingxi): Refers to Zhanran, a prominent monk of the Tiantai school in the Tang Dynasty, named after his residence in Jingxi.
。初異什師及禪師。知文起盡者荊溪云。章初章后。意也如文所分。二序。三正正中室外室內出室。出室復分空假中等。二異肇師。義不然者法供品天帝稱歎弘經。佛明法供養第一。乃是流通非關正說。三異靈味二。初問。二答三。初總斥。二何者下正破。道王者王去聲。得大小益者現凈土時五百得忍八萬發心得大益也。土復穢時天人得法眼凈。比丘漏盡。意解得小益也。當機辨道為益。如斯云何折挫言非正說。故云豈折為序也。又凈至佛教者若無佛印不得名經。故知。凈名傍助佛化。三豈可下結責。四異開善。彼用序正流通三分之名而更加證成以為四分。故匪通方。若爾章安分涅槃經為五段。亦應非也。然分節經文貴顯義理。此經三分其義已明。何須至四。涅槃經旨非五不彰。況復別立名相。非同開善添足三分之名以為四也。如雲一召請涅槃眾。乃至第五折攝涅槃用等。五異莊嚴諸師二。初問。二答二。初判序分非。二又用下判流通非。還對凈名至因果者即阿閦品覆宗說佛國因果也。撮經始終者佛國是始。阿閦是終。而俱談依報。宗旨如此。豈是流通。過乎室內者阿閦品現妙喜國時十四那由他人發菩提心。室內不思議品迦葉哀嘆時止有三萬二千天子發心。問疾品末但有八千故也。六異北地大乘師。其妨同前。
【現代漢語翻譯】 現代漢語譯本： 初異什師（鳩摩羅什）及禪師。知文起盡者荊溪（湛然）云：『章初章后，意也如文所分。二序，三正。正中室外、室內、出室。出室復分空假中等。』二異肇師（僧肇）。義不然者，法供品天帝稱歎弘經。佛明法供養第一，乃是流通非關正說。三異靈味二：初問，二答。三，初總斥，二何者下正破。道王者，王去聲。得大小益者，現凈土時五百得忍，八萬發心得大益也。土復穢時，天人得法眼凈，比丘漏盡，意解得小益也。當機辨道為益，如斯云何折挫言非正說。故云豈折為序也。又凈至佛教者，若無佛印不得名經。故知，凈名（維摩詰）傍助佛化。三豈可下結責。四異開善。彼用序正流通三分之名而更加證成以為四分。故匪通方。若爾章安分涅槃經為五段，亦應非也。然分節經文貴顯義理，此經三分其義已明，何須至四。涅槃經旨非五不彰。況復別立名相，非同開善添足三分之名以為四也。如雲一召請涅槃眾，乃至第五折攝涅槃用等。五異莊嚴諸師二：初問，二答。二，初判序分非，二又用下判流通非。還對凈名至因果者，即阿閦品覆宗說佛國因果也。撮經始終者，佛國是始，阿閦是終，而俱談依報。宗旨如此，豈是流通。過乎室內者，阿閦品現妙喜國時十四那由他人發菩提心。室內不思議品迦葉哀嘆時止有三萬二千天子發心。問疾品末但有八千故也。六異北地大乘師。其妨同前。
【English Translation】 English version: First difference: Master Shi (Kumārajīva) and meditation masters. Jingxi (Zhanran), who knew the beginning and end of the text, said: 'The beginning and end of the chapter, the meaning is as divided by the text. Two prefaces, three main sections. In the main section, there are sections outside the room, inside the room, and leaving the room. Leaving the room is further divided into emptiness, provisionality, and the middle way, etc.' Second difference: Master Zhao (Sengzhao). Those who disagree with the meaning say that the chapter on offerings, the praise of the heavenly emperor, and the propagation of the sutra. The Buddha clarifies that the foremost offering is the Dharma offering, which is circulation and not related to the main teaching. Third difference: Lingwei Two: First question, second answer. Three, first a general rebuke, second, the correct refutation below 'What'. The king of the Way, 'king' in the departing tone. Those who gain great and small benefits, when the pure land appears, five hundred attain forbearance, and eighty thousand generate the mind of enlightenment, gaining great benefit. When the land is impure again, gods and humans attain the pure Dharma eye, and monks exhaust their outflows, understanding and gaining small benefits. To discern the Way according to the occasion is beneficial, how can such rebukes say it is not the main teaching. Therefore, it is said, how can rebukes be the preface. Also, those who purify to Buddhist teachings, if there is no Buddha's seal, it cannot be named a sutra. Therefore, it is known that Vimalakirti (淨名) assists the Buddha's teachings. Three, the conclusion below 'How can it be'. Fourth difference: Kaisan. He uses the names of the three sections of preface, main section, and circulation, and adds proof to make it four sections. Therefore, it is not a universal method. If so, Zhang'an divides the Nirvana Sutra into five sections, which should also be incorrect. However, dividing the sutra text emphasizes the meaning, and the meaning of this sutra is already clear in three sections, why is there a need for four. The essence of the Nirvana Sutra is not clear without five. Moreover, establishing separate names and appearances is not the same as Kaisan adding the name of three sections to make it four. As it says, one, inviting the Nirvana assembly, and even the fifth, folding and gathering the use of Nirvana, etc. Fifth difference: Various masters of solemnity Two: First question, second answer. Two, first judging the preface section as incorrect, second, judging the circulation section as incorrect below 'Also using'. Returning to the Vimalakirti Sutra to the cause and effect, that is, the Akshobhya chapter repeats the cause and effect of the Buddha land. Those who summarize the beginning and end of the sutra, the Buddha land is the beginning, and Akshobhya is the end, and both discuss dependent retribution. The purpose is like this, how can it be circulation. Exceeding the interior, when the Akshobhya chapter manifests the Land of Wonderful Joy, fourteen nayutas of people generate the mind of enlightenment. In the chapter on inconceivable matters inside the room, only thirty-two thousand devas generate the mind of enlightenment when Kashyapa laments. At the end of the chapter on asking about illness, there are only eight thousand. Sixth difference: Northern Mahayana masters. Their hindrance is the same as before.
下剩佛國品三字。三辨佛國義二。初敘意開章二。初敘意。三釋等者應云釋佛國義。品字恐誤。請問佛國因果者荊溪云。愿聞得佛國清凈問果也。唯愿為說凈土之行問因也。此經下既須明識。故用八重釋之。二今略下開章二。一總下總明佛國。荊溪云總明者未分四故文中二。初對他經述意。普集經正為今經作序。不散彼會而說此經。其猶無量義經為法華序也。彼則開為合序。此則正為依序。雖時部意殊而序正義等。然普集等經雖無佛國之文其實已具。其義以依正相隨故也。今經顯談但是重示前義。非謂前經只有正報也。荊溪云文雖未有義已具足。今但重示其旨而已。須廣明依者今經正談依果。傍論正報。舍傍取正故云依耳。下文諸品明正非一。二言佛下約品題正釋二。初約題釋義二。初約名義正解二。初正解佛國。二兼出異名。亦名為剎者具云剎摩。此云土由也。既云萬境不同。蓋取莊嚴差別名為剎也。二然國下分事理重釋二。初雙摽。荊溪云。常寂屬理。餘三在事。事即應身等者他受用報及勝劣應俱名為應。域即三土。極智即自受用報。所照即究竟寂光。二而至下雙釋二。初約事理雙釋。至理虛寂等者荊溪云。明有事之由。然理本絕待。豈分二別說有事理已屬於事。本無下非上理。豈有下非上事。能即能居應身。
【現代漢語翻譯】 現代漢語譯本 下剩『佛國品』三字。三辨佛國義二：初敘意開章二。初敘意。『三釋等者』應云『釋佛國義』，『品』字恐誤。『請問佛國因果者』，荊溪云：『愿聞得佛國清凈問果也。唯愿為說凈土之行問因也。』此經下既須明識，故用八重釋之。二今略下開章二：一總下總明佛國。荊溪云：『總明者未分四故文中二。』初對他經述意。《普集經》正為今經作序，不散彼會而說此經，其猶《無量義經》為《法華經》序也。彼則開為合序，此則正為依序。雖時部意殊而序正義等。然《普集》等經雖無佛國之文，其實已具，其義以依正相隨故也。今經顯談，但是重示前義，非謂前經只有正報也。荊溪云：『文雖未有義已具足，今但重示其旨而已。』須廣明依者，今經正談依果，傍論正報。舍傍取正故云依耳。下文諸品明正非一。二言佛下約品題正釋二：初約題釋義二：初約名義正解二：初正解佛國。二兼出異名。『亦名為剎（kshetra，佛土）者』，具云『剎摩（kshetra）』，此云『土由』也。既云萬境不同，蓋取莊嚴差別名為剎（kshetra）也。二然國下分事理重釋二：初雙摽。荊溪云：『常寂屬理，餘三在事。』事即應身等者，他受用報及勝劣應俱名為應。域即三土。極智即自受用報。所照即究竟寂光。二而至下雙釋二：初約事理雙釋。『至理虛寂等者』，荊溪云：『明有事之由。然理本絕待，豈分二別？說有事理已屬於事。本無下非上理。豈有下非上事。』能即能居應身。
【English Translation】 English version The remaining three characters are 『Buddha-land Chapter』. There are two sections to distinguish the meaning of Buddha-land: the first introduces the intention and opens the chapter, and the first introduces the intention. 『Those who explain the three equalities』 should be called 『explaining the meaning of Buddha-land』; the character 『chapter』 is probably a mistake. 『Those who ask about the cause and effect of Buddha-land』, Jingxi says: 『I wish to hear about obtaining the pure question of the Buddha-land』s fruit. I only wish to explain the practice of the Pure Land』s question of cause.』 Since this sutra must be clearly understood below, it is explained using eight layers. The second, 『Now briefly』 opens the chapter in two parts: the first, 『Generally』 generally explains the Buddha-land. Jingxi says: 『Generally explaining means not dividing into four, hence there are two parts in the text.』 First, it describes the intention in relation to other sutras. The Universal Gathering Sutra is precisely the preface to this sutra; it does not disperse that assembly to speak this sutra, just as the Infinite Meanings Sutra is the preface to the Lotus Sutra. That one opens as a combined preface, while this one is precisely an dependent preface. Although the intention of the time and section are different, the meaning of preface and main text are equal. However, although the Universal Gathering Sutra and others do not have the text of Buddha-land, they actually already contain it, because the meaning is that the dependent and the principal accompany each other. This sutra explicitly discusses it, but it only repeats the previous meaning, not that the previous sutras only had the principal reward. Jingxi says: 『Although the text does not have it, the meaning is already complete; now it only repeats its essence.』 Those who need to broadly explain the dependent, this sutra precisely discusses the dependent fruit, and incidentally discusses the principal reward. Abandoning the incidental to take the principal is why it is called dependent. The following chapters explain the principal in more than one way. The second, 『Speaking of Buddha』 explains and interprets the title in two parts: the first explains the meaning according to the title in two parts: the first explains the meaning according to the name in two parts: the first correctly explains Buddha-land. The second also presents different names. 『Also called kshetra (kshetra, Buddha-field)』, fully called 『kshetra (kshetra)』, which means 『earth origin』. Since it says that the myriad realms are different, it generally takes the differences in adornment as the name kshetra (kshetra). The second, 『However, the country』 divides the matter and principle to re-explain in two parts: the first double marks. Jingxi says: 『Constant stillness belongs to principle, the remaining three are in matter.』 Matter is the manifested body, etc., the reward of others' enjoyment and superiority and inferiority should both be called manifestation. Realm is the three lands. Ultimate wisdom is the self-enjoyment reward. What is illuminated is ultimate still light. The second, 『And to』 double explains in two parts: the first explains both matter and principle. 『The ultimate principle is empty and still, etc.』, Jingxi says: 『Explaining the reason for having matter. However, principle is originally absolute, how can it be divided into two? Speaking of having matter and principle already belongs to matter. Originally without below is not the above principle. How can there be below is not the above matter?』 The capable is the capable dwelling manifested body.
所即所棲之域。理事俱無常冥絕待。但以下即絕待理成相待事。故三身四土之別。真身棲於寂理。應身居乎事土。二然下明理事相關二。初正明。此言本跡蓋指體用。二故文下引證。初引經。則應下釋義也。永寂如空則四土叵得。而現種種四土宛然。應同凡聖是現身。現有封疆是現土。凡聖下明所現二報差別也。所現凈穢亦復如是者例同凡聖有高下也。五濁輕重同居凈穢。體析巧拙有餘凈穢。次第頓入實報凈穢。分證究竟寂光凈穢。現十界身名起眾生應。示四種土名起國土應。二或有下敘他破執二。初敘他人偏執。各據一文遂起定計。豈知妙理。四性本無。來此現生者如雲國是民有王住其中。國由佛有者如雲國是王有民居其中。二約四性斥破二。初四執俱非。眾生對佛者合前兩計也。無因而有土者荊溪云。計雖性過本是理土生佛理具凡聖一如。計者成過土體何失。若計成過。性執須破。破性仍是從事以說。破三可見不假別論。從事者若云一向無有自他故使所計成無因失。皆隨性義者兩師所執已屬自他。或計共離。豈出性計。故云皆墮。類前者委破四性已在玄義。二當知下隨機說。有悉檀赴機等者謂欲令歡喜生善破惡悟道。故作自他凈穢等說。悉之言遍。檀翻為施以此四法遍施眾生名四悉檀。委如玄義。二別明佛國四相
【現代漢語翻譯】 現代漢語譯本 『所』即所棲之域（所居住的處所）。理事（理和事）俱無常，冥絕對待（超越相對）。但以下即絕待之理成就相待之事。故有三身（法身、報身、應身）、四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的區別。真身棲息于寂靜之理，應身居住於事相之土。 二、然後說明理事相互關聯。首先是正面說明。此處的『本跡』大概是指體和用。二、所以在『故文』下引用經文。首先引用經文，然後在『則應』下解釋含義。永遠寂靜如同虛空，那麼四土就不可得。而顯現種種四土宛然存在。應身與凡夫、聖人相同，是顯現的身。現有封疆，是顯現的土。『凡聖』下說明所顯現的兩種果報的差別。所顯現的凈土和穢土也是如此，如同凡夫和聖人有高下之分。五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）輕重，對應同居土的凈穢。體觀分析的巧妙與否，對應有餘土的凈穢。次第漸入或頓悟，對應實報土的凈穢。分證究竟，對應寂光土的凈穢。顯現十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）之身，名為起眾生應。示現四種國土，名為起國土應。 二、或者下面敘述他人破除執著兩種情況。首先敘述他人偏頗的執著。各自根據一句話就產生固定的計較。哪裡知道妙理。四性（自性、他性、共性、無性）本來就沒有。『來此現生』如同說國家是人民所有，國王住在其中。『國由佛有』如同說國家是國王所有，人民居住在其中。 二、用四性來斥責破除兩種觀點。首先四種執著都不對。眾生對佛，是合前兩種計較。『無因而有土』，荊溪（指湛然）說，計較雖然在性上有所過失，但本來是理土生佛，理上具備凡夫和聖人一樣。計較者成就過失，但土的本體有什麼缺失？如果計較成就過失，那麼性執就需要破除。破除性執仍然是從事相上來說。破除三種（自性、他性、共性）可見，不需要另外討論。從事相上來說，如果說一向沒有自他，所以使得所計較的成為無因的過失。『皆隨性義』，兩師所執著已經屬於自他。或者計較共性或離性，哪裡能超出性計？所以說都墮落了。類似前者，詳細破除四性已經在玄義中說明。 二、『當知』下面隨機說法。有四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來適應根機等，是說想要令眾生歡喜、生善、破惡、悟道。所以作出自他、凈穢等說法。『悉』的意思是普遍，『檀』翻譯為施捨，用這四種方法普遍施捨給眾生，名為四悉檀。詳細情況如同玄義中所說。 二、分別說明佛國四種相狀。
【English Translation】 English version 『So』 refers to the realm where one dwells (the place of residence). Both principle (li) and phenomena (shi) are impermanent, and there is a profound transcendence of relativity (ming jue duidai). However, the following implies that the absolute principle (jue dai zhi li) gives rise to relative phenomena (xiang dai zhi shi). Therefore, there are distinctions between the three bodies (trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) and the four lands (Buddha-fields: Eternal Tranquility, Reward-body Land, Land of Expedient Residue, Land of Co-dwelling with Ordinary Beings and Sages). The Dharmakaya (true body) dwells in the tranquility of principle, while the Nirmanakaya (manifestation body) resides in the land of phenomena. Second, it explains the interrelation between principle and phenomena. First, there is a direct explanation. The terms 『original』 and 『trace』 (benji) likely refer to essence and function (tiyong). Second, therefore, the sutras are quoted under 『guwen』 (hence the text). First, the sutras are quoted, and then the meaning is explained under 『ze ying』 (then it should). Eternal tranquility is like emptiness, so the four lands are unattainable. However, the various four lands appear distinctly. The Nirmanakaya is the same as ordinary beings and sages, which is the manifested body. The existing boundaries are the manifested land. 『Ordinary beings and sages』 below explains the differences in the two kinds of retribution that are manifested. The manifested pure and impure lands are also like this, just as ordinary beings and sages have high and low distinctions. The lightness and heaviness of the five defilements (five turbidities: kalpa-turbidity, view-turbidity, affliction-turbidity, sentient being-turbidity, life-turbidity) correspond to the purity and impurity of the Land of Co-dwelling. The skillfulness of analytical contemplation corresponds to the purity and impurity of the Land of Expedient Residue. Gradual or sudden entry corresponds to the purity and impurity of the Land of Reward-body. The complete realization corresponds to the purity and impurity of the Land of Eternal Tranquility. Manifesting the bodies of the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) is called arising the response to sentient beings. Showing the four kinds of lands is called arising the response to the land. Second, the following describes two situations where others refute attachments. First, it describes the biased attachments of others. Each relies on a single sentence and develops fixed calculations. How can they know the wonderful principle? The four natures (self-nature, other-nature, both-nature, no-nature) originally do not exist. 『Coming here to manifest life』 is like saying the country belongs to the people, and the king lives in it. 『The country is owned by the Buddha』 is like saying the country belongs to the king, and the people live in it. Second, using the four natures to rebuke and refute the two viewpoints. First, all four attachments are incorrect. Sentient beings versus Buddhas combines the previous two calculations. 『Land exists without a cause,』 Jingxi (Zhanran) said, 『Although the calculation has faults in nature, it is originally the principle-land that gives rise to the Buddha, and the principle inherently possesses ordinary beings and sages alike. The calculator achieves faults, but what is lacking in the essence of the land? If the calculation achieves faults, then the attachment to nature needs to be refuted. Refuting the attachment to nature is still speaking from the perspective of phenomena. Refuting the three (self-nature, other-nature, both-nature) is visible and does not require separate discussion. Speaking from the perspective of phenomena, if it is said that there is no self or other, then the calculation becomes a fault of having no cause. 『All follow the meaning of nature,』 the attachments of the two teachers already belong to self and other. Or calculating both-nature or non-nature, how can they exceed the calculation of nature? Therefore, it is said that they all fall. Similar to the former, detailed refutation of the four natures has already been explained in the profound meaning. Second, 『dangzhi』 (it should be known) below speaks according to the occasion. There are four siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, ultimate meaning siddhanta) to suit the capacity, etc., which means wanting to make sentient beings happy, generate goodness, break evil, and realize the Way. Therefore, the statements of self and other, purity and impurity, etc., are made. 『Xi』 means universal, and 『tan』 is translated as giving, using these four methods to universally give to sentient beings, which is called the four siddhantas. Detailed circumstances are as described in the profound meaning. Second, separately explain the four aspects of the Buddha-land.
既分。故曰別明二。初列章辨示二。初指廣列章。即因陀羅網等者。如華嚴所明帝網眾珠交輝互照。以喻彼土色心無妨諸土互攝。因陀羅此云帝。帝釋宮中有此網也。一一網目悉有珠焉。荊溪云。即因陀羅者既一土攝一切土。故得此界遍攝下二。唯不能攝上品寂光。其義既通。理何隔異。準此以說。上能攝下有餘亦應攝於同居。體內外惑其相異。故斷界內惑者與未斷者報不相收。別圓二人地住已前觀道雖通未見理。故論其報相優劣尚隔。二前二下約身辨示。亦應亦報者暹師云。是勝應。故名亦應。他受用。故名亦報。此為地上菩薩所現也。法身所居者自受用報攝屬法身。觀經疏云。智既應冥亦非身非不身。二言染下依章正釋二。初歷土別解四。初同居二。初辨相二。初穢土三。初釋名。言染凈者者總摽也。此方即染凈穢土。安養即染凈凈土。九道者暹師云。只是九界。佛為化主故且云九。二就染下示相。凡聖各二者凡即六道。聖即三乘。各二者凡開善惡。聖開權實。如文所說。聖者下四果直指羅漢也。即聲聞法界。緣覺可知。通教下菩薩法界也。此三教菩薩並指思惑盡位與羅漢齊。報身猶在者子縛已盡果縛猶存。三乘至性身者即上三人舍報身生有餘也。愿生同居者二乘至彼轉為菩薩。故能愿生。若實下別圓地住已上名
【現代漢語翻譯】 現代漢語譯本 既是區分。所以說分別闡明二諦。首先列出章節來辨別顯示二諦。首先指出並廣泛列出章節。『即因陀羅網等者』，就像《華嚴經》所闡明的帝釋天網上的眾多寶珠交相輝映，互相照耀，以此來比喻彼土的色法和心法不妨礙諸佛國土互相攝入。『因陀羅』在這裡翻譯為『帝』，帝釋天的宮殿中有此天網。每一個網眼都有寶珠。荊溪大師說，『即因陀羅者』，既然一個佛土攝入一切佛土，所以能夠使此界遍攝下面的二土，唯獨不能夠攝入上品寂光土。這個道理既然是通達的，那麼在理上又有什麼隔閡差異呢？按照這個來說，上面能夠攝入下面，有餘土也應該能夠攝入同居土。體內的迷惑和體外的迷惑，它們的相狀是不同的，所以斷除了界內迷惑的人和沒有斷除迷惑的人，他們的果報不會互相收攝。別教和圓教的二人在十住位之前，觀道雖然通達，但是沒有見到真理，所以討論他們的果報相狀的優劣，尚且有隔閡。 『二前二下約身辨示。亦應亦報者』，暹師說，這是殊勝的應身，所以叫做『亦應』。是他受用身，所以叫做『亦報』。這是地上菩薩所顯現的。 『法身所居者』，自受用報身攝屬於法身。《觀經疏》說，智慧既然應合於冥寂之理，也就既非身也非非身。 『二言染下依章正釋二。初歷土別解四。初同居二。初辨相二。初穢土三。初釋名。言染凈者者總摽也。此方即染凈穢土。安養即染凈凈土。九道者』，暹師說，只是九界。佛為教化之主，所以暫且說九道。 『二就染下示相。凡聖各二者』，凡指六道，聖指三乘。『各二者』，凡開出善和惡，聖開出權和實，如文中所說。『聖者下四果直指羅漢也』，就是聲聞法界。緣覺可以類推得知。『通教下菩薩法界也』，這三教的菩薩都指斷盡思惑，與羅漢齊等。『報身猶在者』，子縛已經斷盡，果縛仍然存在。『三乘至性身者』，就是上面三人捨棄報身後所生的有餘土。『愿生同居者』，二乘人到那裡轉為菩薩，所以能夠發願往生。『若實下別圓地住已上名』
【English Translation】 English version These are distinctions. Therefore, it is said to separately clarify the two truths. First, list the chapters to distinguish and show the two truths. First, point out and broadly list the chapters. 'That is, the Indra's net, etc.,' is like the myriad jewels in the net of Indra (Indra: the ruler of the gods in Buddhism) described in the Avatamsaka Sutra (Huayan Jing), which reflect and illuminate each other, using this to metaphorically illustrate how the form and mind in that land do not hinder the mutual inclusion of all Buddha lands. 'Indra' here is translated as 'Emperor,' and there is this net in the palace of Emperor Shitian (another name for Indra). Each mesh of the net has jewels. Master Jingxi said, 'That is, Indra's net,' since one Buddha land includes all Buddha lands, it can make this realm universally include the two lower realms, but it cannot include the upper-grade Pure Land of Tranquil Light (Shangpin Jiguang). Since this principle is understood, what separation or difference is there in principle? According to this, if the upper can include the lower, the Land of Residual Karma (Youyu Tu) should also be able to include the Land of Coexistence (Tongju Tu). The internal and external delusions of the body have different appearances, so those who have cut off the delusions within the realm and those who have not cut off the delusions do not have their karmic retributions mutually received. Before the stage of the Ten Dwellings (Shi Zhu) in the Separate and Perfect Teachings, although the path of contemplation is accessible, they have not seen the truth, so discussing the merits and demerits of their karmic retributions still has separation. 'The second, the former two and the latter two, distinguish and show according to the body. Those who are both responsive and retributive,' Master Xian said, this is the superior responsive body, so it is called 'also responsive.' It is the body received by others, so it is called 'also retributive.' This is what the Bodhisattvas on the ground manifest. 'Those who dwell in the Dharma body,' the self-enjoyment retribution body belongs to the Dharma body. The Commentary on the Contemplation Sutra (Guan Jing Shu) says, since wisdom corresponds to the principle of stillness, it is neither body nor non-body. 'The second statement, 'dyeing,' below, explains according to the chapter. First, explain separately according to the lands. First, the Land of Coexistence. First, distinguish the characteristics. First, the impure land. First, explain the name. The words 'dyed and pure' are a general label. This land is the dyed and impure land. The Land of Peace and Nourishment (An Yang, referring to the Pure Land of Amitabha Buddha) is the dyed and pure land. The Nine Paths,' Master Xian said, are just the nine realms. The Buddha is the master of teaching, so for now, it is said to be nine. 'The second, show the characteristics below 'dyeing.' The ordinary and the holy each have two,' the ordinary refers to the six paths, and the holy refers to the three vehicles. 'Each has two,' the ordinary opens up good and evil, and the holy opens up provisional and real, as stated in the text. 'The holy, the four fruits below directly refer to Arhats,' which is the realm of the Hearers (Sravakas). The Pratyekabuddhas can be inferred. 'The Bodhisattva realm below the Common Teaching,' these Bodhisattvas of the three teachings all refer to those who have exhausted the delusions of thought and emotion, equal to the Arhats. 'Those whose retribution body still exists,' the bondage of the seed has been exhausted, but the bondage of the fruit still exists. 'Those who have the body of the three vehicles to the ultimate nature,' are the Land of Residual Karma (Youyu Tu) born after the above three people abandon their retribution bodies. 'Those who vow to be born in the Land of Coexistence,' the two vehicles turn into Bodhisattvas there, so they can vow to be reborn. 'If the real below, the Separate and Perfect Teachings above the Ten Dwellings are called'
法身菩薩。並生實報。妙覺極果居寂光土。此約究竟寂光也。應生同居者如月現水不謀而往。故名應生。不同愿牽作意而生也。三是等下結名。二明下凈土二。初指安養。正釋未必悉是得道人者。謂非但三乘聖人得生。凡夫亦生。故云未必。故經下引無量壽經下品文以證凡夫得生也。但以下結名也。但無四惡重染。故得凈名。其實猶有人天輕染故。名染凈凈土。又可染凈之名約正。凈穢之名約依。二土凡聖共居通名染凈。此土砂礫充滿別受穢名。彼土金寶莊嚴別受凈號。此雖不說余文說之。二舉此下明所攝多類。下文云。有人言。經明二十七品凈土。無量壽土止是第六。法華下即身子等未來成佛悉指同居。二問下料簡二。初簡所憑經教。思益論者暹云。論字恐誤。思益經第一云。東方有國名清潔。佛號日月光。有菩薩梵天名曰思益。住不退轉白佛言。世尊我欲詣娑婆世界釋迦牟尼佛所。奉見供養親近咨受。佛言。便往。今正是時。汝應以十法游于彼土。何等為十。于毀於譽心無增減。聞善聞噁心無分別。于諸愚智等以悲心。于上中下眾生之類意常平等。于輕毀供養心無有二。於他闕失莫見其過。見種種乘皆是一乘。聞三惡道亦勿驚畏。于諸菩薩生如來想。佛出五濁生希有想。梵天當以此十法游彼世界。時有菩薩白佛言
。我得大利不生如是惡眾生中。佛言。善男子勿作是語。所以者何。於此國中百千劫凈修梵行。不如彼土從旦至食無瞋礙心其福為勝。二簡凈土修因。問穢至殊別者荊溪云。其因既同。果不應異。如穢土善因報人天果。諸凈土中亦有十善。何故報與此土永乖。答意者荊溪云。名同事同。解異愿異。如止善是一。對於止善加修願行。故使諸土階降不同。人天名同隨土義別。言二處者且以凈穢相對而論。二有餘二。初辨相。文中先解有餘義。次解方便義。通惑雖除余別惑猶在。故名有餘。七種生死者一分段謂三界果報。二流來謂迷真之初。三反出謂。背妄之始。四方便謂。入滅二乘。五因緣謂。初地已上。六有後謂。第十地。七無後。謂金剛心。二料簡三界報二。初釋義二。初釋果報。即是華藏者謂華嚴所明蓮華藏世界海。即此土相。潤無漏業者分證中智不漏落二邊名無漏業。二以觀下兼辨異名二。初正示異名。以果報土亦名實報無障礙。故此釋之。應知。此號從因果二法得名。文中先釋實報。次釋無障礙。實字在因報字在果。以觀實相者此謂。名字觀行相似位悉是圓因。此釋實字。發真下初住分證名為圓果。此釋報字也。色心下釋無障礙義。謂修無礙因得無礙果。因果俱無障礙。修因無定者了達色由心造全色是心。心性
【現代漢語翻譯】 我從獲得大利益，不會投生到如此惡劣的眾生之中。佛說：『善男子，不要這樣說。』為什麼呢？因為在這個國土中修行百千劫的清凈梵行，不如在那個國土從早到食時沒有嗔恨和障礙的心，那樣的福報更為殊勝。 二、簡擇凈土的修因。問：穢土和凈土的差別如此之大，荊溪大師說：『它們的因既然相同，果報不應該有差異。』比如穢土的善因會得到人天果報，各個凈土中也有十善，為什麼果報與這個穢土永遠不同呢？答：荊溪大師的意思是：名稱相同，事情相同，但理解不同，願力不同。比如止惡行善是一樣的，但對於止惡行善加上修習願行，所以使得各個凈土的階位高低不同。人天之名雖然相同，但隨著所處的國土，意義就不同。』所說的兩處，姑且以凈土和穢土相對而言。 二、有餘和無餘。首先辨別相狀。文中先解釋有餘的含義，再解釋方便的含義。通惑雖然已經斷除，但還有其他的別惑存在，所以稱為有餘。七種生死：一、分段生死，指三界的果報。二、流來生死，指迷失真性的開始。三、反出生死，指背離虛妄的開始。四、方便生死，指進入寂滅的二乘。五、因緣生死，指初地以上的菩薩。六、有後生死，指第十地菩薩。七、無後生死，指金剛心。 二、簡擇三界果報。初、解釋含義。初、解釋果報，就是華藏世界，指《華嚴經》所闡明的蓮華藏世界海，就是這個世界的相狀。『潤無漏業』，指分證中智，不落入有和無兩邊，稱為無漏業。 二、以下文的觀行兼辨別異名。初、正式指示異名。因為果報土也稱為實報無障礙土，所以這樣解釋它。應該知道，這個名號是從因和果兩種法得來的。文中先解釋『實報』，再解釋『無障礙』。『實』字在因上，『報』字在果上。『以觀實相者』，這裡指的是名字觀行和相似位，都是圓滿的因。這是解釋『實』字。『發真』以下，指初住菩薩分證實相，稱為圓滿的果。這是解釋『報』字。『色心』以下，解釋『無障礙』的含義，指修習無礙的因，得到無礙的果。因和果都沒有障礙。『修因無定者』，指了達色法由心所造，全部的色法就是心，心性...
【English Translation】 I, having obtained great benefit, will not be born among such evil beings. The Buddha said, 'Good man, do not say such things.' Why? Because practicing pure Brahma-conduct for hundreds of thousands of kalpas in this land is not as good as having a mind free from anger and obstruction from dawn to mealtime in that land; that merit is even more superior. 2. Discriminating the causes of cultivation in Pure Lands. Question: The differences between defiled lands and Pure Lands are so great. Master Jingxi said, 'Since their causes are the same, the results should not be different.' For example, the good causes in defiled lands lead to the results of humans and devas. In various Pure Lands, there are also the ten good deeds. Why are the results eternally different from this defiled land? Answer: Master Jingxi's meaning is: the names are the same, the matters are the same, but the understanding is different, and the vows are different. For example, stopping evil and doing good are the same, but by adding the cultivation of vows and practices to stopping evil and doing good, the ranks of the various lands are made different. Although the names of humans and devas are the same, their meanings differ depending on the land they are in.' The two places mentioned are discussed in relation to Pure Lands and defiled lands. 2. With remainder and without remainder. First, distinguish the characteristics. The text first explains the meaning of 'with remainder' and then explains the meaning of 'expedient'. Although the common delusions have been eliminated, other specific delusions still exist, so it is called 'with remainder'. The seven kinds of birth and death: 1. Segmented birth and death, referring to the karmic retribution of the three realms. 2. Flowing birth and death, referring to the beginning of losing true nature. 3. Reversal birth and death, referring to the beginning of turning away from falsehood. 4. Expedient birth and death, referring to the two vehicles entering nirvana. 5. Conditioned birth and death, referring to bodhisattvas above the first ground. 6. Birth and death with remainder, referring to the tenth ground bodhisattva. 7. Birth and death without remainder, referring to the Vajra mind (diamond mind). 2. Discriminating the karmic retribution of the three realms. First, explaining the meaning. First, explaining the karmic retribution, which is the Flower Treasury World, referring to the Flower Treasury World Sea elucidated in the Avatamsaka Sutra, which is the appearance of this world. 'Moistening the non-outflow karma' refers to partially realizing the middle wisdom, not falling into the two extremes of existence and non-existence, which is called non-outflow karma. 2. Discriminating different names while also discussing the practice of contemplation in the following text. First, formally indicating different names. Because the karmic retribution land is also called the Real Reward Unobstructed Land, it is explained in this way. It should be known that this name comes from the two dharmas of cause and effect. The text first explains 'Real Reward' and then explains 'Unobstructed'. The word 'Real' is on the cause, and the word 'Reward' is on the effect. 'Those who contemplate the real aspect' refers to the name contemplation and the similar position, which are all complete causes. This explains the word 'Real'. 'Developing truth' and below refers to the bodhisattva of the first dwelling partially realizing the real aspect, which is called the complete effect. This explains the word 'Reward'. 'Form and mind' and below explains the meaning of 'Unobstructed', referring to cultivating the unobstructed cause and obtaining the unobstructed effect. There is no obstruction in both cause and effect. 'Those who cultivate the cause without fixed nature' refers to understanding that form is created by the mind, and all form is mind, and the nature of mind...
融通全心是色色心不二。定執何從。此因克果而能色心無礙依正互融。荊溪云。以修因時凈穢境融不可以一異名之故云無定。二言無下廣釋無礙二。初釋無礙義。此名下海以廣大為義。藏以包攝為名。二各遍。故如海。重重無盡故名藏。二別教下顯能入人二。初廣明別地。二略例圓住。所證既齊故須雙辨。初別地中七。俱名凈者以體相用因果悉離無明惑染故也。荊溪云。初地等有七凈者此是今家義立七名。一同體者一者十方同體。二者四土同體。此土即十方故云一即一切。十方即此土故云一切即一。又一即一切者一土即三土故。一切即一者三土即一土。故良由依正既居一心。一心豈分能所。故得廣狹互遍理事交融。當知。體總依正及以自他。第二至五更別明之耳。前五下束前七凈以為三法。一體二因三果。體中細分更有相用之別。荊溪云。前五體滿者體既居初。故從初至四皆成就體。此但成於正報而已。故須第五依報住處。依正具足故名體滿。復由前四莊嚴于體故令初體有相有用。三五屬相。三正報相。五依報相。二四屬用。二利他用。四自利用。若爾相用應次。何以間雜。答依正雖復俱通自他一往從便。故別對耳。六七雖云因圓果滿既許初地具於七凈。還是初地望于地前以立因果。即此因圓名為果滿。二初住下略例
圓住。二問下憑教借別名圓。故云三賢。若約圓位其實初住已是聖位。四寂光二。初釋義二。初示寂光名義二。初指果略示。極智所照者三品寂光此語上品。中下寂光攝在果報。二簡小委明。即是真寂智性者荊溪云。智是能照以能釋所意欲顯同。次不同去明體異。境異智故故云偏真。引涅槃經亦證同智。次此經下證同所以。指無明性而為智體此智是境。此體方同。以無明性亦境性故不思議去結成境名。以向所釋皆通智境故今結境還從於境。二但真下顯依正不二。荊溪云。細思此意。至下諸文及以教門所明土義。皆以此意而往申之其理方盡。今謂。既云離身無土。身成佛時土豈不成。既云離土無身。言土成佛有何乖背。一心具足深可思量。無縱妄情強分諸異。金剛下引證也。暹云。天親論上卷偈云。智習唯識通等天親釋云。此明真土。諸佛無有莊嚴國土之事。諸佛唯有真實智慧。習識通達則是修習無分別智。通達唯識真實之性故。如是取凈土者即修此智習唯識通。菩薩之人乃取得凈土之果故。非形第一體者此句明凈土體。不自生滅為凈土形。乃以真實第一義理為凈土體故。非莊嚴莊嚴者辨二莊嚴。一者形相土即是凈土水鳥樹林等事莊嚴也。二者法性土即是正智證契真如無漏功德無有形相為莊嚴也。今更助釋非事莊嚴。是
【現代漢語翻譯】 現代漢語譯本 圓住（圓教的初住位）。二問：下位菩薩憑藉什麼教義，借用別名而稱為圓教的「三賢」？故說三賢位。若從圓位的角度來說，其實初住位已經是聖位了。 四寂光二（四種佛土中的寂光土）。初釋義二：首先解釋寂光的名義。初指果略示：極智所照的寂光土有上中下三品，這裡說的是上品寂光土。中品和下品寂光土包含在果報土中。二簡小委明：寂光土就是真寂智性。荊溪大師說：『智是能照，以能解釋所照』，意在顯明智與所照之境是相同的。 其次，用『不同』來表明體性的差異。因為境不同，智也不同，所以說是『偏真』。引用《涅槃經》也證明了智的相同。其次，此經下文證明了相同的道理。指無明之性作為智的本體，這個智就是境。這個本體才相同。因為無明之性也是境性。『不思議』以下總結成為境的名義。因為前面所解釋的都通於智境，所以現在總結境，還是從境出發。 二但真下顯依正不二：荊溪大師說：『仔細思考這個意思，到下文的各種經文以及教門所闡明的土義，都用這個意思來闡述，其道理才能窮盡。』現在說：既然說離開身就沒有土，那麼身成佛時，土難道不成佛嗎？既然說離開土就沒有身，那麼說土成佛有什麼矛盾呢？一心具足，值得深思。不要放縱妄情，強行區分各種差異。 『金剛』以下引用經文來證明。暹大師說：天親菩薩的《唯識論》上卷的偈頌說：『智習唯識通等』，天親菩薩解釋說：『這說明真土。諸佛沒有莊嚴國土的事情，諸佛只有真實的智慧。修習唯識通達，就是修習無分別智，通達唯識真實之性。』像這樣取凈土的人，就是修習這種智，修習唯識通。菩薩才能取得凈土的果報。 『非形第一體者』，這句話說明凈土的本體。不自生滅的是凈土的形相，而是以真實的第一義理作為凈土的本體。『非莊嚴莊嚴者』，辨別兩種莊嚴。一者是形相土，也就是凈土中的水鳥樹林等事物的莊嚴。二者是法性土，也就是正智證契真如的無漏功德，沒有形相的莊嚴。現在進一步解釋，不是事相的莊嚴，而是……
【English Translation】 English version The perfect dwelling (the initial stage of dwelling in the perfect teaching). Second question: By relying on what teachings do lower-level Bodhisattvas, borrowing other names, become known as the 'Three Sages' of the perfect teaching? Hence the term Three Sages. If viewed from the perspective of the perfect dwelling, the initial stage of dwelling is already a sacred position. Four, the Still Light (one of the four Buddha lands, the Still Light Land). First, explanation of meaning, two parts: First, explaining the name and meaning of the Still Light. First, briefly indicating the fruit: The Still Light Land illuminated by supreme wisdom has three grades, upper, middle, and lower. This refers to the upper grade. The middle and lower grades of the Still Light Land are included in the Land of Retribution. Second, simplifying the small and clarifying the subtle: The Still Light Land is the true still wisdom nature. Master Jingxi said: 'Wisdom is the ability to illuminate, using the ability to explain what is illuminated,' intending to show that wisdom and what is illuminated are the same. Next, using 'difference' to show the difference in essence. Because the realm is different, the wisdom is also different, so it is called 'partial truth'. Quoting the Nirvana Sutra also proves the sameness of wisdom. Next, the following part of this sutra proves the reason for the sameness. Referring to the nature of ignorance as the substance of wisdom, this wisdom is the realm. Only this substance is the same. Because the nature of ignorance is also the nature of the realm. 'Inconceivable' below concludes as the name of the realm. Because what has been explained before all pertains to the realm of wisdom, so now summarizing the realm still starts from the realm. Second, 'but true' below shows the non-duality of the dependent and the principal: Master Jingxi said: 'Think carefully about this meaning. The various texts below and the meaning of the lands explained by the teachings all use this meaning to elaborate, and the principle can be exhausted.' Now saying: Since it is said that there is no land apart from the body, then when the body becomes a Buddha, does the land not become a Buddha? Since it is said that there is no body apart from the land, then what contradiction is there in saying that the land becomes a Buddha? The one mind is complete, worthy of deep thought. Do not indulge in delusional emotions and forcibly divide various differences. 'Diamond' below quotes scriptures to prove it. Master Qian said: The verse in the upper volume of Vasubandhu's Treatise on Consciousness-Only says: 'Wisdom practice, Consciousness-Only, penetration, etc.', Vasubandhu explains: 'This explains the true land. Buddhas do not have the matter of adorning the land, Buddhas only have true wisdom. Practicing Consciousness-Only penetration is practicing non-discriminating wisdom, penetrating the true nature of Consciousness-Only.' Those who take the Pure Land in this way are practicing this wisdom, practicing Consciousness-Only. Bodhisattvas can then obtain the fruit of the Pure Land. 'Those who are not form, the first substance', this sentence explains the substance of the Pure Land. What does not arise and cease by itself is the form of the Pure Land, but the true first principle is taken as the substance of the Pure Land. 'Those who are not adornment, adornment', distinguish two kinds of adornment. The first is the form land, which is the adornment of things such as water birds and trees in the Pure Land. The second is the Dharma-nature land, which is the flawless merit of Right Wisdom certifying Suchness, without the adornment of form. Now further explain, it is not the adornment of phenomena, but...
理莊嚴。故曰非莊嚴莊嚴。二問出下憑教。心凈之極者心凈約修通於五即。極在究竟。二問經下立問通簡二。初約今教俱談二。初問二答二。初指諸教總斥。二正如下約今經義具。文云下四句經文次第對四土。初句即同居土。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。次句即有餘土。兩教二乘三教菩薩界內惑盡皆名調伏。既出三界即應有土謂有餘也。三句即果報土。初住已上破無明惑。分證中智名入佛慧。四句即寂光即于根塵了達三諦。具足無減于如來常。是故起根即寂光土。宛然相似者經有土名兼所化等。名目雖異其義冥符。別當解釋者下疏中初以同居通名四句。次以四句豎對四土。今當次意。二對他經辨義二。初對法華明今經密入二。初約顯教立難。荊溪云。釋義違經其理何在。以顯露教中法華已前不說二乘有生處故。二約密解答釋二。初明密悟生土。佛以一音等者荊溪云。應約密教。一音異解即通顯秘二不定也。橫解者如前所引法華經文。只於此土而睹上二。故小被斥見凈不驚足指案地即其事也。縱對大豎說于小解仍橫。準其正理不聞為勝。二橫豎下顯佛自在。約豎顯論實如所問。約橫密入明二乘生。豎不妨橫橫不妨豎。顯密利物故云無礙。二問若下對華嚴示四土義該二
【現代漢語翻譯】 現代漢語譯本 以理來莊嚴。所以說不是莊嚴，而是莊嚴。（理莊嚴：指用真理來莊嚴佛土。） 第二個問題是根據下面的經文來提出教義。心清凈到極點，這個『心凈』是就修行而言，通於五即（五即：理即、名字即、觀行即、相似即、究竟即），『極』是指究竟。 第二個問題是根據經文來設立問題，貫通並簡要說明二者。首先，就現在的教義來共同談論二者。先提出問題，然後回答問題。首先，指出各教總體的駁斥。其次，正式地根據現在的經文義理來詳細說明。 文中的下面四句經文，依次對應四種佛土。第一句對應同居土（凡聖同居土）。此土內的眾生被煩惱束縛，沒有見到真理。心神動搖散亂，善惡沒有定性。菩薩爲了方便，觀察眾生的根性是否成熟。如果根性未成熟，就用不清凈的佛土來度化；如果根性成熟，就用清凈的佛土來度化。 第二句對應有餘土（方便有餘土）。兩教（聲聞、緣覺）的二乘（聲聞乘、緣覺乘），以及三教（藏教、通教、別教）的菩薩，在此土內斷盡煩惱，都稱為調伏。既然已經脫離三界，就應該有佛土，這就是所謂的有餘土。 第三句對應果報土（實報莊嚴土）。初住位以上的菩薩，破除無明煩惱，分證中道智慧，稱為進入佛的智慧。 第四句對應寂光土（常寂光土），即在根塵（六根和六塵）中了達三諦（空諦、假諦、中諦）。具足一切功德，沒有絲毫減少，與如來的常恒無異。因此，從根塵生起之處就是寂光土。 『宛然相似』，是因為經文中有佛土的名稱，兼有所教化的對象等等。名稱雖然不同，但意義卻暗合。具體的解釋在下面的疏文中，先用同居土來統稱四句，然後用四句經文豎向對應四土。現在按照這個意思來解釋。 其次，對比其他經文來辨明意義。首先，對比《法華經》來說明本經秘密進入的方法。首先，根據顯教來提出疑問。荊溪湛然大師說：『解釋的意義違背經文，這道理在哪裡呢？』因為在顯露的教義中，《法華經》之前沒有說二乘有出生的地方。 其次，根據密教來解答解釋。首先，說明密悟而生於佛土。佛用一種聲音等等，荊溪湛然大師說：『應該根據密教。一種聲音有不同的理解，貫通顯教和密教，二者不定。』橫向解釋，如前面所引用的《法華經》經文，只在這個佛土上看到上面的兩種佛土。所以小乘被斥責，見到清凈的佛土而不驚奇，用手指按地就是這件事。 縱向對應大乘，豎向解說小乘，仍然是橫向的。按照正確的道理，不聽聞反而更好。其次，橫向和豎向顯示佛的自在。從豎向的顯教來說，確實如所問的那樣。從橫向的密教來說，說明二乘的出生。豎向不妨礙橫向，橫向不妨礙豎向。顯教和密教都能利益眾生，所以說是沒有障礙。 第二個問題是，如果根據《華嚴經》來顯示四土的意義，該如何理解？
【English Translation】 English version To adorn with reason. Therefore, it is said that it is not adornment, but adornment. (理莊嚴: To adorn the Buddha land with truth.) The second question is to propose the doctrine based on the following scriptures. The purity of the mind reaches its extreme. This 'purity of mind' refers to practice and is connected to the Five Identities (理即, 名字即, 觀行即, 相似即, 究竟即). 'Extreme' refers to the ultimate. The second question is to establish a question based on the scriptures, connecting and briefly explaining the two. First, let's discuss both based on the current teachings. First, ask the question, then answer it. First, point out the general refutation of each teaching. Second, formally explain in detail based on the current scripture's meaning. The following four sentences in the text correspond to the four Buddha lands in order. The first sentence corresponds to the 同居土 (凡聖同居土, Land of Co-dwelling of Ordinary Beings and Sages). The beings in this land are bound by afflictions and have not seen the truth. Their minds are shaken and scattered, and good and evil are uncertain. Bodhisattvas, for the sake of convenience, observe whether the beings' roots are mature. If the roots are not mature, they use impure Buddha lands to transform them; if the roots are mature, they use pure Buddha lands to transform them. The second sentence corresponds to the 有餘土 (方便有餘土, Land of Expedient Remainder). The Two Vehicles (聲聞, 緣覺) of the Two Teachings (聲聞乘, 緣覺乘), and the Bodhisattvas of the Three Teachings (藏教, 通教, 別教), who have exhausted their afflictions in this land, are all called subdued. Since they have escaped the Three Realms, there should be a Buddha land, which is the so-called Land of Expedient Remainder. The third sentence corresponds to the 果報土 (實報莊嚴土, Land of Actual Reward and Adornment). Bodhisattvas above the 初住 (first stage of dwelling) break through ignorance and partially realize the Middle Way wisdom, which is called entering the Buddha's wisdom. The fourth sentence corresponds to the 寂光土 (常寂光土, Land of Eternal Tranquility and Light), which is to understand the Three Truths (空諦, 假諦, 中諦) in the Six Roots and Six Dusts (六根 and 六塵). It is full of all merits and virtues, without the slightest reduction, and is no different from the permanence of the Tathagata. Therefore, the place where the Six Roots and Six Dusts arise is the Land of Eternal Tranquility and Light. 'Seemingly similar' is because there are names of Buddha lands in the scriptures, as well as the objects to be taught, and so on. Although the names are different, the meanings are secretly in agreement. The specific explanation is in the following commentary, first using the Land of Co-dwelling of Ordinary Beings and Sages to collectively refer to the four sentences, and then using the four sentences to vertically correspond to the four lands. Now, let's explain according to this meaning. Secondly, compare other scriptures to clarify the meaning. First, compare the Lotus Sutra to explain the secret entry method of this sutra. First, raise questions based on the Exoteric Teaching. Master Jingxi Zhanran said: 'The meaning of the explanation violates the scriptures, where is the reason for this?' Because in the Exoteric Teaching, before the Lotus Sutra, it was not said that the Two Vehicles had a place of birth. Secondly, explain based on the Esoteric Teaching. First, explain the secret realization and birth in the Buddha land. The Buddha uses one sound, etc. Master Jingxi Zhanran said: 'It should be based on the Esoteric Teaching. One sound has different understandings, connecting the Exoteric and Esoteric Teachings, and the two are uncertain.' Horizontal explanation, such as the scripture passage from the Lotus Sutra quoted earlier, only sees the above two Buddha lands in this Buddha land. Therefore, the Small Vehicle is criticized, and they are not surprised to see the pure Buddha land. Pressing the finger on the ground is this matter. Vertically corresponding to the Mahayana, and vertically explaining the Small Vehicle, is still horizontal. According to the correct principle, it is better not to hear it. Secondly, the horizontal and vertical show the Buddha's freedom. From the vertical Exoteric Teaching, it is indeed as asked. From the horizontal Esoteric Teaching, it explains the birth of the Two Vehicles. The vertical does not hinder the horizontal, and the horizontal does not hinder the vertical. The Exoteric and Esoteric Teachings can both benefit sentient beings, so it is said that there is no obstacle. The second question is, if we use the Avatamsaka Sutra to show the meaning of the Four Lands, how should we understand it?
。初明四義該收二。初問十種佛土者。二答二十七品者引他所解不的指經。二問若下明對教須四二。初問二答。明十土等一往有經。對當四教不如四土故云措意難見。措置也。言欲對四教者準止觀文以教。對土有橫有豎。橫對者同居用藏。方便用通。實報用別。寂光用圓。豎對者同居用四。方便用三。實報用二。寂光用圓豎約設教對機機既增減。不同致使教有差別。四土對教優劣多少。故名為豎。土體敵對無復優劣。故名為橫。問方便土中已無通惑。何須通教橫豎二義皆云用通。答大乘初門調機入頓。為知故學。非用斷惑。如諸聲聞至方等會被彈斥已皆習通門。若至方等必到法華。在方便土須通教者此約不入方等會人。問若爾實報何須用別。答約教道說。證道必無。問寂光既極何須用教。答教被中下不被究竟。初住已上名下。等覺名中。妙覺為上。又十地名下。等覺名中。妙覺名上。具如下文。三明修佛國因二。初依經。總立二。初指經雙明。二依因下正示依因。橫約十七者橫謂橫歷諸行修因有十七法。即經云。直心是菩薩凈土。乃至十善是菩薩凈土。豎約十二者豎謂從淺至深。豎窮心源有十三番相資成凈土因。即經云。隨其直心則能發行。乃至隨其心凈即一切功德凈。而此橫豎二番皆云約正因以明依因者荊溪云。故
知。直心乃至十善亦名正因。亦曰依因。依因二種。自利利他。今此正當為他取土。自他相成土義方具。隨機別說時不同耳。故利物依因由加別愿。故菩薩行一因兩向。上求為自。下化成他。于下化中分于兩異自行利物之依正也。二國既下約土別示三。初例果略示。果即所取四土也。四教至感於四土者荊溪云。故知。自行依之與正一因成二。故云正因感四佛果依因復感四土。所以其因不殊而義兩別。故使寂光法身異而常一。子細下一往以四教對四土如嚮明之。二往窮核故有小妨。以同居用四方便用三果報用二此其妨也。子細即二往也。荊溪云。小妨者若四教因對於四土。雖有此義不無小殊。何者藏通對於同居凈穢。別對有餘似如稍得。若於土中辨教多少是則不便。故更對土用教增減委悉論之今。謂若準止觀即是以同居對藏。有餘對通。已如前記。荊溪以藏通對同居。別對有餘者且順下文用教增減以說。故下文云。有餘土成佛乃至云修于別圓兩教之因。既不云通。故以別教對有餘也。二今還下對土廣釋。界內緣集即見思也。別圓眾生至來生其國者荊溪云。依彼有餘用教之時云別圓耳。若至實報失別教稱。唯一圓常以當土名。三十方下結顯化意。湛若虛空者無復眾生七方便異。不見國土凈穢差品故云無有增減。盡未下荊溪
【現代漢語翻譯】 現代漢語譯本： 要知道，直心乃至十善也稱為正因，也叫做依因。依因有兩種：自利和利他。現在這裡所說的，正是爲了他人取土，自身和他人的條件相互成就，才能完備凈土的意義。隨機應變地分別解說，時機各有不同罷了。所以利益眾生的依因，要加上特別的願力。因此菩薩的修行，一因具有兩個方向：向上追求是爲了自身，向下教化是爲了成就他人。在向下教化中，又分為兩種不同的情況，分別是自身的修行和利益眾生的依正。兩個國土既然已經確定，下面就根據凈土的不同來詳細說明。首先，舉例說明結果，簡略地展示。結果就是所要取得的四種凈土。 四教能夠感得四種凈土，荊溪大師說：『由此可知，自身的修行，依因和正因合一，成為一個原因，所以說正因感得四種佛果，依因又感得四種凈土。』因此，其原因雖然沒有差別，但意義卻有兩方面的不同。所以使得寂光凈土和法身雖然不同，但本質上是常一的。下面詳細地用四教來對應四土，就像前面所說的那樣來闡明。第二次詳細地探究，所以會有小的妨礙。因為同居土用四教，方便土用三果，果報土用二，這就是其中的妨礙。詳細地探究就是第二次的探究。荊溪大師說：『所謂小的妨礙，是指如果用四教的因來對應四土，雖然有這個道理，但並非沒有小的差異。』為什麼呢？藏教和通教對應同居凈土和穢土，別教對應有餘凈土，似乎還算可以。如果在凈土中辨別教法的多少，那就有所不便了。所以要進一步對應凈土，用教法的增減來詳細地論述。現在，如果按照《止觀》的說法，就是用同居土對應藏教，有餘土對應通教，這已經像前面所記載的那樣了。荊溪大師用藏教和通教對應同居土，別教對應有餘土，這只是順著下文用教法增減的說法。所以下文說：『有餘土成就佛果』，乃至說『修習別教和圓教兩種教法的因』，既然沒有說通教，所以用別教來對應有餘土。 下面再次對應凈土來廣泛地解釋。界內的因緣聚集，就是見思惑。別教和圓教的眾生，能夠往生到那個國土，荊溪大師說：『依靠那個有餘土來運用教法的時候，才說別教和圓教。』如果到了實報土，就失去了別教的稱謂，唯一是圓常，用當下的國土來命名。下面總結顯示教化的意義。湛然寂靜如同虛空，不再有眾生七方便的差異，看不到國土凈穢的差別品級，所以說沒有增減。窮盡未來，荊溪大師說：
【English Translation】 English version: Know that straightforwardness (直心) and even the ten virtues (十善) are also called the primary cause (正因), and also the dependent cause (依因). There are two types of dependent causes: self-benefit (自利) and benefiting others (利他). What is being discussed here is precisely taking the soil for the sake of others; the conditions of oneself and others mutually accomplish each other, only then can the meaning of the Pure Land be complete. Explaining separately according to the occasion, the timing is different. Therefore, the dependent cause of benefiting beings must be added with special vows. Thus, the practice of a Bodhisattva has one cause with two directions: seeking upwards is for oneself, and transforming downwards is to accomplish others. In the downward transformation, it is divided into two different situations, which are one's own practice and the dependent and primary causes of benefiting beings. Since the two lands have been determined, below, based on the difference of the Pure Lands, a detailed explanation will be given. First, exemplify the result, briefly showing it. The result is the four Pure Lands to be obtained. The four teachings (四教) can evoke the four Pure Lands. Master Jingxi (荊溪) said: 'From this, it can be known that one's own practice, the dependent cause and the primary cause combine into one cause, so it is said that the primary cause evokes the four Buddha-fruits, and the dependent cause evokes the four Pure Lands.' Therefore, although the cause is not different, the meaning has two different aspects. Therefore, the Land of Eternal Tranquility (寂光凈土) and the Dharmakaya (法身), although different, are essentially eternally one. Below, in detail, the four teachings are used to correspond to the four lands, just as explained earlier. The second time, a detailed investigation is made, so there will be minor obstacles. Because the Land of Coexistence (同居土) uses the four teachings, the Land of Expediency (方便土) uses the three fruits, and the Land of Reward (果報土) uses two, these are the obstacles. Detailed investigation is the second investigation. Master Jingxi said: 'The so-called minor obstacles refer to if the causes of the four teachings are used to correspond to the four lands, although there is this principle, it is not without minor differences.' Why? The Tripitaka teaching (藏教) and the Common teaching (通教) correspond to the pure and impure Lands of Coexistence, and the Distinct teaching (別教) corresponds to the Land of Remaining Reward (有餘凈土), which seems to be somewhat acceptable. If the amount of teachings is distinguished in the Pure Lands, then it is inconvenient. Therefore, it is necessary to further correspond to the Pure Lands, using the increase and decrease of the teachings to discuss in detail. Now, if according to the Mohe Zhiguan (止觀), it is to use the Land of Coexistence to correspond to the Tripitaka teaching, and the Land of Remaining Reward to correspond to the Common teaching, which is already as recorded earlier. Master Jingxi used the Tripitaka teaching and the Common teaching to correspond to the Land of Coexistence, and the Distinct teaching to correspond to the Land of Remaining Reward, which is only following the statement of increasing and decreasing the teachings in the following text. Therefore, the following text says: 'The Land of Remaining Reward achieves Buddhahood', and even says 'cultivating the causes of the Distinct teaching and the Perfect teaching (圓教)', since the Common teaching is not mentioned, the Distinct teaching is used to correspond to the Land of Remaining Reward. Below, corresponding to the Pure Lands again, a broad explanation is given. The gathering of conditions within the realm is the view and thought delusions (見思惑). Beings of the Distinct teaching and the Perfect teaching can be reborn in that land. Master Jingxi said: 'Relying on that Land of Remaining Reward to use the teachings, then the Distinct teaching and the Perfect teaching are mentioned.' If it reaches the Land of True Reward (實報土), it loses the name of the Distinct teaching, and is only the Perfect and Eternal (圓常), using the present land to name it. Below, summarize and show the meaning of the teachings. Serene and still like the empty space, there are no longer the differences of the seven expedients of beings, and the differences in the grades of purity and impurity of the lands cannot be seen, so it is said that there is no increase or decrease. Exhausting the future, Master Jingxi said:
云。引法華經壽量者引于實果以證權果。所以過去若常未來必常。如從本果以垂於跡。示凈土行以取眾生。四見國不同二。初引經總示。寂光如寶器飯色如三土。由福不同見飯色異。由機不同見三土異。至論下總示其意也。荊溪云。至論至可見者仍以三土從寂光論。寂光無相故三皆泯。由不可見故得有見。十番者初約同居輕重。二約同居對有餘。乃至第十諸土非垢寂光非凈。下文備矣。此不委論。二列句別明二。初列句正解。荊溪云。此中問答總有三重四句分別。既云于不可見而得有見。即是寂光對於三土。先以有餘攝二同居。對二同居而立四句。以此二土並有實質而辨同異。故得約質以辨有無。次以實報對於下二以立四句。以實報中色無障礙對下二土質礙辨異。三以寂光對於下三以為四句。以寂光中色質永寂故以有無相對辨四。是故辨第二四句約有色質論障不障。初四句中復更約障以辨四別。若爾亦應更于初四句以前立四句。凈質穢見如身子等。凈質凈見如安養人。穢質凈見如大梵王。穢質穢見如五濁人。即二同居相比望也。文中三。初約有餘對同居二。初正明。荊溪云。問經言去總問也。先引經立宗。此為是下結難也。難意者為元只是一種飯色見自異耶。為元有多色見有異耶。準下答文既有四句。豈但一兩句而已
。別圓菩薩用天眼見者荊溪云。見土不應用余眼。故即此二人賢位眼也。此約身居此土以論。若在方便見二同居必無異質。一質一見等者荊溪云。明五人共見有餘更無別者。五人之中雖兼別圓。且據三藏二乘通教三乘共見故爾。此之兩教三乘之人共稟近教。故於有餘所見未遠故。便且以二同居土共彼有餘而為一見。若於彼土發別圓心便即同於別圓所見。言三種意生者出四卷楞伽經。通名意生。今山家釋義。作意生故名為意生。故楞伽云。如幻三昧力憶本願故生諸聖中。故知。經云憶憶即作意也。彼經第四釋三別名。初常無常品云。意生三種。一入三昧樂意成身。亦云正受。即三四五地心寂不動也。二覺法自性意成身。即八地中普入佛剎故以法為自性。三種類俱生無作意成身。謂了佛證法。成之與生並從果說此約通教及以別接。法華玄中並云在前三教者。以通諸教釋義故也。今文既上云羅漢支佛。下云三種意生。即此三種並指通教菩薩也。故知。二乘收乎兩教。菩薩止在於通。共為三乘。三藏菩薩既同人天非今所論也。輔行雲。楞伽既云八地是覺法自性。驗初文雖云五地亦兼七地。即入空位也。八地即當入假位也。種類俱生云了佛證法。即是入中屬佛種類未必自證。若接入別七地已前入別十住。八地已去接入十行。知佛
【現代漢語翻譯】 別圓菩薩用天眼所見，荊溪大師解釋說：『見（凈）土不應該用其他的眼。』所以，這兩位（菩薩）是用賢位的眼來看的。這是就身在此土的情況來說的。如果（菩薩）在方便土見到二同居土，一定沒有不同的本質。『一質一見』等，荊溪大師解釋說：『說明五人共同見到有餘土，沒有其他的（不同見解）。』五人之中雖然兼有別教和圓教的菩薩，但這裡是根據三藏教、二乘和通教的三乘人共同所見而言的。這兩教的三乘之人共同接受近教，所以在有餘土所見不遠，因此就以二同居土與有餘土視為同一見解。如果在那（二同居）土發起別教或圓教的心，就等同於別教和圓教菩薩所見。 所說的三種意生身，出自四卷本的《楞伽經》（Laṅkāvatāra Sūtra）。通稱為意生身。現在山家派的解釋是：因為作意而生，所以稱為意生身。所以《楞伽經》說：『如幻三昧力，憶本願故，生諸聖中。』由此可知，經中所說的『憶』就是作意。該經第四卷解釋了三種不同的名稱。初常無常品中說：『意生有三種。一、入三昧樂意成身，也稱為正受，即三地、四地、五地的心寂然不動。二、覺法自性意成身，即八地菩薩普遍進入佛剎，所以以法為自性。三、種類俱生無作意成身，是指了悟佛的證法。』『成』和『生』都是從結果來說的。這是就通教以及別教的接引來說的。《法華玄義》中說，『在前三教』，是因為用通教來解釋各教的含義。現在本文既然上面說了羅漢（Arhat）和支佛（Pratyekabuddha），下面又說了三種意生身，那麼這三種意生身都是指通教的菩薩。由此可知，二乘包含了兩教，菩薩只在于通教，共同組成了三乘。三藏教的菩薩既然與人天相同，就不是現在所討論的。 輔行大師說：『《楞伽經》既然說八地是覺法自性，那麼可以驗證最初的文句雖然說五地，也兼指七地，即進入空位。八地就相當於進入假位。種類俱生說了悟佛的證法，就是進入中道，屬於佛的種類，未必是自己證悟。』如果接引到別教，七地以前進入別教的十住位，八地以後接入十行位，知道佛（Buddha）
【English Translation】 Bié Yuán Bodhisattva (another name of a Bodhisattva) uses the heavenly eye to see, and Master Jīngxī (a Buddhist monk) explains: 'Seeing the (pure) land should not use other eyes.' Therefore, these two (Bodhisattvas) are seeing with the eyes of the worthy position. This is discussed in terms of being in this land. If (Bodhisattvas) see the Two Co-dwelling Lands in the expedient land, there must be no different essence. 'One substance, one view,' etc., Master Jīngxī explains: 'It explains that five people commonly see the Land of Remaining, and there are no other (different views).' Although there are Bodhisattvas of the Separate Teaching (別教, Biéjiào) and the Perfect Teaching (圓教, Yuánjiào) among the five people, it is based on the common view of the Three Vehicles (三乘, Sānshèng) of the Tripiṭaka Teaching (三藏教, Sānzàngjiào), the Two Vehicles (二乘, Èrshèng), and the Common Teaching (通教, Tōngjiào). The people of the Three Vehicles of these two teachings commonly receive the Near Teaching, so what they see in the Land of Remaining is not far away, so they regard the Two Co-dwelling Lands and the Land of Remaining as the same view. If the mind of the Separate Teaching or the Perfect Teaching arises in that (Two Co-dwelling) land, it is the same as what the Bodhisattvas of the Separate Teaching and the Perfect Teaching see. The so-called three kinds of mind-made bodies (意生身, yìshēngshēn) come from the four-volume Laṅkāvatāra Sūtra (楞伽經). They are commonly called mind-made bodies. Now, the interpretation of the Shanjia School (山家派, Shānjiāpài) is: because they are born from mental activity, they are called mind-made bodies. Therefore, the Laṅkāvatāra Sūtra says: 'Like the power of illusory samādhi, remembering the original vows, they are born among the saints.' From this, it can be known that the 'remembering' mentioned in the sutra is mental activity. The fourth volume of that sutra explains three different names. The first chapter, 'Permanent and Impermanent,' says: 'There are three kinds of mind-made bodies. First, entering the joy of samādhi, the mind-made body is formed, also called proper reception, which is the stillness of the minds of the third, fourth, and fifth grounds. Second, realizing the self-nature of the Dharma, the mind-made body is formed, which is the universal entry of the eighth-ground Bodhisattva into the Buddha lands, so the Dharma is taken as the self-nature. Third, the kind of co-born, non-intentional mind-made body is formed, which refers to the complete understanding of the Buddha's Dharma.' 'Formation' and 'birth' are both spoken from the result. This is in terms of the Common Teaching and the reception of the Separate Teaching. The Profound Meaning of the Lotus Sutra says, 'In the previous three teachings,' because the meaning of each teaching is explained using the Common Teaching. Now, since the text above mentions Arhats (羅漢, Luóhàn) and Pratyekabuddhas (支佛, zhīfó), and below mentions three kinds of mind-made bodies, then these three kinds of mind-made bodies all refer to the Bodhisattvas of the Common Teaching. From this, it can be known that the Two Vehicles include two teachings, and the Bodhisattvas are only in the Common Teaching, forming the Three Vehicles together. Since the Bodhisattvas of the Tripiṭaka Teaching are the same as humans and gods, they are not what is being discussed now. Master Fǔxíng (a Buddhist monk) said: 'Since the Laṅkāvatāra Sūtra says that the eighth ground is the self-nature of realizing the Dharma, then it can be verified that although the initial sentence says the fifth ground, it also refers to the seventh ground, which is entering the position of emptiness. The eighth ground is equivalent to entering the position of provisionality. The kind of co-born says that one completely understands the Buddha's Dharma, which is entering the Middle Way, belonging to the Buddha's kind, not necessarily self-realized.' If one is received into the Separate Teaching, before the seventh ground, one enters the ten abodes of the Separate Teaching, and after the eighth ground, one is received into the ten practices, knowing the Buddha (Buddha)
證法是入迴向。並非證道故名意生。仍本為名兼不接者共結此位。故並云地。二問那下釋妨。荊溪云。那約有餘等者一質與一見皆云有餘。若二同居各各自見亦得名為一質一見。何必要須約有餘耶。次答中雲三人者當知。前釋第四句中三種意生。須指通教中利鈍菩薩。但不得指利根見中。以此菩薩但斷通惑與二乘同。以其適從通中來故。是故答中且指三乘同見第一義諦。此等本異今皆成同。故且言之。若指二同居人當土自見。何往不得。但為辨異故須此明言。無漏至相同者荊溪云。據未發於別圓之心論。未見中其事亦等。故於真諦同一見也。二約實報對二土。即因陀羅網者實報土也。三約寂光對三土。各有問答。悉如文。二略出下指廣結示。五明往生二。初列章。二隨釋二。初總示。亦云來生具如大品者暹云。大品第二舍利弗白佛言。世尊。菩薩摩訶薩行般若波羅密。能如是習相應者從何處終來生此間。從此間終當生何處。佛告舍利弗。是菩薩或從他方佛國來生此間。或從兜率來生此間。或從人道來生此間。從此下今師釋二名也。此云往住。大品云來生。只是彼此相望得名耳。二土亦然者荊溪云。二同居土相望既爾。有餘實報相望亦然。但橫豎異耳者二同居土橫望餘二土名之為豎若爾只可娑婆而往于凈。何以從凈卻生
【現代漢語翻譯】 現代漢語譯本 『證法』是進入迴向的階段。因為並非證得佛道，所以稱為『意生』。仍然以原本的身份，兼顧那些沒有直接聯繫的人，共同成就這個果位。所以並稱為『地』。 二問：下面的解釋是爲了消除疑問。荊溪大師說：『如果按照有餘等來解釋，一個物體和一個見解都稱為有餘。如果兩個人同處一地，各自看到各自的，也可以稱為一個物體一個見解。為什麼一定要按照有餘來解釋呢？』 接下來的回答中說『三人』，應當知道，前面解釋第四句中的三種意生身，必須指向通教（指三乘共通的教法，區別于藏、別、圓三教）中根器敏銳和遲鈍的菩薩。但是不能指向利根見道位（指通過修行證悟真理的階段）的菩薩，因為這種菩薩只是斷除了通教的迷惑，與二乘（聲聞乘和緣覺乘）相同。因為他們是從通教中來的。所以回答中暫且指向三乘共同見到的第一義諦（最高的真理）。這些人原本不同，現在都變得相同了，所以暫且這樣說。如果指向兩個同居的人在自己的土地上各自看到，哪裡不能這樣說呢？只是爲了區分不同，所以必須明確說明。 『無漏至相同者』，荊溪大師說：『這是根據尚未發起別教（區別於三乘共通教法的菩薩乘教法）和圓教（最圓滿究竟的教法）之心來討論的。未見道位，情況也是一樣的。所以在真諦（真實不虛的道理）上，他們的見解是相同的。』 二、按照實報土（菩薩修行圓滿后所居住的凈土）來對應二土（指方便有餘土和實報莊嚴土），就是因陀羅網（比喻重重無盡的境界）所指的實報土。 三、按照寂光土（佛所居住的常寂光土）來對應三土（指凡聖同居土、方便有餘土和實報莊嚴土）。各有問答，都如經文所說。 『二略出下』，指向廣泛地結緣和開示。 五、說明往生（指去世后投生到凈土）有兩種：一是列出章節，二是隨著經文解釋。首先是總的指示，也說『來生』，完全如《大品般若經》（《摩訶般若波羅蜜經》的簡稱）所說。暹法師說，《大品般若經》第二品中，舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）問佛說：『世尊，菩薩摩訶薩（發菩提心，以救度眾生為己任的修行者）修行般若波羅蜜（通過智慧到達彼岸），能夠這樣修習相應，是從何處去世後來到這裡的？從這裡去世后將要生到哪裡？』佛告訴舍利弗：『這位菩薩或者從他方佛國來生到這裡，或者從兜率天（彌勒菩薩所居住的天界）來生到這裡，或者從人道來生到這裡。』 從『此下』開始，現在的法師解釋這兩個名稱。這裡稱為『往住』，《大品般若經》稱為『來生』，只是彼此相對而言而得名罷了。 『二土亦然者』，荊溪大師說：『兩個同居土（凡聖同居土）彼此相望是這樣，有餘土（方便有餘土）和實報土彼此相望也是這樣。』『但橫豎不同罷了』，兩個同居土橫向看其他兩個土，稱之為豎。如果這樣，只可以從娑婆世界（我們所居住的充滿煩惱的世界）前往凈土（清凈的國土）。為什麼可以從凈土卻生到娑婆世界呢？
【English Translation】 English version 'Proof of Dharma' is entering the stage of dedication. Because it is not the attainment of Buddhahood, it is called 'thought-born'. It still maintains its original identity, taking into account those who are not directly connected, to jointly achieve this position. Therefore, it is also called 'ground'. Second question: The following explanation is to eliminate doubts. Master Jingxi said: 'If we explain according to the remainder, etc., one substance and one view are both called remainder. If two people live in the same place and each sees their own, it can also be called one substance and one view. Why must we explain according to the remainder?' The following answer says 'three people', it should be known that the previous explanation of the three types of thought-born bodies in the fourth sentence must point to the sharp and dull Bodhisattvas in the Common Teaching (referring to the teachings common to the three vehicles, distinguishing them from the Tripitaka, Separate, and Perfect Teachings). However, it cannot point to the Bodhisattvas in the sharp-rooted seeing path (referring to the stage of enlightenment through practice), because these Bodhisattvas only cut off the delusions of the Common Teaching, which is the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Because they come from the Common Teaching. Therefore, the answer temporarily points to the First Truth (the highest truth) seen by the three vehicles together. These people were originally different, but now they have become the same, so let's just say that. If we point to two people living in the same place and seeing each other in their own land, where can't we say that? It's just to distinguish the differences, so we must clearly state this. 'The non-outflow to the same', Master Jingxi said: 'This is based on the discussion of not yet initiating the minds of the Separate Teaching (Bodhisattva vehicle teachings that differ from the common teachings of the three vehicles) and the Perfect Teaching (the most complete and ultimate teachings). The situation is the same in the unseen path. Therefore, in the True Truth (the true and unfalse principle), their views are the same.' Second, according to the Land of Actual Reward (the pure land where Bodhisattvas live after completing their practice), it corresponds to the Two Lands (referring to the Land of Expedient Remainder and the Land of Actual Reward and Adornment), which is the Land of Actual Reward referred to by Indra's Net (a metaphor for the realm of endless layers). Third, according to the Land of Tranquil Light (the Land of Eternal Tranquil Light where the Buddha resides), it corresponds to the Three Lands (referring to the Land of Coexistence of Saints and Mortals, the Land of Expedient Remainder, and the Land of Actual Reward and Adornment). There are questions and answers for each, all as stated in the scriptures. 'The second brief excerpt below' points to widely forming affinities and teachings. Fifth, explaining that rebirth (referring to being reborn in the Pure Land after death) has two aspects: one is listing the chapters, and the other is explaining according to the scriptures. The first is the general instruction, which also says 'coming to life', which is exactly as stated in the Mahaprajnaparamita Sutra (abbreviation of the Mahāprajñāpāramitā Sūtra). Dharma Master Xian said, in the second chapter of the Mahaprajnaparamita Sutra, Shariputra (one of the ten major disciples of Shakyamuni Buddha, known for his wisdom) asked the Buddha: 'World Honored One, if a Bodhisattva Mahasattva (a practitioner who has generated the mind of Bodhi and takes the salvation of sentient beings as his responsibility) practices Prajnaparamita (reaching the other shore through wisdom), and is able to practice accordingly, from where did he pass away and come here? Where will he be born after passing away from here?' The Buddha told Shariputra: 'This Bodhisattva may have come here from another Buddha land, or from Tushita Heaven (the heaven where Maitreya Bodhisattva resides), or from the human realm.' Starting from 'below this', the current Dharma Master explains these two names. Here it is called 'going to reside', and the Mahaprajnaparamita Sutra calls it 'coming to life', which is just named in relation to each other. 'The Two Lands are also like this', Master Jingxi said: 'The two Coexistence Lands (Land of Coexistence of Saints and Mortals) look at each other like this, and the Remainder Land (Land of Expedient Remainder) and the Land of Actual Reward look at each other like this.' 'But the horizontal and vertical are different', the two Coexistence Lands look horizontally at the other two lands, which is called vertical. If so, it is only possible to go from the Saha world (the world we live in, full of afflictions) to the Pure Land (pure land*). Why can one be born from the Pure Land to the Saha world?
此耶。答下之八品不可來生上品上生。或可即能到彼土已獲通故來。法華云。是人自舍清凈業報。而來樂此多怒害處。唯常寂光文無往義。上品可爾。中下義通。若中下無實報亦無。若不立於中下猶屬實報故也。又若義立不往而往上品亦通。何但中下。善逝之言良有以也。如來之義信亦不無。二別三。初標。二一染下釋四。初染凈土二。初穢土二。初實生九品潤生等者欲惑九品。上上潤二生。上中上下中上各潤一生。中中中下共潤一生。下三品共潤一生。故初果於欲界人天各受七生。故云七反。二果三品者斷五名二向。斷六一來果。以下三品潤一生故。一往來者一往天上一來人間互說亦爾。三果名不來。以九品盡故。若斷至八餘一品在名一種子。猶生欲界。通六地來者六地已下惑未盡故。見地七反薄地。一來離欲不來地獄。生上二界別教十住初住斷見。二住至七住斷思盡。今云十住且通舉耳。論其生數比前可知。五品見思全在。七信方出三界。三教約惑牽生並同藏教。故云並類三果可知。二權生方便愿來者但在菩薩。小從得記義亦同之。生方便土未破無明欲化眾生。須假愿牽。未能任運故使應生唯約二土。二凈土來生人天者。荊溪云。彼土具有欲色諸天。但無須彌地居。一切皆依虛空而住。荊溪所說依無量壽經也。二
【現代漢語翻譯】 現代漢語譯本 『此耶？』回答說，下八品的人不可能往生到上品上生。或者可能立即就能到達彼土，因為已經獲得了神通。』法華經』說：『這些人自己捨棄清凈的業報，而來樂於這個充滿憤怒和傷害的地方。』只有常寂光土的經文沒有往生的含義。上品可以這樣理解，中品和下品則義理相通。如果中品和下品沒有實報土，那麼什麼也沒有。如果不立足於中品和下品，仍然屬於實報土的範疇。』又如果從義理上說，不往生而往生，上品也是可以通達的，為什麼只說中品和下品呢？善逝（Tathagata，如來）的話很有道理。如來的意義，相信也不是沒有道理的。』 二、別教的三種情況。初標示，二、一染下釋四。初、染凈土二。初、穢土二。初、實生九品潤生等，指的是欲惑的九品。上上品潤二生，上中、上下、中上各潤一生，中中、中下共潤一生，下三品共潤一生。所以初果在欲界的人天各受七生，所以說『七反』。二果三品，指的是斷五下分結，名為二向。斷第六品為一來果。因為以下三品潤一生。『一往來』指的是一往天上，一來人間，互相交替。三果名為不來，因為九品都斷盡了。如果斷到第八品，還餘一品，名為一種子，仍然會生於欲界。通六地來，指的是六地以下的惑還沒有斷盡。見地七反，薄地一來，離欲不來地獄，生於上二界。別教十住，初住斷見，二住至七住斷思盡。現在說十住，只是概括而言。至於其生數，可以比照前面推知。五品見思全在，七信才出三界。三教（藏教、通教、別教）以惑牽引而生的情況，都與藏教相同。所以說並類三果，可以推知。 二、權生方便愿來，這隻存在於菩薩。從小乘得記的意義也相同。生於方便土，因為沒有破除無明，想要教化眾生，必須藉助願力牽引，不能任運自在，所以只能應生於二土（方便土和實報土）。二、凈土來生人天，荊溪（湛然）說：『彼土具有欲界和色界諸天，但沒有須彌山和地居，一切都依虛空而住。』荊溪所說的是依據『無量壽經』。
【English Translation】 English version 『Is this so?』 The answer is that those of the lower eight grades cannot be reborn in the upper grades of the upper rebirth. Or perhaps they can immediately reach that land because they have already attained supernatural powers. The 『Lotus Sutra』 says: 『These people abandon their pure karmic rewards and come to enjoy this place full of anger and harm.』 Only the texts on the Land of Constant Light (Changjiguang tu) have no meaning of rebirth. The upper grades can be understood in this way, while the middle and lower grades are interconnected in meaning. If the middle and lower grades have no Land of Actual Reward (Shi Bao Tu), then there is nothing. If one does not base oneself on the middle and lower grades, it still belongs to the category of the Land of Actual Reward. 『Furthermore, if, in terms of meaning, one does not go but goes, the upper grades can also be reached. Why only talk about the middle and lower grades? The words of the Well-Gone One (Tathagata) are very reasonable. The meaning of the Tathagata, I believe, is not without reason.』 2. The three situations of the Separate Teaching (Biejiao). First, the heading is indicated; second, one defiled below explains four. First, defiled and pure lands two. First, defiled land two. First, actual birth of the nine grades of moistening birth, etc., refers to the nine grades of desire-afflictions. The highest of the highest grade moistens two births, the upper-middle, upper-lower, and middle-upper each moisten one birth, the middle-middle and middle-lower together moisten one birth, and the lower three grades together moisten one birth. Therefore, the first fruit (Sotapanna) receives seven births each in the human and heavenly realms of the desire realm, so it is said 『seven returns.』 The three grades of the second fruit (Sakadagami) refer to cutting off the five lower fetters, called two-towards. Cutting off the sixth grade is the once-returner fruit. Because the following three grades moisten one birth. 『Once-return』 refers to once to the heavens and once to the human realm, alternating with each other. The third fruit (Anagami) is called non-returner because all nine grades are cut off. If one cuts off up to the eighth grade, and there is still one grade remaining, it is called a seed, and one will still be born in the desire realm. Coming through the six grounds refers to the fact that the afflictions below the six grounds have not yet been cut off. The seeing ground has seven returns, the thinning ground has one return, and leaving desire does not return to the lower realm, but is born in the upper two realms. In the Separate Teaching, the ten abodes, the first abode cuts off views, and the second to seventh abodes cut off thoughts. Now, saying ten abodes is just a general statement. As for the number of births, it can be inferred by comparing with the previous. The five grades are full of views and thoughts, and only the seven faiths emerge from the three realms. The situations of the three teachings (Tripitaka, Common, and Separate Teachings) being drawn into birth by afflictions are all the same as the Tripitaka Teaching. Therefore, it is said that they are all similar to the three fruits, which can be inferred. 2. Provisional birth, expedient vow to come, this only exists in Bodhisattvas. The meaning of receiving prediction from the Small Vehicle is also the same. Born in the Expedient Land (Fangbian Tu), because they have not broken through ignorance, and want to teach sentient beings, they must rely on the traction of vows, and cannot be at ease, so they can only be born in the two lands (Expedient Land and Land of Actual Reward). 2. Pure Land rebirth in humans and devas, Jingxi (Zhanran) said: 『That land has devas of the desire and form realms, but there is no Mount Sumeru and earth dwelling, and everything dwells in emptiness.』 What Jingxi said is based on the 『Infinite Life Sutra』 (Amitabha Sutra).
有餘二。初實生二。初正釋別教十行圓信後心者荊溪云。準理別教應云住向。今不云者住以同於藏通五人十向修中。雖亦同生有餘之土非為正意。故取克體但云十行。而云圓信復云後心者七信已上亦可得生。但是略耳。二故勝下引證二。初引經二。問何下釋義二。初正明二。初問。二答二。初釋別名。荊溪云。釋三意生皆云恐者尊重聖典兼示無執。三種階降經文義含。為是何教三昧正受。若約通教七地已上或至九地。言自性者別住同通應取十行。圓教既云伏于無明。即知七信也。所以別教云自性者若不見中。則不見於諸法自性。二皆言下釋通名。未發真修者別圓地住已前名緣修。登地登住名真修。向約三人無明全在。故俱作意而生彼土。初三昧正受雖約通教入空接入別圓亦緣修攝。故荊溪云。真緣之義義通通別也。二問下釋妨。問意者楞伽意生既在十地。合生實報。何故向解勝鬘但指通人及地住已前生方便土耶。然楞伽十地約通示義。已如前記。既十地名濫。故此約別地難之。故云應生報土。答中從容兩向釋之。約別十地判三意生者。若爾何故向云皆言意者未發真修。猶是作意耶。別地既是真修。意生之義為何所主。答荊溪解云。若約別教則有二義三俱名意。三俱入地。一者但是未極名意。二帶教道挫之言意。故云三
【現代漢語翻譯】 現代漢語譯本 還有剩餘的兩種情況。第一種是真實地產生於二地（指方便有餘土和實報莊嚴土）。最初解釋別教十行圓信後心的人，荊溪大師說：『按照道理，別教應該說是住位和向位。現在不說住位，是因為住位與藏教、通教的五人和十向的修行相同。雖然也同樣能生於有餘土，但並非主要意思。』所以選取克體的說法，只說十行。而說圓信又說後心，是因為七信以上也可以得生，但這只是簡略的說法。 第二種情況是爲了勝過下文而引用的兩種證據。首先是引用經文的兩種證據。問：『何下』是解釋意義的兩種證據。首先是正面說明的兩種證據。首先是提問。其次是回答的兩種證據。首先是解釋別名。荊溪大師說：『解釋三意生都說「恐」字，是尊重聖典，同時也表示沒有執著。』三種階位的降低，經文的意義包含其中。是爲了哪種教的三昧正受？如果按照通教，七地以上或者到九地。說到自性，別住與通教相同，應該取十行。圓教既然說伏于無明，就知道是七信。所以別教說自性，如果不見中道，就不能見到諸法的自性。 其次，『皆言下』是解釋通名。未發真修的人，別教和圓教的地住位之前，稱為緣修。登上地住位，稱為真修。向位的三種人，無明完全存在，所以都是作意而生於彼土。最初的三昧正受，雖然按照通教入空，接入別教和圓教也屬於緣修。所以荊溪大師說：『真緣的意義，意義貫通通教和別教。』 其次，『問下』是解釋疑問。疑問的意思是，《楞伽經》的意生既然在十地，應該生於實報土。為什麼向的解釋《勝鬘經》只指通教的人以及地住位之前的人，生於方便土呢？然而《楞伽經》的十地是按照通教來顯示意義，已經如前面所記。既然十地的名稱有混淆，所以這裡按照別教的地位來責難。所以說應該生於報土。回答中從容地從兩個方面來解釋。按照別教的十地來判斷三種意生的人，如果這樣，為什麼向的解釋都說『意者未發真修，猶是作意』呢？別教的地位既然是真修，意生的意義應該以什麼為主呢？荊溪大師解釋說：『如果按照別教，則有兩種意義，三種都名為意，三種都入地。一種是隻是未到極處，名為意。一種是帶著教道來挫折它，稱為意。』所以說三
【English Translation】 English version There are two remaining cases. The first is truly born in the two lands (referring to the Land of Expedient Residue and the Land of True Reward). Initially, those who explain the later mind of the Ten Practices and Perfect Faith of the Separate Teaching, Master Jingxi said: 'According to the principle, the Separate Teaching should be said to be the stages of Abiding and Progressing. The reason for not mentioning the stage of Abiding now is that it is the same as the practice of the five types of people and the Ten Directions in the Treasury Teaching and the Common Teaching. Although they can also be born in the Land of Residue, it is not the main intention.' Therefore, the definitive aspect is taken, and only the Ten Practices are mentioned. And saying Perfect Faith and also saying later mind, is because those above the Seven Faiths can also be born, but this is just a brief statement. The second case is the two pieces of evidence cited to surpass the following text. First, there are two pieces of evidence citing scriptures. 'Question: What follows' are two pieces of evidence explaining the meaning. First, there are two pieces of evidence of direct explanation. First, there is a question. Second, there are two pieces of evidence of answering. First, there is an explanation of the separate name. Master Jingxi said: 'Explaining the three Mind-Born, all say the word 'fear', which is to respect the sacred texts, and also to show that there is no attachment.' The three stages of descent, the meaning of the scriptures is contained within. For which teaching's Samadhi Correct Reception is it? If according to the Common Teaching, it is above the Seventh Ground or up to the Ninth Ground. Speaking of self-nature, the Separate Abiding is the same as the Common Teaching, and the Ten Practices should be taken. Since the Perfect Teaching says that it subdues ignorance, it is known to be the Seven Faiths. Therefore, the Separate Teaching says self-nature, if one does not see the Middle Way, then one cannot see the self-nature of all dharmas. Secondly, 'What follows' is the explanation of the common name. Those who have not developed true cultivation, before the stage of Abiding on the Ground in the Separate and Perfect Teachings, are called causal cultivation. Ascending to the stage of Abiding on the Ground is called true cultivation. The three types of people in the stage of Progressing, ignorance is completely present, so they all intentionally generate in that land. The initial Samadhi Correct Reception, although according to the Common Teaching entering emptiness, connecting to the Separate and Perfect Teachings also belongs to causal cultivation. Therefore, Master Jingxi said: 'The meaning of true cause, the meaning penetrates the Common and Separate Teachings.' Secondly, 'Question: What follows' is the explanation of the question. The meaning of the question is, since the Mind-Born in the Laṅkāvatāra Sūtra (楞伽經) is in the Ten Grounds, it should be born in the Land of True Reward. Why does the explanation of the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) only refer to the people of the Common Teaching and those before the stage of Abiding on the Ground, who are born in the Land of Expedient Means? However, the Ten Grounds of the Laṅkāvatāra Sūtra (楞伽經) are to show the meaning according to the Common Teaching, as previously recorded. Since the names of the Ten Grounds are confusing, therefore, here it is questioned according to the position of the Separate Teaching. Therefore, it is said that one should be born in the Land of Reward. In the answer, it is explained calmly from two aspects. Judging the three types of Mind-Born people according to the Ten Grounds of the Separate Teaching, if so, why does the explanation say 'Mind-Born means not yet developing true cultivation, still intentionally'? Since the position of the Separate Teaching is true cultivation, what should be the main meaning of Mind-Born? Master Jingxi explained: 'If according to the Separate Teaching, then there are two meanings, all three are called Mind-Born, all three enter the Ground. One is that it is just not yet to the extreme, called Mind-Born. One is to frustrate it with the teaching path, called Mind-Born.' Therefore, it is said three
種意生。即生報土也。約通等者準此。即如前之所明一質一見即是二乘及當教中三種意生異質一見而云即是別教菩薩。當知。消于楞伽經文即別圓人有三意也。故今別更從通菩薩而說之也。二若實下權生。三果報土。四寂光土二。初明極果無生。二若分下明分真生義二。初正明。下寂滅至一生者仁王經明寂滅忍唯有二品。今義開三。上品即妙覺。此以寂忍即寂光故別約中下以明生義。或云下此約通論。始從初住得無生忍終乎等覺中品寂忍。既皆分證佛性皆名往生寂光也。故云皆有此義。但有下奪而言之。寂光唯是妙覺。以分證猶有無明惑變易生死故也。二前四下結示。三問分下科簡二。初簡同居有餘二。初問荊溪云以通見思難別見思見思既同捨身應等。二答如文。二簡實報寂光三。初簡不生。荊溪云問實報受生等者還取上文三。土有生。唯常寂光無往來生。則應不合更有此問。答中意者但欲重顯從名消義。亦約中下在果報內。二簡生義。有邊論生等者荊溪云。約報論生。是故有邊論于果報。約所入邊則非果報。但所入邊即是見真故云不生。上品無報唯真。無生而云生者不生而生。故果報中見真亦有果報不生生義。究竟而論寂光唯真。永無果報。義而言之亦可得云不生生義。此則不復更有生也。三簡常義。荊溪云。此問
意者從名作並。以不生生與不常常言勢欲同其義。似反故以反義以問勢同。答中意者名異義同故許斯理。以諾並辭。何者下釋出名異義同之相。究竟而論唯名常。常及以不生故引聖位。即是不常之常不生之生四十一地。真理不生。不生而生。余無明在名為不常。見一分常故名為常。思之可見。六明說教二。初標。二一染下釋四。初染凈二。初穢。二凈。開漸教者暹云。開出之開。本願說者荊溪云。上品凈土不須開漸。故須因愿乃可有說。香積無愿故不得說。不說不聞。故來問也。如安養界樹說苦空人開羅漢。既不云愿。驗土非高。二有餘土二。初受報利鈍皆得往生者總有九人。兩教二乘三教菩薩別位開三。故成九也。斷思盡位皆生此土。菩薩則利。二乘則鈍。通別圓至利鈍者此約菩薩傳論。通菩薩望二乘則利。望別仍鈍。別圓例作。二如來下說教多少故法華等者荊溪云。此有二意一者通證一切開權。二者別證二乘之漸。皆法華意。是故引之。若別教意但是開教不開理也。或亦開理以示圓中。三果報土。四寂光土二。初克示極果寂光。法身冥資等者毗盧遍攝。故曰冥資。即此冥資名為說法。複次應知。應身說處即法身說。吾今此身即是法身。釋迦牟尼名毗盧遮那。故云無說而說。二若約下約說義通三土二。初約實報。荊
【現代漢語翻譯】 意者，從名稱的作用並列來看，用『不生』（anutpāda，無生）和『不常』（anitya，無常）來表達，其意圖在於使它們的含義相近。因為它們看起來相反，所以用反義的提問來探究它們是否含義相同。回答中說，意圖在於名稱不同而意義相同，所以認可這個道理，用『諾』字來肯定。『何者』以下解釋名稱不同而意義相同的方面。歸根結底，只有名稱是常。因為常以及不生，所以引用聖位的例子，即是不常之常，不生之生，四十一地（菩薩修行階位）。真理是不生的，不生而生。其餘的無明存在，稱為不常。見到一部分常，所以稱為常。仔細思考就可以明白。六明說教分為二：首先是標示，其次是『二一染下』解釋四點：首先是染和凈，首先是穢，其次是凈。開創漸教的人，暹（地名）云：『開出』的『開』。『本願說』，荊溪（地名）云：『上品凈土不需要開漸，所以必須因為願力才可以有說法。』香積（佛國名）沒有願力，所以不能說。不說不聞，所以來提問。如同安養界（極樂世界）的樹說苦空，人為其開示羅漢（阿羅漢）。既然沒有說到願力，證明此土不是高等級的凈土。二是有餘土分為二：首先是接受果報的利根和鈍根都能往生，總共有九種人：兩教（二乘）的二乘，三教（菩薩）的菩薩，按不同階位開出三種，所以成為九種。斷盡思惑的都生於此土。菩薩是利根，二乘是鈍根。通教、別教、圓教到達的利根和鈍根，這裡是根據菩薩傳論來說的。通教菩薩相對於二乘是利根，相對於別教仍然是鈍根。別教和圓教可以類推。其次是『如來下』說明教法的多少，所以說法華等，荊溪云：『這裡有兩種意思，一是普遍證明一切開權，二是分別證明二乘的漸教，都是法華的意義，所以引用它。』如果是別教的意義，只是開教而不開理。或者也開理，以顯示圓教的道理。三是果報土。四是寂光土分為二：首先是明確指示極果寂光，法身冥資等，毗盧遮那佛（Vairocana）普遍攝受，所以說『冥資』。即此冥資名為說法。再次應該知道，應身（化身）說法之處即是法身說法。我現在的這個身體就是法身。釋迦牟尼（Sakyamuni）名為毗盧遮那。所以說無說而說。其次是『若約下』，從說法的意義貫通三土，首先是實報土，荊
【English Translation】 Intended meaning, from the perspective of the function of names being juxtaposed, using 'anutpāda' (不生, non-arising) and 'anitya' (不常, impermanence) to express, the intention is to make their meanings similar. Because they appear opposite, the question using opposite meanings is to explore whether their meanings are the same. The answer says that the intention is that the names are different but the meanings are the same, so it acknowledges this principle, using the word 'yes' to affirm. 'Hezhe' (何者, what) below explains the aspects where the names are different but the meanings are the same. Ultimately, only the name is constant. Because of constancy and non-arising, the example of the holy position is cited, which is the constancy of non-constancy, the arising of non-arising, the forty-one bhūmis (四十一地, stages of a Bodhisattva's practice). Truth is non-arising, non-arising yet arising. The remaining ignorance exists, called impermanence. Seeing a portion of constancy, it is called constancy. Careful consideration will make it clear. The six kinds of teaching are divided into two: first is the indication, second is 'Eryiranxia' (二一染下) explaining four points: first is defilement and purity, first is defilement, second is purity. Those who initiate the gradual teaching, Xian (暹, place name) says: 'Opening out' of 'opening'. 'Original vow teaching', Jingxi (荊溪, place name) says: 'The pure land of the highest grade does not need gradual opening, so it must be because of the power of vows that there can be teachings.' Xiangji (香積, name of a Buddha land) does not have the power of vows, so it cannot be spoken. Not speaking, not hearing, so the question is asked. Like the trees in the Land of Tranquil Nurturing (安養界, Sukhavati) speaking of suffering and emptiness, people open up Arhats (阿羅漢, Arhats) for them. Since the power of vows is not mentioned, it proves that this land is not a high-level pure land. Second, the Land of Residual Karma is divided into two: first, both those with sharp faculties and those with dull faculties who receive karmic retribution can be reborn there, there are a total of nine types of people: the two vehicles (二乘, two vehicles) of the two teachings, the Bodhisattvas (菩薩, Bodhisattvas) of the three teachings, opening up three types according to different stages, so it becomes nine types. Those who have exhausted the delusions of thought are all born in this land. Bodhisattvas are sharp faculties, the two vehicles are dull faculties. Those with sharp and dull faculties who have reached the common, distinct, and perfect teachings, this is according to the Bodhisattva transmission theory. Common teaching Bodhisattvas are sharp faculties compared to the two vehicles, but still dull faculties compared to the distinct teaching. The distinct and perfect teachings can be inferred by analogy. Second, 'Rulaixia' (如來下) explains the amount of teachings, so the Lotus Sutra (法華, Lotus Sutra) etc., Jingxi says: 'There are two meanings here, one is to universally prove all expedient means, the other is to separately prove the gradual teaching of the two vehicles, both are the meaning of the Lotus Sutra, so it is cited.' If it is the meaning of the distinct teaching, it only opens the teaching and does not open the principle. Or it also opens the principle to show the principle of the perfect teaching. Third is the Land of Retribution. Fourth is the Land of Tranquil Light divided into two: first is to clearly indicate the ultimate fruit of Tranquil Light, Dharmakaya (法身, Dharmakaya) dark resources etc., Vairocana Buddha (毗盧遮那佛, Vairocana) universally receives, so it is said 'dark resources'. This dark resource is called teaching. Again, it should be known that the place where the manifested body (化身, Nirmanakaya) teaches is where the Dharmakaya teaches. This body of mine now is the Dharmakaya. Sakyamuni (釋迦牟尼, Sakyamuni) is named Vairocana. So it is said that there is no speaking yet speaking. Second is 'Ruoyuexia' (若約下), from the meaning of teaching penetrating the three lands, first is the Land of Actual Retribution, Jing
溪云。無作等者有果報邊須云苦集。以有苦集須具四諦。于果報中分論寂光須從理說。故唯實諦義亦當于寂光說法。二下兩下例下二土。荊溪云。類此可知者有餘同居俱得橫論即寂光土。若有餘中亦說無量以對一實。或說。通以對一實。故有餘中若說一實即有餘中寂光說法。實報例之亦應可見。然約橫論同居具四。餘三漸減。例之可見。若兼體同一切皆四。七觀心者廣談四土封著易生。不明觀心去道彌遠。故託事成觀。令無昧造修。文為二。初明心境。心性至空寂者荊溪云。先立心性為理寂光。而眾下明迷寂光而見三土。或失一諦而見四諦。故云多顛倒等。此則通明起由。二無明下示觀法二。初依境修觀。無明至所生法是所迷境。以此所迷為今所觀。欲以三觀收下三土故此迷境且指六界三善三惡。故云善惡。前文一惡眾生即四趣也。二善眾生即人天也。又可十界傳論善惡。則事造十界為今所觀。今觀善惡悉由心起。即空假中。一念叵得故空。理具三千故假。心性不動故中。三一互融方名妙觀。二中是下以觀配土二。初配土。全理成事故云中是因緣善惡之境。故以此境以攝同居。次以三觀配攝三土可見。非因非果而因而果者中理非事故非因果。而始解此理名因。終顯此理名果。故云而因而果。若了至礙土者因果無殊。始
【現代漢語翻譯】 現代漢語譯本 溪云（地名）。若說『無作』等同於『有』，則果報的邊際必然是苦和集（苦諦和集諦）。因為有苦和集，就必須具備四諦（苦集滅道）。在果報中分別討論寂光土（常寂光土），必須從理上來說。所以唯有實諦（真諦）的意義才應當在寂光土中宣說。下面的兩土（實報莊嚴土和方便有餘土）可以依此類推。荊溪（指湛然法師）說，類似這種情況可以知道，有餘土和同居土都可以橫向地談論，即是寂光土。如果在有餘土中也說無量，是爲了對應一實（真實）。或者說，通教（三乘通教）是爲了對應一實。所以，在有餘土中如果說一實，那就是有餘土中在宣說寂光土的道理。實報土也可以依此類推。然而，如果從橫向來說，同居土具備四諦，其餘三土逐漸減少。依此類推就可以明白。如果兼顧體性相同，一切都具備四諦。七觀心（天臺宗的七種觀心法門）的人，如果廣泛地談論四土，容易產生執著。不明白觀心，離道就更加遙遠。所以，要依託事物來成就觀想，使修行不至於盲目。文分為兩部分。首先闡明心境。『心性至空寂者』，荊溪說，首先確立心性為理寂光（理體上的常寂光土）。而『眾下明迷寂光而見三土』，說明因為迷惑寂光土而見到三土。或者失去一諦而見到四諦。所以說『多顛倒等』。這則是總的說明了產生的原因。第二，『無明下示觀法二』，展示觀法兩種。首先是依境修觀。『無明至所生法』是所迷惑的境界。把這個所迷惑的境界作為現在所觀的對象。想要用三觀（空觀、假觀、中觀）來收攝下面的三土，所以這個迷惑的境界暫且指六界（地水火風空識）和三善三惡（三善道和三惡道）。所以說『善惡』。前面的文章中，『一惡眾生』就是指四趣（地獄、餓鬼、畜生、阿修羅）。『二善眾生』就是指人天（人道和天道）。又可以用十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）來傳論善惡，那麼事相上造作的十界就是現在所觀的對象。現在觀察善惡都是由心產生的，即是空假中。一念不可得，所以是空。理體上具足三千（一念心中具足三千世界），所以是假。心性不動，所以是中。三者互相融合，才叫做妙觀。『二中是下以觀配土二』，用觀想來配合四土。首先是配合四土。完全是理體成就，所以說『中是因緣善惡之境』。所以用這個境界來攝受同居土。其次是用三觀來配合攝受三土，這部分內容是顯而易見的。『非因非果而因而果者』，中道的理體不是事相，所以不是因果。開始理解這個道理叫做因，最終顯現這個道理叫做果。所以說『而因而果』。『若了至礙土者』，如果了悟到，因果沒有差別，開始。
【English Translation】 English version Xi Yun (place name). If it is said that 'non-action' is equivalent to 'existence,' then the boundary of retribution must be suffering and accumulation (suffering and the cause of suffering). Because there is suffering and accumulation, it must possess the Four Noble Truths (suffering, the cause of suffering, cessation, and the path). In the retribution, discussing the Pure Land of Tranquil Light (Eternal Tranquil Light Land) must be based on reason. Therefore, only the meaning of the Real Truth (Ultimate Truth) should be preached in the Pure Land of Tranquil Light. The two lands below (Land of Actual Reward and Land of Expedient Remainder) can be inferred by analogy. Jingxi (referring to Master Zhanran) said that similar situations can be known, the Land of Remainder and the Land of Coexistence can be discussed horizontally, which is the Pure Land of Tranquil Light. If immeasurable is also said in the Land of Remainder, it is to correspond to the One Reality (Truth). Or it is said that the Common Teaching (Three Vehicles Common Teaching) is to correspond to the One Reality. Therefore, if the One Reality is said in the Land of Remainder, it is the preaching of the Pure Land of Tranquil Light in the Land of Remainder. The Land of Actual Reward can also be inferred by analogy. However, if viewed horizontally, the Land of Coexistence possesses the Four Noble Truths, and the remaining three lands gradually decrease. It can be understood by analogy. If both the essence and the form are the same, everything possesses the Four Noble Truths. Those who practice the Seven Contemplations of Mind (seven types of contemplation in the Tiantai school), if they talk extensively about the four lands, are prone to attachment. If they do not understand the contemplation of mind, they are farther away from the path. Therefore, one must rely on things to achieve contemplation, so that practice is not blind. The text is divided into two parts. First, it clarifies the mind and the environment. 'The nature of the mind reaches emptiness and tranquility,' Jingxi said, first establish the nature of the mind as the Pure Land of Tranquil Light in principle (the Eternal Tranquil Light Land in principle). And 'the following explains that being deluded by the Pure Land of Tranquil Light and seeing the three lands,' explains that because of being deluded by the Pure Land of Tranquil Light, the three lands are seen. Or losing one truth and seeing the four truths. Therefore, it is said 'many inversions, etc.' This is a general explanation of the cause of arising. Second, 'shows the two methods of contemplation below,' shows the two methods of contemplation. The first is to cultivate contemplation based on the environment. 'Ignorance to the phenomena produced' is the realm of delusion. Take this deluded realm as the object of present contemplation. Wanting to use the three contemplations (contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way) to gather the three lands below, so this deluded realm temporarily refers to the six realms (earth, water, fire, wind, space, consciousness) and the three good and three evil (three good paths and three evil paths). Therefore, it is said 'good and evil.' In the previous article, 'one evil sentient being' refers to the four destinies (hell, hungry ghosts, animals, asuras). 'Two good sentient beings' refers to humans and gods (human realm and heavenly realm). Also, the ten realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, buddhas) can be used to transmit and discuss good and evil, then the ten realms created in phenomena are the objects of present contemplation. Now observing good and evil are all produced by the mind, which is emptiness, provisional existence, and the middle way. One thought cannot be obtained, so it is emptiness. The principle is fully equipped with three thousand (one thought is fully equipped with three thousand worlds), so it is provisional existence. The nature of the mind is unmoving, so it is the middle way. The three mutually integrate, which is called wonderful contemplation. 'Use contemplation to match the lands below,' use contemplation to match the four lands. The first is to match the four lands. It is entirely the achievement of principle, so it is said 'the middle is the realm of good and evil of cause and condition.' Therefore, use this realm to gather the Land of Coexistence. Secondly, use the three contemplations to match and gather the three lands, this part is obvious. 'Not cause, not effect, but cause and effect,' the principle of the middle way is not phenomena, so it is not cause and effect. Beginning to understand this principle is called cause, and finally manifesting this principle is called effect. Therefore, it is said 'but cause and effect.' 'If you understand to the land of obstruction,' if you realize that, there is no difference between cause and effect, beginning.
終理一名無礙也。二故文下引證佛言若此豈不觀心。八用義釋經二。初標列。二解釋三。初通序分。奉微蓋者徴之言小。因小果大表不思議大果。凈土無方現三千界表說應土。現我者為我現三千界也。二通正說二。初標示。二一通下解釋三。初通室外二。初標。二寶積下釋二。初通半品。復土至小乘益者適凈今穢。因悟無常故見覆土而得小益。此品之玄旨也者荊溪云。此一品文義兼序正。序中表發入正宛然。故下正說玄旨在茲。二次通下通三品。結業未斷生同居凈者荊溪云。但未斷得生非全未斷。二種眾生來生者荊溪云。從方便品及斷有為緣集之人故作是說。以方便品但用二教故復亦但二教斷盡來生其土。弟子品中以三教訶。故亦但有三教來生。是則三教來生至彼但稟二教。菩薩品中但云一種來生者從所至說。從實教說界外緣集即別惑也。問進斷別惑生果報令斷無明生寂光。別惑與無明異耶同耶。答同也。但以初住所斷不與小共故名別惑。等覺所斷最後元品故曰無明。故云則生寂光也。以四土區分寂光約極果故。二通室內皆顯佛國依報自在者。良由依正唯心。三千本具。此理分顯則有大用。心性無外納芥何疑。須彌大海俱屬依報。故云皆顯等也。天女下荊溪云。正引住文以證同住寂光。不取十二通佛道品者即于不凈而
【現代漢語翻譯】 終究理解了一切法都是無礙的。因此，下文引用佛陀的話說，『若能如此，豈不是觀心？』 八、用義理來解釋經典，分為兩部分。第一部分是標列，第二部分是解釋，又分為三部分。第一部分是總序分，『奉微蓋者』，是說以小來象徵大，因為小的因能結出大的果，以此來表示不可思議的大果。『凈土無方現三千界』，是說應化土。『現我者』，是為我顯現三千世界。 第二部分是總說正文，分為兩部分。第一部分是標示，第二部分是解釋，又分為三部分。第一部分是總說室外，分為兩部分。第一部分是標示，第二部分是解釋，又分為兩部分。第一部分是總說前半品，『復土至小乘益者』，是說捨棄不清凈的，而趨向清凈的，因為領悟到無常，所以見到國土恢復而得到小的利益。『此品之玄旨也者』，荊溪大師說，這一品經文兼具序分和正文，在序分中表明發起，進入正文則宛然可見，所以下文說玄妙的旨意就在這裡。 第二部分是總說后三品，『結業未斷生同居凈者』，荊溪大師說，只是沒有斷盡業力而得以往生，並非完全沒有斷。『二種眾生來生者』，荊溪大師說，從《方便品》以及斷除有為緣集的人，所以這樣說。因為《方便品》只用了二教，所以也只有二教斷盡的人來往生到那個國土。《弟子品》中用三教來呵斥，所以也只有三教的人來往生。因此，三教的人往生到那裡，只是接受二教。菩薩品中只說一種人來往生，是從所到達的地方來說的，從實教來說，界外緣集就是別惑。 問：『進斷別惑生果報，令斷無明生寂光，別惑與無明異耶同耶？』答：『同也。』只是因為初住時所斷的，不與小乘共有，所以稱為別惑。等覺菩薩所斷的最後那一品，所以稱為無明。所以說『則生寂光也』。用四土來區分，寂光是就極果來說的。 第二部分是總說室內，都顯示了佛國的依報自在。這是因為依報和正報都是唯心所現，三千世界本來就具足。這個道理如果分明地顯示出來，就有了大用。心性沒有內外，容納芥子又有什麼可懷疑的？須彌山和大海都屬於依報，所以說都顯示等等。『天女下』，荊溪大師說，正是引用《維摩詰經》的經文來證明同住在寂光凈土。不取《十二通佛道品》，是因為在不凈的國土中...
【English Translation】 Ultimately, one understands that all dharmas are unobstructed. Therefore, the text below quotes the Buddha's words, 'If it is so, is it not observing the mind?' 8. Explaining the scripture with meaning, divided into two parts. The first part is the heading, and the second part is the explanation, which is further divided into three parts. The first part is the general preface, 'Those who offer a small canopy,' meaning using the small to symbolize the large, because a small cause can produce a large result, thereby representing the inconceivable great fruit. 'The Pure Land has no direction, manifesting three thousand worlds,' meaning the manifested land. 'Those who manifest me,' is to manifest the three thousand worlds for me. The second part is the general discussion of the main text, divided into two parts. The first part is the heading, and the second part is the explanation, which is further divided into three parts. The first part is the general discussion of the outside of the room, divided into two parts. The first part is the heading, and the second part is the explanation, which is further divided into two parts. The first part is the general discussion of the first half of the chapter, 'Returning to the land to benefit the Hinayana,' meaning abandoning the impure and moving towards the pure, because realizing impermanence, one sees the land restored and obtains small benefits. 'The profound meaning of this chapter,' Master Jingxi said, this chapter combines the preface and the main text. In the preface, it shows the initiation, and entering the main text is clearly visible, so the following text says that the profound meaning lies here. The second part is the general discussion of the last three chapters, 'Those who have not severed their karma are born in the Pure Land of Coexistence,' Master Jingxi said, it is only that they have not completely severed their karmic power and are able to be reborn, not that they have not severed it at all. 'The two kinds of beings who are born there,' Master Jingxi said, from the 'Expedient Means' chapter and those who have severed conditioned causes, hence this statement. Because the 'Expedient Means' chapter only uses the Two Teachings, only those who have completely severed the Two Teachings are reborn in that land. The 'Disciples' chapter uses the Three Teachings to rebuke, so only those of the Three Teachings are reborn. Therefore, those of the Three Teachings who are reborn there only receive the Two Teachings. The 'Bodhisattva' chapter only says that one kind of person is reborn, which is from the perspective of the place reached, and from the perspective of the Real Teaching, the gathering of conditions outside the realm is separate delusion (別惑 bie huo). Question: 'Advancing to sever separate delusions produces karmic rewards, causing the severance of ignorance and the birth of the Land of Tranquil Light (寂光 ji guang). Are separate delusions and ignorance different or the same?' Answer: 'They are the same.' It is only because what is severed in the initial dwelling is not shared with the Hinayana, so it is called separate delusion. The final product severed by the Equal Enlightenment Bodhisattva is called ignorance. Therefore, it is said that 'then the Land of Tranquil Light is born.' Using the Four Lands to distinguish, the Land of Tranquil Light is spoken of in terms of the ultimate fruit. The second part is the general discussion of the interior of the room, all of which shows the freedom of the support environment (依報 yi bao) of the Buddha Land. This is because the support and principal environments are all manifestations of the mind, and the three thousand worlds are inherently complete. If this principle is clearly revealed, it will have great use. The nature of the mind has no inside or outside, so what doubt is there in accommodating a mustard seed? Mount Sumeru and the great ocean all belong to the support environment, so it is said that all are revealed, etc. 'The heavenly maiden below,' Master Jingxi said, is precisely quoting the text of the Vimalakirti Sutra to prove that they dwell together in the Land of Tranquil Light. The Twelve Penetrations of the Buddha Path is not taken because in the impure land...
現於凈。具如釋所化意是也。然於此中且從橫說。引凈名偈者證初住去凈土之行不得不修因人果人皆悉爾也。三通出室若不精解等者荊溪云。若不始未解佛國義。此品但云菩薩凈土及眾生來生並凈土行。如是等文何由可識。三通流通。四釋品目二。初正解品名二。初正解二。初釋通名。二但此下示別名。二問下釋疑二。初釋疑二。初正難二。初疑難。二答下釋通二。初總斥。二今解下正答二。初引例。二若不下例並。二若爾下重徴二。初徴。荊溪云。若爾者何以不同彼大品經從序題名。二釋。荊溪云。答意者引金光明由藉之序與正同品。二此既下誡勸。晚人即譯人。非佛阿難者若謂佛製品號。而經無自唱之文。若謂結集所安品中亦無的據。二者俱非。蓋譯人所置耳。嘗試論之。且仲尼生乎此方。洎沒後言教何有齊魯兩論分章不同。大小二戴禮經各別。況東西遼夐華梵音殊。隨彼譯人命題或異。故今誡云。不足定執。若佛自製者如法華藥王品。佛自唱言。若有聞是藥王菩薩本事品。結集人安者如妙音品末。集經家云說是妙音來往品時。準彼經文以例此品並非二涂。信是譯人準義立名也。如大品經結集之家本唯三品。羅什譯訖以類開之成九十品。又如大經本無序品。最初但是壽命品耳。至南朝修定謝公準六卷泥洹開此壽命
以為四品。謂序品純陀哀嘆長壽也。又開如來性品以為十品。斯非譯人。但修定者加也。準知諸經非佛自唱及以集者。即晚人添也。二此經下懸釋序義二。初來意。二序義下正釋二。初標列。二隨釋三。初略釋二。初正釋二。初列釋三義。靡知猶不知也。高位弟子者荊溪云。如嘆寶積神智高明。況復或是化佛示跡。化佛亦復通於因果難測其本。故亦具諸。二今經下配對經文。二料簡二。初簡眾經。或二或一者暹云。或二者但次由二序。或一者次序不可闕也。今謂。亦有三序俱無經初即入正宗者。略般若是也。此亦譯人刪之耳。二簡字訓。問序訓不同者若以端由為義應作絲緒之緒。若以談述為義應作言敘之敘。何得諸經初品並作次序字。書而會通餘二義耶。答意者雖書次序之字而經具次由述之三意。今古諸家共用次序題字。依義下引證佛令依義故於次序語下而申三義亦應無爽。豈可定執字書耶。故云依義等也。又據爾雅訓次者應作敘。故釋詁云。舒業順敘也。郭璞注云。皆謂次敘。釋宮云。東西墻謂之序。郭云。別內外也。而佛學之家或以次敘作序。既可互訓隨便用耳。二通別二。初正釋三。初明束三為二。二眾經下釋二序名義。三今因下示序因名立。因別名有別序者荊溪云。如因維摩不思議名得有合蓋等不思議事。因
【現代漢語翻譯】 現代漢語譯本 以為四品，指的是《序品》中純陀（Cunda，人名，此處指一位比丘）哀嘆長壽這件事。又有人將《如來性品》開立為十品。這並非譯者所為，而是修訂者所新增的。由此可知，許多經典並非佛陀親自宣說，也不是由集結者所記錄，而是後人所增補的。 其次，此經文下面懸掛著對『序義』的兩種解釋。第一種是說明來意，第二種是在『序義』下正式解釋，又分為兩部分：首先是標列，其次是隨文解釋，隨文解釋又分為三部分：首先是略釋，略釋又分為兩部分：首先是正式解釋，正式解釋又分為三部分：首先是列出解釋的三種含義。『靡知』的意思是『猶不知』，即仍然不知道。所謂『高位弟子』，荊溪（指湛然法師）說，就像贊嘆寶積菩薩的神智高明一樣，更何況是化身佛示現的足跡呢？化身佛也同樣貫通因果，難以測度其根本，所以也具備各種含義。 其次，『今經下配對經文』，又分為兩部分：首先是簡別其他經典。『或二或一』，暹（指義寂法師）說，『或二』指的是隻有次序和由序兩種序分，『或一』指的是次序不可缺少。我認為，也有三序都沒有，一開始就進入正宗分的經典，比如略本《般若經》。這大概也是譯者刪減的。 其次，簡別字義訓釋。有人問：『序』的訓釋不同，如果以『端由』為含義，應該寫作『絲緒』的『緒』；如果以『談述』為含義，應該寫作『言敘』的『敘』。為什麼各經的初品都寫作『次序』的『序』字，而用書寫來會通其餘兩種含義呢？回答說：意思是雖然書寫的是『次序』的『序』字，但經典具備次序、端由、談述這三種含義。古今各家都共同使用『次序』作為題字，依據含義來引證佛陀的教令，因為依據含義，所以在『次序』的語詞下申明三種含義，也應該沒有差錯。怎麼可以只執著于字書呢？所以說『依義』等等。而且根據《爾雅》訓釋，『次』應該寫作『敘』，所以《釋詁》說：『舒業順敘也。』郭璞註釋說：『都指次敘。』《釋宮》說：『東西墻叫做序。』郭璞說：『區分內外。』而佛學之家或者用『次敘』當作『序』，既然可以互相訓釋，隨便使用就可以了。 其次，通別，分為兩部分：首先是正式解釋，又分為三部分：首先是說明將三種含義歸納為兩種。其次，『眾經下釋二序名義』，解釋兩種序的名義。再次，『今因下示序因名立』，說明因為不同的原因而建立不同的序名。因為別的原因而有別的序，荊溪說，比如因為維摩詰（Vimalakirti，人名，一位在家菩薩）不可思議的名稱，而有合蓋等不可思議的事。因為...
【English Translation】 English version It is considered to be four chapters, referring to Cunda's (Cunda, a name, here referring to a Bhikkhu) lament for longevity in the 'Introduction Chapter'. Some also establish the 'Tathagatagarbha Chapter' as ten chapters. This was not done by the translator, but added by the reviser. From this, it can be known that many scriptures were not spoken by the Buddha himself, nor were they recorded by the compilers, but were supplemented by later generations. Secondly, below this scripture are two explanations of the 'meaning of the introduction'. The first is to explain the intention, and the second is to formally explain under the 'meaning of the introduction', which is divided into two parts: first, listing; second, explaining according to the text, which is divided into three parts: first, a brief explanation, which is divided into two parts: first, a formal explanation, which is divided into three parts: first, listing the three meanings of the explanation. 'Mi Zhi' means 'still do not know', that is, still do not know. The so-called 'high-ranking disciple', Jingxi (referring to Dharma Master Zhanran) said, is like praising Bodhisattva Baoji's (Ratnakuta, a Bodhisattva) high intelligence, let alone the traces of the manifested Buddha? The manifested Buddha also penetrates cause and effect, and it is difficult to measure its root, so it also has various meanings. Secondly, 'matching the scripture below this scripture' is divided into two parts: first, distinguishing other scriptures. 'Either two or one', Xian (referring to Dharma Master Yiji) said, 'either two' refers to only the sequence and the origin sequence, 'either one' refers to the sequence that cannot be missing. I think there are also scriptures that have no three sequences and directly enter the main section, such as the abbreviated Prajna Sutra. This was probably also deleted by the translator. Secondly, distinguishing the interpretation of the meaning of words. Someone asked: 'The interpretation of 'introduction' is different. If the meaning is 'cause', it should be written as '緒' (xù, thread); if the meaning is 'narrative', it should be written as '敘' (xù, narration). Why are the initial chapters of each scripture written as '序' (xù, sequence), and use writing to connect the remaining two meanings? The answer is: the meaning is that although the word '序' (xù, sequence) is written, the scripture has the three meanings of sequence, cause, and narrative. Ancient and modern families all commonly use '次序' (cìxù, sequence) as the title, and cite the Buddha's teachings according to the meaning, because according to the meaning, the three meanings should be stated under the word '次序' (cìxù, sequence), and there should be no errors. How can you only cling to the dictionary? So it says 'according to meaning' and so on. Moreover, according to the interpretation of Erya, '次' (cì, sequence) should be written as '敘' (xù, narration), so Shigu says: 'Shuye Shunxu ye.' Guo Pu commented: 'All refer to cixu.' Shigong says: 'The east and west walls are called xu.' Guo said: 'Distinguish inside and outside.' And Buddhist scholars or use 'cixu' as 'xu', since they can interpret each other, they can use it casually. Secondly, general and specific, divided into two parts: first, a formal explanation, which is divided into three parts: first, explaining that the three meanings are summarized into two. Secondly, 'explaining the meaning of the two introductions below the scriptures', explaining the meaning of the two introductions. Again, 'showing the establishment of the name of the introduction because of the cause below the scriptures', explaining that different introduction names are established because of different reasons. Because of other reasons, there are other introductions, Jingxi said, such as because of Vimalakirti's (Vimalakirti, a name, a lay Bodhisattva) inconceivable name, there are inconceivable things such as the combined cover. Because of...
于經字得有如是我聞等言。及約行理通別者若無行理何須此教。況無此三事同魔說。故一切經皆具此三及以通別。具如法華疏記。二問若下料簡二。初簡滅后二。初問。二答二。初違問答。立名之便等者先舉所詮為顯能詮故。為序之便等者先唱我聞后談其事故。二複次下順問答二。初正示前後且順前問。義匪通方故曰一塗。方說此語者付囑令安故。向據結集宣唱必先通后別。今約佛說前後必先別後通。二經前下益分現未。經前是別序。在正說前為發起故。經後序是通序。臨滅付囑故。二若爾下簡佛世。已有其事者已談文理及有阿難能聞之人等也。三觀心二。初正明序義二。初正示觀心。心即是通觀即是別者心一觀三。故心通觀別。通為所觀故別分三種。故此即二序。因觀證理。理如正說。因此下更于觀心別序辨由義也。述義闕而不論。成就一切法者謂。自他因果之法悉由觀心而成。即是下示由藉義。道謂分證及究竟也。因觀入道。故觀如門初心修之端由在此。二問若下簡名前後。問意者荊溪云。心通觀別今云。觀心乃別前通后。如何得例通別二序。答意者準世名便不可即云心觀故也。然亦且順此土之言。若從西方心觀何爽。二問玄下立疑顯益二。初立疑。將不壞亂等者恐非消文之要也。二答下顯益。觸處觀行者若事若
【現代漢語翻譯】 現代漢語譯本 關於經文的開頭，有『如是我聞』等語句。並且，如果從修行和義理的通和別來分析，如果沒有修行和義理，又何必有這樣的教導呢？更何況，如果沒有這三件事，就和魔的說法一樣了。所以，一切經都具備這三件事以及通和別。詳細情況可以參考《法華疏記》。 二、提問：如果以下的內容是用來簡別（料簡）的，那麼就分為兩個部分。首先簡別滅后和滅前兩個部分。在滅前部分，又分為兩個部分。首先是提問，然後是回答。在回答部分，又分為兩個部分。首先是違反提問的回答。『立名之便』等，是說先提出所要詮釋的內容，是爲了彰顯能詮釋的內容。『為序之便』等，是說先唱誦『我聞』，然後再談論其中的事情。 其次，是順應提問的回答，也分為兩個部分。首先是正確地指示前後順序，並且順應前面的提問。因為義理不是普遍適用的，所以說『一塗』。『方說此語』，是說佛陀囑咐要安住於此。按照結集時的宣唱，一定是先通后別。現在按照佛陀的說法，前後一定是先別後通。 在經文之前的部分是別序，在正式說法之前是爲了發起聽眾的興趣。經文之後的部分是通序，是臨近涅槃時所作的囑咐。 二、提問：如果這樣，那麼簡別佛在世時的情況。『已有其事者』，是說已經談論了文理，並且有阿難能夠聽聞這些內容。 三、觀心。分為兩個部分。首先是正確地闡明序的含義，也分為兩個部分。首先是正確地指示觀心。『心即是通，觀即是別』，是說心只有一個，而觀有三種。所以心是通，觀是別。通是所觀的對象，所以別分為三種。因此，這就是兩種序。因為觀而證得真理。真理就像正說的內容。『因此』以下，更進一步在觀心的別序中辨別原因和意義。省略了對意義的敘述和討論。『成就一切法者』，是指自己和他人的因果之法，都是通過觀心而成就的。『即是』以下，指示原因和憑藉的意義。道，指的是分證和究竟。因為觀而進入道，所以觀就像門一樣，是初心修行的開端。 二、提問：如果以下的內容是用來簡別名稱的前後順序的。提問的意思是，荊溪說，心是通，觀是別，現在說，觀心是別，前面是通，後面是別，這怎麼能比作通別二序呢？回答的意思是，按照世俗的名稱習慣，不能直接說心觀。然而，也只是順應這個地方的說法。如果從西方來看，心觀又有什麼不妥呢？ 二、提問：玄以下的內容是用來提出疑問，彰顯利益的。首先提出疑問。『將不壞亂等者』，是擔心這並非消解文字的關鍵。 二、回答：以下的內容是用來彰顯利益的。『觸處觀行者』，無論是事還是
【English Translation】 English version Regarding the beginning of scriptures, there are phrases such as 'Thus have I heard'. Furthermore, analyzing from the perspective of the general and specific aspects of practice and principle, if there were no practice and principle, why would there be such teachings? Moreover, if these three things were absent, it would be the same as the words of a demon. Therefore, all scriptures possess these three things, as well as the general and specific aspects. Detailed information can be found in the 'Commentary on the Lotus Sutra'. 2. Question: If the following content is for distinguishing (Liao Jian), then it is divided into two parts. First, distinguish between 'after extinction' and 'before extinction'. In the 'before extinction' part, it is further divided into two parts. First is the question, then the answer. In the answer part, it is further divided into two parts. First is the answer that violates the question. 'The convenience of establishing a name', etc., means that first presenting what is to be explained is to highlight what can explain it. 'The convenience of the preface', etc., means that first chanting 'Thus have I heard', and then discussing the matters within it. Secondly, it is the answer that follows the question, also divided into two parts. First, correctly indicate the order of before and after, and follow the previous question. Because the principle is not universally applicable, it is said 'one coating'. 'Speaking this language', is that the Buddha instructed to abide in this. According to the chanting during the compilation, it must be first general and then specific. Now, according to the Buddha's words, the order must be first specific and then general. The part before the scripture is the specific preface, which is before the formal teaching to arouse the interest of the audience. The part after the scripture is the general preface, which is the entrustment made near Nirvana. 2. Question: If so, then distinguish the situation when the Buddha was in the world. 'Those who already have the matter', means that the text and principles have already been discussed, and there are people like Ananda who can hear these contents. 3. Contemplation of the Mind. Divided into two parts. First, correctly clarify the meaning of the preface, also divided into two parts. First, correctly indicate the contemplation of the mind. 'The mind is general, and contemplation is specific', means that there is only one mind, but there are three types of contemplation. Therefore, the mind is general, and contemplation is specific. The general is the object of contemplation, so the specific is divided into three types. Therefore, this is the two prefaces. Because of contemplation, one attains the truth. The truth is like the content of the formal teaching. 'Therefore' below, further distinguish the cause and meaning in the specific preface of the contemplation of the mind. The narration and discussion of the meaning are omitted. 'Those who accomplish all dharmas', refers to the dharmas of cause and effect of oneself and others, which are all accomplished through the contemplation of the mind. 'That is' below, indicating the meaning of cause and reliance. The path refers to partial realization and ultimate realization. Because of contemplation, one enters the path, so contemplation is like a door, the beginning of initial practice. 2. Question: If the following content is for distinguishing the order of the name. The meaning of the question is that Jingxi said that the mind is general and contemplation is specific, but now it is said that contemplation of the mind is specific, the front is general, and the back is specific, how can this be compared to the two prefaces of general and specific? The meaning of the answer is that according to the worldly naming habits, one cannot directly say 'mind contemplation'. However, it is only in accordance with the saying of this place. If viewed from the West, what is wrong with 'mind contemplation'? 2. Question: The content below Xuan is to raise doubts and highlight benefits. First, raise doubts. 'Those who will not destroy and confuse', are worried that this is not the key to dissolving the text. 2. Answer: The following content is to highlight the benefits. 'Those who contemplate and practice everywhere', whether it is matter or
法攬入自心。如是弘經豈同數寶。夫一家明觀統唯三種。一者約行。二者附法。三者附事。如止觀所明直觀陰心即是三諦己他互遍。三無差別名約行觀心也。餘二種者則攝彼法相事相歸乎三諦凈心。附事達理名為附事。附法亦然。今明三分即附法也。下明庵園即附事也。然類雖有三要歸一揆。恐著外聞內忘約行。故須二種指而歸之。後學至此彌須留意。一家宗極其在茲乎。一失其源巧喻滋甚。巧說得宜者暹云。非但令文義冷然。亦令覽文成觀慧解分明矣。五正入經文三。初半品序分二。初分科。二隨釋二。初通序二。初列章。二解釋二。初總釋二。初標示大旨。說入佛法之相者六事證信是入道相。二大論下引論廣釋二。初委引論文二。初通引論文。親屬愛結者阿難是佛堂弟。已證三果未斷殘思。故有愛結。阿泥樓馱或阿㝹樓馱或阿泥樓豆梵音楚夏也。此翻無貧。或翻如意。咨決者左傳曰。訪問于善為咨。得念道力者內觀真空。故云念道。能棑憂惱。名之為力。二故知下別結六義。二徴釋四事二。初徴起。二答釋四。初釋經初六事。為斷疑勸信者結集時。阿難登高。而形相似佛。眾疑釋尊重出或他方佛來或阿難成佛。若唱我聞三疑皆遣。故云斷疑。勸信者信為能入智為能度。不信言是事不如是。信者言是事如是故。是謂
【現代漢語翻譯】 現代漢語譯本 將佛法攝入自心。像這樣弘揚佛經，怎能與計數珍寶相比呢？天臺一家所闡明的觀心，總括起來唯有三種：一是約行觀心，二是附法觀心，三是附事觀心。如《止觀》所闡明的那樣，直接觀照陰心，即是三諦（空、假、中）的道理，自己與他者互相遍及，三者沒有差別，這稱為約行觀心。其餘兩種觀心，則是將彼法相、事相攝歸於三諦清凈心。通過附事而通達理體，稱為附事觀心；附法觀心也是如此。現在所闡明的『三分』，就是附法觀心。下面所闡明的庵園，就是附事觀心。然而，類別雖然有三種，但最終都要歸於同一準則。恐怕人們執著于外在的聽聞，而內在忘記了約行觀心，所以需要用后兩種觀心來指引並歸向約行觀心。後來的學習者到此更要留意。天臺一家的宗旨就在於此啊！一旦失去其根本，即使是巧妙的比喻也會變得有害。巧妙的解說得當，就像暹云所說的那樣，不僅使文章的意義清晰明瞭，也使閱讀文章的人能夠成就觀慧，理解得清清楚楚。五、正式進入經文，分為三部分。首先是半品序分，分為兩部分：一是分科，二是隨文解釋。二、隨文解釋，分為兩部分：一是通序，分為兩部分：一是列出章節，二是解釋。二、解釋，分為兩部分：一是總釋，分為兩部分：一是標示大旨，說明進入佛法的相狀，六事證信就是入道的相狀。二、《大論》以下，引用《大論》來廣泛解釋，分為兩部分：一是詳細引用論文，分為兩部分：一是普遍引用論文。『親屬愛結』，阿難（Ananda，佛陀的堂弟）是佛陀的堂弟，已經證得三果，但尚未斷除殘餘的思惑，所以還有愛結。阿泥樓馱（Aniruddha）或阿㝹樓馱（Anuruddha）或阿泥樓豆（Aniruddha），是梵音在不同地區的音譯。翻譯成漢語是『無貧』，或翻譯成『如意』。『咨決』，《左傳》說：『向有德之人請教，叫做咨。』『得念道力』，內在觀照真空，所以說『念道』。能夠排解憂愁煩惱，稱之為『力』。二、『故知』以下，分別總結六義。二、征釋四事，分為兩部分：一是征起，二是答釋四事。首先解釋經文開頭的六事。『為斷疑勸信』，結集經藏時，阿難（Ananda）登上高座，而形貌與佛陀相似，大眾懷疑釋迦牟尼佛（Sakyamuni）重新出現，或是他方佛前來，或是阿難（Ananda）成佛。如果唱出『我聞』，這三種疑惑都能消除，所以說『斷疑』。『勸信』，信是能夠進入佛法的，智是能夠度越生死苦海的。不信的人會說這件事不是這樣的，相信的人會說這件事是這樣的，所以說勸信。
【English Translation】 English version To embrace the Buddha-dharma into one's own mind. How can propagating the scriptures in this way be compared to counting treasures? The contemplation of mind elucidated by the Tiantai school can be summarized into only three types: first, contemplation of mind based on practice (yoxing guanxin); second, contemplation of mind attached to the Dharma (fufa guanxin); and third, contemplation of mind attached to phenomena (fushi guanxin). As explained in Mohe Zhiguan, directly contemplating the mind of the skandhas (yin), is the principle of the Three Truths (emptiness, provisional existence, and the Middle Way), with oneself and others mutually pervading, and the three being without difference, this is called contemplation of mind based on practice (yoxing guanxin). The remaining two types of contemplation of mind are to incorporate the characteristics of phenomena and events into the pure mind of the Three Truths. To understand the principle through attachment to phenomena is called contemplation of mind attached to phenomena (fushi guanxin); contemplation of mind attached to the Dharma (fufa guanxin) is also like this. The 'three divisions' explained now are contemplation of mind attached to the Dharma (fufa guanxin). The hermitage and garden explained below are contemplation of mind attached to phenomena (fushi guanxin). However, although there are three categories, they ultimately return to the same standard. Fearing that people will be attached to external hearing and forget the contemplation of mind based on practice (yoxing guanxin) internally, the latter two types of contemplation of mind are needed to guide and return to the contemplation of mind based on practice (yoxing guanxin). Later learners should pay more attention to this. The essence of the Tiantai school lies in this! Once the root is lost, even skillful metaphors will become harmful. Skillful explanations, when appropriate, are like what Xianyun said, 'Not only does it make the meaning of the text clear, but it also enables those who read the text to achieve contemplative wisdom and understand it clearly.' Five, formally entering the scripture text, divided into three parts. First is the introductory part of the half-chapter, divided into two parts: first, dividing the sections; second, explaining according to the text. Two, explaining according to the text, divided into two parts: first, the general introduction, divided into two parts: first, listing the chapters; second, explaining. Two, explaining, divided into two parts: first, the general explanation, divided into two parts: first, indicating the main purpose, explaining the characteristics of entering the Buddha-dharma, the six matters of verification are the characteristics of entering the path. Two, below Dazhidu Lun, quoting Dazhidu Lun to explain extensively, divided into two parts: first, quoting the text in detail, divided into two parts: first, quoting the text universally. 'Affectionate ties of relatives', Ananda (Ananda, the Buddha's cousin) is the Buddha's cousin, having already attained the third fruit (anagamin), but not yet having severed the remaining delusions, so there are still affectionate ties. Aniruddha (Aniruddha) or Anuruddha (Anuruddha) or Aniruddha (Aniruddha), are transliterations of Sanskrit in different regions. Translated into Chinese, it means 'without poverty', or translated as 'as desired'. 'Consultation and decision', Zuo Zhuan says: 'To consult with virtuous people is called zi.' 'Obtaining the power of mindfulness of the path', internally contemplating emptiness, so it is said 'mindfulness of the path'. Being able to dispel worries and afflictions is called 'power'. Two, below 'therefore know', summarizing the six meanings separately. Two, questioning and explaining the four matters, divided into two parts: first, raising the question; second, answering and explaining the four matters. First, explaining the six matters at the beginning of the scripture. 'To dispel doubts and encourage faith', when compiling the scriptures, Ananda (Ananda) ascended the high seat, and his appearance was similar to the Buddha, the assembly suspected that Sakyamuni Buddha (Sakyamuni) had reappeared, or that a Buddha from another realm had come, or that Ananda (Ananda) had become a Buddha. If 'Thus I have heard' is chanted, these three doubts can be dispelled, so it is said 'dispelling doubts'. 'Encouraging faith', faith is what can enter the Buddha-dharma, wisdom is what can cross the sea of birth and death. Those who do not believe will say that this matter is not like this, those who believe will say that this matter is like this, so it is said encouraging faith.
吉相者初標吉相以表經中皆吉。具如百論者法華疏記第一備引之。二釋梵壇法治。自恃王種者車匿亦釋種也。三釋戒經為師二。初華梵翻名處處解脫。或云別別解脫。二問下簡執誡惡。多非正義者謂。時食遮非時食等。論云。是世界中實非第一義中實。既非第一義實。云何保得真解脫也。答中還引大論以答之也。不應求實者為異外道為法久住。暫時權制不應於此而求實理。今時下大師因引釋論久住之言遂斥時人不遵戒律。楊子法。言曰。聖人之治天下也礙諸以禮樂(礙限)無則禽。異則貉子。謂戒律亦釋氏之禮樂也。圓頂者棄而蔑之。不亦禽貉之謂乎。四釋念處修道二。初示過顯益。若離至世智示離念處之過。以念處是出世慧故無出世慧但在生死。隨禪受生四禪生色界。四定生無色。若修下顯修念處之益。藏通破界內四例。別圓破界外四例。二問下簡大小二。初執小有大無難謂。小乘有念處。大乘則無也。二明大小通有。答三。初明大有念處。后三教悉觀念處得道也。念處只是觀五陰。若離五陰無境可觀。身念即色陰。受念即受陰。心念即識陰。法念即想行陰。若離下出三教外無別大乘。既三教俱修念處。若謂不須定屬邪計。何關大乘。況涅槃遺囑滅后比丘令依念處通被一切。豈簡大小。嗚呼世有不知念處之名義自謂
【現代漢語翻譯】 現代漢語譯本： 『吉相者，初標吉相以表經中皆吉。』意為一開始就標明吉祥之相，表明此經中一切皆吉祥。具體內容詳見《百論》的《法華疏記》第一部分，其中有詳細引用。 『二釋梵壇法治。自恃王種者車匿亦釋種也。』這是對梵壇法治的第二種解釋。自恃為王族血統的車匿（Channa）也是釋迦族（Sakya）人。 『三釋戒經為師二。初華梵翻名處處解脫。或云別別解脫。』這是第三種解釋，即以戒經為師，分為兩部分。首先，從梵文翻譯過來的名稱是『處處解脫』，或者也說是『別別解脫』。 『二問下簡執誡惡。多非正義者謂。時食遮非時食等。論云。是世界中實非第一義中實。既非第一義實。云何保得真解脫也。』第二部分是提問，爲了簡化那些執著于戒律而作惡的人。許多並非正義之士認為，例如，規定時間內可以吃飯，規定時間外不可以吃飯等等。《論》中說，這些在世俗諦中是真實的，但在勝義諦中不是真實的。既然不是勝義諦的真實，又怎麼能保證獲得真正的解脫呢？ 『答中還引大論以答之也。不應求實者為異外道為法久住。暫時權制不應於此而求實理。』回答中引用了《大智度論》來回答。不應該在這些方面尋求究竟的真實，這是爲了區別于外道，爲了佛法長久住世，而暫時採取的權宜之計，不應該在這些方面尋求究竟的道理。 『今時下大師因引釋論久住之言遂斥時人不遵戒律。楊子法。言曰。聖人之治天下也礙諸以禮樂(礙限)無則禽。異則貉子。謂戒律亦釋氏之禮樂也。圓頂者棄而蔑之。不亦禽貉之謂乎。』現在的大師因為引用《釋論》中關於佛法久住的言論，就斥責現在的人不遵守戒律，就像楊朱的學說一樣。楊朱說：『聖人治理天下，用禮樂來約束（限制）人們，沒有禮樂的約束，人們就和禽獸一樣。』不同於人類的就是貉子。認為戒律也是釋迦牟尼佛的禮樂。那些剃了光頭的人拋棄並蔑視它，不就像禽獸貉子一樣嗎？ 『四釋念處修道二。初示過顯益。若離至世智示離念處之過。以念處是出世慧故無出世慧但在生死。隨禪受生四禪生**。四定生無色。若修下顯修念處之益。藏通破界內四例。別圓破界外四例。』第四種解釋是關於念處修道，分為兩部分。首先，指出不修念處的過失，彰顯修念處的益處。如果離開了世俗的智慧，就表明離開了念處的過失。因爲念處是出世間的智慧，沒有出世間的智慧，就只能在生死輪迴中。隨著禪定的深淺而受生，修四禪可以生到色界天，修四無色定可以生到無色界天。如果修習念處，就能彰顯修習念處的益處。藏教和通教是破界內的四念處，別教和圓教是破界外的四念處。 『二問下簡大小二。初執小有大無難謂。小乘有念處。大乘則無也。二明大小通有。答三。初明大有念處。后三教悉觀念處得道也。』第二部分是提問，爲了簡化對大小乘的理解，分為兩部分。首先，有人執著于小乘有念處，而大乘沒有念處。第二，闡明大小乘都有念處。回答分為三部分。首先，闡明大乘也有念處。後來的三教都通過觀修念處而得道。 『念處只是觀五陰。若離五陰無境可觀。身念即色陰。受念即受陰。心念即識陰。法念即想行陰。若離下出三教外無別大乘。既三教俱修念處。若謂不須定屬邪計。何關大乘。況涅槃遺囑滅后比丘令依念處通被一切。豈簡大小。嗚呼世有不知念處之名義自謂』念處只是觀察五蘊（Pancha-skandha）。如果離開了五蘊，就沒有可以觀察的境界。身念處（Kaya-smrti）就是色蘊（Rupa-skandha），受念處（Vedana-smrti）就是受蘊（Vedana-skandha），心念處（Citta-smrti）就是識蘊（Vijnana-skandha），法念處（Dharma-smrti）就是想蘊（Samjna-skandha）和行蘊（Samskara-skandha）。如果離開了三教之外，就沒有其他的大乘。既然三教都修習念處，如果說不需要念處，那一定是邪見，與大乘有什麼關係呢？更何況《涅槃經》（Nirvana Sutra）遺囑說，佛陀滅度后，比丘應該依靠念處，這適用於一切人，難道還分大小乘嗎？唉，世上竟然有人不知道念處的名義，自以為……
【English Translation】 English version: 'The auspicious signifier initially marks auspicious signs to indicate that everything in the sutra is auspicious.' This means that at the beginning, auspicious signs are marked to show that everything in this sutra is auspicious. For details, refer to the first part of the 'Annotations on the Lotus Sutra' in the 'Hundred Treatises,' which contains detailed citations. 'The second explanation concerns the governance of the Brahma altar. Channa, who relies on his royal lineage, is also a Sakya.' This is the second explanation of the governance of the Brahma altar. Channa, who prides himself on his royal lineage, is also a Sakya. 'The third explanation is about taking the precepts as a teacher, in two parts. First, the name translated from Sanskrit is 'liberation everywhere,' or 'separate liberation.' This is the third explanation, which is to take the precepts as a teacher, divided into two parts. First, the name translated from Sanskrit is 'liberation everywhere,' or 'separate liberation.' 'The second question simplifies those who adhere to precepts and do evil. Many who are not righteous say, for example, that eating is allowed at certain times and not allowed at other times. The treatise says that these are real in the mundane truth but not real in the ultimate truth. Since they are not real in the ultimate truth, how can one guarantee true liberation?' The second part is a question to simplify those who adhere to precepts and do evil. Many who are not righteous believe that, for example, eating is allowed at certain times and not allowed at other times. The treatise says that these are real in the conventional truth but not real in the ultimate truth. Since they are not real in the ultimate truth, how can one guarantee true liberation? 'The answer also cites the Great Treatise to answer it. One should not seek reality in these aspects, as they are temporary expedient measures taken to distinguish from external paths and for the long-term survival of the Dharma. One should not seek ultimate truth in these aspects.' The answer cites the 'Mahaprajnaparamita Sastra' (Great Wisdom Treatise) to answer it. One should not seek ultimate truth in these aspects, as they are temporary expedient measures taken to distinguish from external paths and for the long-term survival of the Dharma. One should not seek ultimate truth in these aspects. 'Now, the master, citing the words of the treatise on the long-term survival of the Dharma, criticizes those who do not follow the precepts, like the teachings of Yang Zhu. Yang Zhu said: 'The sage governs the world by restraining (limiting) people with rituals and music. Without rituals and music, people are like beasts.' Different from humans are the raccoon dogs. It is believed that the precepts are also the rituals and music of Sakyamuni Buddha. Those who shave their heads abandon and despise them, are they not like beasts and raccoon dogs?' Now, the master, citing the words of the 'Treatise' on the long-term survival of the Dharma, criticizes those who do not follow the precepts, like the teachings of Yang Zhu. Yang Zhu said: 'The sage governs the world by restraining (limiting) people with rituals and music. Without rituals and music, people are like beasts.' Different from humans are the raccoon dogs. It is believed that the precepts are also the rituals and music of Sakyamuni Buddha. Those who shave their heads abandon and despise them, are they not like beasts and raccoon dogs? 'The fourth explanation concerns the cultivation of the four foundations of mindfulness, in two parts. First, it points out the faults of not cultivating mindfulness and highlights the benefits of cultivating mindfulness. If one is separated from worldly wisdom, it indicates the faults of being separated from the four foundations of mindfulness (Smrti-upasthana). Because mindfulness is transcendental wisdom, without transcendental wisdom, one can only be in the cycle of birth and death. One is born according to the depth of meditation; cultivating the four dhyanas (meditative absorptions) can lead to birth in the Form Realm, and cultivating the four formless absorptions can lead to birth in the Formless Realm. If one cultivates mindfulness, it will highlight the benefits of cultivating mindfulness. The Tripitaka (Hinayana) and Common (Mahayana) teachings have four examples within the boundary, while the Separate and Perfect teachings have four examples outside the boundary.' The fourth explanation is about the cultivation of the four foundations of mindfulness, divided into two parts. First, it points out the faults of not cultivating mindfulness and highlights the benefits of cultivating mindfulness. If one is separated from worldly wisdom, it indicates the faults of being separated from the four foundations of mindfulness. Because mindfulness is transcendental wisdom, without transcendental wisdom, one can only be in the cycle of birth and death. One is born according to the depth of meditation; cultivating the four dhyanas can lead to birth in the Form Realm, and cultivating the four formless absorptions can lead to birth in the Formless Realm. If one cultivates mindfulness, it will highlight the benefits of cultivating mindfulness. The Tripitaka and Common teachings have four examples within the boundary, while the Separate and Perfect teachings have four examples outside the boundary. 'The second question simplifies the understanding of the Small and Great Vehicles, in two parts. First, some are attached to the idea that the Small Vehicle has mindfulness, while the Great Vehicle does not. Second, it clarifies that both the Small and Great Vehicles have mindfulness. The answer is divided into three parts. First, it clarifies that the Great Vehicle also has mindfulness. The later three teachings all attained enlightenment through the contemplation of mindfulness.' The second part is a question to simplify the understanding of the Small and Great Vehicles, divided into two parts. First, some are attached to the idea that the Small Vehicle has mindfulness, while the Great Vehicle does not. Second, it clarifies that both the Small and Great Vehicles have mindfulness. The answer is divided into three parts. First, it clarifies that the Great Vehicle also has mindfulness. The later three teachings all attained enlightenment through the contemplation of mindfulness. 'Mindfulness is simply observing the five aggregates (Pancha-skandha). If one is separated from the five aggregates, there is no realm to observe. Mindfulness of the body (Kaya-smrti) is the form aggregate (Rupa-skandha), mindfulness of feeling (Vedana-smrti) is the feeling aggregate (Vedana-skandha), mindfulness of mind (Citta-smrti) is the consciousness aggregate (Vijnana-skandha), and mindfulness of phenomena (Dharma-smrti) is the perception aggregate (Samjna-skandha) and the mental formations aggregate (Samskara-skandha). If one is separated from the three teachings, there is no other Great Vehicle. Since all three teachings cultivate mindfulness, if one says that mindfulness is not needed, it must be a heretical view. What does it have to do with the Great Vehicle? Moreover, the Nirvana Sutra (Nirvana Sutra) instructs that after the Buddha's parinirvana, monks should rely on mindfulness, which applies to everyone. Does it distinguish between the Small and Great Vehicles? Alas, there are people in the world who do not know the meaning of mindfulness and think that...'
大乘者。一何謬耶。又執律名相不修念處。如是之人去道逾遠。二但佛下示大小融通。不出半滿者半字滿字俗典之名。如來以此喻大小乘。如涅槃經說。枯榮中間者佛於四枯四榮樹間而入涅槃。正表涅槃佛性非半非滿雙照半滿。即照而遮即遮而照故大小枯榮悉涅槃之用。即用是體中間見性。三出念下顯念處該攝。出念至道法者大小半滿不出念處。故佛下不依慈父囑名為不孝子。一家止觀唯觀陰境。即無作念處也。二別釋二。初懸示三。初標簡。二一如下辨示。三此六下結意二。初正結意。二如是下示端首。二初如下貼釋六。初明勸信之端三。初因緣。二約教。三觀心。若無初意不殊外計。若無次意不辨偏小。若無第三何以辨能詮教功。何以為佛國行本。故須入心成觀分果可期。故止觀云。觀與經合非數他寶。於此略知必不封教。若欲修證當依止觀。以十境十乘通為一切大教行門故也。四種三昧何經不收。不可才見觀心便謂不須止觀。故一家章疏凡至行門悉指彼部。如法華疏釋安樂行。光明疏釋空品。第若比余文觀門甚廣。以十乘未辨十境未明若欲造修致遠恐沈。故章安於彼疏文特指止觀。諸文多爾。豈待委陳。後生可畏。尋之自曉然。此三意若望法華四意消文唯闕本跡。以今經未明遠本故也。下去釋經文文合爾。或闕
【現代漢語翻譯】 現代漢語譯本 大乘（Mahayana，梵語：偉大的交通工具）的說法，有什麼錯誤呢？有些人執著于戒律和名相，不修習四念處（smrti-prasthana，梵語：四種專注的建立），這樣的人離道越來越遠。 佛陀示現於世，是爲了融合大小乘（Hinayana and Mahayana，梵語：小乘和大乘），所說的『半』和『滿』，不過是世俗的說法。如來用此來比喻大小乘。正如《涅槃經》（Nirvana Sutra）所說，『枯榮中間』指的是佛陀在四枯四榮的樹林間入涅槃。這正是表明涅槃佛性（Buddha-nature）既非『半』也非『滿』，而是同時照見『半』和『滿』。即是照見的同時也是遮蔽，即是遮蔽的同時也是照見，所以大小乘、枯榮都是涅槃的功用。而這功用就是本體，在『中間』見到自性（self-nature）。 下面說明四念處涵蓋一切。從『出念』到『道法』，大小乘、『半』和『滿』都離不開四念處。所以佛陀說不依慈父教誨的兒子是不孝子。天臺宗（Tiantai school）的《一家止觀》（One Family's Samatha-vipassana）只觀照五陰（skandha，梵語：構成個體的五種要素）之境，這就是無作念處（non-doing mindfulness）。 下面分別解釋『二』。首先是懸示三。首先是標明要點。其次是從『一如』開始辨別顯示。然後從『此六』開始總結要點。首先是正面總結要點。其次是從『如是』開始揭示端緒。 下面開始貼切地解釋『六』。首先闡明勸信的開端，分為三個方面：第一是因緣（hetu-pratyaya，梵語：原因和條件）。第二是依據教義。第三是觀心（mindfulness）。如果沒有第一個方面，就與外道的見解沒有區別。如果沒有第二個方面，就無法辨別偏頗和小乘。如果沒有第三個方面，又如何辨別能詮釋教義的功用？又如何作為佛國修行的根本？所以必須入心成觀，才能期望獲得果報。因此《止觀》（Samatha-vipassana）說，觀與經文相合，就不是在數他人的珍寶。如果對此略有了解，必定不會封閉教義。如果想要修證，應當依據《止觀》，因為十境（ten objects）和十乘觀法（ten vehicles of insight）貫通一切大乘教法的修行法門。四種三昧（samadhi，梵語：專注）哪部經沒有收錄？不可才見到觀心，就認為不需要《止觀》。所以天臺宗的章疏，凡是涉及到修行法門的，都指向《止觀》。例如《法華疏》（Lotus Sutra Commentary）解釋安樂行（peaceful practices），《光明疏》（Golden Light Sutra Commentary）解釋空品（emptiness chapter）。如果與其他的文章相比，《止觀》的觀門非常廣闊。因為十乘觀法沒有辨明，十境沒有闡明，如果想要造修以達到遠大的目標，恐怕會沉淪。所以章安大師在那些疏文中特別指出了《止觀》。很多文章都是這樣，難道還需要詳細陳述嗎？後生可畏，尋之自會明白。 這三個方面的意思，如果對照《法華經》（Lotus Sutra）的四種意義來消文，只缺少本跡（origin and traces）。因為這部經沒有闡明久遠的本源。下面解釋經文，經文應當是這樣的，或者有所缺失。
【English Translation】 English version What could be wrong with the Mahayana (Sanskrit: Great Vehicle)? Some people are attached to precepts and terminology, and do not cultivate the Four Foundations of Mindfulness (smrti-prasthana, Sanskrit: four establishments of mindfulness). Such people are moving further and further away from the path. The Buddha appeared in the world to integrate the Hinayana and Mahayana (Sanskrit: Lesser Vehicle and Great Vehicle). The terms 'half' and 'full' are merely worldly expressions. The Tathagata (Sanskrit: 'Thus Gone One', an epithet of the Buddha) used them to illustrate the Lesser and Great Vehicles. As the Nirvana Sutra says, 'the middle of withered and flourishing' refers to the Buddha entering Nirvana among the four withered and four flourishing trees. This precisely indicates that the Nirvana Buddha-nature is neither 'half' nor 'full', but simultaneously illuminates both 'half' and 'full'. It is both illumination and obscuration, obscuration and illumination, so the Lesser and Great Vehicles, withered and flourishing, are all functions of Nirvana. And this function is the essence, seeing self-nature in the 'middle'. The following explains that the Four Foundations of Mindfulness encompass everything. From 'arising of mindfulness' to 'doctrines of the path', the Lesser and Great Vehicles, 'half' and 'full', cannot be separated from the Four Foundations of Mindfulness. Therefore, the Buddha said that a son who does not follow the teachings of his compassionate father is an unfilial son. The Tiantai school's 'One Family's Samatha-vipassana' only contemplates the realm of the five skandhas (Sanskrit: the five aggregates that constitute an individual), which is non-doing mindfulness. The following separately explains 'two'. First is the preliminary presentation of three aspects. First is to highlight the key points. Second, starting from 'oneness', to distinguish and reveal. Then, starting from 'these six', to summarize the key points. First is to positively summarize the key points. Second, starting from 'thus', to reveal the clues. The following begins to closely explain 'six'. First, clarify the beginning of encouraging faith, divided into three aspects: First is cause and condition (hetu-pratyaya, Sanskrit: cause and condition). Second is based on doctrine. Third is mindfulness (mindfulness). Without the first aspect, there would be no difference from the views of externalists. Without the second aspect, it would be impossible to distinguish the biased and the Lesser Vehicle. Without the third aspect, how could one distinguish the function of explaining the doctrine? And how could it be the foundation of practice in the Buddha-land? Therefore, one must enter the mind and form contemplation in order to expect to obtain the fruit. Therefore, the 'Samatha-vipassana' says that contemplation that is in accordance with the sutras is not counting the treasures of others. If one has a slight understanding of this, one will certainly not close off the doctrine. If one wants to cultivate and realize, one should rely on 'Samatha-vipassana', because the ten objects and the ten vehicles of insight penetrate all the practice methods of the Great Vehicle teachings. Which sutra does not include the four samadhis (Sanskrit: concentration)? One should not think that 'Samatha-vipassana' is not needed just because one has seen mindfulness. Therefore, the commentaries of the Tiantai school, whenever they involve practice methods, all point to 'Samatha-vipassana'. For example, the 'Lotus Sutra Commentary' explains peaceful practices, and the 'Golden Light Sutra Commentary' explains the chapter on emptiness. Compared to other texts, the gate of contemplation in 'Samatha-vipassana' is very broad. Because the ten vehicles of insight have not been distinguished, and the ten objects have not been clarified, if one wants to cultivate and reach a distant goal, one is afraid of sinking. Therefore, Master Zhang'an specifically pointed out 'Samatha-vipassana' in those commentaries. Many articles are like this, is it necessary to state them in detail? The later generations are to be regarded with awe, and they will understand when they seek it themselves. The meaning of these three aspects, if compared with the four meanings of the 'Lotus Sutra' to eliminate the text, only lacks the origin and traces. Because this sutra does not clarify the distant origin. The following explains the sutra text, the sutra text should be like this, or there may be omissions.
或略。文不累書。貴在得意。初因緣荊溪云。自此已下釋通序文義具四悉。少標名目。準法華疏比之可見。今於此中指一兩節使下比決則易可知。今文初是世界。又如是去是為人。又大論去是對治。又古來去是第一義。現世斗諍者是己非他。不循正理報在燒煮。不亦宜乎。釋子或然即同外道。大論偈云。自法愛染故毀訾他人法雖持戒行人不脫地獄苦。斯言有徴。學者慎之。二約教二。初正解二。初約教三。初標本一寂理隨機分四。就當教辨理俱無說。故云四不可說。二一因下釋。俱鄰即陳如也。並餘四人故云等也。法眼凈即初果。明五義者即苦空無常無我寂滅也。引無量義明般若華嚴以證假名者荊溪云。且從歷劫以證假名。非謂二經部全在假。彼多說故。故借用之。若菩薩下見佛性開佛知見悉在初住。三佛法下結。通指四教名為佛法。二約味二。初通示五味。二此經下別顯今經。二問下釋疑。三觀心二。初正解三。初標示。二華嚴下引證。佛心準真生心唯妄。迷真成妄。了妄即真。波水藤蛇喻意可識。生佛理等真妄一如。是故欲知佛心但觀生心。如欲識水觀波可知。故十不二門云。三千同在心地。與佛心地三千不殊。一塵喻生心經卷喻佛心。心具三千即佛心也。三觀心即具四理者由心本具外境能熏。故觀如理有四種異
【現代漢語翻譯】 或略。文字不累贅贅述。貴在領會精神實質。最初的因緣是荊溪湛然大師所說。從這裡開始以下解釋序文的意義，具備四悉檀（四種解釋方法）。略微標出名目，可以參照《法華經疏》來類比理解。現在在這裡指出一兩處關鍵點，以便於下面的類比判斷。現在的文章開頭是『世界』，然後『如是』開始是『為人悉檀』（為眾生而說）。『又大論』開始是『對治悉檀』（對治煩惱而說）。『古來』開始是『第一義悉檀』（從根本真理而說）。現在世間的爭鬥，都是認為自己對而別人錯。不遵循正理，報應就是在燒煮地獄中。這難道不應該嗎？如果佛弟子也這樣，那就和外道一樣了。《大智度論》中的偈頌說：『因為對自己的法產生愛染，所以譭謗他人的法。即使是持戒的修行人，也無法脫離地獄的痛苦。』這些話是有證據的，學者應該謹慎啊。 二、約教判釋（根據教義來判釋）分二部分。首先是正解，分二部分。第一部分是約教分三。首先是標明根本，即寂滅的真理，隨順根機而分為四教。就當教來說，真理是無法用言語表達的，所以說『四不可說』。第二部分從『一因』開始解釋。俱鄰（Kaundinya，憍陳如）即陳如（即阿若憍陳如），和其餘四人一起，所以說是『等』。『法眼凈』即證得初果（須陀洹果）。『明五義者』即苦、空、無常、無我、寂滅。引用《無量義經》來證明般若和華嚴，以證明假名（方便施設的名稱），荊溪湛然大師說：『姑且從經歷劫數來證明假名，不是說這兩部經全部都在說假名，因為它們說的內容很多，所以借用它們來證明。』如果菩薩見佛性，開啟佛的知見，都在初住位（菩薩修行階位）。第三部分從『佛法』開始總結。總的來說，四教都稱為佛法。 二、約味判釋（根據譬喻來判釋）分二部分。首先是通示五味（乳、酪、生酥、熟酥、醍醐，比喻佛法的不同階段）。第二部分從『此經』開始，特別顯示今經（指《法華經》）。二、問答解釋疑問。 三、觀心判釋（從觀心的角度來判釋）分二部分。首先是正解，分三部分。首先是標示。第二部分從『華嚴』開始引用證明。佛心是真實的，眾生的心是虛妄的。迷惑了真，就成了妄。了悟了妄，就是真。波浪和水，藤和蛇的比喻，其中的含義可以理解。眾生和佛的理體是平等的，真和妄是一如的。因此，想要了解佛心，只要觀察眾生的心就可以了。就像想要認識水，觀察波浪就可以知道。所以《十不二門》中說：『三千世界同時存在於心地中，和佛的心地三千世界沒有差別。』一粒微塵比喻眾生的心，經卷比喻佛心。心具足三千世界，就是佛心。第三部分，觀心就具備四種道理，因為心本來就具備外境的能動作用，所以如理觀察有四種不同。
【English Translation】 Omitted. The text does not belabor details. The value lies in grasping the essence. The initial cause was mentioned by Jingxi (Zhanran). From here onwards, the explanation of the preface's meaning possesses the Four Siddhanthas (four modes of explanation). Briefly marking the categories, one can refer to the commentaries on the Lotus Sutra for comparison and understanding. Now, here, I point out one or two key points so that subsequent comparisons and judgments are easily understood. The beginning of the current text is 'World,' and then 'Thus' onwards is 'Purusha Siddhantha' (speaking for the sake of beings). 'Also, the Great Treatise' onwards is 'Pratipaksha Siddhantha' (speaking to counteract afflictions). 'From ancient times' onwards is 'Paramartha Siddhantha' (speaking from the ultimate truth). The current worldly disputes all arise from thinking oneself is right and others are wrong. Not following the correct principles, the retribution is in the burning hells. Shouldn't this be so? If Buddhist disciples are like this, then they are the same as non-Buddhists. The verse in the Mahaprajnaparamita Sastra says: 'Because of attachment and love for one's own Dharma, one slanders the Dharma of others. Even if one is a precept-holding practitioner, one cannot escape the suffering of hell.' These words are evidence, and scholars should be cautious. 2. Judging and explaining according to the teachings, divided into two parts. First is the correct explanation, divided into two parts. The first part is dividing the teachings into three. First, marking the root, which is the quiescence of truth, dividing into four teachings according to the capacity of beings. Speaking of the current teaching, the truth cannot be expressed in words, so it is said 'Four Unspeakables.' The second part explains from 'One Cause' onwards. Kaundinya (俱鄰) is Chenru (即阿若憍陳如), together with the other four people, so it is said 'etc.' 'Pure Dharma Eye' is the attainment of the first fruit (Sotapanna). 'Explaining the Five Meanings' is suffering, emptiness, impermanence, non-self, and quiescence. Quoting the Infinite Meaning Sutra to prove Prajna and Avatamsaka, to prove provisional names (expediently established names), Jingxi Zhanran said: 'Let's prove provisional names from experiencing kalpas, not saying that these two sutras are all about provisional names, because they say a lot, so borrow them to prove it.' If a Bodhisattva sees the Buddha-nature, opening the Buddha's knowledge and vision, it is all in the first stage (Bodhisattva's stage of practice). The third part summarizes from 'Buddha Dharma' onwards. Generally speaking, the four teachings are all called Buddha Dharma. 2. Judging and explaining according to taste, divided into two parts. First is the general indication of the five tastes (milk, curd, raw butter, cooked butter, ghee, metaphor for different stages of Buddha Dharma). The second part starts from 'This Sutra', especially showing the current Sutra (referring to the Lotus Sutra). 2. Question and answer to explain doubts. 3. Judging and explaining from the perspective of observing the mind, divided into two parts. First is the correct explanation, divided into three parts. First is the marking. The second part quotes from 'Avatamsaka' onwards to prove it. The Buddha's mind is true, and the minds of beings are false. Deluded by the true, it becomes false. Realizing the false, it is true. The metaphor of waves and water, vines and snakes, the meaning can be understood. The principle of beings and Buddhas is equal, true and false are one. Therefore, if you want to understand the Buddha's mind, just observe the minds of beings. Just like wanting to know water, observing the waves can know. So the Ten Non-Dual Gates says: 'Three thousand worlds exist simultaneously in the mind-ground, and there is no difference between the Buddha's mind-ground and the three thousand worlds.' A grain of dust is a metaphor for the minds of beings, and the sutra scroll is a metaphor for the Buddha's mind. The mind possesses three thousand worlds, which is the Buddha's mind. The third part, observing the mind possesses four kinds of reasons, because the mind originally possesses the dynamic function of the external environment, so observing according to reason has four different kinds.
。若了三觀於何不收。二釋疑。六即分別者即故凡亦必具。六故聖唯在佛。是故始凡理具而不疑無趣取無怯。終聖在佛而無上慢以生自大。此六即義起自一家深符圓旨。永無眾過。暗禪者多增上慢。文字者推功上人並由不曉六而復即。今名字位人依經修觀免同數寶。晉譯華嚴云。譬如貧窮人終日數他寶自無半錢分。於法不修行多聞亦如是。二親承音旨二。初標示。二一總下正解三。初總釋二。初正解二。初約義略解。二引論廣釋。學無學人者學即前三果。無學即第四果。阿難為侍者是學人。至結集時已是無學人。隨俗稱我故不乖物宜。內無我執故不乖真實。人無怪也者聖人稱我如金易銅世無嫌怪。耳根不壞等者舊明。耳識四緣生。一根二塵三空四作意。文中唯闕空緣。和合兼之非余闕緣。故能生識。新云。耳識九緣生。如名數家說。二問下釋疑二。初約時前後釋疑二。初疑。自爾之前者爾此也。為魔所蔽者即于婆羅林外為六十億魔現佛身廣說法門以惑阿難。佛令文殊宣咒索之。阿難於是得還。委如大經陳如品說。二答下釋二。初明集經藏稱我聞二。初展轉聞初依大論似從他聞。次引舍利弗問經乃定力自聞名展轉也。言佛覺者只是佛加覺力如佛。故名佛覺三昧。已證非從他聞。故云自能。用本願力為持佛法故。二又報下
【現代漢語翻譯】 若瞭解三觀，為何還不證果？（二、釋疑）六即（六個階段）分別來說，因為是『即』，所以凡夫也必定具備佛性。因為是『六』，所以聖人唯有佛才能達到。因此，最初的凡夫在理上具備佛性，但不會懷疑、不會無趣地追求、不會膽怯。最終的聖人在佛的境界，不會產生自大和傲慢。這六即的意義出自一家之言，深刻符合圓融的宗旨，永遠不會有過失。那些暗中修禪的人，大多會增長傲慢。那些只注重文字的人，會把功勞歸於他人，這些都是因為不瞭解六即的道理。現在，處於名字位的人，依照經典修行觀想，可以避免像數寶一樣毫無用處。《晉譯華嚴經》說：『譬如貧窮人，終日計算他人的寶物，自己卻沒有半分錢。對於佛法不修行，多聞也像這樣。』（二、親承音旨）二、（初、標示）二、（一、總下正解）三、（初、總釋）二、（初、正解）二、（初、約義略解。二、引論廣釋）學無學人，『學』指的是前三個果位（須陀洹果、斯陀含果、阿那含果），『無學』指的是第四個果位（阿羅漢果）。阿難（Ananda，佛陀的十大弟子之一）作為侍者時是學人，到結集經典時已經是無學人。隨順世俗的習慣稱『我』，所以不違背事物的常理。內心沒有我執，所以不違背真實。說『人無怪也』，聖人稱『我』就像用金子冒充銅，世人不會覺得奇怪。『耳根不壞等』，舊的說法認為，耳識的產生需要四個條件：一、根（耳根），二、塵（聲塵），三、空（空間），四、作意（心理活動）。文中只缺少『空』這個條件。和合在一起，不是缺少其他條件，所以能夠產生耳識。新的說法認為，耳識的產生需要九個條件，就像名數家所說的那樣。（二、問下釋疑）二、（初、約時前後釋疑）二、（初、疑）『自爾之前』，『爾』指的是這個時候。『為魔所蔽』，指的是在婆羅林外，六十億魔顯現佛身，廣泛宣說邪法來迷惑阿難。佛陀命令文殊（Manjusri，智慧的象徵）宣說咒語來召回他。阿難因此得以返回，詳細情況如《大經·陳如品》所說。（二、答下釋）二、（初、明集經藏稱我聞）二、（初、展轉聞）初、依據《大論》，似乎是從他人那裡聽來的。其次，引用《舍利弗問經》，才知道是憑藉定力自己聽到的，所以稱為『展轉』。『言佛覺者』，只是佛陀加持覺悟的力量，如同佛陀一樣，所以稱為『佛覺三昧』。已經證悟，不是從他人那裡聽來的，所以說『自能』。用本願力來護持佛法。（二、又報下）
【English Translation】 If one understands the Three Contemplations, why not attain enlightenment? (2. Resolving Doubts) The Six Identities (six stages) are distinct; because of 'identity,' ordinary beings also inherently possess Buddha-nature. Because of 'six,' only Buddhas can reach the state of a sage. Therefore, the initial ordinary person inherently possesses Buddha-nature in principle, but does not doubt, does not pursue without interest, and is not timid. The final sage is in the state of Buddha, without arrogance or conceit. The meaning of these Six Identities originates from one school of thought, deeply conforming to the principle of perfect integration, and will never have faults. Those who practice dark Zen often increase their arrogance. Those who only focus on words attribute merit to others, all because they do not understand the Six Identities. Now, those in the Name Identity stage, practicing contemplation according to the scriptures, can avoid being like counting treasures without benefit. The Jin translation of the Avatamsaka Sutra says: 'Like a poor person who counts the treasures of others all day long, but has not half a coin himself. For those who do not practice the Dharma, much learning is like this.' (2. Personally Receiving the Teachings) 2. (1. Indicating) 2. (1. Generally Explaining) 3. (1. General Explanation) 2. (1. Correct Explanation) 2. (1. Briefly Explaining the Meaning. 2. Widely Explaining with Arguments) 'Learners and Non-learners,' 'Learners' refers to the first three fruits (Sotapanna, Sakadagami, Anagami), 'Non-learners' refers to the fourth fruit (Arhat). Ananda (one of the Buddha's ten great disciples) was a learner when he was an attendant, and was already a non-learner when the scriptures were compiled. Following worldly customs to say 'I' does not violate the nature of things. Having no attachment to self internally does not violate reality. Saying 'people have no strangeness' means that a sage saying 'I' is like using gold to imitate copper, and the world will not find it strange. 'The ear faculty is not broken, etc.,' the old explanation is that the arising of ear consciousness requires four conditions: 1. faculty (ear faculty), 2. object (sound object), 3. space (space), 4. attention (mental activity). The text only lacks the condition of 'space.' Combining them together, not lacking other conditions, so ear consciousness can arise. The new explanation is that the arising of ear consciousness requires nine conditions, as the numerologists say. (2. Questioning and Resolving Doubts) 2. (1. Resolving Doubts about Time Sequence) 2. (1. Doubt) 'Before that time,' 'that' refers to this time. 'Obscured by demons' refers to the fact that outside the Barana Forest, sixty billion demons manifested as Buddhas, widely expounding heretical teachings to confuse Ananda. The Buddha ordered Manjusri (symbol of wisdom) to recite a mantra to summon him back. Ananda was thus able to return, as detailed in the Sutra of Greatness, Chapter on Ajnatakaundinya. (2. Answering and Explaining) 2. (1. Clarifying that the Sutra Collection Says 'I Heard') 2. (1. Transmitted Hearing) First, according to the Great Treatise, it seems to be heard from others. Second, quoting the Sariputra Questioning Sutra, it is known that it was heard by oneself through the power of samadhi, so it is called 'transmitted.' 'The Buddha's Awareness' is just the Buddha's blessing of the power of enlightenment, like the Buddha, so it is called 'Buddha Awareness Samadhi.' Having already attained enlightenment, it was not heard from others, so it is said 'self-able.' Using the power of original vows to protect the Dharma. (2. Again Reporting Below)
佛重說。報恩經第六云。佛求其為侍者許已仍求四愿。一不受故衣。二不受別請。三不同諸比丘。須見即見。第四愿如疏。大經亦明。阿難求四愿。其第四即出入無時。與報恩異。故云三如涅槃。二複次下明律論稱我聞。佛在波羅奈。最初為五人說契經藏。滅后阿難結集。佛在羅閱耆最初為須那提說毗尼藏。滅后波離結集。佛在毗舍離獼猴池最初為䟦耆子說阿毗曇藏。滅后五百羅漢結集為相續解脫經。是佛自說。故且名經。后廣集法相。乃名為論。故知。論藏不獨滅后也。若爾三藏既俱佛說。故知。論藏亦有稱我聞義。二問阿下約法大小釋疑二。初疑。二答下釋三。初但集小乘。二亦集共教。三兼集不共二。初敘他解。荊溪云。據此應引大乘經論證。今云正法念者且據跡中多種之文。非謂小乘所明阿難能持大小。既有多種。不可共持一小乘藏。故小多名密擬后廣。二今謂下今助釋他人。引文既當。故今師以四教助釋之。阿難持者任持大乘如地持物。不共即別圓也。持中道教如海含容。法華疏更依阿含加典藏持別。海唯持圓。今據二教理實故總為一。二別釋三。初標章。二我亦下解義二。初我二。初約教二。初正明我。在第五藏者犢子是附佛法外道。自以聰明讀舍利弗毗曇。自製別義言。我在四句外。故言第五。言四句
【現代漢語翻譯】 現代漢語譯本 佛陀再次宣說。《報恩經》第六卷記載，佛陀答應成為侍者后，又提出了四個願望：一是不接受舊衣服，二是不接受特別的邀請，三是不與其他比丘相同，需要見面時就能立刻見到。第四個願望如疏文所說。《大般涅槃經》也闡明，阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）請求四個願望，其中第四個是出入沒有固定時間，這與《報恩經》不同。因此說，前三個願望與《涅槃經》相同。 其次，下面說明律藏和論藏中『我聞』的稱謂。佛陀在波羅奈（Varanasi，古印度城市，位於今北方邦瓦拉納西）最初為五人宣說契經藏（Sūtra Piṭaka，經藏）。佛陀滅度后，阿難結集。佛陀在羅閱耆（Rājagṛha，古印度摩揭陀國首都）最初為須那提（Sunanda）宣說毗尼藏（Vinaya Piṭaka，律藏）。佛陀滅度后，優波離（Upāli，佛陀十大弟子之一，持戒第一）結集。佛陀在毗舍離獼猴池（Vesālī，古印度城市）最初為䟦耆子（Vajjiputta）宣說阿毗曇藏（Abhidhamma Piṭaka，論藏）。佛陀滅度后，五百羅漢結集為相續解脫經。這是佛陀親自宣說的，所以暫且稱為經。後來廣泛收集法相，才稱為論。由此可知，論藏並非僅僅在佛陀滅度后才有。如果這樣，三藏都是佛陀所說，由此可知，論藏也有稱『我聞』的意義。 其次，提問阿難（Ānanda）以下，通過法的大小來解釋疑問，分為兩個部分。首先提出疑問，其次回答，分為三個部分。首先只收集小乘，其次也收集共教，再次兼收集不共。首先敘述他人的解釋。荊溪（Jingxi，指湛然，唐代天臺宗僧人）說，根據這裡應該引用大乘經論來證明。現在說『正法念』，暫且根據跡門中多種的文義。並非說小乘所闡明的阿難能夠持有大小乘。既然有多種，不可共同持有一個小乘藏。所以說『小多』是秘密地擬議後來的廣泛內容。 現在說，現在幫助解釋他人。引用經文恰當，所以現在的老師用四教來幫助解釋。阿難（Ānanda）所持，是任持大乘，如同大地承載萬物。不共即是別教和圓教。持中道教，如同大海含容。法華疏（Fahua Shu，《法華經》的疏解）更依據阿含經（Āgama，原始佛教經典）加上典藏來持有別教。大海只持有圓教。現在根據二教的道理，所以總合為一。 其次，分別解釋三個部分。首先標明章節，其次『我也』以下解釋意義，分為兩個部分。首先『我』，分為兩個部分。首先約教，分為兩個部分。首先正式說明『我』。在第五藏中的犢子部（Vātsīputrīya，佛教部派之一）是附佛法的外道。他們自以為聰明，讀舍利弗毗曇（Śāriputra Abhidhamma，論書名），自己制定不同的意義說，『我在四句之外』。所以說第五。所說的四句（catuṣkoṭi），
【English Translation】 English version The Buddha spoke again. The sixth volume of the Baoen Jing (報恩經, Sutra of Repaying Kindness) states that after the Buddha agreed to be the attendant, he made four requests: first, not to accept old clothes; second, not to accept special invitations; third, not to be the same as other bhikkhus (比丘, monks); and fourth, to be able to see him immediately when needed. The fourth request is as stated in the commentary. The Mahāparinirvāṇa Sūtra (大般涅槃經, Great Nirvana Sutra) also clarifies that Ānanda (阿難, one of the Buddha's ten great disciples, known for his strong memory) requested four wishes, the fourth of which was to have no fixed time for entering and leaving, which is different from the Baoen Jing. Therefore, it is said that the first three wishes are the same as in the Nirvana Sutra. Next, it explains the term 'Thus have I heard' in the Vinaya Piṭaka (毗尼藏, monastic discipline) and Abhidhamma Piṭaka (阿毗曇藏, philosophical treatises). The Buddha initially preached the Sūtra Piṭaka (契經藏, collection of discourses) to five people in Varanasi (波羅奈, an ancient Indian city, now Varanasi in Uttar Pradesh). Ānanda (阿難) compiled it after the Buddha's parinirvāṇa (滅度, passing away). The Buddha initially preached the Vinaya Piṭaka (毗尼藏) to Sunanda (須那提) in Rājagṛha (羅閱耆, the capital of the ancient Indian kingdom of Magadha). Upāli (優波離, one of the Buddha's ten great disciples, foremost in upholding the precepts) compiled it after the Buddha's parinirvāṇa. The Buddha initially preached the Abhidhamma Piṭaka (阿毗曇藏) to the Vajjiputta (䟦耆子) in Vesālī (毗舍離, an ancient Indian city). Five hundred arhats (羅漢, enlightened beings) compiled it into the Saṃyukta-mokṣa Sūtra (相續解脫經, Sutra of Continuous Liberation) after the Buddha's parinirvāṇa. This was personally spoken by the Buddha, so it is temporarily called a sūtra (經, discourse). Later, when dharma characteristics were widely collected, it was called an abhidharma (論, treatise). From this, it can be known that the Abhidhamma Piṭaka did not only exist after the Buddha's parinirvāṇa. If this is the case, all three piṭakas (藏, collections) were spoken by the Buddha, from which it can be known that the Abhidhamma Piṭaka also has the meaning of 'Thus have I heard'. Next, the question 'Ānanda (阿難) below' uses the size of the dharma to explain doubts, divided into two parts. First, raise the doubt, and then answer, divided into three parts. First, only collect the Hīnayāna (小乘, Lesser Vehicle), second, also collect the common teachings, and third, also collect the uncommon. First, narrate others' explanations. Jingxi (荊溪, referring to Zhanran, a Tiantai monk of the Tang Dynasty) said that according to this, Mahāyāna (大乘, Great Vehicle) sūtras and abhidharmas should be cited to prove it. Now, saying 'Right Mindfulness' temporarily relies on the meaning of various texts in the Trace Gate. It does not mean that Ānanda (阿難) as explained by the Hīnayāna can hold both Mahāyāna and Hīnayāna. Since there are many kinds, it is impossible to jointly hold one Hīnayāna piṭaka. Therefore, saying 'small and many' is secretly planning for later extensive content. Now saying, now helping to explain others. Citing the scriptures is appropriate, so the current teacher uses the Four Teachings to help explain. What Ānanda (阿難) holds is upholding the Mahāyāna, like the earth bearing all things. Uncommon is the Distinct Teaching and the Perfect Teaching. Holding the Middle Way teaching is like the ocean containing everything. The Fahua Shu (法華疏, Commentary on the Lotus Sutra) further relies on the Āgamas (阿含經, original Buddhist scriptures) and adds the Canon to hold the Distinct Teaching. The ocean only holds the Perfect Teaching. Now, according to the principle of the Two Teachings, it is combined into one. Next, explain the three parts separately. First, mark the chapter, and then 'I also' below explains the meaning, divided into two parts. First, 'I', divided into two parts. First, according to the teaching, divided into two parts. First, formally explain 'I'. The Vātsīputrīya (犢子部, one of the Buddhist schools) in the Fifth Canon is an externalist who adheres to the Buddha's dharma. They consider themselves clever, read the Śāriputra Abhidhamma (舍利弗毗曇, name of a treatise), and create different meanings, saying, 'I am outside the four sentences'. Therefore, it is called the fifth. The so-called four sentences (catuṣkoṭi),
者外道計色即是我。離色是我。色中有我。我中有色。餘四陰亦然。或云。三世及無為法為四句。名我為第五不可說藏也。是等者謂上三部也。悉破外人者犢子附佛還破外外道也。別教者荊溪云。然別所明非無諸部釋我等義。但非正意故不別云。今從勝說故云自在。善於知見者出假利他以道種智知法眼見也。應病與藥故無掛礙。似我識者暹曰。論云。非有虛妄塵顯現依止是名依他性相。釋曰。定無所有故言非有。非有物而為六識緣緣。故言虛妄。塵我識生住滅等心變異明瞭。故言顯現。此顯現以他性為因故言依止。譬如執我為塵此塵實無所有。以我非有故由心變異。顯現似我。故說非有虛妄塵顯現。此事故言似我也。中道佛性即我義者涅槃云。我者即是如來藏義。一切眾生悉有佛性。即是我義。無我法中有真我者即邊而中。故即偏而圓故。二前三下判釋二。初判權實。二問下釋疑妨。荊溪云。此問意者隨俗說我四教並應我是世俗。何得更立自在之名及以不二。答中意者三教隨情從多屬俗。別雖自在望圓仍俗。別教地前未觀不二。後心雖證從教不得名永自在。圓教明我我即是聞者。能聞所聞皆法界故。故使我外更無別聞。二用教下約味。二明聞二。初約教二。初引經總立。二藏下配教釋義四。初藏二。初正釋。小生生大
【現代漢語翻譯】 現代漢語譯本 有人認為外道將色（rupa, 物質）執著為『我』(atman, 自性)。或者認為『我』存在於色之外，或者認為『我』存在於色之中，或者認為色存在於『我』之中。其餘四蘊（skandha, 構成人身的五種要素：色、受、想、行、識）也是如此。或者說，過去、現在、未來三世以及無為法是四句，將『我』命名為第五種不可言說的隱藏之物。這些『等者』指的是前面的三部（指三論宗等）。完全破斥外道的人，是指犢子部（Vatsiputriya），他們依附於佛教，但仍然破斥其他外道。關於別教（Prthag-buddhayana），荊溪大師說：『雖然別教所闡明的並非沒有各部派解釋『我』等的含義，但那不是其主要意圖，所以不特別說明。』現在從殊勝的角度來說，所以說是自在。『善於知見』是指用道種智（sarvakarajnana, 知道一切道的智慧）和法眼（dharma-caksu, 認識真理的智慧）來出假利他。因為應病與藥，所以沒有掛礙。『似我識』，暹大師說：論中說：『並非真實存在的虛妄塵埃顯現，並依止於他，這叫做依他性相（paratantra-svabhava）。』解釋說：『因為確定沒有真實存在，所以說『非有』。並非真實存在的事物卻成為六識（sad-vijnana, 眼、耳、鼻、舌、身、意六種感覺器官的意識）所緣的對象，所以說是『虛妄』。塵埃、『我』、識的生、住、滅等心識的變異是清晰明瞭的，所以說是『顯現』。這種顯現以他性為因，所以說是『依止』。』譬如執著『我』為塵埃，這個塵埃實際上並不存在。因為『我』並非真實存在，所以由心識的變異，顯現出類似『我』的樣子。所以說『非有虛妄塵顯現』。因此才說『似我』。中道佛性（Buddha-dhatu, 成佛的可能性）就是『我』的含義，《涅槃經》（Nirvana Sutra）說：『『我』就是如來藏（Tathagatagarbha, 佛性的內在潛力）的含義。一切眾生都具有佛性，這就是『我』的含義。』在無我法中存在真『我』，這就是即邊而中，所以即偏而圓。前面是判權實，後面是解釋疑問和妨礙。荊溪大師說：『這個提問的意思是，隨順世俗而說『我』，四教（天臺宗的四種教法：藏、通、別、圓）都應該認為『我』是世俗諦（samvrti-satya, 相對真理）。為何還要另外設立自在之名以及不二之說？』回答中的意思是，前三教隨順眾生的根性，從多數的角度來說屬於世俗諦。別教雖然自在，但相對於圓教仍然是世俗諦。別教在地前（菩薩修行位階）尚未觀照不二之理。後心雖然證悟，但從教義上來說不能稱為永遠自在。圓教闡明『我』，『我』就是聞者，能聞者和所聞者都是法界（dhatu, 宇宙萬物）的體現。所以使得『我』之外再沒有其他的聞。』下面是用教義來解釋。下面闡明『聞』。首先從教義上闡明。首先引用經文總的立論。下面用藏教來配合解釋含義。首先是藏教。首先是正面的解釋。小乘教義是從生滅的角度來理解的，而大乘教義是從不生不滅的角度來理解的。
【English Translation】 English version Some heretics consider rupa (form, matter) as 'atman' (self, essence). Or they believe that 'atman' exists outside of rupa, or that 'atman' exists within rupa, or that rupa exists within 'atman'. The same applies to the other four skandhas (aggregates, the five elements constituting a person: rupa, vedana, samjna, samskara, vijnana). Or they say that the three periods of time (past, present, future) and the unconditioned dharma are the four statements, and name 'atman' as the fifth unspeakable hidden thing. These 'equals' refer to the previous three schools (referring to the Sanlun School, etc.). Those who completely refute heretics refer to the Vatsiputriya, who are attached to Buddhism but still refute other heretics. Regarding Prthag-buddhayana (Distinct Teaching), Master Jingxi said: 'Although what the Distinct Teaching elucidates is not without the meaning of various schools explaining 'atman' and so on, that is not its main intention, so it is not specifically stated.' Now, from a superior perspective, it is said to be self-existent. 'Good at knowledge and vision' refers to using sarvakarajnana (knowledge of all paths) and dharma-caksu (eye of dharma, wisdom of recognizing the truth) to benefit others by emerging from emptiness. Because the medicine is given according to the illness, there is no hindrance. 'Similar to the consciousness of self', Master Xian said: The treatise says: 'It is not that the illusory dust that appears and relies on others is called paratantra-svabhava (dependent nature).' The explanation says: 'Because it is certain that there is no real existence, it is said to be 'non-existent'. It is not a real thing but becomes the object of the six consciousnesses (sad-vijnana, the consciousnesses of the six sense organs: eye, ear, nose, tongue, body, and mind), so it is said to be 'illusory'. The changes in consciousness such as the arising, abiding, and ceasing of dust, 'atman', and consciousness are clear and distinct, so it is said to be 'manifest'. This manifestation relies on otherness as the cause, so it is said to be 'dependent'.' For example, clinging to 'atman' as dust, this dust does not actually exist. Because 'atman' is not real, the appearance similar to 'atman' is manifested by the changes in consciousness. Therefore, it is said that 'non-existent illusory dust appears'. That is why it is said to be 'similar to self'. The Buddha-dhatu (Buddha-nature, the potential for Buddhahood) of the Middle Way is the meaning of 'atman'. The Nirvana Sutra says: ''Atman' is the meaning of Tathagatagarbha (the inherent potential of Buddha-nature). All sentient beings have Buddha-nature, which is the meaning of 'atman'.' In the dharma of no-self, there is a true 'atman', which is being in the middle while being on the edge, so it is being complete while being partial. The former is judging provisional and real, and the latter is explaining doubts and obstacles. Master Jingxi said: 'The meaning of this question is that, following the customs and saying 'atman', the four teachings (the four teachings of the Tiantai School: Tripitaka, Common, Distinct, and Perfect) should all consider 'atman' to be samvrti-satya (relative truth). Why should we additionally establish the name of self-existence and the doctrine of non-duality?' The meaning in the answer is that the first three teachings follow the nature of sentient beings and belong to samvrti-satya from the perspective of the majority. Although the Distinct Teaching is self-existent, it is still samvrti-satya compared to the Perfect Teaching. The Distinct Teaching has not yet contemplated the principle of non-duality before the stage of the ground (stage of Bodhisattva practice). Although the later mind realizes it, it cannot be called eternally self-existent from the perspective of doctrine. The Perfect Teaching elucidates 'atman', and 'atman' is the listener, and both the listener and the heard are manifestations of the dhatu (realm, all things in the universe). Therefore, there is no other hearing outside of 'atman'.' The following is explaining with doctrines. The following elucidates 'hearing'. First, it is elucidated from the perspective of doctrine. First, quote the scriptures to establish the general theory. The following uses the Tripitaka Teaching to match and explain the meaning. First is the Tripitaka Teaching. First is the positive explanation. The Hinayana doctrine understands from the perspective of arising and ceasing, while the Mahayana doctrine understands from the perspective of non-arising and non-ceasing.
生者俱舍云。此有生生等。於八一有能。謂本四相及隨四相為八。大相名本。小相名隨。以此八故令一切法成有為相。言生生者謂小生生大生。等謂等餘三相。謂小住住大住小異異大異小滅滅大滅於八一有能者。小相於一有能能相大相。大相於八有能。謂一大相起時必與三大相及四小相俱起。並一本法故云於八。餘三大相亦爾。今亦下以生例聞。以三藏實有故存大小。二料簡二。初問。荊溪云。生生至不斷者以生生法是世俗故。二答二。初明去行取教。二但下示約行有妨。二通三別。世諦死時者止觀以破無明為世諦死。今約破塵砂也。而生聞持至能持者得道種智遍學四教四門也。荊溪云。通教不聞聞別教聞不聞者。若準諸文二句對教與今文相有回互者何耶。以義互通故可通用。于經本文皆不爾也。並是隨義故得互論。以大經中生等釋聞。生句與聞次第亦等以至釋生亦復如是。故大經云。生不生不生生生生不生不生。是故從義回互無在。言義通者何以通教作不聞聞。雖空而色。聞不聞者色即是空。若作別釋不聞聞者從空出假。聞不聞者如空種樹。雖種而空。二義俱通。守名何益。四圓二。初正解。聞相盡者二邊亡也。故云不聞不聞。二徴釋二。初徴。問意者荊溪云。恐不了者見不聞不聞。復云相盡。謂永不聞與聞相違。
【現代漢語翻譯】 現代漢語譯本 《俱舍論》中說，『此有生生等，於八一有能』。這裡指的是根本四相和隨逐四相，合起來為八相。大相稱為『本』，小相稱為『隨』。因為這八相的緣故，使得一切法成為有為相。 『生生』指的是小生生起大生。『等』字包括其餘三相，即小住住起大住住，小異異起大異異，小滅滅起大滅滅。『於八一有能』的意思是，小相對於一有作用，能夠輔助大相；大相對於八有作用，即一大相生起時，必定與三大相和四小相同時生起，並且與根本法一起，所以說『於八』。其餘三大相也是如此。下面也用生來類比聞，因為三藏確實存在，所以保留大小的說法。 二、簡別二義。首先提出問題：荊溪大師說，『生生乃至不斷』，是因為生生法是世俗諦的緣故。 其次回答，分為兩部分。第一部分說明捨棄行而取教義。第二部分說明如果按照修行來解釋，就會有妨礙。 三、通教、別教、圓教的差別。世諦死時，天臺止觀以破除無明為世諦的死亡。這裡指的是破除塵沙惑。 『而生聞持乃至能持』，指的是證得道種智，普遍學習四教四門。 荊溪大師說：『通教不聞聞，別教聞不聞』。如果按照各種經文的說法，這兩句話在教義上與本文的意思有所不同，這是為什麼呢？因為義理上可以互相貫通，所以可以通用。但在經文的原本意義上並非如此。這些都是隨順義理的說法，所以可以互相討論。因為《大般涅槃經》中用生來解釋聞，生的語句與聞的次第也是相同的，用至來解釋生也是如此。所以《大般涅槃經》說：『生不生，不生生，生生不生，不生不生』。因此，從義理上來說，互相回互沒有妨礙。 所說的義理貫通是什麼意思呢？為什麼用通教來解釋『不聞聞』，即雖空而色；用『聞不聞』來解釋，即色即是空。如果用別教來解釋，『不聞聞』是從空出假；『聞不聞』如同在空中種樹，雖然種了，但本質還是空。兩種解釋都說得通，拘泥於名相有什麼用呢？ 四、圓教的兩種解釋。首先是正解，『聞相盡』指的是亡卻二邊，所以說『不聞不聞』。 其次是征釋，分為兩部分。首先是提問：荊溪大師說，恐怕不瞭解的人看到『不聞不聞』，又說『相盡』，就認為永遠不再聽聞，這與聽聞的含義相違背。
【English Translation】 English version The Abhidharmakośa says, 'This has arising of arising, etc., having capacity in eight and one.' This refers to the fundamental four characteristics and the accompanying four characteristics, which together make up the eight characteristics. The major characteristics are called 'fundamental,' and the minor characteristics are called 'accompanying.' Because of these eight characteristics, all dharmas become conditioned. 'Arising of arising' refers to the minor arising giving rise to the major arising. 'Etc.' includes the remaining three characteristics, namely, minor abiding giving rise to major abiding, minor decay giving rise to major decay, and minor cessation giving rise to major cessation. 'Having capacity in eight and one' means that the minor characteristics have a function in one, being able to assist the major characteristics; the major characteristics have a function in eight, that is, when a major characteristic arises, it must arise simultaneously with the three other major characteristics and the four minor characteristics, and together with the fundamental dharma, hence the saying 'in eight.' The remaining three major characteristics are also like this. Below, hearing is also used as an analogy for arising, because the Tripiṭaka truly exists, so the distinction between major and minor is retained. Second, distinguishing two meanings. First, the question is raised: Master Jingxi said, 'Arising of arising and so on, without ceasing,' is because the dharma of arising of arising is mundane truth. Second, the answer is given in two parts. The first part explains abandoning practice and taking the doctrinal meaning. The second part explains that if explained according to practice, there will be obstacles. Third, the differences between the Common Teaching, Distinct Teaching, and Perfect Teaching. When mundane truth dies, the Tiantai Śamatha-Vipassanā considers the destruction of ignorance as the death of mundane truth. Here, it refers to the destruction of defilements like dust and sand. 'And arising hearing holding up to being able to hold' refers to attaining the wisdom of the path, universally studying the four teachings and four gates. Master Jingxi said: 'The Common Teaching does not hear hearing, the Distinct Teaching hears not hearing.' If according to the various sutra texts, these two sentences differ in meaning from the text here, why is that? Because the meanings can mutually penetrate, so they can be used interchangeably. But in the original meaning of the sutra text, this is not the case. These are all statements that follow the meaning, so they can be discussed mutually. Because in the Mahāparinirvāṇa Sūtra, arising is used to explain hearing, the order of the sentences of arising and hearing is also the same, and using 'to' to explain arising is also like this. Therefore, the Mahāparinirvāṇa Sūtra says: 'Arising not arising, not arising arising, arising arising not arising, not arising not arising.' Therefore, from the point of view of meaning, mutual interchange is not an obstacle. What is meant by the mutual penetration of meaning? Why is 'not hearing hearing' explained using the Common Teaching, that is, although empty, it is form; and 'hearing not hearing' is explained as form is emptiness. If explained using the Distinct Teaching, 'not hearing hearing' is emerging from emptiness into provisionality; 'hearing not hearing' is like planting a tree in the sky, although planted, its essence is still empty. Both explanations make sense, what is the use of clinging to names? Fourth, two explanations of the Perfect Teaching. First is the correct explanation, 'the characteristic of hearing ceases' refers to the disappearance of the two extremes, so it is said 'not hearing not hearing'. Second is the questioning and explanation, divided into two parts. First is the question: Master Jingxi said, fearing that those who do not understand, seeing 'not hearing not hearing,' and also saying 'characteristic ceases,' would think that they will never hear again, which contradicts the meaning of hearing.
故須問之以生后答。此意欲顯二死聞儘自在聞生。是故答中若相似盡能相似聞。若究竟盡能究竟聞。二釋三。初反斥示過。二如法下以凡況聖。相似內凡聞法尚爾。況分聖耶。三故大下引證聞相。妙理湛然本無說示。能如是知方曰多聞。故若知之言通於似真。知者照也。二用四下約味。三釋疑二。初疑。荊溪云。問大論等者前問俱應名世流佈有何真我。今問應合一切俱無何得此中更論于有。即違問也。若爾下結難。二釋二。初明法無定性。荊溪云。若定有者不應有四。若定無者亦不應四。二若其下示執無之過。荊溪云。則有二失。一者壞佛方便教失。方便對實則有四種。二者增于不信之人破正教失。以不信者不信佛有逗機眾教。今還不許佛法諸教正義。當於不信之人所不信境。三藏教中尚有三文以明於我假實不同。更互破立。顯我不無。及后三教並明有我。是故當知。不可無也。雖然許有不可定一意。欲並存權實諸說以酬難者佛法無我故。知。任彼各立其宗。方便教中三藏已多。況復三權一實相對其名不一。何得一向云無我耶。故知。有無無非佛法。三觀心。三感教之時二。初來意時方者方即處所如毗耶離等。二一總下解釋三。初總釋二。初引論總立。數即一也。實無者真空法中實無時數。故陰等三科妄法所不攝也。
【現代漢語翻譯】 因此必須問他關於生后的回答。這個意思在於顯示對於二死的聽聞，能夠完全自在地聽聞生。所以回答中，如果相似於盡，就能相似地聽聞。如果究竟於盡，就能究竟地聽聞。二、解釋三點。首先，反駁並指出過失。其次，『如法下』以凡夫的情況比況聖人。在相似的聽聞中，凡夫聽聞佛法尚且如此，更何況是分證的聖人呢？第三，『故大下』引用證明聽聞的真相。微妙的道理本來就清澈明瞭，沒有所謂的說示。能夠這樣理解才叫做多聞。所以，『若知之』這句話可以通用於相似和真實的理解。『知』是照見的意思。二、『用四下』從味道方面來解釋。 三、解釋疑問二點。首先是疑問。荊溪說：『問《大論》等，之前的問題都應該叫做世間流佈，哪裡有真我？現在的問題應該是一切都空無，怎麼能在這裡討論有呢？』這就違背了提問。『若爾下』總結這個難題。其次是解釋，分為兩點。首先，說明法沒有固定的性質。荊溪說：『如果一定是有的，就不應該有四種；如果一定是無的，也不應該有四種。』其次，『若其下』指出執著于無的過失。荊溪說：『這樣會有兩個過失。一是破壞佛的方便教法。方便教法相對於實教法來說，有四種。二是增長不相信的人，破壞正教。因為不相信的人不相信佛有適應眾生根機的教法。現在還不允許佛法諸教的正義，在不相信的人所不相信的境界中。三藏教中尚且有三段文字來說明我的假和實不同，互相破斥和建立，顯示我不是沒有。以及後來的三教都說明有我。所以應當知道，不可說沒有。』雖然允許有，但不可執著於一種意思，想要並存權實諸說來回答難題，因為佛法是無我的。要知道，任憑他們各自建立自己的宗派，方便教中三藏已經很多了，更何況三權一實相對，名稱不一，怎麼能一概說無我呢？所以要知道，有和無都不是佛法。三、觀心。三、感應教化之時，分為兩點。首先是來意的時方，『方』就是處所，比如毗耶離等。其次，『一總下』解釋三點。首先是總的解釋，分為兩點。首先是引用論典總的立論。『數』就是一。『實無者』，在真空法中，實際上沒有時間和數量，所以不被陰等三科妄法所包含。
【English Translation】 Therefore, it is necessary to ask him about the answer after birth. This intention is to reveal that hearing about the two deaths allows one to hear birth with complete freedom. Therefore, in the answer, if one is similar to exhaustion (盡, jin - cessation), one can hear similarly. If one is ultimately exhausted, one can hear ultimately. Two, explaining three points. First, refuting and pointing out the fault. Second, '如法下' (Rúfǎ xià - As the Dharma below) compares the situation of ordinary people to that of sages. In similar hearing, ordinary people hearing the Buddha's teachings are already like this, let alone the sages who have partially attained enlightenment? Third, '故大下' (Gù dà xià - Therefore, greatly below) quotes to prove the truth of hearing. The subtle principle is originally clear and bright, without so-called instruction. Being able to understand in this way is called extensive hearing. Therefore, the phrase '若知之' (Ruò zhī zhī - If one knows it) can be applied to both similar and true understanding. '知' (zhī - knowing) means illuminating. Two, '用四下' (Yòng sì xià - Using four below) explains from the aspect of taste. Three, explaining two doubts. The first is the doubt. Jingxi (荊溪 - a commentator) said: 'Asking about the Mahaprajnaparamita Shastra (大論, Dàlùn - Great Treatise on the Perfection of Wisdom) etc., the previous questions should all be called worldly circulation, where is the true self? The current question should be that everything is empty, how can we discuss existence here?' This violates the question. '若爾下' (Ruò ěr xià - If so, below) summarizes this difficulty. The second is the explanation, divided into two points. First, explaining that the Dharma has no fixed nature. Jingxi said: 'If it is definitely existent, there should not be four types; if it is definitely non-existent, there should not be four types either.' Second, '若其下' (Ruò qí xià - If it is below) points out the fault of clinging to non-existence. Jingxi said: 'This will have two faults. One is destroying the Buddha's expedient teachings. Expedient teachings, relative to the true teachings, have four types. The second is increasing the unbelievers and destroying the correct teachings. Because unbelievers do not believe that the Buddha has teachings that adapt to the capacities of sentient beings. Now, they do not even allow the correct meaning of the various teachings of Buddhism, in the realm that unbelievers do not believe in. The Tripitaka (三藏, Sānzàng - Three Baskets) teachings still have three passages to explain that the 'I' (我, wǒ - self) is different in its provisional and real aspects, mutually refuting and establishing, showing that the 'I' is not non-existent. And the later three teachings all explain that there is an 'I'. Therefore, it should be known that it cannot be said to be non-existent.' Although existence is allowed, one should not cling to one meaning, wanting to coexist with the provisional and real teachings to answer the difficulty, because the Buddha-dharma is non-self (無我, wúwǒ - no-self). Know that, let them each establish their own sect, the Tripitaka in the expedient teachings is already a lot, let alone the three provisional and one real relative to each other, the names are not the same, how can we say non-self across the board? Therefore, know that existence and non-existence are both Buddha-dharma. Three, contemplating the mind. Three, the time of feeling and responding to teaching, divided into two points. The first is the time and place of the intention, '方' (fāng - place) is the location, such as Vaisali (毗耶離, Píyéli) etc. Second, '一總下' (Yī zǒng xià - One general below) explains three points. The first is the general explanation, divided into two points. The first is quoting the scriptures to establish the general theory. '數' (shù - number) is one. '實無者' (Shí wú zhě - Truly non-existent), in the Sunyata (真空, Zhēnkōng - true emptiness) Dharma, there is actually no time and quantity, so it is not included in the three categories of illusion, such as the Skandhas (陰, Yīn - aggregates).
隨下真空雖無隨俗說有。故大論第二云。問佛法中數時等法實無。陰界入所不攝故何以言一時。答雖實無一時隨世俗說一時。無咎。義如向解。不通余說。二言四下牒名釋義二。初牒名。二若通下釋義二。初依名泛解二。初釋感教。一期教者始佛國終囑累名一期也。戒序者荊溪云。古梵網經經初有序。春分四月以佛法無秋但分三時故當四月。二若約下釋得道。如苦忍一剎那者既不出觀無聞法義。藉於前聞得入見諦。此以剎那而為一時。二今約下正示今意。世善機發者世善人天善也。即是多時者荊溪云。不同苦忍一剎那故。以有漏心時節長故。以世間善其心雜故。下之三門亦復如是。故前三門皆具四悉。唯第四門獨論時也。又解下即所未聞經佛為重說也。二二約下別釋二。初約教。荊溪云。法無別時必約實法以論一時。破時顛倒者入空也。能分別等者出假也。攝大乘下暹云。彼論第五曰。由本識能變異作十一識。本識即是十一識種子。言十一識者一身識。二身者識。三受者識。四應受識。五正受識。六世識。七數識。八處識。九言說識。此等識因言說熏習種子生。十自他差別識因我見熏習種子生。十一善惡兩道生死識因有分熏習種子生。釋曰。身識謂眼等五界。身者識謂染污識。受者識謂意界。應受識謂色等六外界。正
【現代漢語翻譯】 現代漢語譯本 隨順於真空的實相，雖然沒有實在的『隨俗』，但爲了適應世俗的說法，就說『有』。所以《大智度論》第二卷說：『問：佛法中，數、時等法實際上是沒有的，因為它們不被陰、界、入所包含。為什麼說『一時』呢？』答：『雖然實際上沒有『一時』，但爲了適應世俗的說法，就說『一時』，這沒有過失。』 其中的意義如前面所解釋的，不與其他說法相通。 二、『言四』，下面是解釋名義。首先是解釋名稱，其次是『若通下釋義二』，解釋意義分為兩部分。首先是依名稱泛泛地解釋，分為兩部分。首先解釋感應教化。『一期教』指的是從開始佛陀示現於佛國，到最後咐囑（佛法）結束，稱為『一期』。『戒序』，荊溪大師說：『古代的《梵網經》在經文開始時有『序』。春分四月，因為佛法沒有秋天，只分三個時節，所以定在四月。』 二、『若約下釋得道』，如果按照得道來說，如『苦忍一剎那』，既然沒有出觀，也沒有聽聞佛法的意義，憑藉之前聽聞的佛法而得以進入見諦（證悟真理）。這是以剎那作為一個『一時』。 二、『今約下正示今意』，現在正是要說明現在的意思。『世善機發』，指的是世間善良的人和天人的善行。『即是多時者』，荊溪大師說：『不同於苦忍的一剎那，因為有漏之心的時間很長，因為世間善的心是雜染的。』 下面的三門也是如此。所以前面的三門都具備四悉檀（四種說法方式），只有第四門單獨討論時間。 『又解下即所未聞經佛為重說也』，又解釋說，這是對於沒有聽聞過的經典，佛陀重新解說。 二、『二二約下別釋二』，第二部分，分別解釋，分為兩部分。首先是按照教法來解釋。荊溪大師說：『法沒有特定的時間，必須依據真實的法來討論『一時』。』 『破時顛倒者』，指的是證入空性。『能分別等者』，指的是出假觀（從空性中出來，觀察世俗的假象）。 『攝大乘下暹云』，《攝大乘論》第五卷說：『由本識能變異作十一識。』 本識就是這十一識的種子。所說的十一識是：一身識，二身者識，三受者識，四應受識，五正受識，六世識，七數識，八處識，九言說識。這些識因為言說的熏習而生出種子。十自他差別識，因為我見的熏習而生出種子。十一善惡兩道生死識，因為有分的熏習而生出種子。 解釋說：身識指的是眼等五根。身者識指的是染污識。受者識指的是意根。應受識指的是色等六種外境。正
【English Translation】 English version Complying with the truth of emptiness, although there is no real 'following the mundane' (sui su), we say 'there is' to adapt to worldly conventions. Therefore, the second volume of the Mahaprajnaparamita Shastra says: 'Question: In the Buddha-dharma, methods such as numbers and time are actually non-existent because they are not included in the skandhas (陰), realms (界), and entrances (入). Why do you say 'one time' (一時)?' Answer: 'Although there is actually no 'one time,' we say 'one time' to adapt to worldly conventions, and there is no fault in this.' The meaning is as explained earlier, and it does not connect with other explanations. Two, 'Words Four,' below is the explanation of the name and meaning. First is the explanation of the name, and second is 'If generally explain the meaning in two parts. First, explain it generally according to the name, in two parts. First, explain the response to teaching. 'One period of teaching' refers to from the beginning of the Buddha's manifestation in the Buddha-land to the final entrustment (of the Dharma) ending, called 'one period.' 'Precepts Preface,' Master Jingxi said: 'The ancient Brahma Net Sutra had a 'preface' at the beginning of the sutra. The vernal equinox is in April because the Buddha-dharma has no autumn, only dividing into three seasons, so it is set in April.' Two, 'If according to the attainment of the Way,' if according to the attainment of the Way, such as 'one moment of suffering endurance,' since there is no exiting from contemplation, nor is there the meaning of hearing the Dharma, one relies on the Dharma heard before to enter the seeing of truth (realizing the truth). This is using a moment as 'one time.' Two, 'Now according to the intention,' now it is precisely to explain the present intention. 'Worldly good opportunity arises,' refers to the good deeds of worldly good people and devas. 'That is many times,' Master Jingxi said: 'Different from one moment of suffering endurance, because the time of defiled mind is long, because the mind of worldly good is mixed.' The following three doors are also like this. Therefore, the previous three doors all possess the four siddhantas (four ways of speaking), only the fourth door discusses time alone. 'Also explain that the Buddha repeats the sutra that has not been heard before,' also explains that this is for the sutras that have not been heard before, the Buddha explains again. Two, 'Two two according to the separate explanation,' the second part, explain separately, in two parts. First, explain according to the teaching. Master Jingxi said: 'The Dharma has no specific time, it must be discussed according to the real Dharma to discuss 'one time.'' 'Breaking the inversion of time' refers to entering emptiness. 'Being able to distinguish, etc.' refers to emerging from the false contemplation (emerging from emptiness, observing worldly phenomena). 'Compendium of the Mahayana says,' the fifth volume of the Compendium of the Mahayana says: 'Because the alaya-vijnana (本識) can transform into eleven consciousnesses.' The alaya-vijnana is the seed of these eleven consciousnesses. The eleven consciousnesses are: 1. Body consciousness, 2. Body-possessor consciousness, 3. Receiver consciousness, 4. Consciousness to be received, 5. Right receiver consciousness, 6. World consciousness, 7. Number consciousness, 8. Place consciousness, 9. Speech consciousness. These consciousnesses arise from the seeds of speech habituation. 10. Self-other difference consciousness arises from the seeds of self-view habituation. 11. Good-evil two paths birth-death consciousness arises from the seeds of existence habituation. Explanation: Body consciousness refers to the five roots such as the eyes. Body-possessor consciousness refers to defiled consciousness. Receiver consciousness refers to the mind root. Consciousness to be received refers to the six external realms such as form.
受識謂六識。世識謂生死相續不斷。釋曰。為明眾生果報無始以來三世生死相續不斷故須立世識。數識謂從一乃至阿僧祇。釋曰。為明眾生果報有諸界多少不同如四界六界十八界等故。須立數識攝一切數。處識謂器世界。釋曰。為明眾生所居如人天惡道有無量差別故須立處識攝一切處。言說識謂見聞覺知各有多種。因此有無量言說作事言說與見等更互相顯示故須立言說識攝一切言說。此十一識皆以分別為因虛妄為果。荊溪云。若從分別數之與世以辨識者數世事廣。故屬別教。況攝論中不明小乘復少圓義。故此世數必屬於別。今謂。離真有妄加以分別。事廣即別教義。故明一時引彼數世。一即是數。時即是世。一時入一切時等者長短唯心。故能相入。荊溪云。具如華嚴剎那三世九世具足。況復七日對一劫耶。華嚴十一切者暹云。舊經第二十五云。佛子一切諸佛有十種巧妙方便。第六方便云。一切諸佛能於一時皆悉分別知一切時不捨離生平等正法。而一切時皆所不攝。非晝非夜乃至云非時不離時而於無量時轉法輪。未曾暫息是為一切諸佛巧妙方便。今謂。疏通舉十意在第六以證一時。既理事融通。故屬圓義。二二下約味。三觀心約三觀。攝四教一時如文。
維摩經略疏垂裕記卷第一 大正藏第 38 冊 No.
【現代漢語翻譯】 現代漢語譯本 受識指的是六識（眼識、耳識、鼻識、舌識、身識、意識）。世識指的是生死相續不斷。解釋說：爲了闡明眾生的果報從無始以來，經歷過去、現在、未來三世生死相續不斷，所以需要設立世識。數識指的是從一到阿僧祇（極大的數字單位）。解釋說：爲了闡明眾生的果報在諸界（不同層次的世界）有多少不同，例如四界、六界、十八界等，所以需要設立數識來攝取一切數。處識指的是器世界（眾生所居住的環境）。解釋說：爲了闡明眾生所居住的地方，例如人道、天道、惡道，有無量的差別，所以需要設立處識來攝取一切處。言說識指的是見聞覺知各有多種。因為這些見聞覺知有無量的言說，以及作事言說與見等互相顯示，所以需要設立言說識來攝取一切言說。這十一種識都以分別作為因，虛妄作為果。荊溪（指唐代天臺宗僧人湛然）說：如果從分別、數、世來辨識，數和世的事相廣大，所以屬於別教（區別于其他教派的教義）。況且《攝大乘論》中沒有闡明小乘，又缺少圓教的義理，所以這個世和數必定屬於別教。現在說：離開真如而有虛妄，加上分別，事相廣大就是別教的義理。所以闡明一時，引用那個數世，一就是數，時就是世。一時進入一切時等，長短唯心，所以能夠互相進入。荊溪說：詳細情況如《華嚴經》中剎那、三世、九世具足。何況七日對應一劫呢？《華嚴經》十一切者，暹（指澄觀）說：舊經第二十五說：佛子，一切諸佛有十種巧妙方便。第六方便說：一切諸佛能夠在一時都完全分別知道一切時，不捨離生平等正法。而一切時都不攝取，非晝非夜，乃至說非時不離時，而在無量時中轉法輪，未曾暫時停止，這是為一切諸佛巧妙方便。現在說：疏通舉出十種意思，在於第六種，用來證明一時。既然理事融通，所以屬於圓教的義理。二二下約味（根據味道）。三觀心約三觀（空觀、假觀、中觀）。攝四教一時如文。
《維摩經略疏垂裕記》卷第一 大正藏第 38 冊 No.
【English Translation】 English version 'Receptive consciousness' refers to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). 'World consciousness' refers to the continuous cycle of birth and death. Explanation: To clarify that the retribution of sentient beings has been a continuous cycle of birth and death through the three periods of past, present, and future since beginningless time, it is necessary to establish world consciousness. 'Number consciousness' refers to counting from one to Asamkhya (an extremely large numerical unit). Explanation: To clarify that the retribution of sentient beings differs in the various realms (different levels of worlds), such as the four realms, six realms, and eighteen realms, it is necessary to establish number consciousness to encompass all numbers. 'Place consciousness' refers to the physical world (the environment in which sentient beings live). Explanation: To clarify that the places where sentient beings live, such as the human realm, the heavenly realm, and the evil realms, have countless differences, it is necessary to establish place consciousness to encompass all places. 'Speech consciousness' refers to the various types of seeing, hearing, feeling, and knowing. Because these seeing, hearing, feeling, and knowing have countless expressions, and the expressions of actions and seeing, etc., mutually reveal each other, it is necessary to establish speech consciousness to encompass all expressions. These eleven consciousnesses all take discrimination as the cause and illusion as the result. Jingxi (referring to Zhanran, a Tang Dynasty Tiantai Buddhist monk) said: If one distinguishes based on discrimination, number, and world, the phenomena of number and world are vast, so they belong to the Separate Teaching (distinct from the doctrines of other schools). Moreover, the Mahāyānasaṃgraha does not clarify the Hinayana and lacks the meaning of the Perfect Teaching, so this world and number must belong to the Separate Teaching. Now it is said: Departing from Suchness and having illusion, adding discrimination, the vastness of phenomena is the meaning of the Separate Teaching. Therefore, clarifying one moment, quoting that number of worlds, one is number, and moment is world. One moment enters all moments, etc., length is only in the mind, so they can enter each other. Jingxi said: The details are as in the Avataṃsaka Sūtra, where a kṣaṇa (instant), three periods, and nine periods are complete. How much more so is seven days corresponding to one kalpa (eon)? The ten alls of the Avataṃsaka Sūtra, Xian (referring to Chengguan) said: The old scripture, chapter twenty-five, says: Buddha-children, all Buddhas have ten skillful means. The sixth skillful means says: All Buddhas are able to fully and distinctly know all times in one moment, without abandoning the equal and correct Dharma of birth. And all times are not encompassed, neither day nor night, even saying that not departing from time in non-time, and turning the Dharma wheel in countless times without ever stopping, this is the skillful means of all Buddhas. Now it is said: Expounding and raising the ten meanings lies in the sixth, to prove one moment. Since principle and phenomena are harmonized, it belongs to the Perfect Teaching. The two twos below are about taste. The three contemplations of mind are about the three contemplations (emptiness, provisional existence, and the middle way). Encompassing the four teachings in one moment is as in the text.
Vimalakīrti-nirdeśa Sūtra, Commentary and Notes, Volume 1 Taisho Tripitaka, Volume 38, No.
1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第二
錢唐沙門釋智圓述
四的出化主二。初來意。九十六種者準九十六道經彼經二卷委明相狀。于中一道是正。即佛道也。九十五皆邪。華嚴大論或曰。九十六皆邪者以大斥小也。故百論云。順聲聞道者悉皆是邪。無師大覺者瑞應曰。我行無師保。亦復無等保。愜伏也。二正釋二。初釋佛。稱名亦爾者合云名稱。內德外名俱無量也。二釋在。住之異名者荊溪云。一切經初二名互用。名異義同譯人蔘取。住佈施等者以因顯果也。因修施等果住欲天。余皆仿此。二梵下色及無色俱離欲染通名梵住。梵凈也。三空者即空無相無愿。亦是生空法空平等空也。楞嚴翻健相。總攝諸三昧故。佛所得法者荊溪云。佛以無依而為所依。無所依者即常寂光。現三土者皆為利物。住表無住故居此城。世釋佛住唯用世土。此乃以佛同於世人。今欲通明故通天梵。況佛所住通天梵等。今謂。龍樹通舉四住別顯后二以釋經文。故論自結云。於四住法中住聖住佛住法。憐憫眾生故王舍城住。他師不曉今家全依大論。而妄有破斥。二別釋二。初釋佛二。初正釋三。初指釋題略標。二初成下引諸教廣解三。初成道。二轉法輪。大小相者大即三十二相。小即八十種好。別圓教佛大
【現代漢語翻譯】 現代漢語譯本 《維摩經略疏垂裕記》卷第二 錢塘沙門釋智圓 述 四、的出化主二。初來意。九十六種者，依據《九十六道經》，該經第二卷詳細說明了各種相狀。其中，一道是正道，即佛道。九十五道皆為邪道。《華嚴大論》或者說，九十六道皆為邪道，這是以大斥小。所以《百論》說，順從聲聞道的人，全部都是邪道。無師大覺者，《瑞應經》說：『我修行沒有老師的教導，也沒有同等的引導。』愜伏，是心悅誠服的意思。 二、正釋二。初釋佛。稱名亦爾者，合起來說就是名稱。內在的德行和外在的名聲都是無量的。二、釋在。住之異名者，荊溪湛然大師說：『一切經開始的兩個名稱可以互相使用，名稱不同但意義相同，翻譯的人可以參考選取。』住佈施等者，這是用因來顯示果。因為修習佈施等善行，所以果報是居住在欲界天。其餘的都可以仿照這個例子。 二、梵下，色界和無色界都遠離了欲界的染污，統稱為梵住。梵，是清凈的意思。三、空者，就是空無相無愿。也是生空、法空、平等空。在《楞嚴經》中翻譯為健相。總攝一切三昧的緣故。佛所得法者，荊溪湛然大師說：『佛以無所依為所依。』無所依，就是常寂光。顯現三土，都是爲了利益眾生。住，是表示無住，所以居住在這個城市。世釋佛住，只用世間國土。這是把佛等同於世人。現在想要普遍說明，所以貫通天界和梵界。更何況佛所居住的地方貫通天界、梵界等。 現在我認為，龍樹菩薩普遍舉出四住，分別顯示后二者來解釋經文。所以《大智度論》自己總結說：『在四住法中，安住于聖住、佛住法。』因為憐憫眾生，所以在王舍城居住。其他法師不明白，我們完全依據《華嚴大論》，而妄加破斥。二、別釋二。初釋佛二。初正釋三。初指釋題略標。二、初成下，引用各種經典廣泛解釋。三、初成道。二、轉法輪。大小相者，大相就是三十二相，小相就是八十種好。別教和圓教的佛，大相...
【English Translation】 English version Vimalakirti Sutra Commentary with Additional Notes, Scroll 2 By Shramana Shi Zhiyuan of Qiantang 4. The Emanation Body as the Lord of Transformation, in two parts. First, the intention of coming. 'Ninety-six kinds' refers to the 'Ninety-six Heterodox Paths Sutra,' where the second scroll details their characteristics. Among them, one path is correct, which is the Buddha's path. Ninety-five are all heretical. The 'Great Commentary on the Avatamsaka Sutra' says that all ninety-six are heretical, using the great to criticize the small. Therefore, the 'Hundred Treatises' says that those who follow the path of the Shravakas are all heretical. 'The Great Awakened One without a Teacher,' the 'Auspicious Response Sutra' says: 'I practice without a teacher's guidance, nor do I have an equal guide.' 'Qie fu' means to be sincerely convinced. 2. Correct Explanation, in two parts. First, explaining 'Buddha.' 'Naming is also thus' means that the name encompasses both inner virtue and outer reputation, both of which are immeasurable. Second, explaining 'resides.' 'Different names for dwelling,' Jingxi Zhanran says: 'The first two names in all sutras can be used interchangeably; the names are different but the meanings are the same, and translators can refer to and choose.' 'Dwelling in giving,' etc., uses the cause to reveal the effect. Because of cultivating giving and other virtuous deeds, the result is dwelling in the desire realm heavens. The rest can be modeled after this. 2. 'Brahma' below, the form and formless realms are both free from the defilements of the desire realm, collectively called Brahma-viharas. 'Brahma' means pure. 3. 'Emptiness' is emptiness, signlessness, and wishlessness. It is also emptiness of self, emptiness of phenomena, and equality of emptiness. In the Shurangama Sutra, it is translated as 'vigorous aspect.' It encompasses all samadhis. 'The Dharma attained by the Buddha,' Jingxi Zhanran says: 'The Buddha takes non-reliance as reliance.' Non-reliance is the Light of Eternal Stillness. Manifesting the three lands is all for the benefit of sentient beings. 'Dwelling' indicates non-dwelling, so residing in this city. Shakyamuni Buddha's dwelling only uses the worldly land. This equates the Buddha with worldly people. Now, wanting to explain universally, it connects the heavens and the Brahma realm. Moreover, the place where the Buddha dwells connects the heavens, the Brahma realm, etc. Now I think that Nagarjuna Bodhisattva universally cites the four abodes, separately revealing the latter two to explain the sutra text. Therefore, the 'Great Perfection of Wisdom Treatise' concludes itself by saying: 'Among the four abodes, dwell in the abode of the saints, the abode of the Buddhas.' Because of compassion for sentient beings, they dwell in Rajagriha. Other Dharma masters do not understand, and we completely rely on the 'Great Commentary on the Avatamsaka Sutra,' and falsely criticize it. 2. Separate Explanation, in two parts. First, explaining 'Buddha,' in two parts. First, correct explanation, in three parts. First, pointing out and explaining the title, briefly outlining it. Second, 'Initially achieving' below, citing various scriptures for extensive explanation. Third, first, achieving enlightenment. Second, turning the wheel of Dharma. 'Large and small marks' refers to the thirty-two major marks and the eighty minor marks. The Buddhas of the Separate Teaching and the Perfect Teaching, the major marks...
小各八萬四千。即脫瓔珞者用法華五時譬文以顯此意。隱舍那像如脫瓔珞。現劣應身如著弊衣。即老比丘也。門內尊特者既心相體信。故入宅見長者瓔珞之身也。如今經身子等見如須彌山王之像也。或現下新入小機還見劣應。眾生疑故者暹云。彼般若中眾疑曰。佛始王宮生。十九出家。三十成道。至此何能現於不思議身。為息眾疑但現丈六身方面各一丈之光。此皆眾疑。人常所見者名常身常光也。涅槃下現身雖同方等稟小同解圓常。此為異也。問或謂華嚴報身說。諸餘大乘悉應佛說以判優劣。為定爾耶。答三身明之應身能說。法定無說。報通二義。自受用報同法無說。他受用報同應有說。應即法故說即無說。法即應故無說即說。約理則非說非不說。約事則有說有不說。理事相即諍計何從。故法華涅槃既已開權。尚是法說。寧非報說。故曰釋迦牟尼名毗盧遮那。吾今此身即是法身。庶幾來者審而思之。三入涅槃。然此三文去就少異。成道入滅俱約四機同時見異。中間轉法乃約五時增減明之。同時異見即互通意。五時增減即次第意應知。俱通俱次。但互現其文耳。三此經下判今經所屬。今判教部正依次第。二問下料簡若就下障重故見劣身。根利故聞勝法。二釋在。在即住義。三觀心六即分別者委如前記。凡論觀心皆為初心
【現代漢語翻譯】 現代漢語譯本 『小各八萬四千』：即用《法華經》五時譬喻的文句來顯明這個意思。隱藏盧舍那佛（Vairocana）的形象，如同脫去瓔珞；顯現低劣的應化身，如同穿著破舊的衣服，就是指老比丘。『門內尊特者』：既然心意相互信任，所以進入宅內得見長者的瓔珞之身。如今經中的舍利弗（Sariputra）等人，見到如須彌山王（Mount Sumeru）一般的佛像。或者（對於）新入佛門、根機較小的（人），仍然見到低劣的應化身。『眾生疑故者』：暹（Siam，指當時的暹羅，即現在的泰國）的註疏說，那些在《般若經》（Prajna Sutra）中產生疑惑的人說：『佛陀最初在王宮出生，十九歲出家，三十歲成道，到如今怎麼能顯現不可思議之身呢？』爲了消除大眾的疑惑，（佛陀）只顯現一丈六尺的身軀，以及身軀四面各一丈的光芒。這些都是眾生的疑惑。人們經常見到的，稱為常身常光。在《涅槃經》（Nirvana Sutra）中顯現的身軀，雖然與《方等經》（Vaipulya Sutra）相同，（但）稟承小乘的人，（對此的）理解與圓教、常教相同，這就是不同之處。 問：或者有人認為，《華嚴經》（Avatamsaka Sutra）說的是報身佛（Sambhogakaya），其餘大乘經典都應該以佛所說來判斷優劣，這樣是確定的嗎？答：從三身（Trikaya）的角度來說，應化身能夠說法，法身（Dharmakaya）決定沒有說法。報身通於兩種含義：自受用報身與法身一樣沒有說法，他受用報身與應化身一樣有說法。應化身即是法身，所以說法即是無說；法身即是應化身，所以無說即是說法。從理上來說，非說非不說；從事上來說，有說有不說。理事相互融合，爭論從何而來？所以《法華經》、《涅槃經》既然已經開顯權宜之說，仍然是法身所說，難道不是報身所說嗎？所以說釋迦牟尼佛（Sakyamuni）的名字就是毗盧遮那佛（Vairocana）。我現在這個身軀就是法身。希望後來的學者仔細思考這個問題。三入涅槃：然而這三段經文的取捨略有不同。成道和入滅都是從四種根機同時見到不同的角度來說的，中間的轉法輪（Dharmacakra）是從五時教（Five Periods of Buddha's Teachings）的增減來闡明的。同時見到不同，就是互通的意思；五時教的增減，就是次第的意思，應當知道。既是互通，又是次第，只是經文各自顯現罷了。 三、『此經下判今經所屬』：這裡判斷這部經屬於哪個教部，正是依據次第。二、『問下料簡若就下障重故見劣身，根利故聞勝法』：第二句解釋說，如果（眾生的）業障深重，所以見到低劣之身；根器銳利，所以聽聞殊勝之法。二、『釋在』：『在』就是『住』的意思。三、『觀心六即分別者委如前記』：關於觀心六即的分別，詳細情況如前所述。凡是討論觀心，都是爲了初學者。
【English Translation】 English version 『Small Koti of Eighty-Four Thousand』: This means using the phrases from the Five Periods Parable in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) to clarify this meaning. Concealing the image of Vairocana (Vairocana) is like removing a necklace; manifesting a inferior Nirmāṇakāya (Nirmanakaya) is like wearing tattered clothes, referring to the old Bhikshu (Buddhist monk). 『The honored guest inside the gate』: Since their minds trust each other, they enter the house and see the elder's body adorned with a necklace. Now, Shariputra (Sariputra) and others in the sutra see the Buddha's image like Mount Sumeru (Mount Sumeru). Or (for) those who are new to Buddhism and have lesser faculties, they still see the inferior Nirmāṇakāya (Nirmanakaya). 『Because beings doubt』: The commentary from Siam (Siam, referring to the then Siam, now Thailand) says that those who doubt in the Prajna Sutra (Prajna Sutra) say: 『The Buddha was first born in the royal palace, left home at nineteen, and attained enlightenment at thirty. How can he now manifest an inconceivable body?』 To dispel the doubts of the masses, (the Buddha) only manifests a body of sixteen feet, and light of one foot on each side of the body. These are all the doubts of beings. What people often see is called the permanent body and permanent light. The body manifested in the Nirvana Sutra (Nirvana Sutra), although the same as the Vaipulya Sutra (Vaipulya Sutra), those who adhere to the Hinayana (Hinayana) have the same understanding of it as the perfect and constant teachings, and this is the difference. Question: Or some may think that the Avatamsaka Sutra (Avatamsaka Sutra) speaks of the Sambhogakaya (Sambhogakaya), and all other Mahayana (Mahayana) sutras should be judged for their superiority based on what the Buddha said. Is this certain? Answer: From the perspective of the Trikaya (Trikaya), the Nirmāṇakāya (Nirmanakaya) can speak, while the Dharmakaya (Dharmakaya) definitely does not speak. The Sambhogakaya (Sambhogakaya) has two meanings: the self-enjoyment Sambhogakaya (Sambhogakaya) is the same as the Dharmakaya (Dharmakaya) and does not speak, while the other-enjoyment Sambhogakaya (Sambhogakaya) is the same as the Nirmāṇakāya (Nirmanakaya) and does speak. The Nirmāṇakāya (Nirmanakaya) is the Dharmakaya (Dharmakaya), so speaking is non-speaking; the Dharmakaya (Dharmakaya) is the Nirmāṇakāya (Nirmanakaya), so non-speaking is speaking. From the perspective of principle, it is neither speaking nor non-speaking; from the perspective of phenomena, there is speaking and non-speaking. Principle and phenomena are mutually integrated, so where does the dispute come from? Therefore, since the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Nirvana Sutra (Nirvana Sutra) have already revealed expedient teachings, they are still spoken by the Dharmakaya (Dharmakaya), so aren't they spoken by the Sambhogakaya (Sambhogakaya)? Therefore, it is said that the name of Sakyamuni (Sakyamuni) is Vairocana (Vairocana). This body of mine now is the Dharmakaya (Dharmakaya). I hope that later scholars will carefully consider this question. Three entries into Nirvana: However, the selection of these three passages is slightly different. Attaining enlightenment and entering Nirvana are both from the perspective of the four faculties simultaneously seeing differences, while the turning of the Dharma wheel (Dharmacakra) in between is explained from the increase and decrease of the Five Periods of Buddha's Teachings (Five Periods of Buddha's Teachings). Seeing differences simultaneously is the meaning of mutual communication; the increase and decrease of the Five Periods of Buddha's Teachings is the meaning of sequence, which should be known. It is both mutual communication and sequence, but the sutras only manifest themselves. Three, 『This sutra judges which teaching this sutra belongs to』: Here, it is judged which teaching this sutra belongs to, which is based on the sequence. Two, 『Question: If the lower obstacles are heavy, then the inferior body is seen, and if the roots are sharp, then the superior Dharma is heard』: The second sentence explains that if (beings') karmic obstacles are heavy, then the inferior body is seen; if the faculties are sharp, then the superior Dharma is heard. Two, 『Explanation is in』: 『In』 means 『abiding』. Three, 『The distinctions of the Six Identities of Contemplation of Mind are detailed in the previous record』: Regarding the distinctions of the Six Identities of Contemplation of Mind, the details are as previously stated. All discussions of contemplation of mind are for beginners.
名字位人示其門也。五聞經之處二。初敘意分章。二依章釋義二。初正解方所二。初通方所三。初約事。毗耶離國在恒河南。中天竺界。文中四義即世間四悉。嚴凈故見者歡喜即世界也。粳糧資命即為人生善。平直非斜曲即對治破惡。好樂正道即第一義。仁義正道是世間之理也。砥直者平直也。砥音旨。孔安國注禹貢曰。砥細于礪。皆磨石也。好道者去聲敦勉也。五百長者等者凡五百家皆傳禪為國主也。二對法門。對前四釋亦成四悉。前三皆第一義異名。四俱在理。尋文可見。荊溪云。次對法門。亦依四義以立三身所依之土。百穀者楊泉物理論曰。谷氣勝元氣其人肥而不壽。養性之術常使谷氣少則病不生矣。梁者黍稷之總名。稱者溉種之總名。菽者眾豆之總名。三谷各二十種為六十。蔬果之實助谷各二十。凡為百穀。三觀心向對法門則直表釋迦果地所證。此明觀心則正行人一念所攝。談性似同聖凡兩別。下釋庵園其義亦爾。無染無著者不染生死。不著涅槃。又無染二邊。不著中道。染著義一分釋且爾。百句解脫出涅槃經。百句雖多三脫攝盡。三脫相即只是一心。二別方所二。初敘意。助證猶漫者雖通舉國名未知佛住何處。故次云菴羅樹園也。二正釋三。初約事。此與大經同者難分別。即生熟難分也。具有四句者見觀心
【現代漢語翻譯】 現代漢語譯本 『名字位人示其門也』：名字的位置是爲了向人們展示它的門戶。 『五聞經之處二』：聽聞佛經的地方有兩處。 『初敘意分章。二依章釋義二』：第一是敘述意圖並劃分章節，第二是根據章節解釋意義。 『初正解方所二。初通方所三。初約事。毗耶離國在恒河南。中天竺界。文中四義即世間四悉。嚴凈故見者歡喜即世界也。粳糧資命即為人生善。平直非斜曲即對治破惡。好樂正道即第一義。仁義正道是世間之理也。砥直者平直也。砥音旨。孔安國注禹貢曰。砥細于礪。皆磨石也。好道者去聲敦勉也。五百長者等者凡五百家皆傳禪為國主也』：首先正確地解釋地方和處所，分為兩部分。第一部分是普遍地解釋地方和處所，分為三個方面。第一是根據事件，毗耶離國（Vaishali）位於恒河（Ganges）以南，屬於中天竺（Central India）的範圍。文中的四種意義就是世間的四悉檀（Four Universal Principles）。莊嚴清凈所以見到的人都歡喜，這就是世界悉檀（Worldly Principle）。用粳米來資養生命，就是為人種善根。平直而不是傾斜彎曲，就是對治悉檀（Antidotal Principle），破除邪惡。喜好正道就是第一義悉檀（Principle of Ultimate Meaning）。仁義正道是世間的道理。『砥直』就是平直的意思。『砥』讀作『旨』。孔安國註釋《禹貢》時說：『砥比礪石更細，都是磨石。』『好道者』，讀作去聲，是敦促勉勵的意思。『五百長者等』，是指五百戶人家都世代相傳禪法，並以此為國主。 『二對法門。對前四釋亦成四悉。前三皆第一義異名。四俱在理。尋文可見。荊溪云。次對法門。亦依四義以立三身所依之土。百穀者楊泉物理論曰。谷氣勝元氣其人肥而不壽。養性之術常使谷氣少則病不生矣。梁者黍稷之總名。稱者溉種之總名。菽者眾豆之總名。三谷各二十種為六十。蔬果之實助谷各二十。凡為百穀。三觀心向對法門則直表釋迦果地所證。此明觀心則正行人一念所攝。談性似同聖凡兩別。下釋庵園其義亦爾。無染無著者不染生死。不著涅槃。又無染二邊。不著中道。染著義一分釋且爾。百句解脫出涅槃經。百句雖多三脫攝盡。三脫相即只是一心』：第二是針對法門。針對前面的四種解釋，也形成了四悉檀。前三種都是第一義悉檀的別名，第四種都存在於道理之中，仔細尋找文句就可以看到。荊溪（Jingxi）說，接下來針對法門，也是依據四種意義來建立三身（Trikaya）所依止的國土。『百穀』，楊泉（Yang Quan）在《物理論》中說：『穀物的氣勝過元氣，這樣的人肥胖但不長壽。養生的方法是經常使谷氣減少，這樣疾病就不會產生。』『梁』是黍和稷的總稱，『稱』是灌溉和種植的總稱，『菽』是各種豆的總稱。三種穀物各有二十種，總共六十種。蔬菜和水果的果實輔助穀物，各有二十種，總共稱為百穀。三種觀心（Three Contemplations）針對法門，就直接表明了釋迦牟尼（Sakyamuni）佛果地所證悟的境界。這說明觀心就是修行人一念所攝持的。談論自性似乎相同，但聖人和凡人卻有區別。下面解釋庵園，它的意義也是如此。『無染無著』，就是不染著生死，不執著涅槃。又沒有染著二邊，不執著中道。染著的意義可以這樣解釋。百句解脫出自《涅槃經》（Nirvana Sutra），百句雖然多，但三種解脫就涵蓋了全部。三種解脫相互即是，只是一顆心。 『二別方所二。初敘意。助證猶漫者雖通舉國名未知佛住何處。故次云菴羅樹園也。二正釋三。初約事。此與大經同者難分別。即生熟難分也。具有四句者見觀心』：第二是分別地方和處所，分為兩部分。第一是敘述意圖，爲了幫助證明，雖然普遍地提到了國家的名字，但不知道佛住在哪裡，所以接下來說是菴羅樹園（Amra garden）。第二是正確地解釋，分為三個方面。第一是根據事件，這與《大般涅槃經》（Mahāparinirvāṇa Sūtra）相同，難以分別，就是生和熟難以區分。『具有四句』，參見觀心。
【English Translation】 English version 'The position of the name indicates its gate': The position of the name is to show people its gate. 'The two places where the sutra is heard': There are two places to hear the sutra. 'First, narrate the intention and divide the chapters. Second, explain the meaning according to the chapters': The first is to narrate the intention and divide the chapters, and the second is to explain the meaning according to the chapters. 'First, correctly explain the place and location in two parts. First, generally explain the place and location in three aspects. First, according to the event, the country of Vaishali is located south of the Ganges River, belonging to the scope of Central India. The four meanings in the text are the Four Universal Principles of the world. The solemnity and purity make those who see it happy, which is the Worldly Principle. Using polished rice to nourish life is to plant good roots for people. Being straight instead of slanting and crooked is the Antidotal Principle, breaking evil. Liking the right path is the Principle of Ultimate Meaning. Benevolence, righteousness, and the right path are the principles of the world. 'Tidizhi' means straight. 'Ti' is pronounced 'zhi'. Kong Anguo commented on 'Yu Gong' saying: 'Tidi is finer than the whetstone, both are grindstones.' 'Those who love the Dao', read in the departing tone, means urging and encouraging. 'Five hundred elders, etc.', refers to five hundred families who have passed down Chan practice for generations and used it as the ruler of the country. 'Second, address the Dharma gate. Addressing the previous four explanations also forms the Four Universal Principles. The first three are all different names for the Principle of Ultimate Meaning, and the fourth all exists in reason. It can be seen by searching the text. Jingxi said, next, address the Dharma gate, also based on the four meanings to establish the land on which the Three Bodies rely. 'Hundred grains', Yang Quan said in 'Physics Theory': 'The Qi of grains is better than the original Qi, and such people are fat but not long-lived. The method of nourishing nature is to often reduce the Qi of grains, so that diseases will not occur.' 'Liang' is the general name for millet and sorghum, 'Cheng' is the general name for irrigation and planting, and 'Shu' is the general name for various beans. Each of the three grains has twenty kinds, totaling sixty kinds. The fruits of vegetables and fruits assist the grains, each with twenty kinds, collectively called hundred grains. The Three Contemplations towards the Dharma gate directly indicate the realm enlightened by Sakyamuni Buddha in the fruit ground. This shows that contemplation is exactly what the practitioner's one thought holds. Talking about nature seems the same, but saints and ordinary people are different. The following explanation of the Amra garden has the same meaning. 'Without defilement and without attachment' means not being defiled by birth and death, and not being attached to Nirvana. Also, there is no defilement of the two extremes, and no attachment to the middle way. The meaning of defilement and attachment can be explained in this way. The hundred-sentence liberation comes from the Nirvana Sutra. Although there are many hundred sentences, the three liberations encompass all of them. The three liberations are mutually identical, only one mind. 'Second, distinguish the place and location in two parts. First, narrate the intention. To help prove, although the name of the country is generally mentioned, it is not known where the Buddha lives, so next it is said to be the Amra garden. Second, correctly explain in three aspects. First, according to the event, this is the same as the Mahāparinirvāṇa Sūtra, which is difficult to distinguish, that is, it is difficult to distinguish between raw and ripe. 'Having four sentences', see contemplation.'
文中。華生一女等此依奈女因緣經說。二對法門從七覺華起慈悲心者荊溪云。因相成時依之起誓。雖非有無等者雖非雙遮也。而似下雙照也。中邊相即故難分別。三約觀心。十種園者暹云。舊經第三十二曰。佛子菩薩摩訶薩有十種園林。何等為十。所謂生死園林行菩薩行不起憂惱故。教化眾生園林不厭眾生故。乃至云。于唸唸中一切眾生現成正覺園林。法身如虛空。充滿一切世界平等覺故。觀不思議難分別理者觀即三觀。理即三諦。不一不三名難分別。委如止觀第五觀陰境文。二問那下釋通疑妨。三初明觀法解釋悉是佛意四。初問。二答二。初舉佛意多含以總斥。先舉四喻顯多含。由多含故隨機演法。豈唯事解乎。流唸對種喻機。海珠鏡地喻應。次大經去總斥也。荊溪云。汝存事解不許法門如各據尾牙失其實體。故一家釋義事理二圓。豈非得像之全分耶。如華嚴中十城十園。豈可唯是世間城園耶。摸象者大經云。譬如有王告一大臣。汝牽一象示眾盲者。各以手觸其觸牙者言象如萊茯根。觸耳者言如箕。觸頭者言如石。觸鼻者言如杵。觸腳者言如木臼。觸脊者言如床。觸腹者言如甕。觸尾者言如繩。王喻如來臣喻大涅槃經。像喻佛性盲喻一切無明眾生。二若言下引經文觀法以正答。且佛誠說者大經中佛自解說雙林所表之
意。如經東方雙樹表常無常等。故云皆表半滿。無常即半。常即滿也。三問法下難佛自解說者即經云。大慈悲為室。柔和忍辱為衣。諸法空為座也。師心者前心不善後心隨之名師心。前心不善後心改之名心師。前心為後心所訓也。故涅槃云。愿為心師不願師心。今以妄作解釋是不善心而不知改名師心也。四答若下通。厝置也。何曾並是者如分經三分各立義門豈皆佛說耶。然此蓋不知釋論所明四依菩薩隨義立名名為法施也。若許種種釋義何獨不許法門解耶。二顯頓漸諸教咸須觀解二。初問難。二答釋二。初明方等有觀解。二明小乘有觀解。為牧牛人說十一法等者暹云。大論曰。放牛難陀問佛。有幾法成熟能令牛群蕃息。有幾法不成熟令牛群不增不得安穩。佛答。牧牛有十一事。頌云。解色與相應(二)。摩刷覆瘡痍(二)。放煙並茂草(二)。安隱及度處(二)。時宜留𤛓余(二)。將護于大牛(一)。比丘亦如是。知四大造色(一)。善別愚智相(一)。摩刷六情根(一)。善覆十善相(一)。傳所誦為煙(一)。四意止茂草(一)。十二部安處(一)。八聖及度處(一)。莫受輕賤請。名曰知時宜(一)。知足為留余(一)。敬護是將護(一)。此十一事即小乘附事觀心也。然則豈唯內典。外教亦然。儒行篇云。儒
有忠信以為甲冑。禮義以為干櫓。又楊子法言曰。修身以為弓。矯思以為矢。立義以為的。尊而後發。發必中矣。抑亦觀心之例也。由是知。今師觀解其得意于內外乎。三對釋題明教觀前後之意。懸釋者離文先釋。故曰懸釋。即指前玄義也。又懸釋字亦可作玄。玄通也。離文通釋。非隨文別解也。文選曰。睿哲玄覽注云。玄通也。故玄懸二字互用無在。六證非謬傳二。初懸示二。初敘意分章。二懸解釋妨二。初解列眾次第二。初問。二答二。初明影跡親疏。內無得道者約初至佛所結惑全在。荊溪云。內無得道簡異二乘。外闕化他簡異菩薩。二約法門所表二。解嘆德有無二。初問。二答二。初出古解。二明今解二。初斥古非。二今恐下明今義。如大論者荊溪云。引此釋者小則唯小。大則不定。或並或單並是部意單從譯者。故準論意金剛豈可是小乘。譯人存略故單列耳。二一明下隨釋三。初聲聞二。初通釋。胡越者胡在北。越在南。文選古詩云。胡馬嘶北風越鳥巢南枝。正弼曰。同舟而濟胡越何患于異心。二別釋二。初標。二釋五。初釋與二。初引同列數。二若釋下依義解釋二。初簡異法華。發跡等者荊溪云。問發本發跡同異云何。答具如釋簽。二一處下正明今義。無作者因作而發。成論以非色非心不相應行為無作戒體。
【現代漢語翻譯】 現代漢語譯本 有以忠信作為鎧甲，以禮義作為盾牌和櫓。又楊雄的《法言》中說：『修養自身作為弓，端正思想作為箭，確立道義作為靶子。尊重道義而後發射（箭），發射必定中的。』這也同樣是觀心的例子啊。由此可知，現在的老師（智者大師）的觀解，是內外兼得其要領的嗎？ 三對釋題，是爲了闡明天臺宗的教觀前後相承的意義。懸釋，是離開經文先進行解釋，所以叫做『懸釋』，也就是指前面的《玄義》。另外，『懸釋』的『玄』字也可以寫作『玄』，『玄』是通達的意思。離開經文進行通達的解釋，而不是隨著經文逐句分別解釋。《文選》中說：『睿哲玄覽』，註釋說：『玄，是通達的意思。』所以『玄』和『懸』二字可以互相通用，沒有妨礙。 六證非謬傳二：初懸示二。初敘意分章。二懸解釋妨二：初解列眾次第二：初問。二答二：初明影跡親疏。內無得道者，是說在佛陀最初說法的時候，結惑的人都在（佛陀的）身邊。荊溪湛然大師說：『內無得道，是爲了簡別於二乘（聲聞乘和緣覺乘）。外闕化他，是爲了簡別于菩薩。』 二約法門所表二：解嘆德有無二：初問。二答二：初出古解。二明今解二：初斥古非。二今恐下明今義。如《大智度論》者，荊溪湛然大師說：『引用《大智度論》來解釋，從小處說，就僅僅是小乘；從大處說，就不一定了。或者並列，或者單獨列出，並列是按照整部論的意義，單獨列出是根據譯者。所以按照《大智度論》的意義，《金剛經》怎麼可能是小乘呢？是譯者省略了。』 二一明下隨釋三：初聲聞二：初通釋。胡越者，胡在北方，越在南方。《文選·古詩》中說：『胡馬嘶北風，越鳥巢南枝。』正弼說：『同舟共濟，胡越之人還擔心什麼異心呢？』二別釋二：初標。二釋五：初釋與二：初引同列數。二若釋下依義解釋二：初簡異《法華經》。發跡等者，荊溪湛然大師說：『問：發本和發跡，相同還是不同？答：詳細的解釋在《釋簽》中。』 二一處下正明今義。無作者，是因為因緣和合而生髮。成實論認為，以非色、非心、不相應的行為作為無作戒體。
【English Translation】 English version Have loyalty and trustworthiness as armor, and propriety and righteousness as shields and spears. Furthermore, Yang Xiong's 'Fa Yan' says: 'Cultivate oneself as a bow, correct thoughts as arrows, and establish righteousness as the target. Respect righteousness before shooting (the arrow), and the shot will surely hit the mark.' This is also an example of observing the mind. From this, we can know whether the current teacher (Great Master Zhiyi)'s understanding and interpretation grasp the essentials of both internal and external aspects? The three comparisons to explain the topic are to clarify the meaning of the Tiantai school's teaching and contemplation being passed down from beginning to end. 'Suspended explanation' means explaining before the scripture text, so it is called 'suspended explanation,' which refers to the preceding 'Profound Meaning.' In addition, the 'xuan' (玄) character in 'suspended explanation' (懸釋) can also be written as 'xuan' (玄), which means thorough understanding. It is to give a thorough explanation apart from the text, rather than explaining each sentence separately according to the text. The 'Wen Xuan' says: 'Wise and insightful profound examination,' the annotation says: 'Xuan means thorough understanding.' Therefore, the two characters 'xuan' (玄) and 'xuan' (懸) can be used interchangeably without any hindrance. Six proofs against false transmission, part 2: First, preliminary indication, part 2: First, narrating the intention and dividing the chapters. Second, suspended explanation to prevent obstacles, part 2: First, explaining and listing the assembly in order, part 2: First, question. Second, answer, part 2: First, clarifying the closeness of shadow and trace. 'Those within who have not attained the Way' refers to when the Buddha first taught, those who were bound by delusion were all by (the Buddha's) side. Jingxi Zhanran said: 'Those within who have not attained the Way' is to distinguish from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Lacking the transformation of others outside' is to distinguish from Bodhisattvas. Second, regarding what the Dharma gate represents, part 2: Explaining and praising the presence or absence of virtue, part 2: First, question. Second, answer, part 2: First, presenting the ancient explanation. Second, clarifying the current explanation, part 2: First, refuting the ancient errors. Second, now fearing to clarify the current meaning below. Like the 'Mahāprajñāpāramitāśāstra,' Jingxi Zhanran said: 'Quoting the 'Mahāprajñāpāramitāśāstra' to explain, from a small perspective, it is only the Small Vehicle; from a large perspective, it is not necessarily so. Either listing together or listing separately, listing together is according to the meaning of the entire treatise, listing separately is according to the translator. Therefore, according to the meaning of the 'Mahāprajñāpāramitāśāstra,' how could the 'Diamond Sutra' be the Small Vehicle? It was the translator who omitted it.' Second, following the explanation below, part 3: First, Śrāvaka, part 2: First, general explanation. 'Hu and Yue' refers to Hu being in the north and Yue being in the south. The 'Wen Xuan·Ancient Poems' says: 'The Hu horse neighs in the northern wind, the Yue bird nests on the southern branch.' Zheng Bi said: 'Crossing the river in the same boat, what worries do the people of Hu and Yue have about different intentions?' Second, separate explanation, part 2: First, labeling. Second, explanation, part 5: First, explaining and giving, part 2: First, citing the same list of numbers. Second, if explaining according to the meaning below, part 2: First, distinguishing from the 'Lotus Sutra.' 'Revealing the trace,' etc., Jingxi Zhanran said: 'Question: Are revealing the origin and revealing the trace the same or different? Answer: Detailed explanation is in the 'Interpretation of the Commentary.' Second, clarifying the current meaning below in one place. 'Without an author' is because it arises from the combination of causes and conditions. The Tattvasiddhi Śāstra believes that non-form, non-mind, and non-corresponding actions are the substance of the non-action precept.
九定者四禪四空並滅受想名九次第定也。俱證有餘者苦依身在故。二釋大二。初引論解。二今明下明今義二。初約總別正解二。初約總別釋。三韋陀者亦云毗陀。此翻智論。即彼土外書也。有四種。一億力韋陀明事火懺悔法。二耶爰韋陀明佈施祠祀法。三阿他韋陀明鬥戰法。四三摩韋陀明知異國鬥戰法。知此生智故名智論。精解此四名韋陀外道也。佛對至共緣者性念破一切智。共念破神通。緣念破韋陀。性是真緣諦理唯斷煩惱。共是事理合修即兼修九定。故能發通。緣是遍緣諸境。謂學當教四門教法及解外典韋陀。得入性地者內凡位也。成三解脫等者以三念次第對之。心得好解脫者心即定也。慧定俱得名俱解脫。無礙解脫內外遍解。故曰無礙。名大比丘等者比丘則名通因果。羅漢唯在於果。波羅密此云事究竟。二簡別對義。答中以摩訶般若類慧解脫。二三藏下約教觀判結二。初約藏通二經二。初教。二觀二。此八下判初教二論。毗曇申三藏有門。成論申空門。三釋比丘二。初正釋二。初有翻。二無翻二。初釋因中三稱二。初引論標名。二依論釋義。魔羅翻殺者。能殺害出世善根。第六天上別有魔羅所居。亦他化天攝。三魔亦怖者將欲斷煩惱因滅陰死果。義當先怖以三魔怖故天魔方怖。清雅者雅正也。遠離四邪者下邪仰
【現代漢語翻譯】 現代漢語譯本 九定指的是四禪、四空定以及滅受想定，也稱為九次第定。『俱證有餘』是因為苦所依之身仍然存在。下面解釋『大』和『二』。首先引用論述來解釋。其次，『今明下』說明現在的意義。首先，從總別兩個方面來正確解釋。首先，從總別兩個方面來解釋。『三韋陀』也稱為『毗陀』，翻譯為『智論』，指的是印度本土的外道書籍。共有四種：一是『億力韋陀』，闡明祭火懺悔之法；二是『耶爰韋陀』，闡明佈施祠祀之法；三是『阿他韋陀』，闡明鬥戰之法；四是『三摩韋陀』，闡明瞭解異國鬥戰之法。因爲了解這些能產生智慧，所以稱為『智論』。精通這四種書籍的人被稱為『韋陀外道』。佛陀所說的『對至共緣』，『性念』破除一切智，『共念』破除神通，『緣念』破除韋陀。『性』是真諦之理，只斷除煩惱。『共』是事理結合修習，即兼修九定，所以能夠引發神通。『緣』是普遍緣于各種境界，指的是學習當教的四門教法以及瞭解外道的韋陀典籍。『得入性地』指的是內凡位。『成三解脫等』是用三種念依次對應。『心得好解脫』，其中的『心』就是指『定』。智慧和定力都得到，稱為『俱解脫』。『無礙解脫』指的是內外普遍瞭解，所以稱為『無礙』。『名大比丘等』，『比丘』這個名稱可以通用於因和果，而『羅漢』則只用于果位。『波羅密』翻譯為『事究竟』。 在回答中，用『摩訶般若』來比喻『慧解脫』。『二三藏下』從教觀的角度來判斷總結。首先，從藏通二經的角度來說。首先是『教』，其次是『觀』。『此八下』判斷最初的教義，分為二論。『毗曇』闡述三藏的有門，『成論』闡述空門。下面解釋『比丘』。首先是正面解釋，分為有翻譯和無翻譯兩種。首先解釋因中的三種稱謂。首先引用論述來標明名稱，其次依據論述來解釋意義。『魔羅』翻譯為『殺者』，能夠殺害出世的善根。第六天上特別有魔羅所居住的地方，也屬於他化自在天所攝。『三魔亦怖』指的是將要斷除煩惱的因，滅除陰死的果，所以義當先感到恐懼，因為三種魔的緣故，天魔才感到恐懼。『清雅』指的是雅正。『遠離四邪』指的是下邪仰。
【English Translation】 English version The nine attainments refer to the four Dhyanas (meditative absorptions), the four formless attainments, and the cessation of perception and sensation, also known as the nine successive attainments. 'Attaining with remainder' means that the body, the basis of suffering, still exists. The following explains 'great' and 'two'. First, cite the treatises to explain. Second, 'now explaining below' clarifies the present meaning. First, correctly explain from the aspects of generality and particularity. First, explain from the aspects of generality and particularity. 'Three Vedas' are also called 'Vedas', translated as 'Treatise on Wisdom', referring to the non-Buddhist scriptures of India. There are four types: first, 'Rik Veda' (億力韋陀), which elucidates the methods of fire sacrifice and repentance; second, 'Yajur Veda' (耶爰韋陀), which elucidates the methods of offering and sacrifice; third, 'Atharva Veda' (阿他韋陀), which elucidates the methods of warfare; and fourth, 'Sama Veda' (三摩韋陀), which elucidates the knowledge of warfare in foreign countries. Because understanding these can generate wisdom, it is called 'Treatise on Wisdom'. Those who are proficient in these four scriptures are called 'Vedic heretics'. What the Buddha spoke of as 'opposing to reaching common conditions', 'mindfulness of nature' breaks through all wisdom, 'common mindfulness' breaks through supernatural powers, and 'conditional mindfulness' breaks through the Vedas. 'Nature' is the truth of reality, only cutting off afflictions. 'Common' is the combined practice of principle and phenomena, that is, concurrently practicing the nine attainments, so it can generate supernatural powers. 'Conditional' is universally conditioning on all realms, referring to learning the four teachings of the present teaching and understanding the Vedic scriptures of non-Buddhists. 'Attaining entry into the ground of nature' refers to the position of an inner ordinary person. 'Accomplishing the three liberations, etc.' is using the three mindfulnesses to correspond in sequence. 'The mind attains good liberation', the 'mind' in this case refers to 'samadhi'. Both wisdom and samadhi are attained, called 'liberation together'. 'Unobstructed liberation' refers to universal understanding both internally and externally, so it is called 'unobstructed'. 'Called great Bhikshus, etc.', the name 'Bhikshu' can be used for both cause and effect, while 'Arhat' is only used for the effect. 'Paramita' (波羅密) is translated as 'the ultimate of affairs'. In the answer, 'Mahaprajna' (摩訶般若) is used to compare 'liberation through wisdom'. 'Two Tripitakas below' judges and concludes from the perspective of doctrine and contemplation. First, from the perspective of the two sutras of the Tripitaka and the common teaching. First is 'doctrine', second is 'contemplation'. 'These eight below' judges the initial teachings, divided into two treatises. 'Abhidharma' (毗曇) elucidates the gate of existence of the Tripitaka, and 'Satyasiddhi Shastra' (成論) elucidates the gate of emptiness. The following explains 'Bhikshu'. First is the direct explanation, divided into two types: with translation and without translation. First, explain the three designations in the cause. First, cite the treatises to mark the name, and second, explain the meaning according to the treatises. 'Mara' (魔羅) is translated as 'killer', which can kill the wholesome roots of transcending the world. On the sixth heaven, there is a special place where Mara resides, which is also included in the Paranirmita-vasavartin Deva (他化自在天). 'The three Maras are also fearful' refers to the cause of about to cut off afflictions, and the effect of extinguishing the aggregates of death, so the meaning should first feel fear, because of the three Maras, the heavenly Mara feels fear. 'Pure and elegant' refers to being refined and upright. 'Far from the four evils' refers to the lower evil looking up.
邪方邪維邪。廣明如釋論第四。略引如下釋須菩提章記文。下兩助成者愛及憍慢俱屬意業。對初身口則三業破惡。破憍慢者自舉曰憍。凌他曰慢。乞食謙下破是二心。下文訶身子即香積品也。二此具下結示果名所從。二直言下判位。四釋眾二。初通釋眾義。二別引四僧二。初列名釋義。三學開遮通塞之相者開遮約戒律。其相易知。通塞約定慧。如止觀識通塞文。以苦集十二因緣生六蔽名塞。道滅十二因緣滅六度名通。今此應雲散是定之塞。靜是定之通。昏是慧之塞。明是慧之通。猶如啞羊者論云。譬如白羊乃至人殺不能作聲。謬墮僧數者猶云謬在僧中也。四事即房舍衣服飲食醫藥也。二前之下結判去取。既非事和不堪僧事者荊溪云。不能分別定慧二藏猶可事和。戒藏不明持亦有闕。故雖持戒猶名愚癡。況啞羊耶。五釋數對行明數即約觀心也。二菩薩眾二。初敘意分科。二隨文釋義五。初明類二。初事解二。初略示。二具下廣釋二。初翻解名義二。初什師存略。二翻下諸家翻解二。初泛舉諸家開士。始士者荊溪云。心初開故始發心故。古本翻高士者古翻此經也。升出凡小故名高士。二今依下的依大論。為無惠利者自度不能益他也。二但三下簡辨結示二。初簡辨二。初簡兩教二乘異乎。二乘者以薩字異二乘菩提也。二簡藏
【現代漢語翻譯】 邪方邪維邪（音譯，含義不詳）。《廣明如釋論》第四，略引如下解釋須菩提（Sumeru，山名）章節的記載。下面兩點有助於成就：愛和憍慢都屬於意業。針對最初的身口意三業，可以破除惡行。破除憍慢，自以為是叫做『憍』，輕視他人叫做『慢』。乞食時的謙卑可以破除這兩種心態。下文呵斥舍利弗（Sariputra，佛陀十大弟子之一），即《香積品》。 二、『此具下』總結並揭示了果報名稱的由來。二、『直言下』判斷了地位。四、解釋大眾，分為兩部分。首先，通俗地解釋大眾的含義。其次，分別引用四種僧眾。首先，列出名稱並解釋含義。三、學習開遮通塞的表象，開遮是關於戒律的，其表象容易理解。通塞是關於定慧的，如止觀中識別通塞的文章所說，以苦集十二因緣產生六蔽叫做『塞』，以道滅十二因緣滅除六度叫做『通』。現在這裡應該說，散亂是定的『塞』，靜止是定的『通』，昏沉是慧的『塞』，明亮是慧的『通』。 猶如啞羊，論中說，譬如白羊乃至被人殺死都不能作聲。謬墮僧數，就像說錯誤地身在僧眾之中。四事即房舍、衣服、飲食、醫藥。二、『前之下』總結判斷取捨。既然不是事和，就不能處理僧眾事務。荊溪說，不能分辨定慧二藏，還可以事和。戒藏不明，持戒也有缺失，所以即使持戒也叫做愚癡，更何況是啞羊呢？五、解釋數量，對照修行，說明數量是關於觀心的。二、菩薩眾，分為兩部分。首先，敘述意圖並進行分類。其次，根據文義解釋，分為五部分。首先，說明類別，分為兩部分。首先，從事理上解釋，分為兩部分。首先，簡略地說明。其次，『具下』廣泛地解釋，分為兩部分。首先，翻譯解釋名稱含義，分為兩部分。首先，鳩摩羅什（Kumarajiva，著名佛經翻譯家）法師保留了簡略的翻譯。其次，『翻下』各家翻譯解釋，分為兩部分。首先，泛泛地列舉各家開士。『始士』，荊溪說，心初開，所以是始發心。古本翻譯為『高士』，是古本翻譯此經。升出凡小，所以叫做高士。二、現在依據《大智度論》，因為沒有智慧利益，自己得度也不能利益他人。 二、『但三下』簡要辨別總結揭示，分為兩部分。首先，簡要辨別，分為兩部分。首先，簡要辨別兩教的二乘不同。二乘，因為『薩』字不同於二乘菩提。二、簡要藏
【English Translation】 Xie Fang Xie Wei Xie (transliteration, meaning unknown). The fourth of 'Guang Ming Ru Shi Lun', briefly quotes the records of explaining the chapter of Subhuti (Sumeru, name of a mountain). The following two points help to achieve: love and arrogance both belong to mental karma. Targeting the initial three karmas of body, speech, and mind, evil deeds can be eliminated. To eliminate arrogance, considering oneself superior is called 'Jiao', and looking down on others is called 'Man'. The humility during begging for food can eliminate these two mindsets. The following text scolds Sariputra (Sariputra, one of the ten great disciples of the Buddha), which is the 'Fragrant Accumulation Chapter'. Second, 'Ci Ju Xia' summarizes and reveals the origin of the name of karmic retribution. Second, 'Zhi Yan Xia' judges the status. Fourth, explaining the assembly, divided into two parts. First, popularly explain the meaning of the assembly. Second, separately cite the four types of Sangha. First, list the names and explain the meanings. Third, learning the appearances of opening, covering, penetration, and blockage, opening and covering are about precepts, and their appearances are easy to understand. Penetration and blockage are about Samadhi and wisdom, as stated in the article on identifying penetration and blockage in Zhi Guan, producing the six obscurations with the suffering and accumulation of the twelve links of dependent origination is called 'blockage', and eliminating the six paramitas with the path and cessation of the twelve links of dependent origination is called 'penetration'. Now it should be said here that distraction is the 'blockage' of Samadhi, stillness is the 'penetration' of Samadhi, dullness is the 'blockage' of wisdom, and brightness is the 'penetration' of wisdom. Like a mute sheep, the theory says, like a white sheep that cannot make a sound even when killed. Miu Duo Seng Shu, it's like saying being wrongly among the Sangha. The four necessities are housing, clothing, food, and medicine. Second, 'Qian Zhi Xia' summarizes and judges what to take and what to discard. Since it is not harmonious in matters, it cannot handle the affairs of the Sangha. Jingxi said, not being able to distinguish the two treasuries of Samadhi and wisdom can still be harmonious in matters. If the treasury of precepts is unclear, there are also deficiencies in upholding the precepts, so even if one upholds the precepts, they are called foolish, let alone a mute sheep? Fifth, explaining the number, comparing with practice, explaining that the number is about observing the mind. Second, the Bodhisattva assembly, divided into two parts. First, narrate the intention and classify. Second, explain according to the meaning of the text, divided into five parts. First, explain the category, divided into two parts. First, explain from the perspective of principle, divided into two parts. First, briefly explain. Second, 'Ju Xia' extensively explains, divided into two parts. First, translate and explain the meaning of the name, divided into two parts. First, Master Kumarajiva (Kumarajiva, famous Buddhist scripture translator) retained the brief translation. Second, 'Fan Xia' various translations and explanations, divided into two parts. First, generally list the various Kaishi. 'Shi Shi', Jingxi said, the mind is initially opened, so it is the initial aspiration. The ancient version translates as 'Gao Shi', which is the ancient version translating this scripture. Ascending out of the ordinary and small, so it is called Gao Shi. Second, now based on the 'Mahaprajnaparamita Sastra', because there is no wisdom benefit, one cannot benefit others even if one attains liberation oneself. Second, 'Dan San Xia' briefly distinguishes and summarizes the revelation, divided into two parts. First, briefly distinguish, divided into two parts. First, briefly distinguish the difference between the two vehicles of the two teachings. The two vehicles, because the word 'Sa' is different from the Bodhi of the two vehicles. Second, briefly the treasury
通菩薩二。初正簡別圓至吸鐵者中真顯發無謀遍應如石吸鐵。二問下釋疑。問意者荊溪云。依前藏通已下文為問也。答中意前云不得名薩埵者以無別圓薩埵義故。今云少有慈悲等者藏通菩薩亦有慈悲但異二乘得名菩薩。前云非薩埵者意令別起別圓慈悲方乃別受薩埵之稱。但藏通菩薩觀行同小。故別斥之。通得名者各從當教。今云少有慈悲意欲還取藏通菩薩合成四種。二四教下結示。多用衍者摩訶衍此云大乘。略言衍耳。非衍正意者今經在衍。故斥菩薩有通有別。通乃斥三。別唯訶藏。故使通別有嘆有斥。三藏唯斥。圓教唯嘆。通斥語寬。非教正體。有時下疏文或明三藏者相對比決。非關經意。二觀心以三觀攝四菩薩如文。二辨數。三嘆德二。初分科。二隨釋三。初總嘆二。初總釋二。初標章述意。二此諸下敘德釋名。荷澤無邊者謂。眾生荷菩薩之恩澤也。二但眾下別釋三。初敘意。二正解。文中復更約位分別者荊溪云。至此位時方可通為眾生知識。若正嘆者如下結文。即補處位。三今諸下結顯。荊溪云。橫遍豎高者正結所嘆功用也。二別嘆二。初總別分科二。初二下隨文釋義三。初略嘆自他德二。初略嘆自行德二。初正嘆二。初事釋二。初牒文分章。二隨章釋義二。初釋大智本行二。初約一法二。初釋義三。初標。二
【現代漢語翻譯】 現代漢語譯本 通菩薩二：首先，正確區分圓教菩薩，就像磁鐵吸引鐵一樣，真實顯發，不假思索，普遍應機（如石頭吸鐵一般自然）。其次，下面的問答是爲了消除疑惑。 提問的意圖在於，荊溪大師說：『依據前面藏教、通教以下的經文來提問。』回答中的意思是，前面說『不得名為薩埵（菩薩）』，是因為沒有區別于藏教、通教的圓教菩薩的意義。現在說『少有慈悲等』，是因為藏教、通教的菩薩也有慈悲，但不同於二乘（聲聞、緣覺），所以可以稱為菩薩。前面說『非薩埵』，是想讓（修行者）生起區別于藏教、通教的別教、圓教的慈悲，才能特別地接受薩埵的稱號。但是，藏教、通教的菩薩觀行與小乘相同，所以特別地斥責他們。通教菩薩得名，各自依據其所修習的教法。現在說『少有慈悲』，是想要把藏教、通教的菩薩也包括進來，合成為四種菩薩。 二、四教下結論並揭示。『多用衍』，『摩訶衍』（Mahāyāna）此云『大乘』，省略了『摩訶』二字。『非衍正意』，是因為此經屬於大乘經典，所以對菩薩有通教、別教的區分。通教是斥責三教（藏、通、別），別教只訶責藏教。所以通教、別教有讚歎也有斥責。三藏教只斥責，圓教只讚歎。通教的斥責範圍較寬，並非教法的正體。『有時下疏文或明三藏』，是相對比較決斷，與經文的本意無關。 二、觀心：用三觀（空觀、假觀、中觀）來統攝四種菩薩，如經文所說。二、辨別數量。三、讚歎功德，分為兩部分。首先，分科。其次，隨文解釋，分為三部分。首先，總贊，分為兩部分。首先，總釋，分為兩部分。首先，標明章節，陳述意圖。其次，『此諸下敘德釋名』，荷澤無邊，是指眾生承受菩薩的恩澤。 二、『但眾下別釋』，分為三部分。首先，敘述意圖。其次，正式解釋。『文中復更約位分別者』，荊溪大師說：『到這個位次時，才可以通達成為眾生的知識。』如果正式讚歎，如下面的結論文，即補處位（一生補處菩薩的果位）。三、『今諸下結顯』，荊溪大師說：『橫遍豎高』，是正式總結所讚歎的功用。 二、別嘆，分為兩部分。首先，總別分科。二、『初二下隨文釋義』，分為三部分。首先，簡略地讚歎自他功德，分為兩部分。首先，簡略地讚歎自行功德，分為兩部分。首先，正式讚歎，分為兩部分。首先，從事相上解釋，分為兩部分。首先，照錄經文，分清章節。其次，根據章節解釋意義，分為兩部分。首先，解釋大智本行，分為兩部分。首先，從一法上解釋，分為兩部分。首先，解釋意義，分為三部分。首先，標明。
【English Translation】 English version On Bodhisattvas of the Two Teachings: First, correctly distinguish the perfect teaching Bodhisattvas, just as a magnet attracts iron, truly manifesting without contrivance, universally responding like a stone attracting iron. Second, the following questions and answers are to dispel doubts. The intention of the question lies in what Master Jingxi said: 'The question is based on the texts below the Tripitaka and Common Teachings.' The meaning in the answer is that the previous statement 'cannot be called a Sattva (Bodhisattva)' is because it lacks the meaning of a perfect teaching Bodhisattva that is distinct from the Tripitaka and Common Teachings. The current statement 'having a little compassion, etc.' is because Bodhisattvas of the Tripitaka and Common Teachings also have compassion, but they are different from the Two Vehicles (Śrāvaka and Pratyekabuddha), so they can be called Bodhisattvas. The previous statement 'not a Sattva' is to encourage (practitioners) to generate compassion that is distinct from the Tripitaka and Common Teachings, namely the Distinct and Perfect Teachings, in order to specially receive the title of Sattva. However, the contemplative practices of Bodhisattvas of the Tripitaka and Common Teachings are the same as those of the Small Vehicle, so they are specifically criticized. Those of the Common Teaching are named according to their respective teachings. The current statement 'having a little compassion' is intended to include Bodhisattvas of the Tripitaka and Common Teachings, combining them into four types of Bodhisattvas. Second, concluding and revealing under the Four Teachings. 'Mostly using the Yana (Vehicle),' 'Mahāyāna' (摩訶衍) is translated as 'Great Vehicle,' omitting the word 'Mahā.' 'Not the true meaning of the Yana' is because this sutra belongs to the Mahayana scriptures, so there is a distinction between the Common and Distinct Teachings for Bodhisattvas. The Common Teaching criticizes the three teachings (Tripitaka, Common, and Distinct), while the Distinct Teaching only censures the Tripitaka Teaching. Therefore, the Common and Distinct Teachings have both praise and criticism. The Tripitaka Teaching only criticizes, while the Perfect Teaching only praises. The scope of criticism in the Common Teaching is wider, and it is not the true essence of the teaching. 'Sometimes the commentary below clarifies the Tripitaka Teaching' is for relative comparison and judgment, and it is not related to the meaning of the sutra. Second, Contemplation of Mind: Using the Three Contemplations (emptiness, provisional existence, and the Middle Way) to encompass the four types of Bodhisattvas, as the sutra says. Second, distinguishing the number. Third, praising the merits, divided into two parts. First, dividing into categories. Second, explaining according to the text, divided into three parts. First, general praise, divided into two parts. First, general explanation, divided into two parts. First, marking the chapter and stating the intention. Second, 'describing the virtues and explaining the name below,' 'boundless grace' refers to sentient beings receiving the grace of the Bodhisattvas. Second, 'explaining separately below,' divided into three parts. First, stating the intention. Second, formally explaining. 'Differentiating again according to the position in the text,' Master Jingxi said: 'Only at this position can one become knowledgeable for sentient beings.' If there is formal praise, it is like the concluding text below, which is the position of the Replacement (the stage of a Bodhisattva who is one lifetime away from Buddhahood). Third, 'concluding and revealing below,' Master Jingxi said: 'Horizontal pervasiveness and vertical height' is the formal summary of the praised function. Second, separate praise, divided into two parts. First, general and separate categorization. Second, 'explaining the meaning according to the text below,' divided into three parts. First, briefly praising the merits of oneself and others, divided into two parts. First, briefly praising the merits of self-cultivation, divided into two parts. First, formal praise, divided into two parts. First, explaining from the perspective of phenomena, divided into two parts. First, transcribing the sutra text and clarifying the chapters. Second, explaining the meaning according to the chapters, divided into two parts. First, explaining the fundamental practice of great wisdom, divided into two parts. First, explaining from one dharma, divided into two parts. First, explaining the meaning, divided into three parts. First, marking.
依下釋。三故法下證。荊溪云。初引法華中上句證本。下句證行。依本修行故必作佛。既云大智即是本行。亦可本行即是大智。次云從無住本以證於本。立一切法以證行也。二判位二。初敘古三。初正敘。荊溪云。南北二釋未見本文。什師雖云從下至上漸漸轉勝諸句未必后勝於前。二解既下研詳。北方下此師準地持中以十度對十地。故以今文七度以對七地。三若欲下斥破二。今謂下明今二。初總釋二。初正解二。初顯正斥非。二如嘆下引文難古。豈可嘆下者以北人以此句對初地故。若據成就宜嘆等覺。何獨嘆上者初地既乃分得作師子吼。南人何謂獨嘆八地耶。故知下結難也。只由定執一文故招互破。若如今師即分真位人皆具諸句而淺深宛然。二釋妨二。初引文立妨。問近無等者荊溪云。約文定義唯在等覺。二約義答釋二。初明諸德咸嘆上。結云下等覺鄰果方名具足。二若通下明無等。亦通下前以定義為難。今以互通釋之。文分二。初明下亦名近。相待者荊溪云。是約通義。即以住前待於二住以之為遠。待于初住以之為近。初住待於二住為近。若望三住名之為遠。乃至十地比說可知。皆以妙覺為無等等。此則初住分果亦得名近。豈唯等覺。法華下明近義尚通觀行外凡。何必聖位。行處近處者內懷至理歷緣耐事目之為行。
【現代漢語翻譯】 現代漢語譯本 依據下文解釋。『三故法』之後是證明。荊溪大師說：『首先引用《法華經》中的上半句來證明根本，下半句來證明修行。』因為依據根本修行，所以必定成佛。既然說大智慧就是根本修行，也可以說根本修行就是大智慧。其次說『從無住本』來證明根本，『立一切法』來證明修行。二、判斷位次分為兩部分。首先敘述古人的三種觀點。首先是正面敘述。荊溪大師說：『南北兩家的解釋都沒有見到經文的依據。』什師雖然說『從下到上漸漸轉勝』，但各句未必后一句勝過前一句。第二種解釋已經仔細研究過了。北方（的解釋）是這位法師依據《地持經》中以十度對應十地的說法，所以用本文的七度來對應七地。第三種是如果想要駁斥，分為兩部分。現在說的是闡明現在的兩種觀點。首先是總的解釋，分為兩部分。首先是正面解釋，分為兩部分。首先是顯明正義，駁斥錯誤。其次是『如嘆』之後引用經文來反駁古人的觀點。『豈可嘆』之後是因為北方人以此句對應初地。如果按照成就來說，應該讚歎等覺。為什麼只讚歎上句呢？初地既然能夠分得作師子吼，南方人為什麼說只讚歎八地呢？所以知道這是結論性的反駁。只是由於固執於一句話，所以招致互相駁斥。如果按照現在的法師的觀點，即分真位的人都具備這些句子，而淺深卻很明顯。二、解釋妨礙，分為兩部分。首先引用經文來提出妨礙。問：『近無等』等，荊溪大師說：『按照經文的定義，只在等覺位。』二、按照義理回答解釋，分為兩部分。首先說明諸德都讚歎上句。結論說：『等覺鄰近於果位，才名為具足。』二、如果通達，說明『無等』。『亦通』之後，前面用定義來提出疑問，現在用互相通達來解釋它。經文分為兩部分。首先說明也名為『近』。『相待』，荊溪大師說：『這是按照通達的義理。』即用住在前面來對待二住，認為它是遠的；對待初住，認為它是近的。初住對待二住是近的，如果望向三住，就名為遠的。乃至十地，比較來說就可以知道。都以妙覺為無等等。這樣，初住分得果位也可以名為近，豈止是等覺。』《法華經》之後，說明近的含義尚且通達觀行外凡，何必是聖位。行處近處，內心懷有至理，經歷各種境緣能夠忍耐，這稱之為行。
【English Translation】 English version According to the following explanation. 'Three causes and effects' is followed by proof. Master Jingxi said: 'First, quote the first half of the 'Lotus Sutra' to prove the root, and the second half to prove the practice.' Because one practices according to the root, one will surely become a Buddha. Since it is said that great wisdom is the root practice, it can also be said that the root practice is great wisdom. Secondly, it says 'from the non-abiding root' to prove the root, and 'establish all dharmas' to prove the practice. Two, judging the position is divided into two parts. First, narrate the three views of the ancients. The first is a positive narration. Master Jingxi said: 'The explanations of the North and South have not seen the basis of the scriptures.' Although Master Shi said 'from bottom to top gradually becomes better', each sentence may not be better than the previous sentence. The second explanation has been carefully studied. The North (explanation) is that this master uses the ten perfections to correspond to the ten grounds in the 'Dasabhumika Sutra', so he uses the seven perfections in this text to correspond to the seven grounds. The third is if you want to refute, it is divided into two parts. Now we are talking about clarifying the current two views. The first is the general explanation, divided into two parts. The first is the positive explanation, divided into two parts. The first is to clarify the correct meaning and refute the wrong. The second is after 'such as praise', quote the scriptures to refute the ancient views. 'How can you praise' is because the northerners use this sentence to correspond to the first ground. If according to achievement, one should praise equal enlightenment (equivalent to Buddhahood). Why only praise the upper sentence? Since the first ground can be divided into making a lion's roar, why do the southerners say that they only praise the eighth ground? So I know this is a conclusive refutation. Just because of clinging to one sentence, it leads to mutual refutation. If according to the current master's view, that is, people who divide the true position all have these sentences, and the shallowness and depth are very obvious. Two, explain the obstacles, divided into two parts. First, quote the scriptures to raise obstacles. Question: 'Near no equal', etc., Master Jingxi said: 'According to the definition of the scriptures, it is only in the position of equal enlightenment.' Two, answer and explain according to the meaning, divided into two parts. First, explain that all virtues praise the upper sentence. The conclusion says: 'Equal enlightenment is close to the fruit position, and is called complete.' Two, if you understand, explain 'no equal'. After 'also understand', the previous used definition to raise questions, now use mutual understanding to explain it. The scripture is divided into two parts. First, explain that it is also called 'near'. 'Relative', Master Jingxi said: 'This is according to the meaning of understanding.' That is, use living in front to treat the second dwelling, thinking it is far; treat the first dwelling, thinking it is near. The first dwelling treats the second dwelling as near, if you look at the third dwelling, it is called far. Even the ten grounds, comparison can be known. All take wonderful enlightenment as unequal. In this way, the first dwelling dividing the fruit position can also be called near, not only equal enlightenment.' After the 'Lotus Sutra', it explains that the meaning of near still understands the outer ordinary of contemplation and practice, why must it be the holy position. The place of practice is near, the heart has the ultimate truth, and being able to endure various circumstances is called practice.
體達外緣棲息真境目之為近。蓋事理互現俱約外凡。二華嚴下上亦名遠。爪土望于大地其遠可知。孰謂十地等覺為近無等等耶。二今三下別釋二。初歷教委示。但約二諦者道觀雙流故。品有優劣者以八九十地相望故。二但諸下斥古顯今二。初明聖德難量斥古定執。但諸菩薩者即指三萬二千。並內冥實相外應群機。論其所證難測高下。二今非下明教觀圓備顯今得意。二約二法二。初正釋二。初敘意。目足互失者有目無足豈能前進。有足無目必墮重險。以合解行不可偏有。二所以下正釋二。初釋大智。二釋本行各二。初釋。二證。二當知下結示。橫豎諸德者荊溪云。以種智解歷一切行行名為橫。以智詣理望行名豎。理深行廣故也。又亦可云解橫行豎。解初心具。行漸方成。又亦可解行各有橫豎。故知。但語解行攝無不周。二釋皆悉成就二。初問。二答二。初正答前問。二約教分別。檀三事空者能施人所施物能受者皆如幻化。二觀解。二釋嘆二。初雙標。傍成化他者正成自行也。荊溪云。化他必假諸佛威加故。二正下雙釋二。初釋前正嘆二。初正釋二。初事二。初引論略明。二今明下依義廣釋二。初正釋三。初法二喻。外無下地生日照風動雨潤然後成實。三合二。初正合前喻。二重以喻顯。大鵬如佛。即應也。影喻威神。即
【現代漢語翻譯】 體達外緣，棲息真境，以此為『近』（指容易理解和接近）。因為事相和道理相互顯現，都是針對外凡（指凡夫俗子）而言的。二華嚴（指《華嚴經》的兩種版本，舊譯和新譯）中，『下』和『上』也稱為『遠』（指難以理解和接近）。用爪上的土去衡量大地，其遙遠端度可想而知。誰說十地（菩薩修行的十個階段）和等覺（接近佛的覺悟）是『近』，而無等等（指佛的境界，無可比擬）是『遠』呢？ 二、現在從三個方面分別解釋『二』（指解和行）。首先，歷數各教派詳細說明。只從二諦（指真諦和俗諦）來說，是因為道觀（指修行的方法和觀察）是雙向流動的。品位有優劣，是因為八地、九地、十地菩薩相互比較而言。 二、『但諸』以下，駁斥古人的觀點，彰顯現在的理解。首先，說明聖人的功德難以衡量，駁斥古人的固執之見。『但諸菩薩』，指的是三萬二千菩薩，他們內心契合實相，外在應和眾生的根機。論其所證悟的境界，難以測度高下。 二、『今非』以下，說明現在的教觀圓滿具備，彰顯現在的理解是正確的。二、從兩種法（指解和行）來說。首先，正式解釋『二』。首先，敘述意旨。『目足互失』，有眼睛沒有腳，怎麼能前進？有腳沒有眼睛，必定會陷入重重危險。這是說解和行不可偏廢。 二、『所以』以下，正式解釋『二』。首先，解釋大智（指般若智慧）。二、解釋本行（指菩薩的修行），各分兩部分。首先，解釋。二、證明。二、『當知』以下，總結說明。『橫豎諸德』，荊溪（指湛然法師）說：『用種智（指佛的智慧）來理解歷經一切行，這樣的行名為橫。用智慧到達真理，從真理的角度來看行，名為豎。』真理深奧，修行廣大，就是這個意思。也可以說解是橫，行是豎。解在初心就具備，行是逐漸成就的。又可以理解為解和行各有橫豎。所以說，只要說解和行，就無所不包。 二、解釋『皆悉成就』。首先，提問。二、回答，分兩部分。首先，正面回答前面的問題。二、從教義上分別。『檀三事空』，能佈施的人、所佈施的物、接受佈施的人，都如幻化。 二、觀解（指從觀行的角度來理解）。二、解釋讚歎，分兩部分。首先，同時標明。『傍成化他』，就是正成自行。荊溪說：『化他（指教化他人）必須藉助諸佛的威神加持。』 二、『正下』，同時解釋『二』。首先，解釋前面的讚歎，分兩部分。首先，正式解釋『二』。首先，從事相上來說，分兩部分。首先，引用經論簡略說明。二、『今明』以下，依據義理廣泛解釋，分兩部分。首先，正式解釋，分三部分。首先，用比喻來說明。外在沒有大地，太陽照耀，風吹動，雨水滋潤，然後才能成就果實。 三、合二（指將比喻和義理結合起來）。首先，正面結合前面的比喻。二、用比喻來彰顯。大鵬（一種神鳥）如同佛。『即應』（指佛的應化）。影子比喻威神。『即』（指佛的）
【English Translation】 Realizing external conditions and dwelling in the realm of truth is considered 'near' (easy to understand and approach). This is because phenomena and principles manifest mutually, both aimed at ordinary beings (those who are not yet enlightened). In the two versions of the Avatamsaka Sutra (Huayan Jing), the 'lower' and 'upper' are also referred to as 'far' (difficult to understand and approach). Measuring the earth with the soil on a fingernail, the distance is unimaginable. Who says that the Ten Bhumis (ten stages of Bodhisattva practice) and Near-Enlightenment are 'near,' while the Unequalled (referring to the state of Buddhahood, incomparable) is 'far'? 2. Now, explain the 'two' (understanding and practice) from three aspects separately. First, enumerate each school in detail. Only speaking from the Two Truths (relative and absolute truth), it is because the path of practice and observation flows in two directions. The ranks have superior and inferior, because the Bodhisattvas of the eighth, ninth, and tenth Bhumis are compared to each other. 2. From 'But all' onwards, refute the views of the ancients and highlight the understanding of the present. First, explain that the merits of the sages are difficult to measure, refuting the stubborn views of the ancients. 'But all Bodhisattvas' refers to the thirty-two thousand Bodhisattvas, who inwardly accord with reality and outwardly respond to the faculties of beings. Discussing their realized states, it is difficult to measure their heights. 2. From 'Now not' onwards, explain that the teachings and practices of the present are complete and perfect, highlighting that the understanding of the present is correct. 2. Speaking from the two dharmas (understanding and practice). First, formally explain the 'two'. First, narrate the intention. 'Eyes and feet lost to each other,' how can one advance with eyes but no feet? With feet but no eyes, one will surely fall into great danger. This means that understanding and practice cannot be neglected. 2. From 'Therefore' onwards, formally explain the 'two'. First, explain great wisdom (Prajna). 2. Explain fundamental practice (Bodhisattva's practice), each divided into two parts. First, explain. 2. Prove. 2. From 'Know' onwards, summarize and explain. 'Horizontal and vertical virtues,' Jingxi (Master Zhanran) said: 'Using the seed wisdom (Buddha's wisdom) to understand all practices, such practice is called horizontal. Using wisdom to reach the truth, viewing practice from the perspective of truth is called vertical.' The truth is profound, and practice is vast, that is the meaning. It can also be said that understanding is horizontal and practice is vertical. Understanding is inherent in the initial mind, and practice is gradually accomplished. It can also be understood that understanding and practice each have horizontal and vertical aspects. Therefore, it is known that as long as understanding and practice are mentioned, nothing is left out. 2. Explain 'all accomplished'. First, ask a question. 2. Answer, divided into two parts. First, directly answer the previous question. 2. Distinguish from the perspective of doctrine. 'Dana (charity) three aspects empty,' the giver, the gift, and the receiver are all like illusions. 2. Observation and understanding (understanding from the perspective of practice). 2. Explain praise, divided into two parts. First, simultaneously indicate. 'Secondarily accomplishing the transformation of others' is precisely accomplishing one's own practice. Jingxi said: 'Transforming others (teaching others) must rely on the majestic power of the Buddhas.' 2. 'Below' simultaneously explain 'two'. First, explain the previous praise, divided into two parts. First, formally explain 'two'. First, from the perspective of phenomena, divided into two parts. First, briefly explain by quoting scriptures. 2. From 'Now explain' onwards, explain extensively according to the meaning, divided into two parts. First, formally explain, divided into three parts. First, explain with a metaphor. Without the earth, the sun shining, the wind blowing, and the rain nourishing, then the fruit can be achieved. 3. Combine the two (combine the metaphor and the meaning). First, directly combine the previous metaphor. 2. Use a metaphor to highlight. The Garuda (a mythical bird) is like the Buddha. 'Immediately responding' (referring to the Buddha's manifestation). The shadow is a metaphor for majestic power. 'Immediately' (referring to the Buddha's)
慈也。子喻菩薩。即感也。荊溪云。明感應理妙不至而加無緣慈也。言大鵬者莊子云。大鵬摶扶搖而上九萬里。翼若垂天之云。孔氏志曰。楚文王少時雅好田獵天下快狗名鷹畢聚焉。有人獻一鷹曰。非王鷹之儔。俄而云際有一物凝翔飄飖。鮮白而不辨其形。鷹見於是竦翮而升矗若飛電。須臾羽墮如雪。血灑如雨。良久有一大鳥墮地而死。度其兩翅廣數十里。喙邊有黃。眾莫能知。時有博物君子曰。此大鵬雛也。始飛焉故為鷹所制。文王乃厚賞獻者。二故華下引證。八地沈空者荊溪云。舊經二十一云。入八地已十方諸佛作如是言。善哉善哉善男子汝已得是第一忍。故順諸佛法。諸佛皆有無畏不共之法。汝未得之。故勤精進。二觀解二。此正下結示。事觀兩釋並約自行。二傍成化他二。初事釋乃至金剛藏等者加功德林說十行。加金剛幢說十回向。文中存略。故云乃至。荊溪云。十地尚須請加。何況初心而欲端拱。是故自他俱須請也。二觀解若欲利物者圓教上根出假在觀行位。若蒙佛加化道無阻。如風靡草者靡偃也。能化如風。機緣如草。論語曰。君子之德風。小人之德草。草上之風必偃。二略嘆化他德二。初分科。二隨釋三。初嘆化他心二。初事釋二。初釋為護法城二。初約教法釋。經為護者通平去二聲。平聲作也。去聲
【現代漢語翻譯】 現代漢語譯本： 『慈』也。子（指天臺宗的智者大師）用大鵬比喻菩薩。這是一種感應。荊溪湛然大師說：『明白感應的微妙道理，不是無緣無故地施加慈悲。』說到大鵬，莊子說：『大鵬鳥乘著旋風盤旋而上，直衝九萬里高空，它的翅膀像遮天蔽日的雲彩。』孔氏的《志怪小說》記載：『楚文王年輕時特別喜歡田獵，天下有名的快狗和名鷹都聚集在他那裡。有人獻上一隻鷹，說：『這鷹不是一般鷹的同類。』不久，雲端出現一個東西，凝結盤旋，飄忽不定，顏色雪白，看不清它的形狀。那隻鷹見了，於是張開翅膀，像飛電一樣直衝上去。一會兒，羽毛像雪一樣落下，血像雨一樣灑落。過了很久，一隻大鳥墜地而死。測量它的兩翅，展開有幾十里寬。鳥喙邊有黃色，眾人都不認識。當時有一位博學的君子說：『這是大鵬的雛鳥啊，剛開始飛翔，所以被鷹所制服。』文王於是重賞了獻鷹的人。』因此華頂法師在這裡引用這個故事來佐證。 『八地沈空』，荊溪湛然大師說：『舊經二十一中說：進入八地菩薩果位后，十方諸佛會這樣說：『善哉！善哉！善男子，你已經得到了第一忍。所以順應諸佛的法則。諸佛都有無畏和不共之法，你還沒有得到，所以要勤奮精進。』二觀解說二。這裡正是總結指示。事觀和理觀兩種解釋都以自身修行為主。二，從旁成就化他，分為兩種。首先是事相上的解釋，乃至金剛藏等，加上功德林所說的十行，加上金剛幢所說的十回向，文中有所省略，所以說『乃至』。荊溪湛然大師說：『十地菩薩尚且需要請求佛力加持，何況是初發心的菩薩想要安然不動呢？』所以自己和他人都需要請求佛力加持。二，觀解，如果想要利益眾生，圓教的上根之人，出離假象，處於觀行位，如果蒙受佛力加持，教化眾生就沒有阻礙，就像風吹倒草一樣。『靡』是倒伏的意思。能教化的人像風，機緣像草。《論語》說：『君子的德行像風，小人的德行像草，風吹到草上，草必定倒伏。』二，簡略地讚歎化他的功德，分為兩種。首先是分科，二，隨著解釋，分為三種。首先是讚歎化他的心，分為兩種。首先是事相上的解釋，分為兩種。首先是解釋為護法城，分為兩種。首先是根據教法來解釋。『經為護』的『為』字，可以讀平聲，也可以讀去聲。讀平聲時，是『作為』的意思；讀去聲時，是『爲了』的意思。
【English Translation】 English version: 'Compassion.' The master (referring to Zhiyi, the Great Master of Tiantai) uses the roc (Dapeng) as a metaphor for the Bodhisattva. This is a kind of response. Jingxi Zhanran says: 'Understanding the subtle principle of response, compassion is not bestowed without a cause.' Speaking of the roc, Zhuangzi says: 'The roc soars upwards on a whirlwind, reaching a height of ninety thousand miles; its wings are like clouds hanging from the sky.' Kong's 'Tales of the Strange' records: 'When King Wen of Chu was young, he was particularly fond of hunting, and all the famous swift dogs and falcons in the world gathered there. Someone presented a falcon, saying: 'This falcon is not of the same kind as ordinary falcons.' Soon, a thing appeared in the clouds, congealing and circling, drifting and uncertain, its color snow-white, and its shape unclear. When the falcon saw it, it spread its wings and rushed straight up like lightning. After a while, feathers fell like snow, and blood sprinkled like rain. After a long time, a large bird fell to the ground and died. Measuring its two wings, they spanned tens of miles. There was yellow at the edge of its beak, and no one recognized it. At that time, a learned gentleman said: 'This is a fledgling roc, just beginning to fly, so it was subdued by the falcon.' King Wen then richly rewarded the person who presented the falcon.' Therefore, Dharma Master Huading cites this story here to corroborate. 'The eighth ground sinks into emptiness,' Jingxi Zhanran says: 'Old Sutra twenty-one says: After entering the eighth Bodhisattva ground, the Buddhas of the ten directions will say: 'Excellent! Excellent! Good man, you have already obtained the first forbearance. Therefore, comply with the laws of the Buddhas. The Buddhas all have fearless and unshared dharmas, which you have not yet obtained, so you must diligently strive forward.' The two contemplations explain two. This is precisely the concluding instruction. Both the phenomenal contemplation and the principle contemplation focus on self-cultivation. Second, incidentally accomplishing the transformation of others, divided into two types. First is the explanation on the phenomenal level, up to the Vajra Treasury, adding the ten practices spoken of by the Forest of Merit, adding the ten dedications spoken of by the Vajra Banner, which are omitted in the text, so it says 'up to.' Jingxi Zhanran says: 'Even the Bodhisattvas of the tenth ground still need to request the Buddha's power to be added, let alone the Bodhisattvas who have just awakened the aspiration for enlightenment wanting to be at ease?' Therefore, both oneself and others need to request the Buddha's power to be added. Second, the contemplation explanation, if one wants to benefit sentient beings, the person of superior capacity in the perfect teaching, departing from the false appearance, is in the position of contemplation and practice, if one receives the Buddha's power to be added, there is no obstacle to teaching sentient beings, just like the wind blowing down the grass. 'Yielding' means falling down. The one who can teach is like the wind, and the opportunity is like the grass. The Analects say: 'The virtue of the gentleman is like the wind, the virtue of the petty person is like the grass; when the wind blows on the grass, the grass will surely fall down.' Second, briefly praising the merit of transforming others, divided into two types. First is the division into categories, second, following the explanation, divided into three types. First is praising the mind of transforming others, divided into two types. First is the explanation on the phenomenal level, divided into two types. First is explaining as a Dharma-protecting city, divided into two types. First is explaining according to the teachings. The word 'for' in 'the sutra is for protection' can be read in the even tone or the departing tone. When read in the even tone, it means 'as'; when read in the departing tone, it means 'for the sake of'.
助也。防非擬敵者依教修行。則能防三業非擬魔外敵。二又下約理境解。一切眾生皆陰入現前故。般若談空皆從色起。今家觀法其意皆然。但余文附托。直明諦理今此釋城義與陰合。故此明之。達陰即真。故云此法即空。此中道不思議空也。如城中必空。故以空言之。眾生是王者眾生即陰中主宰。種性具足者一心百界界界三道咸即三德。理體本具自他不二名佛種性。二釋受持正法。內外愛見者內即通惑。外即別惑。法王種性皆得安穩者達三道即三德名為安穩。恒沙至散失者如民不離散也。二觀解文中以空假相對明通教觀法。中假相對明別圓觀法。六道假即但空。故云假空。但空即六道假。故云空假。此在界內名小涅槃。二邊即中道名假中。中道即二邊名中假。二諦明義俗諦含真。故二邊名假。經意在衍。故此觀法且明三教。亦可假空空假兼攝藏教。二釋化他功成二。初釋能師子吼二。初事釋亦名師子吼三昧者。荊溪云。若見佛性方決定說如師子吼。注云。云者廣如涅槃師子吼品。二觀解脫於四教者內依空觀外說藏通。內依假觀外說別教。內依中觀外說圓教。又一心本具十界依四聖法界說四教法。內觀既明外說無怯。觀心為諸教之本。其在茲乎。如師子子者佛如師子王。行人如師子子。三觀圓觀如滿三年。能說四教如即
【現代漢語翻譯】 現代漢語譯本：輔助理解。『防非擬敵』（防止錯誤的模仿和將他人視為敵人）是指依據教義修行，從而能夠防止身、口、意三業的錯誤，並將魔和外道視為敵人。其次，從理境的角度解釋，一切眾生都處於五陰、十二入、十八界顯現的狀態。般若談論空性，一切都從色法開始。天臺宗的觀法也是這個意思。但其餘的文字是附帶說明，直接闡明真諦。現在這裡解釋『釋城』（佛陀的種族）的意義與五陰相合，因此在這裡說明。通達五陰即是真如，所以說『此法即空』。這是中道不可思議的空性。如同城中必然有空地，所以用『空』來表達。眾生是王者，眾生即是五陰中的主宰。『種性具足』（本性具足）是指一心包含百界，每一界都包含地獄、餓鬼、畜生三道，全部都即是法身德、般若德、解脫德三德。理體本來就具備，自他不二，名為佛的種性。 其次，解釋受持正法。『內外愛見』（內在的貪愛和錯誤的見解）中，內指的是通惑（見惑和思惑），外指的是別惑（塵沙惑和無明惑）。『法王種性皆得安穩』（具有佛的種性都能得到安穩）是指通達地獄、餓鬼、畜生三道即是法身德、般若德、解脫德三德，名為安穩。『恒沙至散失』（像恒河沙一樣多的功德也不會散失），如同百姓不會離散一樣。 其次，觀解文中使用空假相對來闡明通教的觀法，使用中假相對來闡明別教和圓教的觀法。六道輪迴的假有即是但空，所以說『假空』。但空即是六道輪迴的假有，所以說『空假』。這在界內稱為小涅槃。二邊即是中道，名為『假中』。中道即是二邊，名為『中假』。二諦闡明意義，俗諦包含真諦，所以二邊名為假。經文的意義在於演化，因此這裡的觀法暫且闡明三教。也可以用假空、空假兼攝藏教。 其次，解釋化他功成，分為兩部分。首先解釋能師子吼，分為兩部分。首先從事相上解釋，也稱為師子吼三昧。荊溪湛然大師說：『如果見到佛性，才能決定地說，如同師子吼。』註疏說：『詳細內容見《涅槃經·師子吼品》。』其次，觀解脫於四教，內在依據空觀，外在宣說藏教和通教。內在依據假觀，外在宣說別教。內在依據中觀，外在宣說圓教。又一心本來就具備十法界，依據四聖法界宣說四教的教法。內在的觀行既然明瞭，外在的宣說就沒有怯懦。觀心是諸教的根本，就在於此啊！如同師子的幼崽，佛如同師子王，修行人如同師子的幼崽。三種觀法中，圓觀如同滿了三年，能夠宣說四教，如同立即...
【English Translation】 English version: Assisting understanding. 'Preventing wrong imitation and regarding others as enemies' (防非擬敵) refers to practicing according to the teachings, thereby being able to prevent the errors of the three karmas of body, speech, and mind, and regarding demons and external paths as enemies. Secondly, explaining from the perspective of principle and realm, all sentient beings are in a state where the five skandhas (五陰), twelve entrances (十二入), and eighteen realms (十八界) are manifested. Prajna (般若) discusses emptiness, and everything starts from form (色). The Tiantai (天臺宗) school's contemplation method also has this meaning. However, the remaining texts are supplementary explanations, directly clarifying the true meaning. Now, here, the meaning of '釋城' (Shishi city, the Buddha's clan) is explained in conjunction with the five skandhas, so it is explained here. Understanding the five skandhas is true thusness, so it is said 'this dharma is emptiness'. This is the inconceivable emptiness of the Middle Way. Just as there must be empty space in a city, so 'emptiness' is used to express it. Sentient beings are the king, sentient beings are the masters in the five skandhas. 'Complete with nature' (種性具足) means that one mind contains a hundred realms, and each realm contains the three paths of hell, hungry ghosts, and animals, all of which are the three virtues of Dharmakaya (法身德), Prajna (般若德), and liberation (解脫德). The principle body is inherently complete, self and other are not two, and it is called the Buddha's nature. Secondly, explaining upholding the correct dharma. In 'internal and external love and views' (內外愛見), internal refers to common delusions (見惑 and 思惑), and external refers to separate delusions (塵沙惑 and 無明惑). 'The nature of the Dharma King is all secure' (法王種性皆得安穩) means that understanding the three paths of hell, hungry ghosts, and animals is the three virtues of Dharmakaya (法身德), Prajna (般若德), and liberation (解脫德), which is called secure. 'As many as the Ganges sands until lost' (恒沙至散失), like the people will not be scattered. Secondly, the text on contemplation and understanding uses the relative comparison of emptiness and provisionality to explain the contemplation method of the Common Teaching (通教), and uses the relative comparison of the middle and provisionality to explain the contemplation method of the Separate Teaching (別教) and the Perfect Teaching (圓教). The provisionality of the six realms of reincarnation is simply emptiness, so it is said 'provisional emptiness' (假空). Simply emptiness is the provisionality of the six realms of reincarnation, so it is said 'emptiness provisionality' (空假). This is called small nirvana within the realm. The two extremes are the Middle Way, called 'provisional middle' (假中). The Middle Way is the two extremes, called 'middle provisionality' (中假). The two truths clarify the meaning, the conventional truth contains the ultimate truth, so the two extremes are called provisional. The meaning of the sutra lies in evolution, so the contemplation method here temporarily clarifies the three teachings. It can also use provisional emptiness and emptiness provisionality to encompass the Hidden Teaching (藏教). Secondly, explaining the accomplishment of transforming others, divided into two parts. First, explaining the ability to roar like a lion, divided into two parts. First, explaining from the perspective of phenomena, also called the Lion's Roar Samadhi (師子吼三昧). Master Zhanran (湛然) of Jingxi (荊溪) said: 'If you see the Buddha-nature, you can definitely say it, like a lion's roar.' The commentary says: 'See the Nirvana Sutra, Lion's Roar Chapter for details.' Secondly, contemplating liberation in the four teachings, internally relying on the contemplation of emptiness, externally expounding the Hidden Teaching (藏教) and the Common Teaching (通教). Internally relying on the contemplation of provisionality, externally expounding the Separate Teaching (別教). Internally relying on the contemplation of the Middle Way, externally expounding the Perfect Teaching (圓教). Furthermore, one mind inherently possesses the ten dharma realms, and based on the four noble dharma realms, the teachings of the four teachings are expounded. Since the internal contemplation is clear, there is no timidity in the external exposition. Contemplating the mind is the root of all teachings, it lies in this! Like a lion cub, the Buddha is like the lion king, and the practitioner is like the lion cub. Among the three types of contemplation, the perfect contemplation is like being full for three years, being able to expound the four teachings, like immediately...
能吼。然此觀解不必初住。五品即能觀行說也。雖云四教意必在圓。依圓方談一切有性名師子吼耳。二釋名聞十方。三釋嘆三。初釋化他心二。初事釋二。初釋初句二。初標示。二菩下解釋二。初正解。祈請者祈告也。連官大將者王制千里之外設方伯。五國為屬。屬有長。十國為連。連有師故曰連官。二釋疑。非請有無者機熟無請亦應。機生雖請不應。請而復應。不請不應。生熟可知。二釋次句二。初標示。二世人下解釋二。初釋友。同門曰朋。同志曰友。各得無漏道果者藏通破見思。別圓破無明。悉無漏位也。法華下引證。親友也。先小后大如先疏后親。內秘大行權現二乘。故曰二人。同修小行。故曰共作。汝即窮子。以喻實行。若開下實行機熟咸悟圓常。即法華時也。二釋安。二觀解四心不請三觀者荊溪云。指心為境。境雖須觀義不名請。以不請故勤勤觀之方與觀合。言令住者安是住義。二釋化他功成二。初事釋二。初標牒前經。二菩薩下正釋今句二。初正釋今義二。初約四教。二若頓下約五味二。初頓。二漸。頓即華嚴。漸即四味。菩薩對揚五時益物。華嚴兼別正從圓說。故云圓機。初心即初住。次漸中鹿苑三藏。法華唯圓。中略二味。故云乃至。漸引至實同歸圓教。展轉興謝者鹿苑一興三謝。方等四興般若一
【現代漢語翻譯】 能吼（能發出獅子吼般的聲音）。然而，這種觀解不一定在初住位才能達到。五品位就能觀行，這是指圓教的觀行。雖然說是四教，但其意必在圓教。依據圓教來談論一切有性，才可稱為師子吼（比喻佛陀的教法如獅子吼，能震懾一切外道）。 二、解釋『名聞十方』（名聲傳遍十方）。 三、解釋『嘆三』（讚歎三種功德）。 首先解釋化他心（教化他人的心）分為兩部分。第一部分是事釋（從現象上解釋），分為兩部分。首先解釋第一句，分為兩部分。首先是標示。其次，『菩下』（菩提薩埵之下）解釋，分為兩部分。首先是正解。『祈請者』（祈請的人）是祈告的人。『連官大將者』（連官和大將）是說王制規定千里之外設定方伯，五個國家為一個屬，屬有長官；十個國家為一個連，連有師，所以稱為連官。 其次，解釋疑問。『非請有無者』（不是說祈請才會有，不祈請就沒有），是指根機成熟，即使沒有祈請也會應機說法；根機未成熟，即使祈請也不會應機說法。祈請后應機說法，不祈請就不應機說法，根機是否成熟是可以知道的。 其次，解釋下一句，分為兩部分。首先是標示。其次，『世人下』（世人之下）解釋，分為兩部分。首先解釋『友』（朋友）。同門稱為朋，同志稱為友。『各得無漏道果者』（各自獲得無漏的道果）是指藏教和通教破除見思惑，別教和圓教破除無明惑，都達到無漏的果位。『法華下』（《法華經》之下）引用經文來證明，是親友的關係。先小后大，如同先疏后親。內心秘密地修持大乘之行，權巧地示現二乘之相，所以說是『二人』（兩個人）。共同修習小乘之行，所以說是『共作』（共同造作）。你就是窮子，用來比喻實行。『若開下』（如果開顯之下），實行的根機成熟，都領悟到圓常之理，就是《法華經》的時期。 其次，解釋『安』（安住）。二觀解四心不請三觀（二觀解說四種心，不祈請三種觀），荊溪大師說：『指心為境』（指心為觀境），觀境雖然需要觀，但從意義上來說不稱為祈請，因為沒有祈請，所以勤勤懇懇地觀才能與觀境相合。『言令住者』（說令安住），安就是安住的意思。 其次，解釋化他功成（教化他人功德成就），分為兩部分。首先是事釋（從現象上解釋），分為兩部分。首先是標牒前經（標明前經）。其次，『菩薩下』（菩薩之下）正式解釋現在的經句，分為兩部分。首先是正式解釋現在的意義，分為兩部分。首先是約四教（從四教的角度來說）。其次，『若頓下』（如果頓教之下）從五味的角度來說，分為兩部分。首先是頓教。其次是漸教。頓教就是《華嚴經》。漸教就是四味。菩薩針對五時說法來利益眾生。《華嚴經》兼說別教，但主要還是從圓教的角度來說，所以說是圓機。初心就是初住位。其次，漸教中，鹿苑的三藏教，法華經唯說圓教。中間省略了兩個味道，所以說是『乃至』（乃至）。逐漸引導到實教，最終都歸於圓教。『展轉興謝者』（輾轉興盛和衰落），鹿苑興盛一次，衰落三次，方等興盛四次，般若興盛一次。
【English Translation】 Can roar (can emit a lion's roar-like sound). However, this kind of contemplation and understanding does not necessarily have to be achieved at the initial dwelling stage (初住). The Five Grades (五品) can already engage in contemplative practice, referring to the contemplative practice of the Perfect Teaching (圓教). Although it speaks of the Four Teachings (四教), its intention must be in the Perfect Teaching. Only by discussing all existing natures based on the Perfect Teaching can it be called a lion's roar (師子吼), a metaphor for the Buddha's teachings being like a lion's roar, capable of intimidating all external paths. Second, explaining 'name heard in the ten directions' (名聞十方) (name spreading throughout the ten directions). Third, explaining 'praising three' (嘆三) (praising three kinds of merits). First, explaining the mind of transforming others (化他心), divided into two parts. The first part is explaining through phenomena (事釋), divided into two parts. First, explaining the first sentence, divided into two parts. First is the indication. Second, 'Below Bodhisattva' (菩下) explains, divided into two parts. First is the direct explanation. 'Those who pray' (祈請者) are those who supplicate. 'Lian Guan and Great Generals' (連官大將者) refers to the royal system stipulating that Fang Bo (方伯) be established beyond a thousand miles, with five countries forming a subordinate unit (屬), which has a chief; ten countries form a Lian (連), which has a teacher, hence the name Lian Guan. Second, explaining doubts. 'Not that having or not having depends on prayer' (非請有無者) means that if the faculties are ripe, the Dharma will be taught in response to the occasion even without prayer; if the faculties are not ripe, the Dharma will not be taught even with prayer. Teaching in response to prayer and not teaching without prayer, whether the faculties are ripe can be known. Second, explaining the next sentence, divided into two parts. First is the indication. Second, 'Below worldly people' (世人下) explains, divided into two parts. First, explaining 'friend' (友). Those in the same school are called Peng (朋), those with the same aspirations are called You (友). 'Each attaining the un-outflowed fruit of the path' (各得無漏道果者) refers to the Tripitaka Teaching (藏教) and the Shared Teaching (通教) breaking the delusions of views and thoughts (見思惑), the Distinct Teaching (別教) and the Perfect Teaching breaking ignorance (無明惑), all reaching the un-outflowed stage. 'Below the Lotus Sutra' (法華下) quotes the sutra to prove that it is a relationship of close friends. First small then large, like first distant then close. Inwardly secretly practicing the Great Vehicle path, expediently manifesting the appearance of the Two Vehicles, hence the saying 'two people' (二人). Together cultivating the Small Vehicle path, hence the saying 'jointly creating' (共作). You are the poor son, used to illustrate actual practice. 'If opening below' (若開下), the faculties for actual practice are ripe, all realizing the perfect and constant principle, which is the time of the Lotus Sutra. Second, explaining 'peace' (安). Two contemplations explain four minds, not praying for three contemplations (二觀解四心不請三觀), Master Jingxi (荊溪大師) said: 'Pointing to the mind as the object' (指心為境), although the object of contemplation needs contemplation, it is not called prayer in meaning, because there is no prayer, so diligently contemplating can be in harmony with the object of contemplation. 'Saying to let dwell' (言令住者), peace is the meaning of dwelling. Second, explaining the accomplishment of transforming others (化他功成), divided into two parts. First is explaining through phenomena (事釋), divided into two parts. First is indicating the previous sutra (標牒前經). Second, 'Below Bodhisattva' (菩薩下) formally explains the current sutra sentence, divided into two parts. First is formally explaining the current meaning, divided into two parts. First is from the perspective of the Four Teachings (約四教). Second, 'If sudden below' (若頓下) from the perspective of the Five Flavors, divided into two parts. First is the Sudden Teaching. Second is the Gradual Teaching. The Sudden Teaching is the Avatamsaka Sutra (華嚴經). The Gradual Teaching is the four flavors. Bodhisattvas speak according to the five periods to benefit sentient beings. The Avatamsaka Sutra also speaks of the Distinct Teaching, but mainly from the perspective of the Perfect Teaching, hence the saying 'perfect faculty' (圓機). The initial mind is the initial dwelling stage. Second, in the Gradual Teaching, the Tripitaka Teaching of Deer Park (鹿苑), the Lotus Sutra only speaks of the Perfect Teaching. The middle two flavors are omitted, hence the saying 'even to' (乃至). Gradually guiding to the Real Teaching, ultimately all returning to the Perfect Teaching. 'Turningly flourishing and declining' (展轉興謝者), Deer Park flourished once and declined three times, the Vaipulya flourished four times, and Prajna flourished once.
謝。法華開顯唯興一圓。涅槃重施知圓無別。二菩薩下結。顯前經說法之功者引頓漸機同歸秘藏。其功顯矣。二觀解二。初略指佛世事如前說者即前事解是。菩薩于佛世頓漸益物也。二佛去下廣明滅后。荊溪云。此中觀心先列事者以事為本故也。復以紹隆之心而共為境。恐正昧者唯信觀心。兼勵君王樹立像教。紹隆無觀尚成漏緣。況迷紹隆相從心耶。能表若失所表自亡。故一一文皆令觀于相從等也。文分二。初泛明紹隆。二眾弟子即在家出家。付囑之辭並在涅槃。付文殊迦葉及未來比丘是付出家眾也。付國王大臣居士等是付在家眾也。所以下明在家受囑紹隆之相。荊溪云。出家之徒已在相從三寶數。故且云在家。其實四眾咸須紹隆及觀相從。況紹隆事大。非王力不辨。故此且約在家以示其相。優填等者佛升忉利夏安居。為母說法。王思佛德。令毗首羯磨刻檀狀其形容。舉高五尺遂令滅後遺像在世。此相從佛寶也。阇王常供千僧請迦葉結集法藏。此相從法寶也。育王度八萬四千人出家。此相從僧寶也。優填造像緣備載阿含觀佛三昧等經。阇王育王緣俱見付法藏傳及育王經。若相從下由滅后紹隆益沾群品。以作下生得度之緣。二若行下正勸末世。前泛明紹隆猶在正法。今居像末紹隆彌急。文為二。初顯事能資理。度人出家
【現代漢語翻譯】 現代漢語譯本： 謝。 《法華經》開顯，唯一佛乘得以興盛。《涅槃經》再次施予教誨，可知圓融之理並無差別。二菩薩在此總結，彰顯前經說法之功德，引導頓悟和漸悟之機，共同歸於如來秘藏。其功德顯而易見。二觀解二。首先，簡略地指出佛陀在世時的事蹟，如前所說，即以前事來解釋。菩薩在佛陀在世時，以頓悟和漸悟的方式利益眾生。二佛去下廣明滅后。荊溪大師說：『此中觀心，先列舉事蹟，是因為事蹟是根本。』又以紹隆佛法之心共同作為境界。恐怕那些只相信觀心的人，兼勸勉君王樹立佛像教化。紹隆佛法若無觀心，尚且成為有漏之因緣，何況是迷惑于紹隆之相，而背離觀心呢？能表之法如果失去，所表之理自然消亡。所以每一段文字都讓人觀想相從之理等等。文分為二。首先，泛泛地說明紹隆佛法。二眾弟子，即在家和出家弟子。付囑之辭都在《涅槃經》中。付囑文殊菩薩、迦葉尊者以及未來的比丘，是付囑出家眾。付囑國王、大臣、居士等，是付囑在家眾。所以下文說明在家眾接受付囑，紹隆佛法的相狀。荊溪大師說：『出家之徒已經在相從三寶之數，所以暫且只說在家眾。其實四眾弟子都必須紹隆佛法以及觀想相從之理。』況且紹隆佛法是大事，沒有君王的力量無法辦到。所以這裡暫且以在家眾為例，來顯示其相狀。優填王等，佛陀上升到忉利天宮，在夏季安居時為母親說法。國王思念佛陀的恩德，讓毗首羯磨天神鵰刻檀木佛像，高五尺，於是使得佛陀滅度后，遺像仍然留在世間。這是相從佛寶。阿阇世王經常供養千僧，請迦葉尊者結集法藏。這是相從法寶。阿育王度化八萬四千人出家。這是相從僧寶。優填王制造佛像的因緣，詳細記載在《阿含經》、《觀佛三昧經》等經典中。阿阇世王和阿育王的因緣，都可以在《付法藏傳》和《阿育王經》中看到。若相從下，由於佛陀滅度后紹隆佛法，利益沾溉眾生，以作下生得度的因緣。二若行下正勸末世。前面泛泛地說明紹隆佛法，還在正法時期。現在處於像法末世，紹隆佛法更加緊迫。文分為二。首先，彰顯事相能夠資助理體。度人出家
【English Translation】 English version: Śya. The opening of the Lotus Sutra reveals that only the One Vehicle flourishes. The repeated teachings of the Nirvana Sutra show that perfect integration is without distinction. The two Bodhisattvas conclude below, highlighting the merit of the previous sutra's teachings, guiding both sudden and gradual capacities to return to the secret treasury. Its merit is evident. Two contemplations explain two aspects. First, briefly pointing out the events of the Buddha's time, as previously mentioned, that is, explaining through past events. Bodhisattvas benefited beings through sudden and gradual means during the Buddha's time. Two, 'From the Buddha's departure' below, broadly explains after the extinction. Jingxi says: 'In this contemplation of the mind, listing events first is because events are fundamental.' Moreover, with the heart of perpetuating the Dharma, they jointly take it as their realm. Fearing that those who only believe in contemplation of the mind, also encourage kings to establish image teachings. Perpetuating the Dharma without contemplation of the mind still becomes a flawed cause, let alone being deluded by the appearance of perpetuation and deviating from the mind? If the means of expression are lost, what is expressed will naturally perish. Therefore, every passage of text makes one contemplate the principle of following and so on. The text is divided into two. First, generally explaining perpetuation of the Dharma. The disciples of the two assemblies, namely lay and monastic disciples. The words of entrustment are all in the Nirvana Sutra. Entrusting Mañjuśrī, Kāśyapa, and future monks is entrusting the monastic community. Entrusting kings, ministers, laypeople, etc., is entrusting the lay community. Therefore, the following explains the appearance of laypeople receiving entrustment and perpetuating the Dharma. Jingxi says: 'The monastic community is already within the number of those who follow and rely on the Three Jewels, so for now, only laypeople are mentioned. In reality, all four assemblies must perpetuate the Dharma and contemplate the principle of following and relying.' Moreover, perpetuating the Dharma is a great matter, which cannot be accomplished without the power of kings. Therefore, here it is temporarily exemplified by laypeople to show its appearance. King Udayana (Udayana: an Indian king who was a contemporary of the Buddha) and others, when the Buddha ascended to the Trayastrimsa Heaven and resided there during the summer retreat to teach his mother, the king, thinking of the Buddha's virtue, had Viśvakarman (Viśvakarman: the divine architect) carve a sandalwood statue of the Buddha, five feet tall, thus allowing the image to remain in the world after the Buddha's extinction. This is following and relying on the Buddha Jewel. King Ajātaśatru (Ajātaśatru: King of Magadha and a contemporary of the Buddha) often made offerings to a thousand monks and invited Kāśyapa to compile the Dharma treasury. This is following and relying on the Dharma Jewel. King Ashoka (Ashoka: an Indian emperor of the Maurya Dynasty) ordained eighty-four thousand people. This is following and relying on the Sangha Jewel. The circumstances of King Udayana making the statue are recorded in detail in the Agama Sutra, Contemplation of Buddha Samadhi Sutra, and other scriptures. The circumstances of King Ajātaśatru and King Ashoka are both found in the Transmission of the Dharma Treasury and the Ashoka Sutra. If following and relying below, due to perpetuating the Dharma after the Buddha's extinction, benefits extend to all beings, creating the causes for being liberated in future lives. Two, 'If practicing' below, directly encourages the degenerate age. The previous general explanation of perpetuating the Dharma was still during the Proper Dharma period. Now, residing in the Dharma Image age, perpetuating the Dharma is even more urgent. The text is divided into two. First, highlighting that events can support the principle. Ordaining people
者唐大宗嘗問玄奘三藏。欲樹功德何最饒益。法師對曰。眾生寢惑非慧莫啟。慧芽抽殖法為其資。弘法由人。即度僧為最。雖是下以假像知真因事識理故也。二故經下引經證成。文中引三經證三寶。荊溪云。敬像如真佛者大論引經云。不于泥木生難思想。安能知像性等虛空三身宛然四德無減。是則觀于相從之心。若能如是是則相從。即是真佛。此明觀于相從佛寶心也。從無離去觀相從法見真法也。賢愚經者觀相從僧心見真實和。若不如是豈見常流如身子耶。若不如是但於三寶縱見取心。何由可見真三寶耶。以是思之有德未免。二紹隆下結嘆。菩薩下正指末世在家出家二眾。菩薩以結嘆也。南山云。道俗二眾福智別修。智論云。出家多修智慧。智慧是解脫因緣。俗人多修福德。福德是樂因緣。僧祇云。供養舍利造塔寺非我等事。彼國王居士樂福之人自當供養。比丘事者所謂結集三藏勿令佛法速滅。幸冀后德志務紹隆。當思二別。夫如是則不辜付囑。俾正法久住其猶大臣治政於國家也。三傳釋紹隆不斷二。初事釋二。初總二。初明魔外由心。由迷真性起愛起見故使魔外得以誘之。儻愛見內忘則天魔外道無以施其力也。然彼魔外亦由各迷真性愛見偏增遂各守一職為人惡緣。二今明下明菩薩降制。二別釋二。初約教二。初正釋
【現代漢語翻譯】 現代漢語譯本 者唐太宗（Tang Taizong）曾問玄奘三藏（Xuanzang Sanzang，唐代著名僧人），『若要樹立功德，什麼最有益處？』法師回答說：『眾生沉睡于迷惑之中，沒有智慧就無法開啟覺悟。智慧的萌芽生長，需要佛法的滋養。弘揚佛法依靠人，所以度化僧人是最有益的。』雖然是從低下的假象來認知真實的因，從世俗之事來認識真理的緣故。 二、因此，下面的經文引用經文來證明這一點。文中引用三部經來證明佛、法、僧三寶。荊溪（Jingxi，指唐代天臺宗僧人湛然）說：『恭敬佛像如同真佛』，《大智度論》（Mahaprajnaparamita-sastra）引用經文說：『不在泥土木頭所造的佛像上產生難以思議的想法，怎麼能知道佛像的體性等同於虛空，三身（Trikaya）宛然具備，四德（Four Virtues）沒有減少呢？』這就是觀察從佛像而生起的心。如果能夠這樣，那麼從佛像而生起的心，就是真佛。這說明觀察從佛寶而生起的心。 從無常中離去，觀察從法而生起的心，就能見到真正的佛法。在《賢愚經》（Damamūka-nidāna-sūtra）中，觀察從僧而生起的心，就能見到真實的和諧僧團。如果不是這樣，怎麼能見到像舍利弗（Sariputra）這樣的聖者呢？如果不是這樣，只是對三寶縱容自己的妄心，又怎麼能見到真正的三寶呢？因此思考這些，有功德也難以避免。 二、紹隆（Shaolong，繼承和發揚）以下是總結讚歎。菩薩以下是正指末世的在家和出家二眾。菩薩用來總結讚歎。南山（Nanshan，指唐代律宗僧人道宣）說：『在家和出家二眾，福德和智慧分別修習。《大智度論》說：『出家人多修習智慧，智慧是解脫的因緣；俗人多修習福德，福德是安樂的因緣。』《僧祇律》（Mahāsaṃghika Vinaya）說：『供養舍利，建造佛塔寺廟，不是我們僧人的事，那些國王和居士，喜歡修福的人，自然會去供養。』比丘（bhiksu）的事情，就是結集三藏（Tripitaka），不要讓佛法迅速滅亡。希望後來的有德之人，立志繼承和發揚佛法，應當思考這兩種區別。如果能夠這樣，就不會辜負佛的囑託，使正法長久住世，就像大臣治理國家一樣。 三、傳承解釋紹隆不斷。二、初事釋。二、初總。二、初明魔外由心。因為迷惑了真性，生起愛和見，所以使得天魔外道得以誘惑。如果愛和見在內心消除了，那麼天魔外道就無法施展他們的力量。然而那些天魔外道，也是因為各自迷惑了真性，見解偏頗而增長，於是各自堅守一種執見，成為人們作惡的因緣。 二、今明下明菩薩降制。二、別釋。二、初約教。二、初正釋
【English Translation】 English version Emperor Taizong of Tang (Tang Taizong) once asked the Venerable Xuanzang (Xuanzang Sanzang, a famous monk of the Tang Dynasty), 'If one wishes to establish merit, what is most beneficial?' The Dharma Master replied, 'Sentient beings are asleep in delusion, and without wisdom, awakening cannot be initiated. The sprouting of wisdom requires the nourishment of the Dharma. Promoting the Dharma relies on people, so ordaining monks is the most beneficial.' This is because it is through the inferior, provisional images that one comes to know the true cause, and through worldly affairs that one comes to understand the principle. 2. Therefore, the following scriptures are quoted to prove this point. Three scriptures are cited in the text to prove the Three Jewels: Buddha, Dharma, and Sangha. Jingxi (referring to Zhanran, a Tiantai monk of the Tang Dynasty) said, 'Revering the image is like the true Buddha.' The Mahaprajnaparamita-sastra quotes the scripture saying, 'If one does not generate inconceivable thoughts about the Buddha image made of mud and wood, how can one know that the nature of the image is equal to emptiness, the three bodies (Trikaya) are fully present, and the four virtues (Four Virtues) are undiminished?' This is observing the mind arising from the image. If one can do this, then the mind arising from the image is the true Buddha. This explains observing the mind arising from the Buddha Jewel. Departing from impermanence, observing the mind arising from the Dharma, one can see the true Dharma. In the Damamūka-nidāna-sūtra, observing the mind arising from the Sangha, one can see the true harmonious Sangha. If it is not so, how can one see a saint like Sariputra? If it is not so, but merely indulging one's deluded mind towards the Three Jewels, how can one see the true Three Jewels? Therefore, thinking about these, having merit is still unavoidable. 2. 'Shaolong' (inheriting and promoting) below is a concluding praise. 'Bodhisattva' below is directly referring to the two assemblies of lay and monastic people in the degenerate age. 'Bodhisattva' is used to conclude and praise. Nanshan (referring to Daoxuan, a Vinaya monk of the Tang Dynasty) said, 'The two assemblies of lay and monastic people cultivate merit and wisdom separately. The Mahaprajnaparamita-sastra says, 'Monastics mostly cultivate wisdom, and wisdom is the cause of liberation; lay people mostly cultivate merit, and merit is the cause of happiness.' The Mahāsaṃghika Vinaya says, 'Making offerings to relics and building pagodas and temples are not the affairs of us monks; those kings and lay people who like to cultivate merit will naturally make offerings.' The affairs of the bhiksu (monk) are to compile the Tripitaka, so that the Dharma will not perish quickly. Hoping that later virtuous people will aspire to inherit and promote the Dharma, they should consider these two differences. If one can do this, one will not fail the Buddha's entrustment, and the True Dharma will abide long in the world, just like a minister governing the country. 3. The transmission explains Shaolong without interruption. 2. First, explain the matter. 2. First, the general. 2. First, explain that the demons and heretics arise from the mind. Because of being deluded about the true nature, arising love and views, so that the heavenly demons and heretics can seduce. If love and views are eliminated in the heart, then the heavenly demons and heretics will not be able to exert their power. However, those heavenly demons and heretics are also because they are each deluded about the true nature, and their biased views have increased, so they each adhere to one view, becoming the cause of people doing evil. 2. Now, the following explains the Bodhisattva's subjugation. 2. Separate explanation. 2. First, according to the teachings. 2. First, the correct explanation.
伏制。二若降下結示釋前。二問下料簡二。初簡聲聞魔。八魔者所謂四魔無常無樂無我無凈。陰等四即界內。無常等四即界外。十魔者暹云。新經五十八云。菩薩有十種魔。一陰魔生諸取故。二煩惱魔生雜染故。三業魔能障礙故。四心魔起高慢故。五死魔捨生處故。六天魔自憍縱故。七善根魔恒執取故。八三昧魔久耽味故。九善知識魔起著心故。十菩提法智魔常不捨故。菩薩應作方便速求舍離內外。分別可知者十種名義通內外故。自此之前者迦葉菩薩未聞涅槃圓頓。已前所起三教智解悉名邪見。此即界外外道也。今經訶善吉意亦同之。二簡菩薩魔。菩薩云何者荊溪云。問前兩教菩薩也。華嚴下前十中后三唯菩薩。前七義通聲聞。三昧魔者退大取小涅槃。外道亦修空等者暹云。央掘經第二文殊說偈云。諸佛如虛空虛空無有相。央掘訶云。如來真不空。離一切煩惱及諸天人陰。是故說名空。嗚呼蚊蚋行不知真空義。外道亦修空。尼干且默然。二觀解假空等如前釋。二廣嘆自他德二。初總別分科。二一總下隨文釋義二。初廣嘆自行二。初嘆斷德三。初總嘆二。初事釋二。初總。結惑即因。生死即果。因果俱亡。故云皆斷。未分內外即總論也。二結惑下別。二障者煩惱所知也。二觀解界內惑盡者別圓中假觀成。且約凡位。二別
【現代漢語翻譯】 伏制（音譯，無特定含義）。二、若降下結示釋前：如果（經文）接下來要總結並解釋前面的內容。 二、問下料簡二：接下來要對兩種魔進行簡要辨析。 初簡聲聞魔：首先是聲聞乘的魔。 八魔者所謂四魔無常無樂無我無凈：所謂的八種魔，即四魔：無常（anitya，一切事物都在變化）、無樂（duhkha，一切事物本質是苦）、無我（anatman，沒有永恒不變的自我）、無凈（asubha，一切事物是不潔凈的）。 陰等四即界內：陰（skandha，五蘊）、界（dhatu，十八界）等四種魔屬於界內（三界之內）。 無常等四即界外：無常等四種魔屬於界外（三界之外）。 十魔者暹云：十種魔，暹（地名，指暹羅，即今泰國）的說法。 新經五十八云菩薩有十種魔：新譯的經典第五十八卷說，菩薩有十種魔。 一陰魔生諸取故：一、陰魔（skandha-mara），因為五蘊產生各種執取。 二煩惱魔生雜染故：二、煩惱魔（klesha-mara），因為煩惱產生各種染污。 三業魔能障礙故：三、業魔（karma-mara），因為業力能夠產生障礙。 四心魔起高慢故：四、心魔（citta-mara），因為心生起高慢。 五死魔捨生處故：五、死魔（mrtyu-mara），因為死亡捨棄了生命。 六天魔自憍縱故：六、天魔（deva-mara），因為天魔自我驕縱。 七善根魔恒執取故：七、善根魔（kusala-mula-mara），因為對善根恒常執取。 八三昧魔久耽味故：八、三昧魔（samadhi-mara），因為長久沉溺於三昧的滋味。 九善知識魔起著心故：九、善知識魔（kalyana-mitra-mara），因為對善知識生起執著心。 十菩提法智魔常不捨故：十、菩提法智魔（bodhi-dharma-jnana-mara），因為常常不捨棄菩提法智。 菩薩應作方便速求舍離內外：菩薩應當採取方便，迅速尋求捨棄內外之魔。 分別可知者十種名義通內外故：可以分別得知，這十種魔的名義貫通內外。 自此之前者迦葉菩薩未聞涅槃圓頓：在此之前，迦葉（Kasyapa）菩薩沒有聽聞涅槃（Nirvana）的圓頓之教。 已前所起三教智解悉名邪見：此前所生起的三教（指聲聞、緣覺、菩薩三乘）的智慧理解，都可稱為邪見。 此即界外外道也：這就是界外的外道。 今經訶善吉意亦同之：現在這部經呵斥善吉（善吉比丘）的用意也是如此。 二簡菩薩魔：第二是簡要辨析菩薩乘的魔。 菩薩云何者荊溪云：『菩薩』是什麼呢？荊溪（地名，指唐代天臺宗僧人湛然）說： 問前兩教菩薩也：是問前兩教（藏教、通教）的菩薩。 華嚴下前十中后三唯菩薩：華嚴宗認為，前十地、中間的十行、后三位（十回向、十地、等覺）唯有菩薩才能達到。 前七義通聲聞：前七種魔的含義也適用於聲聞乘。 三昧魔者退大取小涅槃：三昧魔是指退失大乘，取證小乘涅槃。 外道亦修空等者暹云：外道也修習空等法門，暹（地名，指暹羅，即今泰國）的說法。 央掘經第二文殊說偈云：央掘魔羅經第二卷，文殊（Manjusri）菩薩說偈語道： 諸佛如虛空虛空無有相：諸佛如同虛空，虛空沒有形相。 央掘訶云：央掘魔羅呵斥道： 如來真不空：如來（Tathagata）的真如並非空無。 離一切煩惱及諸天人陰：遠離一切煩惱以及諸天、人、五陰。 是故說名空：所以才說（五陰）是空。 嗚呼蚊蚋行不知真空義：唉，像蚊蚋一樣的人，哪裡知道真空的意義！ 外道亦修空：外道也修習空。 尼干且默然：尼乾子（Nigantha，耆那教的修行者）沉默不語。 二觀解假空等如前釋：二觀（體空觀、假名觀）理解假、空等，如前文所解釋。 二廣嘆自他德二：第二大段是廣泛讚歎自己和他人的功德。 初總別分科：首先總說，然後分別進行科判。 二一總下隨文釋義二：第二，第一，總說，然後隨文解釋意義。 初廣嘆自行二：首先是廣泛讚歎自己的修行。 初嘆斷德三：首先是讚歎斷除煩惱的功德。 初總嘆二：首先是總的讚歎。 初事釋二：首先從事情上解釋。 初總：首先是總說。 結惑即因生死即果：結集煩惱是因，生死輪迴是果。 因果俱亡故云皆斷：因為因和果都滅亡了，所以說『皆斷』。 未分內外即總論也：沒有區分內外，就是總的論述。 二結惑下別：第二，從結集煩惱開始，分別論述。 二障者煩惱所知也：二障是指煩惱障和所知障。 二觀解界內惑盡者別圓中假觀成：二觀（體空觀、假名觀）理解界內的煩惱都斷盡了，這是別教和圓教中假觀成就。 且約凡位：且就凡夫的地位來說。 二別：第二，分別論述。
【English Translation】 Vocalization. 2. If summarizing and explaining the preceding: If (the scripture) is going to summarize and explain the preceding content. 2. Questioning and briefly analyzing two: Next, there will be a brief analysis of two types of demons. First, briefly analyze Sravaka demons: First is the demon of the Sravaka vehicle. The eight demons are the so-called four demons of impermanence, suffering, non-self, and impurity: The so-called eight demons are the four demons: anitya (impermanence, everything is changing), duhkha (suffering, the essence of everything is suffering), anatman (non-self, there is no eternal self), asubha (impurity, everything is impure). The four of skandhas, etc., belong to the realm within: The four demons of skandhas (five aggregates), dhatus (eighteen realms), etc., belong to the realm within (within the three realms). The four of impermanence, etc., belong to the realm outside: The four demons of impermanence, etc., belong to the realm outside (outside the three realms). The ten demons are according to Siam: The ten demons, according to Siam (place name, referring to Siam, now Thailand). The new scripture, volume 58, says that Bodhisattvas have ten kinds of demons: The newly translated scripture, volume 58, says that Bodhisattvas have ten kinds of demons. 1. Skandha-mara arises from various attachments: 1. Skandha-mara, because the five aggregates give rise to various attachments. 2. Klesha-mara arises from various defilements: 2. Klesha-mara, because afflictions give rise to various defilements. 3. Karma-mara can create obstacles: 3. Karma-mara, because karma can create obstacles. 4. Citta-mara arises from arrogance: 4. Citta-mara, because the mind gives rise to arrogance. 5. Mrtyu-mara abandons life: 5. Mrtyu-mara, because death abandons life. 6. Deva-mara is self-indulgent: 6. Deva-mara, because the deva-mara is self-indulgent. 7. Kusala-mula-mara constantly clings to good roots: 7. Kusala-mula-mara, because of constantly clinging to good roots. 8. Samadhi-mara indulges in the taste for a long time: 8. Samadhi-mara, because of indulging in the taste of samadhi for a long time. 9. Kalyana-mitra-mara gives rise to attachment: 9. Kalyana-mitra-mara, because of giving rise to attachment to good teachers. 10. Bodhi-dharma-jnana-mara never abandons it: 10. Bodhi-dharma-jnana-mara, because of never abandoning Bodhi-dharma-jnana. Bodhisattvas should use expedient means to quickly seek to abandon internal and external: Bodhisattvas should adopt expedient means to quickly seek to abandon internal and external demons. Those who can be distinguished know that the names and meanings of the ten kinds of demons are connected internally and externally: It can be distinguished that the names and meanings of these ten kinds of demons are connected internally and externally. Before this, Kasyapa Bodhisattva had not heard the perfect and sudden teaching of Nirvana: Before this, Kasyapa Bodhisattva had not heard the perfect and sudden teaching of Nirvana. The wisdom and understanding of the three teachings that arose before are all called wrong views: The wisdom and understanding of the three teachings (referring to the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva) that arose before can all be called wrong views. This is the external path outside the realm: This is the external path outside the realm. The intention of this scripture to rebuke Subhuti is also the same: The intention of this scripture to rebuke Subhuti is also the same. 2. Briefly analyze Bodhisattva demons: Second is a brief analysis of the demons of the Bodhisattva vehicle. What is a Bodhisattva? Jingxi said: 'What is a Bodhisattva?' Jingxi (place name, referring to Zhanran, a monk of the Tiantai school in the Tang Dynasty) said: It is asking about the Bodhisattvas of the first two teachings: It is asking about the Bodhisattvas of the first two teachings (Tripitaka and Common teachings). In the Avatamsaka Sutra, the first ten, the middle ten, and the last three are only for Bodhisattvas: The Avatamsaka school believes that the first ten grounds, the middle ten practices, and the last three positions (ten dedications, ten grounds, and near-perfect enlightenment) can only be achieved by Bodhisattvas. The meaning of the first seven is common to Sravakas: The meaning of the first seven demons also applies to the Sravaka vehicle. Samadhi-mara means retreating from the great and taking the small Nirvana: Samadhi-mara refers to retreating from the Mahayana and attaining the Nirvana of the Hinayana. Externalists also practice emptiness, etc., according to Siam: Externalists also practice emptiness and other methods, according to Siam (place name, referring to Siam, now Thailand). In the second volume of the Angulimaliya Sutra, Manjusri Bodhisattva said in a verse: In the second volume of the Angulimaliya Sutra, Manjusri Bodhisattva said in a verse: All Buddhas are like space, and space has no form: All Buddhas are like space, and space has no form. Angulimaliya rebuked: Angulimaliya rebuked: The Tathagata's true nature is not empty: The Tathagata's true nature is not empty. It is free from all afflictions and the skandhas of gods and humans: It is free from all afflictions and the skandhas of gods, humans. Therefore, it is called emptiness: Therefore, it is said that (the skandhas) are empty. Alas, those who act like mosquitoes do not know the meaning of true emptiness: Alas, people who are like mosquitoes, how can they know the meaning of true emptiness! Externalists also practice emptiness: Externalists also practice emptiness. The Niganthas remained silent: The Niganthas (Jain practitioners) remained silent. The two contemplations understand the provisional and emptiness, etc., as explained earlier: The two contemplations (contemplation of emptiness, contemplation of provisionality) understand the provisional and emptiness, etc., as explained earlier. 2. Broadly praise the virtues of oneself and others: The second major section is to broadly praise the virtues of oneself and others. First, divide into general and specific categories: First, give a general overview, and then divide into specific categories. 2.1. Explain the meaning according to the text: Second, first, give a general overview, and then explain the meaning according to the text. First, broadly praise one's own practice: First is to broadly praise one's own practice. First, praise the virtue of cutting off afflictions: First is to praise the virtue of cutting off afflictions. First, praise generally: First is to praise generally. First, explain from events: First, explain from events. First, generally: First is a general overview. Accumulating afflictions is the cause, and birth and death are the result: Accumulating afflictions is the cause, and the cycle of birth and death is the result. Because both cause and effect are extinguished, it is said 'all are cut off': Because both cause and effect are extinguished, it is said 'all are cut off'. Not distinguishing between inside and outside is a general discussion: Not distinguishing between inside and outside is a general discussion. 2. From accumulating afflictions onwards, discuss separately: Second, starting from accumulating afflictions, discuss separately. The two obstacles are the obstacle of afflictions and the obstacle of knowledge: The two obstacles refer to the obstacle of afflictions and the obstacle of knowledge. The two contemplations understand that the afflictions within the realm are exhausted, and the provisional contemplation in the separate and perfect teachings is accomplished: The two contemplations (contemplation of emptiness, contemplation of provisionality) understand that the afflictions within the realm are exhausted, and this is the accomplishment of the provisional contemplation in the separate and perfect teachings. For the sake of the position of ordinary people: For the sake of the position of ordinary people. 2. Separately: Second, discuss separately.
嘆二。初事釋二。初總二。初正釋。蓋以覆蓋為義。纏從纏縛得名。今謂下荊溪云。今師更約以近喻遠。但枝葉異。其名必同。何者以五蓋配四分。貪瞋兩蓋其名本同。由癡故睡。由癡故疑。是以睡疑兩蓋並配癡。分掉散是戒取者以戒取心遍起三毒。故名掉散。故以掉蓋對等分也。二問下料簡二。今約下別。尚明蓋不同者同在界內尚有異說。況界外乎。十纏者忿恚曰瞋。隱藏自罪曰覆。意識昏迷曰睡。五情闇冥曰眠。嬉遊曰戲。三業躁動曰掉。屏處起罪不自羞曰無慚。露處起罪不羞他曰無愧。財法不能惠施曰慳。他榮心生熱惱曰嫉。二觀解。三釋嘆二。初事釋二。初釋無礙解脫二。初總釋。二藏下別釋。智不斷惑者即惑是智。豈以智斷智。即智是惑。豈以惑斷惑。了達不二名智名斷。二釋心常安住。前釋解脫顯所安。今明能安也。二觀解。二嘆智德二。初分科。二隨釋三。初總二。初釋。初句二。初合釋。二以此下離釋二。初釋念定二。初事釋二。初總釋。若得一心等者觀行已上通得王名。今于分真別嘆等覺。若根本下根本即四禪。觀禪即九想八背舍十一切處。練禪即九次第。熏禪即師子奮迅。修禪即超越三昧。三空如前記。自性等九者即地持所明九種大禪也。般舟此云佛立。即常行三昧。一行者即常坐三昧。如文殊
【現代漢語翻譯】 現代漢語譯本 嘆二。初事釋二。初總二。初正釋。蓋以覆蓋為義。纏從纏縛得名。今謂下荊溪云。今師更約以近喻遠。但枝葉異。其名必同。何者以五蓋配四分。貪瞋兩蓋其名本同。由癡故睡。由癡故疑。是以睡疑兩蓋並配癡。分掉散是戒取者以戒取心遍起三毒。故名掉散。故以掉蓋對等分也。二問下料簡二。今約下別。尚明蓋不同者同在界內尚有異說。況界外乎。十纏者忿恚曰瞋（憤怒），隱藏自罪曰覆（掩蓋），意識昏迷曰睡（睡眠），五情闇冥曰眠（昏睡），嬉遊曰戲（嬉戲），三業躁動曰掉（掉舉），屏處起罪不自羞曰無慚（不知慚愧），露處起罪不羞他曰無愧（沒有羞恥心），財法不能惠施曰慳（吝嗇），他榮心生熱惱曰嫉（嫉妒）。二觀解。三釋嘆二。初事釋二。初釋無礙解脫二。初總釋。二藏下別釋。智不斷惑者即惑是智。豈以智斷智。即智是惑。豈以惑斷惑。了達不二名智名斷。二釋心常安住。前釋解脫顯所安。今明能安也。二觀解。二嘆智德二。初分科。二隨釋三。初總二。初釋。初句二。初合釋。二以此下離釋二。初釋念定二。初事釋二。初總釋。若得一心等者觀行已上通得王名。今于分真別嘆等覺。若根本下根本即四禪（四種禪定）。觀禪即九想（九想觀）、八背舍（八背舍）、十一切處（十一切處）。練禪即九次第（九次第定）。熏禪即師子奮迅（師子奮迅三昧）。修禪即超越三昧（超越三昧）。三空如前記。自性等九者即地持所明九種大禪也。般舟此云佛立（般舟三昧，意為佛立），即常行三昧（常行三昧）。一行者即常坐三昧（常坐三昧）。如文殊（如同文殊菩薩）。
【English Translation】 English version Explanation of the Second Sigh. First, explaining the matter in two parts. First, the general explanation in two parts. First, the direct explanation. 'Covering' is the meaning of '蓋' (gài, cover). '纏' (chán, entanglement) gets its name from '纏縛' (chánfù, entanglement). Now, the lower Jingxi says: 'The present master further uses near analogies to explain the distant. Although the branches and leaves are different, their names must be the same.' Why is it that the five covers are matched with the four divisions? The two covers of greed and anger have the same name. Because of ignorance, there is sleep. Because of ignorance, there is doubt. Therefore, the two covers of sleep and doubt are both matched with ignorance. Distraction is the result of clinging to precepts, because the mind that clings to precepts gives rise to the three poisons everywhere. Therefore, it is called distraction. Therefore, the cover of distraction is equally divided. Second, the question below is a brief explanation in two parts. Now, the lower part is different. It is still clear that even if the covers are not the same, there are different views within the realm. How much more so outside the realm? The ten entanglements are: anger is called '瞋' (chēn, anger); hiding one's own sins is called '覆' (fù, concealment); the confusion of consciousness is called '睡' (shuì, sleep); the darkness of the five senses is called '眠' (mián, drowsiness); playing and amusement is called '戲' (xì, playfulness); the restlessness of the three karmas is called '掉' (diào, restlessness); committing sins in private without shame is called '無慚' (wú cán, shamelessness); committing sins in public without shame towards others is called '無愧' (wú kuì, lack of remorse); being unable to give generously of wealth and Dharma is called '慳' (qiān, stinginess); feeling hot and bothered by the glory of others is called '嫉' (jí, jealousy). Second, understanding through contemplation. Third, explaining the sigh in two parts. First, explaining the matter in two parts. First, explaining unobstructed liberation in two parts. First, the general explanation. Second, the separate explanation below the two treasuries. 'Those who do not cut off delusion with wisdom' means that delusion is wisdom. How can wisdom cut off wisdom? That is, wisdom is delusion. How can delusion cut off delusion? Understanding non-duality is called wisdom and cutting off. Second, explaining the constant abiding of the mind. The previous explanation of liberation reveals what is being abided in. Now, it clarifies what is capable of abiding. Second, understanding through contemplation. Second, praising the virtue of wisdom in two parts. First, dividing the categories. Second, following the explanation in three parts. First, the general in two parts. First, the explanation. First sentence in two parts. First, the combined explanation. Second, the separate explanation below this in two parts. First, explaining mindfulness and concentration in two parts. First, explaining the matter in two parts. First, the general explanation. 'If one obtains single-mindedness, etc.' means that contemplation and practice above this generally obtain the name of king. Now, in the division of truth, we separately praise the equal enlightenment. 'If the fundamental...' The fundamental is the four Dhyanas (四禪, sì chán, four meditations). Contemplation Dhyana is the nine thoughts (九想, jiǔ xiǎng, nine contemplations), eight liberations (八背舍, bā bèi shě, eight liberations), and ten all-encompassing places (十一切處, shí yī qiē chù, ten all-encompassing places). Refining Dhyana is the nine successive stages (九次第, jiǔ cì dì, nine successive stages of meditation). Perfuming Dhyana is the lion's roar (師子奮迅, shī zi fèn xùn, lion's roar samadhi). Cultivating Dhyana is the transcendence samadhi (超越三昧, chāo yuè sān mèi, transcendence samadhi). The three emptinesses are as previously recorded. The nine such as self-nature are the nine great Dhyanas explained in the Earth-Holding Sutra. 'Banzhou' here means 'Buddha Standing' (佛立, fó lì, standing Buddha), which is the constant walking samadhi (常行三昧, cháng xíng sān mèi, constant walking samadhi). 'One practice' is the constant sitting samadhi (常坐三昧, cháng zuò sān mèi, constant sitting samadhi). Like Manjushri (文殊, Wénshū, Manjushri Bodhisattva).
說兩般若所明。九旬常坐翦略身儀。故云一行。又唯觀寂滅。故云一行。二約教下別釋。大論下荊溪云。雖有異釋不出此四。依衍但三。二約觀解。二釋總持二。初總釋。二法華下別釋二。初引經示義。荊溪云。三陀羅尼一一簡之皆令離別。法音有二釋。初內證。又法下次約外用。得此下由三互融故名無礙。二問答釋疑三。初義通初后。問意者荊溪云。既約三觀復屬圓教。義在初心。故有斯問。答下發心初住。畢竟妙覺。所證理等。故二不別。二明三藏亦得。三明小乘無分。荊溪云。凡云持者一者一攝一切。二者生不失。小教無此。故不合論。二觀解。二釋次句二。初事釋二。初釋辨才二。初總標七。辨二十四辨等者暹記引經委辨。須者尋之。二約教下別釋二。初廣釋藏教。二通約下略例三教。二釋不斷二。初總釋。二複次下別釋。即約四教釋也。展轉相起示不斷義。斯則內證三脫。外應四機。二觀解。二別二。初事釋二。初釋七度二。初開合。還從定慧開出者暹云只是從上念定總持開出耳。七度者今經於六度上更加方便也。從定開四者從念定開施戒忍進也。以念定即禪度故。慧開方便者以照俗智為方便。照真智即般若也。若作下開六度為十度也。六度通大小。十度唯大。一往亦通藏通。以權立三智故。開禪出力愿者
于禪度中有愿智力故。開愿波羅蜜。有神通力故開力波羅蜜。根本定守禪度。般若開出道種智及一切種智。一切智守本受般若名。二約教。二釋無不具足。二觀解巧拙者荊溪云。只是方便。若爾方便無拙。何以言之相對故來。非謂有拙。慳及以愚亦復如是。三嘆位。釋成二。初事釋二。初總釋。逮之言及者及猶至也。謂已至法忍不起只是無生異名。無境可觀者煩惱生死二法本無。般若涅槃將何待對。理事俱絕。故無可觀。荊溪云。而云無所得者此中二意。一者去大寂近。二者寂名不擁重言。無所得者即寂滅之無所得也。仁王五忍者謂信伏順無生寂滅。瓔珞四忍闕于信也。復言逮者下別釋逮字與前不同故作自上及下釋之。鄰果是中忍。兼得十地下忍也。及是兼義。不取至義也。二別釋二。初約四教。三藏無文者無經論所出也。義作等者準望大乘說之。通等三教即依瓔珞也。故仁王云下證圓教初后具四也。伏忍既通於后驗。餘三亦通於初。故知。圓位初后橫具。普賢賢守者賢即伏忍之異名。以凡位名賢。故既等覺名賢。故知。下名通上以例上名通下位位具四。二問下簡通局。下嘆凈名等者即方便品初嘆德云得無生忍辯才無礙也。問意者此諸菩薩及以凈名俱是等覺。故知。不起法忍只是無生非寂滅也。答中乃用通別二意。在
因讓果即別意也。下嘆凈名蓋取此義。次引大經不生之言即是無生。既名涅槃豈非寂滅。次引今經。其意亦爾。故知。無生寂滅一體異名。故得通用。二觀解柔和忍辱心是者柔和則順於三諦。忍辱則不起三惑。二廣嘆化他二。初分科。二初為下隨釋二。初明內具化他法二。初分科懸示二。初明下隨文正釋三。初明內具三。初釋初句二。初廣明三順。轉四法輪者即四教也。菩薩隨轉者佛說四教菩薩亦然。故云隨轉。因緣下即四教理也。解此四理只是三諦。三諦不出一心。順解而說者他聞謂異己解常同。故使下文以順解而說為實智也。二複次下結歸二智。是順實智者內解四理即是一心。即實智也。是順權智者隨機四說名順權智。四中圓雖是實既對三教通得名權。以開顯唯圓方名實故又菩薩隨順既施四教。必歷五時引彼機緣亦至開顯。今云權智亦得通該。然法華名權即體內方便也。又且順經部以嘆其德。不論開顯。故云權智。順權實二智者體內名實。體外名權。內外雖殊通名方便。今順佛意。故得俱包。前順眾生止名權智。後來學者宜在精詳。二釋次句二。初事釋二。初略釋轉輪。二有四下廣明不退二。初敵對四教中之三教。若就當教細辯各有位行念三不退義。具如次文。今約大涂以三對教。通人斷惑不同六度故位無退。別
【現代漢語翻譯】 因讓果即別意也（因讓果即是不同的意思）。下面讚歎凈名（Vimalakirti，維摩詰）大概就是取這個意思。接著引用《大經》（涅槃經）『不生』的說法，就是『無生』。既然名為涅槃，難道不是寂滅嗎？接著引用《今經》（維摩經），意思也是這樣。所以知道，無生和寂滅是一體異名，所以可以通用。 二、觀解柔和忍辱心是：柔和就順應三諦（空、假、中），忍辱就不起三惑（見思惑、塵沙惑、無明惑）。 二、廣嘆化他二： 初、分科。 二、初為下隨釋二： 初、明內具化他法二： 初、分科懸示二： 初、明下隨文正釋三： 初、明內具三： 初、釋初句二： 初、廣明三順：轉四法輪者即四教也（藏、通、別、圓）。菩薩隨轉者，佛說四教，菩薩也這樣，所以說隨轉。因緣下即四教理也。理解這四種道理只是三諦。三諦不離一心。順解而說者，他人聽聞覺得不同，自己理解常常相同。所以使下文以順解而說為實智。 二、複次下結歸二智：是順實智者，內心理解四種道理就是一心，就是實智。是順權智者，隨機應變地說四種教法，名為順權智。四教中圓教雖然是實，既然針對三教，通途來說可以名為權。以開顯唯有圓教才名為實，所以菩薩隨順而施設四教，必定經歷五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）引導他們的機緣，也達到開顯。現在說權智也可以通通包含。然而《法華經》名為權，即是體內方便。而且順著經部的說法來讚歎他的功德，不論開顯，所以說權智。順權實二智者，體內名為實，體外名為權。內外雖然不同，都名為方便。現在順應佛的旨意，所以可以全部包含。前面順應眾生止名為權智。後來的學者應該仔細詳察。 二、釋次句二： 初、事釋二： 初、略釋轉輪。 二、有四下廣明不退二： 初、敵對四教中之三教。如果就當教仔細辨別，各有位不退、行不退、念不退三種不退的含義，具體如後面的文字。現在大約用大略的途徑，用三種不退來對應三教。通教的人斷惑不同於六度，所以位不退。別教
【English Translation】 'Yin rang guo ji bie yi ye' (因讓果即別意也) means that 'cause and effect are different meanings.' The following praise of Vimalakirti (凈名) probably takes this meaning. Then, the quote from the 'Great Sutra' (大經, i.e., Nirvana Sutra 涅槃經) that 'non-birth' is 'no-birth.' Since it is called Nirvana, isn't it extinction? Then, the quote from the 'Present Sutra' (今經, i.e., Vimalakirti Sutra 維摩經) also has the same meaning. Therefore, know that no-birth and extinction are the same entity with different names, so they can be used interchangeably. 2. 'Observing and understanding gentleness and forbearance is the mind': Gentleness conforms to the Three Truths (三諦, emptiness, provisional existence, and the middle way), and forbearance does not give rise to the Three Delusions (三惑, delusions of views and thoughts, delusions like dust and sand, and ignorance). 2. Broadly praising transformation of others, in two parts: First, dividing into categories. Second, the following explanation of the first part, in two parts: First, clarifying the inherent methods for transforming others, in two parts: First, dividing into categories to reveal: First, the following explanation of the text in three parts: First, clarifying the inherent three: First, explaining the first sentence in two parts: First, broadly clarifying the three conformities: 'Turning the Four Dharma Wheels' means the Four Teachings (四教, Tripitaka, shared, distinct, and perfect). 'Bodhisattvas follow the turning' means that the Buddha speaks of the Four Teachings, and Bodhisattvas do the same, so it is said that they follow the turning. 'Cause and condition below' means the principles of the Four Teachings. Understanding these four principles is just the Three Truths. The Three Truths do not go beyond one mind. 'Speaking in accordance with understanding' means that others hear and feel differently, but one's own understanding is often the same. Therefore, the following text uses 'speaking in accordance with understanding' as actual wisdom. 2. The following conclusion returns to the Two Wisdoms: 'Conforming to actual wisdom' means that the inner understanding of the four principles is one mind, which is actual wisdom. 'Conforming to expedient wisdom' means that speaking of the four teachings according to circumstances is called conforming to expedient wisdom. Although the perfect teaching among the four teachings is actual, since it is aimed at the three teachings, it can generally be called expedient. Because only the perfect teaching is revealed as actual, Bodhisattvas follow and apply the four teachings, and they must go through the five periods (華嚴時, Avatamsaka period; 阿含時, Agama period; 方等時, Vaipulya period; 般若時, Prajna period; 法華涅槃時, Lotus and Nirvana period) to guide their opportunities and reach revelation. Now, saying expedient wisdom can also include everything. However, the 'Lotus Sutra' calls expedient the convenience within the body. Moreover, following the explanation of the sutra section to praise its merits, regardless of revelation, it is called expedient wisdom. 'Conforming to the two wisdoms, expedient and actual' means that within the body is called actual, and outside the body is called expedient. Although the inside and outside are different, they are both called convenience. Now, following the Buddha's intention, it can include everything. The previous conformity to sentient beings is called expedient wisdom. Later scholars should examine it carefully. 2. Explaining the second sentence in two parts: First, explaining the matter in two parts: First, briefly explaining the turning of the wheel. 2. 'There are four below, broadly clarifying non-retrogression' in two parts: First, opposing the three teachings among the Four Teachings. If we carefully distinguish according to the teaching, each has the meaning of three non-retrogressions: non-retrogression of position, non-retrogression of practice, and non-retrogression of thought, as detailed in the following text. Now, we roughly use the general path to correspond to the three teachings with the three non-retrogressions. People of the shared teaching cut off delusions differently from the six perfections, so there is no retrogression of position. Distinct teaching
教出假廣修眾生。故行無退。圓斷無明。故念無退。此則舍傍取正各就教意以配三義。二若三下逐教各辯。名為跋致者具云阿鞞跋致。此云不退。齊羅漢者齊去聲。圓教下約初住位明三不退。以簡別教次第而得。若約不次以明次第三不退位準別說之。二觀解。三釋解。三釋后二句。十力下更以十力甄明文旨。以菩薩分得十力故是處力當第一。知根力當第四。釋十力如法界次第下卷。二外具出過不達之上者前三教人俱名不達。又住前不達。分聖方達。三總釋內外二。初分科。二隨釋三。初釋內心無畏福慧能顯至凈心者福即解脫慧即般若。自性即法身。以二修顯一性也。若約位分別慧即了因位在名字。福即緣因位在觀行相似。以此二修成就故於初住顯出本具自性。此則住前名修。登住名證。今嘆補處。分證義等。然此自性清凈心即一念三千三諦也。無聞清凈便作異說。總此權實者暹云。無非同體以嚴法身。故云總也。二釋外用無畏二。初初二句釋外用二。初釋相嚴。迦旃延子所明者即明三藏百劫種相好義。約真修相者雖達如空而修相好。但見真空故云諦理未極。以緣修者別以地前為緣修。登地為真修。今論教意正約地前也。緣修是智障者二觀智當彼破惑名之為智。今望中道智還成惑。二智即是中智家障。故云智障。法華下
【現代漢語翻譯】 現代漢語譯本 教化出彷彿能廣度眾生的假象，所以（菩薩的）行為不會退轉。圓滿斷除無明，所以（菩薩的）念頭不會退轉。這是捨棄傍門而取正道，各自按照教義來配合這三種不退。 第二，如果從三教各自辨析，名為『跋致』（Bachi）的，完整說法是『阿鞞跋致』（Avaivartika），這裡翻譯為『不退』。與阿羅漢齊等，『齊』字讀作『qí』（第二聲）。圓教以下，依據初住位來闡明三種不退，以此來區分別教的次第而獲得。如果依據不依次第而闡明次第，那麼三種不退的位次可以參照別教的說法。 第二部分是觀解，第三部分是釋解。第三部分解釋後面的兩句。『十力』以下，更用十力來辨明文句的旨意。因為菩薩分得了十力，所以『是處非處智力』應當排在第一，『知根勝劣智力』應當排在第四。解釋十力可以參考《法界次第》下卷。 第二，從外在具備來說，超過了不通達的那些人。前面三教的人都叫做不通達，又在初住位之前不通達，分證聖位才通達。第三，總的解釋內在和外在兩種。首先是分科，其次是隨著解釋三種。首先解釋內心無畏，福慧能夠顯現直至清凈心，福就是解脫，慧就是般若，自性就是法身。用福慧二種修行來顯現法身自性。如果按照位次來分別，慧就是了因位，在名字位；福就是緣因位，在觀行相似位。用這兩種修行成就，所以在初住位顯現出本具的自性。這就是初住位之前叫做修，登住位叫做證。現在讚歎補處菩薩，分證的意義等等。然而這個自性清凈心就是一念三千三諦。沒有聽聞清凈就妄作異說。總而言之，權教和實教，智顗（Zhiyi）大師說：『沒有不是同體的，用以莊嚴法身。』所以說是總括。 第二，解釋外用無畏。首先，前兩句解釋外用。首先解釋相好莊嚴。迦旃延子（Katyayaniputra）所闡明的，就是闡明三藏百劫種相好的意義。依據真修相好來說，雖然通達諸法如空，但仍然要修習相好。但是隻見到真空，所以說諦理還沒有達到極致。因為緣修是別教，用地前作為緣修，登地作為真修。現在討論教義，正是依據地前。緣修是智障，二觀智用來破除迷惑，稱之為智。現在希望用中道智，反而成了迷惑。二智就是中智的家障，所以說是智障。《法華經》（Lotus Sutra）...
【English Translation】 English version It teaches a false appearance of widely saving sentient beings, therefore (a Bodhisattva's) actions do not regress. Completely severing ignorance, therefore (a Bodhisattva's) thoughts do not regress. This is abandoning the side paths and taking the right path, each according to the teachings to match these three non-regressions. Secondly, if analyzed from the perspective of each of the Three Teachings, what is called 'Bachi' (跋致) in full is 'Avaivartika' (阿鞞跋致), which is translated here as 'non-regression'. Being equal to an Arhat, the word 'equal' is pronounced 'qí' (second tone). Below the Perfect Teaching, the three non-regressions are explained based on the initial dwelling stage, in order to distinguish and obtain the order of the Separate Teaching. If explaining the order based on non-sequentiality, then the positions of the three non-regressions can be referred to the Separate Teaching's explanation. The second part is the contemplation and understanding, and the third part is the explanation and understanding. The third part explains the latter two sentences. Below 'Ten Powers', the meaning of the sentences is further clarified using the Ten Powers. Because Bodhisattvas have a share of the Ten Powers, the 'power of knowing what is possible and impossible' should be ranked first, and the 'power of knowing the superior and inferior faculties of beings' should be ranked fourth. The explanation of the Ten Powers can be found in the lower volume of 'The次第法界 (Dìcì Fǎjiè)'. Secondly, from the perspective of external completeness, it surpasses those who do not understand. The people of the previous three teachings are all called those who do not understand, and they do not understand before the initial dwelling stage. Only by partially realizing the holy position can they understand. Thirdly, a general explanation of both internal and external aspects. First is the division into categories, and then the explanation follows the three aspects. First, explain the inner fearlessness, where blessings and wisdom can manifest until the pure mind. Blessings are liberation, wisdom is prajna, and self-nature is the Dharmakaya. Using the two practices of blessings and wisdom to manifest the self-nature of Dharmakaya. If distinguishing according to the stages, wisdom is the causal stage of understanding, which is at the stage of name; blessings are the causal stage of condition, which is at the stage of contemplation and similarity. By accomplishing these two practices, the inherent self-nature is manifested in the initial dwelling stage. This means that before the initial dwelling stage is called practice, and entering the dwelling stage is called realization. Now praising the Bodhisattva of the replacement position, the meaning of partial realization, and so on. However, this self-nature pure mind is the one thought of three thousand realms and three truths. Without hearing the pure teachings, one makes false statements. In summary, the provisional and real teachings, Master Zhiyi (智顗) said: 'There is nothing that is not of the same essence, used to adorn the Dharmakaya.' Therefore, it is said to be a summary. Secondly, explain the external use of fearlessness. First, the first two sentences explain the external use. First, explain the adornment of characteristics. What Katyayaniputra (迦旃延子) explained is the meaning of cultivating the characteristics of the Three Treasures for hundreds of kalpas. According to the true cultivation of characteristics, although one understands that all dharmas are like emptiness, one still needs to cultivate the characteristics. However, only seeing emptiness, it is said that the ultimate truth has not been reached. Because the causal cultivation is the Separate Teaching, using the stage before the ground as the causal cultivation, and entering the ground as the true cultivation. Now discussing the teachings, it is precisely based on the stage before the ground. Causal cultivation is an obstacle to wisdom. The two contemplative wisdoms are used to break through delusion, which is called wisdom. Now hoping to use the Middle Way wisdom, it becomes a delusion instead. The two wisdoms are the family obstacle of the Middle Way wisdom, so it is said to be an obstacle to wisdom. The Lotus Sutra (法華經)...
罪福約十界傳論無非三諦。故云深達。十方即十界。十界唯心三千互攝。如此覺了名為遍照。微妙下法身即上所達之理也。由內證法身。故外具相好。荊溪云。前之三教非第一者且約奪邊用跨節說。二釋色像。妙色湛然者真理有可見義。名之為色。二次二句傳釋。三釋結成無畏二。初分科。二隨釋二。初結外。文中三解。似因緣約教觀心。二結內。不為內外之所壞也者內謂煩惱外謂魔外。利徹本際者本際即金剛輪。若放金剛到際方止。二正明化他二。初總別分科。二一放下隨文釋義三。初放光說法明化他。二初放光說法三。初放光。即能行施等者等取餘五。以彼經放六度破六蔽故。今文略引放檀度光也。彼思益經乃至云。光名能解。佛以此光能令愚癡眾生皆得智慧。二說法。甘露者白虎通云。天酒也。三釋嘆。隨意即能至者相似內凡作意方至。不同分真任運遍往。
二釋成二。初分科。二隨釋二。初嘆智德釋成二。初敘意。二緣起下正釋。文中先約正報。次約依報。初文者生死緣起即九界染緣起。解脫緣起即佛界凈緣起。深入生死緣起即成佛法緣起者。達九界即佛界。以十界唯心故也。法華云。佛種從緣起者即今深入之謂矣。非但下明依報。以深入下結上依正也。達十界依正唯心。故名深入。二嘆斷德釋成二。
【現代漢語翻譯】 現代漢語譯本 關於罪福與十界的傳論，無一不是基於空、假、中三諦（sātya）。所以說達到了『深達』的境界。十方即是十界（daśa-dhātu）。十界唯心，三千互攝。如此覺悟了，就叫做『遍照』。『微妙下法身』，就是上面所達到的真理。因為內在證得了法身（dharma-kāya），所以外在具備了相好。荊溪（Jīng xī，人名）說：『前面的三教不是第一，只是就破除一邊，用跨越階段的方式來說。』 第二段解釋色像。『妙色湛然』，意思是真理具有可見的意義，稱之為色。其次兩句是傳釋。第三段解釋結成無畏二事。首先是分科，其次是隨文解釋二事。首先是總結外在。文中分為三個解釋，類似於因緣、約教觀心。其次是總結內在。『不為內外之所壞也』，內在指的是煩惱，外在指的是魔外。『利徹本際』，本際就是金剛輪（vajra-cakra）。如果放出金剛，到達邊際才會停止。其次是正式闡明化他二事。首先是總別分科，其次是放下隨文解釋意義三事。首先是放光說法，闡明化他。其次是放光說法三事。首先是放光。『即能行施等者』，『等』字包括其餘五度（pāramitā）。因為《思益經》（Si-yi jing）中說，放出六度之光，破除六蔽。這裡略微引用了放出檀度（dāna-pāramitā）之光。彼《思益經》甚至說：『光名能解』，佛用這種光能使愚癡的眾生都得到智慧。其次是說法。『甘露』，《白虎通》（Baihutong）中說，是天上的酒。第三是解釋讚歎。『隨意即能至者』，相似於內凡作意才能到達，不同於分真任運就能普遍前往。 第二段解釋成就二事。首先是分科，其次是隨文解釋二事。首先是讚歎智德，解釋成就二事。首先是敘述意義，其次是『緣起下正釋』。文中先從正報（pradhāna-phala）方面來說，其次從依報（āśraya-phala）方面來說。首先是正報方面，『生死緣起』就是九界（nava-dhātu）的染緣起，『解脫緣起』就是佛界的凈緣起，『深入生死緣起即成佛法緣起者』，是說通達九界就是佛界，因為十界唯心。法華（Dharma-pundarika）經中說：『佛種從緣起』，就是現在所說的深入。『非但下明依報』，用『以深入下』總結上面的依正。通達十界依正唯心，所以叫做深入。其次是讚歎斷德，解釋成就二事。
【English Translation】 English version The transmission and discussion of merit and demerit in relation to the Ten Realms (daśa-dhātu) are none other than based on the Three Truths (sātya) of emptiness, provisional existence, and the Middle Way. Therefore, it is said to have reached a state of 'profound understanding'. The ten directions are the Ten Realms. The Ten Realms are mind-only, and the three thousand mutually encompass each other. Such enlightenment is called 'universal illumination'. 'The subtle lower Dharma-kāya (dharma-kāya)' is the principle attained above. Because one internally realizes the Dharma-kāya, one externally possesses excellent marks and qualities. Jing Xi (Jīng xī, a person's name) said: 'The previous three teachings are not the foremost, but are merely about eliminating one side, using a method of skipping stages.' The second section explains form and image. 'The wondrous form is serene', meaning that the truth has a visible meaning, and is called form. The next two sentences are an explanation of the transmission. The third section explains the completion of the two aspects of fearlessness. First is the division into categories, and second is the explanation according to the text. First is the summary of the external. The text is divided into three explanations, similar to conditions, teaching, and contemplation of the mind. Second is the summary of the internal. 'Not destroyed by the internal or external', the internal refers to afflictions, and the external refers to demonic influences. 'Benefit penetrates to the original limit', the original limit is the vajra-cakra (vajra-cakra). If the vajra is released, it will only stop when it reaches the limit. Second is the formal explanation of transforming others. First is the general and specific division into categories, and second is the explanation of the meaning according to the text in three aspects. First is emitting light and expounding the Dharma, clarifying the transformation of others. Second is emitting light and expounding the Dharma in three aspects. First is emitting light. 'That is, being able to practice giving, etc.', 'etc.' includes the remaining five perfections (pāramitā). Because the Si-yi jing (Si-yi jing) says that emitting the light of the six perfections destroys the six obscurations. Here, the emission of the light of dāna-pāramitā (dāna-pāramitā) is briefly cited. The Si-yi jing even says: 'The name of the light is able to liberate', the Buddha uses this light to enable all ignorant beings to obtain wisdom. Second is expounding the Dharma. 'Ambrosia', the Baihutong (Baihutong) says, is heavenly wine. Third is explaining praise. 'Being able to reach at will', is similar to an internal ordinary person being able to reach through intentional effort, unlike a truly enlightened person being able to go everywhere effortlessly. The second section explains accomplishment in two aspects. First is the division into categories, and second is the explanation according to the text in two aspects. First is praising the virtue of wisdom, explaining accomplishment in two aspects. First is narrating the meaning, and second is 'explaining correctly from the arising of conditions'. The text first speaks from the aspect of the pradhāna-phala (pradhāna-phala), and second from the aspect of the āśraya-phala (āśraya-phala). First, regarding the pradhāna-phala, 'the arising of conditions of birth and death' is the defiled arising of conditions of the nine realms (nava-dhātu), 'the arising of conditions of liberation' is the pure arising of conditions of the Buddha realm, 'deeply penetrating the arising of conditions of birth and death is the arising of conditions of becoming a Buddha', meaning that understanding the nine realms is the Buddha realm, because the Ten Realms are mind-only. The Dharma-pundarika (Dharma-pundarika) Sutra says: 'The Buddha-nature arises from conditions', which is what is now called deep penetration. 'Not only below clarifies the āśraya-phala', using 'taking deep penetration below' to summarize the above pradhāna-phala and āśraya-phala. Understanding that the Ten Realms, including both pradhāna-phala and āśraya-phala, are mind-only, is called deep penetration. Second is praising the virtue of cessation, explaining accomplishment in two aspects.
初敘意。二邪見下正釋二。初釋二邊邪見二。初約界內外。六十二至有無者一陰起四見五陰成二十。三世明之則有六十。要其所歸不出斷常。故云皆屬有無。二約三諦。二釋余習二。初解義引證二。初解義。猶有習在者此以元品無明名余習。即等覺後心所斷。入重玄門者再妙前事。故曰重玄。故下句云。重修凡事。即是再修令妙也。十行已修。今將趣極。復重修之。事等微煙者法性之有餘習若太虛之有微煙。非重云之暗蔽也。少監如余習。大河如法性。二故大下引證。二常徒下斥非顯是二。初斥他非二。初總斥。二問下顯過。二優下顯是。九地斷見習等者障理名見。潤生名愛只約一惑有此二名。而分兩地所斷者亦就傍正以說。還是借用別義。二正說法化他二。初分科。二隨釋二。初嘆化他成就二。初喻決定說即滅惡也。香像是獸。飛者是禽。非但下魔外合獸。諸眾生合禽。無怯合不畏。亦令下魔外合香象。高心合飛者謂諸眾生高心也。二喻生善。即生權實善也。下云三草二木是權一地是實。四種法師者暹云。大論第五評四法師偈云。多聞辯慧巧言語。美說諸法轉人心。自不如法。行不正譬如雲雷而無雨(其一)廣學多聞有智慧。訥口拙言無巧便。不能顯發法寶藏。譬如無雷而小雨(其二)不廣學問無智慧不能說法無好
行。是弊法師無慚愧。譬如小云無雷雨(其三)多聞廣智巧言語美說諸法轉人心。行法心正無所畏如大云雷霔洪雨。偈意以多聞如雲說法如雷美行如雨。今以雷喻多聞。隨便舉耳。雷以驚蟄者直立反。經典釋文曰。蟲冬藏為蟄。八音者一極好。二柔軟。三和適。四尊惠。五不女。六不誤。七深遠。八不竭。八音如雷故云震八音雷驚二邊。至蟄者保有保無如蟲冬藏。法雷驚之令舍二著。故云驚蟄。三草者人天小草。二乘中草。六度上草。二木者小樹通菩薩。大樹別菩薩。七人所計不離二邊。思之可了。二總嘆化他功德。已過量者荊溪云。重顯無量。前雖約所化今重約能化。三進修化他法門。舍復入力者荊溪云。有入下力。故云入力。舍初所得須入下位下法門也。即十法界二諦三諦之理者以諦攝界義有總別。總則十界咸空假中。別則九界為俗。佛界為真。此二諦也。六界為俗。二乘為真。菩薩雙照。佛界即中。又六界通為四聖之境。即因緣所生法也。二乘即空。菩薩即假。佛界即中。此三諦也。此之二三若總若別隻是一心。故云甚深。三鄰果嘆德二。初總別分科。二一總下隨文釋義三。初嘆自行二。初嘆智德二。初總二。初約佛理釋無等等義二。初約佛釋。無與等者者超因人故。今等諸佛者此明極果彼彼相等。而後心菩薩
【現代漢語翻譯】 現代漢語譯本 『行。是弊法師無慚愧。譬如小云無雷雨(其三)』，這是說那些行為不端的法師，沒有慚愧之心，就像小塊的雲彩，沒有雷聲和雨水。 『多聞廣智巧言語美說諸法轉人心。行法心正無所畏如大云雷霔洪雨。』，這是說廣博的見聞，淵博的智慧，巧妙的言語，美好的說法，能夠轉變人心。奉行佛法，內心正直，無所畏懼，就像烏雲密佈，雷聲轟鳴，降下滂沱大雨。 偈語的意思是，廣博的見聞就像雲彩，說法就像雷聲，美好的行為就像雨水。現在用雷聲來比喻廣博的見聞，隨便聽聽而已。 『雷以驚蟄者直立反。』，雷聲驚醒蟄伏的生物，使它們直立起來，反出洞穴。《經典釋文》說：『蟲冬藏為蟄。』 『八音者一極好。二柔軟。三和適。四尊惠。五不女。六不誤。七深遠。八不竭。』，八種聲音的特質是：一是極其美好，二是柔和，三是和諧適宜，四是尊貴而慈惠，五是不像女人的聲音那樣柔弱，六是不含糊錯誤，七是深邃而悠遠，八是永不枯竭。 八音就像雷聲一樣，所以說『震八音雷驚二邊』。『至蟄者保有保無如蟲冬藏。』，對於執著于有和執著于無的人，就像蟲子冬天蟄伏一樣，法雷驚醒他們，讓他們捨棄兩種執著，所以說『驚蟄』。 『三草者人天小草。二乘（聲聞乘和緣覺乘）中草。六度（佈施、持戒、忍辱、精進、禪定、般若）上草。』，三種草分別比喻人天乘的小草，二乘的中草，以及六度萬行的上草。 『二木者小樹通菩薩。大樹別菩薩。』，兩種樹分別比喻通教菩薩和小樹，以及別教菩薩和大樹。 『七人所計不離二邊。思之可了。』，七種人所計較的，都離不開有和無兩種邊見，仔細思考就可以明白。 二、總的讚歎化他的功德。 『已過量者荊溪云。重顯無量。』，已經超過限量的，荊溪大師說，這是再次顯示無量。 『前雖約所化今重約能化。』，前面雖然是就所教化的人來說，現在重新就能夠教化的人來說。 三、進一步修習化他的法門。 『舍復入力者荊溪云。有入下力。故云入力。』，捨棄已經得到的，再次進入下位法門，荊溪大師說，這是進入下位法門的力量，所以說『入力』。 『舍初所得須入下位下法門也。』，捨棄最初所得到的，必須進入下位下法門。 『即十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）二諦（世俗諦和勝義諦）三諦（空諦、假諦、中諦）之理者以諦攝界義有總別。』，這就是十法界、二諦、三諦的道理，用諦來統攝界的意義，有總和別的區分。 『總則十界咸空假中。』，總的來說，十法界都包含空、假、中。 『別則九界為俗。佛界為真。此二諦也。』，分別來說，九界是世俗諦，佛界是真諦，這就是二諦。 『六界為俗。二乘為真。菩薩雙照。佛界即中。』，六道是世俗諦，二乘是真諦，菩薩同時照見二者，佛界就是中諦。 『又六界通為四聖之境。即因緣所生法也。二乘即空。菩薩即假。佛界即中。此三諦也。』，另外，六道也通於四聖的境界，也就是因緣所生法。二乘證悟空性，菩薩證悟假有，佛界就是中道。 『此之二三若總若別隻是一心。故云甚深。』，這二諦和三諦，無論是總的還是別的，都只是一心，所以說非常深奧。 三、鄰近結果的讚歎功德，分為兩部分。一是總的，一是別的，分科說明。 二、從『一總』開始，根據文句解釋意義。 三、首先讚歎自身的修行，分為兩部分。首先讚歎智慧的功德，分為兩部分。首先是總的，分為兩部分。首先根據佛理來解釋無等等義。 二、首先根據佛來解釋。『無與等者者超因人故。』，沒有可以與之相比的，是因為超越了因地的人。 『今等諸佛者此明極果彼彼相等。』，現在與諸佛相等，這是說明最終的果位，彼此之間是相等的。 『而後心菩薩』，然後是後心的菩薩。
【English Translation】 English version 『Practitioners of corrupt Dharma are without shame, like small clouds without thunder or rain (part 3).』 This refers to those Dharma teachers who behave improperly and have no sense of shame, like small clouds that produce no thunder or rain. 『Extensive learning, broad wisdom, skillful speech, and beautiful explanations of the Dharma transform people's hearts. Practicing the Dharma with a righteous mind and without fear is like great clouds with thunder and torrential rain.』 This means that extensive learning, profound wisdom, skillful speech, and beautiful explanations of the Dharma can transform people's hearts. Upholding the Dharma with a righteous mind and without fear is like dense clouds, rumbling thunder, and pouring rain. The meaning of the verse is that extensive learning is like clouds, explaining the Dharma is like thunder, and beautiful conduct is like rain. Now, thunder is used as a metaphor for extensive learning, just listen casually. 『Thunder awakens hibernating creatures, causing them to stand up and come out of their burrows.』 The Classic Textual Explanation says: 『Insects hibernate in winter.』 『The eight qualities of sound are: 1. extremely good, 2. gentle, 3. harmonious, 4. honorable and benevolent, 5. not like a woman's voice, 6. not mistaken, 7. profound, 8. inexhaustible.』 The eight qualities of sound are: first, extremely good; second, gentle; third, harmonious and appropriate; fourth, honorable and benevolent; fifth, not weak like a woman's voice; sixth, not ambiguous or erroneous; seventh, profound and far-reaching; eighth, never-ending. The eight qualities of sound are like thunder, so it is said, 『The thunder of the eight qualities startles the two extremes.』 『Those who hibernate are like insects hibernating in winter, clinging to existence and non-existence.』 The thunder of the Dharma startles them, causing them to abandon the two attachments, so it is said, 『awakens hibernating creatures.』 『The three grasses are: the small grass of humans and gods, the medium grass of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the superior grass of the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā).』 The three grasses respectively symbolize the small grass of the human and deva realms, the medium grass of the Two Vehicles, and the superior grass of the Six Perfections. 『The two trees are: the small tree of the common Bodhisattva and the large tree of the distinct Bodhisattva.』 The two trees respectively symbolize the common Bodhisattva and the small tree, and the distinct Bodhisattva and the large tree. 『The calculations of the seven types of people do not deviate from the two extremes. Thinking about it can make it clear.』 The calculations of the seven types of people cannot escape the two extreme views of existence and non-existence. Careful consideration will make it clear. Second, a general praise of the merit of transforming others. 『Those who have already exceeded the limit, Jingxi (a commentator) says, repeatedly reveals the immeasurable.』 Those who have already exceeded the limit, Master Jingxi says, this is to show the immeasurable again. 『Although the previous was about those who are transformed, now it is about those who can transform.』 Although the previous was about those who are taught, now it is about those who are able to teach. Third, further cultivate the Dharma method of transforming others. 『Those who abandon and re-enter, Jingxi says, have the power to enter the lower level. Therefore, it is called entering power.』 Those who abandon what they have gained and re-enter the lower Dharma gate, Master Jingxi says, this is the power to enter the lower Dharma gate, so it is called 『entering power.』 『Abandoning what was initially gained requires entering the lower Dharma gate.』 Abandoning what was initially gained requires entering the lower Dharma gate. 『The principles of the Ten Dharma Realms (hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, buddhas), the Two Truths (conventional truth and ultimate truth), and the Three Truths (emptiness, provisional existence, and the middle way) have general and specific distinctions in the meaning of truths encompassing realms.』 This is the principle of the Ten Dharma Realms, the Two Truths, and the Three Truths. The meaning of using truths to encompass realms has general and specific distinctions. 『In general, the Ten Realms are all empty, provisional, and middle.』 In general, the Ten Dharma Realms all contain emptiness, provisional existence, and the middle way. 『Specifically, the Nine Realms are conventional, and the Buddha Realm is ultimate. These are the Two Truths.』 Specifically, the Nine Realms are the conventional truth, and the Buddha Realm is the ultimate truth. These are the Two Truths. 『The Six Realms are conventional, the Two Vehicles are ultimate, the Bodhisattva illuminates both, and the Buddha Realm is the middle.』 The Six Realms are the conventional truth, the Two Vehicles are the ultimate truth, the Bodhisattva illuminates both, and the Buddha Realm is the middle truth. 『Furthermore, the Six Realms are all realms of the Four Saints, which are the Dharma of conditioned arising. The Two Vehicles are emptiness, the Bodhisattva is provisional existence, and the Buddha Realm is the middle. These are the Three Truths.』 Furthermore, the Six Realms are all connected to the realm of the Four Saints, which is the Dharma of conditioned arising. The Two Vehicles realize emptiness, the Bodhisattva realizes provisional existence, and the Buddha Realm is the middle way. 『These Two and Three Truths, whether general or specific, are only one mind. Therefore, it is said to be very profound.』 These Two Truths and Three Truths, whether general or specific, are only one mind, so it is said to be very profound. Third, praising the merit of the near result, divided into two parts. One is general, and the other is specific, with explanations divided into categories. Second, starting from 『One General,』 explain the meaning according to the sentences. Third, first praise one's own practice, divided into two parts. First praise the merit of wisdom, divided into two parts. First is general, divided into two parts. First, explain the meaning of non-equal and non-unequal according to Buddhist principles. Second, first explain according to the Buddha. 『Those who are non-equal and non-unequal surpass the people of the cause.』 There is nothing that can be compared to it because it surpasses the people of the causal stage. 『Now, being equal to all Buddhas means that the ultimate results are equal to each other.』 Now, being equal to all Buddhas means that the ultimate results are equal to each other. 『And then the Bodhisattva of the later mind』
近之。今且釋無等等義。近義在下約位顯之。二約理釋。前釋則約人位齊名等。此釋則約智齊理名等。前釋自他相對。此釋理智相對。二又若下約位簡。顯近義二。初約下位非近。二金下顯等覺是近二。初直約圓教。二若下傳約四教。前三教金心菩薩望當教果。約佛約理俱得名近。望圓俱遠只如別教金心方斷一十一品。所未斷者尚多。安得名近。四教約惑傳傳比之。下疏自論。故云可知。二別二。初總即因緣釋也。大論二解今試會之菩薩真因。佛是真果。因果法異。故云有無畏等菩薩分果。佛是極果。果義既同。故云分得佛力等。是知。真因分果左右之稱。二解任異一意常同。二別釋。即約教也。二初正釋。別立名教者暹云。毗曇中立十力名與大論同。若說十八不共法但以四無畏大悲三念加十力為十八法。所以大論破之。今但下荊溪云。名同義異依諦不同。此約四教以明分得。仍顯無等等義。向云傳作可知蓋見此矣。二前教下結示。二嘆斷德。無為惡趣者違逆中道名為惡趣。經云供養汝者墮三惡道即其義也。二嘆化他。若開修羅者以修羅在鬼畜趣攝故但五道。帶結愿生等者暹云。藏教菩薩未斷惑故。夫愿生者皆舍此生彼。若神通則本處身在而彼處現身。愿扶余習者以習為入生死之種。誓願扶之受身利物。此非如鏡現像
【現代漢語翻譯】 現代漢語譯本 靠近它。現在來解釋『無等等』（anuttara，無與倫比）的含義。『近』（samīpa，接近）的含義在下面，依據菩薩的階位來顯現。第二，依據理體來解釋。前面的解釋是依據人位齊等而得名『等』。這裡的解釋是依據智慧與理體齊等而得名『等』。前面的解釋是自他相對而言。這裡的解釋是理智相對而言。第二，又如果下面依據菩薩的階位來簡別，顯現『近』的含義，分為兩部分。首先，依據較低的階位不是『近』。第二，『金』（vajra，金剛）下面顯現等覺菩薩才是『近』，分為兩部分。首先，直接依據圓教（perfect teaching）。第二，『若』（yadi，如果）下面轉而依據四教（four teachings）。前三教的金心菩薩，相對於本教的果位，依據佛和理體都可以稱為『近』。相對於圓教都遠。比如別教（distinct teaching）的金心菩薩才斷除十一品惑。尚未斷除的還很多，怎麼能稱為『近』？四教依據斷惑的多少來比較。下面的疏文自己論述，所以說『可知』。第二，別教分為兩部分。首先，總的來說，依據因緣來解釋。智者大師的《摩訶止觀》有兩種解釋，現在嘗試會通它們。菩薩是真正的因，佛是真正的果。因果的法不同，所以說『有無畏』（abhaya，無畏）等，菩薩分得佛果的一部分。佛是最高的果位，果位的意義相同，所以說『分得佛力』等。由此可知，『真因分果』這兩種解釋，雖然說法不同，但意思始終相同。第二，分別解釋，就是依據教法。第二，首先正式解釋。別教立名教，湛然大師說：『《阿毗曇論》（Abhidharma，阿毗達摩）中立十力（daśabala，十力）的名稱與《大智度論》（Mahāprajñāpāramitopadeśa，大智度論）相同。如果說十八不共法（aṣṭādaśāveṇikadharma，十八不共法），只是以四無畏（catvāri vaiśāradyāni，四無畏）、大悲（mahākaruṇā，大悲）、三念住（trīṇi smṛtyupasthānāni，三念住）加上十力作為十八法。所以《大智度論》破斥它。』現在但，荊溪大師說：『名稱相同，意義不同，依據的真諦不同。』這裡依據四教來說明分得佛力，仍然顯現『無等等』的含義。前面說轉作可知，大概就是看到這裡了。第二，『前教』下面總結提示。第二，讚歎斷德。『無為惡趣』（apāya，惡趣）的人，違逆中道，稱為惡趣。《勝鬘經》（Śrīmālādevīsiṃhanāda Sūtra，勝鬘經）說：『供養你的人會墮入三惡道』，就是這個意思。第二，讚歎化他。『若開修羅』（asura，阿修羅），因為阿修羅在鬼畜趣中攝受，所以只有五道。『帶結愿生』等，湛然大師說：『藏教（Tripiṭaka teaching）的菩薩沒有斷除煩惱，所以發願往生的人，都是捨棄此生而往生彼處。如果神通，則是本處身體還在，而在彼處顯現身體。愿扶余習的人，因為習氣是進入生死的種子，發誓愿扶持它，受身來利益眾生。這並非像鏡子顯現影像一樣。
【English Translation】 English version Approach it. Now, let's explain the meaning of 'Anuttara' (無等等, unsurpassed). The meaning of 'Samīpa' (近, near) is revealed below, based on the position of the Bodhisattva. Secondly, explain it based on the principle. The previous explanation was based on people of equal rank being named 'equal'. This explanation is based on wisdom being equal to the principle, hence the name 'equal'. The previous explanation was relative to self and others. This explanation is relative to principle and wisdom. Secondly, if the following distinguishes based on the position of the Bodhisattva, revealing the meaning of 'near', it is divided into two parts. First, based on the lower position, it is not 'near'. Second, 'Vajra' (金, diamond) below shows that the Bodhisattva of Equal Enlightenment is 'near', divided into two parts. First, directly based on the Perfect Teaching (圓教). Second, 'Yadi' (若, if) below turns to be based on the Four Teachings (四教). The Golden Mind Bodhisattva of the first three teachings, relative to the fruit position of this teaching, can be called 'near' based on the Buddha and the principle. Relative to the Perfect Teaching, they are all far away. For example, the Golden Mind Bodhisattva of the Distinct Teaching (別教) has only cut off eleven grades of delusion. There are still many that have not been cut off, how can it be called 'near'? The Four Teachings are compared based on the amount of delusion cut off. The following commentary discusses it itself, so it is said 'knowable'. Second, the Distinct Teaching is divided into two parts. First, in general, it is explained based on conditions. Zhiyi's Mahāzhīguān (摩訶止觀) has two explanations, now try to reconcile them. The Bodhisattva is the true cause, and the Buddha is the true effect. The laws of cause and effect are different, so it is said 'having no fear' (abhaya, 無畏) etc., the Bodhisattva shares a part of the Buddha's fruit. The Buddha is the highest fruit position, and the meaning of the fruit position is the same, so it is said 'sharing the Buddha's power' etc. From this it can be known that although the two explanations of 'true cause sharing fruit' are different, the meaning is always the same. Second, explain separately, that is, based on the teachings. Second, formally explain first. The Distinct Teaching establishes the name of the teaching, Zhanran said: 'The Abhidharma (阿毗曇論) establishes the name of the ten powers (daśabala, 十力) in the same way as the Mahāprajñāpāramitopadeśa (大智度論). If the eighteen unshared dharmas (aṣṭādaśāveṇikadharma, 十八不共法) are spoken of, only the four fearlessnesses (catvāri vaiśāradyāni, 四無畏), great compassion (mahākaruṇā, 大悲), and three mindfulnesses (trīṇi smṛtyupasthānāni, 三念住) are added to the ten powers as the eighteen dharmas.' Therefore, the Mahāprajñāpāramitopadeśa refutes it. Now, but, Jingxi said: 'The names are the same, the meanings are different, and the truths relied upon are different.' Here, the Four Teachings are used to explain the sharing of the Buddha's power, still revealing the meaning of 'Anuttara' (無等等). It was said earlier that it could be changed to knowable, probably because it was seen here. Second, 'Previous Teaching' below summarizes and prompts. Second, praise the virtue of cutting off. People who 'do not act in evil realms' (apāya, 惡趣) violate the middle way and are called evil realms. The Śrīmālādevīsiṃhanāda Sūtra (勝鬘經) says: 'Those who make offerings to you will fall into the three evil realms', which is the meaning. Second, praise the transformation of others. 'If opening Asura' (asura, 阿修羅), because Asuras are included in the realm of ghosts and animals, there are only five paths. 'Bringing the vow of rebirth' etc., Zhanran said: 'The Bodhisattva of the Tripiṭaka teaching (藏教) has not cut off afflictions, so those who vow to be reborn all abandon this life and are reborn elsewhere. If it is supernatural power, then the body is still in the original place, but the body appears in that place. Those who vow to support residual habits, because habits are the seeds for entering birth and death, vow to support them, receive the body to benefit sentient beings. This is not like a mirror showing images.
任運真化。亦現界外諸土者即方便實報也。三總釋成。雖不得入第一義至之利者。藏通二教雖有入理比望別圓分證並三悉收。若約圓位明四悉者歡喜在名字。生善在觀行。破惡在相似。入理在分真。亦可各約當教以辨。雖不入理而受三益。三結成嘆德二。初作結上釋。于中破古如前疏。二又解下作指廣釋四累名二。初懸示二。初正敘經意。二若約下兼示義門。足知大況者以諸菩薩悉由三觀觀心而得分果既內證圓普。故能順彼四機說教益物。雖不約教義自可知。故了觀心名知大況。二等下隨釋二。初歷名釋義二。初廣解三名二。初正釋現文二。初用三觀釋名。荊溪云。初三菩薩可對三觀。次第屬對亦應可見。體用合論者體即是等。用即不等。體用不二名等不等。前二乃是體用別論。實論三人體用悉等。隨順物機得名不一即一。一人皆具五十一人德也。二約六即判位二。初正明六即三。初敘意。以圓義易生叨濫故須六位區別。二一切下明若觀中道等者始修觀行猶是名字位若觀行成就。五番開發方是觀行位人。三今此下結意。二不得下誡惡勸信。初即誡惡也。若以己均佛則殺害正解名菩薩旃陀羅。若不下即勸信也。若不受觀心即佛即是不信了經。以諸了義經中悉云煩惱即菩提即生是佛等故此文舉六義。誡惡令無上慢。舉即義
【現代漢語翻譯】 現代漢語譯本 任運真化（自然而然地真實轉化）。也顯現界外諸土者，即是方便實報（爲了方便教化眾生而示現的真實果報）。 三、總釋成就。雖然不能證入第一義諦的利益，藏教和通教雖然有入理的希望，但別教和圓教則能分證，並且三悉檀（世界悉檀、各各為人悉檀、對治悉檀）都能攝受。如果按照圓教的位次來說明四悉檀，歡喜在名字位，生善在觀行位，破惡在相似位，入理在分真位。也可以各自按照當教來辨別。雖然不能入理，但能受到三悉檀的利益。 三、總結成就，讚歎功德。二、初作總結，以上解釋。其中破斥古義如前疏所說。二、又解釋下文，作指廣釋四累名。二、初懸示二。初、正式敘述經文的意義。二、若約下，兼示義門。足以瞭解大概情況，因為諸菩薩都是通過三觀（空觀、假觀、中觀）觀心而得到果位的，既然內心證得了圓滿普遍的真理，所以能夠順應四種根機的眾生說法教化，使他們受益。即使不按照教義，也能自然明白，所以了知觀心就叫做知大況。 二、等下，隨文解釋。二、初、歷數名相，解釋意義。二、初、廣泛解釋三個名稱。二、初、正式解釋經文。二、初、用三觀解釋名稱。荊溪大師說，前三位菩薩可以對應三觀，次第對應也應該可以看出來。體用合論，體就是等，用就是不等。體用不二，叫做等不等。前兩種是體用分別論述，實際上三人的體用完全相等。隨順眾生的根機，名稱不同，實際上是一。一個人都具備五十一個人的功德。 二、按照六即位（理即、名字即、觀行即、相似即、分證即、究竟即）來判定位次。二、初、正式說明六即位。三、初、敘述意義。因為圓教的意義容易產生冒濫，所以需要用六個位次來區別。二、一切下，說明如果觀中道等，開始修習觀行仍然是名字位，如果觀行成就，五番開發才是觀行位的人。三、今此下，總結意義。二、不得下，告誡惡行，勸人信受。初、就是告誡惡行。如果用自己來衡量佛，那就是殺害正解，叫做菩薩旃陀羅（斷善根的人）。若不下，就是勸人信受。如果不接受觀心即佛，就是不相信了經文。因為諸了義經中都說煩惱即菩提，即生是佛等，所以此文舉出六義，告誡惡行，使人沒有增上慢。舉出即義。
【English Translation】 English version Naturally and truly transformed. Also manifesting various lands beyond this realm, which is the expedient and real reward (a true reward manifested for the convenience of teaching sentient beings). 3. General explanation of accomplishment. Although one cannot attain the benefit of entering the First Principle, the Tripitaka and Common teachings, while having the hope of entering the principle, the Separate and Perfect teachings can partially realize it, and all three Sidantha (World Sidantha, Individual Sidantha, Antidotal Sidantha) can be embraced. If explaining the four Sidantha according to the positions of the Perfect teaching, joy is in the Name position, generating goodness is in the Practice position, breaking evil is in the Similar position, and entering the principle is in the Partial Realization position. One can also distinguish them according to their respective teachings. Although one cannot enter the principle, one can receive the benefits of the three Sidantha. 3. Concluding the accomplishment, praising the merits. 2. First, making a conclusion, explaining the above. Among them, refuting the ancient meanings as mentioned in the previous commentary. 2. Also explaining the following text, making a broad explanation of the four accumulated names. 2. First, suspending the display of two. First, formally narrating the meaning of the sutra. 2. If according to the following, also showing the meaning gate. It is sufficient to understand the general situation, because all Bodhisattvas attain the fruit position through the three contemplations (emptiness, provisional existence, middle way) contemplating the mind. Since they have internally realized the perfect and universal truth, they can teach and transform beings according to the four kinds of capacities, benefiting them. Even if not according to the teachings, one can naturally understand, so knowing the contemplation of the mind is called knowing the general situation. 2. Below, explaining according to the text. 2. First, enumerating the names and explaining the meanings. 2. First, broadly explaining the three names. 2. First, formally explaining the sutra text. 2. First, explaining the names with the three contemplations. Master Jingxi said, the first three Bodhisattvas can correspond to the three contemplations, and the sequential correspondence should also be visible. Combining the substance and function, the substance is equal, and the function is unequal. The non-duality of substance and function is called equal and unequal. The first two are separate discussions of substance and function. In reality, the substance and function of the three people are completely equal. Following the capacities of sentient beings, the names are different, but in reality, they are one. One person possesses the merits of fifty-one people. 2. Judging the positions according to the six identities (Identity in Principle, Identity in Name, Identity in Contemplation and Practice, Identity in Similarity, Identity in Partial Realization, Identity in Ultimate Realization). 2. First, formally explaining the six identities. 3. First, narrating the meaning. Because the meaning of the Perfect teaching is easy to generate abuse, it is necessary to distinguish them with six positions. 2. Below, explaining that if contemplating the middle way, etc., beginning to cultivate contemplation and practice is still the Name position. If contemplation and practice are accomplished, the fivefold development is the person of the Practice position. 3. Below, concluding the meaning. 2. Below, admonishing evil deeds and exhorting people to believe and accept. First, it is admonishing evil deeds. If using oneself to measure the Buddha, that is killing the correct understanding, called Bodhisattva Chandala (a person who cuts off the roots of goodness). If not below, it is exhorting people to believe and accept. If not accepting that contemplating the mind is the Buddha, that is not believing the sutra. Because all sutras of complete meaning say that afflictions are Bodhi, that is, life is the Buddha, etc., so this text cites six meanings, admonishing evil deeds, so that people do not have arrogance. Citing the meaning of is.
勸信令免恥躬。二下去下示用義。二定自下略解諸名。荊溪云。前既三人合為一釋。下四十九人多二二合或三或單。今文為欲一一成觀故不作對。名為上定者十通心中定數名下定。根本禪名中定。首楞嚴名上定。今觀心性名首楞嚴。故名上定。得此下即觀心性三千三諦。自他互遍。心佛眾生三無差別故云於一切法即得自在。圓義雖通此釋菩薩定在分真。光相等者荊溪云。光相等三能所相對。光相即所嚴之體。光嚴是能嚴之用。大嚴即能所相稱。雖云能所莫不皆具觀故也。下去悉爾。故知。荊溪且指實相。故云所嚴之體。若據惠光能顯。亦屬能嚴。寶積下荊溪云。寶積體也。辯積用也。寶約譬辨約法。寶手下觀心成就者觀心在住前。成就即分證。由住前觀心而得分果也。即具下分真二智以喻兩手。此明境能發智。即觀智手者此明境與智冥。悲愍眾生者愍彼昏迷不知自性。如來藏者心具三千。名之為藏。大喜遍心者由達本具所以遍喜。見諸法寶者寶謂實相。能于生死有勇者達生死即涅槃。故於生死無怯。帝網則從理起教。明網則從理起智。詮智由教。故教前智后。雖各就一義而實互通。正觀三諦至之網者。無量諸法即四教四門門門四悉。若信若法豎歷三世。橫約十方莫不咸從觀心三諦而有。故云具足無量等也。網諸煩惱則
【現代漢語翻譯】 現代漢語譯本 勸導相信，從而免除卑躬屈膝的姿態。『二下』（指下文）的『下』字，表示用義。『二定』（指兩種禪定）從下文開始略微解釋各種名稱。荊溪大師說：『前面已經將三人合為一個解釋，下面四十九人大多是兩兩結合，或者三個結合，或者單獨列出。』現在本文爲了想要一一成就觀想，所以不作對比。名稱為『上定』的是十種通達心中的定數，名稱為『下定』的是根本禪，名稱為『中定』的是首楞嚴（Śūraṅgama-samādhi）禪，名稱為『上定』的是現在的觀心性。因此名為『上定』。得到這個『上定』之後，就能觀心性三千三諦，自他互相周遍。心、佛、眾生三者沒有差別，所以說『對於一切法就能得到自在』。圓教的意義雖然普遍，但這個解釋菩薩的禪定還在分真位（菩薩修行位階）。 『光相等』，荊溪大師說：『光相等』是三能所相對。『光相』即所莊嚴的本體，『光嚴』是能莊嚴的作用，『大嚴』即能所相稱。雖然說是能所，但沒有不具備觀想的。下文都如此。所以知道，荊溪大師暫且指實相，所以說是所莊嚴的本體。如果根據惠光能顯現，也屬於能莊嚴。 『寶積』（Ratnakūṭa）是體，『辯積』是用。『寶』約等於譬喻，『辨』約等於法。『寶手』（Ratnapāṇi）以下，觀心成就的人，觀心在住前（十住位之前），成就即分證（分證果位）。由於住前觀心而得到分果。『即具』以下，分真二智用來比喻兩手。這說明境能引發智。『即觀智手』，這說明境與智冥合。『悲愍眾生』，是憐憫那些昏昧迷茫，不知道自性的人。『如來藏』（Tathāgatagarbha），心具足三千法，稱之為『藏』。『大喜遍心』，由於通達本具的自性，所以普遍歡喜。『見諸法寶』，『寶』指的是實相。『能于生死有勇』，通達生死即是涅槃，所以在生死中沒有怯懦。『帝網』（Indra's net）是從理起教，『明網』是從理起智。詮釋智慧依靠教法，所以教在前，智在後。雖然各自就一個意義而言，但實際上是互相貫通的。 正觀三諦到達的網，無量諸法即四教四門，每個門都有四悉檀（catuḥ-siddhānta）。無論是信還是法，豎向經歷三世，橫向約遍十方，沒有不是從觀心三諦而產生的。所以說具足無量等。用網來網住各種煩惱。
【English Translation】 English version Encouraging belief, thereby avoiding a humble and subservient attitude. The 'down' in 'two downs' (referring to the following text) indicates the use of meaning. 'Two samādhis' (referring to two types of meditation) are briefly explained from the following text. Master Jingxi said: 'Previously, the three people have been combined into one explanation. Below, the forty-nine people are mostly combined in pairs, or in threes, or listed individually.' Now, this text, in order to achieve contemplation one by one, does not make comparisons. The name 'upper samādhi' refers to the ten kinds of penetration into the fixed number in the mind. The name 'lower samādhi' refers to the fundamental dhyāna. The name 'middle samādhi' refers to the Śūraṅgama-samādhi. The name 'upper samādhi' refers to the current contemplation of mind-nature. Therefore, it is called 'upper samādhi'. After obtaining this 'upper samādhi', one can contemplate the mind-nature's three thousand three truths, with self and others mutually pervasive. The mind, Buddha, and sentient beings are not different, so it is said that 'one can obtain freedom in all dharmas'. Although the meaning of the perfect teaching is universal, this explanation of the Bodhisattva's samādhi is still in the stage of partial realization (a stage in the Bodhisattva's path). 'Light and so on', Master Jingxi said: 'Light and so on' are the three abilities and objects relatively. 'Light aspect' is the body of what is adorned, 'light adornment' is the function of what can adorn, 'great adornment' is the mutual matching of ability and object. Although it is said to be ability and object, there is nothing that does not possess contemplation. The following text is all like this. Therefore, know that Master Jingxi temporarily refers to reality, so it is said to be the body of what is adorned. If according to the wisdom light can manifest, it also belongs to what can adorn. 'Ratnakūṭa (寶積)' is the substance, '辯積' is the function. '寶' is approximately a metaphor, '辨' is approximately the Dharma. Below 'Ratnapāṇi (寶手)', those who have achieved contemplation of the mind, contemplation of the mind is before the stage of dwelling (before the ten dwelling stages), achievement is partial realization (partial realization of the fruit). Because of contemplating the mind before dwelling, one obtains partial fruit. Below '即具', the two wisdoms of partial realization are used to compare the two hands. This explains that the realm can evoke wisdom. '即觀智手', this explains that the realm and wisdom are merged. 'Compassion for sentient beings' is compassion for those who are confused and do not know their own nature. 'Tathāgatagarbha (如來藏)', the mind possesses three thousand dharmas, which is called 'store'. 'Great joy pervades the mind', because of understanding the inherent nature, there is universal joy. 'Seeing all Dharma treasures', 'treasure' refers to reality. 'Able to be courageous in birth and death', understanding that birth and death is nirvana, so there is no fear in birth and death. 'Indra's net (帝網)' arises from principle to teaching, '明網' arises from principle to wisdom. Explaining wisdom relies on teaching, so teaching is before, and wisdom is after. Although each is based on one meaning, they are actually interconnected. The net that the correct contemplation of the three truths reaches, the immeasurable dharmas are the four teachings and four doors, and each door has four siddhāntas (catuḥ-siddhānta). Whether it is faith or Dharma, vertically experiencing the three times, horizontally encompassing the ten directions, there is nothing that does not arise from the contemplation of the mind's three truths. Therefore, it is said to possess immeasurable and so on. Use the net to catch all kinds of afflictions.
自用破惑。及諸眾生則以此化他。智網光明者從境發智故。自他同前。妙生者從智斷立名也。諸法不生斷也。而般若生智也。使想一處者有事有理專觀心脈事一處也。系緣實相理一處也。今文約理莫之能勝者二邊之智不能勝實相之理也。解髻明珠者珠在髻中如實隱權內。解髻出珠如開權顯實。與之者權智也。者以法授他名權智也。經云法王子者觀經疏云。以法化人名法王子。此則文殊。從自行立名法王子。以化他顯稱大論三十二云。佛為法王菩薩入法正位乃至十地。故悉名王子。皆任為佛。如文殊師利也。二如是下結意釋疑二。初結意二。初結示聖德圓通。引物歸心者令彼得四悉益。故云歸心。一人各具一切觀門者以諸菩薩各顯一念三千三諦之理雖觀門無量豈離三千。況復自他互融。能所不二。故知。隨舉一人即具眾德。內德既等則外事俱融。所以名字語言現身說法悉皆齊等。故云即字等乃至法等也。但為引物歸心隱其圓能各彰一德。以立其名耳。言字等語等等者此即大品文。彼明四十二字門門門互融。故云等也。南嶽釋云。言字等者謂法慧說十住。十方說十住者皆名法慧。乃至金剛藏亦復如是。言語等十方諸佛說十在與法慧說等。乃至十地亦復如是。又一切字皆是無字能作一切字。是名字等。發言無二。是名語等。
【現代漢語翻譯】 現代漢語譯本 自用破惑。以及使各種眾生通過這種方式教化他人。『智網光明』（zhi wang guang ming）指的是從對境的觀察中生出智慧，因此自利和他利的方式與前面相同。『妙生』（miao sheng）是從以智慧斷除煩惱的角度立名。『諸法不生』（zhu fa bu sheng）指的是斷除煩惱。而『般若生』（ban ruo sheng）指的是生出智慧。『使想一處』（shi xiang yi chu）指的是在事和理兩個層面專注於一處，專心觀察心脈是事一處，繫念實相是理一處。現在文中的意思是，在理的層面沒有誰能勝過，二邊的智慧不能勝過實相的道理。『解髻明珠』（jie ji ming zhu）指的是明珠在髮髻中，如同真實隱藏在權宜之中，解開發髻取出明珠，如同開啟權宜而顯現真實。『與之者』（yu zhi zhe）指的是權宜的智慧。用佛法教導他人稱為權宜的智慧。經中說『法王子』（fa wang zi），觀經疏中說，用佛法教化他人稱為法王子，這裡指的是文殊菩薩。從自身修行而立名為法王子，爲了教化他人而顯稱為大論三十二中說，佛為法王，菩薩進入佛法正位，乃至十地菩薩，都稱為王子，都能夠成為佛，如同文殊師利菩薩。 二、如下文總結要點，解釋疑問。首先總結要點，分為兩部分。首先總結並揭示聖人的德行圓滿通達，引導眾生歸向內心，使他們獲得四種悉檀的利益，所以說『歸心』（gui xin）。一人各自具備一切觀門，因為諸位菩薩各自顯現一念三千三諦的道理，雖然觀門無量，但哪裡離開了三千？更何況自他互相融合，能觀與所觀不二。所以知道，隨便舉出一個人就具備各種德行。內在的德行既然相等，那麼外在的事業也全部融合。所以名字語言，現身說法都完全相等。所以說『即字等』（ji zi deng）乃至『法等』（fa deng）。只是爲了引導眾生歸向內心，隱藏了他們圓滿的能力，各自彰顯一種德行，以此來建立他們的名號。所說的『字等』（zi deng）、『語等』（yu deng）等，就是《大品般若經》的文句。那裡闡明四十二字門，字門與字門互相融合，所以說『等』（deng）。南嶽慧思禪師解釋說，所說的『言字等』（yan zi deng）指的是法慧菩薩說十住，十方諸佛說十住，都名為法慧，乃至金剛藏菩薩也是這樣。『言語等』（yan yu deng）指的是十方諸佛所說的十住與法慧菩薩所說的相等，乃至十地菩薩也是這樣。而且一切字都是從無字而生，能夠產生一切字，這就是名字相等。發言沒有差異，這就是言語相等。
【English Translation】 English version For personal use to dispel doubts. And to transform other beings with this. 'Wisdom-net radiance' (zhi wang guang ming) means that wisdom arises from observing objects, so benefiting oneself and others is the same as before. 'Wonderful arising' (miao sheng) is named from the perspective of cutting off afflictions with wisdom. 'All dharmas unarisen' (zhu fa bu sheng) refers to cutting off afflictions. And 'Prajna arising' (ban ruo sheng) refers to the arising of wisdom. 'Making thoughts one place' (shi xiang yi chu) refers to focusing on one place in terms of both phenomena and principle; focusing on the pulse of the mind is focusing on phenomena, and focusing on the true nature is focusing on principle. The meaning of the text now is that no one can surpass it in terms of principle; the wisdom of the two extremes cannot surpass the principle of true nature. 'Unbinding the jewel from the hair knot' (jie ji ming zhu) means that the jewel is in the hair knot, like the truth hidden in expediency; untying the hair knot and taking out the jewel is like opening expediency and revealing the truth. 'The one who gives it' (yu zhi zhe) refers to expedient wisdom. Teaching others with the Dharma is called expedient wisdom. The sutra says 'Dharma Prince' (fa wang zi); the commentary on the Visualization Sutra says that transforming others with the Dharma is called Dharma Prince, which refers to Manjushri Bodhisattva here. Establishing the name Dharma Prince from one's own practice, and manifesting it to transform others, is mentioned in the thirty-second chapter of the Great Treatise, which says that the Buddha is the Dharma King, and Bodhisattvas enter the Dharma's proper position, even the Ten Grounds Bodhisattvas, are all called princes, and all are capable of becoming Buddhas, like Manjushri Bodhisattva. 2. The following summarizes the key points and explains the doubts. First, summarize the key points, divided into two parts. First, summarize and reveal the perfect and thorough virtues of the saints, guiding beings to return to their hearts, so that they can obtain the benefits of the Four Siddhantas, so it is said 'returning to the heart' (gui xin). Each person possesses all the gates of contemplation, because the Bodhisattvas each manifest the principle of one thought three thousand three truths, although the gates of contemplation are limitless, where do they leave the three thousand? Moreover, self and other merge with each other, and the observer and the observed are not two. So know that, randomly citing one person possesses various virtues. Since the inner virtues are equal, then the outer undertakings are all integrated. Therefore, names, languages, manifesting bodies, and expounding the Dharma are all completely equal. So it is said 'identical in letters' (ji zi deng) and even 'identical in Dharma' (fa deng). It is only to guide beings to return to their hearts, hiding their perfect abilities, and each manifesting one virtue, in order to establish their names. What is said 'identical in letters' (zi deng), 'identical in language' (yu deng), etc., are the sentences from the Great Perfection of Wisdom Sutra. There it clarifies the forty-two letter gates, the letter gates merge with each other, so it is said 'identical' (deng). The Chan Master Hui-ssu of Mount Nan explained that what is said 'identical in letters' (yan zi deng) refers to Dharma Wisdom Bodhisattva speaking of the Ten Dwellings, the Buddhas of the ten directions speaking of the Ten Dwellings, all are named Dharma Wisdom, and even Vajra Treasury Bodhisattva is also like this. 'Identical in language' (yan yu deng) refers to the Ten Dwellings spoken by the Buddhas of the ten directions being equal to those spoken by Dharma Wisdom Bodhisattva, and even the Ten Grounds Bodhisattvas are also like this. Moreover, all letters are born from non-letters, and can generate all letters, this is the equality of names. There is no difference in speech, this is the equality of language.
一切諸法皆互相在。是名諸字入門等也。前是事解次是理釋。二能如下結示凡心能見二。初明修觀則見能。如是解者若了自心三千彼彼互遍。心佛眾生三無差別者。則不動自心遍見諸聖。豈唯見聖。亦能見凡。以一一眾生咸具此理故。諸佛菩薩者諸佛是極聖。菩薩是分聖。分極雖殊三千理等。我凡彼聖其理何殊。故於凡心即聖境。若然者豈但橫見現在他聖。亦能豎見未來自聖。以自他因果三千攝盡故。寄言來哲宜乎。介懷儻了已性則諸法自明當信一家無信異說。大蘇妙悟豈虛也哉。二故法下引經證成。信汝所說是法寶。則為見我是佛寶。亦見於汝及比丘等是僧寶。此於一心見同體三寶。今引此以證心觀中見諸佛菩薩也。華嚴下明三身理等證意同前。二釋疑二。初疑問。二答釋二。初引經正答。二若執下斥執顯過。執文字如抱石。沉生死如投淵。縱昏情如夜遊。舍觀心如去燭。五總結二。初正標指。二問下兼簡位。高下莫測者雖不可定執而疏文所釋多約補處。三明雜眾二。初總示二。初標示。釋名二。初標示。二此中下釋名。二此有下顯其權實二。初總示權實兩人。實隨業生者隨善惡業受五道生。二此等下別開乘戒四句二。初標示引經。今傍大經者荊溪云。彼唯一句舉勝況劣。今附一句離為四句。二解下傍經釋義二。初
【現代漢語翻譯】 現代漢語譯本 一切諸法都互相存在。這叫做諸字入門等等。前面是從事相上的理解，後面是從理體上的解釋。這二者能夠如下總結顯示凡夫心能夠見到二聖。首先說明修觀就能見到能仁（指佛陀）。像這樣理解的人，如果明白了自心包含三千世界，彼此互相遍佈，心、佛、眾生三者沒有差別，那麼不移動自己的心就能普遍見到諸聖。豈止是見到聖人，也能見到凡人。因為每一個眾生都具備這個道理。諸佛菩薩，諸佛是極聖，菩薩是分聖。分聖和極聖雖然有差別，但三千世界的道理是相同的。我等凡夫和彼等聖人，其道理有什麼不同呢？所以在凡夫心中就能見到聖境。如果這樣，豈但能橫向見到現在的其他聖人，也能縱向見到未來自身的聖人。因為自身和他人的因果都被三千世界所包含。寄語後來的學者，應該放在心上。如果明白了自性，那麼諸法自然明瞭，應當相信一家之言，不要相信不同的說法。大蘇（指蘇軾）的妙悟難道是虛假的嗎？ 因此，下面引用經文來證明。相信你所說的是法寶，那麼就是見到我是佛寶，也見到你和比丘等是僧寶。這在一心中見到同體三寶。現在引用這個來證明在心觀中見到諸佛菩薩。《華嚴經》下面說明三身（法身、報身、應身）的道理相同，證明意思和前面相同。 解釋疑問有二。首先是提出疑問。其次是回答解釋有二。首先引用經文正式回答。其次，如果執著于文字，就像抱著石頭，沉溺於生死就像投入深淵，放縱昏昧的情感就像在夜晚遊蕩，捨棄觀心就像熄滅蠟燭。 總結有二。首先是正式標明指引。其次，提問下面兼顧簡要的地位。高下莫測，雖然不可定執，但疏文所解釋的，大多是關於補處菩薩（指彌勒菩薩）。 說明雜眾有二。首先是總的指示有二。首先是標示。解釋名稱有二。首先是標示。其次，這裡下面解釋名稱。這裡有下面顯示他們的權實二智。首先總的指示權實兩人。實隨業生，是隨著善惡業而承受五道輪迴。 其次，這些人下面分別開示乘戒四句有二。首先是標示引用經文。現在靠近大經，荊溪（指湛然法師）說，那唯一一句是舉勝況劣。現在附一句，分離為四句。解釋下面靠近經文解釋意義有二。首先是...
【English Translation】 English version All dharmas mutually inter-exist. This is called the 'Entrance to All Letters,' and so on. The former is an explanation of phenomena, the latter is an explanation of principle. These two can conclude and show that the ordinary mind can see the two Holy Ones. First, it explains that cultivating contemplation allows one to see the Shakyamuni (Buddha). One who understands in this way, if they understand that their own mind contains the three thousand worlds, mutually pervading each other, and that there is no difference between mind, Buddha, and sentient beings, then without moving their own mind, they can universally see all the Holy Ones. Not only see the Holy Ones, but also see ordinary beings. Because each and every sentient being possesses this principle. The Buddhas and Bodhisattvas, the Buddhas are the ultimate Holy Ones, and the Bodhisattvas are the partial Holy Ones. Although the partial and ultimate are different, the principle of the three thousand worlds is the same. What difference is there in the principle between us ordinary beings and those Holy Ones? Therefore, in the ordinary mind, one can see the realm of the Holy Ones. If so, not only can one horizontally see other present Holy Ones, but also vertically see one's own future Holy Ones. Because the causes and effects of oneself and others are all contained within the three thousand worlds. A message to future scholars, it should be kept in mind. If one understands one's own nature, then all dharmas will naturally become clear, and one should believe in the words of one family, and not believe in different teachings. Is the wonderful enlightenment of Da Su (referring to Su Shi) false? Therefore, the following quotes scriptures to prove it. Believing that what you say is the Dharma Jewel, then it is seeing that I am the Buddha Jewel, and also seeing that you and the Bhikshus (monks) are the Sangha Jewel. This is seeing the Three Jewels of the same essence in one mind. Now, this is quoted to prove that one sees the Buddhas and Bodhisattvas in mind contemplation. The Avatamsaka Sutra below explains that the principle of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is the same, proving that the meaning is the same as before. There are two explanations of doubts. First, the question is raised. Second, there are two answers and explanations. First, the scriptures are quoted to formally answer. Second, if one clings to the words, it is like holding a stone, drowning in birth and death is like throwing oneself into an abyss, indulging in confused emotions is like wandering at night, and abandoning mind contemplation is like extinguishing a candle. There are two summaries. First, the formal indication and guidance. Second, the question below also considers the simple position. The height and depth are immeasurable, although it cannot be definitively adhered to, but the explanations in the commentary are mostly about the Bodhisattva of the next Buddha (referring to Maitreya Bodhisattva). There are two explanations of the mixed assembly. First, there are two general instructions. First, the indication. There are two explanations of the name. First, the indication. Second, here below explains the name. Here below shows their expedient and real wisdom. First, the general indication of the two people of expedient and real. The real is born according to karma, which is to receive the five paths of reincarnation according to good and evil karma. Second, these people below separately open the four sentences of the vehicle and precepts. First, the indication quotes the scriptures. Now, close to the Great Sutra, Jingxi (referring to Venerable Zhanran) said that the only sentence is to cite the superior to describe the inferior. Now, attach a sentence and separate it into four sentences. The explanation below is close to the scriptures to explain the meaning in two parts. First is...
標列四句。二若通下判釋乘戒二。初約通論則義同。言通論者夫戒以防止為義。乘以運出為名。理事俱有防止之義。是故始從不缺終波羅密通名戒也。理事俱有運出義。是故始從人天終於佛乘通名乘也。一切下正示通義也。善法事善別唯是戒。今約通義亦得名乘。觀行理善別唯是乘。今約通義亦得名戒。故云皆通乘戒。二就別判則體異二。初正判二。初示相。聞經生解是信行。觀智推尋是法行。二故大下引證。不動不出者不動煩惱不出生死。二但戒下結示二。今為下別釋二。初列章。二隨釋二。初玄釋二。初列章。荊溪云。分為七門解釋者后六雖殊莫不皆成初乘戒也。所謂乘戒之信法乃至乘戒之自他亦可云信法之乘戒自他之乘戒。中五展轉更互論之。若欲生起此七門者初為成根具立乘戒。為成乘戒須開信法。又由信法種子別故感於大小兩乘不同。由乘大小有漸頓化能引之人。須垂應跡。為成受化須示觀心。以觀心故化物機熟。二隨釋七。初值佛不同二。初標指。二一戒下正釋。婆藪來者彼經第一卷云。爾時婆藪從地獄出。將九十二億諸罪人輩來詣娑婆世界。十方亦然。爾時文殊語舍利弗。此諸罪人佛未出時造不善行。經歷地獄。因於華聚放大光明承光從阿鼻獄出。舍利弗言。久聞佛說。此婆藪仙作不善行入于地獄。云
【現代漢語翻譯】 現代漢語譯本 標列四句。二、若通下判釋乘戒二。初約通論則義同。言通論者，夫戒以防止為義，乘以運出為名。理事俱有防止之義，是故始從不缺終波羅密（paramita，意為到達彼岸）通名戒也。理事俱有運出義，是故始從人天終於佛乘通名乘也。一切下正示通義也。善法事善別唯是戒，今約通義亦得名乘。觀行理善別唯是乘，今約通義亦得名戒。故云皆通乘戒。二、就別判則體異二。初正判二。初示相。聞經生解是信行，觀智推尋是法行。二、故大下引證。不動不出者，不動煩惱，不出生死。二、但戒下結示二。今為下別釋二。初列章。二、隨釋二。初玄釋二。初列章。荊溪云：『分為七門解釋者，后六雖殊，莫不皆成初乘戒也。』所謂乘戒之信法乃至乘戒之自他，亦可云信法之乘戒，自他之乘戒。中五展轉更互論之。若欲生起此七門者，初為成根具立乘戒。為成乘戒，須開信法。又由信法種子別故，感於大小兩乘不同。由乘大小，有漸頓化能引之人，須垂應跡。為成受化，須示觀心。以觀心故，化物機熟。二、隨釋七。初值佛不同二。初標指。二、一戒下正釋。婆藪（Vasubandhu，人名）來者，彼經第一卷云：『爾時婆藪從地獄出，將九十二億諸罪人輩來詣娑婆（Saha，意為堪忍）世界。十方亦然。』爾時文殊（Manjusri，菩薩名）語舍利弗（Sariputra，佛陀十大弟子之一）：『此諸罪人佛未出時造不善行，經歷地獄。因於華聚放大光明，承光從阿鼻（Avici，意為無間）獄出。』舍利弗言：『久聞佛說，此婆藪仙作不善行入于地獄，云』
【English Translation】 English version These four sentences are listed. Secondly, 'If generally discussing', below explains the distinction between 'vehicle' (乘) and 'precept' (戒) in two aspects. Firstly, discussing generally, the meanings are the same. 'Generally discussing' means that 'precept' is defined by prevention, and 'vehicle' is named by conveyance. Both principle and practice have the meaning of prevention. Therefore, starting from 'non-deficiency' and ending with 'paramita' (波羅密) is generally called 'precept'. Both principle and practice have the meaning of conveyance. Therefore, starting from humans and gods and ending with the Buddha vehicle is generally called 'vehicle'. 'Everything below' directly shows the general meaning. 'Good deeds and virtuous actions are distinctly only precepts', but now, according to the general meaning, they can also be called 'vehicle'. 'Contemplation and virtuous reasoning are distinctly only vehicle', but now, according to the general meaning, they can also be called 'precept'. Therefore, it is said that both generally encompass 'vehicle' and 'precept'. Secondly, distinguishing specifically, the essence is different in two aspects. Firstly, directly distinguishing in two aspects. Firstly, showing the characteristics. 'Hearing the sutras and generating understanding is faith practice', 'Observing wisdom and seeking is Dharma practice'. Secondly, 'Therefore, the great below' cites evidence. 'Not moving and not emerging' means not moving afflictions and not emerging from birth and death. Secondly, 'But precepts below' concludes in two aspects. 'Now, for below' separately explains in two aspects. Firstly, listing the chapters. Secondly, following the explanation in two aspects. Firstly, profoundly explaining in two aspects. Firstly, listing the chapters. Jingxi (荊溪) said: 'Dividing into seven categories for explanation, although the latter six are different, all of them become the initial vehicle-precept.' So-called 'vehicle-precept of faith and Dharma' and even 'vehicle-precept of self and others' can also be called 'faith-Dharma of vehicle-precept' and 'self-others of vehicle-precept'. The middle five are discussed in a revolving and mutually interactive manner. If one wants to generate these seven categories, firstly, to establish the root, one must fully establish the vehicle-precept. To establish the vehicle-precept, one must open faith and Dharma. Moreover, due to the difference in the seeds of faith and Dharma, one senses the difference between the two vehicles, great and small. Due to the size of the vehicle, there are people who can be gradually or suddenly transformed and guided, so one must lower traces of response. To accomplish receiving transformation, one must show contemplation of the mind. Because of contemplation of the mind, the opportunity for transforming beings matures. Secondly, following the explanation of the seven. Firstly, the difference in encountering Buddhas in two aspects. Firstly, marking and pointing. Secondly, 'One precept below' directly explains. Vasubandhu (婆藪) came, the first volume of that sutra says: 'At that time, Vasubandhu came out of hell, bringing ninety-two billion sinful beings to the Saha (娑婆) world. The ten directions are also like this.' At that time, Manjusri (文殊) spoke to Sariputra (舍利弗): 'These sinful beings committed unwholesome deeds before the Buddha appeared, and experienced hell. Because of the flower gathering, great light was emitted, and bearing the light, they came out of Avici (阿鼻) hell.' Sariputra said: 'I have long heard the Buddha say that this Vasubandhu immortal committed unwholesome deeds and entered hell, saying'
何今說出于地獄得值如來。佛言。為欲破一切眾生計定受果報故。善男子。勿謂婆藪是地獄人。何者婆者言天。藪者言慧。云何天慧之人地獄受苦。又婆者言廣。藪者言通。廣通一切究竟住。于地獄受苦。終無是事。又婆者言高。藪者言妙。婆言斷。藪言智。婆言剛。藪言柔。婆言慈。藪言悲。等廣如初句。經仍廣明殺羊初緣。當知。婆藪即權人也。然權必引實。故知。乘急戒緩人也。問三下此約三惡。是八難處云何得道。如舍衛等者大論第四明。舍衛有九億人。三精舍佛為報生地恩故多住舍衛。而九億人中但有三億見佛聞法。其餘六億如疏所列。並由乘緩故不聞經。周時下即姬周第十六主莊王他十年。即魯春秋莊公七年夏四月辛卯夜恒星不見。夜中星隕如雨。案此即是如來誕生王宮時也。而此土但見祥瑞不見佛身。不聞佛說。豈非乘緩耶。言星隕如雨者春秋曰。莊七年夏四月辛卯夜恒星不現。夜中星隕如雨。杜預注曰。恒常也。謂常見之星。辛卯四月五日。月光尚微日光不以昏沒。如而也。夜半乃有云星落而且雨。其數多。皆記異也。日光不匿恒星不見而云夜中者以水漏知之。左傳曰。夏恒星不見夜明也。星隕如雨與雨偕也。先賢諸德推佛生年互有遐邇。依法顯傳推佛生時。則當殷世武乙二十六年甲午。依法上答高
句麗國問則當。前周第五主昭王瑕二十四年甲寅。引穆天子別傳為證。稱瑕子滿嗣為穆王聞佛出乎迦維遂西遊而不反。依像正記目前周第十七主平王宜臼四十八年戊午。依後周道安用羅什年紀及石柱銘推則目前周第十八主桓王林五年乙丑。依趙伯休梁大周元年于廬山遇弘度律師。得佛滅后眾聖點記推則目前周第二十九主貞定王亮二年甲戌。又感通傳云。佛是夏桀時出世。隨翻經學士費長房云。今依普曜本行等經校讎魯史佛以莊王九年癸巳四月八日現白象形。從兜率降中天竺國迦毗羅城凈飯大王第一夫人摩耶右脅。十年仲春二月八日夜鬼宿合時于嵐毗園波羅樹下右脅而誕生。相既顯。故普曜云。普放大光照三千界。即左傳說。恒星不現夜明也。瑞應云。沸星下現侍太子生。故左傳稱星隕如雨。本行經說。虛空無雲自然而雨。杜氏註解。蓋時無雲。左傳又稱與雨偕也。然姬周曆十一月為正言四月者即今二月。辛卯五日魯史為謬。沙門道安著二教論用姬周曆推還合八日。唯以生時為成道歲。遂令佛世遠三十年耳。佛至僖王元年庚子年七歲乘羊車詣學堂。四年癸卯年十歲與諸同齒釋族試力。惠王三年丁未年十四啟父王游出。城東門見病人回。六年庚戌年十七納妃求夷。八年王子年十九。四月八日夜半逾城出家。十九年癸亥年三
十。二月八日明星出時朗然覺悟成無上道。四十九年處世說法眾生感緣既盡。佛以匡王四年壬子二月十五日後夜于中天竺拘尸那城入般涅槃。當爾佛興此土眾生咸不聞見。戒急乘緩其在茲焉。佛入涅槃至今大宋大中祥符八年歲次乙卯已一千六百六十一年。此取周莊王時生匡王時入滅為定。此依費長房及今智者疏文也。則不取諸家年代。又文選南齊王簡棲頭陀寺碑云。周魯二莊親昭夜景之鑑。漢晉兩明並勒丹青之飾。以此觀之簡棲及智者咸以佛生周莊王時。非獨長房也。若然者像法尚有三百三十九年。以像法千年故。準三藏教及善見律云。佛何以不度女人。為敬法故。正法千年以度女人減五百歲。制修八敬還滿千年。然後像法亦一千年。末法萬年。五千年來學三達智。並得四果。六千年去學不得道。萬年已后經典文字自然滅盡。但現剃頭有袈裟耳。正法之世大乘味淳。至乎像代味少淡薄。若入末法則無大乘。奴婢出家污染凈行。惡王治世課稅僧尼。今既未然。猶居像法。此等年世後學宜知。來者覽之無嫌繁重。二信法根性悉是至聽法之人者明信行乘種也。即是至之人明法行乘種也。必須善之者令善佛意也。法行非上慢之類。信行非涼德之徒。而荊溪記中偏誡信行。豈非正為我曹而垂訓乎。故荊溪云。既言為種。種有明暗
【現代漢語翻譯】 現代漢語譯本 十、在二月八日明星出現時，佛陀豁然覺悟，成就無上正等正覺（Anuttara-samyak-sambodhi）。四十九年間，佛陀在世間說法度眾生，教化因緣已經完盡。佛陀在周朝匡王四年壬子年二月十五日後半夜，于中天竺拘尸那城（Kushinagara）入般涅槃（Parinirvana）。當時佛陀在此土示現，但眾生大多沒有聽聞或見到。重視戒律的急迫，而輕視修行的緩慢，大概就是這種情況吧。佛陀入涅槃至今，到大宋大中祥符八年乙卯年，已經一千六百六十一年了。這是以周莊王時期佛陀出生，匡王時期佛陀入滅作為定論。這是依據費長房以及現在的智者大師的疏文。因此不採用其他各家的年代說法。另外，《文選》中南齊王簡棲的《頭陀寺碑》說：『周魯二莊親昭夜景之鑑，漢晉兩明並勒丹青之飾。』由此看來，簡棲和智者大師都認為佛陀生於周莊王時期，並非只有費長房這樣認為。如果這樣算，像法時期還有三百三十九年。因為像法時期有一千年。根據三藏教和《善見律》所說，佛陀為什麼不度女人出家？是爲了尊敬佛法。正法時期有一千年，因為度女人出家會減少五百年壽命，制定修行八敬法（Eight Garudhammas）才能補滿一千年。然後像法時期也有一千年，末法時期有一萬年。在最初的五千年裡，學習三達智（Threefold wisdom），就能證得四果（Four stages of enlightenment）。第六千年開始學習就不能得道了。一萬年以後，經典文字自然會滅盡，只會剩下剃了頭髮、穿著袈裟的出家人而已。正法時期，大乘佛法的味道純正。到了像法時期，味道就稍微淡薄了。如果進入末法時期，就沒有大乘佛法了。奴婢出家，污染清凈的修行。惡王統治世間，對僧尼徵收賦稅。現在這些情況還沒有出現，所以仍然處於像法時期。這些年代世事，後來的學習者應該知道。希望後來者閱讀時不要嫌棄繁瑣。『二信法根性悉是至聽法之人者明信行乘種也。即是至之人明法行乘種也。必須善之者令善佛意也。法行非上慢之類。信行非涼德之徒。』而荊溪大師的記述中特別告誡信行，難道不是專門為我們這些人而垂下教訓嗎？所以荊溪大師說：『既然說是種子，種子就有明暗之分。』
【English Translation】 English version 10. On the eighth day of the second month, when the morning star appeared, the Buddha suddenly awakened and attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). For forty-nine years, the Buddha taught and transformed sentient beings in the world, and the conditions for his teaching were exhausted. The Buddha entered Parinirvana (Complete Nirvana) in the middle of the night on the fifteenth day of the second month of the Renzi year, the fourth year of King Kuang of the Zhou Dynasty, in Kushinagara (City in ancient India). At that time, when the Buddha appeared in this land, most sentient beings did not hear or see him. Emphasizing the urgency of precepts and neglecting the slowness of practice is probably the case. From the time the Buddha entered Nirvana to the eighth year of Dazhong Xiangfu of the Great Song Dynasty, the Yimao year, it has been one thousand six hundred and sixty-one years. This is based on the determination that the Buddha was born during the reign of King Zhuang of Zhou and entered Nirvana during the reign of King Kuang. This is based on the commentaries of Fei Changfang and the current Master Zhiyi. Therefore, the dates of other schools are not adopted. In addition, the inscription on the Tuotuo Temple by Wang Jianqi of the Southern Qi Dynasty in the 'Wen Xuan' says: 'The two kings of Zhou and Lu personally illuminated the night scene, and the two bright emperors of Han and Jin both inscribed decorations on Danqing.' From this, it can be seen that Jianqi and Master Zhiyi both believed that the Buddha was born during the reign of King Zhuang of Zhou, not only Fei Changfang. If so, there are still three hundred and thirty-nine years in the Image Dharma period. Because the Image Dharma period is one thousand years. According to the Tripitaka teachings and the 'Shan Jian Lu', why didn't the Buddha allow women to be ordained? It was to respect the Dharma. The Correct Dharma period is one thousand years, because allowing women to be ordained would reduce the lifespan by five hundred years, and enacting the Eight Garudhammas (Eight Respect Laws) would make up for the full one thousand years. Then the Image Dharma period is also one thousand years, and the End Dharma period is ten thousand years. In the first five thousand years, studying the Threefold wisdom (Threefold wisdom) can attain the Four stages of enlightenment (Four stages of enlightenment). After the sixth thousand years, studying will not lead to enlightenment. After ten thousand years, the scriptures and texts will naturally disappear, and only monks with shaved heads and wearing kasayas (Buddhist robe) will remain. In the Correct Dharma period, the taste of Mahayana Buddhism is pure. In the Image Dharma period, the taste is slightly weaker. If it enters the End Dharma period, there will be no Mahayana Buddhism. Servants and slaves become monks, polluting the pure practice. Evil kings rule the world, levying taxes on monks and nuns. Since these situations have not yet occurred, we are still in the Image Dharma period. Later learners should know these ages and events. I hope later readers will not dislike the complexity. 'Those who have the root nature of the two faiths and are all those who listen to the Dharma are those who understand the seed of faith and practice. That is, those who are perfect are those who understand the seed of Dharma and practice. Those who must be good are those who make the Buddha's intention good. Dharma practice is not like those who are arrogant. Faith practice is not like those who are cold-hearted.' And in Master Jingxi's record, he especially warns about faith practice. Isn't it specifically for us that he is giving instructions? Therefore, Master Jingxi said: 'Since it is said to be a seed, the seed has light and darkness.'
。若徴遠種畜生道中久遠一句尚得為因。況復聽法講說者耶。故知。佛意不以但令聞已說已端拱待發。若如是者精進徒施。必欲為種佛意欲令分起行。故為菩提故為利他故伏煩惱。故隨照了。故厭生死。故達文字。故遠眷屬。故為乘急。故為俱急。故無悕須。故遠名利。故亡彼我。故折憍慢。故敬求者。故不請友。故請加被。故讚他說。故遠雜語。故離戲笑。故舍如是等二十法已略可微為信行乘種。若不爾者為種實難。三大小根性。利鈍為異者法利信鈍。或互為利鈍。四頓漸根性二。初列章。二釋義二。初正釋二。初正明二。初頓大。七處八會者以再會普光明殿故。唐譯新經則有九會。以三會普光明殿故。大師但見舊譯。故云八會。或作九者後人妄改。譬如下日喻佛。照喻說法。高山喻別圓機。以龍鬼等者備如華嚴列眾文。次明下夫言法行少聞多解。非全不聞。大小咸爾。二漸大二。初正釋。得聞藏等四味者酪味唯聞藏教。生酥轉藏成通。般若義當成別。法華開顯一切能圓。從小至大。故名漸大。漸后之大。故名漸大。此如下證成。毒鼓者大經第九云。譬如有人以雜毒涂鼓。于眾人中擊雖無心欲聞聞之皆死。唯除不橫死者。是經亦爾。于諸行眾中有聞聲者所有三毒悉皆滅盡。雖無心思念是經力故能滅煩惱。犯重造逆聞
已亦作菩提因緣漸斷煩惱。除不橫死一闡提輩。二今此下結示。信法等者於此會中即三教為大藏教為小。經歷前味至此名漸。此會新入即稟圓教名頓。二料簡四。初問。二答。荊溪云。木叉戒也。念處乘也。此明法行。又付下信行。三徴。四釋二。初正釋難。二雖復下辨勝劣二。初對辨勝劣。二故云下雙證。釋成二。初雙證。所引即梁武愿文。初句證戒緩乘急。次句證戒急乘緩。二調達下釋成。惡業至地獄者與阇王同造五逆。調達于王舍城地自然裂生入地獄。如大論第十七廣明。荊溪云。以由造逆雖現墮苦未造逆。時為種已定。藍弗生天由無乘種福盡墮苦。若爾調達尚乃得為乘種。何須上來二十法耶。答調達未逆已得燸法。尚不與向二十為儔。何得卻以調達為比。若不畏墮苦任如調達。何須更論乘戒四句。況教門引逆。勸進辭耳。以此義故須善取意。郁頭下大論第十九云。得非想定有五神通。日日飛入宮中食。夫人接足而禮。由觸足故欲發失通。求車而出還本山中。更修五通為林池魚鳥所喧因發惡誓。盡欲啖之。后得定如初生非想處。卻為先誓所牽非想壽盡墮飛貍身。婆沙云。飛貍身廣五十由旬。殺害眾生無得免者。五應跡同凡者現二十五有果報之身也。二十五三昧者大經聖行品云。菩薩住無畏地。得二十五三昧壞二
【現代漢語翻譯】 現代漢語譯本 也因此逐漸斷絕了菩提的因緣，增長了煩惱。這裡所說的斷絕，不包括那些不會遭受橫死的一闡提（斷絕善根的人）。 二、現在總結並揭示。『信法等者』，指的是在此法會之中，將三教視為大乘教，將大藏教視為小乘教。經歷之前的漸修階段，到達這裡被稱為『漸』。而新加入此法會的人，直接接受圓頓之教，被稱為『頓』。 二、辨析四句。首先是提問，然後是回答。荊溪大師說：『木叉』指的是戒律，『念處』指的是乘法。這裡闡明了法行。接下來是關於信行的付囑。 三、提出疑問。四、解釋疑問，分為兩部分。首先是正面解釋困難，然後是辨別勝劣。二、雖然如此，下面辨別勝劣，分為兩部分。首先是對辨勝劣，然後是雙重證明。解釋成就分為兩部分。首先是雙重證明。所引用的就是梁武帝的愿文。第一句證明戒律緩慢而乘法迅速，第二句證明戒律迅速而乘法緩慢。 二、調達（提婆達多，佛陀的堂弟，後背叛佛陀）的例子是用來解釋成就的。惡業導致墮入地獄的人，與阿阇世王（頻婆娑羅王之子，后囚禁其父）一同造作了五逆之罪。調達在王舍城中，地面自然裂開，他墮入地獄。正如《大智度論》第十七卷所詳細闡明的。荊溪大師說：『因為造作了逆罪，所以現在墮入苦難，但在未造作逆罪時，已經種下了墮落的種子。』藍弗（一種外道）因為沒有乘法的種子，福報享盡后也會墮入苦難。如果這樣說，調達尚且能夠成為乘法的種子，為什麼需要上面所說的二十種法呢？回答是，調達在未造作逆罪之前，已經獲得了暖法（修行位次），尚且不能與那二十種法相提並論，怎麼能用調達來作比較呢？如果不害怕墮入苦難，那就任憑像調達一樣。又何必再討論乘戒四句呢？況且教門引用逆行，只是勸勉精進的辭語罷了。因此，必須善於領會其中的含義。 郁頭藍弗（一位仙人）在《大智度論》第十九卷中記載，獲得了非想定，擁有五神通，每天飛入宮中食用。夫人用腳接他，因為接觸了腳，導致慾望產生，失去了神通。於是請求車輛離開，返回原來的山中。再次修行五神通，因為林池中的魚鳥喧鬧，於是發了惡誓，想要全部吃掉它們。後來再次獲得禪定，如同初生到非想非非想處天。卻因為先前的誓言所牽引，非想非非想處天壽命結束后，墮落為飛貍之身。《婆沙論》中說，飛貍的身體廣闊五十由旬，殺害眾生沒有能夠倖免的。 五、應跡同凡，指的是示現與凡夫相同的，帶有二十五有果報之身。二十五三昧，《大般涅槃經·聖行品》中說：『菩薩安住于無畏之地，獲得二十五三昧，摧毀二』
【English Translation】 English version Therefore, the causes and conditions for Bodhi are gradually severed, and afflictions increase. This severance does not include those who die untimely deaths, the Icchantikas (those who have severed their roots of goodness). 2. Now, this section concludes and reveals. 'Those who believe in the Dharma, etc.' refers to those who, in this assembly, regard the Three Teachings as the Great Vehicle and the Great Treasury Teaching as the Small Vehicle. Having experienced the previous gradual stages, reaching this point is called 'gradual.' Those newly entering this assembly directly receive the perfect and immediate teaching, which is called 'immediate.' 2. Analyzing the Four Sentences. First is the question, then the answer. Master Jingxi said: 'Moksha' refers to precepts, and 'mindfulness' refers to the vehicle. This clarifies the practice of Dharma. Next is the entrustment regarding faith and practice. 3. Raising the question. 4. Explaining the question, divided into two parts. First is the direct explanation of the difficulty, then the distinction between superiority and inferiority. 2. Although so, below distinguishes between superiority and inferiority, divided into two parts. First is the comparison of superiority and inferiority, then the double proof. The explanation of accomplishment is divided into two parts. First is the double proof. What is cited is Emperor Wu of Liang's vow. The first sentence proves that precepts are slow and the vehicle is fast, and the second sentence proves that precepts are fast and the vehicle is slow. 2. The example of Devadatta (Buddha's cousin who later betrayed him) is used to explain accomplishment. Those whose evil karma leads to falling into hell, together with King Ajatasatru (son of King Bimbisara, who later imprisoned his father), committed the five rebellious acts. In Rajagriha, the ground naturally split open, and Devadatta fell into hell. As explained in detail in the seventeenth volume of the Mahaprajnaparamita Shastra. Master Jingxi said: 'Because he committed rebellious acts, he now falls into suffering, but before committing the rebellious acts, he had already planted the seeds of falling.' Alara Kalama (a teacher of meditation) because he had no seeds of the vehicle, will fall into suffering after his blessings are exhausted. If so, Devadatta could still become a seed of the vehicle, why is there a need for the twenty dharmas mentioned above? The answer is that Devadatta had already attained the warm stage (a stage of practice) before committing the rebellious acts, and he cannot be compared to those twenty dharmas. How can Devadatta be used as a comparison? If you are not afraid of falling into suffering, then let it be like Devadatta. Why bother discussing the four sentences of precepts and vehicle? Moreover, the teaching uses rebellious acts as words of encouragement for diligence. Therefore, one must be good at understanding the meaning within. Udraka Ramaputra (a hermit) is recorded in the nineteenth volume of the Mahaprajnaparamita Shastra as having attained the state of neither perception nor non-perception, possessing the five supernormal powers, and flying into the palace every day to eat. The lady received him with her feet, and because of touching her feet, desire arose, and he lost his supernormal powers. So he requested a vehicle to leave and returned to his original mountain. He practiced the five supernormal powers again, but because the fish and birds in the forest pond were noisy, he made an evil vow to eat them all. Later, he attained samadhi again, like being born in the realm of neither perception nor non-perception. However, because of the previous vow, after the lifespan in the realm of neither perception nor non-perception ended, he fell into the body of a flying fox. The Mahavibhasa says that the body of the flying fox is fifty yojanas wide, and no living being could escape being killed. 5. Responding to traces and being the same as ordinary beings refers to manifesting a body with the fruits of the twenty-five existences, the same as ordinary beings. The twenty-five samadhis are mentioned in the Mahaparinirvana Sutra, Chapter on Holy Conduct: 'Bodhisattvas abide in the ground of fearlessness, attain the twenty-five samadhis, and destroy two'
十五有。無垢壞地獄。不退畜生。心樂餓鬼。歡喜修羅。日光弗婆提。月光瞿耶尼。熱炎郁丹越。如幻閻浮提。一切法不動四天王。難伏三十三。悅意炎摩。青色兜率。黃色化樂。赤色他化。白色初禪。種種大梵。雙二禪。雷音三禪。霔雨四禪。如虛空無想天。照鏡凈居。無礙空處。常識處。樂不用處。我非非想。廣釋義如法華行妙。二十五有者四洲四惡趣無想及那含六慾並梵天四禪四空處。受四惡下以無垢三昧現地獄身。以不退三昧現畜生身。以心樂三昧現餓鬼身。以歡喜三昧現修羅身。次住下以四三昧現人身。即如幻日光月光熱炎。如次對南東西北四洲也。餘十七三昧悉現天身。故云受人天身也。然此皆由分證一心三諦故能墮類現形。破有益物。故知。二十五種悉中道王三昧之異名也。六觀心受何等身至何等法者。若持禁戒依華嚴修觀者則于未來受人天身。見彌勒聞頓教得道。若不持戒依華嚴修觀者則受四趣身。見彌勒聞頓教得道也。依漸修觀值下四味。比說可知。乃至橫約四教。豎歷五味。兼等說之。不見不聞者即乘緩及俱緩人則不見彌勒。不得聞法也。得入道即俱急及乘急人。不得入道即俱緩及乘緩人。得失可知者自揣己心未來如鏡。七化他。二帖文二。初分料。二隨釋四。初梵天眾。文中先明實行。次明應
【現代漢語翻譯】 現代漢語譯本 十五有（指三界中的十五種存在狀態）。無垢壞地獄（指沒有污垢的地獄）。不退畜生（指不會退轉的畜生道）。心樂餓鬼（指內心快樂的餓鬼道）。歡喜修羅（指歡喜的修羅道）。日光弗婆提（Purva-videha，東勝身洲）。月光瞿耶尼（Apara-godaniya，西牛賀洲）。熱炎郁丹越（Uttara-kuru，北俱盧洲）。如幻閻浮提（Jambudvipa，南贍部洲）。一切法不動四天王（Catur-maharajika，四天王天）。難伏三十三（Trayastrimsa，三十三天）。悅意炎摩（Yama，夜摩天）。青色兜率（Tusita，兜率天）。黃色化樂（Nirmita-rati，化樂天）。赤色他化（Para-nirmita-vasavartin，他化自在天）。白色初禪（初禪天）。種種大梵（大梵天）。雙二禪（二禪天）。雷音三禪（三禪天）。霔雨四禪（四禪天）。如虛空無想天（Asamjnika，無想天）。照鏡凈居（Suddhavasa，凈居天）。無礙空處（Akasa-anantyayatana，空無邊處天）。常識處（Vijnana-anantyayatana，識無邊處天）。樂不用處（Akincanyayatana，無所有處天）。我非非想（Naiva-samjna-nasamjnayatana，非想非非想處天）。廣釋義如法華行妙（詳細解釋見《法華經行品》）。 二十五有者四洲四惡趣無想及那含六慾並梵天四禪四空處（二十五有包括四大洲、四惡趣、無想天、五不還天、六慾天、梵天、四禪天、四空處天）。受四惡下以無垢三昧現地獄身（在四惡趣中，以無垢三昧示現地獄身）。以不退三昧現畜生身（以不退三昧示現畜生身）。以心樂三昧現餓鬼身（以心樂三昧示現餓鬼身）。以歡喜三昧現修羅身（以歡喜三昧示現修羅身）。次住下以四三昧現人身（接下來以四種三昧示現人身）。即如幻日光月光熱炎（就像幻化的日光、月光、熱炎）。如次對南東西北四洲也（依次對應南贍部洲、東勝身洲、西牛賀洲、北俱盧洲）。餘十七三昧悉現天身（其餘十七種三昧都示現天身）。故云受人天身也（所以說接受人天之身）。然此皆由分證一心三諦故能墮類現形（然而這些都是由於部分證悟一心三諦，所以能夠隨類示現）。破有益物（破除有見，利益眾生）。故知（所以要知道）。二十五種悉中道王三昧之異名也（二十五種都是中道王三昧的不同名稱）。 六觀心受何等身至何等法者（第六，觀察心會接受什麼樣的身體，到達什麼樣的法）。若持禁戒依華嚴修觀者則于未來受人天身（如果持守禁戒，依據《華嚴經》修觀，那麼未來會接受人天之身）。見彌勒聞頓教得道（見到彌勒佛，聽聞頓教而得道）。若不持戒依華嚴修觀者則受四趣身（如果不持守禁戒，依據《華嚴經》修觀，那麼會接受四惡趣之身）。見彌勒聞頓教得道也（見到彌勒佛，聽聞頓教而得道）。依漸修觀值下四味（依據漸修觀，值遇下四味）。比說可知（比較來說就可以知道）。乃至橫約四教（乃至橫向概括四教）。豎歷五味（縱向經歷五味）。兼等說之（兼顧等等說法）。不見不聞者即乘緩及俱緩人則不見彌勒（不能見到和聽聞的，就是乘緩和俱緩的人，就不能見到彌勒佛）。不得聞法也（也不能聽聞佛法）。得入道即俱急及乘急人（能夠入道的，就是俱急和乘急的人）。不得入道即俱緩及乘緩人（不能入道的，就是俱緩和乘緩的人）。得失可知者自揣己心未來如鏡（得失可以知道，自己衡量自己的心，未來就像鏡子一樣）。 七化他（第七，化他）。二帖文二（分為兩個部分）。初分料（第一部分，分門別類）。二隨釋四（第二部分，隨文解釋）。初梵天眾（第一，梵天眾）。文中先明實行（文中先說明實際修行）。次明應（其次說明應該如何）。
【English Translation】 English version Fifteen realms of existence (referring to the fifteen states of existence in the Three Realms). Immaculate and ruined hell (referring to a hell without defilement). Non-regressing animals (referring to the animal realm where there is no regression). Mindful and joyful hungry ghosts (referring to the hungry ghost realm with joyful minds). Delighted Asuras (referring to the delighted Asura realm). Sunlight Purva-videha (the Eastern Continent). Moonlight Apara-godaniya (the Western Continent). Fiery Uttara-kuru (the Northern Continent). Illusory Jambudvipa (the Southern Continent). Immovable Four Heavenly Kings (Catur-maharajika heaven). Difficult to subdue Thirty-three (Trayastrimsa heaven). Pleasing Yama (Yama heaven). Blue Tusita (Tusita heaven). Yellow Nirmita-rati (Nirmita-rati heaven). Red Para-nirmita-vasavartin (Para-nirmita-vasavartin heaven). White First Dhyana (First Dhyana heaven). Various Great Brahmas (Great Brahma heaven). Double Second Dhyana (Second Dhyana heaven). Thunderous Third Dhyana (Third Dhyana heaven). Torrential Fourth Dhyana (Fourth Dhyana heaven). Like empty space Non-Perception Heaven (Asamjnika heaven). Mirror-reflecting Pure Abodes (Suddhavasa heavens). Unobstructed Space Infinity (Akasa-anantyayatana heaven). Constant Consciousness (Vijnana-anantyayatana heaven). Joyful No-thingness (Akincanyayatana heaven). Neither Perception nor Non-Perception (Naiva-samjna-nasamjnayatana heaven). Detailed explanations are as in the 'Wonderful Conduct' chapter of the Lotus Sutra. The twenty-five realms include the four continents, four evil destinies, Non-Perception Heaven, Anagamin heavens, six desire heavens, Brahma heaven, four Dhyana heavens, and four formless realms. In the four evil destinies, one manifests a hell body with the Immaculate Samadhi. One manifests an animal body with the Non-regressing Samadhi. One manifests a hungry ghost body with the Mindful and Joyful Samadhi. One manifests an Asura body with the Delighted Samadhi. Next, residing below, one manifests a human body with four Samadhis, like the illusory sunlight, moonlight, and heat, corresponding to the Southern, Eastern, Western, and Northern continents respectively. The remaining seventeen Samadhis all manifest heavenly bodies, hence it is said to receive human and heavenly bodies. However, these are all due to partially realizing the One Mind Three Truths, thus being able to manifest forms according to the category, destroy existence, and benefit beings. Therefore, know that the twenty-five kinds are all different names of the King of the Middle Way Samadhi. Sixth, observing what kind of body the mind will receive and what kind of Dharma it will reach. If one upholds precepts and cultivates contemplation according to the Avatamsaka Sutra, then in the future one will receive human and heavenly bodies, see Maitreya, hear the sudden teaching, and attain the Way. If one does not uphold precepts and cultivates contemplation according to the Avatamsaka Sutra, then one will receive the bodies of the four evil destinies, see Maitreya, hear the sudden teaching, and attain the Way. Relying on gradual cultivation and encountering the lower four flavors, it can be known by comparison. Even horizontally encompassing the Four Teachings, vertically experiencing the Five Flavors, and including other similar teachings. Those who do not see or hear are those who are slow or very slow, and they will not see Maitreya, nor will they hear the Dharma. Those who can enter the Way are those who are very quick or quick. Those who cannot enter the Way are those who are slow or very slow. The gains and losses can be known by examining one's own mind; the future is like a mirror. Seventh, transforming others. Divided into two parts. First, categorizing. Second, explaining accordingly. First, the Brahma Heaven assembly. The text first clarifies actual practice, then clarifies what should be done.
跡。此云離者已離欲染故。或云凈行者離染故凈。住初禪中間者即中間禪也。在初禪二禪兩楹之中。梵王得此禪。故毗曇至皆有梵王引經論異說也。今謂至故作世主今師和會兩文。若應跡下白色現初禪身。種種現梵王身。故生初禪者以初禪三天梵王在中故。以主領故別為一有。望法華序等者彼云娑婆世界主梵天王尸棄大梵光明大梵等。則世主是初禪王。尸棄是二禪王。光明是三禪王。等取四禪王也。所言下法華舉三名。故等字但在四禪。今既唯舉二名則等取三四。或可初云梵天王是總標虛位。尸棄是別舉其人。法華亦然。故法華疏云。經標梵王復舉尸棄。似如兩人。依大論正以尸棄為王。今舉位顯名。恐目一人耳。若欲以配四禪即當依疏所解。應跡下住雙三昧現二禪身。雷音三禪。霔雨四禪。上界處空等者荊溪云。初禪覆一四天下一鐵圍山。二禪覆小千。三禪覆中千。四禪覆大千。皆以下擬上。略知方所不同。于空不可擬故。二釋天二。初正解現文。翻為能作者正云釋迦因陀羅。此云能主。言其能作天主。二問勝下通前釋妨。問意者荊溪云。何故於色但列初禪。欲界但列忉利。檀越此云施主。三八部眾二。初案現文釋義二。初標示。二大下正釋二。初釋。大威力通貫八部者始諸天終摩睺羅伽悉有大威力也。余文八部皆
云。四王各領二部為八。東方二者乾闥婆富單那。南方二者鳩槃茶薜荔多。西方二者毗舍阇毒龍。北方二者夜叉羅剎。今經八部與此不同。故向云多有所關。二上文下釋八部八。初諸天二。初正釋二。初釋來者。五那含天者一無煩。二無熱。三善見。四善現。五色究竟。此名五凈居天。皆三果所居也。二簡不來者。無想天即色界第十三天。外道修此禪者受生也。二此等下總結。二釋龍。肇師曰。龍有二種。地龍虛空龍。種有四生。僧護比丘為四龍說法者授龍王四子四阿含經也。有視毒者閉目受經。有噓毒者閉口受經。有觸毒者遠住受經。有氣毒者背面受經。師責其失禮。答云。以視則殺人乃至氣能殺人故閉目等也。廣如僧護經。三釋神夜叉。什肇皆以神字自為一類。與夜叉別。故肇云。神受善惡雜報。見形勝人劣天。身輕微難見也。今文既云皆鬼道。驗知。以神自為一類。文中釋夜叉先明受報。次明修因。下文皆然。為天給使者肇云。天夜叉居下二天守天城門合。毀戒下明修因也。車馬施等者什云。地夜叉但以財施故不能飛空。天夜叉以車馬施。故能飛行。四釋乾闥婆。陵空升空也。十寶山者謂。雪．香．軻梨羅．仙聖．由乾陀．馬耳．尼民陀．斫迦羅．宿惠並及須彌是為十也。妓樂者女樂曰妓。五釋阿修羅。故言無
【現代漢語翻譯】 云（Cloud）。四天王各統領兩部，共八部。東方二部是乾闥婆（Gandharva，香神或樂神）和富單那（Putana，臭餓鬼）。南方二部是鳩槃茶（Kumbhanda，甕形鬼）和薜荔多（Preta，餓鬼）。西方二部是毗舍阇（Pisaca，食人鬼）和毒龍。北方二部是夜叉（Yaksa，藥叉或夜叉）和羅剎（Rakshasa，羅剎）。現在這部經中的八部眾與此不同，所以前面說『多有所關』。二、上文下文解釋八部眾。初、諸天二。初、正式解釋二。初、解釋來者。五那含天（Anagamin Heavens，不還天）是：一、無煩天（Avrha）；二、無熱天（Atapa）；三、善見天（Sudrsa）；四、善現天（Sudarshana）；五、色究竟天（Akanistha）。這被稱為五凈居天（Suddhavasa），都是三果阿那含（Anagamin，不還果）聖者所居住的地方。二、簡別不來者。無想天（Asanjnasattva）即第十三天，外道修習這種禪定的人會轉生到這裡。二、此等下文總結。二、解釋龍。肇法師說，龍有兩種：地龍和虛空龍。種類有四生。僧護比丘（Sangharakshita）為四龍說法，傳授龍王四子四阿含經（Agama Sutras）。有視毒者閉目聽經，有噓毒者閉口聽經，有觸毒者遠離聽經，有氣毒者背向聽經。法師責備他們失禮，他們回答說：『因為看一眼就能殺人，乃至氣息也能殺人，所以閉目等。』詳細情況見《僧護經》。三、解釋神和夜叉。鳩摩羅什（Kumarajiva）和僧肇（Sengzhao）都將『神』字作為一類，與夜叉區別開來。所以僧肇說，神承受善惡夾雜的果報，外形勝過人，不如天，身體輕微難以看見。現在經文既然說都是鬼道，可以驗證是以『神』字作為一類。文中解釋夜叉，先說明受報，再說明修因，下文都是這樣。『為天給使者』，僧肇說，天夜叉居住在下二天，守護天城門。『毀戒』下文說明修因。『車馬施等者』，鳩摩羅什說，地夜叉只是用財物佈施，所以不能飛空；天夜叉用車輛馬匹佈施，所以能夠飛行。四、解釋乾闥婆。『陵空升空也』。『十寶山者』，指雪山（Himavat）、香山、軻梨羅山、仙聖山、由乾陀山（Yugandhara）、馬耳山、尼民陀山、斫迦羅山、宿惠山以及須彌山（Sumeru）。『妓樂者』，指女樂。五、解釋阿修羅（Asura）。故言無
【English Translation】 Cloud. The Four Heavenly Kings each lead two divisions, making a total of eight. The eastern two are Gandharvas (香神 or 樂神, celestial musicians or গন্ধর্ব) and Putanas (臭餓鬼, foul-smelling hungry ghosts). The southern two are Kumbhandas (甕形鬼, pot-shaped demons) and Pretas (餓鬼, hungry ghosts). The western two are Pisacas (食人鬼, flesh-eating demons) and poison dragons. The northern two are Yakshas (藥叉 or 夜叉, nature spirits or demigods) and Rakshasas (羅剎, demons). The eight divisions in this sutra are different from this, so it was said earlier that 'there are many connections.' Second, the above and below texts explain the eight divisions. First, the devas (諸天) two. First, the formal explanation two. First, explain those who come. The Five Anagamin Heavens (那含天, heavens of the non-returners) are: 1. Avrha (無煩天); 2. Atapa (無熱天); 3. Sudrsa (善見天); 4. Sudarshana (善現天); 5. Akanistha (色究竟天). These are called the Five Pure Abodes (五凈居天), where the Anagamins (阿那含, non-returners) who have attained the third fruit reside. Second, distinguish those who do not come. The Asanjnasattva (無想天) is the thirteenth heaven, where those who practice this dhyana (禪定, meditation) of external paths are reborn. Second, the following text summarizes this. Second, explain the dragons. Master Zhao said that there are two types of dragons: earth dragons and space dragons. There are four types of births. The Bhiksu Sangharakshita (僧護比丘) preached to the four dragon kings, transmitting the four Agama Sutras (阿含經) to the four sons of the dragon kings. Those with poisonous sight closed their eyes to receive the sutra, those with poisonous breath closed their mouths to receive the sutra, those with poisonous touch stayed far away to receive the sutra, and those with poisonous air faced away to receive the sutra. The master rebuked them for their impoliteness, and they replied, 'Because a glance can kill, and even the breath can kill, so we close our eyes, etc.' Details can be found in the Sangharakshita Sutra. Third, explain the gods and Yakshas. Kumarajiva (鳩摩羅什) and Sengzhao (僧肇) both regarded the word 'god' as a category, distinguishing it from Yakshas. Therefore, Sengzhao said that gods receive mixed rewards of good and evil, their appearance is superior to humans but inferior to devas, and their bodies are light and difficult to see. Now that the sutra says that they are all in the realm of ghosts, it can be verified that the word 'god' is used as a category. In the text explaining Yakshas, first explain the rewards received, then explain the causes of cultivation, and the following texts are the same. 'Those who serve the devas,' Sengzhao said, 'Heavenly Yakshas reside in the lower two heavens, guarding the gates of the heavenly city.' The following text 'destroying precepts' explains the causes of cultivation. 'Chariot and horse offerings, etc.,' Kumarajiva said, 'Earth Yakshas only make offerings of wealth, so they cannot fly in the sky; Heavenly Yakshas make offerings of chariots and horses, so they can fly.' Fourth, explain the Gandharvas. 'Soaring in the sky and ascending into the sky.' 'The Ten Treasure Mountains' refer to Himavat (雪山), the Fragrant Mountain, the Kariraka Mountain, the Immortal Sage Mountain, Yugandhara (由乾陀山), the Horse Ear Mountain, the Nimin Mountain, the Chakravada Mountain, the Sukha Mountain, and Mount Sumeru (須彌山). 'Entertainers' refer to female musicians. Fifth, explain the Asuras (阿修羅). Hence the saying 'no'
酒者魚龍業力海水不變瞋妒。誓斷故名無酒也。六釋迦樓羅。七釋緊那羅。八釋摩睺羅伽。少施者亦薄行惠施也。二上來下約乘結顯。四四部眾二。初約實行釋二。初正解。此未可定用者荊溪云。依余經文但云近佛得善宿名。不可定云男女不同宿也。涅槃疏以一日一夜受八戒者名為善宿。二問四下釋疑。素服白衣也。西俗所服色皆尚白。二菩薩下約權行釋。二別序二。初述意分章二。一發下隨文釋義二。初發起序二。初懸談義旨二。初正示表發二。初總示二。一現下別顯。荊溪云。文中具表三正三依。雖兼表正意正在依。若準此意說普集時身相已勝。但未論勝土。今于勝身加以合蓋表說諸土。問寶積是何時來。答準此經文似普集末。何以知然經云。爾時毗耶離城有長者。乃至合成一蓋。此文既無聞經之言。但云持蓋來供養佛。驗知。只是普集竟時云爾時也。準此嘆于勝應法雲。說法不有亦不無等。似如聞法。何妨爾前曾聞勝法。以不云聞普集經故但是至此見勝應佛。約身擬法于理無妨。二料簡釋疑二。初簡現身二。初問。二答二。初引大品明同。二引法華明同二。初正引二。初廣明。所止一城者經云。遂到其父所止之城也。城即涅槃。眾生習解有可得涅槃之義故言到城。威德特尊者即相好巍巍舍那之像也。窮子驚避即
【現代漢語翻譯】 現代漢語譯本 酒是指魚、龍等眾生因業力所致，如海水般無盡的嗔恨和嫉妒。發誓斷絕飲酒，因此稱為『無酒』。六指釋迦樓羅（一種神鳥）。七指釋緊那羅（一種天神）。八指釋摩睺羅伽（一種蟒神）。少量佈施者也只是略微施行恩惠。 二，從上文到下文，是依據乘（佛教的教義和實踐）的結合來顯現。四，四部眾（比丘、比丘尼、優婆塞、優婆夷）二。首先，依據實際修行來解釋二。首先是正面解釋。這個『善宿』的用法還不能確定，荊溪大師說，依據其他經文，只說接近佛陀可以得到『善宿』的名稱，不能確定男女的『宿』（前世的善業）是否不同。《涅槃經疏》認為，一日一夜受持八關齋戒的人稱為『善宿』。二，通過提問四來解釋疑惑。『素服白衣』是指穿著白色的衣服。西方的習俗所穿的顏色都崇尚白色。 二，菩薩以下是依據權巧方便的修行來解釋。二，分別敘述二。首先，陳述意圖，分章節二。一，從『發』字開始，隨著經文解釋意義二。首先，發起序二。首先，懸空談論義理宗旨二。首先，正面指示，表明發起二。首先，總的指示二。一，從『現』字開始，分別顯現。荊溪大師說，文中具備表明三正三依（三種正法和三種依報）。雖然兼顧表明正法，但意圖主要在於依報。如果按照這個意思來說，普集會（指《維摩詰經·觀眾生品》中的一個重要集會）時佛陀的身相已經殊勝，但沒有論及殊勝的國土。現在在殊勝的身相上加上寶蓋，表明宣說諸佛國土。問：寶積菩薩是什麼時候來的？答：依據這部經文，好像是普集會末尾。憑什麼知道是這樣呢？經文說：『當時毗耶離城有位長者』，乃至『合成一個寶蓋』。這段經文既然沒有聽聞佛經的說法，只是說拿著寶蓋來供養佛。驗證得知，只是普集會結束的時候。依據這個來讚歎殊勝的應化法身，說『說法不有亦不無』等等，好像聽聞了佛法。為什麼妨礙在此之前曾經聽聞殊勝的佛法呢？因為沒有說聽聞《普集經》，所以只是到這裡見到殊勝的應化佛。依據身相來比擬佛法，在道理上沒有妨礙。 二，簡別解釋疑惑二。首先，簡別顯現的身相二。首先，提問。二，回答二。首先，引用《大品般若經》來說明相同。二，引用《法華經》來說明相同二。首先，正面引用二。首先，廣泛說明。『所止一城』是指經文說的『於是到了他父親所居住的城』。城就是涅槃。眾生的習性理解有可以得到涅槃的意義，所以說『到城』。『威德特尊』是指相好莊嚴的盧舍那佛的形象。『窮子驚避』是指...
【English Translation】 English version 'Wine' refers to beings like fish and dragons, whose karma leads to endless anger and jealousy like the ocean. Vowing to abstain from alcohol is therefore called 'no wine'. Six refers to Shakya Garuda (a divine bird). Seven refers to Shakya Kinnara (a celestial being). Eight refers to Shakya Mahoraga (a serpent deity). Those who give little also only slightly bestow kindness. Two, from above to below, it is revealed based on the combination of the vehicle (Buddhist teachings and practices). Four, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) two. First, explain based on actual practice two. First is the direct explanation. The usage of this 'good abode' is still uncertain. Master Jingxi said that according to other scriptures, it only says that approaching the Buddha can obtain the name 'good abode', and it cannot be determined whether the 'abode' (good karma from previous lives) is different for men and women. The Nirvana Sutra Commentary believes that those who observe the eight precepts for one day and one night are called 'good abode'. Two, explain doubts through asking four. 'Plain clothes and white robes' refers to wearing white clothes. Western customs favor white as the color of clothing. Two, below the Bodhisattva, it is explained based on expedient practices. Two, separately narrate two. First, state the intention and divide the chapters two. One, starting from the word 'initiate', explain the meaning according to the text two. First, the initiating preface two. First, discuss the principles and purposes in the abstract two. First, directly indicate, showing the initiation two. First, general indication two. One, starting from the word 'manifest', separately reveal. Master Jingxi said that the text fully shows the three correct and three dependent (three kinds of correct dharma and three kinds of dependent retributions). Although it takes into account showing the correct dharma, the intention is mainly on the dependent retributions. If according to this meaning, the Buddha's physical appearance at the Universal Gathering (referring to an important gathering in the Vimalakirti Sutra, Chapter on Observing Living Beings) was already outstanding, but it did not discuss the outstanding land. Now, adding a jeweled canopy to the outstanding physical appearance indicates the proclamation of the Buddha lands. Question: When did Bodhisattva Ratnakuta come? Answer: According to this scripture, it seems to be at the end of the Universal Gathering. How do we know this? The scripture says: 'At that time, in the city of Vaisali, there was a householder', and even 'combined into one canopy'. Since this passage does not mention hearing the Dharma, it only says that he came to offer the Buddha with the canopy. Verification reveals that it was only at the end of the Universal Gathering. According to this, praise the outstanding manifested body, saying 'Dharma is neither existent nor non-existent', etc., as if having heard the Dharma. Why hinder having heard the outstanding Dharma before this? Because it does not say hearing the Universal Gathering Sutra, it is only seeing the outstanding manifested Buddha here. Using the physical appearance to compare the Dharma is not a problem in principle. Two, distinguish and explain doubts two. First, distinguish the manifested physical appearance two. First, ask. Two, answer two. First, cite the Perfection of Wisdom Sutra to illustrate the same. Two, cite the Lotus Sutra to illustrate the same two. First, directly cite two. First, explain extensively. 'The city where he resided' refers to the scripture saying 'Then he arrived at the city where his father lived'. The city is Nirvana. The habits and understanding of sentient beings have the meaning of being able to attain Nirvana, so it says 'arrived at the city'. 'Majesty and virtue are especially honored' refers to the image of the majestic Vairocana Buddha with excellent characteristics. 'The poor son was startled and avoided' refers to...
不機不受大化也。即脫瓔珞譬隱舍那無量功德。著弊垢衣譬現丈六形。擬說三藏教者如長者執除糞器與窮子共作也。心相體信者親既證小。則信大不虛得涅槃價故體析不瞋。宅內者無緣大慈喻以舍宅。家業者即大乘戒定慧也。集國王大臣者漸頓諸經無不契所詮之處皆為經王。常機益物興廢有時部部不同名之為國。皆言第一。即是其王。法華會通諸教。豈非聚集國王。彌勒等諸大菩薩皆是等覺即大臣也。定父子天性者即經云。此實我子。我實其父也。生佛理等如父子天性相關也。荊溪云。引法華具騰五時者全借法華意明今部五中第三。若不具騰焉知遠近。二初見下結示。初見遠避等者暹云。明於四時皆現尊特之身。故不云鹿苑也。二此方下結同。二簡表發二。初簡表法身二。初問。二答。引二經者應必表法。應即法故。二簡表寂光土二。初正簡表寂光土二。初問問意者以身表身。其義可爾。以身表土。義似相違。二答三。初明土是經宗。既首談佛國現身。豈不表耶。二法身下顯身土不二。由依正不二故便現身即表國土。離身無土者荊溪云。此是法身身土不二之明文也。諸部文中雖有此意文相不顯。不得此文將何以消諸部碩異。請觀疏文及荊溪意。無情成佛何所疑耶。且離身無土。離土無身。故身成時即土成也。心外無境
【現代漢語翻譯】 現代漢語譯本 不機（時機不成熟）不受大化（接受佛法的大教化）。這就好比脫下瓔珞（珍貴的裝飾品）譬如隱藏舍那（盧舍那佛，報身佛）無量功德，穿著破舊的衣服譬如示現丈六金身（佛的應化身）。想要宣說三藏教法的人，就像長者拿著除糞的器具與窮子一起勞作一樣。內心相信並身體力行的人，就像兒子已經驗證了父親的小部分財富，因此相信父親擁有巨大的財富不是虛假的，最終能夠得到涅槃的價值，所以身體力行分析而不嗔恨。宅內（指家宅之內）用無緣大慈（無條件的慈悲）來比喻舍宅。家業（指家中的產業）就是大乘的戒、定、慧。聚集國王大臣，指的是漸教和頓教的各種經典，沒有不符合所詮釋的地方，都可以稱為經王。常機益物，興盛和衰敗有時，各個部派不同，名稱為國。都說自己是第一，就是其王。法華經會通各種教義，難道不是聚集了國王嗎？彌勒等各位大菩薩都是等覺菩薩，就是大臣。確定父子天性，就是經中所說：『這確實是我的兒子，我確實是他的父親。』生佛（眾生和佛）在理上是平等的，就像父子天性相關一樣。荊溪大師說，引用法華經來完整地闡述五時教法，完全是借用法華經的意旨來闡明現在這部經在五時教法中的第三個階段。如果不完整地闡述五時教法，怎麼知道遠近呢？二、初見下結示。初見遠避等，暹法師說，說明在四時教法中都示現了尊特之身，所以不說鹿苑。二、此方下結同。二、簡表發二。初、簡表法身二。初、問。二、答。引用二經，應必表法，應即是法。二、簡表寂光土二。初、正簡表寂光土二。初、問。問意是，用身來表身，這個道理還可以說得通。用身來表土，這個道理好像有些相違背。二、答三。初、明土是經宗。既然首先談到佛國現身，難道不是在表法嗎？二、法身下顯身土不二。由於依報和正報是不二的，所以就示現出身即是表國土。離開身就沒有土，荊溪大師說，這是法身身土不二的明確經文。各個部派的經文中雖然有這個意思，但是文句的表述不明顯。如果沒有這段經文，將用什麼來消除各個部派的巨大差異呢？請看疏文和荊溪大師的意旨，無情眾產生佛還有什麼可以懷疑的呢？而且離開身就沒有土，離開土就沒有身，所以身成就的時候，土也就成就了。心外無境。
【English Translation】 English version 』Bu ji』 (untimely) cannot receive 『da hua』 (great transformation of Buddhist teachings). This is like taking off 『yingluo』 (precious ornaments), which is like concealing the immeasurable merits of 『She na』 (Vairocana Buddha, the Reward Body Buddha), and wearing tattered clothes, which is like manifesting the sixteen-foot golden body (the manifested body of the Buddha). Those who want to expound the 『San Zang』 teachings are like elders holding dung-removing tools and working with poor children. Those who believe in their hearts and practice diligently are like sons who have verified a small portion of their father's wealth, and therefore believe that their father's vast wealth is not false, and will eventually obtain the value of Nirvana, so they practice diligently, analyze, and do not become angry. 『Zhai nei』 (within the house) uses 『wu yuan da ci』 (unconditional compassion) to metaphorize the house. 『Jia ye』 (family property) is the 『jie』 (precepts), 『ding』 (concentration), and 『hui』 (wisdom) of the Mahayana. Gathering kings and ministers refers to the gradual and sudden teachings of various scriptures, none of which do not conform to the place being interpreted, and can be called the King of Scriptures. 『Chang ji yi wu』, prosperity and decline sometimes occur, and each sect is different, and the name is the country. They all say that they are the first, which is their king. The Lotus Sutra brings together various teachings, isn't it gathering kings? 『Mi Le』 (Maitreya) and other great Bodhisattvas are all 『deng jue』 Bodhisattvas, who are ministers. Determining the nature of father and son is what the scriptures say: 『This is indeed my son, and I am indeed his father.』 『Sheng fo』 (sentient beings and Buddhas) are equal in principle, just like the nature of father and son is related. Master Jingxi said that quoting the Lotus Sutra to fully explain the five periods of teaching is entirely borrowing the meaning of the Lotus Sutra to clarify that this scripture is in the third stage of the five periods of teaching. If the five periods of teaching are not fully explained, how can we know the distance? Second, the initial view concludes and shows. The initial view is far away, etc., Master Xian said, explaining that the venerable and unique body is shown in the four periods of teaching, so it is not said to be 『Lu Yuan』 (Deer Park). Second, this side concludes the same. Second, simplify the table and send two. First, simplify the table 『fa shen』 (Dharma body) two. First, ask. Second, answer. Quoting the two scriptures, it should be necessary to show the Dharma, and the response is the Dharma. Second, simplify the table 『ji guang tu』 (Pure Land of Tranquil Light) two. First, simplify the table 『ji guang tu』 (Pure Land of Tranquil Light) two. First, ask. The meaning of the question is that using the body to represent the body, this principle can still be said to be understandable. Using the body to represent the land, this principle seems to be somewhat contradictory. Second, answer three. First, 『ming tu shi jing zong』 (the land is the sect of the scripture). Since the Buddha land manifesting the body is mentioned first, isn't it showing the Dharma? Second, 『fa shen』 (Dharma body) shows that the body and land are not two. Because the dependent reward and the proper reward are not two, the manifestation of the body is the representation of the land. Without the body, there is no land, Master Jingxi said, this is the clear scripture of the Dharma body, the body and land are not two. Although the scriptures of each sect have this meaning, the expression of the sentences is not obvious. Without this scripture, what will be used to eliminate the huge differences of each sect? Please see the commentary and the meaning of Master Jingxi, what else can be doubted about the insentient beings becoming Buddhas? Moreover, without the body, there is no land, and without the land, there is no body, so when the body is accomplished, the land is also accomplished. Outside the mind, there is no realm.
。深可思量。故金錍云。一佛成道法界無非此佛之依正。一佛既爾。諸佛咸然。眾生自於佛依正中而生殊見。彼又問云。佛成道時土亦成耶。成廣狹耶。不成有過。真如下覆釋上義也。真如實相即心性之異名。境智誰分。身土寧別。心性無外。攝無不周。既唯一心。豈有能所。故使境智身土四並非之。然而終日雙非未乖雙。是智境身土宛然自殊。故說境智及以身土。雖云自殊體元不二。故今表身即是表土。故云既表于身等。學佛乘者茍迷此旨徒費光陰。欲逮無生吾不信也。北轅適越。豈不迷乎。故金下引證不二。唯識者唯遮外境。識表內心。唯只是心。更無外塵故云唯識。諸佛修習無分別智通達唯識真實之性。故云智習唯識通。以正智契真如無有形相則名莊嚴。故云非莊嚴莊嚴。謂非事嚴而是理嚴也。三此經下引經文結。酬心凈則佛土凈者心即土故。所以心凈即是土凈。但表下體雖不二表發自分。只由生迷取悟有別。故表身表土以開發之。今別表土其旨炳然。二兼簡報應土。只由三身相即四土不二身土體一能所無殊。故使三四同皆表發。今雖各辨須曉理同。文為四。初問。二答。三徴。四釋如文。二隨文正解二。初總別分科。二初明下隨文釋義二。初如來現身三。初佛說法。此四通攝一切眾者謂。諸家釋義或以在家出
【現代漢語翻譯】 應深入思考。因此，《金錍論》中說：『一佛成道，整個法界無不是此佛的依報和正報。』一佛如此，諸佛皆然。眾生卻在佛的依正二報中產生不同的見解。有人又問：『佛成道時，佛土也同時成就嗎？成就的佛土是廣還是狹？』如果不是同時成就，那就存在過失，這就像用下面的話來推翻上面的意思。真如實相就是心性的不同名稱，境和智有什麼分別？身和土又有什麼區別？心性無所不在，涵蓋一切。既然只有一心，哪裡有能和所？所以說境、智、身、土四者都不是絕對的。然而，終日都在否定二者，卻並沒有違背二者的存在。智、境、身、土宛然不同。所以才說境、智以及身、土。雖然說它們各自不同，但本體原本是不二的。所以現在說表身就是表土。因此說『既表于身等』。學習佛乘的人如果迷惑了這個宗旨，只是白白浪費光陰，想要達到無生，我是不相信的。就像要往北去卻往南走，豈不是迷路了嗎？所以《金錍論》下面引用不二的道理來證明。唯識宗只是遮止外境，識是表現在內心的。唯識只是心，更沒有外塵，所以說唯識。諸佛修習無分別智，通達唯識真實的體性，所以說『智習唯識通』。用正智來契合沒有形相的真如，就叫做莊嚴。所以說『非莊嚴莊嚴』，意思是說不是事相上的莊嚴，而是理體上的莊嚴。第三，此經下面引用經文來總結。酬心凈則佛土凈，意思是說心就是土，所以心清凈就是佛土清凈。但表身表土雖然不二，表發卻有自分。只是因為眾生有迷惑和覺悟的區別，所以才表身表土來開發他們。現在分別表土，其中的旨意非常明顯。第二，兼顧簡略報應土。只是因為三身相即，四土不二，身土體性是一，能和所沒有區別。所以三身和四土都一起表發。現在雖然各自辨別，必須明白其中的道理是相同的。文分為四部分：第一是問，第二是答，第三是征，第四是釋，就像文中所說。第二，隨文正解分為兩部分：第一是總別分科，第二是初明下隨文釋義分為兩部分：第一是如來現身三部分：第一是佛說法。這裡四通攝一切眾生，意思是說，各家的解釋或者認為是在家、出家。
【English Translation】 Should deeply contemplate. Therefore, the Jin Pi Lun (Golden Stylus Treatise) says: 'When one Buddha attains enlightenment, the entire Dharma realm is nothing but this Buddha's environment and body.' If it is so for one Buddha, it is so for all Buddhas. Sentient beings, however, generate different views within the Buddha's environment and body. Someone then asks: 'When the Buddha attains enlightenment, does the Buddha-land also come into being? Is the Buddha-land that comes into being vast or narrow?' If it does not come into being simultaneously, then there is a fault, which is like using the following words to overturn the meaning of the above. Tathata (Suchness) and Reality are different names for the nature of mind. What distinction is there between realm and wisdom? What difference is there between body and land? The nature of mind is all-pervasive, encompassing everything. Since there is only one mind, where are the subject and object? Therefore, it is said that realm, wisdom, body, and land are not absolute. However, negating both all day long does not contradict the existence of both. Wisdom, realm, body, and land are distinctly different. Therefore, it is said that realm, wisdom, as well as body and land. Although it is said that they are each different, their fundamental essence is non-dual. Therefore, now expressing the body is expressing the land. Hence it is said, 'Since it expresses the body, etc.' Those who study the Buddha-vehicle, if they are confused about this principle, are merely wasting time, and I do not believe they will attain non-birth. It is like heading north but going south, wouldn't that be lost? Therefore, the Jin Pi Lun below cites the principle of non-duality to prove it. The Vijnanavada (Consciousness-only) school only prevents external realms, and consciousness is expressed in the inner mind. Vijnana (Consciousness) is only mind, and there is no external dust, so it is said Vijnanavada (Consciousness-only). All Buddhas cultivate non-discriminating wisdom and understand the true nature of Vijnana (Consciousness), so it is said 'Wisdom cultivates Vijnana (Consciousness) and penetrates.' Using right wisdom to accord with formless Tathata (Suchness) is called adornment. Therefore, it is said 'Non-adornment is adornment,' meaning it is not adornment in terms of phenomena, but adornment in terms of principle. Third, this sutra below cites sutra passages to conclude. 'If the mind is pure, then the Buddha-land is pure,' meaning that the mind is the land, so a pure mind is a pure Buddha-land. Although expressing the body and expressing the land are non-dual, the expressions have their own divisions. It is only because sentient beings have the distinction between delusion and enlightenment that the body and land are expressed to develop them. Now, separately expressing the land, the meaning is very clear. Second, also briefly covers the reward-body land. It is only because the three bodies are interpenetrating, the four lands are non-dual, the nature of body and land is one, and there is no difference between subject and object. Therefore, the three bodies and four lands are all expressed together. Now, although they are distinguished separately, one must understand that the principle is the same. The text is divided into four parts: first is the question, second is the answer, third is the inquiry, and fourth is the explanation, as stated in the text. Second, the correct explanation of the text is divided into two parts: first is the general and specific classification, and second is the explanation of the text following the meaning below, which is divided into two parts: first is the manifestation of the Tathagata (Thus Come One)'s body in three parts: first is the Buddha preaching the Dharma. Here, the four universally encompass all sentient beings, meaning that the interpretations of various schools either consider it to be lay or monastic.
家各二為四眾。或以天人龍鬼為四眾。以今四眾一一歷彼各各有四。故舉今四能攝彼多。彼之所明全失今四。尚統師者即法尚師。北齊敕為昭玄統。故云尚統例如下荊溪云。彼由開故合。此明由正有依。開意本合。依正不殊不二而二為物故爾。二譬顯。窮實相頂者三德究顯在分真頂故。盤峙者峙立也。滄溟海也。佛不住生死不捨生死者異凡夫故不住。異二乘故不捨。自行故不住。化他故不捨。大智故不住。大悲故不捨。生死即涅槃故不住。涅槃即生死故不捨。凡此四釋以顯佛德。如海水非四色者毗曇俱舍並云妙高四面各有一色。東黃金。南琉璃西白銀。北頗梨。隨其方面水同山色。眾生入中盡同水色。心非四門者三惑妄心無四門正解。故云心非四門。故下云而說四門令失噁心。故知。不得以真性釋此心義。更無異解者如海同山色。三合譬。是為萬善無畏空座者萬善即果上三千俗諦之理。無畏即不思議空真諦之理。萬善即無畏空如眾寶為師子座。此即果智所契。真俗不二之理也。問諸佛不斷性惡。則果上三千九界無減。何名萬善之理耶。答修惡已盡。但性惡在。此惡即善。如雲鏡明具丑像性。豈令明亦丑耶。身相巍巍者巍巍高大貌。喻果智超出分真也。二長者獻蓋二。初分章懸示二。初標示分章。二獻五下懸談表報二。
【現代漢語翻譯】 現代漢語譯本 家各二為四眾（指出家男女二眾和在家男女二眾）。或者以天人龍鬼為四眾。因為現在的四眾一一經歷他們，各自都有四眾。所以舉出現在的四眾能夠統攝他們眾多。他們所闡明的完全失去了現在的四眾。尚統師者，就是法尚師。北齊皇帝敕封為昭玄統。所以說尚統，例如荊溪大師說：『他們因為開顯的緣故而合。』這裡說明因為正法的緣故而有依靠。開顯的意義本來就是聚合。依靠正法沒有差別，不二而二是爲了事物。二譬如顯現。窮盡實相頂者，三德究竟顯現在分真位的頂端。盤峙者，是峙立的意思。滄溟，是大海。佛不住生死，不捨生死，是因為不同於凡夫所以不住，不同於二乘所以不捨。自行所以不住，化他所以不捨。大智所以不住，大悲所以不捨。生死就是涅槃所以不住，涅槃就是生死所以不捨。以上四種解釋是爲了彰顯佛的功德。如海水不是四種顏色，毗曇和俱舍都說妙高山四面各有顏色，東面是黃金色，南面是琉璃色，西面是白銀色，北面是頗梨色。隨著山的方向，水也呈現相同的顏色。眾生進入其中，都和水的顏色相同。心不是四門，是因為三惑妄心沒有四門正解。所以說心不是四門。所以下面說，而說四門是爲了使人失去噁心。所以知道，不能用真性來解釋這個心的意義。更沒有其他的解釋，就像海水和山的顏色相同。這是三合譬喻。這是萬善無畏空座，萬善是果位上的三千俗諦之理。無畏是不思議空真諦之理。萬善即無畏空，如同眾寶構成獅子座。這是果智所契合的真俗不二之理。問：諸佛不斷性惡，那麼果位上的三千九界沒有減少，為什麼稱為萬善之理呢？答：修惡已經窮盡，但性惡仍然存在。這種惡就是善，如同鏡子明亮，具有醜陋的形象，難道能讓明亮也變得醜陋嗎？身相巍巍者，巍巍是高大的樣子，比喻果智超出分真位。二長者獻蓋二，首先分章節懸示二，首先標示分章，其次獻五下懸談表報二。
【English Translation】 English version The two groups of each household are the four assemblies (referring to the two groups of ordained men and women, and the two groups of lay men and women). Or, the four assemblies are devas, humans, dragons, and ghosts. Because each of the current four assemblies experiences each of them, each has four assemblies. Therefore, mentioning the current four assemblies can encompass their many. What they elucidate completely loses the current four assemblies. 'Shang Tong Shi' refers to the Dharma Master Shang. The Emperor of the Northern Qi Dynasty decreed him as Zhao Xuan Tong. Therefore, it is said 'Shang Tong,' for example, Master Jingxi said: 'They are combined because of the opening.' This explains that there is reliance because of the correct Dharma. The meaning of opening is originally aggregation. Relying on the correct Dharma is not different; not two, yet two, is for things. Two is like manifestation. 'Exhausting the peak of true reality' means that the three virtues are completely manifested at the peak of the stage of partial realization. 'Pan Zhi' means standing upright. 'Cang Ming' is the great sea. The Buddha does not dwell in birth and death, nor does he abandon birth and death, because he is different from ordinary people, so he does not dwell; he is different from the two vehicles, so he does not abandon. He cultivates himself, so he does not dwell; he transforms others, so he does not abandon. He has great wisdom, so he does not dwell; he has great compassion, so he does not abandon. Birth and death are Nirvana, so he does not dwell; Nirvana is birth and death, so he does not abandon. The above four explanations are to manifest the Buddha's virtues. Like seawater not being four colors, the Vibhasa and Kosa both say that Mount Sumeru has a color on each of its four sides: gold on the east, lapis lazuli on the south, silver on the west, and crystal on the north. According to the direction of the mountain, the water also presents the same color. When sentient beings enter it, they all have the same color as the water. The mind is not four gates because the three delusions of the mind do not have four gates of correct understanding. Therefore, it is said that the mind is not four gates. Therefore, it is said below that speaking of the four gates is to make people lose their evil minds. Therefore, know that the meaning of this mind cannot be explained by true nature. There is no other explanation, just like the color of seawater being the same as the color of the mountain. This is a three-fold analogy. This is the seat of ten thousand virtues, fearlessness, and emptiness. Ten thousand virtues are the principle of the three thousand mundane truths on the fruition level. Fearlessness is the principle of the inconceivable emptiness of the true truth. Ten thousand virtues are fearless emptiness, like a lion seat made of many treasures. This is the principle of the non-duality of true and mundane that the fruition wisdom accords with. Question: If the Buddhas do not cut off inherent evil, then the three thousand realms of the nine realms on the fruition level are not reduced. Why is it called the principle of ten thousand virtues? Answer: The cultivation of evil has been exhausted, but inherent evil still exists. This evil is good, like a mirror being bright and having ugly images. Could it make the brightness also become ugly? 'The appearance of the body is majestic' means that 'wei wei' is a tall and large appearance, which is a metaphor for the fruition wisdom surpassing the stage of partial realization. Two elders offer two canopies. First, divide the chapter and show two. First, mark the chapter division, and second, offer five and then discuss the report of the two.
初示三章所表。初章表法報身土。次而於下明第二章表應佛身土。大眾下明第三章表聞三身四土依正不二。悟道得法喜也。初文云因中慈迴向佛果成無緣慈者回真因向極果也。圓報法身者報身即果。智法身即果理。成依報凈國者即法報所依究竟寂光也。亦回因向果故云成也。表于應土者即三土也。應佛化主者居乎三土咸名應佛。他受用報即是勝應。二故知下結為序之由。二一長下隨文釋義三。初表發之由二。初分科。二隨釋三。初與同類俱。華嚴云至一切魔皆須約圓釋義。慚愧為深塹者慚第一義天。愧賢聖人也。四道者圓四門也。三界即分段變易二種三界。而因果依性者普賢觀云。大乘因者諸法實相是。大乘果者亦實相是。五種種性者荊溪云。習種性．道種性．性種性．聖種性．等覺性。一性有百各以十善互嚴故也。十善以為眾善之本。故通淺深。二虔敬。三奉蓋。二合蓋現土二。初分科。二隨釋二。初合蓋。二現相二。初總別分科。二隨文釋義二。初現國土四。初現國土廣長。二現十山恐表眾生世間者以十山表十界也。三現大海江河恐表五陰世間者以五水錶五陰也。言五水者一海。二江。三河。四川流。五泉源。四現日月天宮或表器世間者荊溪云。然前文中已表依土。依土即是器世間竟。故知。此中但表依中小世間
【現代漢語翻譯】 現代漢語譯本 初示三章所表：第一章表示法身、報身和國土（法報身土）。接下來闡明第二章表示應化佛身和國土（應佛身土）。『大眾下明第三章』說明第三章表示證悟三身四土的本體和現象是不二的，從而獲得悟道得法的喜悅。 第一段文字說，在因地時以慈悲心迴向佛果，成就佛果時的無緣大慈，這是將真實的因迴向到最高的果位。圓滿報身和法身，報身就是果，智法身就是果理。成就依報的清凈國土，就是法身和報身所依止的究竟寂光土。這也是回因向果，所以說是『成』。 『表于應土者即三土也』，表示在應化土中，也就是三土。應化佛是教化的主，居住在三土中都稱為應化佛。他受用報身就是殊勝的應化身。『二故知下結為序之由』，因此可知下面總結了作為序言的緣由。 『二一長下隨文釋義三』，接下來隨著經文解釋三個方面。首先表示發起的原因，分為兩個部分：第一部分是分科，第二部分是隨著經文解釋。『初與同類俱』，首先與同類在一起。《華嚴經》說『至一切魔皆須約圓釋義』，乃至一切魔都要用圓融的觀點來解釋。 『慚愧為深塹者』，以慚愧作為深塹，慚愧於第一義諦，愧對賢聖之人。『四道者圓四門也』，四道指的是圓融的四門。『三界即分段變易二種三界』，三界指的是分段生死和變易生死兩種三界。『而因果依性者』，《普賢觀》說，大乘的因是諸法實相，大乘的果也是諸法實相。 『五種種性者』，荊溪大師說，有習種性、道種性、性種性、聖種性、等覺性。『一性有百各以十善互嚴故也』，每一種性都有百種，各自以十善互相莊嚴。『十善以為眾善之本』，十善是所有善行的根本，所以通用於淺顯和深奧的修行。 『二虔敬。三奉蓋』，第二是虔誠恭敬，第三是奉獻寶蓋。『二合蓋現土二』，第二是合蓋顯現國土，分為兩個部分：第一部分是合蓋，第二部分是顯現景象。『二現相二』，顯現景象分為兩個部分：第一部分是總別分科，第二部分是隨著經文解釋。 『初現國土四』，首先顯現國土，分為四個方面：第一是顯現國土的廣闊和長遠。『二現十山恐表眾生世間者』，顯現十山，可能是表示眾生世間，用十山來表示十法界。『三現大海江河恐表五陰世間者』，顯現大海、江河，可能是表示五陰世間，用五種水來表示五陰。『言五水者一海。二江。三河。四川流。五泉源』，五種水是：一、海，二、江，三、河，四、川流，五、泉源。 『四現日月天宮或表器世間者』，顯現日月天宮，或許是表示器世間。荊溪大師說，前面的經文中已經表示了依土，依土就是器世間。因此可知，這裡只是表示依土中的小世界。
【English Translation】 English version The initial three chapters reveal the following: The first chapter represents the Dharmakaya (法身), Sambhogakaya (報身), and the Buddha-land (身土) (Dharmakaya-Sambhogakaya-land). The subsequent second chapter clarifies the Nirmanakaya (應佛身) and the Buddha-land (身土) (Nirmanakaya-land). '大眾下明第三章' (The third chapter explained by the assembly) illustrates that the essence and phenomena of the Trikaya (三身) and Four Lands (四土) are non-dual, thereby attaining the joy of enlightenment and Dharma. The first paragraph states that in the causal stage, one dedicates compassion towards the fruition of Buddhahood, achieving unconditional compassion in the Buddha-fruit, which is dedicating the true cause towards the ultimate result. The complete Sambhogakaya and Dharmakaya, the Sambhogakaya is the fruit, and the Wisdom-Dharmakaya is the principle of the fruit. Achieving the pure land of the dependent realm is the ultimate Tranquil Light Land (寂光土) upon which the Dharmakaya and Sambhogakaya rely. This is also dedicating the cause towards the fruit, hence the term 'achieving'. '表于應土者即三土也' ('Representing the Nirmanakaya-land is the Three Lands'), indicating that in the Nirmanakaya-land, which is the Three Lands. The Nirmanakaya Buddha is the master of teaching, residing in the Three Lands and is called the Nirmanakaya Buddha. The self-enjoyment Sambhogakaya is the supreme Nirmanakaya. '二故知下結為序之由' ('Therefore, the following concludes the reason for the introduction'), thus it can be known that the following summarizes the reason for being an introduction. '二一長下隨文釋義三' ('Next, following the text, explain three aspects'), next, explain three aspects according to the text. First, it indicates the reason for initiation, divided into two parts: the first part is categorization, and the second part is explanation according to the text. '初與同類俱' ('First, together with those of the same kind'), first, being together with those of the same kind. The Avatamsaka Sutra says '至一切魔皆須約圓釋義' ('Even all demons must be explained with a comprehensive view'), even all demons must be explained from a comprehensive perspective. '慚愧為深塹者' ('Shame and remorse are deep trenches'), taking shame and remorse as deep trenches, being ashamed of the First Principle Truth (第一義諦), and feeling remorse towards the virtuous and sages. '四道者圓四門也' ('The Four Paths are the comprehensive Four Gates'), the Four Paths refer to the comprehensive Four Gates. '三界即分段變易二種三界' ('The Three Realms are the two types of Three Realms of Segmental and Transformational'), the Three Realms refer to the two types of Three Realms of Segmental Birth and Death (分段生死) and Transformational Birth and Death (變易生死). '而因果依性者' ('And the cause and effect depend on the nature'), the Universal Worthy Contemplation says, the cause of the Mahayana is the true nature of all dharmas, and the fruit of the Mahayana is also the true nature. '五種種性者' ('The five kinds of natures'), Master Jingxi said, there are Habitual Nature (習種性), Path Nature (道種性), Intrinsic Nature (性種性), Sage Nature (聖種性), and Equal Enlightenment Nature (等覺性). '一性有百各以十善互嚴故也' ('Each nature has hundreds, each mutually adorned with the Ten Virtues'), each nature has hundreds, each mutually adorned with the Ten Virtues. '十善以為眾善之本' ('The Ten Virtues are the root of all virtues'), the Ten Virtues are the root of all virtuous actions, so they are applicable to both shallow and profound practices. '二虔敬。三奉蓋' ('Second, reverence. Third, offering canopies'), the second is reverence and respect, and the third is offering jeweled canopies. '二合蓋現土二' ('Second, combining the canopies to reveal the land, two'), the second is combining the canopies to reveal the land, divided into two parts: the first part is combining the canopies, and the second part is revealing the scenery. '二現相二' ('Second, revealing the appearance, two'), revealing the appearance is divided into two parts: the first part is general and specific categorization, and the second part is explanation according to the text. '初現國土四' ('First, revealing the land, four'), first, revealing the land, divided into four aspects: the first is revealing the vastness and length of the land. '二現十山恐表眾生世間者' ('Second, revealing the ten mountains, perhaps representing the sentient beings' world'), revealing the ten mountains, perhaps representing the sentient beings' world, using the ten mountains to represent the Ten Dharma Realms (十法界). '三現大海江河恐表五陰世間者' ('Third, revealing the great sea, rivers, perhaps representing the world of the Five Skandhas'), revealing the great sea and rivers, perhaps representing the world of the Five Skandhas (五陰), using the five types of water to represent the Five Skandhas. '言五水者一海。二江。三河。四川流。五泉源' ('The five types of water are: one, sea. Two, river. Three, stream. Four, flowing streams. Five, spring'), the five types of water are: one, sea; two, river; three, stream; four, flowing streams; five, spring. '四現日月天宮或表器世間者' ('Fourth, revealing the sun, moon, and heavenly palaces, perhaps representing the vessel world'), revealing the sun, moon, and heavenly palaces, perhaps representing the vessel world. Master Jingxi said that the previous text has already represented the dependent land, and the dependent land is the vessel world. Therefore, it can be known that this only represents the small world within the dependent land.
耳。即如一山一洲之例。今謂。日月星宮皆前所現廣長相中小世間也。眾生五陰之所依者此四世間二是所依即依報及器。二是能依即眾生五陰。以攬五陰成眾生故此即正報之身也。何得表情者謂十山五水悉是無情。何得表眾生五陰之有情耶。答意者大乘所談依正不二。互表何傷。故諸大乘現相皆如此也。二現諸佛說法。必有能依者有國必有人也。三大眾歡喜。三輪不思議化者即身通口說意鑒。不謀而化名不思議。二敘述嘆二。初敘意分科二。初敘來意。荊溪云。神智高明者位居極故高。以高故明。若準經文與五百俱。自非相惡豈堪隨從。若非所將其位必下至下請說仍云是五百等皆已發心。至下得道方云得忍。準此復似五百未與寶積同位。縱述己身在五百數寶積豈可與彼全同。況在數外仍須有本。焉知本位不廁凈名。故今乃以高明通嘆。若不高者焉知所表所現之瑞。以擬凈身凈土之相。智人知智故能冥合凈名之情。既了凈名。亦可依俙裁于佛智。二就三下分經文二。初分經。述嘆至之由者荊溪云。以述為嘆故云述嘆。既現二身。必依二土。故述兩應並得為由。故云述嘆。二言勝下示義二。初示勝劣身義。尋此應身等者荊溪云。勝應之中別標法身。而文但云尋應得法。未云應身即法身者猶帶方便劣應身。故又以劣應色相劣
【現代漢語翻譯】 現代漢語譯本 耳。例如一座山、一個洲的情況。現在說，日月星辰宮殿都是前面所顯現的廣大長遠景象中的小世界。眾生的五陰（色、受、想、行、識）所依賴的就是這四個世間，其中兩個是所依賴的，即依報（生存環境）和器世間（物質世界），兩個是能依賴的，即眾生的五陰。因為聚集五陰才成為眾生，這就是正報之身。怎麼能說表情的事物，說十山五水都是無情之物呢？又怎麼能說眾生的五陰是有情之物呢？回答是，大乘所談的依報和正報不是二元的，互相表述有什麼妨礙呢？所以諸大乘經典所展現的景象都是這樣的。第二，諸佛說法，必定有能依者，有國家必定有人民。第三，大眾歡喜。三輪（身輪、口輪、意輪）不可思議的教化，即身體展現神通，口中宣說佛法，心中明鑑一切，不經謀劃而自然教化，稱為不可思議。二是敘述和讚歎兩部分。首先敘述，意分科為二。首先敘述來意。荊溪大師說：『神智高明的人，因為位居極高所以高明。因為高明，所以能理解。』如果按照經文『與五百人俱』來看，如果不是互相厭惡，怎麼能跟隨呢？如果不是他所帶領的，那麼他的地位必定低下。到下面請說時，仍然說『這五百人等都已經發心』，到下面得道時，才說『得到忍』。按照這樣來看，又好像這五百人還沒有和寶積菩薩同等地位。即使敘述自己身在五百人之中，寶積菩薩怎麼能和他們完全相同呢？況且在五百人之外，仍然需要有根本。怎麼知道根本的地位不混雜在維摩詰菩薩之中呢？所以現在用高明來共同讚歎。如果不高明，怎麼知道所表述、所顯現的祥瑞，來比擬清凈的身和清凈的國土的景象呢？有智慧的人瞭解智慧，所以能夠暗合維摩詰菩薩的情懷。既然瞭解了維摩詰菩薩，也可以依稀地揣測佛的智慧。二是就三下分經文為二。首先是分經。『述嘆至之由者』，荊溪大師說：『因為敘述就是讚歎，所以說是述嘆。既然顯現了應身和法身兩種身，必定依賴應土和法土兩種國土，所以敘述兩種應身和兩種國土，並得到它們的原因，所以說是述嘆。』二是『言勝下示義』，分為二。首先是顯示殊勝和低劣的身的含義。『尋此應身等者』，荊溪大師說：『在殊勝的應身之中，特別標明法身。而經文只說『尋應得法』，沒有說『應身就是法身』，還帶有方便的低劣應身。所以又用低劣應身的色相低劣來顯示。
【English Translation】 English version Ear. For example, the case of a mountain and a continent. Now it is said that the sun, moon, stars, and palaces are all small worlds within the vast and long appearances previously manifested. What the five skandhas (form, feeling, perception, volition, and consciousness) of sentient beings rely on are these four worlds, two of which are what they rely on, namely the dependent retribution (living environment) and the container world (material world), and two are what can rely, namely the five skandhas of sentient beings. Because the aggregation of the five skandhas constitutes sentient beings, this is the body of the proper retribution. How can it be said that expressive things, that the ten mountains and five waters are all insentient things? And how can it be said that the five skandhas of sentient beings are sentient things? The answer is that the dependent and proper retributions discussed in Mahayana are not dualistic, so what harm is there in expressing each other? Therefore, the appearances manifested in all Mahayana sutras are like this. Second, when the Buddhas preach the Dharma, there must be those who can rely on them; where there is a country, there must be people. Third, the assembly rejoices. The inconceivable transformation of the three wheels (body wheel, speech wheel, and mind wheel), that is, the body manifests supernatural powers, the mouth proclaims the Dharma, and the mind clearly understands everything, transforming naturally without planning, is called inconceivable. The second part consists of narration and praise. First, narration, dividing the meaning into two sections. First, narrating the intention. Master Jingxi said: 'Those with high intelligence and wisdom are high because they are in the highest position. Because they are high, they are intelligent.' If according to the sutra text 'together with five hundred people', if they did not dislike each other, how could they follow? If he was not leading them, then his position must be low. When requesting to speak below, it is still said 'these five hundred people and others have already aroused their minds', and when attaining the Way below, it is said 'obtained forbearance'. According to this, it seems that these five hundred people have not yet attained the same position as Bodhisattva Ratnakuta. Even if narrating that he himself is among the five hundred people, how can Bodhisattva Ratnakuta be completely the same as them? Moreover, outside the five hundred people, there still needs to be a root. How do we know that the position of the root is not mixed in with Vimalakirti Bodhisattva? Therefore, now we jointly praise with high intelligence. If not intelligent, how would we know the auspicious signs that are expressed and manifested, to compare with the appearance of the pure body and pure land? Wise people understand wisdom, so they can secretly accord with the feelings of Vimalakirti Bodhisattva. Since we understand Vimalakirti Bodhisattva, we can also vaguely surmise the wisdom of the Buddha. Second, dividing the sutra text into two sections based on the three below. First is dividing the sutra. 'Those who narrate and praise the cause', Master Jingxi said: 'Because narration is praise, it is called narration and praise. Since the Response Body and Dharma Body are manifested, they must rely on the Response Land and Dharma Land, so narrating the two Response Bodies and two Lands, and obtaining their causes, is called narration and praise.' Second is 'Words of superiority below show meaning', divided into two. First is showing the meaning of superior and inferior bodies. 'Seeking this Response Body, etc.', Master Jingxi said: 'Among the superior Response Bodies, the Dharma Body is especially marked. But the sutra text only says 'seeking the Response Body to obtain the Dharma', and does not say 'the Response Body is the Dharma Body', still carrying the expedient inferior Response Body. Therefore, the inferiority of the appearance of the inferior Response Body is used to show inferiority.
故不可尋之見法身也。滅色即色方之可見。況復即色所表復通。故法華云。等者雖引彼經仍有三意。一以劣為由。二以勝斥劣。三引小歸大。著脫之語不在今教。此乃直明用塵土坌身狀有所畏耳。現有煩惱如塵土坌身。示同悕生死如狀有所畏。二問下示遠近二由二。初雙釋二由。荊溪云。此中問答者一者遠借法華經意。二者近用當部之文。在昔必無為由之語。於今方可分置其言。二問三下重述遠義。二十年者八忍為一。八智為一。並九無礙九解脫也。除糞者斷見思也。二就近下隨文釋義。今寶積說偈於十二部中即孤起。或人謂。疏云。初述由。次述嘆。似重頌者非也。夫重頌者前已長行說竟次更偈頌說之。故得名也。此中寶積都未發言。但孤然說偈。敘述。豈是重頌耶。文為二。初述嘆表發之由二。初述嘆勝應法身為近由二。初分科懸示。何以得知等者荊溪云。經既未來以現往驗。況復自有嘆劣之文。身勝法勝。身劣法劣。
維摩經略疏垂裕記卷第二 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第三
錢唐沙門釋智圓述
二就兩下隨文釋義二。初略嘆形聲兩益二。初分科。二初又下隨釋二。初嘆形益二。初分科懸示二。初分科。二大經下懸示三。初
【現代漢語翻譯】 因此，不能通過尋找來見到法身（Dharmakaya）。滅除色相，才能在滅色之時見到法身。更何況通過色相所表達的意義是相通的。所以《法華經》（Lotus Sutra）說，即使引用那部經，仍然有三重含義：一是將低劣作為理由，二是憑藉殊勝來斥責低劣，三是引導小乘歸向大乘。『著』與『脫』的說法不在今天的教義中。這只是直接說明用塵土塗抹身體，表現出有所畏懼的樣子罷了。現在有煩惱就像塵土塗抹身體，表現出如同害怕生死的樣子。二問，下面揭示遠近兩種理由。首先，雙重解釋兩種理由。荊溪（Jingxi）說，這裡面的問答，一是遙遠地借用法華經的含義，二是就近使用當部經文的文句。過去一定沒有作為理由的說法，現在才可以分開陳述這些話。二問，三，下面重述遙遠的含義。『二十年』指的是八忍為一，八智為一，以及九無礙和九解脫。『除糞』指的是斷除見惑和思惑。二，就近，下面根據經文解釋含義。現在《寶積經》（Ratnakuta Sutra）說偈頌，在十二部經中是孤立出現的。或者有人說，疏鈔說，先敘述理由，再敘述讚歎，好像是重頌，其實不是。所謂重頌，是指前面已經用長行文說完，接下來再用偈頌來說一遍，所以才得名。這裡寶積（Ratnakuta）根本沒有發言，只是孤立地說偈頌敘述，怎麼能說是重頌呢？經文分為兩部分。首先，敘述讚歎，表明發起的理由。二，首先，敘述讚歎殊勝，以應合法身為近因。二，首先，分科懸示。『何以得知』等，荊溪（Jingxi）說，既然經文還沒有到來，就用現在和過去的事情來驗證。更何況經文字身就有讚歎低劣的文句。身體殊勝，法就殊勝；身體低劣，法就低劣。 二，就兩種，下面根據經文解釋含義。二，首先，簡略地讚歎形和聲兩種利益。二，首先，分科。二，首先，又，下面根據經文解釋。二，首先，讚歎形益。二，首先，分科懸示。二，《大經》（Great Sutra），下面懸示。三，首先。
【English Translation】 Therefore, the Dharmakaya (法身, Dharma Body) cannot be seen by searching. Only by extinguishing form can it be seen at the moment of extinguishing form. Moreover, the meanings expressed through form are interconnected. Therefore, the Lotus Sutra (法華經, Fahua Jing) says that even if that sutra is cited, there are still three meanings: first, using inferiority as a reason; second, using superiority to rebuke inferiority; and third, guiding the Small Vehicle to the Great Vehicle. The sayings of 'attachment' and 'detachment' are not in today's teachings. This simply directly explains that smearing the body with dust shows a fearful appearance. Now, having afflictions is like smearing the body with dust, showing an appearance of fearing birth and death. Second question, below reveals the two reasons of near and far. First, doubly explain the two reasons. Jingxi (荊溪) said, the questions and answers here, one is remotely borrowing the meaning of the Lotus Sutra, and the other is closely using the sentences of this sutra. In the past, there was certainly no saying of 'as a reason', and now it can be stated separately. Second question, three, below reiterates the distant meaning. 'Twenty years' refers to the eight forbearance as one, the eight wisdoms as one, and the nine unobstructedness and nine liberations. 'Removing dung' refers to cutting off the delusions of views and thoughts. Second, closely, below explains the meaning according to the text. Now the Ratnakuta Sutra (寶積經, Baoji Jing) says the verses, which appear independently among the twelve divisions of scriptures. Or someone says that the commentary says, first narrating the reason, then narrating the praise, seemingly a re-gatha, but it is not. A re-gatha means that it has already been said in prose before, and then it is said again in verses, so it is named. Here, Ratnakuta (寶積) did not speak at all, but only independently said the verses to narrate, how can it be a re-gatha? The text is divided into two parts. First, narrating the praise, indicating the reason for initiating. Second, first, narrating the praise of the superior, to correspond to the Dharma Body as the near cause. Second, first, dividing the sections and suspending the indication. 'How to know' etc., Jingxi (荊溪) said, since the scripture has not yet arrived, use the present and past events to verify. Moreover, the scripture itself has sentences praising inferiority. If the body is superior, the Dharma is superior; if the body is inferior, the Dharma is inferior. Second, regarding the two, below explains the meaning according to the text. Second, first, briefly praising the two benefits of form and sound. Second, first, dividing the sections. Second, first, again, below explains according to the text. Second, first, praising the benefit of form. Second, first, dividing the sections and suspending the indication. Second, the Great Sutra (大經, Da Jing), below suspends the indication. Third, first.
引大經。亦色非色者以顯佛性不離色心非色即心也。金剛身者應體即法。不可毀壞故。二今初下配今義。先明今嘆目凈攝金剛身。嘆勝攝劣者荊溪云。準凡嘆聖耳。況應身之相教門自分。故聖相中莫若毫髻。今從眼說。故云眼勝。況眼具五。從名復勝故。且嘆之以形於劣。次力無下明今嘆心凈攝力無畏。三舉下總結要。二目者下隨文釋義二。初嘆色功德二。初事釋二。初總釋二。初正解。肝悲等者白虎通曰。肝繫於目。肺繫於鼻。心繫于口。脾繫於舌。腎繫於耳。今且準凡而擬於聖。凡夫悲時必內動于肝。然後目中有淚。故曰肝悲則目淚。荊溪云。如來即以利物表悲。利必在智。故眼表智。肝表于定。智動定用猶如肝悲則目淚也。大論等者荊溪云。既悲生於智。智由於定。定用即悲智用也。肝悲目淚況之可知。二釋疑二。初問。荊溪云。既尋勝應以得法身。勝應有相。法豈有耶。二答二。初正答二。初正示眼。荊溪云。答意者佛眼既為四眼之體。四眼即是法身之相。故使尋相見無相也。況無相之相諸相中上。故引法華即其事也。二餘下列余相。二證成。荊溪云。法華意者佛具五眼。四不獨立故三十二即法身相。吾今此身即是法身。斯言有在。二但眼下別釋二。初通示略消二。初通示五眼二。初約用釋相。又能雙照至事
【現代漢語翻譯】 現代漢語譯本 引大經。『亦色非色』者，用來說明佛性不離色心，非色即是心。『金剛身』指的是應化之體即是法。因為不可毀壞的緣故。 二、現在從『初下配今義』開始，闡述現在的意義。首先闡明現在讚歎眼睛清凈，總攝金剛身。荊溪大師說，讚歎殊勝是爲了攝伏低劣。況且應身的相貌，教門中自有區分。所以在聖相中，沒有比毫毛和肉髻更殊勝的了。現在從眼睛來說，所以說眼睛殊勝。況且眼睛具備五種功德，從名稱上來說也更加殊勝。姑且讚歎它，以此來彰顯低劣。 其次，『力無下明今嘆心凈攝力無畏』，闡明現在讚歎心清凈，總攝力量和無畏。 三、『舉下總結要』，總結要點。 二、『目者下隨文釋義二』，接下來隨著經文解釋意義，分為兩部分。第一部分讚歎色的功德，分為兩部分。第一部分是事相上的解釋，分為兩部分。第一部分是總的解釋，分為兩部分。第一部分是正面解釋。『肝悲等者』，《白虎通》中說：『肝連線著眼睛，肺連線著鼻子，心連線著口，脾連線著舌頭，腎連線著耳朵。』現在姑且按照凡夫的情況來比擬聖人。凡夫悲傷的時候，必然是肝臟內部有所觸動，然後眼睛裡才會有眼淚。所以說『肝悲則目淚』。荊溪大師說，如來用利益眾生來表達悲憫，利益必定在於智慧，所以眼睛代表智慧，肝代表禪定。智慧的運用和禪定的作用，就像肝臟悲傷就會有眼淚一樣。《大論》等經書中說，悲憫產生於智慧，智慧來源於禪定，禪定的作用就是悲憫和智慧的作用。肝臟悲傷眼睛流淚，用這個來比況就可以明白了。 第二部分是解釋疑問，分為兩部分。第一部分是提問。荊溪大師說，既然要尋找殊勝，就應該通過得到法身來尋找。殊勝的應身有相，法身難道也有相嗎？ 第二部分是回答，分為兩部分。第一部分是正面回答，分為兩部分。第一部分是正面指示眼睛。荊溪大師說，回答的意思是佛眼既然是四種眼睛的本體，四種眼睛就是法身的相貌。所以要通過尋找相來見到無相。況且無相之相是諸相中最殊勝的。所以引用《法華經》來證明這件事。 第二部分是列舉其餘的相貌。第二部分是證明和成就。荊溪大師說，《法華經》的意思是佛具備五眼，四種眼睛不能獨立存在，所以三十二相就是法身的相貌。『我現在這個身體就是法身』，這句話是有根據的。 二、『但眼下別釋二』，接下來分別解釋，分為兩部分。第一部分是通用的指示，簡略地消除疑惑，分為兩部分。第一部分是通用的指示五眼，分為兩部分。第一部分是用作用來解釋相貌。『又能雙照至事』
【English Translation】 English version Quoting the Great Sutra. 'Also, form is not form' is to illustrate that Buddha-nature is inseparable from form and mind; non-form is mind. 'Vajra Body' refers to the responsive body that is Dharma. Because it cannot be destroyed. 2. Now, starting from 'Chu Xia Pei Jin Yi', explain the present meaning. First, clarify the present praise of the purity of the eyes, encompassing the Vajra Body. Master Jingxi said that praising the superior is to subdue the inferior. Moreover, the appearance of the responsive body is distinguished within the teachings. Therefore, among the holy marks, nothing is more superior than the hair whorl and the ushnisha (crown of the head). Now, speaking from the eyes, it is said that the eyes are superior. Furthermore, the eyes possess five merits, and are even more superior in name. Let us praise it to highlight the inferior. Secondly, 'Li Wu Xia Ming Jin Tan Xin Jing She Li Wu Wei' clarifies the present praise of the purity of the mind, encompassing strength and fearlessness. 3. 'Ju Xia Zong Jie Yao' summarizes the key points. 2. 'Mu Zhe Xia Sui Wen Shi Yi Er' Next, explain the meaning according to the sutra text, divided into two parts. The first part praises the merits of form, divided into two parts. The first part is the explanation of phenomena, divided into two parts. The first part is the general explanation, divided into two parts. The first part is the direct explanation. 'Gan Bei Deng Zhe', the Baihutong (Comprehensive Discussions in the White Tiger Hall) says: 'The liver is connected to the eyes, the lungs are connected to the nose, the heart is connected to the mouth, the spleen is connected to the tongue, and the kidneys are connected to the ears.' Now, let us compare the situation of ordinary people to that of sages. When ordinary people are sad, there must be internal movement in the liver, and then there will be tears in the eyes. Therefore, it is said that 'if the liver is sad, the eyes will tear'. Master Jingxi said that the Tathagata (Thus Come One) expresses compassion by benefiting sentient beings, and benefit must lie in wisdom, so the eyes represent wisdom, and the liver represents samadhi (concentration). The use of wisdom and the function of samadhi are like the liver being sad and the eyes tearing. The Great Treatise and other sutras say that compassion arises from wisdom, and wisdom comes from samadhi, and the function of samadhi is the function of compassion and wisdom. It can be understood by comparing the sadness of the liver and the tears of the eyes. The second part is to explain doubts, divided into two parts. The first part is the question. Master Jingxi said that since one should seek the superior, one should seek it through obtaining the Dharmakaya (Dharma Body). The superior responsive body has form, does the Dharmakaya also have form? The second part is the answer, divided into two parts. The first part is the direct answer, divided into two parts. The first part is the direct instruction of the eyes. Master Jingxi said that the meaning of the answer is that since the Buddha's eye is the essence of the four eyes, the four eyes are the appearance of the Dharmakaya. Therefore, one must see the formless by seeking the form. Moreover, the formless appearance is the most superior among all appearances. Therefore, the Lotus Sutra is quoted to prove this matter. The second part is to list the remaining appearances. The second part is to prove and accomplish. Master Jingxi said that the meaning of the Lotus Sutra is that the Buddha possesses five eyes, and the four eyes cannot exist independently, so the thirty-two marks are the appearance of the Dharmakaya. 'My present body is the Dharmakaya', this statement has a basis. 2. 'Dan Yan Xia Bie Shi Er', next, explain separately, divided into two parts. The first part is the general instruction, briefly eliminating doubts, divided into two parts. The first part is the general instruction of the five eyes, divided into two parts. The first part is to explain the appearance by using the function. 'You Neng Shuang Zhao Zhi Shi'
理者荊溪云。故知。五眼但是體用而已。若從修觀肉眼居首。今從嘆佛故體用同時。約教下若約當教則各有五眼。如常所論。若以偏圓相待總而明之唯圓佛眼。別教法眼。通菩薩慧眼。藏菩薩肉天二眼。若約二乘則兩教俱得慧眼也。若論圓意一心三諦即具五眼。照心因緣生法即肉天二眼。真諦慧眼。俗諦法眼。中諦佛眼。三諦既不縱橫。五眼豈應隔異。荊溪向云但是體用。斯言有徴。是則佛眼為體。四眼為用。體用不二中邊一如。四教總別美在中矣。六即簡濫高下常分。二金剛下引經證。具於一眼中具五眼用。故知。五眼不可分張。二今寶下略消經文。文中先消法。次如青下消喻。二今略下別明帖釋二。初帖解經文二。初廣約別圓。荊溪云。前通釋中悉從極判。故云窮源及遍法界。今從別說。故分五差。雖復五差仍以教分屬別圓也。何以知然。肉眼有頂天見。界外慧眼能破內外見思。既能過於兩教三乘。驗知。義當別圓教也。唯圓不應。別說五用。唯別不應。天慧通外。但是為令五相區分故於圓中而兼別說。因禪離蓋者離五蓋也。四大造色者四大為所造。四微為能造。以四微和合造成四大名四大造色。問微義可知。大義云何。答地水火風遍處皆有。故名大也。大即周遍為義。大論五十七云。如佛說四大無處不有。故名
為大。二藏下略示藏通。荊溪云。正以別圓收前。次以形斥通藏別圓但成次不次別。藏通但四義立於五。況復依禪依真不同。具如法華疏記那律中明。二問下釋疑別證。二觀解。荊溪云。既云一心。五不應別。不別而別。暫屬對之故此應云只粗細境即中道也。二嘆心功德二。初事釋二。初總釋。二別釋。總釋已當因緣。別釋即是約教。上下科分多爾。然對下觀解即四釋中唯闕本跡。或時義立。初總二。初正釋。文中先釋心凈。次釋已度。中先簡通。初義立。但通故。大經下引通難別。次今約下示別。因果區別用消已度。若從通義佛心名禪。不可過故。二問下釋疑。荊溪云。次難別中從因。所以既有通果。何事立因。答中引大智論及以涅槃。並證從因。則為因果各有文也。且引翻名助從因義。故棄惡言定不唯果。二約教下別釋二。初藏通。荊溪云。三藏亦云永離法愛者法愛語通。此中但是于禪離愛。但當教佛于禪自在。故云離愛。所以羅漢但云無間超入超出。然論自在猶不及佛。又今約教者皆附前文從因義邊。佛無所斷。故云自在及以無明永盡等也。即于已度義便故也。又藏通中一時之言但約當教真諦以說。二別圓荊溪云。別圓九禪義須約位分別。故知。名同其義永異。所以兩教並有重玄及以真緣。不約位消何由可判。
{ "translations": [ "現代漢語譯本", "為大（指佛法廣大）。二藏下略示藏通（二藏之下，簡略地顯示藏教和通教）。荊溪（指湛然法師）說：『正是用別教和圓教來收攝前面的藏教和通教。其次用形跡來排斥通教、藏教，別教和圓教只是成就次第不次第的區別。藏教和通教只是四義立於五義（指四諦和五行）。何況還有依禪和依真（兩種不同的修行方式）的不同。具體如《法華疏記》那律中說明。』二問下釋疑別證（第二部分，通過問答來解釋疑惑，並用別教的觀點來證明）。二觀解（第二，觀解）。荊溪說：『既然說一心，五（五陰）不應該有區別。不區別而區別，暫時屬於對立的緣故，因此應該說只是粗細的境界就是中道。』二嘆心功德二（第二，讚歎心的功德，分為兩部分）。初事釋二（首先從現象上解釋，分為兩部分）。初總釋（首先總的解釋）。二別釋（其次分別解釋）。總的解釋已經相當於因緣（法），分別解釋就是依據教義。上下科目的劃分大多如此。然而對照下面的觀解，四種解釋中只缺少本跡（本地和垂跡）。有時義理可以成立。初總二（首先總的分為兩部分）。初正釋（首先正式解釋）。文中先解釋心凈（心的清凈），其次解釋已度（已經度脫）。其中先簡別通教（首先簡要地區別通教）。初義立（首先義理成立）。只是通教的緣故。《大經》（指《涅槃經》）下引通難別（引用通教來為難別教）。次今約下示別（其次現在依據別教來顯示）。因果區別，用消已度（用消滅和已經度脫來區別因果）。如果從通教的意義來說，佛心名為禪，不可超越。二問下釋疑（第二，通過問答來解釋疑惑）。荊溪說：『其次為難別教中，是從因上說的。所以既然有通教的果位，為何還要建立別教的因位？』回答中引用《大智論》以及《涅槃經》，並證明是從因上說的。那麼因果各有經文依據。並且引用翻譯的名稱來幫助說明是從因上說的意義。所以捨棄惡的言論一定不只是果位。二約教下別釋二（第二，依據教義分別解釋，分為兩部分）。初藏通（首先藏教和通教）。荊溪說：『三藏教也說永遠離開法愛，法愛這個詞語是通用的。這裡只是對於禪定離開愛。只是當教的佛對於禪定自在，所以說離開愛。所以阿羅漢只是說無間超入超出。然而論自在仍然不及佛。又現在依據教義，都是附和前面的經文，從因的意義方面來說。佛沒有什麼可斷的，所以說自在以及無明永遠斷盡等等。』就是對於已度（已經度脫）的意義方便的解釋。又藏教和通教中一時之言只是依據當教的真諦來說。二別圓（第二，別教和圓教）。荊溪說：『別教和圓教的九禪的意義需要依據位次來分別。』所以知道，名稱相同，但是意義永遠不同。所以兩教都有重玄以及真緣，不依據位次來解釋，怎麼能夠判斷呢？ ", "english_translations": [ "English version", "Is great (referring to the vastness of the Buddha's teachings). The following two 'Treasuries' briefly show the Shared and Specific teachings. Jingxi (referring to Master Zhanran) said: 'It is precisely using the Specific and Perfect teachings to encompass the preceding Shared and Elementary teachings. Secondly, using forms to reject the Shared and Elementary teachings; the Specific and Perfect teachings only achieve the distinction of sequential and non-sequential. The Shared and Elementary teachings only establish the Four Noble Truths within the Five Aggregates. Moreover, there are differences between relying on meditation and relying on truth (two different methods of practice). The specifics are explained in the 'Annotations on the Lotus Sutra' in the section on Anuruddha.' The second question below explains doubts and provides separate evidence (the second part, using questions and answers to explain doubts and prove it from the perspective of the Specific teaching). Second, contemplation and understanding. Jingxi said: 'Since it is said to be one mind, the five (skandhas) should not be different. Not different yet different, temporarily belonging to opposition, therefore it should be said that only the coarse and subtle realms are the Middle Way.' Second, praising the merits of the mind, in two parts. First, explaining from phenomena, in two parts. First, a general explanation. Second, a separate explanation. The general explanation is already equivalent to the causal conditions (dharmas), and the separate explanation is based on the teachings. The division of the upper and lower sections is mostly like this. However, in contrast to the contemplation and understanding below, only the root and traces (original ground and manifested traces) are missing from the four explanations. Sometimes the meaning can be established. First, general, in two parts. First, formal explanation. The text first explains the purity of the mind, and then explains 'already crossed over'. Among them, first briefly distinguishes the Shared teaching. First, the meaning is established. Only because of the Shared teaching. The 'Great Sutra' (referring to the 'Nirvana Sutra') below uses the Shared teaching to challenge the Specific teaching. Next, now relying on the Specific teaching to show the distinction. Differentiating cause and effect, using 'extinguished' and 'already crossed over'. If from the meaning of the Shared teaching, the Buddha's mind is called Dhyana (meditation), which cannot be surpassed. Second question below explains doubts. Jingxi said: 'Secondly, in challenging the Specific teaching, it is spoken from the cause. Therefore, since there is the fruit of the Shared teaching, why establish the cause of the Specific teaching?' The answer quotes the 'Great Perfection of Wisdom Treatise' and the 'Nirvana Sutra', and proves that it is spoken from the cause. Then the cause and effect each have scriptural basis. And quoting the translated names helps to illustrate the meaning from the cause. Therefore, abandoning evil speech is definitely not just the fruit. Second, relying on the teachings to separately explain, in two parts. First, the Elementary and Shared teachings. Jingxi said: 'The Tripitaka also says to forever leave behind love for the Dharma; the term 'love for the Dharma' is common. Here it is only about leaving behind love for Dhyana. Only the Buddha of that teaching is at ease with Dhyana, so it is said to leave behind love. Therefore, Arhats only say to instantly transcend and surpass. However, in terms of being at ease, it still does not reach the Buddha.' Also, now relying on the teachings, they all echo the preceding text, speaking from the aspect of cause. The Buddha has nothing to cut off, so it is said to be at ease and that ignorance is forever exhausted, etc. This is a convenient explanation for the meaning of 'already crossed over'. Also, in the Elementary and Shared teachings, the term 'at once' is only spoken according to the truth of that teaching. Second, the Specific and Perfect teachings. Jingxi said: 'The meaning of the nine Dhyanas of the Specific and Perfect teachings needs to be distinguished according to the stages.' Therefore, know that the names are the same, but the meanings are forever different. Therefore, both teachings have profound mysteries and true causes; if not explained according to the stages, how can they be judged?" ] }
文為二。初引地持。明九種大禪者一自在。二一切。三難。四一切門。五善人。六一切行。七除惱。八此世他世樂。九清凈凈禪。委釋名義如法界次第下卷。菩薩依第九等者即等覺後心入此禪也。得菩提果出過清凈者菩提果即佛心。佛心無惑。超等覺上故云出過清凈。清凈即第九禪也。此約下通示九禪次位也。地前修自性者荊溪云。未入初地。未具佛法。未名一切。當位別修。故名自性。佛果出果者佛心出過九。故二圓二。初正釋。準別明圓。還以自性在凡餘八在聖。究竟離虛妄者此初住分究竟非極果究竟。顯自性清凈心者則本具三千于茲分顯。既具佛法名一切禪。二引證二。初引光明證成。如來顯能游之智。無量甚深是所游之理。橫周法界。故無量豎徹三諦。故甚深。過諸下顯佛心境智出過九禪。二引瓔珞斥謬。集八禪眾者即自性禪乃至此世他世禪。即是集地前地上菩薩也。昔在華嚴等者荊溪云。所言昔者一家五時皆有結教。以瓔珞經結諸方等故指華嚴以之為昔。猶隔鹿苑瓔珞在後。道理必然。故知。他釋非但八禪不成。昔義未允。二觀解。荊溪云。觀心中取本有理。名為心凈。能觀此理得已度名。故諸禪語攝別地前及前二教。二嘆聲益二。初正釋形聲益者荊溪云。準前開章只合云聲。今加形者形未必聲。聲必有形
【現代漢語翻譯】 現代漢語譯本 此段經文分為兩部分。第一部分引用《地持經》，闡明九種大禪的境界：一是自在禪（能夠隨心所欲地入定和出定），二是一切禪（對一切事物都能保持覺知），三是難禪（難以修習的禪定），四是一切門禪（通往一切禪定的法門），五是善人禪（善人所修習的禪定），六是一切行禪（在一切行為中都能保持禪定），七是除惱禪（能夠去除煩惱的禪定），八是此世他世樂禪（能夠帶來今生和來世快樂的禪定），九是清凈凈禪（極其清凈的禪定）。這些禪定的詳細解釋可以參考《法界次第》下卷。 菩薩依據第九種禪定（清凈凈禪）進入等覺位后的後心，從而進入這種禪定。獲得菩提果，超出清凈禪的境界，菩提果即是佛心。佛心沒有迷惑，超越了等覺位，所以說是超出清凈。這裡的清凈指的就是第九禪。這是從下往上通示九種禪定的次第。 『地前修自性』，荊溪大師解釋說：『未入初地（菩薩十地中的第一地），未具足佛法，不能稱為一切，所以在各自的位次上分別修習，所以稱為自性。』『佛果出果』，指的是佛心超出九禪的境界。所以說二圓二，首先是正面的解釋，然後是依據別教來闡明圓教的道理。仍然是以自性禪在凡夫位，其餘八種禪在聖位。『究竟離虛妄』，這裡指的是初住菩薩所證得的分究竟，而不是極果的究竟。『顯自性清凈心』，指的是本自具足的三千法界在這個時候部分地顯現出來。既然具足佛法，就稱為一切禪。 第二部分引用經文來證明。首先引用《光明經》來證明，如來所顯現的能夠遊歷一切境界的智慧，是無量甚深的，這是所遊歷的理。橫向周遍法界，所以說是無量；縱向徹悟三諦（空、假、中），所以說是甚深。『過諸下』，顯示佛心所證的境界和智慧超出九禪。其次引用《瓔珞經》來駁斥謬論。『集八禪眾』，指的是從自性禪到此世他世禪，也就是聚集了地前和地上菩薩。『昔在華嚴等』，荊溪大師解釋說：『所說的昔，指的是天臺宗的五時教判中，每個時期都有結教。因為《瓔珞經》總結了諸方等經，所以指《華嚴經》作為昔。』仍然隔著鹿苑（指阿含時），《瓔珞經》在後。道理必然如此。所以要知道，其他的解釋不僅八禪不成體系，而且對『昔』字的理解也不恰當。 二、觀解。荊溪大師說：『在心中觀取本有的理，稱為心凈。能夠觀此理，就能夠得到解脫。』所以諸禪的說法涵蓋了別教的地前菩薩和前二教（藏教和通教）。 三、嘆聲益。首先是正面解釋形聲益，荊溪大師說：『按照前面的開章，只應該說聲。現在加上形，是因為形未必有聲，而聲必然有形。』
【English Translation】 English version This passage is divided into two parts. The first part quotes the Dizhi Jing (Bodhisattvabhumi Sutra), clarifying the nine types of great dhyana (meditative states): 1. Zizai dhyana (mastery – being able to enter and exit dhyana at will), 2. Yiqie dhyana (all – maintaining awareness of all things), 3. Nan dhyana (difficult – difficult to cultivate), 4. Yiqie men dhyana (all doors – the gateway to all dhyana), 5. Shanren dhyana (virtuous person – cultivated by virtuous people), 6. Yiqie xing dhyana (all actions – maintaining dhyana in all actions), 7. Chu nao dhyana (removing afflictions – able to remove afflictions), 8. Cishi tashi le dhyana (this life and other lives happiness – bringing happiness in this life and future lives), 9. Qingjing jing dhyana (pure purity – extremely pure dhyana). Detailed explanations of these dhyana can be found in the lower volume of Fajie Cidi (Stages of Practice in the Realm of Reality). Bodhisattvas, relying on the ninth dhyana (Qingjing jing dhyana), enter this dhyana with the subsequent mind after entering the Dengjue (Near-Perfect Enlightenment) position. Obtaining the Bodhi fruit, surpassing the state of pure dhyana, the Bodhi fruit is the Buddha-mind. The Buddha-mind has no delusion, surpassing the Dengjue position, hence it is said to surpass purity. The purity here refers to the ninth dhyana. This is a general indication of the order of the nine dhyana from bottom to top. 'Before the ground, cultivate self-nature', Master Jingxi explained: 'Not yet entered the first bhumi (of the ten bhumi of a Bodhisattva), not yet fully possessing the Buddha-dharma, cannot be called 'all', so cultivate separately in their respective positions, hence it is called self-nature.' 'The Buddha-fruit exceeds the fruit', refers to the Buddha-mind exceeding the state of the nine dhyana. Therefore, it is said that two are round and two, first is the positive explanation, and then the Yuan (perfect) teaching is clarified based on the Bie (distinct) teaching. It is still that self-nature dhyana is in the position of ordinary people, and the remaining eight dhyana are in the position of sages. 'Ultimately free from falsehood', this refers to the partial ultimate attained by the Chuzhu (first dwelling) Bodhisattva, not the ultimate of the ultimate fruit. 'Manifesting the pure mind of self-nature', refers to the three thousand dharmadhatu that are inherently complete, partially manifesting at this time. Since it possesses the Buddha-dharma, it is called all dhyana. The second part quotes scriptures to prove. First, quoting the Guangming Jing (Golden Light Sutra) to prove that the wisdom revealed by the Tathagata (Thus Come One), which is able to travel through all realms, is immeasurable and profound, this is the principle of what is traveled. Horizontally pervading the dharmadhatu, hence it is said to be immeasurable; vertically penetrating the three truths (emptiness, provisional existence, and the middle way), hence it is said to be profound. 'Exceeding all below', showing that the state and wisdom attained by the Buddha-mind exceed the nine dhyana. Secondly, quoting the Yingluo Jing (Bodhisattva's Garland Sutra) to refute fallacies. 'Gathering the assembly of eight dhyana', refers to from self-nature dhyana to this life and other lives dhyana, which is gathering Bodhisattvas before and after the ground. 'Formerly in Huayan etc.', Master Jingxi explained: 'The 'formerly' refers to the fact that in the five periods of the Tiantai school's teachings, each period has a concluding teaching. Because the Yingluo Jing summarizes the various Vaipulya (extensive) sutras, it refers to the Huayan Jing (Flower Garland Sutra) as 'formerly'.' Still separated by Luyuan (Deer Park, referring to the Agama period), the Yingluo Jing is later. The principle is necessarily so. Therefore, it should be known that other explanations not only do not form a system of eight dhyana, but also the understanding of the word 'formerly' is not appropriate. 2. Contemplation and understanding. Master Jingxi said: 'Contemplating the inherent principle in the mind is called mind purity. Being able to contemplate this principle can lead to liberation.' Therefore, the teachings of the various dhyana cover the Bodhisattvas before the ground of the Bie teaching and the first two teachings (Tripitaka and Common teachings). 3. Praising the benefit of sound. First, the positive explanation of the benefit of form and sound, Master Jingxi said: 'According to the previous opening chapter, only sound should be mentioned. Now adding form is because form does not necessarily have sound, but sound necessarily has form.'
。開章依別。釋義從通。況復經文久積凈業。及以導眾義兼身口。故得雙明。文中先釋久積凈業四字。荊溪云。文中雙約身心兩果者二業相成方具相好。無畏等相好神通是身果。離結稱理是心果。次外稱下釋下三字一句。外稱至根緣釋稱無量。能于至以寂釋導眾以寂也。以用也。用悉檀導眾至寂滅理。故疏文作已了字者誤也。形聲下釋。故稽首尚書曰。拜手稽首。孔安國曰。拜手頭至手。稽首頭至地。又解下以種智導眾行。至果已息。故云已寂。約此則應作已了字。荊溪云。重釋導眾曏者自行釋。上句則前約自行。后約化他。此句前約化他。后約自行。自他相藉故也。二上句下結釋。上句即久積凈業。下句即導眾以寂。荊溪云。示釋成相。又上形益中兼出心德以顯于形。故知。聲益亦依於心。故以色釋色。以心釋心。聲從於口三輪具足。故知。以能導眾必專於心故用二義以釋兩字。若用此以字以字向下。謂以寂故稽首也。若用此已字已字向上。謂導眾已也。二廣嘆形聲兩益二。初分科。二既下隨釋二。初廣嘆形益二。初嘆釋色心用二。初嘆釋色用二。初嘆色用神變。是法身至於色者荊溪云。然其神變通於一切。具如止觀記釋種種神變中。今此且從所變事釋。既引一切悉趣於色而為神變。豈隔於心方得名為一切法趣。以
【現代漢語翻譯】 現代漢語譯本 開章依據類別，解釋意義則從普遍性出發。更何況經文長久以來積累了清凈的善業，以及引導眾生，這些意義兼顧了身和口，因此能夠同時彰顯。文中首先解釋『久積凈業』四個字。荊溪大師說：『文中同時概括了身和心兩種果報，這兩種業相互成就才能具備圓滿的相好。』無畏等相好和神通是身所獲得的果報，遠離煩惱、符合真理是心所獲得的果報。接下來，『外稱』以下解釋『下三字一句』。『外稱』到『根緣』解釋了『稱無量』。『能于』到『以寂』解釋了『導眾以寂』，『以』是用的意思，用悉檀（四悉檀：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）引導眾生達到寂滅的真理。所以疏文中寫成『已了』是錯誤的。『形聲』以下解釋。所以《尚書》說：『拜手稽首』。孔安國說：『拜手是頭到手，稽首是頭到地。』又解釋說，用種智引導眾生修行，直到果報已經止息，所以說『已寂』。按照這個理解，就應該寫作『已了』。荊溪大師說：『重新解釋導眾，之前是按照自行來解釋。』上一句是先前概括自行，後面概括化他。這一句是先前概括化他，後面概括自行。這是自他和他的相互借用。二、『上句』以下總結解釋。『上句』就是『久積凈業』，『下句』就是『導眾以寂』。荊溪大師說：『顯示解釋成就相。』又，上面的形體利益中兼帶顯現了心的功德，從而彰顯于形體。因此可知，聲音的利益也依賴於心。所以用色來解釋色，用心來解釋心。聲音從口發出，三輪（身輪、口輪、意輪）都具備。因此可知，能夠引導眾生必定專注於心，所以用兩種意義來解釋『兩字』。如果用這個『以』字，『以』字向下，就是說因為寂靜所以稽首。如果用這個『已』字，『已』字向上，就是說引導眾生已經完成。二、廣泛讚歎形體和聲音兩種利益。首先分科。二、『既』以下隨著解釋。首先廣泛讚歎形體的利益。首先讚歎解釋色和心的作用。首先讚歎色的作用。首先讚歎色用神變。『是法身至於色者』，荊溪大師說：『然而他的神變通達一切。』具體如《止觀》的記載解釋各種神變中。現在這裡且從所變化的事物來解釋。既然引導一切都趨向於色而作為神變，難道要隔斷於心才能稱作一切法趣嗎？
【English Translation】 English version Opening chapters rely on categories, while explanations of meaning proceed from universality. Moreover, the sutra texts have accumulated pure karma for a long time, and the guidance of sentient beings encompasses both body and speech, thus enabling dual manifestation. The text first explains the four words 'long-accumulated pure karma'. Master Jingxi said: 'The text simultaneously summarizes the two results of body and mind; these two karmas complement each other to possess perfect marks and qualities.' The marks and qualities such as fearlessness and supernatural powers are the results obtained by the body, while being free from afflictions and conforming to truth are the results obtained by the mind. Next, 'external praise' below explains 'the three words below in one sentence'. 'External praise' to 'root causes' explains 'praise immeasurable'. 'Being able to' to 'with stillness' explains 'guiding beings with stillness'; 'with' means 'using', using the four siddhantas (the four kinds of success: mundane success, individual success, remedial success, and ultimate success) to guide beings to reach the truth of stillness and extinction. Therefore, it is a mistake for the commentary to write 'already completed'. 'Form and sound' below explains. Therefore, the Book of Documents says: 'Bow the head and prostrate'. Kong Anguo said: 'Bowing the head is with the head to the hands, prostrating is with the head to the ground.' It also explains that using the wisdom of the Buddha to guide sentient beings in practice, until the result has ceased, therefore it is said 'already still'. According to this understanding, it should be written as 'already completed'. Master Jingxi said: 'Re-explaining guiding beings, previously it was explained according to self-practice.' The previous sentence summarized self-practice, and the latter summarized transforming others. This sentence summarizes transforming others first, and then summarizes self-practice. This is because self and other borrow from each other. Two, 'the upper sentence' below concludes the explanation. 'The upper sentence' is 'long-accumulated pure karma', and 'the lower sentence' is 'guiding beings with stillness'. Master Jingxi said: 'Showing and explaining the accomplishment of form.' Moreover, the benefits of form above also include the virtues of the mind to manifest in form. Therefore, it is known that the benefits of sound also depend on the mind. Therefore, using form to explain form, and using mind to explain mind. Sound comes from the mouth, and the three wheels (body, speech, and mind) are all complete. Therefore, it is known that being able to guide beings must focus on the mind, so two meanings are used to explain 'two words'. If using this word 'with', the word 'with' downwards, it means that because of stillness, one bows the head. If using this word 'already', the word 'already' upwards, it means that guiding beings has already been completed. Two, widely praising the two benefits of form and sound. First, divide the categories. Two, 'since' below follows the explanation. First, widely praising the benefits of form. First, praising and explaining the function of form and mind. First, praising the function of form. First, praising the function of form with supernatural transformations. 'This Dharma body regarding form', Master Jingxi said: 'However, his supernatural transformations penetrate everything.' Specifically, as recorded in the Shikan (止觀) explaining various supernatural transformations. Now, here, let's explain from the things that are transformed. Since guiding everything tends towards form and becomes supernatural transformation, how can it be separated from the mind to be called the interest of all dharmas?
此神變有法身本故也。問今應嘆土。何以嘆形。答形必依土。驗正知依。況事似隔從理必同。依事似殊其理無二。二釋色用一行。釋成色用者若據經文諸佛演法之言似明聲益。何謂色用。故荊溪云。色心之言聲亦屬色。況舉說驗形。其形方實。若不驗說雜魔外故。問聞佛說法乃是聲益。何名形邪。答形聲者須從化主。今此但是化事所現。況復見佛及佛說法皆屬於色。況復說法亦是色用。是故可得釋成於色。從若非佛去釋于得益之相。非辨形聲。問此下荊溪云。此既現土。親能表土。何名為由。由但正報仍分近遠。答中意者然此頌中先嘆于由。次頌表發。故不可以由為表發也。故於答中便破他釋。二嘆佛心用二。初嘆心用。嘆佛心用者前標章中形益色用。今云心者荊溪云。心有用。故色方有用。如前略中亦以心釋形聲兩益。一切諸法皆趣於色不隔於心。色方有益。益如前釋。得三昧王三昧等者以法在人人方稱王。法力等者法不出諦。力即自在。于諦自在法方有力。超過者三昧是斷。諦觀屬智。二俱超過。是故云也。既出十界。三界通外。七聖財者謂信戒聞舍慧慚愧。荊溪云。今以道諦名聖財者其實財通一切諸法。亦以無作聖財理通。如雲聞等不可局。故其實通四。滅是所證。苦集須破。故不言之。為屬色用心用耶者聲教
【現代漢語翻譯】 現代漢語譯本 此神變有法身本故也。（這種神通變化是因為有法身作為根本。） 問：現在應該讚歎佛土，為什麼讚歎佛形呢？ 答：佛形必定依存於佛土，這是驗證正知正見所依賴的基礎。況且事情表面上看起來是分離的，但從道理上來說必然是相同的。依憑的事物表面上看起來不同，但其道理並沒有二致。 二重解釋色和用的關係。第一重解釋成就色用，如果根據經文，諸佛演說佛法似乎是聲音的利益，那什麼是色用呢？所以荊溪大師說：『色和心這兩個字，聲音也屬於色。』更何況舉出說法來驗證佛形，佛形才真實。如果不驗證說法，就會混雜著魔和外道。 問：聽聞佛說法才是聲音的利益，為什麼說是佛形呢？ 答：佛形和佛聲，必須從化主（佛）的角度來看。現在這只是化事所顯現的。況且見到佛以及佛說法都屬於色。更何況說法也是色的作用。所以可以解釋為成就於色。從『若非佛』開始解釋得到利益的相狀，而不是辨別佛形和佛聲。 問：下面荊溪大師說：『這既然顯現佛土，親自能夠表達佛土，為什麼說是由於呢？由於只是正報，仍然要區分遠近。』 答：我的意思是，這首頌中先讚歎『由於』，其次頌揚『表發』。所以不能把『由於』當作『表發』。所以在回答中就破斥了他的解釋。 二、讚歎佛的心用，分為兩部分。第一部分讚歎心用。讚歎佛的心用，前面標章中說佛形利益是色用，現在說心，荊溪大師說：『心有作用，所以色才有作用。』如同前面略釋中也用心來解釋佛形和佛聲兩種利益。一切諸法都趨向於色，不隔絕於心，色才有利益。利益如同前面的解釋。 『得三昧王三昧等』，因為法在人，人才可以稱為王。『法力等』，法不超出真諦，力量就是自在。對於真諦自在，法才有力量。『超過者』，三昧是斷除煩惱，諦觀屬於智慧，兩者都超過，所以這樣說。既然超出了十界，三界包括外道。『七聖財』是指信、戒、聞、舍、慧、慚、愧。荊溪大師說：『現在用道諦來稱呼聖財，其實聖財通達一切諸法。也因為無作聖財的道理是相通的，如同說聽聞等不能侷限。』所以其實通達四諦。滅是所證悟的，苦和集需要破除，所以不說它們。是屬於色用還是心用呢？（指）聲教
【English Translation】 English version This divine transformation has the Dharmakaya (Dharma body) as its basis. Question: Now we should praise the Buddha-land, why praise the Buddha's form? Answer: The Buddha's form must rely on the Buddha-land, which is the foundation for verifying right knowledge and right view. Moreover, although things appear to be separate, they are necessarily the same in principle. The things relied upon may seem different, but their principles are not different. Two interpretations of the relationship between form and function. The first interpretation is the accomplishment of form-function. If based on the sutras, the Buddhas' preaching of the Dharma seems to be the benefit of sound, then what is form-function? Therefore, Master Jingxi said: 'The words 'form' and 'mind', sound also belongs to form.' Moreover, citing the Dharma preaching to verify the Buddha's form, the Buddha's form is then real. If the Dharma preaching is not verified, it will be mixed with demons and heretics. Question: Hearing the Buddha preach the Dharma is the benefit of sound, why is it said to be the Buddha's form? Answer: The Buddha's form and Buddha's voice must be viewed from the perspective of the transformation master (Buddha). Now this is only what is manifested by the transformation event. Moreover, seeing the Buddha and the Buddha's preaching both belong to form. Furthermore, preaching the Dharma is also the function of form. Therefore, it can be explained as being accomplished in form. Starting from 'If not Buddha', explain the appearance of obtaining benefits, rather than distinguishing between Buddha's form and Buddha's voice. Question: Below, Master Jingxi said: 'Since this manifests the Buddha-land, it can personally express the Buddha-land, why is it said to be 'due to'? 'Due to' is only the direct retribution, and still needs to distinguish between near and far.' Answer: My meaning is that this verse first praises 'due to', and then praises 'expression'. Therefore, 'due to' cannot be regarded as 'expression'. Therefore, in the answer, he refutes his interpretation. Two, praising the Buddha's mind-function, divided into two parts. The first part praises the mind-function. Praising the Buddha's mind-function, in the previous chapter heading, it was said that the benefit of the Buddha's form is form-function, now it is said to be mind, Master Jingxi said: 'The mind has function, so the form has function.' Just like in the previous brief explanation, the mind was also used to explain the two benefits of Buddha's form and Buddha's voice. All dharmas tend towards form, not separated from the mind, then form has benefit. The benefit is like the previous explanation. 'Obtaining Samadhi King Samadhi etc.', because the Dharma is in the person, the person can be called the king. 'Dharma power etc.', the Dharma does not exceed the truth, power is freedom. With freedom in the truth, the Dharma has power. 'Exceeding', Samadhi is the cutting off of afflictions, contemplation of truth belongs to wisdom, both exceed, so it is said. Since it exceeds the ten realms, the three realms include external paths. 'Seven Noble Treasures' refers to faith, precepts, learning, giving, wisdom, shame, and remorse. Master Jingxi said: 'Now using the Truth of the Path to call the Noble Treasure, in fact, the Noble Treasure penetrates all dharmas. Also because the principle of uncreated Noble Treasure is interconnected, just like saying that hearing etc. cannot be limited.' Therefore, it actually penetrates the Four Truths. Extinction is what is realized, suffering and accumulation need to be eliminated, so they are not mentioned. Does it belong to form-function or mind-function? (Referring to) verbal teachings.
屬色。屈曲藉心。況復答中引無盡意色即是心故。故云通也。但能施是心者此語尚通方便教意。應云施由心妙財方有法。是知。由於能施心融方乃可云施由心也。二釋心用。權智分別世諦相者荊溪云。此約跨節。指一實理為第一義。諸教淺深皆名世諦。問上多約三諦等者如略嘆形聲仍約五眼及九大禪。故此禪眼三諦具足。答中合真入中通教含中二諦也。合真入俗別圓復俗二諦也。已料簡者玄文問云。只應取圓教不思議真為體。何得取理內通別真諦為體。答法華正直舍方便但取圓真為體。此經猶帶通別方便。故取理內三種方便皆得為體。今意同前。故指玄文。荊溪云。但此開合亦是一往。今應以一期佛法事理相對。通論二諦亦得名為合真入俗。故此方等具有五種三諦離合。次又解下以凡夫所解為隨情。以聖人所證為隨智。荊溪云。以情智言之者應如法華玄文七重跨節也。二結嘆色心用。二廣嘆聲益二。初敘意。上現尊勝等者先以形表聲。形聲俱正。次以正表依。正為依序。二不有下正釋二。初釋聲益二。初釋法不有無二。初總釋二。初正解。荊溪云。說法不有等者文既雙非。又云說法。當知。雙非即是中道。恐人不了。又更從說。何等法下於所說法釋出其意。不可說于所非之法。故知。能非即所說也。能非即是中道法也
【現代漢語翻譯】 現代漢語譯本 『屬色』（屬於色法）。『屈曲藉心』（屈曲依賴於心）。更何況在回答中引用了『無盡意，色即是心』的說法。所以說『通』。但如果說『能施是心』，這句話還勉強可以算是方便教的意旨。應該說，『施由心妙，財方有法』。由此可知，只有能施之心融通，才可以稱作『施由心』。 二、解釋心的作用。權智分別世諦相，荊溪大師說：『這是指跨越層次，將一實理作為第一義。各種教義的深淺都稱為世諦。』問：上面大多是關於三諦等，比如略微讚歎形聲，仍然是關於五眼和九大禪。所以這裡的禪眼三諦是具足的。答：回答中『合真入中』是通教包含中二諦。『合真入俗』是別教和圓教回覆到俗諦的二諦。 已經料簡過，玄文問：『只應該取圓教不可思議的真諦作為體，怎麼能取理內通別真諦作為體？』答：《法華經》正直舍方便，只取圓真作為體。這部經仍然帶有通別方便，所以取理內三種方便都可以作為體。現在的意思和之前相同，所以指玄文。荊溪大師說：『但這種開合也是一種說法。現在應該以一期佛法的事理相對，通論二諦也可以稱為合真入俗。』所以這部《方等經》具有五種三諦的離合。 其次，『又解下』，以凡夫所理解的為隨情，以聖人所證悟的為隨智。荊溪大師說：『以情智而言，應該像《法華玄文》的七重跨節。』二、總結讚歎色心的作用。 二、廣泛讚歎聲音的益處。二、初敘述意圖。『上現尊勝等』，先用形表述聲音，形和聲都端正。其次用正表述依報，正報為依報的次序。二、『不有下』，正式解釋。二、初解釋聲音的益處。二、初解釋法不有無。二、初總解釋。二、初正式解釋。荊溪大師說：『說法不有等，文既雙非，又說說法，應當知道，雙非就是中道。』恐怕人們不瞭解，又進一步解釋。『何等法下』，對於所說的法解釋出它的意義。不可說于所非之法，所以知道，能非就是所說。能非就是中道法。
【English Translation】 English version 'Belongs to form' (Shǔ sè) (belongs to the realm of form). 'Curvature depends on the mind' (Qūqū jí xīn) (curvature relies on the mind). Moreover, in the answer, it is quoted that 'Akshayamati (Wújìn Yì), form is mind'. Therefore, it is said to be 'thorough' (tōng). However, if it is said that 'the ability to give is the mind', this statement can still be considered the intention of expedient teachings. It should be said, 'Giving arises from the mind's subtlety, and wealth then has Dharma'. From this, it can be known that only when the mind that is capable of giving is in harmony can it be called 'giving arises from the mind'. Second, explaining the function of the mind. Provisional wisdom distinguishes the characteristics of worldly truth (shìdì). Jingxi (荊溪) Master said: 'This refers to crossing levels, taking the one real principle as the ultimate truth (dìyīyì). The various depths of teachings are all called worldly truth.' Question: Above, most of it is about the Three Truths (sāndì), such as slightly praising form and sound, it is still about the Five Eyes (wǔyǎn) and the Nine Great Dhyanas (jiǔ dà chán). Therefore, the Three Truths of this Dhyana eye are complete. Answer: In the answer, 'combining truth and entering the middle' (hé zhēn rù zhōng) is the Common Teaching (tōngjiào) containing the two truths of the middle. 'Combining truth and entering the mundane' (hé zhēn rù sú) is the Separate Teaching (biéjiào) and the Perfect Teaching (yuánjiào) returning to the two truths of the mundane. It has already been examined. Xuanwen (玄文) asks: 'One should only take the inconceivable truth of the Perfect Teaching as the substance, how can one take the truth within the principle of the Common and Separate Teachings as the substance?' Answer: The Lotus Sutra (Fǎhuá Jīng) directly abandons expedient means and only takes the perfect truth as the substance. This sutra still carries the expedient means of the Common and Separate Teachings, so taking the three expedient means within the principle can all be taken as the substance. The current meaning is the same as before, so it refers to Xuanwen. Jingxi Master said: 'But this opening and closing is also a way of speaking. Now, one should relate the affairs and principles of the entire period of the Buddha's Dharma, and generally discussing the Two Truths can also be called combining truth and entering the mundane.' Therefore, this Vaipulya Sutra (Fāngděng Jīng) has five kinds of separation and combination of the Three Truths. Next, 'also explaining below' ('yòu jiě xià'), what ordinary people understand is following emotions, and what sages realize is following wisdom. Jingxi Master said: 'Speaking in terms of emotions and wisdom should be like the sevenfold crossing of levels in the Xuanwen of the Lotus Sutra.' Second, concluding and praising the function of form and mind. Second, widely praising the benefits of sound. Two, first narrating the intention. 'Above, manifesting the honored and victorious, etc.' ('shàng xiàn zūnshèng děng'), first using form to express sound, both form and sound are upright. Secondly, using the upright to express the dependent reward, the upright reward is the order of the dependent reward. Two, 'not having below' ('bù yǒu xià'), formally explaining. Two, first explaining the benefits of sound. Two, first explaining the Dharma is neither existent nor non-existent. Two, first generally explaining. Two, first formally explaining. Jingxi Master said: 'Speaking of the Dharma as not existent, etc., the text is both denying, and also speaking of the Dharma, one should know that both denials are the Middle Way.' Fearing that people do not understand, it is further explained. 'What kind of Dharma below' ('hé děng fǎ xià'), explaining the meaning of what is said. It cannot be said of the Dharma that is not the Dharma, so one knows that the ability to deny is what is said. The ability to deny is the Middle Way Dharma.
。何者下更舉所非釋出所說。所說必非凡小法也。且舉凡夫二乘便耳。亦應更云異於三教出假。菩薩多說中道者方等四教前二無中。前非正意。故得云多。二料簡二。初對二諦簡。荊溪云。上用二諦等者指上善能分別等文。智既照諦。說必依智。何得前後二三不同。答意如前。二對邪小簡。荊溪云。外道等者欲簡諸教眾多雙非顯圓雙非。故設斯問。答中具答雙非不一。二約教下別釋二。初正約教。單復具足者復重也。有無兩亦雙非單四也。有有．有無乃至非有非無有．非有非無無復四也。有有．有無有．亦有亦無有．非有非無無乃至雙非為頭亦爾具足四也。尚無下向無二教非有之空。何況別圓非無之中。若得方便等者荊溪云。此約奪邊但云非有。雖有四門奪但成無。故云非有。三藏教去雖復與之有此滅。故亦得是有。但成有無尚無第三。何但雙非。故前二教必無雙非。次別教云藏性者須簡別圓。真如為惑所覆名藏別也。即惑是理。理具諸法名藏圓也。一門即四門等者既達三諦互融。豈有四門隔異。空門真諦。有門俗諦。兩亦雙非只是中諦遮照。於此下圓著須破。何況偏小及以凡外。金鐵二鎖貴賤雖殊繫縛一也。二今簡下判經意二。初獨嘆圓融教釋。二復下俱嘆四教釋。二以因下釋因緣法生二。初類同緣起有二種。如前
說者荊溪云。如前嘆菩薩德中明。有迷悟二種緣起。迷即十二因緣。無明為本。悟即觀十二因緣。智慧滅無明。今亦二種苦集是迷。道滅在悟。悟兼利物。迷全已愚。迷乃可盡。悟必須興。皆約中道雙非理也。二然體下正釋。體非至有生者指上句經也。以雙遮故不生。有因下正示緣生義。以雙照故生。二結聲益。四教明三種至云云者荊溪云。若有我者則有造作。若有造作當來有受。故知。無我則無造受。但前二教約界內真。后之二教約界外真。此中正約作時無我。非謂不作方名無我。故知。作時作體本無。雖曰本無業不敗失。只緣本無得論。約觀修令無我。故約佛說作受本無而眾生作及佛菩薩作不敗亡。故得用結不有不無。通別無明等者界內界外皆以苦集為惡。道滅為善。此就大綱。若綱目細論則各有善惡。且如界內苦集總包六道三善三惡。道滅則于界內名善以無明全在望界外仍惡。界外善惡可以比說。當以地住相望高下以明善惡。唯圓佛果究竟之滅無惡可論。故荊溪云。唯佛獨善唯善不亡。二嘆劣應遠由二。初分科。二隨釋二。初嘆形益二。初嘆應色。有言元吉等者此本尼拘陀樹。佛依得道因立嘉名。荊溪云。魔王等者如止觀記。中夜入四禪者一切應佛成道入滅轉法輪等皆在此禪。知常無常等者常即定法。無常只是
【現代漢語翻譯】 現代漢語譯本 荊溪（指湛然）說，如前面讚歎菩薩功德中闡明的那樣，存在迷和悟兩種緣起。迷就是十二因緣，以無明為根本。悟就是觀察十二因緣，用智慧滅除無明。現在這裡說的兩種苦和集是迷，道和滅是悟。悟兼顧利益眾生，迷完全是自身的愚昧。迷是可以斷盡的，悟必須興起。這些都是從中道的雙非之理來說的。 下面『然體下正釋』是正式解釋。『體非至有生者』指的是上面的經文。因為雙重遮止的緣故，所以不生。『有因下正示緣生義』是正式揭示緣生的意義。因為雙重觀照的緣故，所以生。 『二結聲益』是總結聲音的利益。『四教明三種至云云者』，荊溪說，如果存在『我』，那麼就會有造作；如果存在造作，將來就會有承受。所以要知道，無我則沒有造作和承受。但是，前兩個教義是關於界內的真理，后兩個教義是關於界外的真理。這裡正是指在造作的時候沒有『我』，而不是說不造作才叫做無我。所以要知道，造作的時候，造作的本體本來就是沒有的，雖然說是本來沒有，但業力不會因此而消失。只是因為本來沒有，才能討論通過觀修來達到無我。所以根據佛陀所說，造作和承受本來就是沒有的，但是眾生的造作以及佛菩薩的造作不會因此而消失。所以可以用『不有不無』來總結。 『通別無明等者』，界內界外都以苦和集為惡，道和滅為善。這是就大綱來說的。如果詳細討論綱目，那麼各自都有善惡。比如界內的苦和集總括了六道，包括三善道和三惡道。道和滅在界內被稱為善，因為無明完全被斷除，但從界外來看仍然是惡。界外的善惡可以類比來說，應當用地和住所的相對高下來闡明善惡。只有圓滿佛果的究竟之滅，才沒有惡可以討論。所以荊溪說，只有佛是完全的善，只有善不會消失。 『二嘆劣應遠由二』，首先是分科，然後是隨文解釋。『二隨釋二』，首先是讚歎應化之色。『初嘆應色』，『有言元吉等者』，這裡說的就是尼拘陀樹（榕樹），佛陀依靠此樹得道，因此建立了嘉美的名稱。荊溪說，『魔王等者』，如《止觀記》中所說，（佛陀）中夜進入四禪，一切應化佛的成道、入滅、轉法輪等都在此禪定中。『知常無常等者』，常就是定法，無常只是（變化）。
【English Translation】 English version Jingxi (referring to Zhanran) said, as clarified in the previous praise of the Bodhisattva's virtues, there are two kinds of dependent origination: delusion and enlightenment. Delusion is the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada), with ignorance (Avidya) as its root. Enlightenment is observing the Twelve Links of Dependent Origination, using wisdom (Jnana) to extinguish ignorance. Now, the two kinds of suffering (Dukkha) and accumulation (Samudaya) mentioned here are delusion, while the path (Marga) and cessation (Nirodha) are enlightenment. Enlightenment benefits sentient beings, while delusion is entirely one's own ignorance. Delusion can be completely eradicated, and enlightenment must arise. These are all spoken from the perspective of the Middle Way's principle of double negation. The following 'Ran Ti Xia Zheng Shi' is the formal explanation. 'Ti Fei Zhi You Sheng Zhe' refers to the above scripture. Because of the double negation, it does not arise. 'You Yin Xia Zheng Shi Yuan Sheng Yi' is the formal revelation of the meaning of dependent origination. Because of the double illumination, it arises. 'Er Jie Sheng Yi' is the conclusion of the benefits of sound. 'Si Jiao Ming San Zhong Zhi Yun Yun Zhe', Jingxi said, if there is a 'self' (Atman), then there will be action (Karma); if there is action, there will be future consequences (Vipaka). Therefore, it should be known that without self, there is no action and no consequence. However, the first two teachings are about the truth within the realm (of desire, form, and formlessness), while the latter two teachings are about the truth beyond the realm. Here, it specifically refers to the absence of self at the time of action, not that the absence of action is called the absence of self. Therefore, it should be known that at the time of action, the essence of action is originally non-existent, although it is said to be originally non-existent, the power of karma will not disappear because of this. It is only because it is originally non-existent that we can discuss achieving non-self through contemplation and cultivation. Therefore, according to what the Buddha said, action and consequence are originally non-existent, but the actions of sentient beings and the actions of Buddhas and Bodhisattvas will not disappear because of this. Therefore, we can use 'neither existent nor non-existent' to conclude. 'Tong Bie Wu Ming Deng Zhe', both within and beyond the realm, suffering and accumulation are considered evil, while the path and cessation are considered good. This is in general terms. If we discuss the details of the outline, then each has its own good and evil. For example, suffering and accumulation within the realm encompass the six realms (Gati), including the three good realms and the three evil realms. The path and cessation are called good within the realm because ignorance is completely eradicated, but from the perspective of beyond the realm, it is still evil. The good and evil beyond the realm can be compared, and the relative height of the ground and dwelling should be used to clarify good and evil. Only the ultimate cessation of the perfect Buddha fruit has no evil to discuss. Therefore, Jingxi said, only the Buddha is completely good, and only good does not disappear. 'Er Tan Lie Ying Yuan You Er', first is the division of categories, and then the explanation according to the text. 'Er Sui Shi Er', first is the praise of the manifested form. 'Chu Tan Ying Se', 'You Yan Yuan Ji Deng Zhe', this refers to the Nyagrodha tree (banyan tree), the Buddha relied on this tree to attain enlightenment, therefore establishing a beautiful name. Jingxi said, 'Mo Wang Deng Zhe', as stated in the 'Zhi Guan Ji', (the Buddha) entered the fourth Dhyana (meditative absorption) in the middle of the night, and all the manifestations of the Buddha's enlightenment, entering Nirvana, turning the Dharma wheel, etc., are in this Dhyana. 'Zhi Chang Wu Chang Deng Zhe', permanence (Nitya) is the fixed Dharma, impermanence (Anitya) is just (change).
不定之法。於三學中如毗尼藏。有心犯重定為業障。名之為定。余戒不障故名不定。眾生數即正報。非數即依報。二嘆應心二。初正解義。無心意等者荊溪云。心意只是識想兩陰。受即受陰。行字平去二聲俱得俱屬行陰。能所別耳。倒即三受者謂。苦受樂受舍受。受即三苦者苦受苦苦。樂受壞苦。舍受行苦。行即行陰者解經行字。無業故無集等者惑業和合。故名集諦。由有集故能招苦果。大品五受五行者荊溪云。有受必行。無五見受行者大品第三行相品云。菩薩摩訶薩行般若波羅密。時行亦不受。不行亦不受。亦行亦不行亦不受。非行非不行亦不受。不不受亦不受。身子問空生。何故不受。答般若空故自性不受。五門者荊溪云。只是五受以門為名。門從教立。受在內心。于內受中由受故行。故皆有五。二如佛下引事證二。初正引大論第一云。有外道梵志名長爪。是大論師計一切論可破。一切語可壞。一切執可轉。故無實法可信可敬。如舍利弗本末經中說。其是舍利弗母弟。以姊懷智子論議數負。恥己不如。因更遊學。學訖還國覓甥不見。往難佛云。一切論可破等。佛以一句責云。汝見是忍不。思惟千久不得一法入心。乃云。沙門瞿曇著我置二負門中。若我答忍是負門粗。眾人皆知。云何自言不忍而今言忍現見妄語。若
【現代漢語翻譯】 現代漢語譯本 不定之法：在三學（戒、定、慧）中，類似於毗尼藏（戒律）。如果明知故犯重戒，就會形成業障，這被稱為『定』。其他的戒律不會構成障礙，所以稱為『不定』。 眾生數：指的是正報（由善惡業直接產生的果報）。非數：指的是依報（眾生所依賴的生存環境）。 二嘆應心二：分為兩個部分，首先是正確解釋含義。 『無心意等者』：荊溪大師解釋說，『心』和『意』只是識陰和想陰。『受』指的是受陰。『行』字有兩種讀音，都屬於行陰，只是能和所的區別。 『倒即三受者』：指的是苦受、樂受和舍受。『受即三苦者』：苦受對應苦苦，樂受對應壞苦，舍受對應行苦。『行即行陰者』：解釋經文中的『行』字。 『無業故無集等者』：迷惑和業力相互結合，所以稱為集諦。因為有集諦，所以能招致苦果。《大品般若經》中的五受五行：荊溪大師說，有受必然有行。『無五見受行者』：《大品般若經》第三品《行相品》中說，菩薩摩訶薩在修行般若波羅蜜時，行也不受，不行也不受，亦行亦不行也不受，非行非不行也不受，不不受也不受。舍利弗（Śāriputra）問須菩提（Subhūti），為什麼不受？須菩提回答說，因為般若空性，自性不受。 『五門者』：荊溪大師說，只是五受以門為名。門是從教義上建立的。受在內心。在內心的感受中，因為有受所以有行，所以都有五種。 二如佛下引事證二：分為兩個部分，首先是引用事例證明。 首先引用《大智度論》第一卷中的記載：有一個外道梵志，名叫長爪（Dīghanakha），是一位偉大的論師，他認為一切論點都可以被駁倒，一切言語都可以被破壞，一切執著都可以被轉移，所以沒有真實可信可敬的法。正如《舍利弗本末經》中所說，他是舍利弗的弟弟。因為姐姐懷了有智慧的孩子，在辯論中屢次失敗，感到羞愧不如。因此外出遊學。學成回國后，找不到外甥，前去為難佛陀，說一切論點都可以被駁倒等等。佛陀用一句話責問他說：『你認為忍耐是這樣嗎？』長爪思索了很久，也無法找到一個法進入內心，於是說：『沙門瞿曇（Śramaṇa Gautama）把我放在了承認和否認的兩個失敗之門中。如果我回答忍耐是這樣，那就是一個明顯的失敗之門，眾人都知道。』如果
【English Translation】 English version The Law of Indeterminacy: Among the Three Learnings (Śikṣā) – morality (Śīla), concentration (Samādhi), and wisdom (Prajñā) – it is similar to the Vinaya-piṭaka (the collection of monastic rules). If one knowingly violates a major precept, it creates karmic obstacles, which is called 'determination'. Other precepts do not create such obstacles, so they are called 'indeterminate'. The multitude of beings (Saṃkhyā): refers to the direct retribution (positive reward) (the result directly produced by good or bad karma). Non-multitude (Asaṃkhyā): refers to the circumstantial retribution (the environment upon which beings depend for survival). The 'Two Praises Corresponding to Mind' are divided into two parts: first, a correct explanation of the meaning. 'Those without mind or intention': Master Jingxi explains that 'mind' and 'intention' are merely the Skandhas of consciousness (Vijñāna) and ideation (Saṃjñā). 'Feeling' (Vedanā) refers to the Skandha of feeling. The character 'action' (Saṃskāra) has two pronunciations, both belonging to the Skandha of formations (Saṃskāra), differing only in the agent and object. 'The reversed are the three feelings': refers to painful feeling (duḥkha-vedanā), pleasant feeling (sukha-vedanā), and neutral feeling (upekṣā-vedanā). 'Feeling is the three sufferings': painful feeling corresponds to the suffering of suffering (duḥkha-duḥkhatā), pleasant feeling corresponds to the suffering of change (vipariṇāma-duḥkhatā), and neutral feeling corresponds to the suffering of pervasive conditioning (saṃskāra-duḥkhatā). 'Action is the Skandha of formations': explaining the character 'action' in the scripture. 'Without karma, there is no accumulation, etc.': delusion and karmic force combine, hence it is called the Samudaya-satya (the truth of the origin of suffering). Because there is accumulation, it can lead to suffering. The five feelings and five actions in the Mahāprajñāpāramitā-sūtra: Master Jingxi says that where there is feeling, there must be action. 'Those without the five views of feeling and action': the third chapter, 'Characteristics of Action', in the Mahāprajñāpāramitā-sūtra says that when a Bodhisattva-Mahāsattva practices Prajñāpāramitā, they neither accept action nor non-action, neither both action and non-action, nor neither action nor non-action, nor neither non-non-action. Śāriputra asked Subhūti, why not accept? Subhūti replied that because Prajñā is emptiness (Śūnyatā), its nature does not accept. 'The five gates': Master Jingxi says that it is merely the five feelings named as gates. The gate is established from the teachings. Feeling is within the mind. Within the inner feelings, because there is feeling, there is action, so there are all five. The 'Two References to Events Below the Buddha' are divided into two parts: first, citing examples as proof. First, citing the record in the first volume of the Mahāprajñāpāramitopadeśa: there was a non-Buddhist Brahmin named Dīghanakha, a great debater who believed that all arguments could be refuted, all words could be destroyed, and all attachments could be transferred, so there was no real Dharma to be believed or respected. As stated in the Śāriputra-paripṛcchā-sūtra, he was Śāriputra's younger brother. Because his sister conceived a wise child, he repeatedly lost in debates and felt ashamed of his inferiority. Therefore, he traveled to study. After completing his studies and returning to his country, he could not find his nephew and went to challenge the Buddha, saying that all arguments could be refuted, etc. The Buddha questioned him with one sentence: 'Do you consider forbearance to be like this?' Dīghanakha pondered for a long time and could not find a Dharma to enter his mind, so he said: 'The Śramaṇa Gautama has placed me in the two losing gates of acceptance and denial. If I answer that forbearance is like this, it is an obvious losing gate, and everyone knows it.'
答言我見不忍是負門細。無人知者。即便答言。是見亦不忍。佛言。不忍是見將何破他。眾人無異。何用自高而生慢為。長爪於是不能答佛。自知墮負世尊不彰我過。不言是非心調。柔軟得法眼凈。長爪所計即屬單四見中雙非見。或當單四見中后三見及無言見。若言一切不受即似無見。荊溪云。眾人無異者指于諸起見者。小小避就但云眾人。二釋妨二。初問。后時者荊溪云。將於長爪及以身子得道之時望佛初坐樹下之日。所以長爪卻在後時。二答二。初敘古違經二。初敘古釋義。受八禪定者謂。四禪四空。此但通舉。其實逾城之後先從阿羅邏學無所有。次從郁頭藍弗學非非想。二今謂下斥古乖經。以凡夫時者即為太子時也。二又恐下正通前問。提謂因緣如瑞應及提謂經。說五戒即人天教也。五行木火土金水也。行者老聃云。行天之氣也。白虎通曰。火者陽尊。水者陰卑。木者少陽。金者少陰。土者大包。二陰三陽尊者配天。六甲者甲頭也。一甲五行一日。六甲六十日。一年之中甲經六匝行三十六歷數列次也。有當來僧者以未入鹿苑未度五人故指五人為當來僧。從是已後者從初伏提謂至后。后涅槃時皆以不受破諸外道。如涅槃中破六師十仙也。二嘆聲益二。初分科。二隨釋三。初嘆轉法輪四。初釋初句二。初釋法輪。文
【現代漢語翻譯】 現代漢語譯本 長爪（一個外道修行者）回答說：『我看到這種情形，心中不忍，是因為他們執著于錯誤的見解。沒有人理解我。』他接著說：『是的，我看到這種情形也感到不忍。』 佛陀說：『如果你只是不忍心，那你用什麼來破除他們的錯誤見解呢？如果你的見解和眾人沒有區別，又何必自視甚高而生起傲慢呢？』 長爪於是無法回答佛陀。他意識到自己已經失敗，但世尊沒有公開指責他的過失，而是用不言語的方式來調伏他的心，使他變得柔軟，最終獲得了清凈的法眼。 長爪所執著的見解，屬於單四見（四種單一的錯誤見解）中的雙非見（既不是有也不是無的見解），或者屬於單四見中的后三種見解，以及無言見（無法用語言表達的見解）。如果他說一切都不接受，那就類似於無見（沒有任何見解）。 荊溪（指荊溪湛然，天臺宗的祖師）說：『眾人無異』指的是那些生起各種見解的人。他們稍微地迴避或遷就，只是泛泛地說『眾人』。 以上兩段解釋是爲了消除兩種疑問。第一個疑問是關於『后時』。荊溪說：『后時』是指長爪和舍利弗（佛陀的著名弟子）得道的時候，相對於佛陀最初在菩提樹下成道的那一天。所以長爪的得道在『后時』。 第二個回答分為兩部分。首先敘述古代的解釋與經文相違背。先敘述古代對『受八禪定』的解釋。『受八禪定』指的是四禪（色界四禪定）和四空（無色界四空定）。這裡只是概括地說，實際上，悉達多太子（佛陀的俗家名字）出城之後，先向阿羅邏·迦摩羅（一位修行者）學習無所有處定，然後向郁頭藍弗（另一位修行者）學習非想非非想處定。 現在評論說，古代的解釋與經文不符，因為『凡夫時』指的是太子時期。 又恐怕有人不理解，所以進一步解釋前面的問題。『提謂因緣』，如《瑞應經》和《提謂經》所說，講的是五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），也就是人天教（引導眾生往生人道和天道的教法）。 五行（木、火、土、金、水）中，老聃（道家創始人）說，『行』是天的氣。白虎通（《白虎通義》，一部儒家經典）說：『火』是陽尊，『水』是陰卑，『木』是少陽，『金』是少陰，『土』是大包。二陰三陽，尊者配天。六甲（六十甲子）中的『甲』是開頭。一甲包含五行一日，六甲包含六十日。一年之中，甲經過六輪，執行三十六歷，數列依次排列。 『有當來僧』指的是尚未進入鹿野苑（佛陀初轉法輪的地方），尚未度化五比丘（佛陀最初度化的五位弟子），所以指的是這五個人為『當來僧』。 『從是已后』指的是從最初調伏提謂（一個外道）到後來，直到涅槃（佛陀的圓寂）的時候，都用『不受』（不執著任何見解）來破斥各種外道。如同《涅槃經》中破斥六師（六位外道老師）和十仙（十位仙人）一樣。 讚歎聲音的利益分為兩部分。首先進行分科，然後進行解釋，分為三個部分。首先讚歎轉法輪（佛陀宣講佛法）的功德，分為四個部分。首先解釋第一句話，分為兩個部分。首先解釋『法輪』。
【English Translation】 English version Changzhua (a non-Buddhist practitioner) replied: 'I cannot bear to see this because they are attached to wrong views. No one understands me.' He then said: 'Yes, I cannot bear to see this either.' The Buddha said: 'If you simply cannot bear it, then what will you use to refute their wrong views? If your views are no different from those of the masses, why elevate yourself and give rise to arrogance?' Changzhua was then unable to answer the Buddha. He realized that he had been defeated, but the World Honored One did not publicly point out his faults, but instead used a non-verbal way to tame his mind, making him gentle, and ultimately he obtained the pure Dharma eye. Changzhua's clinging to views belongs to the 'both non-view' (neither existence nor non-existence) among the single four views (four kinds of single wrong views), or to the last three views among the single four views, and the 'no-word view' (views that cannot be expressed in words). If he says that he accepts nothing, then it is similar to 'no view' (having no views at all). Jingxi (referring to Jingxi Zhanran, a patriarch of the Tiantai school) said: 'No different from the masses' refers to those who give rise to various views. They slightly avoid or accommodate, simply saying 'the masses' in general. The above two paragraphs are explained to eliminate two doubts. The first doubt is about 'later time'. Jingxi said: 'Later time' refers to the time when Changzhua and Shariputra (a famous disciple of the Buddha) attained the Way, relative to the day when the Buddha first attained enlightenment under the Bodhi tree. Therefore, Changzhua's attainment was at a 'later time'. The second answer is divided into two parts. First, it narrates the ancient interpretation that contradicts the scriptures. First, it narrates the ancient interpretation of 'receiving the eight samadhis'. 'Receiving the eight samadhis' refers to the four dhyanas (four dhyanas of the Form Realm) and the four formless samadhis (four formless samadhis of the Formless Realm). This is just a general statement. In fact, after Prince Siddhartha (the Buddha's secular name) left the city, he first learned the Station of No-thingness from Arada Kalama (a practitioner), and then learned the Station of Neither Perception nor Non-Perception from Uddaka Ramaputta (another practitioner). Now it is commented that the ancient interpretation is inconsistent with the scriptures, because 'ordinary person time' refers to the time of the prince. Also, fearing that some people would not understand, the previous question is further explained. 'Tivitti cause', as stated in the 'Auspicious Response Sutra' and the 'Tivitti Sutra', speaks of the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol), which is the teaching of humans and gods (teaching that guides sentient beings to be reborn in the human and heavenly realms). Among the five elements (wood, fire, earth, metal, water), Lao Tzu (founder of Taoism) said that 'movement' is the qi of heaven. The Baihutong (Comprehensive Discussions in the White Tiger Hall, a Confucian classic) says: 'Fire' is the most honored of yang, 'water' is the lowest of yin, 'wood' is lesser yang, 'metal' is lesser yin, and 'earth' is all-encompassing. Two yin and three yang, the honored one is matched with heaven. The 'jia' (first of the ten Heavenly Stems) in the Six Jia (sixty-year cycle) is the beginning. One Jia contains the five elements for one day, and six Jia contain sixty days. In one year, Jia goes through six cycles, running thirty-six calendars, and the sequence of numbers is arranged in order. 'There are future Sangha' refers to those who have not yet entered the Deer Park (the place where the Buddha first turned the Dharma wheel), and have not yet converted the five bhikshus (the first five disciples converted by the Buddha), so it refers to these five people as 'future Sangha'. 'From then on' refers to from the initial taming of Tivitti (a non-Buddhist) to later, until the time of Nirvana (the Buddha's passing), the principle of 'non-acceptance' (not clinging to any views) was used to refute various non-Buddhists. Just as in the Nirvana Sutra, the six teachers (six non-Buddhist teachers) and the ten immortals (ten immortals) are refuted. The benefits of praising the sound are divided into two parts. First, the classification is carried out, and then the explanation is carried out, divided into three parts. First, praise the merits of turning the Dharma wheel (the Buddha's teaching of the Dharma), divided into four parts. First, explain the first sentence, divided into two parts. First, explain 'Dharma wheel'.
中以二義釋。輪謂可轉義能壞義也。經三七日者大則已聞頓說。小見三七停留。蓋有所表也。初七欲說圓。二七欲說別。三七欲說通。既並無機。故受釋梵請說三藏生滅四諦也。二釋三轉。眼智明覺者暹云。俱舍云。于見道中法忍名眼。法智名智。類忍名明。智名覺。觀見名眼。決斷名智。照了名明。驚察名覺。又眼總知三世。智知過去。明照未來。覺知現在。只是三明之異名。三轉各生此四。故名十二行也。大千者四大洲．日月．蘇迷盧．欲天．梵世各一千名一小千界。此小千千倍說名一中千。此中千千倍名為大千界。二釋第二句。三種藥中等者此引涅槃陳如品文證今不凈義也。不凈慈心因緣名三藥。貪瞋癡名三病。理事相隔。故藥病互無。今云不凈。其義例爾。大集云者引真實理證本來凈。陳如但見小實理耳。三釋第三句。拘鄰即陳如。梵音楚夏也。五人者暹云。一拘鄰如。二頞鞞亦馬星。三拔提亦摩訶男。四十力迦葉。五拘利太子。見諦得戒者十誦明十受。此當其一也。故彼文云。十種得戒。如佛自言善來比丘自然已得具足戒。如摩訶迦葉自誓因緣得具足戒。如憍陳如見諦故受具足戒。如波阇波提比丘尼以八敬法受具足戒。如達磨提那比丘尼遣信受具足戒。如須陀耶沙彌論議受具足戒。如耶舍比丘等善來受具足
【現代漢語翻譯】 現代漢語譯本 『中』字用兩種含義來解釋。『輪』指的是可以轉動和能夠摧毀的意思。經典中說的『三七日』，如果根器大的已經聽聞了頓悟之法，根器小的則見到三七日的停留，這其中必定有所表示。第一個七日想要說圓融之理，第二個七日想要說差別之理，第三個七日想要說通達之理。既然已經沒有根器，所以接受釋提桓因和梵天王的請求，宣說三藏、生滅和四諦的道理。第二種解釋是三轉法輪。『眼、智、明、覺』，暹（可能是指暹羅，即泰國）的說法是，《俱舍論》中說，在見道中，法忍叫做『眼』，法智叫做『智』，類忍叫做『明』，類智叫做『覺』。觀察叫做『眼』，決斷叫做『智』，照了叫做『明』，驚覺叫做『覺』。還有一種說法是，『眼』總知三世，『智』知過去，『明』照未來，『覺』知現在。這只是三明（宿命明、天眼明、漏盡明）的不同名稱。三轉法輪各自產生這四種，所以叫做十二行相。『大千』指的是四大洲（東勝神洲、南贍部洲、西牛賀洲、北俱盧洲）、日月、蘇迷盧山（須彌山）、欲界天、梵世天各一千個，稱為一個小千世界。這個小千世界乘以一千倍，稱為一個中千世界。這個中千世界乘以一千倍，稱為一個大千世界。這是對第二句話的解釋。『三種藥中等』，這裡引用《涅槃經·陳如品》的文字來證明現在所說的不凈之義。不凈觀、慈心觀的因緣稱為『三藥』。貪、嗔、癡稱為『三病』。理和事相互隔閡，所以藥和病相互沒有作用。現在說『不凈』，它的意義也是如此。《大集經》中引用真實之理來證明本來清凈。陳如（阿若憍陳如， initial ascetic who became one of the first five disciples of Gautama Buddha）只是見到了小的真實之理罷了。第三種解釋是第三句話。拘鄰（Kaundinya）就是陳如（Ajnatakaundinya）。這是梵語在楚地的說法。『五人』，暹（可能是指暹羅，即泰國）的說法是，一是拘鄰如（Kaundinya），二是頞鞞（Asvajit），也叫馬星，三是拔提（Bhadrika），也叫摩訶男（Mahanama），四是十力迦葉（Dasabala Kasyapa），五是拘利太子（Koliya）。『見諦得戒』，《十誦律》中說明了十種受戒方式，這裡是其中一種。所以那部經文中說，有十種得戒方式，比如佛陀親自說的『善來比丘』，自然就得到了具足戒。比如摩訶迦葉（Mahakasyapa）因為自誓的因緣而得到具足戒。比如憍陳如（Kaundinya）因為見諦而受具足戒。比如波阇波提比丘尼（Prajapati）因為八敬法而受具足戒。比如達磨提那比丘尼（Dhammadinna）派遣使者而受具足戒。比如須陀耶沙彌（Suddha）因為論議而受具足戒。比如耶舍比丘（Yasa）等因為『善來』而受具足戒。
【English Translation】 English version The word 'middle' is explained with two meanings. 'Wheel' refers to the meaning of being able to turn and being able to destroy. The 'three seven days' mentioned in the scriptures, if the person has great capacity, they have already heard the sudden enlightenment Dharma; if the person has small capacity, they see the stay of three seven days, which must have some indication. The first seven days want to talk about the principle of perfection, the second seven days want to talk about the principle of difference, and the third seven days want to talk about the principle of thorough understanding. Since there is no capacity, they accept the request of Sakra and Brahma to expound the Three Pitakas, arising and ceasing, and the Four Noble Truths. The second explanation is the three turnings of the Dharma wheel. 'Eye, wisdom, light, and awareness', according to Siam (possibly referring to Siam, i.e., Thailand), the Abhidharma-kosa says that in the path of seeing, dharma-ksanti is called 'eye', dharma-jnana is called 'wisdom', anvaya-ksanti is called 'light', and anvaya-jnana is called 'awareness'. Observation is called 'eye', decision is called 'wisdom', illumination is called 'light', and awakening is called 'awareness'. Another saying is that 'eye' knows all three times, 'wisdom' knows the past, 'light' illuminates the future, and 'awareness' knows the present. These are just different names for the three kinds of knowledge (knowledge of past lives, divine eye, and extinction of outflows). Each of the three turnings of the Dharma wheel produces these four, so they are called the twelve aspects. 'Great chiliocosm' refers to one thousand each of the four continents (Purva-videha, Jambudvipa, Aparagodaniya, Uttarakuru), suns and moons, Sumeru Mountain (Mount Meru), desire heavens, and Brahma heavens, which is called a small chiliocosm. This small chiliocosm multiplied by one thousand is called a medium chiliocosm. This medium chiliocosm multiplied by one thousand is called a great chiliocosm. This is an explanation of the second sentence. 'Among the three medicines, etc.', this quotes the text of the Nirvana Sutra, chapter on Ajnatakaundinya, to prove the meaning of impurity now being discussed. The causes and conditions of the contemplation of impurity and the contemplation of loving-kindness are called the 'three medicines'. Greed, anger, and delusion are called the 'three diseases'. Principle and phenomena are separated from each other, so medicine and disease have no effect on each other. Now saying 'impurity', its meaning is the same. The Mahasamghika Vinaya quotes the true principle to prove original purity. Kaundinya (Ajnatakaundinya) only saw the small true principle. The third explanation is the third sentence. Kaundinya is Ajnatakaundinya. This is the pronunciation in the Chu region of China. 'Five people', according to Siam (possibly referring to Siam, i.e., Thailand), are: first, Kaundinya; second, Asvajit, also called Horse Star; third, Bhadrika, also called Mahanama; fourth, Dasabala Kasyapa; and fifth, Koliya. 'Attaining the precepts through seeing the truth', the Dasadhyaya Vinaya explains ten ways of receiving the precepts, and this is one of them. So that scripture says that there are ten ways of obtaining the precepts, such as the Buddha himself saying 'Welcome, bhikkhu', and naturally obtaining the full precepts. For example, Mahakasyapa obtained the full precepts because of his self-vow. For example, Kaundinya obtained the full precepts because of seeing the truth. For example, Prajapati obtained the full precepts because of the eight respectful rules. For example, Dhammadinna sent a messenger to receive the full precepts. For example, Suddha obtained the full precepts through discussion. For example, Yasa and others obtained the precepts through 'Welcome, bhikkhu'.
戒。如跋陀羅波楞伽三歸受具足戒。如邊地第五律師受具足戒(於五人中須一人是第五律師如涅槃記委明)國中十人白四羯磨受具足戒。一人不名僧寶者以四人方成僧。故荊溪云。此破古也。若餘四人非見諦者陳如一人縱是比丘不名僧寶。何名三寶現世間耶。先具此三然後依之立相從三。六師所說如涅槃經。四釋第四句。不約一體者荊溪云。有二義故。一者漸化之始未須一體。二者以一體三消經文不便。二嘆法妙人天受益。以斯妙法者荊溪云。今問。他人若從名定應同法華。故須簡于名義異同。今無漏智等者非但無漏過於世智。于無漏中佛必異於三乘弟子。三十四心無間斷。故佛無退轉。極更不起。是故得有一受之言。大經云。等者此引治他證自不退。治他既爾。驗自可知。案婆沙及曇無德。有退無退者取無退邊以證不退。然婆沙中具有二文。今舉退邊。成論依空一向不退。兼雙引之。非即雙用。又復婆沙約修道邊。有漏智斷即無無生。但有盡智。者則有退也。見諦不退二論則同。猶如大海者海有三義。深廣含眾流。法藥無量如海之廣也。三總結嘆。以大悲三念處之德者荊溪云。一切諸佛皆具此三。謂得供不高。逢毀不下。于不毀供而不生癡。此意多在應化佛耳。文中但引女毀梵贊。第三略。無八風亦但舉于違順。后
【現代漢語翻譯】 現代漢語譯本 戒。如跋陀羅波楞伽（Bhadra Palanga，一種戒律名稱）三歸受具足戒。如邊地第五律師受具足戒（於五人中須一人是第五律師，如《涅槃經》記載詳細說明）。國中十人白四羯磨（bái sì jiémó，一種僧團儀式）受具足戒。一人不名僧寶者，以四人方成僧。故荊溪（地名，也指荊溪湛然）云：『此破古也。』若餘四人非見諦者，陳如（Ājñāta Kauṇḍinya，佛教最早的五比丘之一）一人縱是比丘，不名僧寶。何名三寶現世間耶？先具此三，然後依之立相從三。六師（佛教以外的六種主要哲學流派的創始人）所說如《涅槃經》。四釋第四句。不約一體者，荊溪云：『有二義故。一者漸化之始未須一體。二者以一體三消經文不便。』二嘆法妙人天受益。以斯妙法者，荊溪云：『今問。他人若從名定應同《法華經》。故須簡于名義異同。』今無漏智等者，非但無漏過於世智。于無漏中，佛必異於三乘弟子。三十四心無間斷。故佛無退轉。極更不起。是故得有一受之言。《大涅槃經》云：『等者，此引治他證自不退。治他既爾。驗自可知。』案《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）及曇無德（Dharmaguptaka，佛教部派之一），有退無退者，取無退邊以證不退。然《婆沙論》中具有二文。今舉退邊。《成實論》（Tattvasiddhi-śāstra）依空一向不退。兼雙引之。非即雙用。又復《婆沙論》約修道邊。有漏智斷即無無生。但有盡智者，則有退也。見諦不退，二論則同。猶如大海者，海有三義：深廣含眾流。法藥無量如海之廣也。三總結嘆。以大悲三念處之德者，荊溪云：『一切諸佛皆具此三。謂得供不高，逢毀不下，于不毀供而不生癡。此意多在應化佛耳。』文中但引女毀梵贊。第三略。無八風（指利、衰、毀、譽、稱、譏、苦、樂）亦但舉于違順。后
【English Translation】 English version Precepts. For example, taking the complete precepts with the Three Refuges according to the Bhadra Palanga (name of a Vinaya). For example, taking the complete precepts with the fifth Vinaya master in a border area (among the five people, one must be the fifth Vinaya master, as detailed in the Nirvana Sutra). In a country, ten people receive the complete precepts through the white four karmas (bái sì jiémó, a Sangha ritual). One person is not called a Sangha Jewel because four people are needed to form a Sangha. Therefore, Jingxi (place name, also refers to Jingxi Zhanran) said: 'This refutes the ancient view.' If the other four people are not those who have attained the truth, even if Ājñāta Kauṇḍinya (one of the first five bhikkhus in Buddhism) is a bhikkhu, he is not called a Sangha Jewel. How can the Three Jewels manifest in the world? First, possess these three, and then rely on them to establish the characteristics and follow the Three. The teachings of the Six Teachers (founders of the six major philosophical schools outside of Buddhism) are as described in the Nirvana Sutra. The fourth explanation of the fourth sentence. 'Not based on one entity' means, Jingxi said: 'There are two meanings. First, at the beginning of gradual transformation, there is no need for one entity. Second, using one entity to dissolve the three makes the sutra text inconvenient.' Second, praise the wonderfulness of the Dharma, benefiting humans and devas. 'Using this wonderful Dharma' means, Jingxi said: 'Now I ask, if others define based on the name, they should be the same as the Lotus Sutra. Therefore, it is necessary to distinguish the similarities and differences in names and meanings.' Now, 'unleaked wisdom, etc.' means that not only is the unleaked superior to worldly wisdom, but within the unleaked, the Buddha must be different from the disciples of the Three Vehicles. The thirty-four minds are uninterrupted. Therefore, the Buddha does not regress. The ultimate is never arising again. Therefore, there is the saying of 'one receiving.' The Mahayana Nirvana Sutra says: 'Those who are equal, this is to use the treatment of others to prove one's own non-regression. If the treatment of others is like this, then one can verify oneself.' According to the Abhidharma-mahāvibhāṣā-śāstra and the Dharmaguptaka (one of the Buddhist schools), regarding those who regress and those who do not regress, take the side of non-regression to prove non-regression. However, the Abhidharma-mahāvibhāṣā-śāstra contains two texts. Now, the side of regression is mentioned. The Tattvasiddhi-śāstra relies on emptiness and always does not regress. Both are cited together, but not used together. Furthermore, the Abhidharma-mahāvibhāṣā-śāstra discusses the side of cultivation. If leaked wisdom is cut off, then there is no non-arising. But if there is exhaustive wisdom, then there is regression. Seeing the truth and not regressing, the two treatises are the same. Like the great ocean, the ocean has three meanings: deep, vast, and containing all streams. The Dharma medicine is immeasurable, like the vastness of the ocean. Third, a concluding praise. 'With the virtue of great compassion and the three mindfulnesses' means, Jingxi said: 'All Buddhas possess these three. Namely, not being arrogant when receiving offerings, not being discouraged when encountering slander, and not being foolish towards non-slander and offerings. This meaning is mostly about the manifested Buddha.' The text only cites the female's slander and Brahma's praise. The third is omitted. Without the eight winds (referring to gain, loss, defamation, praise, honor, ridicule, suffering, and joy), only the adverse and favorable are mentioned. Later
文自列。故此未具。須彌者此雲安明。入水最深。故名為安。出諸山上。故名為明。所言妙者新譯云獨有。茲山四寶所成。羅睺三摩等者訶慰之極數必至三。因身子驅而安慰之訶身子云。汝何以輕大龍之子。語羅云言。莫啼莫啼。訶調達者調達從佛索眾。佛訶之曰。疑人無知。我尚不以眾付身子目連。況汝癡人食唾者乎。一香涂下此約色心具出二種三念相者。雖即由境方具三心義但成一。今各明者欲顯二相令後行者因外識內。二正述嘆現相二。初分科。正述嘆。因表發等者荊溪云。前已破古。故由前二由方有表發。二奉微下隨釋二。初總述嘆現瑞。三表發三。初述嘆奉蓋。因小果大者荊溪云。五百各各俱獻微蓋。蓋微曰小。合表寂光。大中之極。豈過於此。未達表旨故云莫測。此乃為后凈土因果之先兆也。何者由獻故受。由受故合。由合故喜。由喜故請。由請故說。由說故聞。由聞行因。由因感果。復有種種因果差別即成種種凈土之行。今從勝說。故云無方。又從總說但云因果。二正述嘆合蓋現瑞。表發應身之事者荊溪云。之事兩字主彼所說之事故也。三述嘆大眾歡喜。二別述嘆三密二。初分科。總示。即是三輪等者轉自與他能摧他惑。二義名輪。既無過失。不須防護。二大聖下隨文別釋三。初嘆身密。凈心者下二義
釋凈心。初約聞教。次約修行。又初是淺位。次是深位。譬如一月等者月必依空。空喻法身。月喻報身。影喻應身。眾水喻四機。或見下現四教身也。二嘆口密三。初嘆辭法二辨。佛尚非梵音等者荊溪云。大音無聲。梵音只是隨於國土一類而已。梵尚非梵。余何所論。舉勝況劣。他皆準知。二嘆義辨。三嘆樂說無礙辨。三嘆密意二。初敘意分科。佛心非權等者佛心空中。故非權實。空中即假能現權實。良由理具方有事用。約十界通明則九權一實。約四聖別辨則三權一實。今約對四教機。且從別辨以前六道但是生機之所耳。三種權實二智者自行即聖人心中所證。化他則凡夫心中所解。自他相對即聖凡共論。聖雖照權對凡名實。以真證故。凡雖照實對聖名權。以情解故。是知。約自行即全奪。唯聖有二智故約化他即全與。凡夫亦得論二故自他即半與半奪。于凡奪實而與之權。此意甄明三如指掌。二初一下隨文釋義二。初約三種權實二智以嘆意密四。初約內外嘆自行。內智圓滿者二智俱圓也。由內具智故外有用。荊溪云。稽首十力等者只由具力。方能外用。此即同體權實之體用也。二嘆自行化他。荊溪云。稽首住于不共法者以不共故。故能導物。此從不共為名。以導物故。故有不共。此從導物為名。左右共論。故為二義。三
【現代漢語翻譯】 現代漢語譯本： 釋凈心（Shì Jìngxīn）。首先從聽聞佛法教義的角度闡述，其次從修行的角度闡述。又，前者是淺顯的位階，後者是深奧的位階。譬如以月亮為例，月亮必定依存於天空。天空比喻法身（Dharmakāya），月亮比喻報身（Saṃbhogakāya），月亮的倒影比喻應身（Nirmāṇakāya）。眾水比喻佛陀的四種根機，或者說，所見到的都是佛陀爲了適應四種不同教法的眾生而顯現的應化之身。 第二部分是讚歎佛陀的口密（Vāksiddhi），分為三點。第一點是讚歎佛陀的言辭和辨才。『佛尚非梵音等者』，荊溪（Jīngxī）大師說：『大音無聲』，梵音（Brahmasvara）也只是爲了適應不同國土的眾生而顯現的一種音聲而已。如果連梵音都不能說是究竟的梵音，那麼其他的音聲又有什麼可說的呢？這是用殊勝的例子來比況低劣的例子，其他的例子都可以依此類推。 第二點是讚歎佛陀的義理辨析能力。第三點是讚歎佛陀的樂說無礙辯才。 第三部分是讚歎佛陀的密意（Abhiprāyaguhyatā），分為兩點。第一點是敘述佛陀密意的分類。『佛心非權等者』，佛陀的心性如同虛空一般，所以既不是權法也不是實法。虛空之中，即是假有，能夠顯現權法和實法。正是因為具備了真如本性，才能夠產生種種作用。如果從十法界（Daśabhūmi）的普遍角度來說，那麼九界是權法，一界是實法。如果從聲聞、緣覺、菩薩、佛四聖的角度來分別，那麼三乘是權法，佛乘是實法。現在針對四教的根機，暫且從分別的角度來說，以前面的六道（Gati）來說，都只是眾生的生滅之機而已。三種權實二智，是智者（指佛陀）自己修行所證得的境界，對於教化他人來說，則是凡夫心中所理解的境界。從自他和他的相對關係來說，就是聖人和凡夫共同討論的境界。聖人雖然照見權法，但相對於凡夫來說，就是實法，因為聖人是真實證悟的。凡夫雖然照見實法，但相對於聖人來說，就是權法，因為凡夫只是情識上的理解。由此可知，從自行來說，就是完全奪取，只有聖人具有二智。從化他來說，就是完全給予，凡夫也可以談論二智。從自他來說，就是一半給予一半奪取，對於凡夫來說，奪取實法而給予權法。這個意思非常明確，就像指著手掌一樣。 第二點，從『初一下隨文釋義二』開始，隨著經文的順序來解釋義理。首先，從三種權實二智的角度來讚歎佛陀的意密，分為四點。第一點，從內外兩個方面來讚歎佛陀的自行。『內智圓滿者』，是指權智和實智都圓滿具足。因為內在具備智慧，所以外在才會有作用。荊溪大師說：『稽首十力等者』，正是因為具備了十力（Daśabala），才能夠對外產生作用。這就是同體權實（Sameness of relative and absolute truth）的體和用。 第二點，讚歎佛陀的自行和化他。荊溪大師說：『稽首住于不共法者』，因為具有不共法（Āveṇikadharma），所以能夠引導眾生。這是從不共法的角度來命名的。因為能夠引導眾生，所以具有不共法。這是從引導眾生的角度來命名的。左右兩方面共同討論，所以具有兩種含義。 第三點
【English Translation】 English version: Shì Jìngxīn. First, it is explained from the perspective of hearing the Buddha's teachings, and second, from the perspective of practice. Furthermore, the former is a shallow stage, and the latter is a profound stage. For example, taking the moon as an example, the moon must depend on the sky. The sky is a metaphor for Dharmakāya (法身), the moon is a metaphor for Saṃbhogakāya (報身), and the moon's reflection is a metaphor for Nirmāṇakāya (應身). The many waters are a metaphor for the Buddha's four types of faculties, or rather, what is seen are the Buddha's manifested bodies in response to beings of four different teachings. The second part is praising the Buddha's Vāksiddhi (口密), divided into three points. The first point is praising the Buddha's words and eloquence. 'Buddha is not even Brahmasvara etc.', Master Jīngxī (荊溪) said: 'The great sound is without sound', Brahmasvara (梵音) is only a kind of sound manifested to adapt to the beings of different lands. If even Brahmasvara cannot be said to be the ultimate Brahmasvara, then what else can be said about other sounds? This is using a superior example to compare with inferior examples, and other examples can be inferred by analogy. The second point is praising the Buddha's ability to analyze the meaning of the teachings. The third point is praising the Buddha's unobstructed eloquence in joyful speech. The third part is praising the Buddha's Abhiprāyaguhyatā (密意), divided into two points. The first point is narrating the classification of the Buddha's secret intentions. 'Buddha's mind is neither provisional etc.', the Buddha's mind is like emptiness, so it is neither provisional nor real. In emptiness, there is the provisional, which can manifest the provisional and the real. It is precisely because of possessing the true nature that all kinds of functions can arise. If speaking from the universal perspective of the Ten Realms (Daśabhūmi), then nine realms are provisional and one realm is real. If distinguishing from the four sages of Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha, then the three vehicles are provisional and the Buddha vehicle is real. Now, targeting the faculties of the four teachings, let's temporarily speak from the perspective of distinction, the previous six Gati (六道) are only the arising and ceasing of beings. The three kinds of provisional and real two wisdoms are the realm that the wise one (referring to the Buddha) has attained through his own practice. For the sake of teaching others, it is the realm understood in the minds of ordinary people. From the relative relationship between self and others, it is the realm discussed jointly by sages and ordinary people. Although the sage sees the provisional, it is the real in relation to ordinary people, because the sage has true enlightenment. Although ordinary people see the real, it is the provisional in relation to the sage, because ordinary people only have emotional understanding. From this, it can be known that from the perspective of one's own practice, it is completely taken away, and only the sage has the two wisdoms. From the perspective of teaching others, it is completely given, and ordinary people can also discuss the two wisdoms. From the perspective of self and others, it is half given and half taken away, taking away the real from ordinary people and giving them the provisional. This meaning is very clear, like pointing at the palm of one's hand. The second point, starting from 'First, follow the text to explain the meaning', explains the meaning according to the order of the scriptures. First, from the perspective of the three kinds of provisional and real two wisdoms, praise the Buddha's secret intention, divided into four points. The first point, from the internal and external aspects, praises the Buddha's own practice. 'The one whose inner wisdom is complete' refers to the complete possession of both provisional and real wisdom. Because there is inner wisdom, there will be external function. Master Jīngxī said: 'Bowing to the ten powers etc.', it is precisely because of possessing the Daśabala (十力) that one can produce external functions. This is the substance and function of the Sameness of relative and absolute truth (同體權實). The second point is praising the Buddha's own practice and teaching others. Master Jīngxī said: 'Bowing to the one who dwells in the Āveṇikadharma (不共法)', because of having the Āveṇikadharma, one can guide beings. This is named from the perspective of the Āveṇikadharma. Because one can guide beings, one has the Āveṇikadharma. This is named from the perspective of guiding beings. The left and right sides are discussed together, so it has two meanings. The third point
嘆化他文有兩釋。其義皆通。以對前二成三種故且取化他以命科也。即是化他權實明智斷者荊溪云。斷縛到岸。其名既通。義分偏圓即權實也。況復眾言理含權實。或斷眾結為權。權到彼岸為實。據答問文通釋為便。四總結。是總結上二種權實之智斷者既云二種智斷。即是結第三科也。以智斷在第三科明故。以向釋經通自他故。若準荊溪所釋其義盡善。蓋二字誤。應云三種權實等也。故荊溪云。稽首能度等二句云結三權實者。三中一一皆有能度永離之義。自度度他自他相對其義並通。結上三者若自度世。亦自永離。結自行也。能度結他永離結自。即自他也。度他令他永離度世並結他也。廣本亦作二字。今準荊溪釋義恐廣略二本並寫誤也。二約三種二諦結嘆密意二。初標示。三種二諦者例前權實與奪區別。亦應歷七重二諦各述三種。二初下隨釋三。初約隨情二諦。皆隨凡心所解也。二約隨情智。隨情無染者如蓮華不染泥水也。三約隨智二諦。皆入一相者真俗不二皆聖證故。二正說分二。初懸談義旨二。初分章述意二。初分章命宗者命召也。宗主也。於此一經召佛國以為主也。覆宗等者荊溪云。復猶復也。佛初自說佛國因果而為宗。今重明之。故云復也。況對凈名彈訶文殊往復皆順佛旨。是故如來重更說之。亦得稱復。二
【現代漢語翻譯】 現代漢語譯本 嘆化他文有兩釋（兩種解釋）。其義皆通（意義都說得通）。以對前二成三種故（因為對應前面的兩種情況，形成了三種情況），且取化他以命科也（所以採用『化他』來命名這一科）。即是化他權實明智斷者（這就是轉化他人的權巧方便和真實智慧，以及明智的決斷）。荊溪云（荊溪大師說）：斷縛到岸（斷除束縛，到達彼岸）。其名既通（這個名稱既然通用），義分偏圓即權實也（意義就分為偏和圓，也就是權巧方便和真實）。況復眾言理含權實（何況眾多的言論都包含權巧方便和真實）。或斷眾結為權（或者說，斷除眾生的煩惱結為權巧方便），權到彼岸為實（以權巧方便到達彼岸為真實）。據答問文通釋為便（根據問答的經文，這樣通俗地解釋比較方便）。 四總結（第四，總結）。是總結上二種權實之智斷者（這是總結上面兩種權巧方便和真實的智慧和決斷）。既云二種智斷（既然說是兩種智慧和決斷），即是結第三科也（就是總結第三科）。以智斷在第三科明故（因為智慧和決斷在第三科中闡明）。以向釋經通自他故（因為之前的解釋經典，貫通了自度和度他）。若準荊溪所釋其義盡善（如果按照荊溪大師所解釋的，其意義就非常完善）。蓋二字誤（大概是『二』字有誤）。應云三種權實等也（應該說是『三種權實』等等）。故荊溪云（所以荊溪大師說）：稽首能度等二句云結三權實者（『稽首能度』等兩句，說是總結三種權實）。三中一一皆有能度永離之義（三種權實中，每一種都具有能夠度化和永遠脫離的意義）。自度度他自他相對其義並通（自度和度他，自他和他相對，其意義都貫通）。結上三者若自度世（總結上面的三種情況，如果是自度），亦自永離（也是自己永遠脫離）。結自行也（這是總結自己修行）。能度結他永離結自（能夠度化是總結度他，永遠脫離是總結自度）。即自他也（也就是自他和他）。度他令他永離度世並結他也（度化他人，使他人永遠脫離，度化世間，都是總結度他）。廣本亦作二字（廣泛流傳的版本也寫作『二』字）。今準荊溪釋義恐廣略二本並寫誤也（現在按照荊溪大師的解釋，恐怕廣泛流傳的版本和簡略的版本都抄寫錯誤了）。 二約三種二諦結嘆密意（第二，用三種二諦來總結讚歎秘密的含義）。二初標示（第二，首先標示）。三種二諦者例前權實與奪區別（三種二諦，像前面權巧方便和真實那樣，有與和奪的區別）。亦應歷七重二諦各述三種（也應該經歷七重二諦，各自闡述三種情況）。二初下隨釋三（第二，從開始往下，隨著解釋三種情況）。初約隨情二諦（第一，按照隨順情感的二諦）。皆隨凡心所解也（都是隨著凡夫的心所理解的）。二約隨情智（第二，按照隨順情感的智慧）。隨情無染者如蓮華不染泥水也（隨順情感而沒有污染，就像蓮花不被泥水所污染一樣）。三約隨智二諦（第三，按照隨順智慧的二諦）。皆入一相者真俗不二皆聖證故（都進入同一個相，真諦和俗諦不是兩個，都是聖人所證悟的）。 二正說分二（第二，正式的解說分為兩部分）。初懸談義旨二（第一，先談論義理的宗旨）。初分章述意二（第一，分章節來闡述意義）。初分章命宗者命召也（第一，分章節來確定宗旨，宗旨就是號令）。宗主也（宗旨就是主導）。於此一經召佛國以為主也（在這部經典中，召集佛國作為主導）。覆宗等者荊溪云（再次確定宗旨等等，荊溪大師說）：復猶復也（『復』就是再次的意思）。佛初自說佛國因果而為宗（佛最初自己宣說佛國的因果作為宗旨）。今重明之（現在重新闡明它）。故云復也（所以說是『復』）。況對凈名彈訶文殊往復皆順佛旨（何況對照《維摩詰經》中維摩詰呵斥文殊菩薩的往復辯論，都順應佛的旨意）。是故如來重更說之（所以如來重新再次宣說）。亦得稱復（也可以稱為『復』）。
【English Translation】 English version There are two interpretations of 'transforming others'. Both meanings are valid. Because they correspond to the previous two cases, forming three cases, and 'transforming others' is used to name this section. This refers to the skillful means and true wisdom of transforming others, as well as wise decisions. Jingxi (Master Jingxi) said: 'Cutting off bonds and reaching the shore.' Since the name is universal, the meaning is divided into partial and complete, which are skillful means and truth. Moreover, many words contain both skillful means and truth. Or, cutting off the afflictions of sentient beings is a skillful means, and reaching the other shore through skillful means is the truth. According to the question-and-answer text, it is convenient to explain it in this popular way. Fourth, the conclusion. This is a summary of the above two kinds of skillful means and true wisdom and decisions. Since it is said that there are two kinds of wisdom and decisions, it is a summary of the third section. Because wisdom and decisions are clarified in the third section. Because the previous explanation of the scriptures connects self-deliverance and delivering others. If interpreted according to Master Jingxi, the meaning is very complete. The word 'two' is probably a mistake. It should be said 'three kinds of skillful means and truth', etc. Therefore, Jingxi said: 'Bowing to the one who can deliver,' etc., the two sentences say that they summarize the three skillful means and truths. In each of the three, there is the meaning of being able to deliver and permanently escape. Self-deliverance and delivering others, self and others are relative, and their meanings are all connected. Summarizing the above three cases, if it is self-deliverance, it is also self-permanent escape. This is a summary of self-cultivation. Being able to deliver is a summary of delivering others, and permanent escape is a summary of self-deliverance. That is, self and others. Delivering others, causing others to permanently escape, and delivering the world are all summaries of delivering others. The widely circulated version also writes the word 'two'. Now, according to Master Jingxi's interpretation, I am afraid that both the widely circulated version and the abbreviated version have been copied incorrectly. Second, using three kinds of two truths to summarize and praise the secret meaning. Second, first indicate. The three kinds of two truths are like the previous skillful means and truth, with the distinction between giving and taking. It should also go through seven levels of two truths, each describing three situations. Second, from the beginning down, following the explanation of the three situations. First, according to the two truths that follow emotions. They are all understood according to the minds of ordinary people. Second, according to the wisdom that follows emotions. Following emotions without contamination is like a lotus flower not being contaminated by mud and water. Third, according to the two truths that follow wisdom. All enter the same phase, the true truth and the conventional truth are not two, they are all realized by the saints. Second, the formal explanation is divided into two parts. First, talk about the purpose of the doctrine first. First, divide the chapters to explain the meaning. First, dividing the chapters to determine the purpose, the purpose is the command. The purpose is also the master. In this scripture, the Buddha land is summoned as the master. Re-determining the purpose, etc., Jingxi said: 'Re' means again. The Buddha first himself declared the cause and effect of the Buddha land as the purpose. Now re-clarify it. Therefore, it is said to be 're'. Moreover, in contrast to the Vimalakirti Sutra, Vimalakirti rebukes Manjushri's back-and-forth debate, all in accordance with the Buddha's will. Therefore, the Tathagata re-declares it again. It can also be called 're'.
所以下述意。次第述三科意皆初云所以是也。成前普集等者正必有依故。尚書符者尚書秦置也。初秦代少府遣吏四人在殿中主發書。故號尚書。尚猶主也。魏晉齊並曰尚書檯。梁陳後魏北齊隋則曰尚書省。尚書云。龍命汝作納言。詩云。仲山甫出納王命。王之喉舌。並尚書之任也。符者唐置符寶郎。屬門下省。周禮地官掌節。春官典瑞。即其任也。其符節盡納于宮中有從則請郎主于出納也。凡符信皆藏其左班其右還以合之。一曰。銅魚符起軍旅易守長。二曰。傳符給郵驛通制命。三曰。隨身魚符明貴賤應徴召。四曰。木契所以重鎮守慎出納。五曰。旌節。山國用獸節。土國用人節。水國用龍節。皆以金為之。刻姓名者則官納之。不刻者傳而佩之。夫旌以專賞。節以專殺。奉旨者奉天子旨也。以喻凈名奉旨而彈訶也。開境者謂開拓土疆也。以喻凈名伐邪小之寇拓大乘之境。至尊天子也。二問凈下釋難顯宗六。初敘昔彈訶非助佛國難。二初問難。已前彈訶者謂。訶五百八千悉敘昔事。荊溪云。問如何得知訶皆在昔。答五百八千皆云憶念我昔曾於。知是已前。今說凈土去命時近。故知。訶時悉在前也。二答釋三。初正答。冥會佛意者冥暗也。會合也。暗合如來將說佛國之意也。二世下舉喻。閫域也。將軍者秦置大將軍。漢以
韓信為之。武帝以衛世為之。位在三公上。明帝以竇憲為之。初拜威震天下。尚書以下欲拜之皆先伏稱萬歲。尚書令韓棱曰。自古無此禮帝乃止。孫子曰。將在軍君命有所不受。古語曰。閫以內寡人制之。閫以外將軍制之。天心帝心也。何必侍詔者漢書云。唯聞將軍之命不聞天子之詔。荊溪云。若非涉情先行後奏。彌副聖懷。三合結。述昔等者荊溪云。對佛述時契故默印。昔日彈訶等者當彈訶時佛國因果其言未興。普集同席尚自未說。故使爾前但助二緣。況今經中具足依正。又普集前諸大乘經但多說正。故彈斥日總助成之該於二緣。故云通助。二釋中間九品無佛國義難二初問難。荊溪云。問意言。前云凈名助佛揚化近聞向來通助正報。若爾此中應當別在依報。依報既是別意所為。應須處處盡明依報。凈名所說品數雖多若論依報其義未幾。蓋不足言者非謂全無。唯有空室現妙喜等。蓋少許耳。二答釋。荊溪云。答中意者何必說于土名。方是凈土因果。行即是因。因必招果。即是其義。何固守名。三釋中間九品無佛國言難二。初問。難荊溪云。始即佛國。終謂庵園。前問猶通與其小分。故云蓋不足言。乃由答中但以行因而為答問。其行猶總未足決疑今九品中二義不成。一非佛說。二無土名。而凈名說何者是依。二答釋二。
【現代漢語翻譯】 現代漢語譯本 韓信也曾擔任過這個職位。漢武帝讓衛世擔任此職。他的地位在三公之上。漢明帝讓竇憲擔任此職。剛被任命時，他的威望震懾天下。尚書以下的官員想要拜見他，都要先跪伏稱『萬歲』。尚書令韓棱說：『自古以來沒有這樣的禮儀。』皇帝才制止了這種做法。《孫子兵法》說：『將領在軍隊中，可以不接受君王的命令。』古語說：『內室之內，由我（寡人）做主；閫以外，由將軍做主。』天心就是帝心。為什麼一定要等待詔令呢？《漢書》中說：『只聽到將軍的命令，聽不到天子的詔令。』荊溪大師說：『如果不是事關緊急，先行處理再稟告，反而更符合聖上的心意。』三合結，敘述過去等等，荊溪大師說：『對著佛敘述時機，所以默然認可。』昔日彈訶等等，在彈訶的時候，佛國因果的言論還沒有興起。普集同席尚且沒有說過，所以讓你們之前只是幫助二緣。更何況現在經中具足依正。而且普集之前的諸大乘經，大多隻說正報，所以彈斥日總助成之，涵蓋二緣，所以說通助。 二釋中間九品無佛國義難二初問難。荊溪大師說：『提問的意思是，前面說《維摩詰經》幫助佛陀弘揚教化，最近聽說普遍幫助正報。如果這樣，這裡應當特別在於依報。依報既然是特別用意所在，就應該處處都明白說明依報。維摩詰所說的品數雖然多，如果論及依報，其意義並不多。』說『蓋不足言』，不是說完全沒有，只有空室現妙喜等等，只是很少而已。 二回答解釋。荊溪大師說：『回答中的意思是，為什麼一定要說土地的名字，才是凈土的因果呢？修行就是因，因必定招致果，這就是其中的意義。為什麼一定要固守名稱呢？』 三解釋中間九品沒有佛國之言的疑問。首先提問。荊溪大師說：『開始是佛國，最終是庵園。之前的提問還算通順，與其小部分相符，所以說「蓋不足言」。乃是因為回答中只用修行之因而作為回答，其修行還很籠統，不足以解決疑問。現在九品之中，兩種意義都不成立：一是並非佛陀所說，二是無有土地之名。而《維摩詰經》所說的是什麼依報呢？』 二回答解釋二。
【English Translation】 English version Han Xin also held this position. Emperor Wu of Han appointed Wei Shi to this position. His position was above the Three Dukes. Emperor Ming of Han appointed Dou Xian to this position. When he was first appointed, his prestige shook the world. Officials below the Shangshu (Ministry of Affairs) who wanted to pay respects to him would first prostrate themselves and shout 'Wan Sui' ('Ten Thousand Years'). The Shangshu Ling (Minister) Han Leng said, 'Since ancient times, there has been no such etiquette.' Only then did the emperor stop this practice. Sun Tzu said, 'A general in the army may not accept the orders of the ruler.' An ancient saying goes, 'Within the inner chambers, I (the sovereign) am in charge; outside the inner chambers, the general is in charge.' The heart of Heaven is the heart of the Emperor. Why must one wait for an imperial edict? The Book of Han says, 'Only the general's orders are heard, not the Emperor's edict.' Jingxi (a Buddhist commentator) said, 'If it is not a matter of urgency, handling it first and then reporting it is more in line with the sage's intentions.' The 'Three Combinations Knot', narrating the past, etc., Jingxi said, 'Narrating the opportunity to the Buddha, so it is silently approved.' 'Formerly, to criticize', etc., at the time of criticism, the discourse on the cause and effect of the Buddha-land had not yet arisen. Even the 'Universal Gathering at the Same Seat' had not yet been spoken of, so it was allowed for you to only assist the two conditions before. Moreover, now the sutra fully possesses the 'dependent' (依正, yīzhèng, environment and beings) . Furthermore, the Mahayana sutras before the 'Universal Gathering' mostly only speak of the 'proper reward' (正報, zhèngbào, the result of good karma), so the 'criticism of the sun' (彈斥日, tán chì rì) totally assists in the completion, encompassing the two conditions, so it is called 'universal assistance'. Second explanation: The difficulty of the nine grades in the middle without the meaning of the Buddha-land, part two, initial questioning. Jingxi said, 'The meaning of the question is, earlier it was said that the Vimalakirti Sutra helps the Buddha to propagate the teachings, and recently it has been heard that it universally helps the proper reward. If so, then here it should be especially in the dependent reward. Since the dependent reward is the intention of special purpose, it should be clearly explained everywhere. Although the number of chapters spoken by Vimalakirti is many, if one discusses the dependent reward, its meaning is not much.' Saying 'generally insufficient to speak of' does not mean that there is nothing at all, only the empty room manifesting Wonderful Joy, etc., is just a little. Second answer and explanation. Jingxi said, 'The meaning in the answer is, why must one speak of the name of the land, for it to be the cause and effect of the Pure Land? Practice is the cause, and the cause will surely bring about the effect, that is the meaning. Why must one stubbornly adhere to the name?' Third explanation: The doubt about the words 'no Buddha-land' in the nine grades in the middle. First question. Jingxi said, 'The beginning is the Buddha-land, the end is the hermitage. The previous question was still smooth, corresponding to its small part, so it is said "generally insufficient to speak of." It is because the answer only uses the cause of practice as the answer, and the practice is still general, insufficient to resolve the doubt. Now, within the nine grades, two meanings are not established: first, it is not spoken by the Buddha; second, there is no name of the land. And what is the dependent reward spoken of in the Vimalakirti Sutra?' Second answer and explanation, part two.
初引佛國文。二凈名下以九品類。荊溪云。答意者從義非語理出常途。豈執國土之名而亡方便之說。故從此下乃至宛然即其事也。四釋符成凈國義不分曉難二。初問難。二答釋二。初總標。皆有此義者荊溪云。如問中三義。凈名一訶具其三理。乃至九品意亦如之。況凈名始終悉成三義。故從法華下義出其三。二如下別示三。初示凈名符成。荊溪云。初引法華舉佛自凈佛土成就眾生。成就眾生永永不已。化主既然以勵諸下。此類下正明凈名但符成如來凈土。二凈名下示凈名自凈。三弟子下示弟子等凈。弟子菩薩者荊溪云。弟子即弟子品。菩薩即菩薩品。五釋聲聞入滅非凈佛國難二。初問難。荊溪云。菩薩可爾等者凈土之行必須愿生。小乘亡生。生滅義反。何得引同菩薩事耶。二答釋二。初正答聲聞凈佛土。所以至此義者引前第四番中答辭以總責也。深求從本則小乘凈國。淺問從跡則小乘取滅。如法下正答也。荊溪云。從本說之方有其事。故受折者皆是能同。二又問下更顯佛國為經宗二。初引文立宗。荊溪云。此別酬問意。即更通引顯成佛國為宗義也。因此往復者荊溪云。往復乃是通指九品。二若不下責古成今。荊溪云。破古意者此將已釋以難古非。故以空室用表極凈之佛土也。以破古釋所生諸品意。斥古人雖見經文十方
【現代漢語翻譯】 現代漢語譯本 初引佛國文（首先引用佛國文字）。二凈名下以九品類（其次在《維摩詰經》下用九品來分類）。荊溪（指湛然法師）說：『回答的意義在於從義理出發，而非拘泥於字句，從而超越常規。難道要執著於國土的名稱而忘記方便之說嗎？』所以從『從此下』開始，乃至『宛然即其事也』（完全就是這件事）。 四釋符成凈國義不分曉難二（第四，解釋符合成就清凈佛國之義，分為不清楚和困難兩部分）。初問難（首先是提問和質疑）。二答釋二（其次是回答和解釋，分為兩部分）。初總標（首先總的標明）。『皆有此義者』（都有這個意義），荊溪說：『如問中三義』（如同提問中的三種意義）。『凈名一訶具其三理』（《維摩詰經》的一次呵斥就具備了這三種道理）。『乃至九品意亦如之』（乃至九品的意義也是如此）。『況凈名始終悉成三義』（更何況《維摩詰經》從始至終都成就了這三種意義）。『故從法華下義出其三』（所以從《法華經》以下，義理都出自這三種意義）。二如下別示三（其次在下面分別展示這三種意義）。初示凈名符成（首先展示《維摩詰經》的符合成就）。荊溪說：『初引法華舉佛自凈佛土成就眾生』（首先引用《法華經》來說明佛自己清凈佛土，成就眾生）。『成就眾生永永不已』（成就眾生是永永遠遠不會停止的）。『化主既然以勵諸下』（教化之主既然如此，以此來勉勵下面的）。『此類下正明凈名但符成如來凈土』（此類以下，正式說明《維摩詰經》只是符合成就如來的清凈佛土）。二凈名下示凈名自凈（其次在《維摩詰經》下展示《維摩詰經》的自身清凈）。三弟子下示弟子等凈（第三在弟子以下展示弟子等的清凈）。『弟子菩薩者』（弟子菩薩），荊溪說：『弟子即弟子品』（弟子就是弟子品）。『菩薩即菩薩品』（菩薩就是菩薩品）。 五釋聲聞入滅非凈佛國難二（第五，解釋聲聞入滅不是清凈佛國的困難，分為兩部分）。初問難（首先是提問和質疑）。荊溪說：『菩薩可爾等者』（菩薩可以這樣），『凈土之行必須愿生』（清凈佛土的修行必須發愿往生）。『小乘亡生』（小乘放棄往生）。『生滅義反』（生滅的意義相反）。『何得引同菩薩事耶』（怎麼能引用來等同菩薩的事情呢？）。二答釋二（其次是回答和解釋，分為兩部分）。初正答聲聞凈佛土（首先正式回答聲聞清凈佛土）。『所以至此義者』（之所以說到這個意義），『引前第四番中答辭以總責也』（引用前面第四番中的回答來總的責備）。『深求從本則小乘凈國』（深入探求從根本上說，那麼小乘也能清凈佛國）。『淺問從跡則小乘取滅』（淺顯的提問從表象上說，那麼小乘是取滅）。『如法下正答也』（如法以下是正式的回答）。荊溪說：『從本說之方有其事』（從根本上說，才會有這件事）。『故受折者皆是能同』（所以受到折服的人都是能夠相同的）。二又問下更顯佛國為經宗二（其次又提問，更加彰顯佛國是經的宗旨，分為兩部分）。初引文立宗（首先引用經文來確立宗旨）。荊溪說：『此別酬問意』（這是分別酬答提問的意思）。『即更通引顯成佛國為宗義也』（就是更加普遍地引用來彰顯成就佛國是經的宗旨）。『因此往復者』（因此往復），荊溪說：『往復乃是通指九品』（往復乃是普遍地指九品）。二若不下責古成今（其次如果以下責備古代成就現在）。荊溪說：『破古意者此將已釋以難古非』（破除古代的意思，這是將已經解釋的來責難古代的錯誤）。『故以空室用表極凈之佛土也』（所以用空室來表示極其清凈的佛土）。『以破古釋所生諸品意』（用來破除古代解釋所產生的各種品的意思）。『斥古人雖見經文十方』（斥責古人雖然見到經文十方）
【English Translation】 English version First, it cites the Buddha-land texts. Second, it uses the nine categories under 'Vimalakirti'. Jingxi (referring to Master Zhanran) says, 'The meaning of the answer lies in proceeding from the principle, not adhering to the words, thereby transcending the ordinary path. How can one cling to the name of the land and forget the expedient teachings?' Therefore, starting from 'From here onwards,' up to 'It is exactly that matter.' Fourth, explaining the meaning of conforming to and accomplishing the pure Buddha-land is divided into two parts: unclear and difficult. First, questioning and challenging. Second, answering and explaining, divided into two parts. First, a general statement. 'Those who all have this meaning,' Jingxi says, 'Like the three meanings in the question.' 'Vimalakirti's one rebuke embodies these three principles.' 'Even the meaning of the nine categories is like this.' 'Moreover, Vimalakirti consistently accomplishes these three meanings from beginning to end.' 'Therefore, from the Lotus Sutra onwards, the principles all originate from these three meanings.' Second, below, it separately shows these three meanings. First, it shows Vimalakirti conforming to and accomplishing. Jingxi says, 'First, it cites the Lotus Sutra to illustrate the Buddha purifying his own Buddha-land and accomplishing sentient beings.' 'Accomplishing sentient beings is eternally unceasing.' 'Since the teaching master is like this, he encourages all below.' 'Below this kind, it clearly states that Vimalakirti only conforms to and accomplishes the Tathagata's pure land.' Second, under 'Vimalakirti,' it shows Vimalakirti's self-purification. Third, under 'Disciples,' it shows the purification of disciples and others. 'Disciples and Bodhisattvas,' Jingxi says, 'Disciples are the Disciples chapter.' 'Bodhisattvas are the Bodhisattvas chapter.' Fifth, explaining the difficulty that Arhats entering Nirvana is not purifying the Buddha-land is divided into two parts. First, questioning and challenging. Jingxi says, 'Bodhisattvas can be like this,' 'The practice of the pure land must involve vowing to be reborn.' 'The Sravakas abandon rebirth.' 'The meaning of birth and extinction is opposite.' 'How can it be cited to equate with the affairs of Bodhisattvas?' Second, answering and explaining, divided into two parts. First, formally answering that Sravakas purify the Buddha-land. 'The reason for reaching this meaning,' 'It cites the answer from the fourth section earlier to generally rebuke.' 'Deeply seeking from the root, then the Sravakas can purify the land.' 'Superficially questioning from the traces, then the Sravakas take extinction.' 'Below 'As the Dharma,' is the formal answer.' Jingxi says, 'Speaking from the root, then there is this matter.' 'Therefore, those who are subdued are all able to be the same.' Second, again questioning below, further highlighting that the Buddha-land is the sutra's purpose, divided into two parts. First, citing the text to establish the purpose. Jingxi says, 'This is the meaning of separately responding to the question.' 'That is, it further universally cites to manifest and accomplish the Buddha-land as the sutra's purpose.' 'Therefore, back and forth,' Jingxi says, 'Back and forth universally refers to the nine categories.' Second, if not below, blaming the ancient to accomplish the present. Jingxi says, 'Breaking the ancient meaning, this is using what has already been explained to challenge the ancient's errors.' 'Therefore, using the empty room to represent the extremely pure Buddha-land.' 'In order to break the meaning of the various categories produced by the ancient interpretations.' 'Rebuking the ancients, although they saw the sutra text of the ten directions.'
佛土皆空之文亦未肯以宗為佛國。凈名意以十方三土亦復皆空。良由室表常寂光空當知。古人未曉經旨。六釋一名解脫非關佛國難二。初問難。問意者此經既以佛國為宗若立異名應名佛國。既云解脫。則佛國義乖。荊溪云。此經雖即人法雙題恐單人名錶法猶濫。故從法稱以為其問。二答釋。答意者此經通名不思議解脫經。中別品有不思議。名議相符既明依報。則佛國義顯。荊溪云。答中還從別名以答。故不思議最顯佛國。但今意明不思議義有總有別。總對一部。故名為通。以法對人亦復如是。是故人法二意不殊。二就半下正釋經文三。初佛國半品明大聖對機命宗。說佛國因果二。初分科。二隨釋二。初寶積請說二。初同類堪聞。先已發心者荊溪云。問此之五百何處發心。疏既不云此難定判。或是此生此會已前。或普集見聞勝報人法。或復適來睹佛神變。或當聞向寶積述嘆。或可具經上來諸處。或再。或三。但所見聞。悉屬方等含於四教發。豈不然。但機宜聞凈土行教。是故復須更請問耳。何者發心之中上求唯一。下化猶通不出權實。歷教詮理。取土攝生。是故更須問凈土教。是故寶積述發為請。令得聞于凈土心因果。此云至道心者梵云質多。此翻心也。經中已翻。此言心者相帶來耳。但發心至分真者荊溪云。問既通列
【現代漢語翻譯】 現代漢語譯本： 如果有人認為所有佛土皆是空性，而不肯將宗趣定為佛國，這是不正確的。《維摩詰經》的意旨是十方三世一切佛土也都是空性的。這是因為維摩詰室所代表的是常寂光土的空性。由此可知，古人並未完全理解經文的旨意。以『解脫』作為經名，並非與佛國的主題相悖。難點在於：第一，提出疑問：既然此經以佛國為宗，如果設立不同的名稱，應該叫做『佛國經』。既然叫做『解脫經』，那麼佛國的意義就有所偏離。荊溪大師說：這部經雖然是人法雙題，但如果單以人名來代表佛法，仍然顯得不夠全面。所以從法稱的角度來提出疑問。第二，回答解釋：這部經的通名是《不思議解脫經》，其中有個別品名為『不思議』，名稱與意義相符，已經明確地說明了依報，那麼佛國的意義就顯現出來了。荊溪大師說：回答中仍然是從別名來回答，所以『不思議』最能彰顯佛國的意義。但現在的意思是說明『不思議』的意義有總有別。總的來說，是對整部經而言，所以稱為通名。以法對人也是如此。因此，人法兩種意義並沒有什麼不同。 第二，就經文的後半部分正式解釋經文。第三，佛國品的前半部分說明大聖針對眾生的根機，命定宗趣，宣說佛國的因果。第二，先分科，再隨文解釋。第二，寶積菩薩請求佛陀宣說。第二，首先是同類可以聽聞。首先是已經發菩提心的人。荊溪大師說：提問，這裡的五百人是在哪裡發的菩提心？疏文中沒有明確說明，難以確定。或許是此生此會之前，或許是普遍聚集見聞殊勝果報的人法，或許是剛剛看到佛的神變，或許是聽聞寶積菩薩的述嘆，或許是已經具備了經文前面所說的各種條件，或許是兩次，或許是三次。但所見所聞，都屬於方等部經典，包含了四教的教義，難道不是這樣嗎？但是，他們的根機適合聽聞凈土的行教，所以需要再次請問。為什麼說發菩提心的人，上求佛道是唯一的，下化眾生仍然貫通權實二教，歷經各種教義來詮釋真理，以攝取眾生。所以需要再次請問凈土教義。因此，寶積菩薩陳述發心，是爲了能夠聽聞凈土的心因果。這裡所說的『至道心』，梵語是『質多』(Citta)，翻譯成漢語就是『心』。經文中已經翻譯過了，這裡說『心』只是沿用舊稱。但是從發心到分真位，荊溪大師說：提問，既然普遍列舉了
【English Translation】 English version: If someone believes that all Buddha lands are empty and is unwilling to establish the doctrine as the Buddha land, this is incorrect. The meaning of the Vimalakirti Sutra is that all Buddha lands in the ten directions and three times are also empty. This is because the Vimalakirti's room represents the emptiness of the Land of Eternal Tranquil Light. From this, it can be known that the ancients did not fully understand the meaning of the scriptures. Taking 'Liberation' as the name of the sutra is not contrary to the theme of the Buddha land. The difficulty lies in: First, posing a question: Since this sutra takes the Buddha land as its doctrine, if different names are established, it should be called the 'Buddha Land Sutra'. Since it is called the 'Liberation Sutra', then the meaning of the Buddha land is somewhat deviated. Master Jingxi said: Although this sutra is a dual topic of person and Dharma, if the Dharma is represented by a single person's name, it still seems incomplete. Therefore, the question is raised from the perspective of Dharma name. Second, answering and explaining: The general name of this sutra is The Sutra of Inconceivable Liberation, and there is a separate chapter named 'Inconceivable', the name and meaning are consistent, and it has clearly explained the dependent retribution, then the meaning of the Buddha land is revealed. Master Jingxi said: The answer still comes from the separate name, so 'Inconceivable' best highlights the meaning of the Buddha land. But the current meaning is to explain that the meaning of 'Inconceivable' has general and specific aspects. Generally speaking, it refers to the entire sutra, so it is called the general name. The same is true for Dharma versus person. Therefore, there is no difference between the two meanings of person and Dharma. Second, formally explain the sutra based on the latter half of the text. Third, the first half of the Buddha Land chapter explains that the Great Sage, in response to the roots of sentient beings, ordains the doctrine and expounds the cause and effect of the Buddha land. Second, first divide the sections, and then explain according to the text. Second, Baoji (Ratnakuta) Bodhisattva requests the Buddha to expound. Second, first, those of the same kind can hear. First are those who have already aroused Bodhi mind. Master Jingxi said: Question, where did these five hundred people arouse Bodhi mind? The commentary does not clearly state, making it difficult to determine. Perhaps it was before this life and this assembly, perhaps it was the people and Dharma who universally gathered to hear and see the superior rewards, perhaps they had just seen the Buddha's divine transformation, perhaps they had heard Baoji Bodhisattva's praise, perhaps they already possessed the various conditions mentioned earlier in the sutra, perhaps it was twice, perhaps it was three times. But what they have seen and heard all belong to the Vaipulya Sutras, which contain the teachings of the Four Teachings, isn't that so? However, their roots are suitable for hearing the practice teachings of the Pure Land, so they need to ask again. Why is it said that for those who arouse Bodhi mind, seeking Buddhahood above is the only thing, and transforming sentient beings below still runs through the provisional and real two teachings, going through various teachings to interpret the truth, in order to gather sentient beings. Therefore, it is necessary to ask again about the Pure Land teachings. Therefore, Baoji Bodhisattva states the arousal of mind in order to be able to hear the cause and effect of the Pure Land mind. The 'mind of the supreme path' mentioned here, in Sanskrit is 'Citta', which translates to 'mind' in Chinese. It has already been translated in the sutra, and saying 'mind' here is just using the old name. But from arousing the mind to the stage of partial realization, Master Jingxi said: Question, since it has universally listed
菩提。六即之中不列理即及究竟者其理可然。何以不云觀行即耶。答今此發心對佛述行。觀行功薄。故不足論。況觀名通相似等。別教相似分證非無觀行。從勝立名。方稱所述。若欲通收理何不可。只恐長者位已過之。言相下更從教簡。於此三中但云相似者相似居中。名字無位。分真正當無生之位。故須正約相似位判。皆約內凡者通性。地別。三十心圓十信。所以約三教者諸長者子義通衍故。問下荊溪云。問意者長者但云發菩提心。今何依據而云相似耶。答下唯明通位者以人雜小乘故須簡示。別圓二教約忍論發義準可知。荊溪云。答中意者亦簡無生及觀行位故。故知。爾前發義不成。前已論竟。今重問者欲簡異耳。如通教中相似初心尚未能發。故知。名字雖有發義去無生遠。兼復通漫。此亦約于次第者耳。二正請說二。初分科敘意二。所以下隨文正釋二。初請果。二請因。二如來答二。初分科。二隨釋四。初讚許。二誡聽。念之生修慧者荊溪云。念前聞思所依之境。當如聞思而修行之。通於四教。應此方等。是故聞已必于思修。儒書尚云。學而不思則罔。又曰。修身慎行恐辱先也。俗教所論思修俱淺。但有其名無出世實。三受教。四正答二。初分科。二初文下隨釋五。初正答二。初答果二。初正答三。初標章。總答二
。初事釋二。初總示。然土不在至已如前說者荊溪云。問既非四句。土定在誰。答只緣定屬以成性過故。四句中皆云不在。言四句者破凡非聖。凡理本來亦無性過。眾生業力不可思議。佛菩薩應亦復如是。豈兩難思。合成性過。離二無別。不可思議。應知。思議即不思議。況不思議理可思議耶。若離若合皆不逾理。作此觀之諸土永寂無可說示四悉示之隨聞獲益。余何可論。二眾生下別解二。初釋眾生。二所言下釋之類三。初正明有為緣集等者荊溪云。諸緣積集有為無為一切悉然。應知。有為即緣集名有為緣集。若以無為為緣集者名無為之緣集。及開中下寂光者合而言之在果報中。此三土眾生等者荊溪云。若作都迷即二。同居及以有餘。若兼分迷即指同居有餘果報。若全取分迷即是果報及中下寂光。是故文中上句云。及開中下寂光也。故取分迷皆在無為緣集故也。二約教。三釋難三。初釋三土既別不應同是無為難。三土者方便果報及中下寂光也。所迷理同者同迷中道故。二釋所迷既同。不應三土差別難。問意者所迷既同土只應一。答意者惑斷深淺須分土別。所迷理同故並號無為。初意中次第示四教生三土不同。初明藏通唯生方便。五人者藏二乘通三乘也。受變易等者于釋論二死則屬變易。于攝論七死則屬方便。開七合二
【現代漢語翻譯】 現代漢語譯本 初事釋二。初總示。『然土不在至已如前說者』，荊溪云：『問：既非四句，土定在誰？答：只緣定屬以成性過故。』四句中皆云不在。言四句者，破凡非聖。凡理本來亦無性過。眾生業力不可思議。佛菩薩應亦復如是。豈兩難思，合成性過？離二無別，不可思議。應知，思議即不思議，況不思議理可思議耶？若離若合皆不逾理。作此觀之，諸土永寂，無可說示，四悉示之，隨聞獲益。余何可論？ 二眾生下別解二。初釋眾生。二所言下釋之類三。初正明有為緣集等者，荊溪云：『諸緣積集，有為無為，一切悉然。』應知，有為即緣集，名有為緣集。若以無為為緣集者，名無為之緣集。及開中下寂光者，合而言之，在果報中。此三土眾生等者，荊溪云：『若作都迷，即二：同居及以有餘。若兼分迷，即指同居有餘果報。若全取分迷，即是果報及中下寂光。』是故文中上句云：『及開中下寂光也。』故取分迷皆在無為緣集故也。 二約教。三釋難三。初釋三土既別，不應同是無為難。三土者，方便土、果報土及中下寂光土也。所迷理同者，同迷中道故。二釋所迷既同，不應三土差別難。問意者，所迷既同，土只應一。答意者，惑斷深淺，須分土別。所迷理同故，並號無為。初意中次第示四教生三土不同。初明藏通唯生方便土。五人者，藏教二乘、通教三乘也。受變易等者，于釋論二死則屬變易，于攝論七死則屬方便。開七合二。
【English Translation】 English version First, explain the two aspects of the matter. First, a general indication. 'However, the land is not in...' as previously stated, Jingxi (Jingxi, a Buddhist commentator) says: 'Question: Since it is not the four sentences, in whom is the land definitely located?' Answer: 'It is only because it is definitely attributed to the nature of accomplishment.' All four sentences say it is not in. The four sentences are to break the mundane and negate the sacred. The mundane principle originally has no nature of accomplishment. The karma of sentient beings is inconceivable. Buddhas and Bodhisattvas should also be like this. How can two difficult thoughts combine to form the nature of accomplishment? Apart from the two, there is no difference, which is inconceivable. It should be known that thinking is non-thinking, let alone the principle of non-thinking being thinkable? Whether separated or combined, it does not exceed the principle. By making this observation, all lands are eternally silent, and nothing can be said or shown. Show it with the fourfold benefits (fourfold benefits: worldly benefit, individual benefit, remedial benefit, and supreme benefit), and benefit is obtained upon hearing. What else can be discussed?' Second, 'sentient beings' below separately explains the two aspects. First, explain 'sentient beings'. Second, 'what is said' below explains the three categories. First, directly clarify 'conditioned arising' etc., Jingxi says: 'All conditions accumulate, conditioned and unconditioned, everything is like this.' It should be known that 'conditioned' is 'conditioned arising', named 'conditioned arising'. If 'unconditioned' is taken as 'conditioned arising', it is named 'unconditioned arising'. And opening the middle, lower, and silent light (silent light: the pure land of the Buddha) means, combined, it is in the retribution. These sentient beings in the three lands etc., Jingxi says: 'If completely confused, there are two: the co-dwelling and the remaining. If partially confused, it refers to the co-dwelling and the remaining retribution. If fully taking partial confusion, it is the retribution and the middle, lower, and silent light.' Therefore, the previous sentence in the text says: 'And opening the middle, lower, and silent light.' Therefore, taking partial confusion is all in unconditioned arising. Second, regarding the teachings. Third, explain the three difficulties. First, explain that since the three lands are different, it should not be difficult that they are all unconditioned. The three lands are the expedient land (expedient land: a temporary or provisional realm), the retribution land (retribution land: the reward body of Buddha) and the middle, lower, and silent light land. 'The principle of what is confused is the same' means that they are all confused about the Middle Way. Second, explain that since what is confused is the same, it should not be difficult that the three lands are different. The meaning of the question is that since what is confused is the same, there should only be one land. The meaning of the answer is that the depth of the severance of delusion requires the separation of lands. Because the principle of what is confused is the same, they are all called unconditioned. In the first meaning, the four teachings are shown in order, and the three lands are born differently. First, clarify that the Tripitaka (Tripitaka: the collection of Buddhist scriptures) and Common teachings only give rise to the expedient land. The five people are the two vehicles of the Tripitaka teaching and the three vehicles of the Common teaching. 'Receiving transformation' etc., in the Shastra (Shastra: a treatise or commentary on Buddhist scriptures), the two deaths belong to transformation, and in the Compendium (Compendium: a summary or collection of Buddhist teachings), the seven deaths belong to expedience. Opening the seven and combining the two.
。二收七盡。七名如第二記。次別圓下明別圓凡聖備生三土。斷通惑者俱內凡位。別七住已上圓七信已上俱生方便土。及見下見不空。即分證中道也。即別地圓住已上俱生果報。若十下以寂忍三品對十等妙。故所以十等名分寂光土。寂忍即寂光也。分證既深別名寂滅。有後即十。無後即等。雖復下次意也。所迷理同故同稱無為。三釋土既有四。集亦應四。難四種緣集者一有為。二無為。三自體。四法界。此論師所立。今家但用二名。故此研問。荊溪云。此問意者論師既立四種緣集。今家又立四種眾生。何不以四而對於四。有為生滅等次第對之。答中一往亦暫許之。言有妨者因斥論師。自體法界不殊無為。名異義同。何須別立。若於無為義分三者容有是理。然此三集並在別圓住地已上。故不以三對三眾生。欲離無為以對三者無為即是初地已上。自體即是第十地也。法界可對等覺也。然實不及。直名無為。無為悉是障中無明。故須總合為一無為。二觀解。荊溪云。觀心者為對二種緣集分明故。今且以二種緣集次第以對三觀。觀相粗存緣集未盡故也。應須更論一心三觀一時俱破二種緣集。即約六即及緣集盡。二別釋三。初敘意分章。二依章釋義五。初橫約同居。滿愿成佛如法華經。量其所居者所居眷屬多少也。多則宅大。少
【現代漢語翻譯】 現代漢語譯本 二收七盡：指兩種收攝和七種窮盡，具體內容如《第二記》中所述。 次別圓下明別圓凡聖備生三土：接下來分別闡明別教和圓教的凡夫和聖人，都具備往生三種佛土的條件。 斷通惑者俱內凡位：斷除通教惑業的人，都屬於內凡位。 別七住已上圓七信已上俱生方便土：別教七住位以上，圓教七信位以上的人，都能往生方便土。 及見下見不空。即分證中道也：以及見惑和思惑沒有完全斷除，就是分證中道的狀態。 即別地圓住已上俱生果報：也就是說，別教地上菩薩和圓教住位菩薩以上的人，都能往生果報土。 若十下以寂忍三品對十等妙。故所以十等名分寂光土。寂忍即寂光也：如果用十地以下菩薩的寂忍三品功德，來對應十等覺和妙覺菩薩，那麼十等覺菩薩所證得的境界，就稱為分證寂光土。寂忍就是寂光。 分證既深別名寂滅。有後即十。無後即等：分證的程度越深，就稱為寂滅。有後位的就是十地菩薩，沒有後位的就是等覺菩薩。 雖復下次意也：雖然如此，但下面的內容是另一個意思。 所迷理同故同稱無為：因為所迷惑的道理相同，所以都稱為無為。 三釋土既有四。集亦應四：既然解釋佛土有四種，那麼緣集也應該有四種。 難四種緣集者一有為。二無為。三自體。四法界。此論師所立。今家但用二名。故此研問：難點在於四種緣集，分別是：一、有為；二、無為；三、自體；四、法界。這是論師所建立的。我們現在只用兩種名稱，所以要研究這個問題。 荊溪云。此問意者論師既立四種緣集。今家又立四種眾生。何不以四而對於四。有為生滅等次第對之：荊溪大師說，這個問題在於論師既然建立了四種緣集，我們又建立了四種眾生，為什麼不用四種緣集來對應四種眾生呢？比如用有為對應生滅等等，按照次第對應。 答中一往亦暫許之。言有妨者因斥論師。自體法界不殊無為。名異義同。何須別立：回答中，暫且允許這種說法。之所以說有妨礙，是因為要駁斥論師的觀點。自體和法界與無為沒有區別，只是名稱不同，意義相同，何必另外建立呢？ 若於無為義分三者容有是理。然此三集並在別圓住地已上。故不以三對三眾生。欲離無為以對三者無為即是初地已上。自體即是第十地也。法界可對等覺也。然實不及。直名無為：如果從無為的意義上分為三種，或許有道理。然而這三種緣集都在別教和圓教的住地以上，所以不用三種緣集來對應三種眾生。如果要離開無為來對應三種緣集，那麼無為就是初地以上菩薩所證得的境界，自體就是第十地菩薩所證得的境界，法界可以對應等覺菩薩所證得的境界。然而實際上還達不到，直接稱為無為。 無為悉是障中無明。故須總合為一無為：無為實際上是障礙中的無明，所以需要總合為一種無為。 二觀解。荊溪云。觀心者為對二種緣集分明故。今且以二種緣集次第以對三觀。觀相粗存緣集未盡故也：第二是觀解。荊溪大師說，觀心是爲了對兩種緣集進行明確的區分。現在暫且用兩種緣集的次第來對應三種觀。觀相粗略存在，緣集還沒有完全窮盡。 應須更論一心三觀一時俱破二種緣集。即約六即及緣集盡：應該進一步討論一心三觀同時破除兩種緣集，也就是從六即的層面來說，緣集已經窮盡。 二別釋三。初敘意分章。二依章釋義五。初橫約同居。滿愿成佛如法華經：第二是分別解釋三種佛土。首先敘述意圖，然後分章節。第二是按照章節解釋意義，分為五部分。首先是橫向地從同居土的角度來說，《法華經》中說，圓滿願力就能成就佛果。 量其所居者所居眷屬多少也。多則宅大。少：衡量他所居住的地方，也就是他所居住的眷屬的多少。眷屬多，那麼住所就大；眷屬少
【English Translation】 English version Two collections and seven exhaustions: Refers to two kinds of collections and seven kinds of exhaustions, as described in the 'Second Record'. Next, separately explain the separate and perfect teachings, where ordinary and saintly beings are fully equipped to be born in the three lands. Those who have severed the delusions of the shared teaching are all within the position of inner ordinary beings. Those above the seventh stage of the separate teaching and those above the seventh faith of the perfect teaching are all born in the Land of Expediency. And seeing the lower views are not empty, which is the partial realization of the Middle Way. That is to say, those above the ground of the separate teaching and those above the dwelling stage of the perfect teaching are all born in the Land of Retribution. If the three grades of silent endurance below the tenth ground are compared with the ten equalities and mysteries, then the realm attained by the Bodhisattvas of the ten equalities is called the Partially Realized Land of Eternal Light. Silent endurance is Eternal Light. The deeper the partial realization, the more it is called extinction. Having a subsequent position is the tenth ground. Not having a subsequent position is equality. Although the following is the next meaning. Because the principles that are confused are the same, they are all called unconditioned. Since there are four explanations of the lands, there should also be four kinds of conditioned arising. The difficulty lies in the four kinds of conditioned arising: one is conditioned, two is unconditioned, three is self-nature, and four is the Dharma realm. This is what the theorist established. We now only use two names, so we need to study this issue. Jingxi said, 'The intention of this question is that since the theorist has established four kinds of conditioned arising, and we have also established four kinds of beings, why not use the four kinds of conditioned arising to correspond to the four kinds of beings? For example, use conditioned to correspond to arising and ceasing, and so on, according to the order.' In the answer, it is temporarily allowed in one direction. The reason for saying that there is an obstacle is to refute the theorist's view. Self-nature and the Dharma realm are no different from the unconditioned. The names are different, but the meanings are the same. Why establish them separately? If the meaning of the unconditioned is divided into three, there may be reason. However, these three collections are all above the dwelling stage of the separate and perfect teachings, so the three kinds of conditioned arising are not used to correspond to the three kinds of beings. If you want to leave the unconditioned to correspond to the three, then the unconditioned is the realm attained by Bodhisattvas above the first ground. Self-nature is the realm attained by Bodhisattvas of the tenth ground. The Dharma realm can correspond to equal enlightenment. However, it is actually not enough, and it is directly called unconditioned. The unconditioned is actually the ignorance in the obstacle, so it needs to be combined into one unconditioned. Second is the explanation of contemplation. Jingxi said, 'Contemplating the mind is to clearly distinguish between the two kinds of conditioned arising. Now, let's temporarily use the order of the two kinds of conditioned arising to correspond to the three contemplations. The appearance of contemplation is rough, and the conditioned arising has not been completely exhausted.' It should be further discussed that the three contemplations of one mind simultaneously break the two kinds of conditioned arising, that is, from the level of the six identities, the conditioned arising has been exhausted. Second, separately explain the three lands. First, describe the intention and divide the chapters. Second, explain the meaning according to the chapters, divided into five parts. First, horizontally from the perspective of the Land of Coexistence, the 'Lotus Sutra' says that fulfilling vows can achieve Buddhahood. Measuring the place where they live means the number of dependents they live with. If there are many, the residence is large; if there are few
則宅小。修善多少等者眾生修善多則莊嚴勝如彌陀。眾生修善少則莊嚴劣如釋迦。第三句中今明菩薩調伏等者調伏即次句。準此文意前之二句並后二句之方便也。故知。教化調伏本為佛慧起根。四隨諸下釋起根句。意亦如是。言起菩薩根者既云要因六根起根取土。當知。下文光明寂默仙菩薩等並在同居凈穢二土。以今文中亦且在前二土故也。具如下文。菩薩行品者彼品佛為阿難廣說佛土。謂佛光明菩薩化人佛衣服等總十七事。以此四句在於二土故名為橫。一一別對。故名為豎。二豎對四土二。初標示。豎對者荊溪云。隨其土體對惑增減得有諸土多少不同故。名為豎。二初文下正釋二。初前三句配三土。具縛者三惑全在故。凈穢亦爾者國土品類亦無量也。能調難調者見思煩惱凡夫所不能調。故曰難調。二后二句配寂光二。初正釋二。初釋義引類。荊溪云。總別見中者以根對境得總別名。根六慧一隨宜不等。非即有于總別之土。如聲聞下引類也。總相謂四諦總明因果。別相謂十二因緣別明三世因果。二故華下引證釋成二。初引證。二即是下釋成。由於根塵了達三諦具足諸法故得名佛眼。佛意亦由三諦具足名無滅修。二料簡因果與奪等者荊溪云。因之與果俱得無生寂滅種智。與則寂光通因通於中下。奪則寂光別在極地。以上
【現代漢語翻譯】 則宅小。修善多少等者，眾生修善多則莊嚴勝如彌陀（Amitabha，阿彌陀佛）。眾生修善少則莊嚴劣如釋迦（Sakyamuni，釋迦牟尼佛）。 第三句中，今明菩薩調伏等者，調伏即次句。準此文意，前之二句並后二句之方便也。故知，教化調伏本為佛慧起根。 四隨諸下釋起根句。意亦如是。言起菩薩根者，既云要因六根起根取土。當知，下文光明寂默仙菩薩等，並在同居凈穢二土。以今文中亦且在前二土故也。具如下文。 菩薩行品者，彼品佛為阿難（Ananda，阿難尊者）廣說佛土。謂佛光明、菩薩化人、佛衣服等總十七事。以此四句在於二土故名為橫。一一別對，故名為豎。二豎對四土二。初標示。豎對者，荊溪云：『隨其土體對惑增減，得有諸土多少不同故，名為豎。』 二初文下正釋二。初前三句配三土。具縛者，三惑全在故。凈穢亦爾者，國土品類亦無量也。能調難調者，見思煩惱凡夫所不能調，故曰難調。 二后二句配寂光二。初正釋二。初釋義引類。荊溪云：『總別見中者，以根對境得總別名。根六慧一，隨宜不等，非即有于總別之土。』如聲聞下引類也。總相謂四諦總明因果。別相謂十二因緣別明三世因果。 二故華下引證釋成二。初引證。二即是下釋成。由於根塵了達三諦具足諸法，故得名佛眼。佛意亦由三諦具足名無滅修。 二料簡因果與奪等者，荊溪云：『因之與果俱得無生寂滅種智。與則寂光通因通於中下。奪則寂光別在極地。』以上
【English Translation】 Modern Chinese Translation: 宅邸的大小，修善的多少等等，如果眾生修善多，那麼莊嚴殊勝如同彌陀（Amitabha，the Buddha of Infinite Light）。如果眾生修善少，那麼莊嚴就比不上釋迦（Sakyamuni，the founder of Buddhism）。 第三句中，現在說明菩薩調伏等等，調伏就是下一句。依照這段文字的意思，前面的兩句和後面的兩句都是方便法門。因此可知，教化和調伏原本是佛的智慧生起的根本。 下面的『四隨諸』解釋『起根』句。意思也是這樣。說到生起菩薩的根基，既然說要依靠六根生根取土。應當知道，下文的光明寂默仙菩薩等，都在凡聖同居土的凈土和穢土中。因為本文中也暫且在前二土的緣故。具體如下文。 菩薩行品中，佛為阿難（Ananda，one of the principal disciples of the Buddha）廣泛地講述了佛土。包括佛的光明、菩薩化身、佛的衣服等共十七件事。因為這四句存在於二土中，所以稱為橫。一一分別對應，所以稱為豎。二豎對應四土。首先是標示。豎的對應，荊溪說：『隨著各土的本體，對應惑業的增減，從而有各種國土多少的不同，所以稱為豎。』 第二，從『初文下』開始正式解釋第二點。首先，前三句對應三土。『具縛者』，是因為三種迷惑完全存在。『凈穢亦爾者』，國土的種類也是無量的。『能調難調者』，見思煩惱是凡夫所不能調伏的，所以說『難調』。 第二，后兩句對應寂光土。首先是正式解釋第二點。首先是解釋含義並引用類比。荊溪說：『總別見中者，以根對境得總別名。根六慧一，隨宜不等，非即有于總別之土。』如同聲聞以下引用類比。總相是指四諦總括地闡明因果。別相是指十二因緣分別地闡明三世因果。 第二，所以從『故華下』開始引用證據來解釋和完成第二點。首先是引用證據。第二，從『即是下』開始解釋和完成。由於從根塵了達三諦，具足諸法，所以得名佛眼。佛的意圖也是由於三諦具足，所以名為無滅修。 第二，簡別因果的給予和剝奪等等，荊溪說：『因和果都得到無生寂滅的種智。給予，那麼寂光土通於因，通於中下。剝奪，那麼寂光土特別在於極地。』以上 English version: The size of the dwelling, the amount of good deeds cultivated, and so on, if sentient beings cultivate many good deeds, then the adornment is superior, like Amitabha (Amitabha, the Buddha of Infinite Light). If sentient beings cultivate few good deeds, then the adornment is inferior, like Sakyamuni (Sakyamuni, the founder of Buddhism). In the third sentence, now explaining the Bodhisattvas' taming and subduing, taming and subduing is the next sentence. According to the meaning of this text, the first two sentences and the last two sentences are expedient means. Therefore, it is known that teaching and taming are the root from which the Buddha's wisdom arises. The following 'Four Followings' explain the 'arising root' sentence. The meaning is also like this. Speaking of arising the Bodhisattva's root, since it is said that it is necessary to rely on the six senses to arise the root and take the soil. It should be known that the following Light, Silence, Immortal Bodhisattvas, etc., are all in the Pure and Impure Lands of the Co-dwelling Realm. Because in this text, it is also temporarily in the first two lands. The details are as follows. In the Bodhisattva Practice Chapter, the Buddha extensively explained the Buddha Land to Ananda (Ananda, one of the principal disciples of the Buddha). Including the Buddha's light, the Bodhisattva's transformation, the Buddha's clothes, etc., a total of seventeen matters. Because these four sentences exist in the two lands, they are called horizontal. Each one corresponds separately, so it is called vertical. Two verticals correspond to the four lands. First, the indication. The vertical correspondence, Jingxi said: 'According to the body of each land, corresponding to the increase or decrease of delusions, there are different amounts of various lands, so it is called vertical.' Second, starting from 'First Text Below', formally explaining the second point. First, the first three sentences correspond to the three lands. 'Those fully bound' are because the three delusions are fully present. 'Pure and Impure are also like this', the types of lands are also immeasurable. 'Those who can be tamed and those who are difficult to tame', the afflictions of views and thoughts are what ordinary people cannot tame, so it is said 'difficult to tame'. Second, the last two sentences correspond to the Land of Tranquil Light. First, formally explaining the second point. First, explaining the meaning and citing analogies. Jingxi said: 'Those who see the general and the specific, take the root to correspond to the object to obtain the general and specific names. The root is six, wisdom is one, according to the suitability, they are not equal, they are not immediately in the land of the general and the specific.' Like the Hearers below, citing analogies. The general aspect refers to the Four Noble Truths, generally explaining cause and effect. The specific aspect refers to the Twelve Links of Dependent Origination, specifically explaining the cause and effect of the three periods of time. Second, therefore, starting from 'Therefore, Flower Below', citing evidence to explain and complete the second point. First, citing evidence. Second, starting from 'That is Below', explaining and completing. Because of understanding the three truths from the root and dust, fully possessing all dharmas, therefore it is named the Buddha Eye. The Buddha's intention is also due to the three truths being complete, so it is named non-extinction cultivation. Second, distinguishing the giving and taking away of cause and effect, etc., Jingxi said: 'Both cause and effect obtain the seed wisdom of non-birth and extinction. Giving, then the Land of Tranquil Light is connected to the cause, connected to the middle and lower. Taking away, then the Land of Tranquil Light is especially in the extreme ground.' Above
下位俱得無生寂忍種智。別則寂忍不通下因。三類通四土。如前四義者指前橫釋同居具四。復當今文類通四釋。四通寂光等者荊溪云。其中寂光唯用中下教化調伏。佛慧漸深起根成就。入于究竟常寂光故。四約觀心二。初正明觀法。二初示行愿二。初約事成觀行二。初總攝生土。境是心之所依者心即能觀。觀即眾生也。境即所依猶國土也。眾生者下證能觀是眾生義。二今因下別攝橫豎。向約事釋有橫有豎。今附事成觀一一明之。文為二。初附豎成觀。荊溪云。觀心中雲多少者即是因緣及空假中對論多少。如初觀心未敢遍緣且緣因緣。于因緣中隨對隨照。故云少也。觀境稍熟次心遍攬即名為多。次空假中多少準說。境即如土。或增或減。次及不次準例可知。此釋初句也。調能下釋第二句。次如是下釋第三句。次起菩薩下釋第四句。二複次下附橫成觀。荊溪云。初對初句。調與不調即第二句。入與不入即第三句。起與不起即第四句。二深識下約觀起誓願。荊溪云。約觀明起誓。橫取四土以對四心。但約二種緣集作之。緣集在因。最宜對觀。文為二。初觀有心起誓。且攝經初句。二觀空心起誓。即攝經四句。多少即初句。二若但下結示相須。荊溪云。結上觀中須必行愿事理相資。故豎對屬行橫對屬愿。行人下事釋。橫豎本在
【現代漢語翻譯】 現代漢語譯本 下位菩薩都能獲得無生法忍（Anutpattika-dharma-kshanti，對諸法無所執著的智慧）和佛的智慧（Buddha-jnana）。如果分別來說，寂忍（寂靜的忍耐）不能通過較低的因獲得。這三類（指藏教、通教、別教）可以通於四土（四種不同的佛土）。 前面所說的四義，指的是前面橫向解釋的同居土（凡聖同居土），它具足四種含義。現在根據本文，這三類可以通於四種解釋。四通寂光等，荊溪大師說，其中的寂光土（常寂光土）只用中下二教來教化調伏眾生。佛的智慧逐漸加深，生起根本，成就，最終進入究竟的常寂光土。 四約觀心二，首先是正式說明觀法。二初示行愿二，首先是根據事相成就觀行。二初總攝生土，境是心之所依者，心就是能觀的，觀就是眾生。境就是所依，就像國土一樣。眾生者，下面證明能觀的就是眾生的含義。 二今因下別攝橫豎，先前根據事相解釋，有橫有豎。現在依附事相成就觀，一一說明。文分為二。初附豎成觀，荊溪大師說，觀心中說的多少，就是因緣以及空假中，對論多少。比如初觀心，不敢普遍緣慮，先緣慮因緣。在因緣中，隨著所對的境而照見。所以說『少』。觀境稍微熟悉后，心就普遍攝取，就叫做『多』。其次，空假中多少，按照這個準則來說。境就像土地，或者增加，或者減少。其次，以及不其次，按照這個準則可以類推得知。這是解釋第一句。 調能下釋第二句。次如是下釋第三句。次起菩薩下釋第四句。二複次下附橫成觀，荊溪大師說，初對初句。調與不調就是第二句。入與不入就是第三句。起與不起就是第四句。二深識下約觀起誓願，荊溪大師說，根據觀來發起誓願。橫向取四土來對應四心。但根據兩種緣集來做。緣集在因，最適合用來對觀。文分為二。初觀有心起誓，且攝取經文的第一句。二觀空心起誓，就攝取經文的四句。多少就是第一句。二若但下結示相須，荊溪大師說，總結上面的觀中，必須要有行愿，事理互相資助。所以豎向對應的是行，橫向對應的是愿。行人下事釋，橫豎本來就在。
【English Translation】 English version Lower-level Bodhisattvas all attain Anutpattika-dharma-kshanti (the wisdom of non-attachment to all dharmas) and Buddha-jnana (the wisdom of the Buddha). Separately speaking, Kshanti (patient endurance) cannot be attained through lower causes. These three categories (referring to the Tripitaka teaching, the Shared teaching, and the Distinct teaching) can be applied to the Four Lands (four different Buddha-lands). The aforementioned four meanings refer to the horizontally explained Land of Co-dwelling with both ordinary beings and sages, which possesses four aspects. Now, according to this text, these three categories can be applied to the four explanations. 'Four encompassing the Land of Tranquil Light, etc.' Master Jingxi says, 'Among them, the Land of Tranquil Light (Land of Eternally Tranquil Light) only uses the middle and lower teachings to educate and subdue beings. The Buddha's wisdom gradually deepens, giving rise to roots, achieving accomplishment, and ultimately entering the ultimate Land of Eternally Tranquil Light.' The 'Four Regarding Mindful Contemplation, Two' section first formally explains the method of contemplation. The 'Two, First Showing Practice and Vows, Two' section first achieves contemplative practice based on phenomena. The 'Two, First Comprehensively Gathering the Lands of Sentient Beings' section states that 'The realm is what the mind relies on,' meaning the mind is the one that contemplates, and contemplation is sentient beings. The realm is what is relied upon, like a land. 'Sentient beings' below proves that the one who contemplates is the meaning of sentient beings. The 'Two, Now Because of the Following, Separately Gathering the Vertical and Horizontal' section previously explained based on phenomena, having both horizontal and vertical aspects. Now, relying on phenomena to achieve contemplation, each is explained individually. The text is divided into two. The 'First, Attaching to the Vertical to Achieve Contemplation' section. Master Jingxi says, 'The 'more or less' mentioned in the contemplation of the mind refers to the conditions and the emptiness, provisionality, and middle, discussing the amount. For example, when first contemplating the mind, one does not dare to universally contemplate, but first contemplates conditions. Within conditions, one illuminates according to what is faced. Therefore, it is called 'less'. When the realm of contemplation becomes slightly familiar, the mind universally gathers, which is called 'more'. Next, the amount of emptiness, provisionality, and middle should be explained according to this principle. The realm is like land, either increasing or decreasing. Next, and not next, can be inferred according to the principle. This explains the first sentence. 'Adjusting the ability' explains the second sentence. 'Next, like this' explains the third sentence. 'Next, arising Bodhisattvas' explains the fourth sentence. The 'Two, Furthermore, Attaching to the Horizontal to Achieve Contemplation' section. Master Jingxi says, 'The first corresponds to the first sentence. 'Adjusting and not adjusting' is the second sentence. 'Entering and not entering' is the third sentence. 'Arising and not arising' is the fourth sentence. The 'Two, Deeply Knowing, Based on Contemplation, Arousing Vows' section. Master Jingxi says, 'Based on contemplation, clarify the arising of vows.' Horizontally take the Four Lands to correspond to the four minds. But do it based on the two kinds of conditions gathering. The gathering of conditions is in the cause, most suitable for corresponding contemplation. The text is divided into two. The 'First, Contemplating with a Mind of Existence, Arousing Vows' section, and also gathers the first sentence of the sutra. The 'Two, Contemplating with a Mind of Emptiness, Arousing Vows' section, which gathers the four sentences of the sutra. 'More or less' is the first sentence. The 'Two, If Only' below concludes by showing the mutual need. Master Jingxi says, 'Concluding the above contemplation, there must be practice and vows, phenomena and principle mutually assisting each other.' Therefore, the vertical corresponds to practice, and the horizontal corresponds to vows. 'Practitioners' below explains the phenomena. The horizontal and vertical were originally in.
觀心。故將向文以觀行者既云觀心。須在於己。以諸眾生不出心故己心既爾。他心亦然。是故文云意在此也。二引證結要二。初引證。荊溪云。引大集者證事須觀。觀成心凈。心凈必能事凈故也。二行人下結要。從此而起者皆從觀心而起四土。五約教帖文。或斷不盡即是聖人者。若約藏通斷不盡者即三果六地已還俱在聖位。若約別圓斷不盡者即六信六住已還猶是內凡。今望藏通總云聖耳。見真中道者即別地圓住分證中道故。無為未盡者上地無明猶在故。無為將盡者即十地等覺也。為此所化取中下寂光 荊溪云。約教中於一一句皆約四教。各歷四土至果報中。有別教者存教道耳。至寂光中雲圓教者通中下耳。又從有餘以取果報用別圓者用別地前及教道耳。三此釋下結意準文。下文多倒釋者荊溪云。菩薩行品具足述前四義。不闕而不次第。第一釋第四。第二釋第三。第三釋第二。第四釋第一。下文雖章安續補亦不違于先師之旨。三結成二譬顯二。初分科。二隨釋二。初開譬二。初開成譬。荊溪云。四不可說名為空者謂。都無說是則失於四不可說旨。故須依於四不可說有因緣說。具足悲智取土利生。能于空中以見不空。教化調伏入慧起根。乃于眾生有所成辦。故云空地。隨意故有。無礙故空。故云四不可說故名為空也。地者
【現代漢語翻譯】 現代漢語譯本 觀心。所以將之前的文字用來觀察修行的人，既然說是觀心，就必須在於自身。因為一切眾生都離不開心，自己的心如此，他人的心也是如此。所以經文說，意圖就在於此。二、引用經文總結要點。首先是引用經文。《荊溪》說：『引用《大集經》是爲了證明事情需要觀察。觀察成功則心清凈，心清凈必定能使事情清凈。』其次是行人總結要點。從這裡開始的，都是從觀心而生起的四土（四種國土，即凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）。五、根據教義來解釋經文。『或者斷除不盡的就是聖人』，如果按照藏教、通教來說，斷除不盡的，就是三果（阿那含果）六地（菩薩六地）及以下，都還在聖位。如果按照別教、圓教來說，斷除不盡的，就是六信、六住及以下，仍然是內凡。現在從藏教、通教的角度總的來說是聖人。『見到真中道』，就是別教的地上菩薩、圓教的住位菩薩，分證中道。『無為未盡』，是說上地的無明還在。『無為將盡』，就是十地菩薩、等覺菩薩。因為這個緣故，所教化的人取中下品的寂光土。《荊溪》說：『按照教義，每一句話都按照四教（藏、通、別、圓四教）來解釋，各自經歷四土，直到果報中。有別教的人，只是存留教義而已。』到寂光土中說『圓教的人通達中下品』。又從有餘土來取果報，用別教地上菩薩之前的教義。三、這個解釋總結了經文的意義。下文多是倒過來解釋，荊溪說：『《菩薩行品》完整地敘述了前面的四種意義，沒有缺失，但沒有按照順序。第一段解釋第四個意義，第二段解釋第三個意義，第三段解釋第二個意義，第四段解釋第一個意義。』下文雖然是章安後來補充的，也不違背先師的宗旨。三、總結成兩個比喻來顯明。首先是分科，其次是隨著解釋。首先是展開比喻。首先是展開成就比喻。《荊溪》說：『四不可說名為空，如果說完全沒有說法，那就失去了四不可說的宗旨。所以必須依靠四不可說的因緣來說法，具足悲智，取土利益眾生，能夠在空中見到不空，教化調伏，入慧生根，才能對眾生有所成就。所以說是空地。』隨順意願而有，沒有阻礙所以為空。所以說四不可說，所以名為空。地就是……
【English Translation】 English version Contemplating the Mind. Therefore, using the previous text to observe practitioners, since it is said to contemplate the mind, it must be within oneself. Because all sentient beings cannot be separated from the mind, one's own mind is like this, and so is the mind of others. Therefore, the text says that the intention lies in this. Two, citing scriptures to summarize the key points. First, citing scriptures. Jingxi said: 'Citing the Mahasamghata Sutra is to prove that things need to be observed. If observation is successful, the mind is pure, and if the mind is pure, things will surely be pure.' Secondly, practitioners summarize the key points. What arises from here all arises from contemplating the mind, the Four Lands (the four types of lands, namely the Land of Coexistence of Ordinary Beings and Sages, the Land of Expedient Residue, the Land of Actual Reward and Adornment, and the Land of Eternal Tranquility and Light). Five, explaining the scriptures according to the teachings. 'Or those who have not completely cut off are sages,' if according to the Tripitaka teaching and the Common teaching, those who have not completely cut off are the third fruit (Anagamin) and the sixth ground (Bodhisattva's sixth ground) and below, who are still in the position of sages. If according to the Separate teaching and the Perfect teaching, those who have not completely cut off are the six faiths and six abodes and below, who are still internal ordinary beings. Now, from the perspective of the Tripitaka teaching and the Common teaching, they are generally called sages. 'Seeing the True Middle Way' means that Bodhisattvas on the ground of the Separate teaching and Bodhisattvas in the dwelling position of the Perfect teaching partially prove the Middle Way. 'Non-action is not exhausted' means that the ignorance of the upper ground is still there. 'Non-action is about to be exhausted' refers to the tenth ground Bodhisattva and the Equal Enlightenment Bodhisattva. For this reason, those who are taught take the lower and middle grades of the Land of Eternal Tranquility and Light. Jingxi said: 'According to the teachings, each sentence is explained according to the Four Teachings (Tripitaka, Common, Separate, and Perfect teachings), each experiencing the Four Lands, until the fruit of retribution. Those who belong to the Separate teaching only retain the teachings.' When it comes to the Land of Eternal Tranquility and Light, it is said that 'those who belong to the Perfect teaching understand the lower and middle grades.' Also, taking the fruit of retribution from the Land of Residue, using the teachings before the Bodhisattva on the ground of the Separate teaching. Three, this explanation summarizes the meaning of the scriptures. The following text is mostly explained in reverse. Jingxi said: 'The Chapter on Bodhisattva Practice fully narrates the previous four meanings, without omission, but not in order. The first paragraph explains the fourth meaning, the second paragraph explains the third meaning, the third paragraph explains the second meaning, and the fourth paragraph explains the first meaning.' Although the following text was later supplemented by Zhang'an, it does not violate the principles of the former teacher. Three, summarizing into two metaphors to clarify. First is the division of subjects, and second is following the explanation. First is to unfold the metaphor. First is to unfold and accomplish the metaphor. Jingxi said: 'The Four Unspeakables are called emptiness. If it is said that there is no saying at all, then the purpose of the Four Unspeakables is lost. Therefore, one must rely on the causes and conditions of the Four Unspeakables to speak, fully possessing compassion and wisdom, taking the land to benefit sentient beings, being able to see non-emptiness in emptiness, teaching and taming, entering wisdom and generating roots, so that sentient beings can be accomplished. Therefore, it is called the empty land.' It exists according to wishes, and is unobstructed, so it is empty. Therefore, it is said that the Four Unspeakables are called emptiness. Land is...
即為悲願所依。空即地也。言宮室者生之所依。為生取土土成物益。二開不成譬。二合譬二。初合成譬。若純用下荊溪云。此經斥二乘。而云通教菩薩亦何能凈者何故復云通教菩薩有凈土因。然為遮其取證空耳。二合不成譬空。二答因二。初分料敘意。互相涉入者橫歷諸行皆豎窮心源。豎窮心源亦橫收諸行。故云不得相離。故前下前作橫說。後作豎說也。廣長至表此者荊溪云。廣表于橫長表于豎。並現於蓋正表相資橫豎不二而橫而豎。又十方諸佛以表于橫。諸佛說法亦可表豎。並在蓋中。不二亦然。須更互帖釋者所釋經文須達文旨。若經文橫論即須豎義帖釋。若經文豎辨即須橫義帖釋。廣長相在。身土亦然。故表不二。二今先下隨文釋義二。初橫歷諸行修因二。初分科。二初三下隨釋三。初約三心二。初分章。二隨釋四。初別明二。初配名。三種菩提心者即三乘道心。二釋義三。初直心。二深心二。初正明深心。二通前料簡三。初明約小修大。荊溪云。此問意者經云。直心深心是菩薩凈土等。既此二心是二乘心。菩薩何以行二乘心。答中雖借通教義仍未顯。故引法華而通釋之。雖為攝物行二乘心元期凈土。故得引釋。二明兼帶二乘。問此中等者荊溪云。經文但云直心深心。如前所釋並是菩薩行愿本體。若消文中凈土又
【現代漢語翻譯】 即是悲願所依之處。』空『即是』地『的含義。所說的宮室，是眾生所依止而生的地方。爲了眾生的生存而取土，用土作成各種器物，使眾生受益。二開不成譬，二合譬二。初合成譬。如果完全採用下文，荊溪大師說，這部經是斥責二乘的。但又說通教菩薩也能清凈，這是為什麼呢？因為通教菩薩也有凈土之因。然而，這是爲了遮止他們只求證悟空性。二合不成譬空。二答因二。初分科敘述意圖。互相涉入，是指橫向經歷各種修行，都豎向窮盡心源。豎向窮盡心源，也橫向收攝各種修行。所以說不得相離。所以前面下文，前面是橫向的說法，後面是豎向的說法。』廣長『等字，是爲了表明這個意思。荊溪大師說，』廣『表示橫向，』長『表示豎向，都顯現在寶蓋上，正是表示互相資助，橫豎不二，既是橫向又是豎向。又，十方諸佛可以表示橫向，諸佛說法也可以表示豎向，都在寶蓋之中，不二也是這樣。必須互相貼切解釋，所解釋的經文必須通達文旨。如果經文是橫向論述，就必須用豎向的義理來貼切解釋。如果經文是豎向辨析，就必須用橫向的義理來貼切解釋。』廣『和』長『相互存在，身和土也是這樣，所以表示不二。二現在先從下文開始，隨文解釋經義。初橫歷諸行修因二。初分科。二初三下隨文解釋三。初約三心二。初分章。二隨文解釋四。初別明二。初配名。三種菩提心，就是三乘的道心。二釋義三。初直心。二深心二。初正明深心。二通前料簡三。初明約小修大。荊溪大師說，這個問題的意思是，經中說，』直心、深心是菩薩的凈土『等等。既然這兩種心是二乘的心，菩薩為什麼要修二乘的心呢？回答中雖然借用了通教的義理，但仍然沒有顯明。所以引用《法華經》來通達解釋。雖然爲了攝受眾生而修二乘的心，但根本目的是爲了求生凈土，所以可以引用《法華經》來解釋。二明兼帶二乘。問：』此中等者『，荊溪大師說，經文只說了』直心、深心『，如前面所解釋的，都是菩薩行愿的本體。如果按照文句來解釋，凈土又
【English Translation】 That is where the compassionate vow relies. 'Emptiness' is the meaning of 'earth'. The mentioned palaces are where beings rely on for birth. Taking earth for the sake of beings' survival, using earth to create various objects, benefiting beings. 'Two openings not forming a metaphor, two combinations forming two metaphors.' The first is a combined metaphor. If the following is fully adopted, Master Jingxi said, this sutra rebukes the Two Vehicles. But it also says that the Tongjiao (通教, shared teaching) Bodhisattvas can also purify, why is that? Because the Tongjiao Bodhisattvas also have the cause of Pure Land. However, this is to prevent them from only seeking to realize emptiness. Two combinations not forming a metaphor of emptiness. Two answers for the cause, in two parts. The first part divides and narrates the intention. Mutual interpenetration refers to horizontally experiencing various practices, all vertically exhausting the source of the mind. Vertically exhausting the source of the mind also horizontally gathers various practices. Therefore, it is said that they cannot be separated. Therefore, the preceding text is a horizontal explanation, and the following is a vertical explanation. 'Vast and long' and other words are to indicate this meaning. Master Jingxi said, 'Vast' represents the horizontal, 'long' represents the vertical, both appearing on the canopy, precisely representing mutual assistance, horizontal and vertical are not two, both horizontal and vertical. Also, the Buddhas of the ten directions can represent the horizontal, the Buddhas preaching can also represent the vertical, all within the canopy, non-duality is also like this. It is necessary to interpret them closely, the interpreted sutra text must understand the meaning of the text. If the sutra text is a horizontal discussion, then the vertical meaning must be used to interpret it closely. If the sutra text is a vertical analysis, then the horizontal meaning must be used to interpret it closely. 'Vast' and 'long' exist mutually, body and land are also like this, therefore representing non-duality. Two, now starting from the following text, explaining the meaning of the sutra according to the text. First, horizontally experiencing various practices to cultivate causes, in two parts. First, dividing the sections. Two, starting from the following text, explaining the text in three parts. First, about the three minds, in two parts. First, dividing the chapters. Two, explaining the text in four parts. First, separately explaining, in two parts. First, matching the names. The three kinds of Bodhi mind are the mind of the Three Vehicles. Two, explaining the meaning, in three parts. First, straightforward mind. Two, deep mind, in two parts. First, directly explaining deep mind. Two, connecting with the previous discussion, in three parts. First, explaining cultivating the great with the small. Master Jingxi said, the meaning of this question is, in the sutra it says, 'Straightforward mind, deep mind are the Pure Land of the Bodhisattva' and so on. Since these two minds are the minds of the Two Vehicles, why do Bodhisattvas cultivate the minds of the Two Vehicles? Although the meaning of the Tongjiao (通教, shared teaching) is borrowed in the answer, it is still not clear. Therefore, the Lotus Sutra is quoted to explain it thoroughly. Although cultivating the minds of the Two Vehicles to gather beings, the fundamental purpose is to seek rebirth in the Pure Land, therefore the Lotus Sutra can be quoted to explain it. Two, explaining including the Two Vehicles. Question: 'Those in this etc.', Master Jingxi said, the sutra text only says 'straightforward mind, deep mind', as explained earlier, they are all the essence of the Bodhisattva's practice and vows. If explaining according to the sentences, Pure Land also
無二乘之心。乃是妄加二乘之語。答中意者但云直深。不云二乘者既帶方便。故不的云。是則云二乘則妨大。云菩薩則妨小。意既兼含。故但云直深而已。言準望者荊溪云。今經此言冥有其旨。未可即行彰灼說之。此座二乘顯用之。元皆是修于凈土之人。故知。菩薩修二乘行為攝生法。若欲顯說須依大品法華經意。問準望法華可有此理。大品如何。答一切諸法趣于諦緣。是摩訶衍會法之言。良有以也。故有諸法趣二乘心。問雖作此說亦未消于大品之文。大品但云。三乘共位菩薩十地皆學皆行。何會云是凈土行耶。答既不取證理在攝生。修凈土因而為攝法所攝亦通二乘心也。通教尚爾。別圓灼然。次引大論者既云有土純聲聞僧。即是聲聞來生其國。既有所引。豈無能引。諦緣下結難也。即是能引之人行也。三明三終顯一。從多為論者荊溪云。若望諸土道理合有未開顯者。故云十方不無此事。但聞顯者多。是故前消教化等文雖有橫豎通約諸土于中豈無未開顯者。故此經文理須十方橫豎消釋。然雖猶有未開顯土匆若時合移入他邦。或用密教當土開之。若法華疏釋照東方。一切開者為引同故但照于同證。經意別不可一準。三大乘心。二通明二。初正示通義三。初示義。只是一自性清凈心者即三千三諦之一心也。此約一心而有三
【現代漢語翻譯】 現代漢語譯本 沒有二乘（聲聞乘和緣覺乘）之心，才是妄自加上二乘之語。回答符合心意，就說『正直深遠』，不說二乘，是帶有方便之意，所以不明確說。如果說二乘，就妨礙了大乘；說菩薩，就妨礙了小乘。意思既然兼而有之，所以只說『正直深遠』而已。說到『準望』，荊溪大師說：『這部經的這些話，暗含著它的旨意，不可立即公開宣說。』這個法座上的二乘，明顯地運用，原本都是修習凈土的人。所以知道，菩薩修習二乘的行為，是攝受眾生的方法。如果想要明顯宣說，必須依據《大品般若經》和《法華經》的意義。問：依據《法華經》可以有這個道理，那麼《大品般若經》又如何解釋呢？答：一切諸法都趨向于諦緣（真諦和俗諦），這是摩訶衍（大乘）融會諸法之言，確實有道理。所以有諸法趨向於二乘之心。問：即使這樣說，也未能消除《大品般若經》的文義。《大品般若經》只說：三乘（聲聞乘、緣覺乘、菩薩乘）共處一位，菩薩十地都學習都修行，怎麼會說是凈土行呢？答：既然不取證悟，道理在於攝受眾生，修習凈土因而被攝受，也通於二乘之心。通教（三乘通教）尚且如此，別教和圓教就更明顯了。接下來引用《大智度論》，既然說有國土純粹是聲聞僧，就是聲聞來生到那個國土。既然有所引用，難道沒有能引用的嗎？『諦緣下結難』，就是能引導的人的行為。三明三終顯一，從多方面來論述，荊溪大師說：『如果從諸佛國土的道理來看，應該有尚未開顯的。』所以說十方並非沒有這件事。只是聽到顯現的比較多。因此前面消釋教化等文，雖然有橫向和縱向通約諸佛國土，其中難道沒有尚未開顯的嗎？所以這部經的文理，必須從十方橫向和縱向來消釋。然而即使還有尚未開顯的國土，不要輕易地遷移到其他地方，或者用密教在當地開顯。如果《法華經疏》解釋照耀東方，一切開顯都是爲了引導相同的人，所以只照耀相同的證悟。經文的意義不同，不可一概而論。三大乘心，二通明二，初正示通義三，初示義。只是一自性清凈心，就是三千三諦的一心。這是從一心而有三諦來說。
【English Translation】 English version Having no mind for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is to falsely add the words of the Two Vehicles. Answering in accordance with the intention is to say 'directly profound,' not mentioning the Two Vehicles, which carries the meaning of skillful means, so it is not explicitly stated. If one speaks of the Two Vehicles, it hinders the Mahāyāna; if one speaks of Bodhisattvas, it hinders the Hīnayāna. Since the meaning encompasses both, it is only said 'directly profound.' Regarding 'referencing,' Venerable Jingxi said: 'These words in this scripture implicitly contain its meaning, and it should not be immediately and openly declared.' The Two Vehicles on this seat are clearly used, and originally they are all people who cultivate Pure Land. Therefore, it is known that Bodhisattvas cultivating the practices of the Two Vehicles are a method of embracing sentient beings. If one wants to clearly declare it, one must rely on the meaning of the Mahāprajñāpāramitā Sūtra and the Lotus Sūtra. Question: Based on the Lotus Sūtra, this reasoning is possible, but how about the Mahāprajñāpāramitā Sūtra? Answer: All dharmas tend towards the Two Truths (ultimate truth and conventional truth), which is the statement of Mahāyāna harmonizing all dharmas, and it is indeed reasonable. Therefore, there are dharmas that tend towards the mind of the Two Vehicles. Question: Even if you say so, it still does not eliminate the meaning of the Mahāprajñāpāramitā Sūtra. The Mahāprajñāpāramitā Sūtra only says: the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) share the same position, and Bodhisattvas in the ten bhūmis (stages) all learn and practice, so how can it be said to be Pure Land practice? Answer: Since it does not take enlightenment as the goal, the principle lies in embracing sentient beings, and cultivating Pure Land is therefore embraced, also connecting to the mind of the Two Vehicles. The Shared Teaching (Triyāna Shared Teaching) is already like this, let alone the Distinct and Perfect Teachings. Next, quoting the Mahāprajñāpāramitopadeśa, since it says there are lands with pure Śrāvaka Sangha, it means Śrāvakas are born in that land. Since there is a quote, how can there be no ability to quote? 'Concluding the difficulty below the Two Truths' means the actions of those who can guide. The Three Clarifications ultimately reveal the One, discussing from multiple perspectives, Venerable Jingxi said: 'If viewed from the principles of the Buddha lands, there should be those that have not yet been revealed.' Therefore, it is said that there is no such thing in the ten directions. It's just that what is heard is more obvious. Therefore, although the previous explanations of teachings, etc., have horizontal and vertical generalizations of the Buddha lands, are there not those that have not yet been revealed among them? Therefore, the meaning of this scripture must be explained horizontally and vertically from the ten directions. However, even if there are still lands that have not yet been revealed, do not easily move them to other places, or use esoteric teachings to reveal them in the local area. If the Lotus Sūtra Commentary explains shining on the East, all revelations are to guide the same people, so it only shines on the same enlightenment. The meaning of the scriptures is different and cannot be generalized. The Three Great Vehicle Minds, Two General Explanations Two, First Correctly Showing the General Meaning Three, First Showing the Meaning. Just one self-nature pure mind is the one mind of the three thousand three truths. This is speaking of having three truths from one mind.
號。謂直深大也。釋義如文。二菩下釋成無作四諦者陰入皆如無苦可舍。煩惱即菩提無集可斷。邊邪皆中正無道可修。生死即涅槃無滅可證。而此四法只是一心本無造作。故名無作。名深法忍者三道即三德。故名深也。一實諦者別圓證道同顯三諦。包融無外故名一實。超出二邊故名一實。若約教道實為惑覆既不相即。義與圓殊。三今此下結示。無三差別等者荊溪云。故約三心以明三德。又此三心義雖通於別圓二教然亦不可前後並別。言三德異名者大乘即解脫。深心即般若。直心即法身。大乘但由悲願得名故對解脫。即是初心住於三德者既對三德。理合各三。二對昔顯今。昔論等者昔指普集等諸方等經。今明等者荊溪云。爾前諸經但明正報。唯說三身對於四教。前二教佛俱名應。故若以依因對於四土者同居有餘俱名應土。故今身土或四或三。依因者取土利物因也。若對緣集有為無為及以生死分段變易國須分四。即二同居方便實報二集二死各分二故。三觀心。空假二觀三心等者荊溪云。還借前來通別二釋至此文中共成觀義。三心別者具如別釋。若作通釋空假三心亦含于大。以通菩薩亦入空觀。乃以諦緣。假三心者藏通菩薩自觀諦緣。亦具三心中三心者而云一三三一者。二未即中中必即二。凡觀萬境皆不二故。若分圓別對此
【現代漢語翻譯】 現代漢語譯本： 號。指的是正直、深刻和廣大。含義如同字面解釋。 二菩（指菩薩）在下面解釋成就無作四諦，即五陰、十二入、十八界皆如幻，沒有苦可以捨棄。煩惱即是菩提，沒有集可以斷除。偏頗邪見皆是中正，沒有道可以修習。生死即是涅槃，沒有滅可以證得。而這四法只是一心，本來沒有造作，所以名為無作。名為深法忍者，三道即是三德，所以名為深。一實諦指的是別教和圓教證道，共同顯現三諦，包容無外，所以名為一實。超出二邊，所以名為一實。如果按照教道來說，實諦被迷惑覆蓋，既不相即，意義與圓教不同。 三，現在下面總結說明。無三差別等，荊溪（指湛然）說：『所以用三心來闡明三德。』又，這三心的含義雖然通於別教和圓教二教，然而也不可前後並列或區別。說三德異名，大乘即是解脫，深心即是般若，直心即是法身。大乘只是由於悲願而得名，所以對應解脫。即是初心安住於三德，既然對應三德，理應各有三。 二，對比過去顯示現在。昔論等，昔指《普集》等諸方等經。今明等，荊溪說：『以前的各種經典只說明正報，只說三身，對於四教。前二教的佛都名為應身。』所以如果用依報和因來對應四土，同居土和有餘土都名為應土。所以現在的身土或者四或者三。依因指的是取土利物的因。如果對應緣集、有為、無為以及生死，分段生死和變易生死之國，需要分為四，即二種同居土、方便土、實報土，二種集諦、二種死各自分為二。三，觀心。空假二觀三心等，荊溪說：『還借用前面通別二種解釋，到這篇文章中共同構成觀的含義。』三心別，具體如同別教的解釋。如果作通釋，空假三心也包含于大乘之中。因為通教菩薩也進入空觀，於是用諦緣。假三心，藏教和通教菩薩自己觀諦緣，也具備三心中三心，而說一三三一，二未即中，中必即二。凡是觀察萬境，都不二。如果區分圓教和別教，對此進行區分
【English Translation】 English version: 號 (Hao). Refers to being upright, profound, and vast. The meaning is as the text explains. The second Bodhi (Bodhisattva) below explains the accomplishment of the non-created Four Noble Truths, meaning the five skandhas (五陰), twelve entrances (十二入), and eighteen realms (十八界) are all illusory, and there is no suffering to be abandoned. Afflictions are Bodhi, and there is no accumulation to be severed. Biased and evil views are all centered and correct, and there is no path to be cultivated. Samsara is Nirvana, and there is no cessation to be attained. And these four dharmas are only one mind, originally without creation, therefore named non-created. Named profound dharma forbearance, the three paths are the three virtues, therefore named profound. The One Real Truth refers to the separate and perfect teachings' attainment of the path, jointly revealing the three truths, encompassing without exclusion, therefore named One Real. Transcending the two extremes, therefore named One Real. If according to the teaching path, the real truth is covered by delusion, neither being identical, the meaning is different from the perfect teaching. Third, now below is a summary explanation. Without three differences, etc., Jingxi (Zhanran) said: 'Therefore, using the three minds to elucidate the three virtues.' Also, the meaning of these three minds, although common to the separate and perfect teachings, cannot be arranged sequentially or separately. Saying the three virtues have different names, Mahayana is liberation, profound mind is prajna, and upright mind is dharmakaya. Mahayana is only named due to compassion and vows, therefore corresponding to liberation. That is, the initial mind dwells in the three virtues, since corresponding to the three virtues, each should have three. Second, contrasting the past to reveal the present. Past discussions, etc., the past refers to the Puji (普集) and other Vaipulya Sutras. Present explanation, etc., Jingxi said: 'The previous sutras only explain the proper reward, only speaking of the three bodies, regarding the four teachings.' The Buddhas of the first two teachings are all named response bodies. So if using the dependent reward and cause to correspond to the four lands, the cohabitation land and the remaining land are both named response lands. So the present body and land are either four or three. Dependent cause refers to the cause of taking land to benefit beings. If corresponding to conditioned arising, conditioned, unconditioned, and samsara, the lands of segmented samsara and transformational samsara need to be divided into four, that is, two types of cohabitation lands, expedient land, real reward land, two types of accumulation, and two types of death, each divided into two. Third, contemplate the mind. The two contemplations of emptiness and provisionality, the three minds, etc., Jingxi said: 'Still borrowing the previous common and separate explanations, together forming the meaning of contemplation in this article.' The three minds are separate, specifically as explained in the separate teaching. If making a common explanation, the three minds of emptiness and provisionality are also contained within Mahayana. Because the common teaching Bodhisattvas also enter the contemplation of emptiness, thus using the truths and conditions. The provisional three minds, the Tripitaka and common teaching Bodhisattvas themselves contemplate the truths and conditions, also possessing the three minds within the three minds, and saying one three three one, two not being identical to the middle, the middle must be identical to two. All observations of myriad realms are non-dual. If distinguishing the perfect and separate teachings, distinguishing this
二教初心後心別教初心義當空假。與前兩教三乘義同。
四釋經三。初釋直心二。初總述。前約教明等者荊溪云。前普集經準教修行取法身果。今非無教。但于教行更加悲願成凈土因。問此前後文皆云此經並約依因。此中何得還引光嚴以證彼正。答道場是處義當依因。亦可用表能依法身。況復今經雙表依正。故列諸行並具二途。問何故等者此還用前別釋為問。直通緣度。豈獨諦耶。答中二意。一者從便。二者攝他。是則二俱用彼別名以成通義。二別釋二。初正釋二。初釋直心二。初示五種直心。直心有五等者荊溪云。一往似豎。如下佈施以望持戒亦名為橫。一一復通五種直等亦得名豎。是則豎中以五望五復可為橫。亦名為豎。然終是橫。專對於橫良有以也。一世間直應有多種。如三界中見愛各別。引諺云。癡直者但世間諸直以癡為本。以是而言亦具貪瞋。下之通別具如前釋。諺者俗言也。此五下判權實也。二今圓下明菩薩圓修二。初修觀行。知一切法等者知即能觀觀。一切法即所觀境。一切之言不出十界百界。咸即空中。故並雙非。非九界即非權。非佛界即非實。空中即假而能雙修雙用。修前四直是修權。修圓教直是修實。修成有用還用五直以化於他。故云雙用。此中初修在名字位。修成雙用皆在五品。於五品
【現代漢語翻譯】 現代漢語譯本 二教（指藏教和通教）初心（最初的修行階段）和後心（後來的修行階段），別教（菩薩藏）初心的意義在於空和假。與前兩教（藏教和通教）的三乘（聲聞乘、緣覺乘、菩薩乘）的意義相同。
四、解釋經文分三部分。首先解釋直心，分為兩點。第一點是總述。前面根據教義闡明，如荊溪所說：『前面的《普集經》依據教義修行，以求證法身果位。』現在並非沒有教義，只是在教義和修行上更加註重悲願，以成就凈土的因。問：『這前後文都說這部經是依據因緣，這裡怎麼又引用《光嚴經》來證明它呢？』答：『道場是處所，其意義在於依據因緣，也可以用來表示能夠依法證得法身。況且這部經同時表明了依報和正報，所以列舉各種修行都具備兩種途徑。』問：『為什麼說「等」呢？』這是用前面的別釋來提問，直接通向緣度，難道僅僅是真諦嗎？答：『其中包含兩種含義：一是方便，二是攝受他人。』這就是說，兩者都用別教的名稱來成就通教的意義。
第二點是別釋，分為兩部分。首先是正式解釋，分為兩點。首先是闡釋五種直心。『直心有五種』，如荊溪所說：『從一方面來看，似乎是豎直的，如下佈施與持戒相比，也可以稱為橫向的。每一種又貫通五種直等，也可以稱為豎直的。』這就是說，在豎直之中，以五種直心相互比較，又可以認為是橫向的，也可以認為是豎直的。然而最終還是橫向的，專門針對橫向是有原因的。『世間的直心應該有很多種，如三界中的見愛各有不同。』引用諺語說：『癡直』，就是說世間各種直心的根本在於癡。因此可以說也具備貪嗔。下面的通別，具體如前面的解釋。諺語就是俗語。這五種直心下面判斷權實。
第二，現在圓教下面闡明菩薩圓滿修行的兩種方法。首先是修觀行。『知一切法』等，知就是能觀的智慧，一切法就是所觀的境界。一切法不出十界百界，都即是空性。所以並雙非，非九界即非權，非佛界即非實。空性即是假，而能雙修雙用。修前四種直心是修權，修圓教直心是修實。修成之後，有用處了，還要用五種直心來教化他人。所以說雙用。這裡最初的修行在名字位，修成雙用都在五品位。
【English Translation】 English version The initial mind (the initial stage of practice) and the subsequent mind (the later stage of practice) of the Two Teachings (referring to the Tripitaka Teaching and the Connecting Teaching), and the initial mind of the Distinct Teaching (Bodhisattva Pitaka) lie in the meaning of emptiness and provisionality. It is the same as the meaning of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of the previous two teachings (Tripitaka Teaching and Connecting Teaching).
Four, explaining the sutra in three parts. The first part explains the straight mind, divided into two points. The first point is a general description. The previous explanation according to the teachings, as Jingxi said: 'The previous Pujijing (Universal Collection Sutra) practices according to the teachings to seek the fruit of Dharmakāya (法身, Dharma Body).' Now it is not without teachings, but it pays more attention to compassion and vows in teachings and practice to achieve the cause of Pure Land. Question: 'These previous and subsequent texts all say that this sutra is based on dependent causes, how can we cite the Guangyan Jing (光嚴經, Glorious Adornment Sutra) to prove it here?' Answer: 'The Bodhimanda (道場, place of enlightenment) is the place, and its meaning lies in relying on dependent causes, and it can also be used to represent the ability to realize the Dharmakāya according to the Dharma. Moreover, this sutra simultaneously shows the dependent reward and the proper reward, so listing various practices has two paths.' Question: 'Why say 'etc.'?' This is to ask with the previous separate explanation, directly leading to the degree of conditions, is it only the true meaning? Answer: 'It contains two meanings: one is convenience, and the other is to include others.' This means that both use the name of the Distinct Teaching to achieve the meaning of the Connecting Teaching.
The second point is a separate explanation, divided into two parts. The first is the formal explanation, divided into two points. The first is to explain the five kinds of straight minds. 'There are five kinds of straight minds,' as Jingxi said: 'From one point of view, it seems to be vertical, such as giving alms compared to upholding precepts can also be called horizontal. Each one also connects the five kinds of straightness, etc., and can also be called vertical.' This means that in the vertical, comparing the five kinds of straight minds with each other can also be considered horizontal, and can also be considered vertical. However, in the end, it is still horizontal, and there is a reason for focusing on the horizontal. 'There should be many kinds of straight minds in the world, such as the different views and loves in the Three Realms.' Citing the proverb: 'Foolish straightness,' that is, the root of all kinds of straight minds in the world lies in foolishness. Therefore, it can be said that it also has greed and aversion. The following general and specific are as explained earlier. Proverbs are colloquialisms. These five kinds of straight minds below judge the provisional and the real.
Second, now the Perfect Teaching below explains the two methods of perfect practice of Bodhisattvas. The first is to cultivate contemplation. 'Knowing all dharmas' etc., knowing is the wisdom that can contemplate, and all dharmas are the realm that is contemplated. All dharmas do not go beyond the ten realms and the hundred realms, and are all emptiness. Therefore, both are denied, non-nine realms are non-provisional, and non-Buddha realm is non-real. Emptiness is provisional, and can cultivate and use both. Cultivating the first four kinds of straight minds is cultivating the provisional, and cultivating the Perfect Teaching straight mind is cultivating the real. After cultivation, it is useful, and the five kinds of straight minds must also be used to teach others. So it is said to be used in both ways. The initial practice here is in the name position, and the double use after cultivation is in the five-grade position.
位能化他者即止觀所明圓人上根出假也。智者即其人乎。然此雙用約于佛世有顯有密。顯為方等當教菩薩。密為此中兩教二乘。密但探用法華之意。非今部體。若論用教不無其理。故云教他修五直行。此文凡有四心。一自作。二教他。三讚歎。四隨喜。自作屬雙修。教他讚歎隨喜並屬雙用。荊溪云。圓菩薩下明修凈土行相者一切菩薩具此四心方名大行。今具后極故是圓也。收下三故四心之相闕一不可。具如止觀記引大論文也。故於五直亦具四相成凈土行。道理雖然識其旨故。若實行者前二教人以前二三而為權也。別圓準說可以意得。各誘令入當教之實。若本圓人但以同體之攝而攝取之。又復通人亦云修于凈土行者。若任當教雖有其文乃寄利人堪被接者。二菩薩下入相似位既從觀行轉入相似。雙用五直倍勝於前二。若入下釋來生。故知。住前修於五直 若入初住八相成道則前所化來生其國。文為二。初明分真成佛。此即釋經菩薩成佛時也。故知。經云菩薩正指住前。成佛之言乃在初住。故荊溪云。又成佛之言不必妙覺。通取別圓地住已上。從此位去皆八相故悉以十界身土取生。或復古佛垂跡利物。今文正在菩薩實行。故成佛言必須通曉。下去諸文大旨悉爾。從似入真以成化相。分真果中三土不同。以常寂光無成佛義。若
開中下準說可知。二即現下示所化來生。此即釋經不諂眾生來生其國也。文為四。初生同居。初則赴緣等者明施五時化也。二生有餘。三生實報。無二邊等者荊溪云。當地中惑名之為諂。惑斷名直。四生寂光。此約中下寂光。即十地等覺。二義既下結斥。直心有五。生國有四。故曰眾多。此總結示也。豈可下斥他解也。二釋深心分文節釋。準直心可見。文或有闕望上說之。下去皆然。亦何離於十二緣者法門無量因緣收盡。若事若理者於五深心一事四理亦可四事一理。緣覺深心等者荊溪云。通中存別。意仍在通。次但具有下分于橫豎。通別兼具。具於四種四土故也。三釋大乘心。即四教大乘等者荊溪云。問前別釋大乘唯在別圓。直深二心唯在二乘。今此文中何得通四。答前別此通。理數然也。故通釋中雖皆五釋于大乘中復除世間。思之可見。今謂直深之心世間皆有。大乘之稱唯在出世。故使疏釋大乘唯言四教。又復應知。雖例有五釋今此大乘望前二心全除世間分除餘二。以藏通大乘非二乘故不同直深但約三乘也。上求下釋其名也。夫大以包廣為義。四教菩薩既俱上求佛果下化眾生包含上下。廣大明矣。二乘自度。求化俱無。包廣義乖。故名為小。各緣下乘以運載為義。依境起誓修行填誓自運則從因到果。運他則出凡入聖
。自他俱運。乘義在斯。二約自行二。初來意。荊溪云。若無三心等者真實是直心。高是深心。廣即大乘。二佈施下正釋六。初佈施二。初釋佈施二。初示五種佈施二。初標。荊溪云。佈施有五者亦是菩薩與二乘所行施等為凈土因。故離為五。及四菩薩施者藏通兼二乘。略標菩薩耳。二世間下釋二。初世間事施即六道施者荊溪云。然世間直深亦合離。六及於六中各更委分。非法財施者或非理求財。或施乖正法併名非法。若持十善去人天二道各開多類。人開四姓。天分三界。於人中更有居士攝在四姓。言四姓者一婆羅門凈行也。守道居貞。二剎帝利王種也。君臨奕世。三毗舍商賈也。貿遷有無。四首陀農人也。勤身稼穡。凡茲四姓婚嫁不通。飛伏異路。此言居士或是婆羅門姓。或是剎帝利姓。如毗舍離國稱居士者皆是王族。但以在家不仕別稱居士。若婆羅門姓不出家者亦名居士。文中備明施相。即五人因也。若輕心等者心非殷重曰輕。定日定財曰局。擇人可施曰限礙。若勝品下天施。初文至得生是欲天因。若持戒轉細去是色天因。無色可例。二若三下四菩薩施擇覺等者荊溪云。擇法屬慧。今在施者為成施。故施不得慧不成出世。尸毗代鴿者大論云。如釋迦菩薩本名尸毗。得歸命救護陀羅尼。視諸眾生如母愛子。帝釋與毗
首羯磨故往試之。毗首作鴿。帝釋作鷹。鴿入王腋舉身戰懼動目作聲。鷹在近樹而語王言。還我鴿來。王言。我發願度一切眾生。鷹言。我非一切耶。而奪我食。王言。汝須何食。鷹言。我須新肉熱血。王乃持刀自割股肉而授與之。鷹言。令輕重等勿見欺也。王遂持秤稱鴿鴿身轉重。王肉轉輕。乃至盡身。廣如輔行第五引之。釋迦鹿王代彼而死者大論云。昔波羅奈王入山遊獵。見二鹿群數各五百各有一主。有一鹿王。身七寶色是釋迦菩薩。復有一王。是提婆達多。菩薩鹿王見王殺其群黨起大悲心直至王前。諸人競射飛箭如雨。王見此鹿無所忌憚必有深意敕令勿射。鹿至王所跪白王言。王以小事一時令鹿受于死。君若以供饌當差次送每日一鹿。王喜其言。於是二主各差次送。次當調達群中有一母鹿。白其主言。我死分當而我懷子。子非死次屈垂料理使生者不濫死者得次。王怒之曰。誰不惜命。次來但去。母思惟言。我王無慈橫見瞋怒。即至菩薩王所白言。大王仁慈。如我今日天地曠遠無所控告。以事具陳。菩薩王言。若我不理枉殺其子。若非次更差后次何遣。唯我當代。思惟既定即自送身。遣鹿母還群。菩薩鹿王到其王門。眾人見之怪其自來以事白王。王亦怪之。王問曰。群鹿盡耶。而匆自來。鹿王言。大王仁慈人無犯
【現代漢語翻譯】 首羯磨（Śūkara-karma，最初的行為）爲了試探他，毗首（Viśvakarman，工巧天）化作鴿子，帝釋（Indra，天帝）化作老鷹。鴿子飛入國王的腋下，全身戰慄，轉動眼睛發出哀鳴。老鷹在附近的樹上對國王說：『還我的鴿子！』國王說：『我發願要救度一切眾生。』老鷹說：『我不是一切眾生之一嗎？為什麼要奪走我的食物？』國王說：『你需要什麼食物？』老鷹說：『我需要新鮮的肉和熱的血。』國王於是拿起刀割下自己的大腿肉給老鷹。老鷹說：『要重量相等，不要欺騙我。』國王於是拿來秤稱量，結果鴿子的身體越來越重，國王的肉越來越輕，直到他全身的肉都割完了。詳細情況可以參考《輔行記》第五卷的記載。 釋迦鹿王（Śākya deer king）代替其他鹿而死的故事，《大智度論》中記載：過去波羅奈王（King of Varanasi）入山打獵，看到兩群鹿，每群各有五百隻，各有一位首領。其中一位鹿王，身體呈現七寶的顏色，是釋迦菩薩（Śākyamuni Bodhisattva）的化身。另一位鹿王，是提婆達多（Devadatta）。菩薩鹿王看到國王殺害他的同伴，生起大悲心，直接走到國王面前。眾人紛紛射箭，箭如雨下。國王看到這隻鹿毫無畏懼，必定有深意，於是下令不要射箭。鹿走到國王面前，跪下稟告說：『大王因為一時的小事而讓鹿遭受死亡。如果大王需要鹿來供應膳食，應當按順序每天送一隻鹿來。』國王很高興，於是兩位鹿王各自按順序送鹿。 輪到提婆達多（Devadatta）的鹿群時，有一隻母鹿對它的首領說：『我命中註定要死，但我懷有身孕。孩子不應該死，請您照顧一下，讓活著的不濫竽充數，死去的人按順序來。』鹿王生氣地說：『誰不珍惜自己的生命？輪到你了就去吧。』母鹿心想：『我的國王沒有慈悲心，橫加指責。』於是走到菩薩鹿王（Bodhisattva deer king）那裡稟告說：『大王仁慈，像我今天這樣天地廣闊無處申訴，我將事情全部陳述。』菩薩鹿王說：『如果我不理會，就會枉殺她的孩子。如果不是按順序，以後又該如何安排？只有我代替她去死。』他思慮已定，就親自去送死，讓母鹿回到鹿群。菩薩鹿王來到國王的宮門前，眾人看到他自己來感到奇怪，於是將此事稟告國王。國王也很奇怪。國王問道：『鹿都送完了嗎？你為什麼自己來？』鹿王說：『大王仁慈，人民沒有冒犯您的地方。
【English Translation】 Śūkara-karma (first action) to test him, Viśvakarman (artisan of the gods) transformed into a dove, and Indra (the king of gods) transformed into a hawk. The dove flew into the king's armpit, its whole body trembling, its eyes darting around as it cried out. The hawk, perched on a nearby tree, said to the king, 'Return my dove!' The king said, 'I have vowed to deliver all sentient beings.' The hawk said, 'Am I not one of all sentient beings? Why do you take away my food?' The king said, 'What food do you need?' The hawk said, 'I need fresh meat and hot blood.' Thereupon, the king took a knife and cut off flesh from his own thigh to give to the hawk. The hawk said, 'Let the weight be equal, do not deceive me.' So the king brought scales to weigh them, and the dove's body became heavier and heavier, while the king's flesh became lighter and lighter, until all the flesh of his body was gone. The details are as described in the fifth volume of 'Commentary on the Conduct'. The story of Śākya deer king dying in place of other deer is recorded in the Mahāprajñāpāramitāśāstra: In the past, the King of Varanasi went into the mountains to hunt and saw two herds of deer, each with five hundred deer, each with a leader. One of the deer kings, whose body was the color of seven jewels, was an incarnation of Śākyamuni Bodhisattva. The other deer king was Devadatta. The Bodhisattva deer king, seeing the king killing his companions, felt great compassion and went directly before the king. The people shot arrows in competition, and the arrows fell like rain. The king saw that this deer was fearless and must have a deep meaning, so he ordered them not to shoot. The deer came before the king, knelt down, and reported to the king, 'Great King, you cause the deer to suffer death for a small matter. If the Great King needs deer to supply meals, he should send one deer each day in order.' The king was very happy, so the two deer kings each sent deer in order. When it was the turn of Devadatta's herd, a doe said to its leader, 'I am destined to die, but I am pregnant. The child should not die, please take care of it, so that the living are not mixed in and the dead are in order.' The deer king said angrily, 'Who does not cherish their own life? When it is your turn, just go.' The doe thought, 'My king has no compassion and is scolding me.' So she went to the Bodhisattva deer king and reported, 'Great King is merciful, like me today, the world is vast and there is nowhere to appeal, I will state everything.' The Bodhisattva deer king said, 'If I do not take care of it, her child will be killed unjustly. If it is not in order, how should I arrange it later? Only I can die in her place.' Having thought it over, he went to his death himself, and let the doe return to the herd. The Bodhisattva deer king came to the gate of the king's palace, and the people were surprised to see him come himself, so they reported this to the king. The king was also surprised. The king asked, 'Have all the deer been sent? Why did you come yourself?' The deer king said, 'Great King is merciful, the people have not offended you.'
者。但有慈茂無有盡時。但彼群鹿歸告於我。我愍之。故若非分差是亦不可。若縱而不救無異木石。是身不久必不免死。慈救苦厄其德無量。若人無慈與虎狼何別。王聞是語即從座起而說偈言。我實是畜獸。名曰人頭鹿。汝雖是畜生名曰鹿頭人。以理而為人。不以形為人。我從今日始不食一切肉。我以無畏施亦可安汝意。具如彼經者暹云。須大拏經云。有婆羅門食竟便語太子言。拘留國人也久聞太子好行惠施名聞十方。我大貧窮。欲從太子有所乞丐。太子言。不于卿有所愛惜。我所有盡施人無以相施。婆羅門言。若無物者施我兩兒。以為給使可養老者。如是至三。太子言。卿故遠來欲得我男女。奈何不相施。時兩兒行戲。太子呼語兒言。此婆羅門遠來乞汝。我已許之。汝便隨去。兩兒走入父腋下淚出且言。我數見非婆羅門是鬼耳。乃至兒不肯去。廣如經。十種佈施者暹云。舊華嚴第十十無盡藏品明施藏。中雲何等菩薩施藏。此菩薩修十種施。所謂修施法．最後難施法．內施法．外施法．內外施法．一切施法．過去施法．未來施法．現在施法．究竟施法如經廣說。又離世間品云。菩薩有十種施。何等為十。所謂平等心施無惡眾生故。乃至云三種圓滿清凈施施者受者財物平等清凈如虛空故。地持九種之施者暹云。彼論第四
【現代漢語翻譯】 現代漢語譯本 這些。只有慈悲繁茂而沒有窮盡的時候。只是那些鹿群來告訴我。我憐憫它們。所以如果不是我職責範圍內的事，這樣做也是不可以的。如果放縱而不去救助，就和木頭石頭沒什麼區別。這個身體不久之後必定不能免於死亡。慈悲救助困苦災難，其功德是無量的。如果人沒有慈悲心，和虎狼又有什麼區別呢？國王聽了這些話，就從座位上站起來，用偈語說道：『我實在是畜生，名字叫做人頭鹿。你雖然是畜生，名字叫做鹿頭人。以道理而做人，不以形體而做人。我從今天開始，不吃一切肉。我用無畏佈施，也可以讓你安心。』 就像那部經所說，《者暹經》云，《須大拏經》（Sudāna Sūtra）云：『有婆羅門（Brahmin）吃完飯後就對太子說：拘留國（Kuru）的人很久以前就聽說太子喜歡行善佈施，名聲傳遍四方。我非常貧窮，想從太子這裡乞討一些東西。』太子說：『我對你沒有什麼捨不得的。我所有的東西都施捨給別人了，沒有什麼可以用來施捨了。』婆羅門說：『如果沒有東西，就把你的兩個孩子施捨給我，讓我用來做僕人，可以用來養老。』這樣說了三次。太子說：『你特意遠道而來，想要得到我的兒女，我怎麼能不施捨呢？』當時兩個孩子正在玩耍。太子呼喚著孩子們說：『這位婆羅門遠道而來乞討你們，我已經答應他了。你們就跟著他去吧。』兩個孩子跑到父親的腋下，流著眼淚說：『我們多次看到他不像婆羅門，而是鬼啊。』甚至孩子們不肯離去。詳細內容如經中所說。 十種佈施，《者暹經》云：舊《華嚴經》（Avataṃsaka Sūtra）第十《十無盡藏品》中闡明了施藏。其中說：『什麼樣的菩薩是施藏呢？』這位菩薩修習十種佈施。所謂的修施法、最後難施法、內施法、外施法、內外施法、一切施法、過去施法、未來施法、現在施法、究竟施法，如經中詳細所說。 又《離世間品》云：『菩薩有十種佈施。哪十種呢？』所謂的平等心佈施，因為沒有厭惡眾生。乃至說三種圓滿清凈的佈施，施者、受者、財物平等清凈，如同虛空一樣。地持九種佈施，《者暹經》云：彼論第四。
【English Translation】 English version These. Only compassion flourishes without end. But those deer herds came to tell me. I pity them. Therefore, if it is not within my duty, doing so is also not permissible. If one indulges without helping, it is no different from wood and stone. This body will inevitably not escape death soon. Compassionately rescuing those in distress has immeasurable merit. If a person has no compassion, what difference is there between them and tigers and wolves? Upon hearing these words, the king rose from his seat and said in verse: 'I am truly a beast, named Man-headed Deer. Although you are a beast, named Deer-headed Man. Act as a human with reason, not with form. From today onwards, I will not eat any meat. I can also reassure you with the gift of fearlessness.' As stated in that scripture, the Zhe Qian Jing says, the Sudāna Sūtra says: 'A Brahmin, after finishing his meal, said to the prince: The people of Kuru have long heard that the prince likes to do good deeds and give alms, and his reputation has spread in all directions. I am very poor and want to beg something from the prince.' The prince said: 'I have nothing that I am reluctant to give to you. Everything I have has been given away to others, and there is nothing left to give.' The Brahmin said: 'If you have nothing, give me your two children to use as servants, who can be used to support me in my old age.' This was said three times. The prince said: 'You have come from afar specifically to obtain my children, how can I not give them away?' At that time, the two children were playing. The prince called out to the children and said: 'This Brahmin has come from afar to beg for you, and I have already agreed to it. You should go with him.' The two children ran into their father's arms, shedding tears and saying: 'We have seen many times that he is not a Brahmin, but a ghost.' Even the children were unwilling to leave. The details are as described in the scripture. The ten kinds of giving, the Zhe Qian Jing says: The old Avataṃsaka Sūtra, Chapter Ten, Ten Inexhaustible Treasures, clarifies the treasure of giving. It says: 'What kind of Bodhisattva is the treasure of giving?' This Bodhisattva cultivates ten kinds of giving. The so-called cultivation of the Dharma of giving, the Dharma of giving that is most difficult, the Dharma of internal giving, the Dharma of external giving, the Dharma of internal and external giving, the Dharma of all giving, the Dharma of past giving, the Dharma of future giving, the Dharma of present giving, the Dharma of ultimate giving, as described in detail in the scripture. Also, the Leaving the World Chapter says: 'The Bodhisattva has ten kinds of giving. What are the ten?' The so-called giving with an equal mind, because there is no aversion to sentient beings. And even says the three kinds of perfect and pure giving, the giver, the receiver, and the wealth are equally pure, like empty space. The nine kinds of giving of the Ground Holding, the Zhe Qian Jing says: That treatise, the fourth.
云。一自性施。二一切施。三難施。四一切門施。五善人施。六一切行施。七除惱施。八此世他世施。九清凈施。生死後際者謂。究竟涅槃也。如來檀者達施即法界故。檀波羅密者達施三諦法界名到彼岸。三諦即彼岸也。一切法趣檀者檀即法界。法界遍攝無法不在。故發趣品云。一切法趣檀。是趣不過檀尚不可得。云何當有趣非趣。二自行下明菩薩圓修。此文極略。準直心說之二。后成下釋來生。二持戒。四種持戒等者事戒無別。能持心異故成四別。例施可知。若作別說則藏通持篇聚。別圓持梵網。正語等者於八正中此三屬戒。三忍辱。並忍為本者荊溪云。夫忍者為端正因。故出世忍能感相果。故得以為一切相本。四種修相止觀記具明之。四精進。但約眾行者謂。勤修五度得精進名。自有別體者謂誦經禮佛為精進也。謂正勤者勤斷二惡。勤生二善。並屬精進。故以此四並根力覺道為八。此還就初義明精進也。五禪定。六智慧二。初正解二。初正解智度。二上來下通前類義。二釋疑。荊溪云。問意者等智有漏依根本禪。若正定之言義通五者后四正定位在內凡。世禪全有有漏凡夫。何意名為正定聚耶。答意者分別方異合說何妨。正定望散亦可通用。
三約化他二。初懸示。豈行六度等者荊溪云。如向六度菩薩非不用
【現代漢語翻譯】 現代漢語譯本 云。一自性施（認識到自性本空的施捨）。二一切施（對一切眾生的施捨）。三難施（難以做到的施捨）。四一切門施（通過各種方法進行的施捨）。五善人施（對善人的施捨）。六一切行施（在一切行為中進行的施捨）。七除惱施（消除煩惱的施捨）。八此世他世施（利益今生來世的施捨）。九清凈施（清凈無染的施捨）。生死後際指的是究竟涅槃的境界。如來的佈施，是因為通達施捨即是法界。檀波羅蜜（佈施到彼岸），是因為通達施捨的三諦（空、假、中）即是法界，到達彼岸。三諦即是彼岸。一切法趨向佈施，是因為佈施即是法界。法界遍攝一切，沒有什麼是法界所不包含的。所以《發趣品》說，一切法趨向佈施，這種趨向是無法超越的，因為佈施本身尚且不可得，又怎麼會有趨向或不趨向呢？二自行下文說明菩薩圓滿修行的內容。這段文字非常簡略，可以參照直心來解釋。二后成下文解釋來生。二持戒。四種持戒等，事相上的戒律並沒有區別，能持戒的心不同，所以形成四種區別。可以參照佈施來理解。如果分別來說，則藏教和通教的持戒屬於聚戒，別教和圓教的持戒屬於《梵網經》所說的戒。正語等，在八正道中，這三項屬於戒律。三忍辱。以忍為根本，荊溪大師說，忍辱是端正的因，所以出世間的忍辱能夠感得美好的相貌果報，因此可以作為一切相的根本。四種修相在《止觀記》中有詳細說明。四精進。只是就各種修行而言，勤奮修習五度（佈施、持戒、忍辱、精進、禪定）可以獲得精進的名稱。如果說有單獨的體性，那就是誦經禮佛也屬於精進。所謂正勤，就是勤奮斷除兩種惡，勤奮生起兩種善。這些都屬於精進。所以將這四種（斷惡、修善）與根、力、覺、道合起來，就是八正道。這裡還是就最初的含義來說明精進。五禪定。六智慧二。初正解二。首先正確地理解智度。二上來下文貫通前面的類別含義。二釋疑。荊溪大師說，提問者的意思是，等智是有漏的，依賴於根本禪。如果說正定的含義貫通五種禪定，那麼后四種正定位於內凡位，世間的禪定完全是有漏的，屬於凡夫，為什麼稱之為正定聚呢？回答者的意思是，分別的方式不同，合起來說又有什麼妨礙呢？正定相對於散亂來說，也可以通用。 三約化他二。初懸示。難道修行六度等的菩薩不是用...
【English Translation】 English version Cloud. One, self-nature giving (giving with the realization of the emptiness of self-nature). Two, all-giving (giving to all sentient beings). Three, difficult giving (giving that is hard to do). Four, all-door giving (giving through various methods). Five, giving to virtuous people (giving to those who are virtuous). Six, all-conduct giving (giving in all actions). Seven, removing-affliction giving (giving that eliminates afflictions). Eight, this-life and other-life giving (giving that benefits this life and future lives). Nine, pure giving (giving that is pure and undefiled). The ultimate boundary of birth and death refers to the state of ultimate Nirvana. The Tathagata's giving is because of understanding that giving is the Dharmadhatu (realm of reality). Dāna pāramitā (giving to the other shore) is because of understanding that the three truths (emptiness, provisional existence, and the middle way) of giving are the Dharmadhatu, reaching the other shore. The three truths are the other shore. All dharmas tend towards giving because giving is the Dharmadhatu. The Dharmadhatu encompasses everything; there is nothing that is not contained within the Dharmadhatu. Therefore, the 'Arising' chapter says that all dharmas tend towards giving; this tendency cannot be surpassed because giving itself is unattainable; how can there be tending or non-tending? The second part, 'Self-practice,' explains the content of the Bodhisattva's complete cultivation. This passage is very brief and can be explained with reference to straightforwardness. The second part, 'Later achievement,' explains future lives. Two, precepts. The four kinds of precepts, etc., the precepts in terms of phenomena are not different; the mind that upholds the precepts is different, so four differences are formed. This can be understood with reference to giving. If explained separately, then the precepts of the Tripitaka and Common teachings belong to the aggregate of precepts, and the precepts of the Distinct and Perfect teachings belong to the precepts described in the Brahma Net Sutra. Right speech, etc., in the Eightfold Path, these three belong to precepts. Three, forbearance. Taking forbearance as the root, Master Jingxi said that forbearance is the cause of good looks, so worldly forbearance can sense the fruit of appearance, so it can be the root of all appearances. The four kinds of cultivation are explained in detail in the Records of Cessation and Contemplation. Four, diligence. Only in terms of various practices, diligently cultivating the five perfections (giving, precepts, forbearance, diligence, meditation) can obtain the name of diligence. If it is said that there is a separate nature, then reciting scriptures and bowing to the Buddha also belong to diligence. So-called right diligence is diligently cutting off two evils and diligently generating two goods. These all belong to diligence. Therefore, combining these four (cutting off evil, cultivating good) with the roots, powers, enlightenment factors, and the path, is the Eightfold Path. Here, diligence is explained in terms of its original meaning. Five, meditation. Six, wisdom two. First, correctly understand two. First, correctly understand the perfection of wisdom. The second part, from above to below, connects the meaning of the previous categories. Two, resolving doubts. Master Jingxi said that the questioner means that equal wisdom is tainted and relies on fundamental meditation. If the meaning of right meditation encompasses the five meditations, then the latter four right meditations are located in the inner ordinary position, and worldly meditation is completely tainted and belongs to ordinary people. Why is it called the aggregate of right meditation? The answerer means that the methods of distinguishing are different; what is the harm in combining them? Right meditation can also be used generally in relation to distraction. Three, about transforming others two. First, suspense. Could it be that Bodhisattvas who practice the six perfections, etc., do not use...
之化人。但法屬自行。今四無量非不自行法屬化他。於今四六皆成大行咸具自他。二四無下隨釋八。初四等。無量從境。四等從心。境雖無量我心常等。四教下三教皆言法緣者荊溪云。非謂三慈中法緣慈也。法名既通。故皆云法。但是眾緣之法耳。謂生滅無生無量之法也。于無量中著法緣字者即四無量家恒沙佛法耳。即三諦中恒沙佛法故知。此云法緣非三慈中之法緣也。故知。法字亦可通五。謂凡夫事法等。圓教獨當無緣名者從勝說耳。二四攝並非凡小所行等者荊溪云。如前三心直深通大。大不通小。以名局故是故通中亦須別也。但可通諸大乘而已。今亦如是。如前六度及四無量。理通大小。故此四攝及以大乘並下方便回迥之文不通世間及兩二乘。彼教必無其事故也。又四無量及以四攝歷教別釋修相證相不易分別不可具存。故並略列。言四攝者佈施愛語利行同事。約所同邊諸教似同。細尋智愿高下永別。以其上兼下故也。乃至位位節級不同。即如本跡高下四句。今多分從下劣凡夫難化者說。其名必通。理不可壅。所攝眾生等者能攝則有四教之脫。所化雖通世間之法菩薩化人無不皆令至解脫。故彈指合掌其例可從。故今從於攝之本意。三方便荊溪云。問自行等三及破外等三有何差別。答有同有異。從名則異。從義故同。
【現代漢語翻譯】 現代漢語譯本： 之化人（教化他人）。但法屬自行（但這些法門屬於自我修行）。今四無量（現在的四無量心）非不自行法屬化他（並非不屬於自我修行，而是屬於教化他人）。於今四六（現在四無量心和六度）皆成大行咸具自他（都成為偉大的修行，兼具自利利他）。二四無下隨釋八（下面的解釋將依次解釋二乘、四無量心和八正道）。 初四等（首先是四等心）。無量從境（無量是從所緣的境界來說的）。四等從心（四等心是從心念來說的）。境雖無量我心常等（境界雖然無量，我的心卻始終平等）。四教下三教皆言法緣者（四教中的前三教都說法緣）。荊溪云（荊溪大師說）：非謂三慈中法緣慈也（不是指三緣慈悲中的法緣慈）。法名既通（法的名稱是相通的）。故皆云法（所以都稱為法）。但是眾緣之法耳（只是由眾多因緣和合而成的法罷了）。謂生滅無生無量之法也（指生滅法、無生法和無量法）。于無量中著法緣字者（在無量心中加上法緣二字），即四無量家恒沙佛法耳（就是指四無量心所包含的如恒河沙數般的佛法）。即三諦中恒沙佛法故知（也就是三諦中所包含的如恒河沙數般的佛法，所以要知道）。此云法緣非三慈中之法緣也（這裡所說的法緣，不是指三緣慈悲中的法緣）。故知（所以要知道）。法字亦可通五（法字也可以通用於五法）。謂凡夫事法等（指凡夫的事法等）。圓教獨當無緣名者從勝說耳（圓教獨稱無緣，是從殊勝的角度來說的）。 二四攝並非凡小所行等者（二乘和凡夫無法修持四攝法等）。荊溪云（荊溪大師說）：如前三心直深通大（如前面的三種心，正直、深妙、通達廣大）。大不通小（廣大不通於狹小）。以名局故是故通中亦須別也（因為名稱有所侷限，所以在通達之中也需要有所區別）。但可通諸大乘而已（只能通達諸大乘）。今亦如是（現在也是這樣）。如前六度及四無量（如前面的六度和四無量心）。理通大小（道理上通於大乘和小乘）。故此四攝及以大乘並下方便回迥之文不通世間及兩二乘（所以這四攝法以及大乘，還有下文方便迴向的文字，不通用於世間和二乘）。彼教必無其事故也（因為那些教法中必然沒有這些內容）。又四無量及以四攝歷教別釋修相證相不易分別不可具存（而且四無量心和四攝法，歷經各教的分別解釋，修行的相狀和證悟的相狀不容易分辨，不能全部儲存下來）。故並略列（所以一併簡略地列出）。 言四攝者佈施愛語利行同事（所說的四攝法是佈施、愛語、利行、同事）。約所同邊諸教似同（從共同之處來說，各教似乎相同）。細尋智愿高下永別（仔細探究，智慧和願力的高下卻永遠不同）。以其上兼下故也（因為高者兼顧低者）。乃至位位節級不同（乃至每個位次的階段都不同）。即如本跡高下四句（就像本和跡的高下四句）。今多分從下劣凡夫難化者說（現在大多是從下劣凡夫難以教化的人來說）。其名必通（名稱必然是相通的）。理不可壅（道理不可阻塞）。所攝眾生等者（所攝受的眾生等）。能攝則有四教之脫（能攝受眾生，就能有四教的解脫）。所化雖通世間之法菩薩化人無不皆令至解脫（所教化的雖然通於世間之法，菩薩教化他人，沒有不使他們達到解脫的）。故彈指合掌其例可從（所以彈指合掌的例子可以遵循）。故今從於攝之本意（所以現在遵循攝受的本意）。 三方便（第三是方便）。荊溪云（荊溪大師說）：問自行等三及破外等三有何差別（問：自行等三種和破外等三種有什麼差別）。答有同有異（答：有相同也有不同）。從名則異（從名稱上來說是不同的）。從義故同（從意義上來說是相同的）。
【English Translation】 English version: To transform people. However, the Dharma belongs to self-cultivation. Now, the Four Immeasurables are not only for self-cultivation but also for transforming others. Now, the Four Immeasurables and the Six Paramitas all become great practices, fully encompassing both self-benefit and benefiting others. The explanation below will sequentially explain the Two Vehicles, the Four Immeasurables, and the Eightfold Path. First, the Four Equanimities. Immeasurable comes from the object of contemplation. The Four Equanimities come from the mind. Although the objects are immeasurable, my mind is always equanimous. Among the Four Teachings, the first three all speak of Dharma-related conditions. Jingxi (Jingxi Master) says: 'It does not refer to the Dharma-related compassion among the Three Compassions.' Since the name 'Dharma' is common, they are all called 'Dharma.' However, it is merely the Dharma of numerous conditions. It refers to the Dharma of arising and ceasing, the Dharma of non-arising, and the immeasurable Dharma. Adding the words 'Dharma-related conditions' to the immeasurable means the countless Buddha-Dharmas within the Four Immeasurables. It is known that the countless Buddha-Dharmas within the Three Truths, therefore, this 'Dharma-related conditions' is not the Dharma-related conditions among the Three Compassions. Therefore, it is known that the word 'Dharma' can also be applied to the Five, such as the affairs of ordinary people. The Perfect Teaching uniquely takes the name 'without conditions' from the perspective of superiority. The Two Vehicles and ordinary people cannot practice the Four Embracing Dharmas, etc. Jingxi says: 'Like the previous three minds, they are upright, profound, and universally great. Great does not extend to small. Because the name is limited, there must be distinctions even within universality. It can only extend to all Mahayana.' It is the same now. Like the previous Six Paramitas and Four Immeasurables, the principle extends to both Mahayana and Hinayana. Therefore, these Four Embracing Dharmas, as well as Mahayana, and the text on expedient redirection below, do not extend to the world and the Two Vehicles. Because those teachings certainly do not have these things. Furthermore, the Four Immeasurables and the Four Embracing Dharmas, with their separate explanations of practice and realization in each teaching, are not easy to distinguish and cannot be fully preserved. Therefore, they are listed together briefly. The Four Embracing Dharmas are generosity, kind speech, beneficial action, and cooperation. Regarding the common aspects, the teachings seem similar. Upon closer examination, the wisdom and vows are eternally different in their heights and depths. Because the higher encompasses the lower. Even the stages within each position are different. Just like the four phrases of the original and manifested, high and low. Now, it is mostly spoken from the perspective of inferior ordinary people who are difficult to transform. The name must be common. The principle cannot be obstructed. Those who are embraced, etc. Those who can embrace have the liberation of the Four Teachings. Although what is transformed extends to worldly Dharmas, Bodhisattvas transform people without exception, causing them to reach liberation. Therefore, the examples of snapping fingers and joining palms can be followed. Therefore, now we follow the original intention of embracing. Third, Expedient Means. Jingxi says: 'Question: What is the difference between the three of self-cultivation, etc., and the three of refuting external views, etc.?' Answer: There are similarities and differences. Different in name. The same in meaning.
雖有異同離合復別。言義同者自行等三名雖有三法但成二。自他相對無別體故破立等三亦有三名亦但二義。破立二種通成自行教他。故但成二。若爾何須重列。答經論逗機各有其旨。四道品此法二乘有分者荊溪云。以四諦法二乘初心即須觀故。況復四四各各不同。生滅具用二乘之法。故云有分。三十七品具如止觀及記並法界次第。非此可具。若準婆沙有漏道品。例前為五有何不可。但凡夫外道所修行者亦是佛法行者所修。未發無漏名有漏耳。但外道法無念處名故。五迴向令來生至具足也者荊溪云。若不迴向施福有限。唯感富樂。迴向極果。及與眾生令福具足福智乘戒體用事理一切無闕。若爾于等六度皆悉具五。豈不具足。何須別立此一門耶。答必須方便方乃具足。若爾迴向復還托于諸行。諸行雖皆不云迴向。迴向又亦不云諸行存沒雖異誠無別體。何須別立。答雖相導引所治各別得名又殊。施為慳治。乃至智為愚治。迴向自為自利近果之治。所以有愿無行令修六度則以六度為名。若有六度無迴向者令修迴向。即從迴向為名故也。六除難。暹云。成論明。菩薩設四輪摧八難。一生中國輪能摧五難。謂三塗北洲及長壽天。二修正愿輪摧世智辨聰。三植善因輪摧生盲生聾。四近善人輪摧佛前佛後。至善吉等者荊溪云。彼章亦只
對於二乘辨界外難。亦不更約方便果報。若欲略明則有餘中三十心人為三惡道。住無我法名為北洲。地前法愛如長壽天。未有初地十種六根。名諸根不具。地前智淺如世辨聰。不窮中理如佛前後。若實報中位位相望節節作之。此並障于中道理也。是故結云約四土簡至具辨者以向來意一一思之。此非容易不可濫述。七守戒。譏者廣雅云。譏刺也。問也。說文誹也。荊溪云。四句者準經正用四中第二。是凈土因。譏他得宜第三通用。初心菩薩未全自守。故不論之。第四句中不譏一半。理亦可通。由不自守。故亦不應。唯于初句都無所取。次引大經證第三句。故初句中既不自守譏。何益耶。其身不正雖令不從。故第二句不令而行。若見機者定用第二第三句也。第二自行第三利他即是凈土行也。假使三子等者長者凡有四子。喻佛亦然。北遠云。一謗法。二四重。三五逆。四十惡。前三名由杖而死。以不可枚故十惡猶可懺悔。有生善義故要當苦治。章安疏中更約教釋則前三被訶名由杖死。于圓起著亦宜彈折。故如一子要當苦治。今文證戒且同遠釋。既云但見四機不謬。還須依憑章安所解。羅什注云。上說戒度今復言戒者義不在戒也。欲因戒以明不譏。彼闕不譏彼闕故莫知其闕。莫知闕則無犯禁之名。以此為行。故獲此為果則眾惡
【現代漢語翻譯】 現代漢語譯本 對於二乘（聲聞乘和緣覺乘）辨別境界之外的提問。也不再涉及方便和果報。如果想要簡略說明，那麼在有餘土中，三十心位的人會墮入三惡道（地獄、餓鬼、畜生）。安住于無我之法，被稱為北俱盧洲。地前（初地之前）的法愛，如同長壽天。未證得初地，十種六根（眼、耳、鼻、舌、身、意）不全，稱為諸根不具。地前智慧淺薄，如同世間的辯才聰敏，不能窮盡中道之理，如同佛陀的前後。如果在實報莊嚴土中，位位相望，節節深入。這些都會障礙中道之理。因此總結說，依據四土來簡別，達到具足辨別，要將向來的意思一一思考。這並非容易，不可濫述。七、守護戒律。譏，《廣雅》中說，是譏刺。《說文》中說，是誹謗。荊溪大師說，四句（不自守戒、自守不譏、不自守而譏、自守而譏）是依據經典正確使用四句中的第二句。是凈土的因。譏刺他人得宜，第三句通用。初心菩薩未能完全自守，所以不討論。第四句中不譏刺一半，道理也說得通。由於不自守，所以也不應該譏刺。只有第一句完全不可取。接下來引用《大般涅槃經》來證明第三句。所以第一句中既不自守又譏刺，有什麼益處呢？自身不正，即使命令也不會聽從。所以第二句不命令而自行。如果見到時機，一定使用第二句和第三句。第二句自行，第三句利他，就是凈土之行。假使三子等，長者凡有四子。比喻佛陀也是這樣。北遠法師說，一是謗法，二是四重罪（殺、盜、淫、妄），三是五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），四是十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。前三種罪名是由杖而死。因為不可計數，所以十惡業還可以懺悔。有產生善的意義，所以要加以苦治。章安大師的疏中，更依據教義來解釋，那麼前三種被訶責，名為由杖而死。對於圓教生起執著，也應該彈劾折伏。所以像一個兒子一樣，要加以苦治。現在本文證明戒律，且與遠法師的解釋相同。既然說但見四種根機不謬誤，還需要依據章安大師所解。鳩摩羅什的註釋說，上面說戒度，現在又說戒，意義不在於戒本身。想要因為戒律來闡明不譏刺。他缺少不譏刺，所以不知道他的缺點。不知道缺點，就沒有犯禁的罪名。以此作為修行，所以獲得此作為果報，那麼眾惡
【English Translation】 English version Regarding the question of distinguishing boundaries beyond the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). There is no further discussion of expedient means and retributions. If one wishes to briefly explain, then among those in the Land of Residual Existence, those in the thirty mental stages fall into the three evil realms (hell, hungry ghosts, animals). Abiding in the Dharma of no-self is called Uttarakuru (Northern Kurus). The love of Dharma before the ground (before the first Bhumi) is like the Heaven of Long Life. Before attaining the first Bhumi, the ten kinds of six faculties (eye, ear, nose, tongue, body, mind) are incomplete, called 'the faculties are incomplete.' The wisdom before the ground is shallow, like the cleverness of worldly debaters, unable to exhaust the principle of the Middle Way, like the before and after of the Buddha. If in the Land of True Retribution, positions look to each other, making progress step by step. These all obstruct the principle of the Middle Way. Therefore, it is concluded that based on the Four Lands to distinguish, to achieve complete discernment, one must contemplate the meaning from the past one by one. This is not easy and should not be carelessly stated. Seven, guarding the precepts. 'Criticizing,' in the Guangya, means 'to criticize and satirize.' In the Shuowen, it means 'to slander.' Master Jingxi said, the four sentences (not guarding oneself and criticizing, guarding oneself and not criticizing, not guarding oneself and criticizing, guarding oneself and criticizing) are based on the correct use of the second sentence among the four sentences in the sutras. It is the cause of Pure Land. Criticizing others appropriately, the third sentence is commonly used. Bodhisattvas in the initial stages are not able to fully guard themselves, so it is not discussed. In the fourth sentence, not criticizing half, the principle can also be understood. Because one does not guard oneself, one should also not criticize. Only the first sentence is completely unacceptable. Next, the Mahāparinirvāṇa Sūtra is cited to prove the third sentence. So in the first sentence, since one neither guards oneself nor criticizes, what benefit is there? If one's own body is not upright, even if one commands, they will not follow. So the second sentence does not command but acts on its own. If one sees the opportunity, one will definitely use the second and third sentences. The second sentence is self-benefit, the third sentence is benefiting others, which is the practice of Pure Land. Suppose the three sons, the elder has four sons. It is a metaphor that the Buddha is also like this. Dharma Master Beiyuan said, first is slandering the Dharma, second is the four grave offenses (killing, stealing, sexual misconduct, lying), third is the five rebellious acts (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), fourth is the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle speech, greed, hatred, wrong views). The first three offenses are named 'dying by the staff.' Because they are uncountable, the ten evil deeds can still be repented. There is the meaning of generating good, so it must be severely punished. In Master Zhang'an's commentary, further explaining according to the teachings, then the first three that are rebuked are named 'dying by the staff.' For attachment arising in the perfect teaching, it should also be impeached and subdued. So like one son, one must be severely punished. Now this text proves the precepts, and is the same as Dharma Master Yuan's explanation. Since it is said that only seeing the four kinds of capacities without error, one must also rely on Master Zhang'an's explanation. Kumārajīva's commentary says, above it says the precept perfection, now again saying precepts, the meaning is not in the precepts themselves. Wanting to use the precepts to clarify not criticizing. He lacks not criticizing, so he does not know his shortcomings. Not knowing the shortcomings, there is no name of violating the precepts. Taking this as practice, so obtaining this as retribution, then all evils
都息。故以十善次也。總前凡三釋各有其致。學者去取之。八十善二。初總示。一止二行者止則但止前惡不惱於他。行則勝德利安。一切通稱善者善以順理為義息倒歸真。故云順理。此是止十善者正示經文也。謂不殺至不邪見並是止前惡事。若放生布施禮敬實語和合語軟語饒益語不凈觀慈忍智慧名為善行。次第對不殺盜淫妄兩惡綺貪瞋癡明之。后四約四教者荊溪云。止惡義通從行愿別。問此十善與前尸羅同異云何。同何假列別相如何。答尸羅相通對一人說。今離為十以對多人。暹云。前文持戒中明十善。是約十善上更加持戒。此單修十善不受律儀。二命不下別解。二豎窮心源。修因二。初敘意分章。十三番相資成凈土因者荊溪云。初資第二。乃至十二資於十三。細尋具如下解釋中。上從直心等者上釋諸行。諸行相望故名為橫。一一皆從世間至圓。其義雖豎但經一往直列而已。終成橫行。況雖豎釋但約教判淺深不同。是故窮源研於心念。令從淺行直見深理方乃名豎。二一約下隨章釋義三。初約教。荊溪云。令出圓教窮源易顯故須約三教釋成豎行。文為二。初簡示。聲聞經中無十方佛者然小乘宗計不同。亦有說有者。如曇無德戒本云稽首禮諸佛。又小乘定於光中見十方佛。此皆言有也。薩婆多戒本云。稽首釋師子則不言諸
【現代漢語翻譯】 現代漢語譯本 都息（停止）。所以用十善來排序。總而言之，前面的三種解釋各有其道理，學者們可以自行選擇。八十善分為兩部分。第一部分是總的指示。一止二行，止就是停止之前的惡行，不給他人帶來困擾。行就是殊勝的功德，利益安樂。一切都通稱為善，善的意義是順應道理，止息顛倒，迴歸真理，所以說順應道理。這是停止十善的正確解釋經文。所謂不殺生到不邪見，都是停止之前的惡事。如果放生、佈施、禮敬、實語、和合語、軟語、饒益語、不凈觀、慈忍、智慧，就稱為善行。依次對應不殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、愚癡來闡明。後面的四種是根據四教來解釋的，荊溪說：『止惡的意義是相通的，從行愿上有所區別。』問：這十善與前面的尸羅（戒律）相同還是不同？如果相同，為什麼還要單獨列出？如果不同，區別在哪裡？答：尸羅是針對一個人說的。現在分為十善，是爲了對應更多的人。暹說：『前面的持戒中闡明十善，是在十善的基礎上更加強調持戒。這裡單獨修十善，不接受律儀。』二命（生命）不在下面單獨解釋。二豎窮心源（探究心的本源）。修因二（修行的原因分為兩部分）。第一部分是敘述意圖，分章節。十三番相資成凈土因（十三種相互資助成就凈土的原因），荊溪說：『第一個資助第二個，乃至第十二個資助第三個。仔細尋找，具體如下面的解釋。』上面從直心（正直的心）等開始，上面解釋各種修行。各種修行相互關聯，所以稱為橫。每一個都從世間到圓滿。它的意義雖然是豎的，但只是經過一次直接的排列而已。最終形成橫行。況且雖然是豎的解釋，但只是根據教義來判斷深淺不同。因此，探究本源，研究心念，使之從淺顯的修行直接看到深刻的道理，才能稱為豎。第二部分是根據下面的章節來解釋意義，分為三部分。第一部分是根據教義。荊溪說：『爲了使圓教容易顯現探究本源，所以需要根據三教來解釋成就豎行。』分為兩部分。第一部分是簡要的指示。聲聞經中沒有十方佛（十個方向的佛），然而小乘宗派的看法不同，也有說有的。比如曇無德戒本說：『稽首禮諸佛（頂禮諸佛）。』又小乘認為在光中能見到十方佛。這些都是說有的。薩婆多戒本說：『稽首釋師子（頂禮釋迦牟尼佛），』則沒有說諸佛。
【English Translation】 English version All cease. Therefore, the Ten Virtues are arranged in order. In summary, the previous three explanations each have their own merits, and scholars can choose for themselves. The eighty virtues are divided into two parts. The first part is a general instruction. 'One cessation, two practices,' cessation means stopping previous evil deeds and not causing trouble to others. Practice means superior merits, benefiting peace and happiness. Everything is generally called virtue, and the meaning of virtue is to accord with reason, to cease inversion, and to return to truth. Therefore, it is said to accord with reason. This is the correct explanation of the scriptures for stopping the Ten Virtues. The so-called not killing to not having wrong views are all stopping previous evil deeds. If releasing life, giving alms, paying homage, speaking truthfully, speaking harmoniously, speaking softly, speaking beneficially, contemplating impurity, practicing loving-kindness and forbearance, and having wisdom are called virtuous actions. They are explained in order corresponding to not killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and delusion. The latter four are explained according to the Four Teachings, and Jingxi said: 'The meaning of stopping evil is common, but there are differences in vows and practices.' Question: Are these Ten Virtues the same as or different from the previous Śīla (precepts)? If they are the same, why list them separately? If they are different, what are the differences? Answer: Śīla is spoken to one person. Now it is divided into Ten Virtues to correspond to more people. Xian said: 'The previous precepts explain the Ten Virtues, which is to emphasize keeping precepts on the basis of the Ten Virtues. Here, one cultivates the Ten Virtues alone without receiving the precepts.' The second life is not explained separately below. The second explores the source of the mind. The causes of cultivation are divided into two parts. The first part is to narrate the intention and divide the chapters. The thirteenfold mutual support becomes the cause of Pure Land, and Jingxi said: 'The first supports the second, and even the twelfth supports the third. Look carefully, as explained below.' Above, starting from the straight mind, the above explains various practices. Various practices are interconnected, so they are called horizontal. Each one goes from the mundane to the perfect. Although its meaning is vertical, it is only a direct arrangement. Eventually, it forms a horizontal practice. Moreover, although it is a vertical explanation, it only judges the depth of the teachings differently. Therefore, explore the source and study the mind, so that from shallow practice one can directly see profound principles, and then it can be called vertical. The second part is to explain the meaning according to the following chapters, divided into three parts. The first part is according to the teachings. Jingxi said: 'In order to make it easy to reveal the source of the perfect teaching, it is necessary to explain and achieve vertical practice according to the Three Teachings.' It is divided into two parts. The first part is a brief instruction. There are no Buddhas of the Ten Directions in the Śrāvakayāna Sutras, but the views of the Hinayana schools differ, and some say there are. For example, the Dharmaguptaka Vinaya says: 'I bow and pay homage to all Buddhas.' Also, the Hinayana believes that one can see the Buddhas of the Ten Directions in the light. These all say there are. The Sarvāstivāda Vinaya says: 'I bow and pay homage to Śākyamuni Buddha,' but does not mention all Buddhas.
佛。是無十方。然多分說無。故今云無也。古人謂。四分分通大乘者見彼說十方佛。故而不知小乘宗計各別。成身子疑者荊溪云。三藏教中無凈土教。但以煩惱潤業而生。故於穢土成佛。無爽匆聞衍門說有凈土。故使身子由是致疑。又依衍門方有變地。故用按地以斥身子。豈成助於身子之疑。若三藏中立凈土教與昔教反。佛無可以釋身子疑。無行無人者有六度行無凈土教。教無行缺終無成佛。無凈土因無行之佛有教無人。六度之行有因無果。行既無果反成無行。問若爾何故前釋直心等文而皆具五。世直尚成菩薩之行。三藏何失云無行耶。答從本則有。據跡說無。有教無人良可信矣。須泛論者通別二教猶非正意。只可泛論以為較量。二今為下正釋三。初通荊溪云。約通教釋。初以直心對於見地而云登地見理者何耶。答于通教中上根菩薩初地見真。義當三人共位見真。入第三地為深心者此十三句中雲深心者非前三心之深心也。故前深心但是初發之深心也。望聲聞人得名深耳。第四去云事理俱行乃至智慧。以對十地皆從成就別別言之。通教初心既事理俱行。亦應合有教化調伏乃至起根得名處別。故別對之以成豎義。通教尚爾。況復圓耶。言善慧者借別名通。故所列地不標地稱。但云初地乃至十地。唯此第九暫借別名。至第十
【現代漢語翻譯】 現代漢語譯本 佛陀（Buddha）說：『並非沒有十方佛（all Buddhas in ten directions），但多數情況下說沒有。』所以現在也說沒有。古人說：『四分律宗（Sarvastivada Vinaya）通達大乘佛教（Mahayana Buddhism）的人，看到大乘經典中說有十方佛，卻不知道小乘宗派（Hinayana Buddhism）的教義各有不同。』因此成就了舍利弗（Sariputra）的疑惑。荊溪（Jingxi）說：『三藏教（Tripitaka teachings）中沒有凈土教（Pure Land Buddhism），只是因為煩惱滋潤了業力而產生，所以在穢土（impure land）成佛。』舍利弗沒有聽說過大乘經典中說有凈土，所以才因此產生疑惑。而且依據大乘經典才有變地（transforming the land）的說法，所以用按地（pressing the ground）來駁斥舍利弗。這難道能幫助消除舍利弗的疑惑嗎？如果三藏中設立凈土教，就與以前的教義相反，佛陀也無法解釋舍利弗的疑惑。沒有修行的人，是因為有六度萬行（Six Perfections）卻沒有凈土教。教義中有修行，但修行缺失，最終無法成佛。沒有凈土的因，就沒有修行的佛，有教義卻沒有修行的人。六度萬行的修行，有因卻沒有果。修行既然沒有果，反而成了沒有修行。問：『如果這樣，為什麼前面解釋直心（straightforward mind）等文句時，都具備五種功德？世俗的直心尚且能成就菩薩的修行，三藏有什麼缺失，說沒有修行呢？』答：『從根本上說是有，從現象上說沒有。有教義卻沒有修行的人，這是可信的。』必須泛論，是因為通教（common teaching）和別教（distinct teaching）都不是正意，只能泛泛而談，以便比較衡量。現在為下面正式解釋三心。首先是通教。荊溪說：『用通教來解釋。』首先用直心來對應見地（level of insight），說登地（entering the stages of Bodhisattva）見理（seeing the truth）是什麼意思呢？答：『在通教中，上根器的菩薩（Bodhisattva）在初地（first stage）見到真理，相當於三人共位（three vehicles sharing the same stage）見到真理。進入第三地（third stage）稱為深心（profound mind），這十三句中的深心不是前面三心的深心。所以前面的深心只是初發心的深心，相對於聲聞乘（Sravakayana）的人來說，才稱為深。』第四句說事理俱行（practice and principle go together），乃至智慧（wisdom），對應十地（ten stages），都是從成就的角度分別來說的。通教的初心既然事理俱行，也應該有教化調伏（teaching and taming），乃至起根得名（establishing roots and gaining a name）之處的差別，所以分別對應，以成就豎義（vertical meaning）。通教尚且如此，何況圓教（perfect teaching）呢？說善慧（good wisdom）是借用別教的名詞來通用於通教，所以所列的地不標明地名，只說初地乃至十地，只有第九地暫時借用別教的名詞，直到第十地。
【English Translation】 English version The Buddha said: 'It is not that there are no Buddhas in the ten directions (all Buddhas in ten directions), but in most cases, it is said that there are none.' Therefore, it is now said that there are none. The ancients said: 'Those who are versed in the Sarvastivada Vinaya (Sarvastivada Vinaya) and understand Mahayana Buddhism (Mahayana Buddhism) see that the Mahayana scriptures say that there are Buddhas in the ten directions, but they do not know that the doctrines of the Hinayana schools (Hinayana Buddhism) are different.' Therefore, Sariputra's (Sariputra) doubts were created. Jingxi (Jingxi) said: 'There is no Pure Land Buddhism (Pure Land Buddhism) in the Tripitaka teachings (Tripitaka teachings), but it is only because afflictions nourish karma that they are produced, so they become Buddhas in impure lands (impure land).' Sariputra had not heard that the Mahayana scriptures said that there were Pure Lands, so he had doubts. Moreover, according to the Mahayana scriptures, there is the saying of transforming the land (transforming the land), so pressing the ground (pressing the ground) is used to refute Sariputra. Does this help to dispel Sariputra's doubts? If the Pure Land teaching is established in the Tripitaka, it will be contrary to the previous teachings, and the Buddha will not be able to explain Sariputra's doubts. Those who do not practice are because they have the Six Perfections (Six Perfections) but no Pure Land teaching. There is practice in the teachings, but the practice is lacking, and ultimately they cannot become Buddhas. Without the cause of the Pure Land, there is no Buddha who practices, there are teachings but no practitioners. The practice of the Six Perfections has a cause but no effect. Since practice has no effect, it becomes no practice. Question: 'If this is the case, why do the previous explanations of the sentences such as straightforward mind (straightforward mind) have all five merits? Even the worldly straightforward mind can achieve the practice of a Bodhisattva, what is lacking in the Tripitaka that it says there is no practice?' Answer: 'From the root, there is, from the phenomenon, there is not. It is credible that there are teachings but no practitioners.' It is necessary to discuss it broadly because the common teaching (common teaching) and the distinct teaching (distinct teaching) are not the correct meaning, and can only be discussed broadly for comparison and measurement. Now, for the following, the three minds are officially explained. First is the common teaching. Jingxi said: 'Use the common teaching to explain.' First, use the straightforward mind to correspond to the level of insight (level of insight), what does it mean to say that entering the stages of Bodhisattva (entering the stages of Bodhisattva) sees the truth (seeing the truth)? Answer: 'In the common teaching, a Bodhisattva (Bodhisattva) of superior capacity sees the truth in the first stage (first stage), which is equivalent to three vehicles sharing the same stage (three vehicles sharing the same stage) seeing the truth. Entering the third stage (third stage) is called profound mind (profound mind), the profound mind in these thirteen sentences is not the profound mind of the previous three minds. Therefore, the previous profound mind is only the profound mind of the initial aspiration, which is called profound relative to the Sravakayana (Sravakayana) people.' The fourth sentence says practice and principle go together (practice and principle go together), and even wisdom (wisdom), corresponding to the ten stages (ten stages), are all said separately from the perspective of achievement. Since the initial mind of the common teaching practices both principle and phenomenon, there should also be differences in teaching and taming (teaching and taming), and even in establishing roots and gaining a name (establishing roots and gaining a name), so they correspond separately to achieve vertical meaning (vertical meaning). The common teaching is still like this, let alone the perfect teaching (perfect teaching)? Saying good wisdom (good wisdom) is borrowing the term of the distinct teaching to be commonly used in the common teaching, so the listed stages do not indicate the name of the stage, but only say the first stage to the tenth stage, only the ninth stage temporarily borrows the term of the distinct teaching, until the tenth stage.
地攝后三句並結成地。藉此十地者正借別也。經文但云從初至后雖無地名既云登地已見真理。豈可必用干慧等名。通教初地未名直。故故可借別以名于通。初地斷見仍成通義。又復通教地前無賢。故第十地含於三句。初之兩地俱名為直。故使第十含於三句。問通教菩薩有凈土行者菩薩知有十方諸佛。二乘雲何。答雖同一教大小義別。二乘道理不合知之。雖與二乘同坐解脫自鄙不發。永不求故又菩薩雖知佛猶永滅。永滅乃與取土義乖。故知。此佛無人有教。教既權施不稱因行。故於權教不須苦窮。二別教二。初對十地位。二對十四般若。荊溪云。初釋已將諸句對地。次復更約十四般若者對開合邊。其名便故以理合。故名通初后。故合地前者合三十心為三。后取等覺成四。開十地為十。故有十四。疏本作含地前者字誤耳。若依十四般若。然欲解釋出其理者即如向來消文者。是故一家釋義以義消文。必不以名而局于義。故云無往不通。故知。以名拘義無處不壅。三圓二。初斥別。二今以下顯圓二。初約初住二。初正示諸句。寂照之智者從初地至等覺。但名照寂。妙覺一位方名寂照。故瓔珞經云。等覺照寂妙覺寂照。今約圓義初后相在。于阿字門具一切義故知。初住分有寂照分入寂光者若約前文則以寂忍三品配三寂光。今此乃
以初住理顯名下寂光。二住已上名中品。唯佛名上。二當知下結顯圓融。四十一字者大品四十二字以喻圓位。並備眾門者荊溪云。於十二句句句遍攝前十七句及以十萬一切佛法。故句句下隨其之言。義通橫豎。發心正行等者圓人初心既在初住始得無生。既斷無明理合唯在果報土中。傍為取機化下二土。即是方便及以同居何妨。亦得化分寂光。下二非正。故名為傍。二初住下例后位。
維摩經略疏垂裕記卷第三 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第四
錢唐沙門釋智圓述
二觀心二。初正釋觀心因果二。初正示因果二。初明修觀行因。事理相資者荊溪云。事即如前十七句。理即指今直心是也。事理不善者事理二惑也。佛土凈故即境界凈者境界即所化眾生。所化境凈則說法凈也。說法凈故至明凈者由物機生令所說穢。故使未堪用凈智化。化道未周未見四凈。故使說等未受凈名。智慧功德即福慧也。名觀行即者此約觀成。即五品位始修在名字位中也。法華下趣觀行道場近分證菩提。二若功下明入分真果二。初從行入似。觀行內熟諸佛外加。內外相藉粗垢自落。二從相下從似入真。二初分真作佛。入銅輪者瓔珞以六輪喻位十住銅輪也。即於二土目行
【現代漢語翻譯】 現代漢語譯本： 以初住的理體顯現寂光（常寂光凈土）。二住及以上的菩薩名為中品。只有佛才能稱為上品。『二當知下』總結顯現圓融的道理。『四十一字者』，指《大品般若經》四十二字，用來比喻圓滿的果位。『並備眾門者』，荊溪湛然大師說，在十二句經文中，每一句都普遍攝取了前面的十七句以及十萬一切佛法，所以每一句都隨其言語，義理貫通橫向和縱向。『發心正行等者』，圓教行人最初的發心就在初住，開始證得無生法忍。既然斷除了無明，按道理只應在果報土中，爲了接引眾生而化現在下方的二土，這就是方便土和凡聖同居土，不妨礙也能化現一部分寂光凈土。下方的二土並非正報，所以稱為傍。『二初住下』，是以下位來例舉后位。
《維摩經略疏垂裕記》卷第三 大正藏第 38 冊 No. 1779 《維摩經略疏垂裕記》
《維摩經略疏垂裕記》卷第四
錢塘沙門釋智圓 述
二、觀心二。初、正釋觀心因果二。初、正示因果二。初、明修觀行因。『事理相資者』，荊溪湛然大師說，事是指前面的十七句經文，理是指現在的直心。『事理不善者』，指事惑和理惑。『佛土凈故即境界凈者』，境界指所教化的眾生。所教化的境界清凈，那麼說法也就清凈。『說法凈故至明凈者』，由於眾生的根機而使所說法不清凈，所以不能用清凈的智慧來教化。教化之道尚未圓滿，未見四種清凈，所以說法等未受到清凈的名號。『智慧功德即福慧也』。『名觀行即者』，這是從觀行成就來說的，相當於五品位，開始修行在名字位中。『法華下趣觀行道場近分證菩提』。二、若功下明入分真果二。初、從行入似。觀行內里成熟，諸佛在外加持，內外互相幫助，粗重的污垢自然脫落。二、從相下從似入真。二、初、分真作佛。『入銅輪者』，《瓔珞經》用六輪來比喻果位，十住位相當於銅輪。即於二土目行
【English Translation】 English version: Manifesting the Still Light (Changjiguang Pure Land) based on the principle of the initial dwelling (Chuzhu). Bodhisattvas from the second dwelling (Erzhu) and above are called middle grade. Only Buddhas can be called upper grade. 'The following two, know' concludes and reveals the perfect fusion. 'The forty-one characters' refers to the forty-two characters in the Mahaprajnaparamita Sutra, used to symbolize the perfect position. 'And fully equipped with all doors' means that Jingxi Zhanran said that in the twelve sentences of the sutra, each sentence universally encompasses the previous seventeen sentences and ten thousand all Buddha-dharmas, so each sentence follows its words, and the meaning connects horizontally and vertically. 'Initial aspiration, right practice, etc.' means that the initial aspiration of the perfect teaching practitioner is in the initial dwelling, beginning to attain the non-origination forbearance. Since ignorance has been cut off, according to reason, it should only be in the reward land, and transform into the lower two lands to receive sentient beings, which are the expedient land and the Land of Coexistence of Ordinary Beings and Sages, which does not hinder the manifestation of a portion of the Still Light Pure Land. The lower two are not the main reward, so they are called secondary. 'The following two, initial dwelling' uses the lower position to exemplify the later position.
Vimalakirti Sutra Commentary, Abridged and Extended, Volume 3 Taisho Tripitaka Volume 38, No. 1779 Vimalakirti Sutra Commentary, Abridged and Extended
Vimalakirti Sutra Commentary, Abridged and Extended, Volume 4
Shramana Shizhiyuan of Qiantang Composed
- Contemplation of Mind (Guanxin) in two parts. First, a direct explanation of the cause and effect of contemplation of mind in two parts. First, a direct indication of cause and effect in two parts. First, clarifying the cause of cultivating contemplation practice. 'Matter and principle support each other' means that Jingxi Zhanran said that matter refers to the previous seventeen sentences of the sutra, and principle refers to the present direct mind. 'Matter and principle are not good' refers to the afflictions of matter and principle. 'Because the Buddha land is pure, the realm is pure' means that the realm refers to the sentient beings to be taught. If the realm to be taught is pure, then the Dharma teaching is also pure. 'Because the Dharma teaching is pure, it leads to clarity' is because the sentient beings' faculties cause the Dharma to be impure, so it cannot be transformed with pure wisdom. The path of transformation is not yet complete, and the four purities have not been seen, so the Dharma teaching has not received the pure name. 'Wisdom and merit are blessings and wisdom.' 'The name contemplation practice is' this is from the perspective of the accomplishment of contemplation practice, equivalent to the five grades, beginning practice in the name position. 'The Lotus Sutra goes to the contemplation practice dojo to approach the attainment of Bodhi.' Second, if merit, the following clarifies entering the partial true fruit in two parts. First, from practice entering similarity. The inner contemplation practice matures, and the Buddhas externally bless, and with internal and external mutual assistance, the coarse dirt naturally falls off. Second, from appearance, the following enters truth from similarity. Second, first, partially realizing Buddhahood. 'Entering the copper wheel' means that the Garland Sutra uses the six wheels to symbolize the positions, and the ten dwelling position is equivalent to the copper wheel. That is, aiming at practice in the two lands.
等者荊溪云。穢凈二種同居土也。謂住觀行相似位時修凈土因。若入銅輪還於二土以攝同類。乃至令入有餘果報。故下用經四句結云教化眾生調伏等也。即用前文橫豎對土釋于凈穢二同居也。若以上化下即有餘同居。為說漸頓等者施五時化也。二若下拒難釋成。若不於二土攝生五時設化者何須八相耶。八相者下兜率托母胎降生逾城降魔成道說法涅槃。二一往下結嘆觀解。一往等者一往謂觀心於消文非要。二往則非約觀心無以伸心凈土凈之義也。故知。觀心於消文甚要。故云實是真凈佛土義也。多是執文等者文謂文字指前別釋文也。荊溪云。別釋即對三教文故。故前通釋三心之中唯指自性清凈之心。方近於觀。余皆言教。是故約心圓頓釋之。以明深詣。二複次下結示圓別相成二。初正示。二初正示相須。譬如非日等荊溪云。但詣理釋義當於橫。對文釋義當於豎。其實圓釋不當橫豎。圓別俱教尚成橫豎互有資益。況以教觀而為橫豎只於橫豎更互相資。故以橫等對於三德。即非豎而豎般若德也。非橫而橫解脫德也。即此橫豎雙非之理法身德也。故云非日無以等也。日如橫行月如初住。歲等即如四十二位。二今橫下總成三德。高廣義顯者高即豎徹如理。廣即橫周法界。非豎下配三德如向記。如世下彼土有新舊兩伊字。新伊字型
【現代漢語翻譯】 現代漢語譯本 等者，荊溪（指唐代天臺宗僧人湛然）說，是指穢土和凈土兩種同居土。意思是說，當修行者處於觀行相似的階段時，修習凈土的因。如果進入銅輪地獄，還會在這兩種同居土中接引同類眾生，乃至讓他們進入有餘涅槃的果報。所以下面用經文四句總結說，教化眾生，調伏眾生等等。這是用前面的文字，橫向和縱向對應來解釋凈土和穢土兩種同居土。如果以上化下，就是有餘同居土，為他們宣說漸教和頓教等，這是施設五時教化。 二、如果從下反駁，解釋成就。如果不在這兩種同居土中攝受眾生，施設五時教化，那又何必有八相成道呢？八相指的是從兜率天降生，托胎，降生，逾城出家，降伏魔軍，成就佛道，轉法輪說法，入涅槃。二一、往下總結讚歎觀解。一往等等，一往是指觀心，對於消文不是必要的。二往，如果不依靠觀心，就無法伸張心凈則國土凈的意義。所以要知道，觀心對於消文非常重要。所以說，這實在是真凈佛土的意義。 多是執文等等，文是指文字，指前面分別解釋的文字。荊溪說，分別解釋就是針對三教的文字。所以前面通釋三心之中，唯獨指出自性清凈之心，才接近於觀心。其餘的都是言教。因此，用圓頓的觀點來解釋，才能闡明其深刻的含義。二、複次以下，總結顯示圓教和別教互相成就。二、首先正式顯示。二、首先正式顯示互相需要。譬如非日等等，荊溪說，如果探究義理來解釋，應當橫向理解。如果針對文字來解釋，應當縱向理解。其實用圓教來解釋，不應當橫向或縱向。圓教和別教都互相成就，尚且可以橫向和縱向互相資助，更何況用教和觀來區分橫向和縱向，只能在橫向和縱向中互相資助。所以用橫向等等來對應三德。即不是縱向而是縱向，這是般若德。不是橫向而是橫向，這是解脫德。這就是橫向和縱向雙重否定的道理，是法身德。所以說，沒有太陽就無法等等。 太陽如同橫行，月亮如同初住（菩薩）。歲等等，就如同四十二個階位。二、現在橫向下，總括成就三德。高廣義顯，高就是縱向徹悟如理，廣就是橫向周遍法界。非豎下，配合三德如同前面所記載的。如世下，彼土有新舊兩個伊字。新伊字型的...
【English Translation】 English version 'Deng Zhe,' as explained by Jingxi (referring to Zhanran, a Tiantai Buddhist monk of the Tang Dynasty), refers to the two types of cohabitation lands: impure and pure. It means that when a practitioner is in a stage similar to contemplation and practice, they cultivate the cause of the Pure Land. If they enter the Copper Wheel Hell, they will also receive beings of the same kind in these two cohabitation lands, even leading them to enter the fruit of Nirvana with remainder. Therefore, the following uses four lines of scripture to conclude, 'to teach sentient beings, to tame sentient beings,' and so on. This uses the preceding text, horizontally and vertically corresponding, to explain the two cohabitation lands of purity and impurity. If the higher transforms the lower, it is the cohabitation land with remainder, speaking to them of gradual and sudden teachings, which is the establishment of the Five Periods of Teaching. 2. If refuting from below, explaining accomplishment. If one does not receive sentient beings in these two cohabitation lands and establish the Five Periods of Teaching, then why would there be the Eight Aspects of Enlightenment? The Eight Aspects refer to descending from the Tusita Heaven, entering the womb, being born, leaving the city, subduing the demons, attaining Buddhahood, turning the wheel of Dharma, and entering Nirvana. 2.1. Concluding below with praise for contemplation and understanding. 'Yi Wang' etc., 'Yi Wang' refers to contemplation, which is not necessary for eliminating the text. 'Er Wang,' if not relying on contemplation, one cannot extend the meaning that if the mind is pure, then the land is pure. Therefore, one must know that contemplation is very important for eliminating the text. Therefore, it is said that this is truly the meaning of the Pure Land of True Purity. 'Duo Shi Zhi Wen' etc., 'Wen' refers to the text, referring to the previously separately explained text. Jingxi said that separate explanation is aimed at the texts of the Three Teachings. Therefore, among the previous general explanations of the Three Minds, only pointing out the mind of self-nature purity is close to contemplation. The rest are all verbal teachings. Therefore, explaining it from the perspective of the perfect and sudden teaching can clarify its profound meaning. 2. 'Fu Ci' below, summarizing and showing the mutual accomplishment of the perfect and distinct teachings. 2. First, formally show. 2. First, formally show mutual need. For example, 'Fei Ri' etc., Jingxi said that if exploring the principles to explain, one should understand horizontally. If explaining in response to the text, one should understand vertically. In fact, using the perfect teaching to explain, one should not be horizontal or vertical. The perfect and distinct teachings both mutually accomplish, and can still mutually assist horizontally and vertically, let alone using teaching and contemplation to distinguish horizontal and vertical, which can only mutually assist in horizontal and vertical. Therefore, using horizontal etc. to correspond to the Three Virtues. That is, not vertical but vertical, this is the Prajna Virtue. Not horizontal but horizontal, this is the Liberation Virtue. This is the principle of double negation of horizontal and vertical, which is the Dharmakaya Virtue. Therefore, it is said that without the sun, one cannot etc. The sun is like horizontal movement, the moon is like the initial dwelling (Bodhisattva). 'Sui' etc., is like the forty-two stages. 2. Now, horizontally below, encompassing the accomplishment of the Three Virtues. 'Gao Guang Yi Xian,' 'Gao' is vertical thorough enlightenment according to principle, 'Guang' is horizontal pervasion of the Dharma Realm. 'Fei Shu' below, matching the Three Virtues as previously recorded. 'Ru Shi' below, that land has two new and old 'Yi' characters. The new 'Yi' character's font...
一點在上。二點居下。猶此方草書下字。故喻三德不縱橫也。涅槃哀嘆品云。何等名為秘密之藏。猶如伊字三點。若並則不成伊。縱亦不成。如摩醯首羅面上三目。乃得成伊。我亦如是。解脫之法亦非涅槃。如來之身亦非涅槃。摩訶般若亦非涅槃。三法各異亦非涅槃。故知。即一而三。即三而一方是涅槃也。二若三下結顯。三土四土者荊溪云。於四土中合於方便及以同居。皆應土故故云三也。三帖文二。初十二句相資。帖文釋者荊溪云。向約教觀非不消經未是逐句消文故也。直心即是圓教中道者圓教如前教觀中。教觀二圓方是圓門真凈土義。備目足等者目足喻解行。涼池喻涅槃。涼池喻出大經。迷於一諦法界惑者見思迷真。塵沙迷俗。金剛頂者即等覺入金剛喻定能破元品無明。故名金剛頂。亦曰金剛心以此惑難破定如金剛所擬皆碎。言有通有別別在等覺。義通諸地。眾生正報至佛土凈也者荊溪云。此中分于止行二善。但對依凈及佛土嚴者非獨依及土嚴而已。正報亦合清凈及嚴。但今正為明於依報故耳。正報止行即是惠施及以愿加名為清凈。如成五度乃至十善一切皆然。如四無量本是利他尚有止行。如治瞋等豈非止善。為攝生故豈非行善。自余諸行一切準知。亦如世人等者還是宿世以法相關。方乃感應如此。二結撮正要
【現代漢語翻譯】 現代漢語譯本 一點在上方，兩點在下方，就像我們這裡的草書『下』字。所以用它來比喻佛法中的法身、般若、解脫三德，這三者不是各自獨立、互不相干的。在《涅槃經·哀嘆品》中說：『什麼叫做秘密之藏？就像『伊』字的三點，如果三點並在一起，就不能成為『伊』字；如果三點縱向排列，也不能成為『伊』字。就像摩醯首羅（Maheśvara，大自在天）面上的三隻眼睛，這樣才能成為『伊』字。我也是這樣，解脫之法並非等同於涅槃（Nirvana，寂滅），如來（Tathagata，佛）之身也並非等同於涅槃，摩訶般若（Mahā-prajñā，大智慧）也並非等同於涅槃。這三種法各自不同，也不能說是涅槃。』所以要知道，即一即三，即三即一，這才是真正的涅槃的含義。 第二，如果三點在下方結合，就顯現出三土、四土的含義。荊溪（指湛然）說：『在四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）中，方便土和凡聖同居土都應屬於應化之土，所以說是三土。』 第三，解釋經文分為兩部分。首先是前十二句互相資助，解釋經文的人荊溪說：『之前是約教觀來解釋，並非不依據經文，但還不是逐句消文。』直心就是圓教的中道，圓教就像前面教觀中所說的。教觀二者都圓滿，才是圓門的真凈土的含義。具備目足等，目足比喻解行。涼池比喻涅槃。涼池比喻出自《大涅槃經》。迷於一諦法界惑，見思惑迷惑真諦，塵沙惑迷惑俗諦。金剛頂，就是等覺菩薩進入金剛喻定，能夠破除元品無明，所以叫做金剛頂。也叫做金剛心，因為這種惑很難破除，這種定就像金剛一樣，所擬皆碎。言語有通有別，區別在於等覺菩薩。義理貫通各個地位。眾生正報直至佛土清凈，荊溪說：『這裡面區分了止行二善。只是針對依報清凈以及佛土莊嚴，並非只有依報和佛土莊嚴而已。正報也應該清凈和莊嚴。但現在主要是爲了闡明依報的緣故。』正報的止行就是惠施以及願力加持，稱作清凈。例如成就五度乃至十善，一切都是這樣。例如四無量心（慈悲喜捨）本來就是利益他人，尚且有止行。例如治理嗔恨等，難道不是止善嗎？爲了攝受眾生，難道不是行善嗎？其餘各種行為，一切都依此類推。就像世人一樣，還是宿世以佛法相關聯，才能有這樣的感應。第二部分是總結正要。
【English Translation】 English version One point is above, and two points are below, just like the cursive script '下' (xià, down) in this region. Therefore, it is used to喻 (yù, metaphor) the three virtues of Dharmakāya (法身, the body of the Dharma), Prajñā (般若, wisdom), and Liberation (解脫) in Buddhism, which are not independent or unrelated to each other. In the 'Lamentations' chapter of the Nirvana Sutra, it says: 'What is called the secret treasure? It is like the three points of the letter '伊' (I). If the three points are put together, they cannot form the letter '伊'; if the three points are arranged vertically, they cannot form the letter '伊' either. Just like the three eyes on the face of Maheśvara (摩醯首羅, the Great自在天 Lord), only then can the letter '伊' be formed. I am also like this. The Dharma of liberation is not equivalent to Nirvana (涅槃, extinction), the body of the Tathagata (如來, Thus Come One) is not equivalent to Nirvana, and Mahā-prajñā (摩訶般若, great wisdom) is not equivalent to Nirvana. These three Dharmas are different from each other and cannot be said to be Nirvana.' Therefore, it should be known that being one and three, and being three and one, this is the true meaning of Nirvana. Secondly, if the three points are combined below, it reveals the meaning of the Three Lands and Four Lands. Jingxi (荊溪, referring to Zhanran 湛然) said: 'Among the Four Lands (referring to the Land of Eternal Tranquility and Light, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Common Dwelling of Saints and Mortals), the Land of Expediency and the Land of Common Dwelling of Saints and Mortals should both belong to the Land of Transformation, so it is said to be Three Lands.' Thirdly, the explanation of the scripture is divided into two parts. First, the first twelve sentences assist each other. Jingxi (荊溪), who explains the scripture, said: 'Before, the explanation was based on doctrine and contemplation, not without relying on the scripture, but it was not yet explaining the text sentence by sentence.' Direct mind is the Middle Way of the Perfect Teaching. The Perfect Teaching is like what was said in the previous doctrine and contemplation. When both doctrine and contemplation are perfect, it is the meaning of the true Pure Land of the Perfect Gate. Having eyes and feet, etc., eyes and feet are metaphors for understanding and practice. Cool pond is a metaphor for Nirvana. Cool pond is a metaphor from the Great Nirvana Sutra. Being迷 (mí, deluded) by the惑 (huò, delusion) of the One Truth Dharma Realm, the delusion of views and thoughts迷 (mí, deludes) the truth, and the delusion of dust and sand迷 (mí, deludes) the mundane. Vajra Peak (金剛頂) is when the Bodhisattva of Equal Enlightenment enters the Vajra Samadhi, which can破 (pò, break) the original ignorance, so it is called Vajra Peak. It is also called Vajra Heart, because this delusion is difficult to破 (pò, break), and this Samadhi is like Vajra, which can碎 (suì, shatter) everything it擬 (nǐ, intends) to. Language has general and specific meanings, and the difference lies in the Bodhisattva of Equal Enlightenment. The meaning貫通 (guàn tōng, penetrates) all positions. The proper reward of sentient beings until the Buddha Land is pure, Jingxi said: 'Here, the two good deeds of cessation and action are distinguished. It is only aimed at the purity of the dependent reward and the adornment of the Buddha Land, not only the dependent reward and the adornment of the land. The proper reward should also be pure and adorned. But now it is mainly to clarify the reason for the dependent reward.' The cessation and action of the proper reward are generosity and the blessing of vows, which are called purity. For example, achieving the five perfections and even the ten good deeds, everything is like this. For example, the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) are originally for the benefit of others, and there are still cessation and action. For example, governing anger, etc., is it not stopping evil? In order to攝受 (shè shòu, gather) sentient beings, is it not doing good? All other actions are inferred in the same way. Just like ordinary people, it is still because of the connection with the Dharma in past lives that there is such a response. The second part is to summarize the essentials.
。佛土凈等者荊溪云。依此經文初釋及以四種之文所以具二種者前約當分。從又四下即約跨節。自行約理性。化他約悲願。愿期皆令至自性。故正意皆是凈心故也。此有二意。一者句句名異不出凈心。二者雖十二句意在十三凈心句也。故知。凈心者先凈自心方凈他心。他心若凈于成佛處心凈眾生來生其國。次跨節者只由自性清凈心凈即入初住。能現四土攝取眾生。四土四心皆悉清凈。眾生四心分別雖殊究而窮之不出一體。故凈自他只是自性凈心凈。事理惑除者至此方始兼論正報。事理只是障真障中之惑耳。障真為事。障中為理。二惑俱除。感常寂土各見凈穢者五濁輕重同居凈穢。體析巧拙有餘凈穢。次第頓入實報凈穢。分證究竟寂光凈穢。此皆隨機感見差別如飯色異。寂光妙體本自無差猶如一器。二身子生疑二。初分科。二隨釋二。初生疑之由。大乘方等至凈土也者荊溪云。自方等前不云此土穢中有凈。純小乘人爾來未知。故云秘密。良由爾前顯露未堪至今經中方顯昔密。以斥小宗。故云有也。約教暫無。附道理論所以云有。未能稱機疑問者且從跡說。承佛力故。若從本論自力亦能自力雖能終歸讓主。故引法華以證發跡。又若不蒙加無由能疑。加為疑由可加由智。二正疑念。荊溪云。菩薩三祇去立其疑宗。三藏教宗三
【現代漢語翻譯】 現代漢語譯本 佛土清凈等等，荊溪大師解釋說：『依據此經文的最初解釋以及四種（佛土）的說法，之所以具備兩種（清凈），是因為前面是就各自的本分而言。從『又四下』開始，就是就跨越階段而言。』 自行是就理性而言，化他是就悲願而言。願望都是爲了讓眾生達到自性（清凈）。所以，真正的意義都是清凈心。這裡有兩層意思：一是句句名稱不同，但都不離清凈心；二是雖然有十二句，但意義在於十三種清凈心。因此可知，清凈心的人，先清凈自己的心，才能清凈他人的心。他人之心如果清凈，在成佛之處，心清凈，眾生就會來生於他的國土。 其次，『跨節』是指僅僅由於自性清凈，心清凈，就能進入初住（菩薩的第一個階位）。能夠顯現四種佛土，攝取眾生。四種佛土，四種心，都完全清凈。眾生的四種心，分別雖然不同，但追究到底，都不離一體。所以，清凈自己和清凈他人，只是自性清凈心的清凈。』 『事理惑除』是指到了這裡才開始兼論正報（佛的莊嚴身相）。事理只是障礙真如和障礙中道的迷惑。障礙真如是事惑，障礙中道是理惑。兩種迷惑都消除，才能感得常寂光土。『各見凈穢』是指五濁輕重導致同居土的清凈與污穢不同；體觀分析的巧妙與笨拙導致有餘土的清凈與污穢不同；次第漸入或頓悟導致實報土的清凈與污穢不同；分證或究竟導致寂光土的清凈與污穢不同。這些都是隨眾生的根機感應而顯現的差別，就像飯的顏色不同一樣。寂光土的妙體本來沒有差別，就像一個器皿一樣。 二、身子（舍利弗）生疑。分為二：一、分科；二、隨文解釋。二、初生疑之由。『大乘方等至凈土也』，荊溪大師說：『在方等經之前，沒有說過此土污穢之中有清凈。純粹的小乘人一直以來都不知道，所以說是秘密。因為在此之前，顯露的教法還不適合，直到這部經中才顯現過去的秘密，以此來駁斥小乘宗派，所以說『有』。』 從教義上來說，暫時沒有，附帶從道理論上來說，所以說『有』。『未能稱機疑問者』，且從跡象上來說，是承蒙佛力的緣故。如果從根本上來說，自力也能做到，但自力雖然能做到，最終還是歸功於佛。所以引用《法華經》來證明發跡顯本。而且如果不蒙佛力加持，就沒有產生疑問的因由。佛力加持是產生疑問的原因，而加持的原因是智慧。 二、正疑念。荊溪大師說：『菩薩經歷三大阿僧祇劫才建立起他的宗派。三藏教是三'
【English Translation】 English version Regarding the purity of Buddha-lands, Jingxi (a Buddhist commentator) says: 'According to the initial explanation of this sutra and the four types (of Buddha-lands), the reason for having two types (of purity) is that the former refers to their respective roles. Starting from '又四下' (and further four), it refers to transcending stages.' Self-cultivation is based on rationality, while transforming others is based on compassion and vows. The aspiration is to lead all beings to their self-nature (purity). Therefore, the true meaning is all about the pure mind. There are two meanings here: first, each phrase has a different name, but none is apart from the pure mind; second, although there are twelve phrases, the meaning lies in the thirteen types of pure mind. Therefore, it is known that a person with a pure mind first purifies their own mind before purifying the minds of others. If the minds of others are purified, in the place of becoming a Buddha, with a pure mind, beings will come to be born in their land. Secondly, 'transcending stages' refers to entering the first abode (the first stage of a Bodhisattva) simply because of the purity of self-nature and the purity of mind. It can manifest four types of Buddha-lands and gather beings. The four types of Buddha-lands and the four types of minds are all completely pure. Although the four types of minds of beings are different, when investigated thoroughly, they are not apart from one entity. Therefore, purifying oneself and purifying others is simply the purity of the pure mind of self-nature.' 'The removal of delusion regarding phenomena and principle' refers to discussing the proper reward (the Buddha's majestic form) only at this point. Phenomena and principle are simply the delusions that obstruct true reality and obstruct the Middle Way. Obstructing true reality is the delusion of phenomena, and obstructing the Middle Way is the delusion of principle. Only when both delusions are removed can one experience the Land of Eternal Tranquility. 'Each sees purity and impurity' refers to the differences in purity and impurity in the Land of Coexistence due to the lightness or heaviness of the five defilements; the differences in purity and impurity in the Land of Residual Reward due to the skillfulness or clumsiness of contemplation and analysis; the differences in purity and impurity in the Land of Real Reward due to gradual or sudden entry; and the differences in purity and impurity in the Land of Eternal Light due to partial or ultimate realization. These are all differences manifested according to the capacity of beings, just like the different colors of rice. The wonderful essence of the Land of Eternal Light is originally without difference, just like a single vessel. Two, Śāriputra (身子) raises doubts. Divided into two: one, dividing the sections; two, explaining according to the text. Two, the reason for initially raising doubts. 'The Mahāyāna Vaipulya (方等) reaches the Pure Land,' Jingxi (荊溪) says: 'Before the Vaipulya Sutra, it was not said that there is purity within the impurity of this land. Purely Hīnayāna practitioners have never known this, so it is said to be a secret. Because before this, the revealed teachings were not suitable, only in this sutra is the past secret revealed, in order to refute the Hīnayāna schools, so it is said to 'exist'.' From the perspective of doctrine, it temporarily does not exist, but incidentally from the perspective of reasoning about the path, so it is said to 'exist'. 'Those who are unable to question appropriately' are, from the perspective of traces, due to the grace of the Buddha. If from the fundamental perspective, self-power can also do it, but although self-power can do it, it ultimately attributes it to the Buddha. Therefore, the Lotus Sutra is cited to prove the manifestation of traces and the revelation of the original. Moreover, if not for the Buddha's empowerment, there would be no reason to raise doubts. The Buddha's empowerment is the reason for raising doubts, and the reason for empowerment is wisdom. Two, the actual doubt. Jingxi (荊溪) says: 'A Bodhisattva spends three great asaṃkhya kalpas to establish their school. The Tripiṭaka teaching is three'
祇修時是凈土行。與十方佛正報果同。何得下因聞置疑。若三祇行是凈佛土釋迦之土今即應凈。此疑釋迦為菩薩時其心不凈。若不下結疑。言翻覆者以土疑佛以佛疑土。三佛釋疑二。初分科。二隨釋三。初佛以日月問。眾寶所成者日宮是赤金頗梨所成。月宮是白銀琉璃所成。彼中下荊溪云。天子譬真身。宮譬真土。而云真應二土者但是文略。應雙標身土。萬德下明真能起應。故合標之。真應法身所依者真是法身通云所依及以所照。即是同居凈等四土。又譬下前總以日月及以天子但作能照所依之譬。今置天子。又離日月作真緣譬。譬能成熟及照顯也。盲者二事俱不見。故緣修地前真修登地真緣合時破一分無明。即有真身依于真土而能照於三土。眾產生熟即譬正報說法。照顯即譬佛土攝生。常自照顯四種凈土者且置同居穢也。為二緣集等者此乃雙舉所除故也。身子雖除有為緣集猶有無為不見四凈。又復身子縱除穢中有為緣集亦未能見凈同居也。故總二障障於五眼以責身子。又有為無為者釋通諸盲者所以故也。二身子事答。荊溪云。身子亦未悟于日月譬之深旨。且依於事而為答耳。三佛合。眾生至不見同居凈土者雖從近說正以此文斥于身子不見四凈。是故且以同居言之。豈可即令身子見於有餘果報。以從道理故文兼以有餘等
【現代漢語翻譯】 現代漢語譯本 祇樹給孤獨園（Jetavana Vihara）修行是凈土的修行，與十方諸佛的正報果位相同。為何因為下劣的因地而產生懷疑？如果三大阿僧祇劫的修行是爲了清凈佛土，那麼釋迦牟尼佛的佛土現在就應該清凈。這種懷疑是認為釋迦牟尼佛作為菩薩時，他的心不清凈。如果不是從根本上下結論，而是反覆推翻，那就是用佛土來懷疑佛，用佛來懷疑佛土。 佛陀解釋疑惑分為兩部分：首先是分科，其次是隨文解釋。首先，佛陀用日月來提問。眾寶所成的日月宮殿，日宮是由赤金和頗梨（sphatika，水晶）所成，月宮是由白銀和琉璃所成。荊溪大師說，天子比喻真身，宮殿比喻真土。而說真應二土，只是文略，應同時標示身土。萬德彰顯真如能生起應化，所以合起來標示。真應法身所依之處，真如是法身，普遍稱為所依和所照，即是同居凈土等四土。 又譬如，前面總以日月以及天子，只是作為能照和所依的比喻。現在捨棄天子，又離開日月，作為真緣的比喻，比喻能成熟和照顯。盲人兩件事都看不見，所以緣修地之前，真修登地，真緣聚合時，破一分無明，即有真身依于真土，而能照於三土。眾產生熟，就譬如正報說法，照顯就譬如佛土攝受眾生。常常照顯四種凈土，且先放下同居穢土。因為二緣聚集等，這是同時舉出所要去除的。舍利弗（Sariputra）雖然除去了有為緣集，仍然有無為，看不見四凈土。而且舍利弗縱然除去了穢土中的有為緣集，也未能見到清凈的同居土。所以總以二障來障礙五眼，以此來責問舍利弗。 又有為無為，解釋通達諸盲的原因。荊溪大師說，舍利弗也未領悟到日月比喻的深刻含義，只是依據事相來回答罷了。 眾生乃至不見同居凈土，雖然是從近處說，正是用這段文字來斥責舍利弗不見四凈土。所以且以同居土來說。難道可以立即讓舍利弗見到有餘果報？因為是從道理上說，所以文義兼含有餘等。
【English Translation】 English version Practicing in Jetavana Vihara (Jetavana Vihara) is the practice of Pure Land, which is the same as the true reward of the Buddhas in the ten directions. Why doubt because of the inferior cause? If the practice of three great Asamkhya kalpas is for purifying the Buddha land, then Shakyamuni Buddha's land should be pure now. This doubt is that when Shakyamuni Buddha was a Bodhisattva, his mind was not pure. If it is not a fundamental conclusion, but repeated overturning, it is to doubt the Buddha with the Buddha land, and to doubt the Buddha with the Buddha. The Buddha's explanation of doubts is divided into two parts: first, the classification; second, the explanation according to the text. First, the Buddha asks with the sun and the moon. The palaces of the sun and the moon, which are made of various treasures, the sun palace is made of red gold and sphatika (crystal), and the moon palace is made of silver and lapis lazuli. Master Jingxi said that the Son of Heaven is a metaphor for the true body, and the palace is a metaphor for the true land. And saying the true and responsive two lands is just a brief text, and the body and land should be marked at the same time. The myriad virtues manifest the true nature and can generate responses, so they are marked together. The true and responsive Dharma body depends on, the true nature is the Dharma body, generally called the dependent and the illuminated, that is, the four lands such as the Land of Coexistence. Also, for example, the sun, the moon, and the Son of Heaven in front are just used as metaphors for the illuminator and the dependent. Now abandon the Son of Heaven, and leave the sun and the moon, as a metaphor for true conditions, a metaphor for being able to mature and illuminate. Blind people cannot see both things, so before the land of conditional cultivation, true cultivation ascends to the land, and when true conditions gather, breaking one part of ignorance, there is a true body depending on the true land, and can illuminate the three lands. The maturation of sentient beings is like the true reward of preaching, and the illumination is like the Buddha land receiving sentient beings. Often illuminating the four kinds of pure lands, let's put aside the impure land of coexistence first. Because the two conditions gather, etc., this is to mention what should be removed at the same time. Sariputra (Sariputra), although he has removed the conditioned causes, still has the unconditioned, and cannot see the four pure lands. Moreover, even if Sariputra has removed the conditioned causes in the impure land, he has not been able to see the pure land of coexistence. Therefore, the two obstacles are used to obstruct the five eyes, and this is used to question Sariputra. There are also conditioned and unconditioned, explaining the reasons for understanding all the blind. Master Jingxi said that Sariputra also did not understand the profound meaning of the metaphor of the sun and the moon, but answered according to the phenomena. Sentient beings and even those who do not see the Pure Land of Coexistence, although it is said from a close perspective, it is precisely this passage that rebukes Sariputra for not seeing the four pure lands. Therefore, let's talk about the land of coexistence. How can Sariputra be immediately allowed to see the remaining rewards? Because it is said from the perspective of reason, the meaning of the text also contains the remaining, etc.
合。故從界內罪去次第合之。言界內罪者即界內真諦之執乃為同居凈土之障。此罪即以無為集合共障五眼。故便不見四種凈土。若只單訶不見同居之凈土者則不須云二種緣集以通責。故次第釋出。若爾同居凈中亦有執真與無為合。何以得見同居凈耶。答以彼生者已除界內二種障故今從穢責。故云障彼同居凈土。若從同居凈中責者只得云不見有餘果報等三。有前四種罪障者界內有為緣集障．界內塵沙障．界外塵沙障．界外無明障。而此四障於四凈。故知。身子具四種障。身子雖除惡有為集然由有于凈有為集不依佛慧。故使于垢不能見凈。是故四凈悉皆不見。四螺髻自引所見釋身子疑二。初敘意分科。生聞信之善者荊溪云。初聞未信。睹相方伏。伏已方信。所聞不虛。是故二種俱名生善。二初文下隨文釋義二。初先折身子疑念。二正舉所見釋疑二。初分科。二隨釋三。初梵王見凈荊溪云。梵王欲顯如來案地之奇。第六天寶者無量壽經上捲雲西方世界。名曰安樂。其佛國土自然七寶超逾十方一切世界。眾寶中精其寶猶如第六天寶。荊溪云。問若同居凈對穢為橫者香積亦判為凈同居。何以在上如許恒沙。答夫論豎者約淺深未必重累勝者居上。若以二三同一處見故說為橫。上下相同豈得為豎。若準其相不殊安養。但以無小稍不同
耳。雖安養兼小義亦唯大。問寶莊嚴土為在何許。答只是安養舉近況遠者舉此土六天之寶。比西方凈土之寶耳。實非齊等。二身子見穢。三釋見凈穢之由。荊溪云。此文且準明依佛慧則見凈土應知。佛慧理通衍門。平等之言復兼三教。此則通斥身子但見於穢不見四凈。五佛現凈土釋疑二。初分科。二隨釋四。初案地現凈。答曰有二意者荊溪云。第一則別唯一同居。二者理通通於四凈。與前日月譬意亦同。前說諸方等下於前縱見佛勝應身不謂此身別有凈土。今藉佛力亦未了知佛常寂土及以果報。隨機見者置而不論。故此隨機仍屬於密。不同華嚴一切皆見皆聞故也。悉有生凈土之理者坐華且表同居之凈。仍通四凈。若至法華四凈因足。蒙授記。後分破無明。豈非一分常寂光顯。故寂光中三土具足自力在當。故云之理。二問身子。三答。四正釋疑二。初分科。二隨釋三。初法。二譬二。初分科。二隨釋二。初開譬飯異等者荊溪云。常寂即器同居有餘果報為三。並身子見理應有四。同居凈穢一土合說。故但云三不得云四。二合譬。荊溪云。十種者初一番別斥身子。后九番通密斥之。與盲者譬及案地譬其意大同。第十文云。諸土非垢等者應將寂光卻對前九。應云前九非垢非凈名之為垢。常寂光土亦非垢凈而名為凈。初同居凈穢云
【現代漢語翻譯】 耳（ěr）：指聽覺器官。雖然安養（ānyǎng，指西方極樂世界）兼有小義，但最終歸於大義。問：寶莊嚴土（bǎozhuāngyán tǔ，指以珍寶莊嚴的清凈佛土）在什麼地方？答：就是安養，說近的是指我們所處的這個世界，說遠的是指此土六慾天（liùyùtiān，佛教指欲界六天的總稱）的珍寶。與西方凈土（xīfāng jìngtǔ，指西方極樂世界）的珍寶相比，實在不能相提並論。 二、身子（shēnzi，即舍利弗，釋迦牟尼佛的十大弟子之一）所見為穢土。 三、解釋釋迦牟尼佛所見凈穢的原因。荊溪（jīngxī，指唐代天臺宗僧人湛然）說：這段文字可以作為依據，明白依憑佛的智慧就能見到凈土。應當知道，佛的智慧在理上是貫通衍門（yǎnmén，指大乘佛法）的。『平等』的說法又兼顧了儒、釋、道三教。這裡是通盤否定了身子只看到穢土，而沒有看到四種凈土。 五、佛顯現凈土，解釋疑惑之二。首先分科，其次隨著分科解釋四點。首先，按地顯現凈土。回答說有兩種含義。荊溪說：第一種是特別指唯一一個同居土（tóngjū tǔ，指凡聖同居的國土），第二種是理上貫通四種凈土（sìzhǒng jìngtǔ，指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）。與前面的日月比喻意思相同。前面說諸方等（zhūfāng děng，指其他地方的佛）縱然見到佛的殊勝應身（yìngshēn，指佛為度化眾生而顯現的化身），也不認為自身所處的國土另有凈土。現在憑藉佛的力量，也未能了知佛的常寂光土（chángjìguāng tǔ，指佛的法身所住的清凈國土）以及果報。對於隨眾生根機所見到的景象，暫且不談。所以這種隨根機所見仍然屬於秘密，不同於《華嚴經》中一切皆見皆聞。 都具有往生凈土的道理，坐于蓮花之上，暫且表示同居土的清凈，仍然貫通四種凈土。如果到了《法華經》的境界，四種凈土的因緣具足，蒙受佛的授記。之後逐漸破除無明（wúmíng，佛教指迷惑無知），難道不是一部分常寂光顯現了嗎？所以在常寂光中，三種凈土（sānzhǒng jìngtǔ，指常寂光土、實報莊嚴土、方便有餘土）具足，自力在於未來，所以說是『之理』。 二、問身子。 三、回答。 四、正式解釋疑惑之二。首先分科，其次隨著分科解釋三點。首先是法，其次是比喻，分為兩點。首先分科，其次隨著分科解釋兩點。首先，展開比喻，如飯食味道不同等。荊溪說：常寂光土、同居土、有餘土（yǒuyú tǔ，指阿羅漢等修行者所居的國土）、果報土為三種。加上身子所見的，理應有四種。同居土的凈與穢在一個國土中合說，所以只說三種，不能說四種。 二、合起來比喻。荊溪說：十種比喻，最初一番是特別否定身子，後面九番是通盤秘密地否定他。與盲人摸象的比喻以及按地顯現凈土的比喻，其意思大致相同。第十段文字說：『諸土非垢等』，應當將常寂光土與前面的九種土相對照。應當說前面的九種土非垢非凈，而名為垢。常寂光土也非垢非凈，而名為凈。最初的同居土，凈與穢共同存在。
【English Translation】 Ear (ěr): Refers to the organ of hearing. Although Ānātha-pindika's Garden (ānyǎng, referring to the Western Pure Land of Ultimate Bliss) has a minor meaning, it ultimately belongs to the greater meaning. Question: Where is the Land of Treasure Adornment (bǎozhuāngyán tǔ, referring to a pure Buddha land adorned with treasures)? Answer: It is Ānātha-pindika's Garden. Speaking of the near, it refers to the world we live in; speaking of the far, it refers to the treasures of the six desire heavens (liùyùtiān, the general term for the six heavens of the desire realm in Buddhism) of this land. Compared with the treasures of the Western Pure Land (xīfāng jìngtǔ, referring to the Western Pure Land of Ultimate Bliss), they are really not on par. Second, Śariputra (shēnzi, one of the ten great disciples of Śākyamuni Buddha) sees a defiled land. Third, explain the reason why Śākyamuni Buddha sees both pure and defiled lands. Jingxi (jīngxī, referring to Zhanran, a Tiantai Buddhist monk of the Tang Dynasty) said: This passage can be used as a basis to understand that relying on the wisdom of the Buddha can lead to seeing the pure land. It should be known that the Buddha's wisdom is theoretically connected to the Yana Gate (yǎnmén, referring to Mahayana Buddhism). The statement of 'equality' also takes into account the three teachings of Confucianism, Buddhism, and Taoism. Here, Śariputra is generally denied for only seeing the defiled land and not seeing the four pure lands. Fifth, the Buddha manifests the Pure Land, explaining the second doubt. First, divide the sections; second, explain the four points according to the sections. First, manifest the Pure Land according to the ground. The answer is that there are two meanings. Jingxi said: The first is to specifically refer to the only Land of Co-dwelling (tóngjū tǔ, referring to the land where ordinary people and sages co-exist), and the second is that it is theoretically connected to the four Pure Lands (sìzhǒng jìngtǔ, referring to the Land of Eternal Tranquility and Light, the Land of Real Reward and Adornment, the Land of Expedient Remainder, and the Land of Co-dwelling of Ordinary People and Sages). The meaning is the same as the previous metaphor of the sun and moon. The previous statement that the Buddhas of other directions (zhūfāng děng, referring to the Buddhas of other places) even if they see the Buddha's superior response body (yìngshēn, referring to the incarnation manifested by the Buddha to save sentient beings), they do not think that the land they are in has another pure land. Now, relying on the power of the Buddha, they have not yet understood the Buddha's Land of Eternal Tranquility and Light (chángjìguāng tǔ, referring to the pure land where the Buddha's Dharmakaya resides) and the karmic rewards. The sights seen according to the roots of sentient beings are not discussed for the time being. Therefore, what is seen according to the roots still belongs to the secret, which is different from the Avatamsaka Sutra, where everything is seen and heard. All have the reason to be reborn in the Pure Land. Sitting on the lotus flower temporarily represents the purity of the Land of Co-dwelling, and it is still connected to the four Pure Lands. If one reaches the realm of the Lotus Sutra, the causes and conditions of the four Pure Lands are complete, and one receives the Buddha's prediction. Afterwards, gradually breaking through ignorance (wúmíng, Buddhism refers to confusion and ignorance), isn't a part of the Land of Eternal Tranquility and Light revealed? Therefore, in the Land of Eternal Tranquility and Light, the three Pure Lands (sānzhǒng jìngtǔ, referring to the Land of Eternal Tranquility and Light, the Land of Real Reward and Adornment, and the Land of Expedient Remainder) are complete, and self-reliance lies in the future, so it is said to be 'the reason'. Second, ask Śariputra. Third, answer. Fourth, officially explain the second doubt. First, divide the sections; second, explain the three points according to the sections. The first is the Dharma, and the second is the metaphor, divided into two points. First, divide the sections; second, explain the two points according to the sections. First, expand the metaphor, such as the different tastes of food. Jingxi said: The Land of Eternal Tranquility and Light, the Land of Co-dwelling, the Land of Remainder (yǒuyú tǔ, referring to the land where Arhats and other practitioners live), and the Land of Karmic Reward are three types. Adding what Śariputra saw, there should be four types. The purity and defilement of the Land of Co-dwelling are combined in one land, so only three types are mentioned, not four. Second, combine the metaphors. Jingxi said: The ten metaphors, the first one is to specifically deny Śariputra, and the last nine are to generally and secretly deny him. The meaning is roughly the same as the metaphor of the blind men touching the elephant and the metaphor of manifesting the Pure Land according to the ground. The tenth passage says: 'The lands are not defiled, etc.' The Land of Eternal Tranquility and Light should be compared with the previous nine lands. It should be said that the previous nine lands are neither defiled nor pure, and are called defiled. The Land of Eternal Tranquility and Light is also neither defiled nor pure, and is called pure. In the initial Land of Co-dwelling, purity and defilement coexist.
五濁重輕等者亦得輕者名為互清。彼見思輕眾生壽命劫量等相一切勝此。故名為輕。上下相望者始圓初住終第九地悉名果報。第十地及等覺妙覺是三品寂忍即三品寂光。如前疏文已釋。今文比較正用此義。六果報與下寂光並者即是九地與十地並也。七八即是等覺妙覺。十諸土下荊溪云。雖即一切俱非垢凈而垢而凈亦成差也。問何故云非垢非凈。答有事理故論理。不當垢之與凈約事唯有寂光永凈。又寂光異諸土。故非垢即諸土。故非凈諸土即寂光。故非垢。異寂光故非凈。問前釋天器中以寂光譬器。諸土如飯。今那以寂光譬飯。答不可以譬譬真解脫。若用譬者通別並通。別已如彼。通即如今。彼此俱譬理。何晦沒。諸土寂光並非垢凈。而垢而凈。以之為飯。若寄辨者果報望寂光器色入飯色。令飯色有異。故一飯色上有器飯二色。亦名飯色異。下中上寂光展轉復相比器上有多色並皆入飯色。展轉互相比亦名飯色異。若更以寂光而對諸土異雙非凈穢。別論飯色異者飯器俱四微。各各非飯器而能成飯器。故通別二譬其理皆善成。三時眾得益二。初分科。二隨釋二。初現凈得益二。初五百得忍即通七地等者荊溪云。既通許三教無生。故應將前展轉入后以論于得。或超或次從博地凡夫中來。或從小乘方便中來。二八萬發心如前分別
【現代漢語翻譯】 現代漢語譯本 五濁輕重等的情況，也有較輕的，稱為『互清』（相互清凈）。他們所見的見惑、思惑較輕，眾生的壽命、劫數等各方面都勝過這裡，所以稱為『輕』。 上下相互比較，從初圓教的初住位到第九地都稱為『果報』（果報之土）。第十地以及等覺、妙覺是三品寂忍，也就是三品寂光。如同之前的疏文已經解釋過。現在的文比較正是用這個意義。 六、果報與下面的寂光並列，就是九地與十地並列。七、八就是等覺、妙覺。 十、諸土（各種國土）下，荊溪（指湛然）說：『雖然說一切國土都不是垢穢也不是清凈，但說是垢穢或清凈，也還是有差別的。』問：為什麼說非垢非凈呢？答：因為有事和理的緣故。從理上說，不應當說垢與凈。從事上說，只有寂光（常寂光土）是永遠清凈的。而且寂光不同於諸土，所以說非垢。諸土就是寂光，所以說非凈。諸土不同於寂光，所以說非凈。問：前面解釋天器（天器世間）時，用寂光比喻器皿，諸土比喻飯食，現在為什麼用寂光比喻飯食呢？答：不可以譬喻來譬喻真正的解脫。如果用譬喻，那麼通和別都可以用。別的情況已經像前面說的那樣。通的情況就是現在這樣。彼此都譬喻理，有什麼不明白的呢？諸土和寂光並非垢穢也非清凈，而是以它們作為飯食。如果借用辨別，果報望向寂光，器皿的顏色進入飯食的顏色，使飯食的顏色有差異，所以一份飯食的顏色上有器皿和飯食兩種顏色，也稱為飯食的顏色有差異。下品、中品、上品寂光輾轉互相比較，器皿上有很多顏色都進入飯食的顏色，輾轉互相比較也稱為飯食的顏色有差異。如果再用寂光來對待諸土，那麼異雙非凈穢。分別論飯食的顏色差異，飯食和器皿都由四微組成，各自不是飯食或器皿，卻能成就飯食和器皿。所以通和別兩種譬喻，其理都很好地成立。 三、當時大眾得到利益分為二：一、分科。二、隨文解釋。二、初現凈得益分為二：一、五百人得忍，即通七地等。荊溪說：『既然通許三教無生，所以應當將前面的輾轉放入後面來論述所得。或者超越或者依次，從博地凡夫中來，或者從小乘方便中來。』二、八萬人發心，如同前面分別的那樣。
【English Translation】 English version Those whose five turbidities (five defilements) are of varying degrees of severity, those with lighter defilements are called 'mutual purity' (互清). Their perception of afflictions of views and thoughts is lighter, and their lifespan and kalpas (劫量) are superior to this realm in all aspects, hence they are called 'lighter'. Comparing the higher and lower realms, from the initial abiding stage of perfect teaching to the ninth ground, all are called 'fruition realms' (果報). The tenth ground, as well as Equal Enlightenment (等覺) and Wonderful Enlightenment (妙覺), are the three grades of quiescent endurance, which are the three grades of Quiescent Light (寂光). As explained in the previous commentary. The current text uses this meaning for comparison. Six, the juxtaposition of Fruition Realms and the Quiescent Light below refers to the ninth ground being juxtaposed with the tenth ground. Seven and eight refer to Equal Enlightenment and Wonderful Enlightenment. Ten, regarding the various lands (諸土), Jingxi (荊溪, referring to Zhanran) says: 'Although it is said that all lands are neither defiled nor pure, there are still differences in saying they are defiled or pure.' Question: Why is it said that they are neither defiled nor pure? Answer: Because there are matters of phenomena and principle. From the perspective of principle, one should not speak of defilement and purity. From the perspective of phenomena, only Quiescent Light (常寂光土) is eternally pure. Moreover, Quiescent Light is different from the various lands, so it is said to be non-defiled. The various lands are Quiescent Light, so they are said to be non-pure. The various lands are different from Quiescent Light, so they are said to be non-pure. Question: When explaining the world of celestial vessels (天器世間) earlier, Quiescent Light was used to symbolize the vessel, and the various lands were used to symbolize food. Why is Quiescent Light now used to symbolize food? Answer: True liberation cannot be symbolized by metaphors. If metaphors are used, then both general and specific aspects can be used. The specific aspects are as described earlier. The general aspects are as they are now. Both symbolize the principle, so what is unclear? The various lands and Quiescent Light are neither defiled nor pure, but they are used as food. If borrowing discernment, the Fruition Realm looks towards Quiescent Light, and the color of the vessel enters the color of the food, causing the color of the food to be different. Therefore, the color of a portion of food has both the color of the vessel and the color of the food, which is also called the color of the food being different. The lower, middle, and upper grades of Quiescent Light are compared to each other in turn, and many colors on the vessel all enter the color of the food. Comparing each other in turn is also called the color of the food being different. If Quiescent Light is used to treat the various lands differently, then the difference is both non-pure and non-defiled. Separately discussing the difference in the color of the food, both the food and the vessel are composed of four subtle elements, each of which is not food or a vessel, but can accomplish food and a vessel. Therefore, both the general and specific metaphors establish the principle well. Three, the benefits gained by the assembly at that time are divided into two: One, dividing the categories. Two, explaining according to the text. Two, the initial manifestation of purity and the benefits gained are divided into two: One, five hundred people attain forbearance, which is equivalent to the seventh ground, etc. Jingxi says: 'Since the non-origination of the three teachings is generally permitted, the previous transformations should be placed after to discuss the gains. Either surpassing or sequentially, coming from ordinary beings on the broad earth, or coming from the expedient means of the Small Vehicle.' Two, eighty thousand people generate the aspiration for enlightenment, as distinguished earlier.
者如前明五百皆已發心約相似位也。荊溪云。八萬發心準前得忍。或在前教已曾發心聞於後教重能發也。若超若次凡來聖來。準說可知。二復穢得益。
方便品
二從方便訖香積九品明大士助佛闡揚不思議解脫佛國因果二。初敘意分章。為破有為等者荊溪云。今據淫舍酒家等處正當有為緣集之事。既云顯不思議法身即指前經所明。符成即指今經之說。一往雖爾不及云破有為無為緣集以成四土。二依章釋義三。初明方便次佛國來二。初正明二。初明如來親談上根受道。前于普集等者荊溪云。此經宗異體與彼同。故亦真性而為其體。所以還用前經體者法華獨顯尚與一切大乘同體。況俱兼帶。體同何爽。然但須以宗對簡之。故云體是宗家之體宗是體家之宗。體為所取宗是能取。故將今經以望普集依正正自分。故使法華一乘因果宗之所取不同諸經。此經乃是佛國因果宗之所取。故使體家之宗永異諸說。以體望宗同而且異。以宗望體異而復同。深得此意可以判諸教。可以會諸部。今為迷者依正各論。其明瞭者豈聞正報而昧於依。故今明依應須重述。故於下文問答簡出其旨。又復應知。聞前普集及聞佛國得開悟者雖有前後今望方便通名上根。方便已去名中名下。上根則利。中下則鈍。乃至傳為利鈍。二為末下凈名開獎
【現代漢語翻譯】 現代漢語譯本：這些人就像前面《普集經》中提到的五百人一樣，都已經發起了菩提心，大約處於相似的修行位階。荊溪大師說：『八萬人發起菩提心，參照前面（《普集經》）的情況，可以證得忍位。』或者說，他們在之前的教法中已經發起過菩提心，聽聞後來的教法，又能重新發起菩提心。無論是超越次第還是依循次第，凡是聖人到來，都可以參照這些說法來理解。第二，在不清凈的國土也能獲得利益。
方便品
第二，從《方便品》到《香積九品》，闡明大菩薩幫助佛陀闡揚不可思議的解脫和佛國因果這二方面。首先敘述意圖並分章節。『爲了破除有為等』，荊溪大師說：『現在根據淫舍、酒家等場所的情況來看，正是屬於有為的因緣聚合之事。』既然說『顯現不可思議的法身』，就是指前面經文所闡明的。『符成』就是指現在這部經的說法。雖然乍一看是這樣，但不如說破除有為、無為的因緣聚合，從而成就四土（四種國土）。第二，根據章節來解釋意義，分為三部分。首先闡明方便，其次是佛國。首先正式闡明，分為兩部分。首先闡明如來親自講述，上根之人接受佛道。『前面在《普集經》等』，荊溪大師說：『這部經的宗旨不同，但體性與《普集經》相同。』所以也是以真性作為它的體性。之所以還用前面經的體性，是因為《法華經》雖然單獨顯揚，但與一切大乘經典體性相同，更何況是兼帶的情況。體性相同有什麼妨礙呢？然而只需要用宗旨來對比區分。所以說『體是宗家的體，宗是體家的宗。』體是所取，宗是能取。所以將這部經與《普集經》相比，依報和正報都各自不同。因此，《法華經》的一乘因果是宗旨所取的，不同於其他經典。這部經是佛國因果是宗旨所取的。因此，體家的宗旨永遠不同於各種說法。以體性來看宗旨，是相同而又不同。以宗旨來看體性，是不同而又相同。深刻理解這個意思，就可以判斷各種教法，可以融會各種經典。現在為迷惑的人，依報和正報各自論述。那些明瞭的人，難道會聽聞正報而忽略依報嗎？所以現在闡明依報，應該重新敘述。所以在下文的問答中簡要地闡明其要旨。又應該知道，聽聞前面的《普集經》以及聽聞《佛國品》而開悟的人，雖然有先後，但現在從《方便品》開始，都通稱為上根之人。《方便品》之後，稱為中根和下根之人。上根之人則根器銳利，中根和下根之人則根器遲鈍，乃至傳法也有利鈍之分。第二，爲了末法時期的下根之人，維摩詰（Vimalakirti）菩薩開導獎掖。
【English Translation】 English version: These people, like the five hundred mentioned earlier in the Pujijing (普集經, Universal Gathering Sutra), have already aroused Bodhicitta (菩提心, the mind of enlightenment), approximately at a similar stage of practice. Jingxi (荊溪, a Buddhist commentator) said: 'The eighty thousand who aroused Bodhicitta, according to the previous (Pujijing), can attain the stage of forbearance (忍位, kshanti).' Or, they may have aroused Bodhicitta in previous teachings, and upon hearing later teachings, they can arouse Bodhicitta again. Whether transcending the order or following the order, all the arrival of sages can be understood with reference to these statements. Second, one can also obtain benefits in impure lands.
Chapter on Expedients (方便品, Upaya-kausalya)
Second, from the Upaya-kausalya (方便品, Chapter on Expedients) to the Nine Classes of Fragrant Accumulations (香積九品), it clarifies the two aspects of great Bodhisattvas helping the Buddha to expound the inconceivable liberation and the cause and effect of the Buddha-land. First, it narrates the intention and divides the chapters. 'In order to break through the conditioned (有為, samskrta) etc.,' Jingxi (荊溪) said: 'Now, according to the situations in brothels, taverns, etc., it is precisely the matter of the aggregation of conditioned causes and conditions.' Since it says 'manifesting the inconceivable Dharmakaya (法身, Dharma Body),' it refers to what was clarified in the previous sutra. 'Agreement and completion' refers to the teachings of this sutra. Although it seems like this at first glance, it is better to say that it breaks through the aggregation of conditioned and unconditioned causes and conditions, thereby accomplishing the four lands (四土, four kinds of Buddha-lands). Second, the meaning is explained according to the chapters, divided into three parts. First, it clarifies the expedients, and second, the Buddha-land. First, it formally clarifies, divided into two parts. First, it clarifies that the Tathagata (如來, Thus Come One) personally speaks, and those of superior faculties receive the Dharma. 'Earlier in the Pujijing (普集經, Universal Gathering Sutra) etc.,' Jingxi (荊溪) said: 'The purpose of this sutra is different, but its essence is the same as the Pujijing.' Therefore, it also takes True Nature (真性, true nature) as its essence. The reason why it still uses the essence of the previous sutra is that although the Lotus Sutra (法華經, Saddharma Pundarika Sutra) singularly reveals, it has the same essence as all Mahayana sutras, let alone the case of being inclusive. What hindrance is there in having the same essence? However, it is only necessary to compare and distinguish it with the purpose. Therefore, it is said that 'the essence is the essence of the school of purpose, and the purpose is the purpose of the school of essence.' The essence is what is taken, and the purpose is what can take. Therefore, comparing this sutra with the Pujijing (普集經), the dependent and the principal are each different. Therefore, the One Vehicle (一乘, Ekayana) cause and effect of the Lotus Sutra (法華經) is what the purpose takes, which is different from other sutras. This sutra is what the purpose of the Buddha-land cause and effect takes. Therefore, the purpose of the school of essence is forever different from various statements. Looking at the purpose from the essence, it is the same and yet different. Looking at the essence from the purpose, it is different and yet the same. Deeply understanding this meaning, one can judge various teachings and integrate various scriptures. Now, for those who are confused, the dependent and the principal are discussed separately. Those who are clear, how could they hear about the principal and neglect the dependent? Therefore, now clarifying the dependent, it should be restated. Therefore, in the questions and answers below, the main points are briefly clarified. Furthermore, it should be known that those who hear the previous Pujijing (普集經) and those who hear the Buddha-land Chapter (佛國品) and attain enlightenment, although there is a sequence, are now all generally called people of superior faculties from the Upaya-kausalya (方便品, Chapter on Expedients) onwards. After the Upaya-kausalya (方便品), they are called people of middle and inferior faculties. People of superior faculties are sharp, while people of middle and inferior faculties are dull, and even the transmission of the Dharma has sharpness and dullness. Second, for the people of inferior faculties in the Dharma-ending Age (末法時期, Mappo), Vimalakirti (維摩詰) Bodhisattva guides and encourages.
中下獲悟二。初正明受益。為未曉者即中下根。令離諸緣集者荊溪云。總語諸緣集也。二若凈下感果來生。二問下料簡。通為諸經之體者此明體同義。如前記。若且以事簡則普集豈不談宗。此經豈不明體。故知。二經各論宗體。文從影略。故以普集為今經之體。今經為普集之宗。生起次第使不亂耳。亦猶以普集為今經之序。豈令普集無正今經無序耶。二略釋方便義二。初列章。二隨釋二。初釋五章五。初略釋名。荊溪云。法華疏中為顯實故分為三釋。謂法用及門並秘妙也。今此廢二但取法用者門論趣入。秘妙開權。今未開權故闕后釋。不取門者菩薩可入。二乘闕之。于菩薩中且約當分。復置傳入。故且不云。據理亦合用門一義。以當分入與法用同故且唯用法用一意。又通秘教亦可具足用彼三義。方是智所詣之偏。法者今文且指三偏之法。彼法華疏俱指四教併名法。故以未融故乃屬今經方便。不同彼中乃約四教。二約教同異荊溪云。次約四教辨不同者即是經論所出不同。前文皆但列于有無二門而已。闕三四者若了一二則曉三四。雙用為三。雙非為四。是故不復列三四也。又復后教望於前。若實若權說教說證。若他若自自他相對皆名權者既非當教之所行。用望從說邊故皆是權。又當教中自他相對。皆以前教若證若說皆為權
【現代漢語翻譯】 現代漢語譯本 中下根器之人獲得領悟，分為兩部分。第一部分，直接闡明受益之處。為那些尚未開悟的中下根器之人，使他們遠離各種因緣聚合的束縛。荊溪大師說：『總而言之，就是各種因緣的聚合。』第二部分，如果清凈的下根之人感得果報而來投生。第二問，以下進行簡要分析。普遍作為諸經的本體，這說明本體是相同的。如同之前的記載。如果僅僅從現象上進行簡化，那麼《普集經》難道不是在談論宗義嗎？這部經難道沒有闡明本體嗎？因此可知，兩部經各自論述宗和體，文字上有所省略。所以認為《普集經》是這部經的本體，這部經是《普集經》的宗義。生起次第是爲了使其不混亂。也就像用《普集經》作為這部經的序言，難道是讓《普集經》沒有正文，這部經沒有序言嗎？ 第二，簡要解釋方便的含義，分為兩部分。第一部分，列出章節。第二部分，隨著章節進行解釋，分為五部分。第一部分，簡要解釋名稱。荊溪大師說：『《法華經疏》中，爲了彰顯真實，分為三種解釋，即法用、門、以及秘密玄妙。』現在這裡廢棄了兩種，只取法用，是因為『門』論述的是趣入，『秘密玄妙』是開啟權巧。現在尚未開啟權巧，所以缺少後面的解釋。不取『門』，是因為菩薩可以進入，二乘卻不能。在菩薩中，也只是就其各自的本分而言。又設定了傳入，所以暫且不談。從道理上講，也應該包含『門』的含義，因為各自本分的趣入與法用相同，所以暫且只用法用這一個含義。而且，通向秘密教義也可以完全具備那三種含義。這才是智慧所達到的偏頗之處。『法』，在本文中暫且指的是三種偏頗之法。《法華經疏》中，全部指的是四教，都稱為『法』。因此，因為尚未融合，所以屬於這部經的方便，不同於《法華經》中是就四教而言。 第二，關於教義的同異。荊溪大師說：『其次，用四教來辨別不同，這就是經論所闡述的不同。』前面的文字都只是列出了有和無這兩個方面。缺少三和四，是因爲了解了一和二，就能明白三和四。雙重肯定為三，雙重否定為四。所以不再列出三和四。而且，後面的教義相對於前面的教義，無論是實是權，無論是說教還是說證，無論是他還是自，自他相對都稱為權巧，既然不是當教所行，從言說的角度來看，都是權巧。而且，在當教中，自他相對，都以前面的教義，無論是證悟還是言說，都作為權巧。
【English Translation】 English version The second is the enlightenment gained by those of middle and lower capacity, divided into two parts. The first part directly clarifies the benefits. For those of middle and lower capacity who have not yet attained enlightenment, it enables them to be free from the bonds of various assembled conditions. Master Jingxi said: 'In general, it refers to the assembly of various conditions.' The second part concerns those of pure lower capacity who are reborn due to their karmic rewards. The second question below provides a brief analysis. Being universally the substance of various sutras indicates that the substance is the same. As previously recorded, if simplified merely from the perspective of phenomena, doesn't the Universal Gathering Sutra discuss the doctrine? Doesn't this sutra clarify the substance? Therefore, it is known that the two sutras each discuss the doctrine and substance, with some omissions in the text. Thus, the Universal Gathering Sutra is considered the substance of this sutra, and this sutra is the doctrine of the Universal Gathering Sutra. The order of arising is to prevent confusion. It is also like using the Universal Gathering Sutra as the introduction to this sutra. Does this mean that the Universal Gathering Sutra has no main text, and this sutra has no introduction? Secondly, a brief explanation of the meaning of expedient means, divided into two parts. The first part lists the chapters. The second part explains along with the chapters, divided into five parts. The first part briefly explains the name. Master Jingxi said: 'In the Lotus Sutra Commentary, in order to reveal the truth, it is divided into three explanations, namely, the function of the Dharma, the gate, and the secret and profound.' Now, two are discarded here, and only the function of the Dharma is taken because the 'gate' discusses the means of entry, and the 'secret and profound' is the opening of expedient means. Since expedient means have not yet been opened, the latter explanation is lacking. The 'gate' is not taken because Bodhisattvas can enter, but the Two Vehicles cannot. Among Bodhisattvas, it is only in terms of their respective capacities. Furthermore, a means of transmission is established, so it is not discussed for the time being. In principle, it should also include the meaning of the 'gate' because the entry of each individual's capacity is the same as the function of the Dharma, so only the meaning of the function of the Dharma is temporarily used. Moreover, the secret teachings can also fully possess those three meanings. This is the bias that wisdom reaches. 'Dharma', in this text, temporarily refers to the three biased Dharmas. In the Lotus Sutra Commentary, all refer to the Four Teachings, which are all called 'Dharma'. Therefore, because they have not yet been integrated, they belong to the expedient means of this sutra, unlike in the Lotus Sutra, which refers to the Four Teachings. Secondly, regarding the similarities and differences of the teachings. Master Jingxi said: 'Next, using the Four Teachings to distinguish the differences is the difference in what the sutras and treatises expound.' The preceding text only listed the two aspects of existence and non-existence. The three and four are lacking because understanding one and two allows one to understand three and four. Double affirmation is three, and double negation is four. Therefore, three and four are no longer listed. Moreover, the later teachings are relative to the earlier teachings, whether real or expedient, whether teaching or realization, whether other or self, self and other relative to each other are all called expedient means. Since it is not what the current teaching practices, from the perspective of speech, they are all expedient means. Moreover, in the current teaching, self and other are relative to each other, and all previous teachings, whether enlightenment or speech, are taken as expedient means.
者以互奪故。奪前之實成后之權。當教亦得名為實者為欲對辨一雙故立自他。如大經云世人所見等也。文為四。初藏。荊溪云。如毗曇至實智者問此中既云無常事理。事可無常。理何故爾。答照理所無亦名無常。故使成論以有門中事理俱權。以有門理不即事故。法障者界內塵沙也。二通。荊溪云。亦可引大品。若有法過涅槃者證於實智亦名幻也。佛及八地者所證已齊。但少留殘習耳。三別照藏理者即但中理為惑所覆如雲外月礦中金等。四圓。荊溪云。是故文殊等者此正引證自行實也。亦應通引三十二人各各自說以證化他門。門不同即是權也。門門不二化他實也。亦可文殊以證自他。以有說故名為化他。說于無說得名自行。三方便所用法二。初正明所用二。初總明。至論至非實者一心所具咸即空中空中尚亡權實。安在悉檀利物四教行焉。二但瓔下別釋二。初引瓔珞標名。荊溪云。但先總述瓔珞三種方便。重釋方便所以故也。意明此品大士種種善巧方便。備如瓔珞三種方便令正法久住於世。二配今經釋義二。初遠近配解。荊溪云。言遠近者室外處處淫舍酒家。如是等事去今時遙。故名為遠。望為諸來問疾者說去還庵園印述時促。故名為近。遠近皆是助化之緣。莫不為令正法久住。言久住者謂見佛性。勸求佛身者即下經云。
諸仁者此可患厭。當樂佛身。二引論釋成。荊溪云。是以中論等者即與中論末代觀法大旨全同。經論遠近不出此三。二故前下牒經論結。荊溪云。引今經文隨方便言必含破立久住之意。言助佛者佛之大化亦不出三。四約三業所用二。初正釋三業二。初正明三密。二初約聖應泛明二。初正明三密。諸佛菩薩等者荊溪云。即是自行本無三業及以十界。故非一異。為化眾生而以三業十界化物。如是等用他所不測。故名為密。二藏通下約名判教。兩教作意非如映象。是故但談神通不言應現。別圓下地住已上無謀而化如鏡現像如月現水。故名應現。以勝能兼劣是故亦名神通。名同二教體用全別。荊溪云。攬向神通以示今品用與不同。故於三業以明方便。二此品下就今經的辨。二此三下結名示義二。初示密義。無方利物者機熟則應不定一方。故曰無方。周易曰。神無方易無體。孔穎達解云。不定繫於一方也。莫測其本者但見三業施為莫測所證宗極。此則見用不測其體。故以不測以解密義。即向荊溪云。他所不測。故名為密也。又荊溪云。密者一一界中各具十。故不可以一界。測不可以多界測即名為密。二亦名下結異名。聖人三業既得名密。更約功用立四異名。名輪名無失名不護名隨智。慧度他摧惑喻之以輪。既無過失不須防護。愚
【現代漢語翻譯】 現代漢語譯本 諸位仁者，應當對此（輪迴之苦）感到厭患，應當欣樂於佛身（的功德）。 二、引論釋成。 荊溪（湛然）說：『因此，《中論》等（經論）與《中論》末世觀法的大旨完全相同。經論無論遠近，都不超出這三點。』二，所以下文承接經論作結論。 荊溪（湛然）說：『引用現在的經文，隨順方便之言必定包含破除（邪見）和建立（正見），以及（佛法）長久住世的意義。』說『幫助佛』，佛的大化也不超出這三點。 四、約三業所用（解釋）。二，初，正式解釋三業。二，初，正式闡明三密。二，初，約聖應泛明。二，初，正式闡明三密。 諸佛菩薩等，荊溪（湛然）說：『即是（諸佛菩薩）自行本來沒有三業以及十界，所以（三業和十界）非一非異。爲了教化眾生，才以三業十界來教化事物。』像這樣的作用，他人無法測度，所以稱為『密』。 二，藏教和通教（的聖人），以作意（有意識地）示現，不像映象那樣自然。因此只談神通，不談應現。別教和圓教，地上菩薩以上，不用思慮就能教化，像鏡子顯現影像，像月亮顯現在水中，所以名叫『應現』。因為殊勝的能力兼具低劣的能力，所以也叫『神通』。名稱與二教相同，但體和用完全不同。 荊溪（湛然）說：『總括之前的神通，來顯示現在品（所說的神通）的用處不同。』所以在三業中闡明方便。 二，此品下，就現在的經文具體辨析。二，此三下，總結名稱，揭示意義。二，初，揭示密義。 『無方利物』，機緣成熟就應化，不固定在一個方向，所以說『無方』。《周易》說：『神無方，易無體。』孔穎達解釋說：『不固定在一方。』 『莫測其本』，只看到三業的施為，無法測度所證的宗極。這就是隻見其用，不測其體。所以用『不測』來解釋密義。即如之前荊溪（湛然）所說：『他人無法測度，所以稱為「密」。』 又，荊溪（湛然）說：『密，是指每一個界中都具備十界，所以不可以用一個界來測度，不可以用多個界來測度，這就叫做密。』 二，亦名下，總結不同的名稱。聖人的三業既然得名『密』，更根據功用建立四個不同的名稱：名輪、名無失、名不護、名隨智。 智慧能度化他人，摧毀迷惑，比喻為輪。既然沒有過失，就不需要防護。愚（癡之人）
【English Translation】 English version You benevolent ones, you should feel厭患 (yàn huàn,厭惡感, disgust) for this. You should rejoice in the Buddha's body (of merit). 2. Explanation and establishment through introductory treatises. Jingxi (Zhanran) said: 'Therefore, the Madhyamaka-karika (中論, Zhōnglùn, Treatise on the Middle Way) and other (sutras and treatises) are entirely the same in their main purpose as the Madhyamaka (中論, Zhōnglùn) method of contemplation in the final age. Sutras and treatises, whether near or far, do not go beyond these three points.' 2. Therefore, the following text connects and concludes the sutras and treatises. Jingxi (Zhanran) said: 'Quoting the current sutra text, words of expedient means must contain the meaning of breaking (wrong views) and establishing (right views), as well as (the Dharma) abiding for a long time.' Saying 'assisting the Buddha,' the Buddha's great transformation does not go beyond these three points. 4. Explaining based on the use of the three karmas. 2. First, formally explaining the three karmas. 2. First, formally elucidating the three secrets. 2. First, broadly clarifying based on the response of sages. 2. First, formally elucidating the three secrets. The Buddhas and Bodhisattvas, etc., Jingxi (Zhanran) said: 'That is, (the Buddhas and Bodhisattvas) themselves originally do not have the three karmas and the ten realms, so (the three karmas and the ten realms) are neither one nor different. In order to teach sentient beings, they use the three karmas and the ten realms to teach things.' Such functions are unfathomable to others, so they are called 'secrets'. 2. The Tripitaka (藏教, Zàngjiào, the teaching of the Three Baskets) and Common (通教, Tōngjiào, the common teaching) (sages) manifest with intention (consciously), not as natural as reflections in a mirror. Therefore, they only talk about supernatural powers (神通, shéntōng), not about responsive manifestations (應現, yìngxiàn). The Distinct (別教, Biéjiào, the distinct teaching) and Perfect (圓教, Yuánjiào, the perfect teaching), Bodhisattvas above the ground, can teach without deliberation, like a mirror reflecting images, like the moon appearing in water, so it is called 'responsive manifestation'. Because the superior ability combines with the inferior ability, it is also called 'supernatural powers'. The names are the same as the two teachings, but the substance and function are completely different. Jingxi (Zhanran) said: 'Summarizing the previous supernatural powers to show that the use of the current chapter (of supernatural powers) is different.' Therefore, in the three karmas, the expedient means are explained. 2. Below, this chapter specifically analyzes the current sutra text. 2. Below, these three summarize the names and reveal the meaning. 2. First, revealing the meaning of secret. 'Benefiting beings without direction,' when the opportunity is ripe, it responds, not fixed in one direction, so it is called 'without direction'. The Book of Changes (周易, Zhōuyì) says: 'The spirit has no direction, the changes have no substance.' Kong Yingda explained: 'Not fixed in one direction.' 'Unfathomable in its origin,' only seeing the actions of the three karmas, unable to fathom the ultimate principle that is realized. This is only seeing its function, not measuring its substance. Therefore, 'unfathomable' is used to explain the meaning of secret. That is, as Jingxi (Zhanran) said before: 'Unfathomable to others, so it is called 'secret'.' Also, Jingxi (Zhanran) said: 'Secret refers to each realm possessing ten realms, so it cannot be measured by one realm, and it cannot be measured by multiple realms, this is called secret.' 2. Also, below, summarizing different names. Since the three karmas of the sages are named 'secret', four different names are established based on their function: named wheel, named without fault, named without protection, named according to wisdom. Wisdom can liberate others, destroy delusion, and is likened to a wheel. Since there is no fault, there is no need for protection. Foolish (people)
惑已盡故隨智行。二良以下結示妙用。同棲空室者空室表寂光也。荊溪云。正示同居現疾得名名方便品。五約觀心。一心至意知者荊溪云只是初修三業十界諸根之相。若破若立諸教諸觀元意只為成此妙觀。二簡說者二。初問。二答二。初古解。荊溪云。此具三意而不及初。何妨一品是集經者。以諸經中爾時等言悉是集者所以不用。次家釋者豈有寶積不云白佛。于佛前述凈名事乃專輒云毗耶離等。二今釋恐者表非定執。大師謙也。阿難至為說者此報恩經四愿中一。如解通序已明。既愿重說驗知。當時佛為阿難重說此品。故至結集次前誦出。荊溪云。故知。今解深得經旨以加阿難本願等言有來處故。三入文解釋二。初分科敘意二。初分科。二形聲下敘意。二就初下隨文釋義二。初半品明形益方便二。初分科。二隨釋二。初嘆德二。初標住處及人二。初總釋。有長人之德者風俗通云。春秋之末鄭有賢人著一篇號鄭長者。謂年耆德艾事長於人。以之為長者。重益今機者聞述彈折之言俱獲圓大之益也。因之功成者荊溪云。往益今益私益眾益斥益熟益現益當益大益小益偏益圓益。始終收束疾無不攝。疾為法界功之極也。二維摩下別釋二。初指釋維摩。如前釋者荊溪云。具如玄文釋名中明。二長下今解長者二。初辨示本跡。二今略下
{ "translations": [ "現代漢語譯本", "因惑已斷盡，所以能隨順智慧而行事。『二良以下結示妙用』，是指從二良開始總結並展示此品的微妙作用。『同棲空室者空室表寂光也』，一同居住在空室中，空室象徵著寂光。『荊溪云。正示同居現疾得名名方便品』，荊溪大師說，正是顯示一同居住、示現疾病而得名的，名為方便品。『五約觀心。一心至意知者荊溪云只是初修三業十界諸根之相』，第五是約觀心來說，一心一意地了知，荊溪大師說，這只是初修身口意三業，以及十法界眾生的諸根之相。『若破若立諸教諸觀元意只為成此妙觀』，無論是破除還是建立，各種教義和觀法的根本目的，都是爲了成就這種微妙的觀法。『二簡說者二。初問。二答二。初古解。荊溪云。此具三意而不及初。何妨一品是集經者。以諸經中爾時等言悉是集者所以不用』，第二是簡擇說法者，分為兩部分：首先是提問，其次是回答，回答又分為兩部分：首先是古人的解釋，荊溪大師說，這裡具備三種含義，但沒有涉及最初的含義。為什麼不妨說這一品是結集經典的人所加的呢？因為在各種經典中，『爾時』（那時）等詞語都是結集經典的人所加的，所以這裡沒有使用。『次家釋者豈有寶積不云白佛。于佛前述凈名事乃專輒云毗耶離等』，其次是某家的解釋，難道《寶積經》中沒有說『白佛』（稟告佛陀）嗎？在佛陀面前陳述《維摩經》的事情，卻擅自說『毗耶離』（Vaisali）等等。『二今釋恐者表非定執。大師謙也。阿難至為說者此報恩經四愿中一。如解通序已明。既愿重說驗知。當時佛為阿難重說此品。故至結集次前誦出』，第二是現在的解釋，『恐』字表示並非固執己見，這是大師的謙虛。阿難（Ananda）發願要為眾生宣說佛法，這是《報恩經》四愿中的其中之一，如同在解釋經文的總序中已經說明的那樣。既然阿難發願要重新宣說，可以驗證當時佛陀為阿難重新宣說了這一品，所以在結集經典時，阿難首先背誦出來。『荊溪云。故知。今解深得經旨以加阿難本願等言有來處故』，荊溪大師說，因此可知，現在的解釋深刻地領會了經文的宗旨，因為加上阿難本願等言語是有來處的。『三入文解釋二。初分科敘意二。初分科。二形聲下敘意』，第三是進入經文進行解釋，分為兩部分：首先是分科並敘述經文的意義，分為兩部分：首先是分科，其次是從『形聲』（形式和聲音）開始敘述經文的意義。『二就初下隨文釋義二。初半品明形益方便二。初分科。二隨釋二。初嘆德二。初標住處及人二。初總釋。有長人之德者風俗通云。春秋之末鄭有賢人著一篇號鄭長者。謂年耆德艾事長於人。以之為長者』，第二是根據最初的分科，隨順經文解釋意義，分為兩部分：首先是前半品說明通過示現形相來利益眾生的方便，分為兩部分：首先是分科，其次是隨順經文進行解釋，分為兩部分：首先是讚歎功德，分為兩部分：首先是標明居住的處所和人物，分為兩部分：首先是總的解釋。『有長人之德者』（具有長者之德），《風俗通》中說，春秋末年，鄭國有一位賢人寫了一篇文章，名為《鄭長者》，意思是說他年老德高，所做的事情超過常人，因此稱他為長者。『重益今機者聞述彈折之言俱獲圓大之益也。因之功成者荊溪云。往益今益私益眾益斥益熟益現益當益大益小益偏益圓益。始終收束疾無不攝。疾為法界功之極也』，重新利益現在的根機，聽到陳述、彈劾、折服的言語，都能獲得圓滿廣大的利益。因此而功德成就，荊溪大師說，過去的利益、現在的利益、個人的利益、大眾的利益、斥責的利益、成熟的利益、顯現的利益、未來的利益、大的利益、小的利益、偏頗的利益、圓滿的利益，始終收攝一切，沒有不包含的。『疾』（疾病）是法界功德的極致。『二維摩下別釋二。初指釋維摩。如前釋者荊溪云。具如玄文釋名中明。二長下今解長者二。初辨示本跡。二今略下』，第二是從維摩（Vimalakirti）以下分別解釋，分為兩部分：首先是指明解釋維摩，如同前面解釋的那樣，荊溪大師說，詳細的解釋在《玄文釋名》中說明。第二是從『長』（長者）以下，現在解釋長者，分為兩部分：首先是辨別並顯示其根本和示現的身份，其次是現在簡略地說明。 ], "english_translations": [ "English version", "Because delusion has been exhausted, one follows the path of wisdom. 'The two good ones and below conclude and show the wonderful function' refers to starting from the two good ones to summarize and demonstrate the subtle function of this chapter. 'Those who dwell together in an empty room, the empty room represents the light of stillness.' Dwelling together in an empty room symbolizes the light of stillness. 'Jingxi said: It precisely shows dwelling together, manifesting illness, and obtaining the name, named the Upaya Chapter (Skillful Means Chapter).' Jingxi Master said, it precisely shows dwelling together, manifesting illness, and obtaining the name, which is named the Upaya Chapter.", "'Five agreements on observing the mind. Those who know with one mind and intention, Jingxi said, are just the appearances of the three karmas and the roots of the ten realms in the initial practice.' Fifthly, it is about observing the mind. Jingxi Master said that knowing with one mind and intention is just the appearance of the three karmas of body, speech, and mind, and the roots of the beings in the ten realms in the initial practice. 'Whether breaking or establishing, the original intention of all teachings and contemplations is only to accomplish this wonderful contemplation.' Whether breaking or establishing, the fundamental purpose of all teachings and contemplations is only to accomplish this wonderful contemplation.", "'Two selections of speakers, two. First question. Second answer two. First ancient explanation. Jingxi said. This has three meanings but does not reach the first. Why not a chapter is the collector of scriptures. In all scriptures, words such as 'at that time' are all collectors so they are not used.' Secondly, selecting the speaker is divided into two parts: first is the question, and second is the answer, which is further divided into two parts: first is the ancient explanation. Jingxi Master said that this has three meanings but does not reach the first meaning. Why not say that this chapter was added by the one who compiled the scriptures? Because in all scriptures, words such as 'at that time' are added by the one who compiled the scriptures, so they are not used here.", "'The next family interpreter, how can there be Ratnakuta (寶積, name of a sutra) not saying Bai Fo (白佛, reporting to the Buddha). Narrating the Vimalakirti (凈名) affair before the Buddha, but arbitrarily saying Vaisali (毗耶離) etc.' Secondly, a certain family's explanation, doesn't the Ratnakuta Sutra say 'Bai Fo' (reporting to the Buddha)? Narrating the Vimalakirti affair before the Buddha, but arbitrarily saying 'Vaisali' etc.", "'The second present explanation, the fear expresses non-fixed attachment. The master is humble. Ananda (阿難) to say is one of the four vows of this Repaying Kindness Sutra. As explained in the general preface. Since the wish to repeat the verification. At that time, the Buddha repeated this chapter for Ananda. Therefore, to the collection, the next recitation.' Secondly, the present explanation, the word 'fear' expresses non-fixed attachment, which is the master's humility. Ananda's vow to speak for sentient beings is one of the four vows of the Repaying Kindness Sutra, as explained in the general preface. Since Ananda wished to repeat it, it can be verified that the Buddha repeated this chapter for Ananda at that time. Therefore, in the collection, Ananda recited it first.", "'Jingxi said. Therefore know. The present explanation deeply understands the meaning of the scriptures, adding Ananda's original vows and other words have a source.' Jingxi Master said, therefore know that the present explanation deeply understands the meaning of the scriptures, because adding Ananda's original vows and other words has a source. 'Three entering the text to explain two. First, dividing the sections and narrating the meaning two. First, dividing the sections. Second, describing the meaning under the shape and sound.' Thirdly, entering the text to explain, divided into two parts: first, dividing the sections and narrating the meaning, divided into two parts: first, dividing the sections, and second, describing the meaning starting from 'shape and sound'.", "'Second, according to the first, explaining the meaning according to the text two. The first half of the chapter explains the convenience of benefiting from the form two. First, dividing the sections. Second, following the explanation two. First, praising virtue two. First, marking the dwelling place and people two. First, general explanation. Those who have the virtue of an elder, Feng Su Tong (風俗通) said. At the end of the Spring and Autumn Period, a virtuous person in Zheng wrote an article called Zheng Elder. It means that he is old and virtuous, and his affairs are longer than others. Regard it as an elder.' Secondly, according to the first division, explaining the meaning according to the text, divided into two parts: first, the first half of the chapter explains the convenience of benefiting sentient beings through manifesting forms, divided into two parts: first, dividing the sections, and second, following the explanation, divided into two parts: first, praising virtue, divided into two parts: first, marking the dwelling place and people, divided into two parts: first, a general explanation. 'Those who have the virtue of an elder', Feng Su Tong said that at the end of the Spring and Autumn Period, a virtuous person in Zheng wrote an article called Zheng Elder, meaning that he was old and virtuous, and his affairs were longer than others, so he was called an elder.", "'Re-benefiting the present machine, hearing the words of narration, impeachment, and subduing, all gain the benefit of completeness and greatness. The success of it, Jingxi said. Past benefit, present benefit, private benefit, public benefit, rebuke benefit, mature benefit, present benefit, future benefit, big benefit, small benefit, partial benefit, complete benefit. From beginning to end, all are included. Disease is the extreme of the merit of the Dharma Realm.' Re-benefiting the present capacity, hearing the words of narration, impeachment, and subduing, all can gain the benefit of completeness and greatness. Therefore, merit is achieved. Jingxi Master said, past benefit, present benefit, private benefit, public benefit, rebuke benefit, mature benefit, present benefit, future benefit, big benefit, small benefit, partial benefit, complete benefit. From beginning to end, all are included. 'Disease' is the extreme of the merit of the Dharma Realm.", "'Second Vimalakirti (維摩) below, separate explanation two. First, pointing to explain Vimalakirti. As explained before, Jingxi said. It is fully explained in the Xuanwen Shiming (玄文釋名). Second, the present explanation of the elder under the second. First, distinguishing and showing the original traces. Second, now briefly below.' Secondly, from Vimalakirti below, separate explanations are given, divided into two parts: first, pointing to explain Vimalakirti, as explained before, Jingxi Master said that detailed explanations are in the Xuanwen Shiming. Secondly, from 'elder' below, now explaining the elder, divided into two parts: first, distinguishing and showing the original and manifested identities, and second, now briefly explaining." ] }
開章解義二。初列章。第四帖釋。即下正嘆德文。於此懸科耳。荊溪云。法華疏釋長者離為四義。今亦具四。初世長者借喻事理。法身長者事理相符名同理異。觀心長者即是法身長者之行相也。亦是法身長者之因果也。帖經長者即是因果長者之誠證也。亦顯經文次第有在。問既云因果。今修十法即獲凈名之十法耶。答依經修觀道理必然。凈名一德具九。修時必諸句互融。若修一德尚具十德。何況修十不具十耶。但以一德而為言端。應修十德共成一德。余德亦然方名具德。故便修時一句遍攝。則令至果一德通收。問若爾此之十德即十號不。答名殊義合。何者從如實道故名姓貴。堪應供。故所以位高。以遍知故豈非多饒。既具通明即是威勢。善契秘藏由於智深。解三世間必在年宿。士中之上由三業凈。丈夫屈伏乃關禮備。是天人師諸佛方嘆。世間之長而為下歸。故此一號亦具九德。問凈名即是果德佛不。答從本必然。跡為因化。觀心十德尚得名為觀行如來。發心畢竟豈逾於此。二隨釋四。初世間長者文中先列名。次何者去解義。貴族者剎利姓也。猶此方王公之族。爵位者王制曰。王者之制祿爵凡五等。謂公侯伯子男。此周制也。白虎通曰。爵者畫也。各量其職盡其才也。貧無財惠者禮記檀弓曰。昔者衛國兇饑。夫子為粥與
國之餓者不亦惠乎。王弼云。夫進物之速者義不若利。故今云無財世不重也。無寵不威者寵愛也。為帝王所愛重則有威勢也。文選曰。新安王寵冠列蕃。神解明鑑者如臧武仲之智也。物情不揖者不揖敬也。年耆者爾雅云。耆也貌皓。謂發白也。斯惡者斯應作廝。音斯廝養也。又廝猶下也。操行無瑕者瑕玉之病也。秉行淳正如玉無瑕。詩云。言念君子溫其如玉。而外至瞻受者。詩云。人而無禮胡不遄死。人而無儀不死何為。上人不睦者以豪貴為上人。非皆在已上。名不徹遠者由不為上人所稱故。豪貴歌詠者即上人和睦。故歌詠其德也。曲禮曰。僚友稱其弟也。執友稱其仁也。交遊稱其信也。鄭注曰。僚友同官者。執友同志者。無恩及下者。下謂下民。左傳云。視民如子。又曰。子產從政一年輿人誦之。三年而人又歌之曰。我有子弟子產教之。我有由疇子產殖之。子產而死誰人嗣之。又詩曰。蔽芾甘棠勿翦勿伐召伯所茇。此皆恩及下民故崇敬之也。二出世長者二。初敘意。二一從下正釋。從初發心者若遠推其始。則以相似為發心也。義如前釋。若近取分真則以初住為發心。今凈名位居等覺若推發心必兼二意。發生理慧俱約分真。法王種性中生者中道妙理是佛種性。今觀此理而發妙慧名種性中生。即姓貴也。證無生忍者荊溪
【現代漢語翻譯】 現代漢語譯本： 國家如果出現飢餓的人，不應該給予恩惠嗎？王弼說，給予東西的速度過快，在道義上不如給予利益。所以現在說，沒有錢財，世人就不重視你。沒有寵愛就沒有威勢，是指得到帝王的寵愛和重視，就會有威勢。《文選》中說，新安王的寵愛超過了其他的藩王。神解明鑑，是指像臧武仲那樣的智慧。人們不尊敬你，就是不敬重你。年老的人，《爾雅》中說，『耆』是年老貌皓的樣子，指頭髮變白。『斯惡者』，『斯』應該寫作『廝』，音斯，指廝養的人，又『廝』有低下的意思。操行沒有瑕疵，『瑕』是指玉的毛病，秉持的操行純正就像玉沒有瑕疵。《詩經》說，『思念君子，溫潤如玉。』而外來的瞻仰和接受，是因為《詩經》說，『人如果沒有禮儀，為什麼不快點死去？人如果沒有威儀，不死做什麼？』上面的人不和睦，是指把豪門貴族當作上面的人，並非都在自己之上。名聲不能傳到遠方，是因為不被上面的人所稱讚的緣故。豪門貴族歌頌，就是上面的人和睦，所以歌頌他的德行。《曲禮》中說，『同僚稱讚他的弟弟，好朋友稱讚他的仁德，交往的朋友稱讚他的信義。』鄭玄註釋說，『同僚是指同在一個官署的人，好朋友是指志同道合的人。』沒有恩惠施加給下民，下民是指百姓。《左傳》中說，『對待百姓要像對待自己的孩子一樣。』又說，『子產執政一年，百姓就歌頌他，三年後百姓又歌唱他說，我有兒子，子產教導他，我有田地，子產幫助耕種。子產如果死了，誰來繼承他？』又《詩經》說，『茂盛的甘棠樹啊，不要砍伐，不要毀壞，因為那是召伯休息的地方。』這些都是因為恩惠施加給下民，所以百姓崇敬他。二、出世的長者二，首先敘述意圖，第二，從下向上正確地解釋。從最初發心的人來說，如果從遠處推究他的開始，那麼就以相似的理解作為發心。道義的解釋如前所述。如果從近處取證，那麼就以初住作為發心。現在維摩詰的地位在等覺，如果推究他的發心，必定兼顧兩種含義。發生理性和智慧都以分證真如為標準。從法王的種性中產生，中道妙理是佛的種性。現在觀察這個道理而發出妙慧，就叫做從種性中產生，也就是出身高貴。證得無生法忍，荊溪（湛然大師）這樣解釋。
【English Translation】 English version: Shouldn't a country show kindness to its starving people? Wang Bi said, 'Giving things too quickly is morally inferior to giving benefits.' Therefore, it is said now, 'Without wealth, the world does not value you.' 'Without favor, there is no authority' means that if one is loved and valued by the emperor, one will have authority. The 'Wen Xuan' says, 'The favor bestowed upon the Prince of Xin'an surpassed that of other vassal kings.' 'Divine understanding and clear discernment' refers to the wisdom of someone like Zang Wuzhong. 'People do not bow to you' means they do not respect you. Regarding the elderly, the 'Erya' says, '』Qi』 means the appearance of old age, with white hair.' '』Si e zhe』' (斯惡者), '』si』' (斯) should be written as '』si』' (廝), pronounced '』si』', referring to servants. Also, '』si』' (廝) has the meaning of '』lowly』'. 'Conduct without flaws' means that '』xia』' (瑕) refers to a defect in jade. Upholding pure conduct is like jade without flaws. The 'Classic of Poetry' says, 'Thinking of the gentleman, he is as warm as jade.' And external admiration and acceptance are because the 'Classic of Poetry' says, 'If a man has no propriety, why doesn't he die quickly? If a man has no dignity, what is the point of not dying?' 'Those above are not harmonious' refers to regarding the powerful and wealthy as those above, not necessarily being above oneself. 'Fame does not reach far' is because one is not praised by those above. The powerful and wealthy sing praises, which means those above are harmonious, so they sing praises of his virtue. The 'Book of Rites' says, 'Colleagues praise his younger brother, close friends praise his benevolence, and acquaintances praise his trustworthiness.' Zheng Xuan commented, 'Colleagues are those in the same office, close friends are those with the same ideals.' 'No kindness extends to the lower people' refers to the common people. The 'Zuo Zhuan' says, 'Treat the people as your own children.' It also says, 'After Zichan governed for a year, the people sang of him. After three years, the people sang again, saying, 'I have a son, Zichan teaches him; I have land, Zichan helps cultivate it. If Zichan dies, who will succeed him?'' Also, the 'Classic of Poetry' says, 'Luxuriant sweet pear tree, do not cut it down, do not destroy it, for it is where Duke Zhao rested.' These are all because kindness extends to the lower people, so the people respect him.
Two, the elders who have transcended the world, two, first narrate the intention, second, correctly explain from bottom to top. From the perspective of those who initially aspire, if we trace back to the beginning, then we take similar understanding as the initial aspiration. The explanation of righteousness is as before. If we take evidence from nearby, then we take the initial stage of dwelling (初住, Chuzhu, the first stage of the ten dwellings in the bodhisattva path) as the initial aspiration. Now, Vimalakirti's position is at Equal Enlightenment (等覺, Dengjue, the penultimate stage before Buddhahood), if we investigate his initial aspiration, we must consider both meanings. The arising of reason and wisdom both take the partial realization of Suchness (分真, Fenzhen, partial realization of the truth) as the standard. Born from the lineage of the Dharma King, the wonderful principle of the Middle Way (中道, Zhongdao, the Middle Way) is the seed of Buddhahood. Now, observing this principle and generating wonderful wisdom is called being born from the lineage, which means being of noble origin. Attaining the forbearance of non-origination (無生法忍, Wushengfaren, the acceptance of the non-arising of all phenomena), Jingxi (荊溪, Jingxi, refers to Zhanran 湛然, a prominent Tiantai Buddhist monk) explains it this way.
云。但讓佛寂滅則于無生最居其極。降魔制外者應云降制界內界外。權實者即是同體權實故也。記別應云授法身記。釋梵所敬下人歸崇。且據隨近以說。若約四教則為聖天所敬賢人歸崇。能輔釋尊等者應云能闡十方四土佛法。凈土之言不局同居穢土而已。三觀心二。初正釋。荊溪云。觀心釋中一一皆附下文帖釋以為觀相。教理有憑故與他人明觀有異。但異於果併名觀心。愛見魔外者愛惑即魔。見惑即外。舉足至伽梨者此約六作以明修觀。言六作者謂。一行．二住．三坐．四臥．五語默亦曰言談．六作作謂所作之事。二作字並去聲。舉足下足即行。著僧伽梨即作作。中略其四。故云乃至。悉皆一心者六作雖殊觀心豈異。造次必於是。顛沛必於是。二當知下結嘆。故法華等者此引第五頌現在四信滅后五品文。四信者一一念隨喜。二略解言趣。三廣為他說。四深信觀成。此頌第四。即是五品正行六度也。今論修觀在名字位中引經通證。不須執文以害其心。故荊溪云。此引法華正是觀行四位之觀觀心灼然在於隨喜之前。佛子住是地者謂修觀行所住之處也。即是佛受用等者妙觀理等與佛無殊。故指所居是佛受用。四儀運動咸與佛同。尚下結況也。若準法華尚同妙覺極果。豈不得名凈名等覺耶。佛如長者凈名如子。二嘆德二。初標
。二供下釋十。初姓貴以供養諸佛為種姓。荊溪云。如世父母所有子息。自非所生焉能供養。眾生理等。故能發心。若發生至法分者發理生慧正在分真。從佛智生名佛真子。故云口生。從理法生名法王子。故云化生。理智分顯名得佛法分。三慧顯理者由圓賢位起聞思修。得入初住乃至等覺故云顯理。釋成種性者如世孝子存沒無違。父在觀志父沒觀行。故知。父母為德本也。真性以為眾善之原。依之植善善有本也。咸依善本名真供養。觀畢竟空種大智種者上種去聲下種上聲。能觀屬智真空是境。大智觀境故名種種。從解生行者智為能觀故名大解。從此立行行方稱境。境智既冥萬行具足。引大品云。諸法雖空等者智應于空方今行足。二位高。此義猶通者荊溪云。通上下地也。今凈名位別而不通。別中三位。有本有跡跡因本果故也。因中又有二位別者隨諸經中有立不也。故存沒異。若居中等者立三品者通總言耳。等覺所存如向所明。不能牽者以中下寂忍是寂光土不能牽生果報土也。三大富。三業功德者荊溪云。即是三業家之所有故屬財也。總持一切意業功德者且從別說。若通涂論只由意持身口。方持言逮諸者良由此也。言及餘者三業之外無復余法。今云餘者寄方便教從別說之。故云余也。故圓三業兼方便中一切諸法如世大國
【現代漢語翻譯】 現代漢語譯本 二、供養下解釋十（種姓）。最初，以出身高貴而供養諸佛作為種姓的解釋。《荊溪》中說：『如同世間父母的所有子息，如果不是他們所生，又怎麼能供養呢？』眾生的理性是平等的，所以能夠發起菩提心。如果生髮到證得佛法分位的階段，那麼發理生慧，就正在於分證真如。從佛的智慧所生，稱為佛的真子，所以說是『口生』。從理法所生，稱為法王子，所以說是『化生』。理智分明，就稱為得到佛法分位。三慧（聞慧、思慧、修慧）彰顯真理，是因為從圓教賢位的聞、思、修入手，得以進入初住乃至等覺，所以說是『顯理』。解釋成就種性，就像世間的孝子，活著和去世都沒有違背（孝道）。父親在世時，觀察父親的志向；父親去世后，觀察父親的行為。所以要知道，父母是德行的根本啊。真如自性是眾善的根源，依靠它來種植善根，善根才會有根本。都依靠善的根本，才稱為真正的供養。觀察畢竟空，種植大智慧的種子，這裡的『種』字，第一個是去聲，第二個是上聲。能觀的是智慧，真空是所觀的境界。大智慧觀照境界，所以稱為種種。從理解產生行動，智慧是能觀的，所以稱為大解。從此建立行動，行動才符合境界。境界和智慧既然冥合，萬行就都具備了。引用《大品般若經》說：『諸法雖然是空性等等』，智慧應該在空性上，現在行動也足夠了。 二、位高。這個意義仍然是相通的。《荊溪》中說：『上下地都相通。』現在《凈名經》的位次是分別的，而不是相通的。分別中有三個位次，有根本，有事蹟，事蹟是因為根本而產生的結果。原因中又有兩個位次的區別，隨著各經的說法，有的設立，有的不設立，所以活著和去世的情況不同。如果居住在中等，設立三品，這是總的來說。等覺所居住的地方，就像前面所說的。不能牽引，因為中下品的寂忍是寂光土，不能牽引到果報土。 三、大富。三業功德。《荊溪》中說：『就是三業之家所有，所以屬於財富。』總持一切意業功德，這只是從分別的角度來說。如果從普遍的角度來說，只是用意念來保持身口，才能保持言語，達到各種境界，原因就在於此。說到其餘的，三業之外沒有其他的法了。現在說其餘的，是寄託方便教法，從分別的角度來說。所以說圓滿的三業兼具方便中的一切諸法，就像世間的大國一樣。
【English Translation】 English version 2. Explanation of the Ten Aspects of Offering (under 'Offering'). First, the explanation of lineage is based on noble birth and offering to all Buddhas as the lineage. Jingxi says: 'Like all the children of worldly parents, how can they make offerings if they are not born of them?' The rationality of sentient beings is equal, so they can generate Bodhicitta. If it develops to the stage of attaining the Dharma division, then generating wisdom from principle is precisely in the partial realization of Suchness. Being born from the wisdom of the Buddha is called the true son of the Buddha, hence the term 'born from the mouth'. Being born from the principle of Dharma is called the Dharma prince, hence the term 'born by transformation'. When principle and wisdom are distinct, it is called attaining the Dharma division of the Buddha. The manifestation of the Three Wisdoms (hearing, thinking, and cultivation) reveals the truth because it starts from the hearing, thinking, and cultivation of the perfect teaching's worthy position, allowing entry into the initial dwelling and even equal enlightenment, hence the term 'revealing the principle'. Explaining the accomplishment of lineage is like worldly filial sons, without violating (filial piety) whether alive or deceased. When the father is alive, observe the father's aspirations; after the father's death, observe the father's actions. Therefore, know that parents are the root of virtue. True nature is the source of all goodness; relying on it to plant good roots, the good roots will have a foundation. All rely on the root of goodness, which is called true offering. Observing ultimate emptiness and planting the seeds of great wisdom, the word 'seed' here, the first is in the departing tone, and the second is in the rising tone. What can be observed belongs to wisdom, and true emptiness is the object of observation. Great wisdom illuminates the object, so it is called various. From understanding comes action; wisdom is what can be observed, so it is called great understanding. From this, establish action, and the action will conform to the realm. Since the realm and wisdom are merged, all practices are complete. Quoting the Great Perfection of Wisdom Sutra, it says: 'Although all dharmas are empty, etc.,' wisdom should be in emptiness, and now the action is sufficient. 2. High Position. This meaning is still interconnected. Jingxi says: 'The upper and lower grounds are interconnected.' Now, the positions in the Vimalakirti Sutra are distinct and not interconnected. There are three distinct positions, with a root and traces, and the traces are the result of the root. There are two distinct positions in the cause, depending on whether they are established in various sutras. Therefore, the situations of being alive and deceased are different. If residing in the middle level, establishing three grades, this is a general statement. The place where Equal Enlightenment resides is as mentioned earlier. It cannot be drawn, because the quiet endurance of the middle and lower grades is the Land of Tranquil Light, which cannot draw to the Land of Retribution. 3. Great Wealth. Merits of the Three Karmas. Jingxi says: 'It is what the family of the Three Karmas possesses, so it belongs to wealth.' Holding all the merits of mental karma, this is only from a separate perspective. If speaking from a universal perspective, it is only by using the mind to maintain the body and speech that one can maintain speech and reach various states, and the reason lies in this. Speaking of the rest, there are no other dharmas besides the Three Karmas. Now, saying the rest is entrusting expedient teachings, speaking from a separate perspective. Therefore, the perfect Three Karmas encompass all dharmas in the expedient, just like a great country in the world.
能包小邦。四威報。勞怨者荊溪云。最能勞累於我故也。魔即四魔等者兼界內外。能害下使三諦三智不得開發也。中智不發名害智度母。二智不發名害善權父。使助道不成名害法親。正行助道俱被魔害。故名勞怨。菩薩降伏猶如報怨。如世禮云父母之仇不與共戴天。兄弟之仇不同其國。交遊之仇不反兵。魔害權實二智即菩薩父母之仇。害諸善法親即兄弟交遊之仇。故用力無畏之兵以降伏之名報怨也。怨字平聲。論語以直報怨。字乃此作。說文作冤。從罔從兔。荊溪云。故害智度善權父母即害內外一切權實。能害權實莫若內外天魔外道。故能降伏者其力稱大。五智深。荊溪云。入深法門者門教也。由門深故所以智善。正用善字而為嘆也。明瞭眾生心之所趣所趣不同。故應為權。今為釋實者趣有二種。近遠別故。具如法華草喻疏釋終歸於空。約七方便皆有二趣。遠趣唯一近趣不同。今從遠說故云一也。此若非實何須更立。六年耆。荊溪云。久于佛道等嘆修行者上句序上二句見理序決定大乘。年耆喻上一句。見久喻下一句。純淑者尚書云。政事唯純。孔安國云。純粹也。爾雅云。純大也。方言純好也。淑詩傳云。淑美也好也。經本或作淳。亦專一也。或作熟非也。七行潔。諸有所作者荊溪云。三業隨智名能善思量。智者慧也
【現代漢語翻譯】 現代漢語譯本 能包小邦（能夠包容小的國家）。四威報（四種威儀的報應）。勞怨者，荊溪云（荊溪大師說），『最能勞累於我，所以這樣說』。魔即四魔等者，兼界內外（魔就是四種魔等，包括界內和界外）。能害下使三諦三智不得開發也（能夠妨害，使得三諦三智不能夠開發）。中智不發，名害智度母（中智不能開發，叫做妨害智度之母）。二智不發，名害善權父（二智不能開發，叫做妨害善巧方便之父）。使助道不成，名害法親（使得輔助修道的行為不能成就，叫做妨害法親）。正行助道俱被魔害（正行和輔助修道的行為都被魔所妨害）。故名勞怨（所以叫做勞怨）。菩薩降伏猶如報怨（菩薩降伏魔怨，就像報怨一樣）。如世禮云（如世俗的禮儀所說），『父母之仇不與共戴天，兄弟之仇不同其國，交遊之仇不反兵』。魔害權實二智，即菩薩父母之仇（魔妨害權實二智，就是菩薩父母的仇恨）。害諸善法親，即兄弟交遊之仇（妨害各種善法親友，就是兄弟朋友的仇恨）。故用力無畏之兵以降伏之，名報怨也（所以用無畏的兵力來降伏魔怨，叫做報怨）。怨字平聲（『怨』字是平聲）。論語以直報怨（《論語》說用正直來報答怨恨）。字乃此作（『怨』字在這裡這樣寫）。說文作冤（《說文解字》寫作『冤』）。從罔從兔（從『罔』從『兔』）。荊溪云（荊溪大師說），『故害智度善權父母，即害內外一切權實（所以妨害智度、善巧方便的父母，就是妨害內外一切權實）。能害權實，莫若內外天魔外道（能夠妨害權實的，沒有比內外天魔外道更厲害的了）。故能降伏者，其力稱大（所以能夠降伏魔怨的人，他的力量才稱得上偉大）。五智深（五智深奧）。荊溪云（荊溪大師說），『入深法門者，門教也（進入深奧的法門，法門就是教導）。由門深故，所以智善（因為法門深奧，所以智慧殊勝）。正用善字而為嘆也（正是用『善』字來讚歎』。明瞭眾生心之所趣（明瞭眾生內心所趨向的地方）。所趣不同，故應為權（所趨向的地方不同，所以應該用權巧方便）。今為釋實者（現在解釋真實的道理）。趣有二種（趨向有兩種）。近遠別故（因為有近和遠的區別）。具如法華草喻疏釋終歸於空（具體如《法華經·草喻品》的疏釋，最終都歸於空性）。約七方便皆有二趣（從七方便來說，都有兩種趨向）。遠趣唯一，近趣不同（遠處的趨向是唯一的，近處的趨向是不同的）。今從遠說，故云一也（現在從遠處的趨向來說，所以說是一）。此若非實，何須更立（如果這不是真實的，又何必再建立呢）。六年耆（六年修行）。荊溪云（荊溪大師說），『久于佛道等嘆修行者（長久地修行佛道，這是讚歎修行者）。上句序上，二句見理序決定大乘（上一句是序述，后兩句是見理，序述決定的大乘）。年耆喻上一句（『年耆』比喻上一句）。見久喻下一句（『見久』比喻下一句）。純淑者（純淑的意思）。尚書云（《尚書》說），『政事唯純（政事要純正）』。孔安國云（孔安國說），『純粹也（是純粹的意思）』。爾雅云（《爾雅》說），『純大也（是大的意思）』。方言純好也（《方言》說，是好的意思）。淑詩傳云（《詩經傳》說），『淑美也好也（是美好、好的意思）』。經本或作淳（經本或者寫作『淳』）。亦專一也（也是專一的意思）。或作熟非也（或者寫作『熟』，這是不對的）。七行潔（七種行為清凈）。諸有所作者（各種行為的作者）。荊溪云（荊溪大師說），『三業隨智名能善思量（身口意三業隨著智慧，叫做能夠善於思量）。智者慧也（智慧就是慧）』。
【English Translation】 English version 『Able to encompass small states』 (can encompass small countries). 『Four dignities』 retribution』 (the retribution of the four kinds of dignified behavior). 『Labor and resentment,』 Jingxi said (Master Jingxi said), 『Most able to trouble me, therefore it is said.』 『Demons, namely the four demons, etc.,』 includes both within and without the realm (demons are the four kinds of demons, etc., including those within and outside the realm). 『Able to harm, causing the three truths and three wisdoms not to be developed』 (able to hinder, causing the three truths and three wisdoms not to be developed). 『If the middle wisdom does not arise, it is called harming the mother of wisdom』 (if the middle wisdom cannot be developed, it is called harming the mother of wisdom). 『If the two wisdoms do not arise, it is called harming the father of skillful means』 (if the two wisdoms cannot be developed, it is called harming the father of skillful means). 『Causing the aiding path not to be accomplished is called harming the Dharma relatives』 (causing the auxiliary practice of the path not to be accomplished is called harming the Dharma relatives). 『Right practice and aiding the path are both harmed by demons』 (right practice and auxiliary practice of the path are both harmed by demons). 『Therefore it is called labor and resentment』 (therefore it is called labor and resentment). 『The Bodhisattva subduing is like repaying resentment』 (the Bodhisattva subduing demons is like repaying resentment). As worldly etiquette says, 『The enemy of one's parents is not to be lived under the same sky; the enemy of one's brothers is not to be lived in the same country; the enemy of one's friends is not to be attacked with weapons.』 『Demons harm the two wisdoms of provisional and real, which is the enmity of the Bodhisattva's parents』 (demons harm the two wisdoms of provisional and real, which is the enmity of the Bodhisattva's parents). 『Harming all good Dharma relatives is the enmity of brothers and friends』 (harming all good Dharma relatives is the enmity of brothers and friends). 『Therefore, using the fearless army to subdue them is called repaying resentment』 (therefore, using the fearless army to subdue demons is called repaying resentment). The word 『resentment』 is in the even tone (the word 『resentment』 is in the even tone). The Analects says, 『Repay resentment with uprightness』 (The Analects says to repay resentment with uprightness). The word is written here (the word 『resentment』 is written this way here). Shuowen writes it as 『冤』 (Shuowen Jiezi writes it as 『冤』). From 『罔』 from 『兔』 (from 『罔』 from 『兔』). Jingxi said (Master Jingxi said), 『Therefore, harming the parents of wisdom and skillful means is harming all provisional and real within and without (therefore, harming the parents of wisdom and skillful means is harming all provisional and real within and without). Able to harm the provisional and real, nothing is better than the heavenly demons and heretics within and without (able to harm the provisional and real, nothing is better than the heavenly demons and heretics within and without). Therefore, those who can subdue them, their strength is called great (therefore, those who can subdue demons, their strength is called great). The five wisdoms are profound (the five wisdoms are profound). Jingxi said (Master Jingxi said), 『Entering the profound Dharma gate, the gate is the teaching (entering the profound Dharma gate, the gate is the teaching). Because the gate is profound, therefore the wisdom is good (because the gate is profound, therefore the wisdom is good). Precisely using the word 『good』 is a praise (precisely using the word 『good』 is a praise). Clearly understanding where the minds of sentient beings are directed (clearly understanding where the minds of sentient beings are directed). Where they are directed is different, therefore one should use provisional means (where they are directed is different, therefore one should use provisional means). Now explaining the real (now explaining the real). There are two kinds of directions (there are two kinds of directions). Because there is a distinction between near and far (because there is a distinction between near and far). Fully as explained in the Lotus Sutra's Parable of the Herbs, ultimately returning to emptiness (fully as explained in the Lotus Sutra's Parable of the Herbs, ultimately returning to emptiness). Speaking of the seven expedients, there are two directions (speaking of the seven expedients, there are two directions). The far direction is one, the near direction is different (the far direction is one, the near direction is different). Now speaking from the far, therefore it is said to be one (now speaking from the far, therefore it is said to be one). If this were not real, why would it be established again (if this were not real, why would it be established again). Six years of age (six years of practice). Jingxi said (Master Jingxi said), 『Long in the Buddha path, etc., praising practitioners (long in the Buddha path, etc., praising practitioners). The first sentence introduces the above, the second sentence sees the principle, introducing the determined Mahayana (the first sentence introduces the above, the second sentence sees the principle, introducing the determined Mahayana). 『Age』 is a metaphor for the previous sentence (age is a metaphor for the previous sentence). 『Seeing long』 is a metaphor for the next sentence (seeing long is a metaphor for the next sentence). Pure and virtuous (pure and virtuous). The Book of Documents says (The Book of Documents says), 『Political affairs are only pure (political affairs are only pure).』 Kong Anguo said (Kong Anguo said), 『Pure and refined (pure and refined).』 Erya says (Erya says), 『Pure and great (pure and great).』 Fangyan says (Fangyan says), 『Pure and good (pure and good).』 The Poetry Commentary says (The Poetry Commentary says), 『Virtuous, beautiful, and good (virtuous, beautiful, and good).』 The scripture text may also be written as 『淳』 (the scripture text may also be written as 『淳』). Also meaning single-minded (also meaning single-minded). Or written as 『熟,』 which is incorrect (or written as 『熟,』 which is incorrect). Seven practices are pure (seven practices are pure). All those who act (all those who act). Jingxi said (Master Jingxi said), 『The three karmas following wisdom are called able to think well (the three karmas following wisdom are called able to think well). Wisdom is intelligence (wisdom is intelligence).』
。由慧善思令三俱善。三隨於智故。次文云前智後作。若前作后智雖名為覺即是不覺。地住諸聖悉皆如是。除地住前及諸小乘不入觀者。但此不與下地同耳。八禮備。嘆形心者荊溪云。上句形也。下句心也。含弘者弘大也。又住下左傳曰。有威而可畏謂之威。有儀而可則謂之儀。學佛像王回視者荊溪云。且寄應佛之儀式也。人仿此未必全然。有言。具佛相好者前約儀式解威儀。此約狀貌解威儀。今言下今正釋。謂常冥至極。遍應十界。故曰不起等。亦猶周易云寂然不動感而遂通矣。此言雖近可以例遠。八不思議者一漸漸深入。二深難得底。三同一鹹味。四潮不過限。五有種種寶藏。六大身眾生在中居住。七不宿死屍。八萬流投之不增不減。經文備以涅槃八義合之。故云佛法亦爾等也。今言下心大如海。亦具八義例同涅槃。如下文。此室內現八未曾有。即佛性海諸法具足。今文且用不增減一。眾流等者九道常投而佛界不增。種智常煎而生界不減。以九道不斷性善。佛果不斷性惡故無增減。應具以二句合之。九道雖投而由心無取故不增。種智雖觀而由心無舍故不減。此則具於事理二釋。沃焦山名。能縮海水。九上嘆。荊溪云。咨嗟者嘆美之聲。此借凡事以表聖儀。天王上人者天王天子也。吳楚之君僣號稱王。仲尼正名以周
【現代漢語翻譯】 現代漢語譯本：由慧善思使令身、口、意三業都達到善的境界。這三者都順隨智慧而行。接下來的文字說，先有智慧後有行動。如果先行動後有智慧，即使名為覺悟，實際上是不覺悟。地上安住的諸位聖者都是這樣。除了地上安住之前的菩薩以及不入觀的小乘行者。但這與下地菩薩不同。八種禮儀完備。讚歎佛的形體和心意，荊溪法師說，『上句指形體，下句指心意』。『含弘』是指弘大。又，安住于下位，《左傳》說：『有威嚴而令人敬畏叫做威，有儀容而可以傚法叫做儀。』學習佛陀如象王般的回視，荊溪法師說，『姑且借用應化佛的儀式。』人們效仿未必完全一樣。有人說，『具備佛的相好』，前面是就儀式來解釋威儀，這裡是就狀貌來解釋威儀。現在說『今言下』，現在正式解釋。指常時冥合於至極之理，普遍應化於十法界。所以說『不起等』。也像《周易》所說『寂然不動，感而遂通』。這些話雖然淺近，可以用來比喻深遠的道理。八不思議是指：一、漸漸深入；二、深奧難以探底；三、同一鹹味；四、潮水不過限度；五、有種種寶藏；六、大身眾生在其中居住；七、不留宿死屍；八、萬流投入而不增不減。經文用涅槃的八種意義來配合，所以說『佛法也是這樣』等等。現在說『今言下』，心像大海一樣廣大，也具備八種意義，與涅槃相同。如下文所說，『此室內現八未曾有』，即佛性海中諸法具足。現在文中且用不增減這一條。眾流等，九道眾生常來投靠，而佛界不會因此增加；種智常來照耀，而眾生界不會因此減少。因為九道眾生不斷絕善性，佛果不斷絕惡性，所以沒有增減。應該用兩句話來概括：九道眾生雖然來投靠，但由於心中沒有取捨，所以不增加；種智雖然來觀照，但由於心中沒有捨棄，所以不減少。這包含了事和理兩種解釋。沃焦山（能縮小海水的山）的名字。九、上面讚歎。荊溪法師說，『咨嗟』是讚美之聲。這裡借用凡事來表示聖人的儀容。天王上人（天王、天子）是天王天子。吳楚的君主僭越禮制自稱王。仲尼正名以周朝為正統。
【English Translation】 English version: By means of wise and virtuous thoughts, one causes the three karmas (body, speech, and mind) to all become virtuous. These three follow wisdom. The following text says, 'First wisdom, then action.' If action comes before wisdom, even if it is called enlightenment, it is actually non-enlightenment. All the sages who dwell on the grounds (Bhumis) are like this, except for those before dwelling on the grounds and the Hinayana practitioners who do not enter into contemplation. But this is not the same as those on the lower grounds. The eight kinds of etiquette are complete. Praising the Buddha's form and mind, Master Jingxi said, 'The first sentence refers to the form, and the second sentence refers to the mind.' 'All-embracing and vast' means vast and great. Also, dwelling in a lower position, the Zuo Zhuan says, 'Having majesty and being awe-inspiring is called majesty, having deportment and being exemplary is called deportment.' Learning from the Buddha's elephant-king-like looking back, Master Jingxi said, 'Let's borrow the rituals of the manifested Buddha.' People imitating this may not be completely the same. Someone said, 'Possessing the Buddha's marks and characteristics,' the former explains the dignified manner in terms of rituals, and this explains the dignified manner in terms of appearance. Now saying 'Now speaking below,' now formally explaining. It refers to constantly merging with the ultimate principle, universally responding and transforming in the ten realms. Therefore, it is said 'without arising, etc.' It is also like what the Book of Changes says, 'Still and unmoving, yet responsive and all-pervading.' These words, although shallow, can be used to illustrate profound principles. The eight inconceivable things refer to: 1. Gradually entering deeply; 2. Profound and difficult to reach the bottom; 3. The same salty taste; 4. The tide does not exceed the limit; 5. Having various treasures; 6. Large-bodied beings dwelling within; 7. Not harboring dead bodies; 8. Ten thousand streams flow into it without increasing or decreasing. The sutra uses the eight meanings of Nirvana to match, so it says 'The Buddha-dharma is also like this,' and so on. Now saying 'Now speaking below,' the mind is as vast as the sea, also possessing eight meanings, the same as Nirvana. As the following text says, 'In this room appear eight unprecedented things,' which means that all dharmas are complete in the Buddha-nature sea. Now the text uses the one of not increasing or decreasing. The multitude of streams, etc., the beings of the nine realms constantly come to rely on it, but the Buddha realm will not increase because of this; the seed wisdom constantly shines, but the realm of sentient beings will not decrease because of this. Because the beings of the nine realms do not cut off their good nature, and the Buddha fruit does not cut off its evil nature, there is no increase or decrease. It should be summarized in two sentences: Although the beings of the nine realms come to rely on it, because there is no grasping or rejection in the mind, there is no increase; although the seed wisdom comes to illuminate, because there is no abandonment in the mind, there is no decrease. This includes two explanations of phenomena and principle. The name of Mount Wokjiao (a mountain that can shrink seawater). 9. Praising above. Master Jingxi said, 'Exclamation' is a sound of praise. Here, ordinary things are borrowed to represent the demeanor of a sage. Heavenly King Superior Man (Heavenly King, Son of Heaven) is the Heavenly King, Son of Heaven. The rulers of Wu and Chu presumptuously called themselves kings. Confucius rectified the names, taking the Zhou dynasty as the orthodox.
天子為天王。春秋云。天王狩于河陽是也。十下歸仰。欲色界主者帝釋是欲界地居天主。梵王是色界四禪天主。故此二人通名世主。荊溪云。弟子釋梵者舉形服同及二界主。總而言之應云九道及七方便。等覺已還無不歸敬。二正明形益二。初分科。二隨釋三。初標益物處。居廣嚴國者荊溪云。如前四釋。並須至此以合凈名所居之處。二正明益物二。初分科懸判三。初正分科。二初六下判本跡。此是從本垂跡者荊溪云。六度之名近本故也。故從本六以垂跡六。二十九句以末故也。故云是跡資財等。事是末故也。垂此末事攝取眾生令歸於實。三簡前義。問中具足應云何以心密是從本垂跡。身口是因跡顯本。答六度等者荊溪云。此據從理對事以問。故六度滿亦名為身。意密之處身口具足。所以六度事理名同而本跡各別。故下文云。從於本六以垂跡六。若從事說身口是未元為同凡。先同后異方示其本。二貲財下隨文釋義三。初心密。二初正釋六。初施二。初約教釋二。初斥舊解。荊溪云。若舊等者凈名非不世財攝生。但直云世財。嘆意不盡故應約四土等也。下去例然。故云有事理。二今下明今釋二。初正釋經文二。初明四教攝物二。初釋資財無量。二攝諸下攝諸貧民二。初釋所攝二。初舉貧。教詔並去聲。教示也。詔告也。俱
【現代漢語翻譯】 現代漢語譯本 天子即為天王。（《春秋》記載）天王在河陽巡狩，說的就是這個意思。十方上下都歸順仰慕。想要做欲界之主的是帝釋（Indra，佛教中的欲界天主），他是欲界地居天的天主。梵王（Brahmā，佛教中的色界天主）是四禪天的天主。因此，這二人都被統稱為世主。荊溪大師說：『弟子釋梵，是指形體服飾都與欲界和色界之主相同。』總而言之，應該說九道眾生以及七方便位的菩薩，等覺菩薩以下沒有不歸敬的。 二、闡明形體所帶來的利益。 （一）首先進行分科。 （二）然後進行解釋。 （三）首先標明利益眾生的處所。『居住在廣嚴國』，荊溪大師說：『如前面四種解釋，都必須與凈名居所相合。』 （二）正式闡明利益眾生。 （一）首先進行分科，懸判本跡。 （一）這是從根本垂跡。荊溪大師說：『六度的名稱接近根本。』因此，從根本的六度垂示出事相上的六度。第二十九句是末，所以說是跡，資財等事是末。垂示這些末事，是爲了攝取眾生，使他們歸於真實。 （三）簡別前面的意義。問：『如果具足應如何用心密是從根本垂跡，身口是因跡顯本？』答：『六度等』，荊溪大師說：『這是根據理對事而問。所以六度圓滿也稱為身。意密之處，身口具足。所以六度事理名稱相同，而本跡各別。』所以下文說：『從根本的六度垂示出事相上的六度。』如果從事相上說，身口是未，元為同凡，先同后異，方能顯示其本。 （二）資財下，隨文解釋意義。 （一）意密。 （二）首先正式解釋六度。 （一）佈施。 （一）根據教義解釋。 （一）首先駁斥舊的解釋。荊溪大師說：『如果像舊說那樣，凈名並非不以世間財物攝受眾生，但只說世間財物，嘆美的意思不盡，所以應該根據四土等來解釋。』下文也是如此。所以說有事理。 （二）現在闡明現在的解釋。 （一）正式解釋經文。 （一）闡明四教攝受眾生。 （一）解釋資財無量。 （二）攝諸下，攝受各種貧民。 （一）解釋所攝受的對象。 （一）舉出貧民。『教詔』，都是去聲，教示也，詔告也，都是
【English Translation】 English version The Son of Heaven is the Heavenly King. The Spring and Autumn Annals says, 'The Heavenly King hunted at Heyang,' which refers to this. All directions, above and below, turn to and admire him. The one who desires to be the lord of the desire realm is Śakra (帝釋), the lord of the heaven dwelling on the earth of the desire realm. Brahmā (梵王) is the lord of the fourth dhyāna heaven of the form realm. Therefore, these two are both generally called lords of the world. Jingxi said, 'The disciple Śakra-Brahmā refers to those whose form and attire are the same as the lords of the desire and form realms.' In summary, it should be said that all beings in the nine realms and bodhisattvas in the seven stages of expedient means, without exception, revere and respect him up to the stage of near-perfect enlightenment (等覺). 2. Explaining the benefits of physical form. (1) First, divide into sections. (2) Then, explain. (3) First, indicate the place where beings are benefited. 'Residing in the Vimalakīrti』s Land (廣嚴國),' Jingxi said, 'Like the previous four explanations, they must all be consistent with the place where Vimalakīrti resides.' (2) Officially explain benefiting beings. (1) First, divide into sections and suspend judgment on the root and traces. (1) This is from the root manifesting traces. Jingxi said, 'The names of the six perfections (六度) are close to the root.' Therefore, from the root six perfections, the six perfections in phenomena are manifested. The twenty-ninth sentence is the end, so it is said to be traces, and matters such as wealth are the end. Manifesting these end matters is to gather sentient beings and lead them to return to reality. (3) Distinguish the previous meaning. Question: 'If fully equipped, how should one use mind-seal (心密) is from the root manifesting traces, and body and speech are the cause of traces revealing the root?' Answer: 'The six perfections, etc.,' Jingxi said, 'This is asked based on principle versus phenomena. Therefore, the perfection of the six perfections is also called the body. Where the mind-seal is, the body and speech are complete.' Therefore, the names of the six perfections are the same in principle and phenomena, but the root and traces are different. Therefore, the following text says, 'From the root six perfections, the six perfections in phenomena are manifested.' If speaking from the perspective of phenomena, body and speech are the end, originally the same as ordinary beings, first the same and then different, in order to show the root. (2) Below 'wealth,' explain the meaning according to the text. (1) Mind-seal. (2) First, officially explain the six perfections. (1) Giving. (1) Explain according to the teachings. (1) First, refute the old explanation. Jingxi said, 'If like the old saying, Vimalakīrti is not that he does not gather sentient beings with worldly wealth, but only saying worldly wealth does not fully express the meaning of praise, so it should be explained according to the four lands, etc.' The following is also the same. Therefore, it is said that there are phenomena and principle. (2) Now explain the current explanation. (1) Officially explain the sutra text. (1) Explain the four teachings gathering sentient beings. (1) Explain immeasurable wealth. (2) Below 'gathering,' gather various poor people. (1) Explain the objects being gathered. (1) Mention the poor. 'Teach and proclaim,' both are in the departing tone, teaching and instructing, proclaiming, both are
作平聲亦通。舍父等者舍勝應父求小衣食。觀無常如鹽。觀苦如醋。生空粗如米。法空細如面。得小涅槃如一日價。菩薩三祇等者荊溪云。三藏菩薩長時六度。故得富名。別教橫豎知如來藏更富於前。二圓教下顯富。圓教一切無非秘藏。富中之極。雖四教菩薩並有富名前三互奪還受貧稱。是故唯嘆富中之上。金剛寶藏者二邊不壞名曰金剛。合攝三千故名寶藏。其理常住。故無缺減。故純下引大經證。三教俱貧。二大士下顯能攝。荊溪云。大士等者述本也。能起等者舉跡也。二以四下明果滿來生。荊溪云。又約頓漸等者但是八相成道之處。皆須八教以顯一乘。唯除獨顯大乘之圓。如香積等。二故知下引同責古。二觀心釋。荊溪云。夫觀心者先須事施以為觀境。次方觀事為施法界。次運大悲成凈土行。隨其方所有受化者先為施主。方乃為其取土。豈同世人自謂高深。但令他施為施所墮。故知。斯等現闕攝生之始。當無凈土之終。必愿學宗。說者行者細思。易解之教以裨難行之行。文為二。初正示觀法二。初觀心攝物二。初總示。不見慳施者荊溪云。即行施時不獨治慳。見慳法界而行於施。施亦法界而用攝生。攝生之時生亦法界。如是亡泯能治所治能度所度。無非法界。如是方名不見慳施。常涂但云亡三行施。亡何等三。凡
修觀者但云無施而無無慳。縱無無慳非施法界。況復更能利物為懷。二若是下別示二。初轉化成觀二。初正示轉化。若在令長者輿地志曰。秦始王天下置三十六郡。郡各領縣。縣萬戶已上為令。減萬戶為長。二譬如下舉喻釋成。二是為下所攝獲益。二是諸下果滿來生。二此即下結勸。行人若能三觀內修。慈悲外運理事不二內外交融。夫如是則凈名大士在我心中。何須遠覓。二戒二。初事釋二。初四教攝物二。初示所攝。十種戒藏者大論明。十戒攝一切戒故名為藏。一不缺謂性重。若犯如器缺。二不破謂持僧殘。若犯如器破。三不穿謂持波夜提。若犯如器穿。四不雜謂持定共。定持心故慾念不起名不雜。已上四戒約律儀。五隨道謂隨順諦理能破見惑。六無著謂于思惑無所染著。已上二戒約真諦。七智所贊。菩薩化他為佛所贊。八自在於世間事而得自在。已上二戒約俗諦。九隨定謂隨楞嚴定。十具足中道之戒具攝諸戒。毀隨道等者未破見思則毀真諦戒。未破塵沙則毀俗諦戒。未破無明則毀中諦戒。故以三諦次第攝之。二餘人下簡能攝。凈名等覺雖有餘惑事等微煙亦得名為具凈戒也。二此諸下果滿來生。二觀解二。初正明戒度。二例下四度。下文既略。於此例之。三忍調四恚怒者未得四忍名為四怒。四進。五禪。六慧。二是
故下結示。示行六度者示行四教六度也。二身密二。初標無言之化者見身獲益不假言宣。故云無言。二隨釋九。初示同白衣二。初正釋今義二。初事釋二。初因中攝物二。初釋跡本利生。沙門至勤行者翻名也。不著二邊勤行中道。是故妙覺究竟名大沙門。律是詮量輕重者風俗通云。皋陶謨虞造律。律訓詮訓法。尚書大傳曰。丕夫之大律。注云。奉天之大法。法亦律也。故律名起于舜世。毗尼之學詮量輕重如此方之法律。故翻為律。二此無下示不言而化。密譏出家等者問。涅槃聖行唯勸出家。故云在家不法猶如牢獄。出家閑曠猶若虛空。及諸經律獎勸非一。何故居士密譏出家。答應以兩種四句格量優劣。足曉其旨。初四句者一出家持戒。二在家持戒。三出家破戒。四在家破戒。次四句者一出家學大。二在家學大。三出家學小。四在家學小。今居士於二四句中密譏。第二密勸第二聖行所勸正勸初句以譏二四。故云如牢獄等。或以第三而譏第四。則如經云。破戒比丘勝諸外道也。若曉斯旨則一代大小若顯若密或勸或譏各有其意。于涅槃疏記已曾委出。大經下哀嘆品中佛譏小乘文也。此于次四句以初二句譏彼第三也。以諸比丘正是出家學小之人故今居士密譏雖似初四句中以二譏三。其實兼合次四句中以大譏小也。故引大經釋出
【現代漢語翻譯】 因此下面總結並揭示。這裡所說的行六度，是指示修行四教（四種教法）的六度（佈施、持戒、忍辱、精進、禪定、智慧）。二、身密（通過身體展現的秘密教義）有兩部分。首先，標示無言的教化，意思是見到身體就能獲得利益，不需要言語宣說。所以說『無言』。二、隨之解釋有九部分。首先，顯示與白衣（在家居士）相同之處，有兩部分。首先，正式解釋現在的意義，有兩部分。首先，從事相上解釋，有兩部分。首先，從因地（修行階段）攝受眾生，有兩部分。首先，解釋示現的跡象和根本的利益眾生。『沙門』（Śrāmaṇa）到『勤行者』，是翻譯過來的名稱。不執著于斷見和常見兩種極端，勤奮修行中道。因此，達到妙覺（不可思議的覺悟）究竟的境界，稱為『大沙門』。『律』是衡量輕重的標準。《風俗通》中說，皋陶（Gāoyáo）和虞舜（Yú Shùn）制定法律。『律』的意思是詮釋，『詮』的意思是法。《尚書大傳》中說，『丕夫之大律』，註釋說，『奉天之大法』，法也是律。所以『律』這個名稱起源於虞舜時代。毗尼（Vinaya，戒律）的學習，衡量輕重就像這邊的法律一樣，所以翻譯為『律』。二、下面顯示不通過言語而教化。『密譏出家等者』，有人問：涅槃經（Mahāparinirvāṇa Sūtra）的聖行篇只勸人出家，所以說在家是不合法的，就像在牢獄中一樣；出家是閒適曠達的，就像虛空一樣。以及各種經典和戒律的讚揚勸勉不止一種。為什麼維摩詰居士（Vimalakīrti）要暗中批評出家呢？回答是，應該用兩種四句來衡量優劣，就足以明白其中的旨意。第一個四句是：一、出家持戒；二、在家持戒；三、出家破戒；四、在家破戒。第二個四句是：一、出家學大乘；二、在家學大乘；三、出家學小乘；四、在家學小乘。現在維摩詰居士在兩種四句中暗中批評。第二個暗中勸勉，第二個聖行所勸勉的，正是勸勉第一個四句，用第一個四句來批評第二和第四個四句，所以說『如牢獄等』。或者用第三個四句來批評第四個四句，就像經中所說，『破戒的比丘勝過所有的外道』。如果明白了這個旨意，那麼一代時教的大小乘，無論是顯說還是密說，或者勸勉或者批評，都有各自的用意。在《涅槃經疏記》中已經詳細地闡述過。大經（Mahāparinirvāṇa Sūtra）的《哀嘆品》中，佛陀批評小乘的文句也是如此。這裡在第二個四句中，用第一個和第二個四句來批評第三個四句。因為那些比丘正是出家學習小乘的人，所以現在維摩詰居士暗中批評，雖然看似在第一個四句中用第二個四句來批評第三個四句，但實際上兼合了第二個四句中用大乘來批評小乘的含義。所以引用《大般涅槃經》來解釋說明。 現代漢語譯本
【English Translation】 Therefore, the following concludes and reveals. The 'practicing the Six Perfections' here refers to demonstrating the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) within the Four Teachings (the four types of Buddhist teachings). Two, the Body Secret (secret teachings manifested through the body) has two parts. First, it indicates the wordless transformation, meaning that seeing the body can bring benefits without the need for verbal explanation. Hence, it is called 'wordless.' Two, the subsequent explanation has nine parts. First, it shows the similarity with laypeople (Upāsaka), which has two parts. First, it formally explains the present meaning, which has two parts. First, it explains from the perspective of phenomena, which has two parts. First, it gathers beings from the causal stage (stage of practice), which has two parts. First, it explains the manifested traces and the fundamental benefit of sentient beings. 'Śrāmaṇa' (沙門) to 'diligent practitioner' is a translated term. Not clinging to the two extremes of annihilationism and eternalism, diligently practicing the Middle Way. Therefore, attaining the ultimate state of Wonderful Enlightenment is called 'Great Śrāmaṇa.' 'Vinaya' (律) is the standard for measuring the weight of actions. The 'Feng Su Tong' (風俗通) says that Gāoyáo (皋陶) and Yú Shùn (虞舜) established laws. 'Vinaya' means to explain, and 'explain' means Dharma. The 'Shang Shu Da Zhuan' (尚書大傳) says, 'The great laws of Pifu,' with the commentary saying, 'Following the great Dharma of Heaven.' Dharma is also Vinaya. Therefore, the name 'Vinaya' originated in the time of Yú Shùn. The study of Vinaya, measuring the weight of actions, is like the laws here, so it is translated as 'Vinaya.' Two, the following shows transformation without words. 'Secretly criticizing those who have left home,' someone asks: The 'Holy Conduct' chapter of the Mahāparinirvāṇa Sūtra (涅槃經) only encourages leaving home, so it says that being at home is unlawful, like being in prison; leaving home is leisurely and vast, like the empty sky. And the praises and exhortations in various sutras and Vinaya are not just one kind. Why does Vimalakīrti (維摩詰居士) secretly criticize leaving home? The answer is that one should use two sets of four sentences to measure the advantages and disadvantages, which is enough to understand the meaning. The first set of four sentences is: one, leaving home and upholding precepts; two, being at home and upholding precepts; three, leaving home and breaking precepts; four, being at home and breaking precepts. The second set of four sentences is: one, leaving home and studying Mahāyāna; two, being at home and studying Mahāyāna; three, leaving home and studying Hīnayāna; four, being at home and studying Hīnayāna. Now Vimalakīrti secretly criticizes within the two sets of four sentences. The second secret encouragement, what the second holy conduct encourages, is precisely encouraging the first sentence, using the first sentence to criticize the second and fourth sentences, so it says 'like being in prison, etc.' Or using the third sentence to criticize the fourth sentence, just as the sutra says, 'A precept-breaking Bhikṣu (比丘) is superior to all heretics.' If one understands this meaning, then the teachings of the entire generation, whether Mahāyāna or Hīnayāna, whether explicit or secret, whether encouraging or criticizing, each has its own intention. This has already been explained in detail in the 'Nirvāṇa Sūtra Commentary.' The Buddha's criticism of Hīnayāna in the 'Lamentation' chapter of the Mahāparinirvāṇa Sūtra is also like this. Here, in the second set of four sentences, the first and second sentences are used to criticize the third sentence. Because those Bhikṣus are precisely those who have left home to study Hīnayāna, so now Vimalakīrti secretly criticizes, although it seems that in the first set of four sentences, the second sentence is used to criticize the third sentence, it actually combines the meaning of using Mahāyāna to criticize Hīnayāna in the second set of four sentences. Therefore, the Mahāparinirvāṇa Sūtra is cited to explain this. English version
其意。但今下心染大乘兼持律行。於二四句第二所攝。故云但令染心立沙門行也。二凈名下果滿來生二。初正示果滿來生。二但佛下兼明符合前品。見於此品者見音現。二觀解。二此下下例示下文。二示處居家。卜居者龜曰卜。古人移徙必卜吉而居之。三界有二種者荊溪云。變易分段也。開合對四土者開變易合分段。開變易者離出有余果報二土。合分段者不分同居凈穢之殊。問分段既合。那云二土。答分雖有二莫非分段。但論惡道五濁有無分凈穢耳。變易開者良由無明有斷不斷。真應有無寂光見不有鬚髮心及不更發。又有功用及無功用。有此多別須更分二。此及諸句等者謂。此句及下諸句皆應觀心也。荊溪云。以一觀門通該諸說。然於此中及以前文豎觀心源。不同他文觀心釋義。他文觀心並寄近事以明遠理。因名用義。借數辨行。從人顯法。約法通智。今乃豎明觀通事是故此品約事。凈名密勸後進修于觀門。自行勸他加愿利物。權實雙用望果行因我即凈名。何須遠計。故並寄白衣公私文武以為興致。雖暫寄之然應知之發心即是。何簡黑白。故行敩者真觀行之大士也。是以四眾悉須欽風可思齊焉。可自軌矣。然論菩薩雖遍四眾出家理順。在俗義違。故示俗流。立行特出。具足眾德。一切中尊斥奪提蒙。辯才無盡欲使後代
【現代漢語翻譯】 現代漢語譯本 其意。但如今下決心修習大乘，兼持戒律。屬於『二四句』（指四句分別：有、無、亦有亦無、非有非無）中的第二句『無』所包含的。所以說，只要發心修習，即使是凡夫俗子也能行沙門之行。 二、『凈名』（Vimalakirti，維摩詰）以下，說明果報圓滿，乘愿再來。首先，正面指示果報圓滿，乘愿再來。其次，『但佛』以下，兼明與前品內容相符。『見於此品者』，指見到音聲和顯現。二指觀想和理解。二、『此下』以下，以下文為例證說明。 二、顯示維摩詰所處的居所。『卜居者』，古人認為龜能預知吉兇，所以搬家一定要占卜吉地而居。『三界有二種者』，荊溪（指湛然，天臺宗九祖）說，指變易生死和分段生死。『開合對四土者』，指展開變易土，合併分段土。展開變易土，是指離開有餘涅槃的果報和實報莊嚴土這二土。合併分段土，是指不區分同居土的清凈和污穢之別。問：分段土既然合併，為何還說是二土？答：雖然分段土有二，但都屬於分段生死。只是根據惡道和五濁的有無來區分清凈和污穢罷了。變易土的展開，是因為無明有斷與不斷，真身和應身有無，寂光土的顯現與不顯現，需要發心和不需要再發心，以及有功用和無功用等多種區別，所以需要再分為二土。『此及諸句等者』，指這句話以及下面的句子都應該觀心。荊溪說，用一個觀心法門來統攝所有的說法。然而，在此處以及以前的經文中，是豎立地觀照心源，不同於其他經文中觀心釋義的方式。其他經文中的觀心，都是借用近事來闡明遠理，因名而用義，借數字來辨別修行，從人來彰顯佛法，約法來通達智慧。現在是豎立地闡明觀照能夠通達事理，所以此品是約事而談。維摩詰暗中勸勉後輩修習觀心法門，自己修行，勸導他人，加上願力來利益眾生。權巧和真實雙管齊下，以期望果報的心來行持因地之行，『我』就是維摩詰，何須遠求？所以並借用白衣（指在家居士）的公私事務、文武百官來作為興致。雖然暫時借用這些，但應該知道發心修行才是最重要的，何必區分黑白（指出家和在家）？所以修行傚法的人，才是真正觀行的大菩薩。因此，四眾弟子都應該欽佩這種風範，可以思考並效仿。可以作為自己的榜樣。然而，從理論上來說，菩薩雖然可以遍佈四眾，出家是順理成章的，但在家則與義理相悖。所以示現在家身份，樹立修行典範，具備各種美德，在一切人中最為尊貴，斥責邪說，啓發矇昧，辯才無盡，想要使後代……
【English Translation】 English version Its meaning. But now, with a determined mind, I cultivate the Mahayana path and uphold the precepts. This falls under the second category of the 'Four Statements' (referring to the four possibilities: existence, non-existence, both existence and non-existence, neither existence nor non-existence), which is 'non-existence.' Therefore, it is said that as long as one resolves to practice, even a layperson can perform the deeds of a Shramana (monk). Second, from 'Vimalakirti' onwards, it explains the fulfillment of karmic rewards and the return by vow. First, it directly indicates the fulfillment of karmic rewards and the return by vow. Second, from 'But the Buddha' onwards, it also clarifies the consistency with the previous chapter. 'Those who see in this chapter' refers to seeing the sound and manifestation. The second refers to contemplation and understanding. Second, from 'From here onwards,' the following text is used as an example to illustrate. Second, it shows the residence where Vimalakirti is located. 'Divination for residence' refers to the ancient belief that turtles could predict good and bad fortune, so moving houses required divination for an auspicious place to live. 'The Three Realms have two types' refers to Jingxi (referring to Zhanran, the ninth patriarch of the Tiantai school) saying that it refers to the change of life and death and the segmented life and death. 'Opening and closing to the Four Lands' refers to expanding the Land of Transformation and merging the Land of Segmentation. Expanding the Land of Transformation refers to leaving the remaining Nirvana of karmic rewards and the Land of Actual Reward and Adornment. Merging the Land of Segmentation refers to not distinguishing between the purity and impurity of the Land of Coexistence. Question: Since the Land of Segmentation is merged, why is it still said to be two lands? Answer: Although there are two Lands of Segmentation, they all belong to segmented life and death. It is only based on the presence or absence of evil paths and the five defilements that purity and impurity are distinguished. The expansion of the Land of Transformation is because ignorance has breaking and unbroken, the true body and the manifested body have existence and non-existence, the manifestation and non-manifestation of the Land of Tranquil Light, the need to generate the mind and not need to generate the mind again, and the presence and absence of effort, etc., so it needs to be divided into two lands again. 'This and other sentences, etc.' refers to this sentence and the sentences below that should all contemplate the mind. Jingxi said that using one method of contemplating the mind can encompass all the teachings. However, in this place and in the previous sutras, it is vertically contemplating the source of the mind, which is different from the way of explaining the meaning of contemplating the mind in other sutras. The contemplation of the mind in other sutras is all borrowing near events to explain distant principles, using names to use meanings, borrowing numbers to distinguish practice, from people to highlight the Dharma, and about the Dharma to achieve wisdom. Now it is vertically clarifying that contemplation can penetrate things, so this chapter is about things. Vimalakirti secretly encourages future generations to practice the method of contemplating the mind, cultivate themselves, persuade others, and add vows to benefit sentient beings. Skillful means and truth go hand in hand, and with the mind of expecting karmic rewards to practice the cause of the earth, 'I' is Vimalakirti, why seek far away? Therefore, it also borrows the public and private affairs of laypeople (referring to lay Buddhists), civil and military officials as interest. Although these are temporarily borrowed, it should be known that the most important thing is to generate the mind and practice, why distinguish between black and white (pointing out the difference between monks and laypeople)? Therefore, those who practice and emulate are truly great Bodhisattvas who practice contemplation. Therefore, the fourfold assembly should admire this demeanor, can think and emulate. Can be used as their own example. However, in theory, although Bodhisattvas can be found in the fourfold assembly, it is logical to be a monk, but it is contrary to the meaning to be at home. Therefore, showing the identity of being at home, establishing a model of practice, possessing various virtues, being the most respected among all people, criticizing heresies, enlightening ignorance, having endless eloquence, wanting to make future generations...
莫不歸之。三示有妻子。離四愛著者四教法愛尚須舍離。況事中妻子耶。四示有眷屬。五示同服飾。常用四忍修相好者荊溪云。此意如前凈土相好來生。故立此門以招四土。六示同飲食。各八禪悅者四如意足及定根定力定覺正定也。七示同博弈。博謂等者釋其名也。世本云。烏曹作博。說文云。博局戲也。六著十二棋也。方言自關而東。齊魯之間皆謂圍棋為奕。論語云。不有博弈者乎是也。疏云博塞蓋目一事。莊子云。博塞以游也。塞蘇代反相塞之塞。化令不著者荊溪云。凡示俗儀皆現堅志。世以混和合雜醜行欲引。凈名深未可也。無記者四無記中即工巧也。故論云。異熟威儀路工巧處通界直爾為之似屬無記。因之得物況陷初篇。況複道陌定歸無救。凈名示為意令不作。今不曉者反欲效之內長散慢。全隨貪結不思來報。倚托聖蹤空喪出世之功者尚妨世業。豈況出世。劉義慶世說新書云。晉太尉陶侃語人曰。聖人惜乎寸陰。眾人當惜分陰。諸參佐或以戲廢事。乃取樗蒲局投之於江。吳志曰。蔡穎在東宮。性好博弈。太子和以為無益。命韋曜論之。故博弈論云。今世之人多不務經術。好習博弈。廢事棄業忘寢與食。又曰。假令世士移博弈之力用之於詩書是有顏閔之志也。用之於智計是有良平之思也。用之於資貨是有猗頓之
富也。用之於射御是有將師之備也。如此則功名立而鄙賤遠矣。此並古賢之深誡。于俗尚爾。況出家者。豈宜為乎。至有賭及衣缽身陷刑名。此等下愚誰論喪業。故僧史略曰。為僧者茍未修行。但能避刑憲亦逍遙之上士也。善言不信畜生何殊。凈名度人蓋示其過。吾申其道。故得極言。所言輒者至咨請者夫耽博弈者臨局交爭。神迷體倦人事曠而不修。賓客闕而不接。豈暇咨請于善道乎。故大士觀彼有機輒爾為說。肇云因戲止戲也。八示同異道。為伏物故者曇無德部比丘於十二時開一時外學。為降伏外道故。鼻奈耶明。日分三時許日後分學。況今居士本在家眾。今世比丘忘本逐末形似沙門心背佛學。大法將滅其徒實繁子。嘗撰師韓一篇以規後學。故荊溪云。小乘制外稍通一時。大乘標宗初心明制。妨入妙道故不令為。五地菩薩方修世業。是斷佛種障道因緣。今出家人戒定慧心一無所修而云伏外。義等倒裳。散染易流道法難寄。增長幔習反經學宗。深可悲也。甚為謬也。況坐常住院著信施衣。餐凈眾廚踐無價地而三業從俗四儀拘迷。若欲仿之當思十德。縱未相似觀行如何。大集明如富樓者寶篋下卷亦有此緣。如輔行第六卷末引之。九受世典此方世典即五經等者詩云。文王之典傳曰。典法也。謂教法也。釋名曰。經者徑也。
典者常也。言如徑路無所不通可常用也。五經者白虎通云。易尚書詩禮樂也。古者並春秋為六經。至秦焚書樂經亡。今以易書詩禮春秋為五經。又禮有周禮儀禮禮記曰三禮。春秋有左氏公羊穀梁三傳。與易書詩通數亦謂之九經。今云等者等取六九。又統論世典應以四類收之。謂經史子集。唐書云。集賢院四庫書總八萬九千卷是也。經如向說。史謂自馬遷班固已降歷代國史。子謂老莊文列等百家子書。集謂古賢遺編。今但舉經等取餘三。故云等也。西土下四違陀如釋通序記。十八大經皆外道書。而能黃葉等者大經嬰兒行品如父母止小兒啼。故以黃葉為金以喻妄常。人天實皆無常如來說三十三天是常者。欲令凡夫離三塗苦如止啼。今凈名明世典以誘人。其意亦爾。置毒于乳者亦大經中喻。今以世典如乳。常樂佛法猶如置毒。以樂佛法故雖引世典意存大乘。故使未來入不思議法門如毒發殺人也。荊溪云。于中點理后必殺人。三口密二。初標示。二隨釋二十。初示見敬供養。文中兩意。初約凈名敬他。次約他敬凈名。凡厥之流者之字恐誤。應云下流。厥其也。通貫下十九句者荊溪云。后十九句皆令生敬得最後益。若隨句消皆使成於見敬中最準此中意。前文雖為白衣句中乃有二總。一者總冠二十九句。句句皆著雖為白衣而有律行
。二者別在前九句。首身口別故。二示持正法。秉持國法者肇師云。外國諸部曲皆立三老。有德者為執法人以決鄉訟攝長幼也。凈名現執俗法通達道法也。今師云。持國法肇云。決鄉訟。高下小異耳。此方漢世鄉邑各立三老。三示獲俗利。文中先約世利釋。次複次去作法門釋。跡同凡俗等者。肇云。法身大士瓦礫盡寶玉。若然則人不貴其惠。故理同求利。豈喜悅之有。經云偕偶爾雅云。諧協和也。偶會合也。四示游四衢爾雅云。路四達謂之衢。郭璞曰。交道四出也。列子曰。人之遊也觀其所見。我之遊也觀其所變。豈法身大士所游而無所表耶。五示入治正。肇云。治正法律官也。道以正法便民無偏衽。今解不然。連帥令長分憂佈政名治正法。故以禮刑解之。非約律官也。用禮用刑者論語曰。齊之以刑民免而無恥。齊之以禮有恥且格。然則民幔則用刑。民淳則用禮。家語曰。爵人必于朝與眾共之。刑人必於市與眾棄之。禮記曰。禮者因人之情而為之節文。以為人防也。尚書甫刑曰。刑罰世輕世重。惟齊非齊有倫有要。孔安國傳曰。刑罰隨世輕重。刑新國用輕典。刑亂國用重典。刑平國用中典。凡刑所以齊非齊各有倫理要善。樂記曰。禮以道其志。樂以和其聲。政以一其行。刑以防其奸。禮樂刑政其極一也。所以同民心而
{ "translations": [ "二者之間的區別在於前九句。因為首、身、口的行為不同。第二點是展示秉持正法（Saddharma）。秉持國法的人，鳩摩羅什（Kumārajīva）的弟子僧肇（Sengzhao）說：『外國的各個部落都設立三老，有德行的人擔任執法者，用來決斷鄉里的訴訟，管理年長和年幼的人。』《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中維摩詰（Vimalakīrti）居士示現執掌世俗的法律，同時通達佛法。現在這位法師說，秉持國法，僧肇說決斷鄉里訴訟，只是程度略有不同。漢朝時，鄉邑也各自設立三老。第三點是展示獲得世俗的利益。文中先從世俗利益來解釋，然後再次從佛法的角度來解釋。『跡同凡俗』等語，僧肇說：『法身大士（Dharmakāya Bodhisattva）眼中，瓦礫都是寶玉。』如果這樣，人們就不會看重他的恩惠，所以從求取利益的角度來看是相同的，哪裡會有喜悅呢？經中說『偕偶』，《爾雅》（Erya）中說，『諧』是和諧，『偶』是會合。第四點是遊歷四通八達的道路。《爾雅》中說：『道路四通八達叫做衢（qú）。』郭璞（Guō Pú）說：『交錯的道路四處延伸。』《列子》（Liezi）中說：『人們的遊歷是觀察他們所見到的，我的遊歷是觀察它所變化的。』難道法身大士的遊歷會沒有任何表法嗎？第五點是參與治理政事。僧肇說：『治理政事的是法律官員。』用正法來方便百姓，沒有偏袒。現在的解釋不是這樣。連帥、令長分擔憂慮，施行政治，叫做治理政事。所以用禮和刑來解釋，不是指法律官員。《論語》（Lunyu）中說：『用刑罰來整頓百姓，百姓只是避免犯罪而沒有羞恥心；用禮儀來教化百姓，百姓不僅有羞恥心而且會歸於正道。』這樣看來，百姓放縱就用刑罰，百姓淳樸就用禮儀。《家語》（Jiāyǔ）中說：『封賞人一定要在朝廷上與眾人一起進行，懲罰人一定要在市場上與眾人一起進行。』《禮記》（Lǐjì）中說：『禮是根據人的情感而制定的節制和規範，用來防範人的過失。』《尚書·甫刑》（Shàngshū·Fǔ Xíng）中說：『刑罰隨著時代有輕有重，但一定要公正，不公正就要有倫理和準則。』孔安國（Kǒng Ānguó）的傳注說：『刑罰隨著時代有輕重變化，治理新建立的國家要用輕典，治理混亂的國家要用重典，治理太平的國家要用中典。凡是刑罰，用來匡正不公正，各有倫理和準則。』《樂記》（Yuè Jì）中說：『禮用來引導人的志向，樂用來調和人的聲音，政用來統一人的行為，刑用來防止人的奸邪。』禮、樂、刑、政，它們的最終目標是一致的，所以能夠統一民心。」 ], "english_translations": [ "The difference between the two lies in the first nine sentences, because of the different actions of body, speech, and mind. The second point is to demonstrate upholding the Saddharma (正法, true dharma). Regarding those who uphold the laws of the country, Sengzhao (僧肇), a disciple of Kumārajīva (鳩摩羅什), said: 'Foreign tribes all establish three elders; those with virtue serve as law enforcers to resolve local disputes and manage the young and old.' In the Vimalakīrti Nirdeśa Sūtra (維摩詰經), Vimalakīrti (維摩詰) appears to uphold secular laws while also being versed in the Buddha Dharma. Now, this teacher says upholding the laws of the country, while Sengzhao says resolving local disputes, is only a slight difference in degree. During the Han dynasty in this land, villages each established three elders. The third point is to demonstrate obtaining worldly benefits. The text first explains from the perspective of worldly benefits, and then again from the perspective of the Dharma. 'Traces are the same as ordinary people,' etc. Sengzhao said: 'In the eyes of a Dharmakāya Bodhisattva (法身大士), even tiles are precious jewels.' If so, people would not value his kindness, so it is the same from the perspective of seeking benefits; where would there be joy? The sutra says 'together occasionally'; the Erya (爾雅) says 'harmonious' means harmony, and 'occasional' means meeting. The fourth point is to travel the four-way roads. The Erya says: 'Roads that extend in all four directions are called qu (衢).' Guo Pu (郭璞) said: 'Intersecting roads extend in all directions.' The Liezi (列子) says: 'People's travels are to observe what they see; my travels are to observe its changes.' Could it be that the travels of a Dharmakāya Bodhisattva would have no expression of the Dharma? The fifth point is to participate in governing affairs. Sengzhao said: 'Those who govern affairs are legal officials.' Using the true Dharma to benefit the people without bias. The current explanation is not like this. Lian Shuai (連帥) and Ling Zhang (令長) share worries and implement politics, which is called governing affairs. Therefore, it is explained using rites and punishments, not referring to legal officials. The Analects (論語) says: 'If you govern the people by laws, and keep them in order by penalties, they will avoid the penalty, but have no sense of shame. If you govern them by virtue, and keep them in order by the rules of propriety, they will have sense of shame, and moreover will become good.' Thus, when the people are unrestrained, use punishments; when the people are simple, use rites. The Jiayu (家語) says: 'Bestow honors upon people must be done in the court with everyone present; punish people must be done in the market with everyone abandoning them.' The Book of Rites (禮記) says: 'Rites are based on human emotions and made into regulations to prevent people's faults.' The Book of Documents, Fuxing (尚書·甫刑) says: 'Punishments vary in severity with the times, but they must be fair; if they are not fair, there must be ethics and principles.' Kong Anguo's (孔安國) commentary says: 'Punishments vary in severity with the times; governing a newly established country should use lenient laws; governing a chaotic country should use severe laws; governing a peaceful country should use moderate laws. All punishments are used to correct unfairness, each with its own ethics and principles.' The Record of Music (樂記) says: 'Rites are used to guide people's aspirations, music is used to harmonize people's voices, politics is used to unify people's actions, and punishments are used to prevent people's wickedness.' Rites, music, politics, and punishments, their ultimate goal is the same, so they can unify the people's hearts." ] }
出治道也。桓范世要論曰。德多刑少者五帝也。刑德相半者三土也。刑多德少者五霸也。純用刑而亡者秦也。方便與奪者民幔則奪禮與刑。民和則奪刑與禮。禮刑適時寬猛相濟。曲巧若是故云方便與奪。故仲尼曰。政寬則民幔幔則糾于猛。猛則民殘。民殘則施之以寬。寬以濟猛。猛以濟寬。政是以和。荊溪舊解云。禮以與之。刑以奪之。又行禮刑各有與奪。禮則奪小人而與君子。刑則奪重罪而與輕愆。故今俗官皆有大權寄之行事。非是舍道等者此明凈名非親職掌而善禮刑。又誡未來影附聖蹤舍道之輩。向解與奪附荊溪共成三義。各有其致。宜在精詳。六示入講處。肇云。天竺多諸異道各言己勝。故其國別立論堂欲辨其優劣。欲明己道者則聲鼓集眾詣堂。求論勝者為師。負者為資。凈名既升此堂攝伏外道。然後導以大乘為其師也。今云。跡入凡小者謂非但入凡夫外道講論處。亦入小乘講論處導以大乘也。如下訶目連滿愿旃延皆是其事。七示入學堂。言學堂者。亦猶此方國學鄉校也。禮記曰。古之王者建國居民教學為先。八示入淫舍。什曰。外國有一女人。身體金色。有長者子名達暮多羅。以千兩金要入竹園同載而去。文殊師利於中道變身為白衣。著寶衣衣甚嚴好。女人見之貪心內發。文殊言。汝欲得衣者當發菩提心。女
【現代漢語翻譯】 現代漢語譯本： 這是關於治理國家的方法。《桓范世要論》中說：『德行多而刑罰少的，是五帝的時代。刑罰和德行相當的，是三王的時代。刑罰多而德行少的，是五霸的時代。完全使用刑罰而導致滅亡的，是秦朝。』根據情況方便地給予和剝奪，百姓怠慢就剝奪禮儀而施行刑罰，百姓和諧就剝奪刑罰而施行禮儀。禮儀和刑罰要適應時宜，寬容和嚴厲相互調節。像這樣靈活巧妙，所以說是方便地給予和剝奪。所以仲尼（孔子）說：『政治寬容，百姓就會怠慢；怠慢就要用嚴厲來糾正。過於嚴厲，百姓就會殘傷；百姓殘傷就要施行寬容。用寬容來調和嚴厲，用嚴厲來調和寬容，政治才能和諧。』荊溪的舊解釋說：『用禮儀來給予，用刑罰來剝奪。』而且施行禮儀和刑罰各有給予和剝奪。禮儀是剝奪小人而給予君子，刑罰是剝奪重罪而給予輕微的過失。所以現在世俗的官員都有很大的權力，寄託於他們的行事。如果不是捨棄正道之輩，這說明維摩詰並非親自掌管職權，而是善於運用禮儀和刑罰。又告誡未來那些依附聖人軌跡而捨棄正道的人。之前的解釋，給予和剝奪，附和荊溪的解釋，共同構成三種意義，各有其道理，應該仔細研究。 六、示現進入講論之處。肇法師說：『在天竺（印度）有很多不同的外道，各自聲稱自己最殊勝。所以他們的國家特別設立論堂，想要辨別優劣。想要闡明自己道理的人，就擊鼓召集大眾到論堂，尋求辯論勝利者作為老師，失敗者則提供資財。』維摩詰既然登上這個論堂，攝伏外道，然後引導他們進入大乘佛法，成為他們的老師。現在說，『示現進入凡夫和小乘講論之處』，是指他不僅進入凡夫外道的講論之處，也進入小乘的講論之處，引導他們進入大乘佛法。如下文的訶責目連（Maudgalyayana，神通第一的佛陀弟子）、滿愿（Purna，佛陀弟子，善於說法）、旃延（Katyayana，佛陀弟子，善於論議）都是這樣的例子。 七、示現進入學堂。所說的學堂，也就像我們這裡的國學和鄉校一樣。《禮記》中說：『古代的君王建立國家，安頓百姓，把教育放在首位。』 八、示現進入淫舍。鳩摩羅什（Kumarajiva）說：『外國有一個女人，身體是金色的。有一個長者的兒子名叫達暮多羅（Dharmottara），用一千兩黃金邀請她到竹園一同乘坐車子而去。文殊師利（Manjusri）在半路變身為一個穿著華麗寶衣的白衣男子，非常莊嚴美好。女人見到他，貪心頓生。文殊師利說：『你想要得到這件衣服，就應當發起菩提心（Bodhi-citta，覺悟之心）。』女人
【English Translation】 English version: This concerns the methods of governing a country. The 'Huan Fan Shi Yao Lun' states: 'Those with more virtue and fewer punishments were the Five Emperors. Those with punishments and virtues in equal measure were the Three Kings. Those with more punishments and less virtue were the Five Hegemons. Those who used only punishments and perished were the Qin Dynasty.' Conveniently giving and taking according to circumstances, if the people are negligent, then ceremonies are taken away and punishments are implemented; if the people are harmonious, then punishments are taken away and ceremonies are implemented. Ceremonies and punishments should be adapted to the times, with leniency and severity moderating each other. Being flexible and skillful like this is why it is said to be conveniently giving and taking. Therefore, Zhongni (Confucius) said: 'If the government is lenient, the people will be negligent; if they are negligent, then severity must be used to correct them. If it is too severe, the people will be harmed; if the people are harmed, then leniency must be implemented. Using leniency to harmonize severity, and using severity to harmonize leniency, the government can then be harmonious.' The old interpretation of Jingxi says: 'Use ceremonies to give, and use punishments to take away.' Moreover, the implementation of ceremonies and punishments each has giving and taking. Ceremonies take away from the petty people and give to the gentlemen; punishments take away from serious crimes and give to minor offenses. Therefore, the secular officials of today all have great power entrusted to their actions. If they are not those who abandon the path, this shows that Vimalakirti does not personally manage the duties, but is good at using ceremonies and punishments. It also warns those in the future who attach themselves to the traces of the sages but abandon the path. The previous explanation, giving and taking, echoes the explanation of Jingxi, together forming three meanings, each with its own reason, which should be carefully studied. Six, showing entry into places of debate. Dharma Master Zhao said: 'In India (Tianzhú) there are many different heterodox paths, each claiming to be the most superior. Therefore, their countries specially establish debate halls, wanting to distinguish between superior and inferior. Those who want to explain their own doctrines strike the drum to gather the masses to the debate hall, seeking the victor of the debate as their teacher, and the loser provides resources.' Since Vimalakirti ascended this debate hall, subdued the heterodox paths, and then guided them into the Mahayana Dharma, becoming their teacher. Now it is said, 'showing entry into the places of debate of ordinary people and the Small Vehicle,' which means that he not only entered the places of debate of ordinary people and heterodox paths, but also entered the places of debate of the Small Vehicle, guiding them into the Mahayana Dharma. As in the following text, rebuking Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers), Purna (Purna, the Buddha's disciple, skilled in speaking Dharma), and Katyayana (Katyayana, the Buddha's disciple, skilled in debate) are all examples of this. Seven, showing entry into schools. What is called a school is like the national schools and village schools here. The 'Book of Rites' says: 'The ancient kings established countries, settled the people, and made education the priority.' Eight, showing entry into brothels. Kumarajiva (Kumarajiva) said: 'In a foreign country there was a woman whose body was golden. There was a son of an elder named Dharmottara who invited her to the Bamboo Garden for a thousand taels of gold to ride together in a carriage. Manjusri (Manjusri) transformed himself into a white-clothed man wearing gorgeous jeweled clothes, very dignified and beautiful. When the woman saw him, greed arose in her heart. Manjusri said: 'If you want to get this garment, you should arouse the Bodhi-citta (Bodhi-citta, the mind of enlightenment).'
曰。何等為菩提心。答曰。汝身是也。問曰。云何是。答菩提性空。汝身亦空。以此故是。此女曾於迦葉佛所宿植善本。修智慧聞是說即得無生法忍。得法忍已將示欲之過。還與長者子入竹林。入竹林已自現身死膀脹臭爛。長者子見已甚大怖畏。往詣佛為說法亦得法忍。示欲之過有如是利益也。肇曰。外國淫人別立聚落。凡豫士之流目不暫顧。而大士同其欲然後示其過也。九孔者兩眼兩耳兩鼻口及大小便道也。此之九處常流不凈。何可樂耶。四善根發者四教機熟也。若貪下於四教法起愛著也。故下文下上句證入淫舍。下句證示欲過。先以欲鉤牽者欲境如鉤能牽行人。九示入酒肆。肆陳也。謂陳酒器也。周禮司市掌以陳肆辨物。鄭玄雲。肆謂陳物處也。物物異肆也。三十六失者大論明三十五失。具引文煩。今束為頌曰。
費財增病諍(三) 裸露人不敬(二) 無智得者失(二) 說匿廢事業(二) 醒慚身力少(二) 色壞慢父母(三) 不敬于沙門(一) 及以婆羅門(一) 不敬親三寶(四) 朋惡遠賢善(二) 破戒無慚愧(二) 不守精縱色(二) 人憎親擯棄(二) 行惡棄善法(二) 朋人不信用(一) 遠離於涅槃(一) 狂因墮惡道(二) 為人常癡狂(一
【現代漢語翻譯】 問：什麼是菩提心（Bodhi-citta, enlightenment mind）？答：你的身體就是。問：怎麼說？答：菩提的自性是空（sunyata, emptiness），你的身體也是空。因此，你的身體就是菩提心。這位女子曾在迦葉佛（Kasyapa Buddha）處種下深厚的善根，修習智慧，聽聞此說立刻證得無生法忍（anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all dharmas）。證得法忍后，她爲了揭示慾望的過患，又和長者子一同進入竹林。進入竹林后，她自己示現身體死亡，膨脹腐爛發出臭味。長者子見到后非常害怕，前往佛陀處聽聞佛法，也證得了法忍。揭示慾望的過患有如此的利益啊！肇法師說：外國的淫蕩之人另立村落居住，凡是正人君子都不會看他們一眼。而大士（Mahasattva, great being）與他們一同經歷慾望，然後揭示慾望的過患。九孔指的是兩眼、兩耳、兩鼻孔、口以及大小便道。這九個地方經常流出不凈之物，有什麼值得貪戀的呢？四善根髮指的是四教的根機成熟了。如果貪戀下乘的四教之法，就會生起愛著。所以下文的『下上句』證明進入淫舍，『下句』證明揭示慾望的過患。『先以欲鉤牽』指的是慾望的境界如同鉤子，能夠牽引修行人。『九示入酒肆』，『肆』是陳列的意思，指的是陳列酒器的場所。《周禮·司市》記載『掌以陳肆辨物』，鄭玄註釋說：『肆，謂陳物處也，物物異肆也。』三十六種過失，《大智度論》中闡明了三十五種過失，全部引用文句過於繁瑣，現在總結為偈頌： 耗費錢財增長疾病起爭端，不被人尊敬（兩種），沒有智慧得到也會失去（兩種），泄露秘密荒廢事業（兩種），酒醒后慚愧身體氣力減少（兩種），容顏衰敗怠慢父母（三種），不尊敬沙門（Sramana, renunciant），以及婆羅門（Brahmana, priest），不尊敬親人三寶（四種），親近惡友遠離賢善（兩種），破戒沒有慚愧心（兩種），不守護精進放縱情慾（兩種），被人憎恨親人拋棄（兩種），行惡事捨棄善法（兩種），朋友不信任（一種），遠離涅槃（Nirvana, enlightenment），瘋狂的原因墮入惡道（兩種），為人經常癡狂（一種）。
【English Translation】 Question: What is Bodhi-citta (enlightenment mind)? Answer: Your body is. Question: How so? Answer: The nature of Bodhi is emptiness (sunyata), and your body is also empty. Therefore, your body is Bodhi-citta. This woman had planted deep roots of goodness at Kasyapa Buddha's (Kasyapa Buddha) place, cultivated wisdom, and upon hearing this teaching, immediately attained the anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). After attaining dharma-ksanti, in order to reveal the faults of desire, she again entered the bamboo forest with the son of the elder. After entering the bamboo forest, she manifested her own body dying, swelling, decaying, and emitting a foul odor. The son of the elder, upon seeing this, was greatly frightened and went to the Buddha to hear the Dharma, and also attained dharma-ksanti. Revealing the faults of desire has such benefits! Dharma Master Zhao said: In foreign lands, licentious people establish separate villages to live in, and upright gentlemen would not even glance at them. But a Mahasattva (great being) experiences desires with them and then reveals the faults of desire. The nine orifices refer to the two eyes, two ears, two nostrils, the mouth, and the passages for urination and defecation. These nine places constantly discharge impure substances, what is there to be attached to? The arising of the four roots of goodness refers to the maturation of the capacities for the four teachings. If one is attached to the lower four teachings, then attachment will arise. Therefore, the 'lower upper sentence' in the following text proves entering the house of lust, and the 'lower sentence' proves revealing the faults of desire. 'First, using the hook of desire to draw them in' refers to the realm of desire being like a hook, capable of drawing in practitioners. 'Nine shows entering the tavern', 'tavern' means display, referring to the place where wine vessels are displayed. The Zhou Li Sishi (Rites of Zhou, Officer of the Market) records 'in charge of distinguishing goods by displaying them in the market', Zheng Xuan comments: 'Tavern refers to the place where goods are displayed, different goods are displayed in different taverns.' The thirty-six faults, the Maha-prajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) elucidates thirty-five faults, quoting all the sentences would be too cumbersome, now summarized in a verse: Wasting wealth, increasing illness, and causing disputes, not being respected (two kinds), without wisdom, what is gained will also be lost (two kinds), revealing secrets and neglecting business (two kinds), ashamed after waking up, physical strength reduced (two kinds), appearance decaying, neglecting parents (three kinds), not respecting Sramanas (renunciant), and Brahmanas (priest), not respecting relatives and the Three Jewels (four kinds), befriending evil companions and distancing oneself from the virtuous and good (two kinds), breaking precepts without shame (two kinds), not guarding diligence and indulging in lust (two kinds), being hated by people and abandoned by relatives (two kinds), doing evil deeds and abandoning good Dharma (two kinds), friends do not trust (one kind), distancing oneself from Nirvana (enlightenment), the cause of madness, falling into evil paths (two kinds), often being foolish and mad (one kind).
) 失有三十五 智論廣明之
暹云。沙彌尼經飲酒有三十六失。尚書酒誥曰。越小大邦斥喪亦罔非酒惟辜。傳曰。于小大之國所用喪亡。亦無不以酒為罪也。昏神亂道者昏心神亂正道也。複次酒是煩惱等者荊溪云。準此句中作觀心義。前文諸句亦應例之。如安樂行十種惱亂尚作觀心。但不及前釋貨財等文相周備。策勵道俗令成真實凈名之行。十示在長者。文中二。初通述意。嘆尊勝之德者即此十一段也。偏舉尊勝者肇師云。凡人易以威順。難以理從故大士每處其尊以弘風靡之化。故今云德為物軌等也。二言長下正釋文。鄉閭懷勝者萬二千五百家為鄉。閭謂鄉里之門。羅什云。長者如今四姓豪族也。十一示在居士。此上居家德素者謂。德行潔白也。今謂下依外國釋居士義也。以經云斷其貪著故知。非德素者。說四檀法者四教行施也。十二示在剎利。翻為田主者肇云。剎利王種也。秦言田主。劫初人食地味。轉食自然粳米。后情漸偽各有封植。遂立有德處平分田。此王者之始也。故為名焉。十三示在凈行。各離我心者四教離我如釋我聞中。十四示在大臣。各有所掌者猶此方三公九卿所掌各異。示以明達者為說論道經邦禮刑等事。彼進思盡忠退思補過。將順其美匡救其惡。故云示以明達。然後於此正法順四根性
【現代漢語翻譯】 現代漢語譯本 失去有三十五種，在《智度論》（Mahaprajnaparamita-sastra）中有詳細闡述。
暹法師說，《沙彌尼經》中提到飲酒有三十六種過失。《尚書·酒誥》中說：『無論大小國家，發生喪亡之事，沒有不是因為飲酒造成的罪過。』傳文解釋說：『在大小國家中所發生的喪亡，沒有不是因為酒而造成的罪惡。』 昏神亂道，是指昏昧心神，擾亂正道。再次說明，酒是煩惱的根源等等，荊溪大師說：『按照這句話的含義來作觀心之法。』 前面的句子也應該以此類推。例如《安樂行品》中的十種惱亂，也應作觀心之法。只是不如前面解釋貨財等文那樣周全完備。策勵僧俗，使他們成就真實清凈的維摩詰行。十種示現在長者身上。文中分為兩部分。首先總述意旨。讚歎尊勝的德行，就是這十一段經文所要表達的。特別舉出尊勝，是因為肇法師說：『一般人容易被威勢所懾服，難以用道理來說服，所以大士常常處在尊勝的地位，來弘揚風靡教化的力量。』 所以現在說德行為萬物所傚法的準則等等。第二部分，『言長』以下，正式解釋經文。鄉里懷有尊勝之心，一萬二千五百家為一鄉。閭，指的是鄉里的門。鳩摩羅什說：『長者相當於現在的四姓豪族。』 十一種示現在居士身上。以上所說的居家德素，指的是德行潔白。現在所說的，是依據外國來解釋居士的含義。因為經中說要斷除貪著，所以知道不是指德行素樸的人。宣說四檀法，指的是四教的行施。
十二種示現在剎利身上。翻譯為田主，肇法師說：『剎利是王族。秦國話叫田主。劫初的時候，人們食用地味，後來轉而食用自然生長的粳米。後來情慾逐漸虛偽，各自封地種植。於是設立有德之人來公平分配田地。這就是王者的開始。』 所以用這個名稱。
十三種示現在凈行者身上。各自遠離我心，四教遠離我，就像在解釋『我聞』時所說的那樣。十四種示現在大臣身上。各自有所掌管，就像此地的三公九卿所掌管的事務各不相同。用明達來開示，為他們講述論道、治理國家、禮儀刑法等事。他們進則思盡忠，退則思補過。順從美好的方面，匡正邪惡的方面。所以說用明達來開示。然後用正法來順應四種根性。
【English Translation】 English version There are thirty-five losses, which are extensively explained in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom).
The monk Xianshi said that the Sha Mi Ni Jing (Sramanera Nun Sutra) mentions thirty-six faults of drinking alcohol. The Shangshu Jiu Gao (Book of Documents, Announcement about Alcohol) says: 'Whether in large or small states, there is no loss or ruin that is not caused by the fault of alcohol.' The commentary explains: 'In the large and small states, the losses and ruins that occur are all caused by the sins of alcohol.' 'Confused mind and disordered path' refers to confusing the mind and spirit and disrupting the right path. Furthermore, alcohol is the root of afflictions, etc. The Jingxi Master said: 'According to the meaning of this sentence, practice the method of contemplating the mind.' The previous sentences should also follow this analogy. For example, the ten disturbances in the Chapter on Peaceful Practices should also be practiced as contemplation of the mind. However, it is not as comprehensive as the previous explanation of wealth and other texts. Encourage monks and laypeople to achieve the true and pure practice of Vimalakirti. The ten manifestations are in the elders. The text is divided into two parts. First, a general statement of intent. Praising the virtues of the Venerable One is what these eleven paragraphs express. The reason for specifically mentioning the Venerable One is because Master Zhao said: 'Ordinary people are easily subdued by power and difficult to persuade with reason, so the Great Bodhisattva often occupies a venerable position to promote the power of pervasive transformation.' Therefore, it is now said that virtue is the standard for all things to follow, etc. The second part, from 'Yan Chang' onwards, formally explains the text. The villages cherish the Venerable One, with twelve thousand five hundred families forming a village. 'Lu' refers to the gate of the village. Kumarajiva said: 'The elders are equivalent to the powerful clans of the four surnames today.' The eleven manifestations are in the lay practitioners. The above-mentioned virtues of the householder refer to pure and white virtues. What is now said is based on foreign countries to explain the meaning of lay practitioners. Because the sutra says to cut off attachment, it is known that it does not refer to those with simple virtues. Explaining the four dana (giving) methods refers to the practice of giving in the four teachings.
The twelve manifestations are in the Kshatriyas (warrior caste). Translated as 'field owner', Master Zhao said: 'The Kshatriyas are the royal family. In the Qin language, they are called 'field owners'. At the beginning of the kalpa (eon), people ate the flavors of the earth, and later turned to eating naturally growing japonica rice. Later, desires gradually became false, and each person planted on their own land. Therefore, virtuous people were established to fairly distribute the land. This is the beginning of the kings.' Therefore, this name is used.
The thirteen manifestations are in the pure practitioners. Each is far from the ego-mind, and the four teachings are far from the ego, just as explained in 'Thus I have heard'. The fourteen manifestations are in the ministers. Each has their own responsibilities, just as the three dukes and nine ministers in this land have different responsibilities. Use clarity to enlighten them, telling them about discussing the dharma (teachings), governing the country, and matters of etiquette and law. They advance with thoughts of loyalty and retreat with thoughts of making amends. Comply with the good aspects and correct the evil aspects. Therefore, it is said to enlighten with clarity. Then use the right dharma (teachings) to comply with the four natures.
點示生滅無生之理也。十五示在王子。明達孝敬者孝經云。資於事父以事母而愛同。資於事父以事君而敬同。凈名能說孝敬故為所尊。十六示在內官。宮女者若準此方如周禮云。天子后立六宮。三夫人九嬪二十七世婦八十一御妻。鄭注云。前一宮后五宮也。五者后一宮三夫人一宮九嬪一宮二十七世婦一宮八十一御妻一宮。后正位。宮闈體同天王。夫人坐論婦禮。九嬪掌教四德。世婦之知喪祭賓客。女御序王之燕寢。漢制後宮凡十四等。謂昭儀婕妤娙(五形反)娥容華美人八子充衣七子良人長使少使五官順常無清此十四等也。班固西都賦曰。後宮之號十有四位。蓋謂此矣。內生邪想者肇云。妖媚邪飾女人之情。故誨以正直。四八道者四教八正道也。十七示在庶人。庶者眾也。言天下眾人也。十八示在梵天。十八梵天者初二三禪各三天。四禪九天。悉離欲染通得名梵。誨以勝慧者荊溪云。如禪觀支。是慧非勝梵亦曾得不以為尊。故示出世四種勝慧。凈禪觀等及無垢禪通明特勝帶根本修而無所著。十九示在帝釋。十五觀門者待檢敘之。別教金剛已還。皆無常者荊溪云。此他所計。今因判之令屬別教。又梵王保常過於帝釋自謂眾生之父母。故今梵不以無常為治者諸梵已得深根本禪。但以勝慧奪其有漏。剎利婆羅門等通皆保常。
【現代漢語翻譯】 現代漢語譯本： 點示生滅與無生的道理。十五示現在王子身上。《孝經》說，明達孝敬的人，侍奉父親的道理來侍奉母親，愛心是相同的；侍奉父親的道理來侍奉君王，敬意是相同的。維摩詰能說孝敬之道，所以受到人們的尊敬。 十六示現在內官身上。宮女，如果按照我們這裡的情況，就像《周禮》所說，天子的後宮設立六宮，有三夫人、九嬪、二十七世婦、八十一御妻。鄭玄註釋說，前面一宮，後面五宮。後面的五宮分別是：一宮是皇后，一宮是三夫人，一宮是九嬪，一宮是二十七世婦，一宮是八十一御妻。皇后是後宮的正位。宮闈的體制與天王相同。夫人坐而論婦人的禮儀，九嬪掌管教導四德，世婦掌管喪祭賓客之事，女御掌管君王的燕寢之事。漢代的後宮分為十四個等級，分別是昭儀、婕妤、娙娥、容華、美人、八子、充衣、七子、良人、長使、少使、五官、順常、無清，這十四個等級。班固的《西都賦》說，後宮的稱號有十四個位次，大概就是指這些了。內生邪想，肇法師說，妖媚邪惡是女人的常情，所以教誨她們要正直。四八道，指的是四教和八正道。 十七示現在庶人身上。庶，是眾多的意思。指天下所有的人。 十八示現在梵天身上。十八梵天，指的是初禪、二禪、三禪各有三天，四禪有九天。都遠離了慾望的污染，所以都可以稱為梵天。教誨他們要用殊勝的智慧，荊溪大師說，比如禪觀的支分，是智慧而不是殊勝的智慧，梵天也曾經得到過，但不認為它尊貴，所以顯示出世間的四種殊勝智慧。凈禪觀等以及無垢禪，通明特別殊勝，帶著根本的修行而沒有執著。 十九示現在帝釋身上。十五觀門，等待查閱敘述。別教金剛位之前，都是無常的，荊溪大師說，這是其他人所計較的，現在因為要判別它，所以讓它屬於別教。而且梵天王保持常恒的觀念超過了帝釋，自認為是眾生的父母，所以現在的梵天不以無常作為治理的方法，因為諸梵天已經得到了深厚的根本禪定，只是用殊勝的智慧來奪取他們的有漏之法。剎帝利、婆羅門等都普遍保持常恒的觀念。
【English Translation】 English version: It points out the principle of arising and ceasing, and non-arising. Fifteen, it is shown in the prince. Those who are intelligent, filial, and respectful, as the 'Classic of Filial Piety' says: 'Serving one's father to serve one's mother, the love is the same; serving one's father to serve one's ruler, the respect is the same.' Vimalakirti (name of a famous Buddhist figure) can speak of filial piety and respect, so he is respected. Sixteen, it is shown in the inner officials. Palace women, if according to this place, are like what the 'Rites of Zhou' says: 'The Son of Heaven establishes six palaces in the rear, with three consorts, nine concubines, twenty-seven wives of rank, and eighty-one imperial wives.' Zheng Xuan (name of a commentator) comments: 'One palace in the front, five palaces in the rear.' The five are: one palace for the empress, one palace for the three consorts, one palace for the nine concubines, one palace for the twenty-seven wives of rank, and one palace for the eighty-one imperial wives. The empress is in the proper position. The structure of the palace is the same as the Heavenly King. The consorts sit and discuss the etiquette for women, the nine concubines are in charge of teaching the four virtues, the wives of rank know about funerals, sacrifices, guests, and the imperial wives arrange the king's banquets and sleeping arrangements. The Han system divided the harem into fourteen ranks, namely Zhaoyi, Jieyu, Xing'e, Ronghua, Meiren, Bazi, Chongyi, Qizi, Liangren, Changshi, Shaoshi, Wuguan, Shunchang, and Wuqing. Ban Gu's 'Western Metropolis Rhapsody' says: 'The titles of the harem have fourteen positions,' which probably refers to these. Those who have evil thoughts, Zhao (name of a monk) says, 'Charm and evil adornments are the nature of women,' so they are taught to be upright. The four and eight paths refer to the four teachings and the Eightfold Path. Seventeen, it is shown in the common people. 'Shu' (common), means the masses. It refers to all the people in the world. Eighteen, it is shown in the Brahma heavens. The eighteen Brahma heavens refer to the three heavens each in the first, second, and third Dhyana heavens, and nine heavens in the fourth Dhyana heaven. All are free from the defilement of desire, so they can all be called Brahma. Teach them with superior wisdom, Jingxi (name of a monk) says, 'Such as the branches of meditation, it is wisdom but not superior wisdom, Brahma has also obtained it, but does not consider it noble,' so it shows the four kinds of superior wisdom of leaving the world. Pure meditation and contemplation, etc., and undefiled meditation, thorough understanding is particularly superior, carrying fundamental practice without attachment. Nineteen, it is shown in Indra (name of a deity). The fifteen gates of contemplation are to be examined and narrated later. Before the Vajra position of the Separate Teaching, all are impermanent, Jingxi says, 'This is what others calculate, now because of judging it, it belongs to the Separate Teaching.' Moreover, the Brahma King maintains the concept of permanence more than Indra, considering himself the parent of all beings, so the current Brahma does not use impermanence as a method of governance, because all the Brahmas have obtained deep fundamental Samadhi, but use superior wisdom to seize their leaky dharmas. Kshatriyas (warrior caste), Brahmins (priest caste), etc., all universally maintain the concept of permanence.
此亦置通而從於別各別說之良由此也。又復亦欲示于教門種種不同令遍識故。故各各說。二十示在四王。各主二部鬼神者東主乾闥婆毗舍阇。南主鳩槃茶薜荔多。西主毒龍富單那。北主夜叉羅剎。上一一事下總示上三十五事皆為扶成佛國。講說之者當知其宗。三結。二八品半明聲益方便二。初敘意分科二。初敘意二。初總敘。除物罪垢者荊溪云。罪垢之名須通四教。或二緣集故此教門一部之內廣略相映觀其義勢逐而釋之。應合廣者不由語略使義混和。故見總略以廣別之。或睹別文以總攝之。所以惑體無二。智非他成。從一開諸令諸歸一。見合亦不少。離元無所分。身土惑智一切皆爾。故此除見除垢為四土因。豈直只云界內而已。二別敘意三。初列章。發起問疾品者荊溪云。問室內六品何但云發起問疾耶。答室內見惑六品悉因疾生。但標問疾自攝餘五。二初意下正釋。寄言斥彼勸誡為便者荊溪云。如雲是身無常等。寄己身疾斥彼計常。以斥為誡勸觀法身。是則一斥義含誡勸。況復誡后即勸觀也。應云入不思議解脫。文闕不字。謂遠為入不思議弄引。近為二土之因。生同居有餘等者荊溪云。以斷有為有盡未盡俱為見。見證解脫之遠因失大士之近行。豈敢輒述者荊溪云。慚昔愧今情兼蘊畏。誰能不命輒述屈懷。被命上催恐重
【現代漢語翻譯】 現代漢語譯本： 這也是爲了普遍貫通，而從各個不同的角度來分別解說，這樣做的好處就在於此。而且，也是爲了展示教法的種種不同，使人們能夠全面瞭解，所以才各自進行解說。『二十示在四王』，指的是四天王（四大天王，佛教的護法神），各自掌管兩部鬼神：東方天王掌管乾闥婆（香神或樂神）和毗舍阇（啖精氣鬼）；南方天王掌管鳩槃茶（雍形鬼）和薜荔多（餓鬼）；西方天王掌管毒龍（有毒的龍）和富單那（臭餓鬼）；北方天王掌管夜叉（捷疾鬼）和羅剎（惡鬼）。上面所說的每一件事，下面總的表明，上面所說的三十五件事，都是爲了扶助成就佛國。講說這些內容的人，應當知道它的宗旨。 三、總結。二八品半，闡明聲聞乘的利益和方便法門二。首先敘述意圖，分為兩個部分。首先敘述意圖，分為兩個部分。首先是總的敘述。『除物罪垢者』，荊溪（指唐代天臺宗僧人湛然）說：『罪垢這個名稱，必須貫通四教（藏、通、別、圓四種教法）。或者兩種因緣聚合，所以這個教門（指《維摩詰經》）一部之內，廣略相互映襯，觀察它的義理趨勢，從而進行解釋。應該合併而加以擴充套件的內容，不能因為語言簡略而使義理混淆。』所以看到總的概括，就用廣泛的內容來區分它。或者看到個別的文句，就用總的含義來概括它。所以迷惑的本體沒有兩種，智慧不是從其他地方成就的。從一個方面開示種種，使種種歸於一個方面。看到合併的情況也不少，離開根本就沒有可以區分的地方。身、土、迷惑、智慧，一切都是這樣。所以，這裡所說的『除見除垢』，是四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的成因。難道僅僅是說界內（指欲界、色界、無色界）的事情嗎？ 二、分別敘述意圖，分為三個部分。首先是列出章節。『發起問疾品者』，荊溪說：『問室內六品（指《維摩詰經》中的六個品），為什麼只說是發起問疾呢？』回答說：『在室內所見的六品見惑，都是因為疾病而產生的。但標明問疾，就自然包括了其餘五品。』二、在『初意』之下，正式解釋。『寄言斥彼勸誡為便者』，荊溪說：『例如說「是身無常」等等，借用自己身體的疾病來斥責他人執著于常。用斥責作為勸誡，勸人觀察法身。』這就是說，一次斥責就包含了勸誡的含義。何況在勸誡之後，緊接著就是勸人觀察。應該說『入不思議解脫』，原文缺少『不』字。所說的遠，是爲了進入不可思議的解脫而引導；所說的近，是二土（方便有餘土和實報莊嚴土）的成因。『生同居有餘等者』，荊溪說：『因為斷除有為法，有盡和未盡兩種情況，都是因為見惑。見證解脫是遙遠的因，失去大士的近期行為。』『豈敢輒述者』，荊溪說：『慚愧過去，愧對現在，心情既慚愧又畏懼。誰能不聽從命令，隨便陳述自己的想法呢？』『被命上催恐重』
【English Translation】 English version: This is also to achieve universal understanding by explaining from various different perspectives, and the benefit of doing so lies in this. Moreover, it is also to demonstrate the various differences in the teachings, so that people can have a comprehensive understanding, which is why they are explained separately. 'Twenty indicates in the Four Heavenly Kings' refers to the Four Heavenly Kings (the four great heavenly kings, the Dharma protectors of Buddhism), each of whom governs two departments of ghosts and spirits: the Eastern Heavenly King governs the Gandharvas (gods of fragrance or music) and the Pisacas (flesh-eating demons); the Southern Heavenly King governs the Kumbhandas (grotesque demons) and the Pretas (hungry ghosts); the Western Heavenly King governs the poisonous dragons and the Putanas (foul-smelling hungry ghosts); the Northern Heavenly King governs the Yakshas (swift demons) and the Rakshasas (evil demons). Each of the things mentioned above, the following generally indicates that the thirty-five things mentioned above are all to support the accomplishment of the Buddha-land. Those who speak on these contents should know its purpose. Three, conclusion. Two eight and a half chapters, clarifying the benefits and expedient methods of the Sravaka vehicle two. First, narrate the intention, divided into two parts. First, narrate the intention, divided into two parts. The first is a general narration. 'Those who remove the defilements of objects and sins,' Jingxi (referring to Zhanran, a monk of the Tiantai school in the Tang Dynasty) said: 'The name of sin and defilement must be understood throughout the four teachings (the four kinds of teachings: Tripitaka, Common, Distinct, and Perfect). Or two kinds of conditions gather, so within this teaching (referring to the Vimalakirti Sutra), the broad and the concise complement each other, observe its trend of meaning, and then explain it. What should be combined and expanded, cannot be confused in meaning because of the brevity of the language.' Therefore, seeing the general summary, use extensive content to distinguish it. Or seeing individual sentences, use the general meaning to summarize it. Therefore, the essence of delusion is not two, and wisdom is not achieved from other places. From one aspect, reveal all kinds, and make all kinds return to one aspect. Seeing the combined situation is also not uncommon, and without the root, there is nothing to distinguish. Body, land, delusion, wisdom, everything is like this. Therefore, the 'removing views and removing defilements' mentioned here is the cause of the four lands (Land of Eternal Tranquility, Land of Actual Reward, Land of Expedient Remainder, and Land of Common Dwelling of Saints and Mortals). Is it merely talking about matters within the realm (referring to the Desire Realm, Form Realm, and Formless Realm)? Two, narrate the intention separately, divided into three parts. The first is to list the chapters. 'The chapter on initiating inquiry about illness,' Jingxi said: 'Why does the six chapters in the room (referring to the six chapters in the Vimalakirti Sutra) only say initiating inquiry about illness?' The answer is: 'The six chapters of view-delusion seen in the room are all caused by illness. But marking inquiry about illness naturally includes the remaining five chapters.' Two, under 'first intention,' formally explain. 'Those who use words to rebuke others and encourage them as convenient,' Jingxi said: 'For example, saying "This body is impermanent," etc., using one's own physical illness to rebuke others for clinging to permanence. Using rebuke as encouragement, encouraging people to observe the Dharma-body.' That is to say, one rebuke contains the meaning of encouragement. Moreover, after encouragement, it is immediately followed by encouraging people to observe. It should say 'enter inconceivable liberation,' the original text lacks the word 'inconceivable.' What is said to be far is to guide towards entering inconceivable liberation; what is said to be near is the cause of the two lands (Land of Expedient Remainder and Land of Actual Reward). 'Those who are born in the Land of Common Dwelling and the Land of Remainder,' Jingxi said: 'Because of cutting off conditioned dharmas, there are two situations, exhausted and unexhausted, both because of view-delusion. Witnessing liberation is a distant cause, losing the near actions of the great Bodhisattvas.' 'How dare I rashly narrate,' Jingxi said: 'Ashamed of the past, ashamed of the present, the mood is both ashamed and fearful. Who can not obey orders and casually state their own thoughts?' 'Being ordered to urge upwards, fearing repetition'
招鄙恥。雖圖俯仰已成招屈。對佛述過勝俗頻譏。故稱本而談兼宣化道。是則賓主及以師弟咸權實益。樂小執小者樂小即是小乘方便。執小即是小乘見有果人。慕仰大乘者知有大乘起見敬服。爾時必能發於大心。達為至良緣者若無彈斥不堪洮汰。況復二味為見醍醐因。得記捨生必招果報。普令三教等者荊溪云。雖有三教正意以圓訶諸菩薩。菩薩不住大。旨見見同小。其藏通人即以別折其執方便者。于方等中利者入實。鈍者仍未。故知。此中折三語通。或但入通入別而已至法華會。方乃見見咸歸。然經大涂宗須入實。以用真性為體。四土為宗故也。此中且從對極以說。三此之下結示。此之四意者荊溪云。具如前文列釋者是。又總前四意。又有四別。一得命文殊。二文殊論道。三聲聞自鄙。四菩薩進行。故知。前二為成后二。后二復有遠近二意。近遠復二。一通。二別。所言通者遠近各有遠近故也。聲聞二者遠成究竟。近入熟酥。菩薩二者鈍同二乘。見見有乘利悟在即。所言別者聲聞遠益。菩薩近益。今疏從別。故聲聞自鄙。菩薩進行。云今明下分科二。初總分。荊溪云。意乃有四。經文二段者四如前列。所言二段者即如今文中折伏攝受。亦可為二。謂室內攝受。室外折伏。于折伏中有今有昔。今謂問疾俗徒。昔即被訶道
【現代漢語翻譯】 現代漢語譯本： 招致鄙視和恥辱。即使是簡單的彎腰或抬頭，也可能成為招致屈辱的原因。在佛前陳述自己的過錯，勝過世俗之人頻繁的譏諷。因此，稱述根本教義的同時，也兼顧宣揚教化之道。這樣，賓客、主人以及師父和弟子都能獲得權宜之計和實際利益。那些喜歡小乘教義並執著于小乘的人，喜歡小乘即是小乘的方便法門，執著于小乘則意味著小乘見地已經有了果位之人。那些仰慕大乘教義的人，知道有大乘教義，從而產生敬佩和信服之心。那時，他們必定能夠發起廣大的菩提心。達到至善的因緣，如果沒有彈劾和斥責，就無法進行淘洗和篩選。更何況兩種不同的味道，是爲了見到醍醐（ghee，酥油，佛教比喻最高的佛法）之因。得到授記並捨棄此生，必定會招致相應的果報。普遍令三教平等，荊溪（指唐代天臺宗僧人湛然）說，雖然有三教（指儒教、道教、佛教）的正意，但用圓融的教義來訶責諸位菩薩。菩薩不住于大乘，是因為他們的見解與小乘相同。藏教和通教之人，就用別教來折服那些執著于方便法門的人。在方等部經典中，根機銳利的人能夠進入實教，根機遲鈍的人仍然不能。因此可知，這裡折服的言語是通用的，或者只是進入通教或別教而已，直到法華會上，才能使所有見解都歸於一致。然而，經典大多需要進入實教，因為要以真性作為本體，以四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）作為宗旨。這裡且從對立的角度來說明。以上三點是總結和揭示。這四種意義，荊溪說，都像前面文章中列舉和解釋的那樣。又總括前面的四種意義，還有四種區別。一是得到文殊菩薩的授命，二是文殊菩薩論道，三是聲聞弟子感到自卑，四是菩薩精進修行。因此可知，前兩種是爲了成就后兩種，后兩種又有遠近兩種意義，遠近又各有兩種意義，一是通，二是別。所說的通，是指遠近各有遠近的意義。聲聞弟子的兩種意義是，從長遠來看成就究竟的果位，從眼前來看進入熟酥（指比喻佛法修行的不同階段）。菩薩的兩種意義是，根機遲鈍的如同二乘，見解上有乘，根機銳利的當下就能領悟。所說的別，是指聲聞弟子獲得長遠的利益，菩薩獲得眼前的利益。現在疏文是從別義來說的，所以說聲聞弟子感到自卑，菩薩精進修行。下面說明分科，分為兩部分。首先是總分，荊溪說，意義有四種，經文分為兩段，這四種意義如前面所列。所說的兩段，就是現在文中的折伏和攝受。也可以分為兩種，即室內攝受和室外折伏。在折伏中，有現在和過去。現在是指問疾的俗家弟子，過去是指被訶責的道士。
【English Translation】 English version: Inviting contempt and shame. Even simple bowing or looking up can become a cause for humiliation. Confessing one's faults before the Buddha is superior to the frequent mockery of worldly people. Therefore, while stating the fundamental teachings, one also promotes the path of edification. In this way, guests, hosts, and teachers and disciples can all obtain expedient means and actual benefits. Those who enjoy the teachings of the Small Vehicle (Hinayana) and are attached to it, enjoying the Small Vehicle is the expedient means of the Small Vehicle, and being attached to the Small Vehicle means that those with Small Vehicle views have already attained fruition. Those who admire the teachings of the Great Vehicle (Mahayana) know that there are Great Vehicle teachings, thus generating respect and faith. At that time, they will surely be able to arouse the great Bodhi mind. Reaching the best conditions, without impeachment and rebuke, it is impossible to carry out washing and screening. Moreover, the two different flavors are for seeing the cause of ghee (the highest Buddhist teaching). Receiving prediction and abandoning this life will surely lead to corresponding consequences. Universally making the Three Teachings equal, Jingxi (referring to the Tang Dynasty Tiantai monk Zhanran) said, although there are the correct meanings of the Three Teachings (referring to Confucianism, Taoism, and Buddhism), they use the perfect and harmonious teachings to rebuke the Bodhisattvas. Bodhisattvas do not dwell in the Great Vehicle because their views are the same as the Small Vehicle. Those of the Treasury Teaching (藏教) and Common Teaching (通教) use the Separate Teaching (別教) to subdue those who are attached to expedient means. In the Vaipulya Sutras (方等部經典), those with sharp faculties can enter the Real Teaching (實教), while those with dull faculties still cannot. Therefore, it can be known that the words of subduing here are universal, or only enter the Common Teaching or Separate Teaching, and only at the Lotus Assembly (法華會) can all views be unified. However, most scriptures need to enter the Real Teaching, because the true nature is to be taken as the essence, and the Four Lands (常寂光土, 實報莊嚴土, 方便有餘土, 凡聖同居土) are to be taken as the purpose. Here, let's explain from the perspective of opposition. The above three points are a summary and revelation. These four meanings, Jingxi said, are as listed and explained in the previous article. Also, summarizing the previous four meanings, there are four more distinctions. First, receiving the mandate of Manjushri Bodhisattva (文殊菩薩), second, Manjushri Bodhisattva discussing the Dao, third, the Shravaka disciples (聲聞弟子) feeling inferior, and fourth, the Bodhisattvas diligently practicing. Therefore, it can be known that the first two are to achieve the latter two, and the latter two have two meanings of near and far, and the near and far each have two meanings, one is common, and the other is separate. The so-called common refers to the fact that near and far each have near and far meanings. The two meanings of the Shravaka disciples are that, in the long run, they achieve the ultimate fruition, and in the immediate future, they enter the stage of clarified butter (熟酥, referring to different stages of Buddhist practice). The two meanings of the Bodhisattvas are that those with dull faculties are like the Two Vehicles (二乘), and there is a vehicle in their views, and those with sharp faculties can realize it immediately. The so-called separate refers to the fact that the Shravaka disciples obtain long-term benefits, and the Bodhisattvas obtain immediate benefits. Now the commentary is from the separate meaning, so it says that the Shravaka disciples feel inferior, and the Bodhisattvas diligently practice. The following explains the classification, divided into two parts. The first is the general division, Jingxi said, there are four meanings, and the scriptures are divided into two sections, these four meanings are as listed above. The so-called two sections are the subduing and receiving in the current text. It can also be divided into two types, namely indoor receiving and outdoor subduing. In subduing, there are present and past. The present refers to the lay disciples who ask about illness, and the past refers to the Taoists who were rebuked.
眾。于攝受中亦有二意。能生所生。能即室空所即六品。又亦可分之以為自他。他傳佛旨。自述己情。即從居士是疾已下文是言室外者既無數千人皆往問疾。爾時未為長者國王現難思事故見見有問疾時。疾者雖覆在于室內而所被者機形並疏且雲室外。從所被說復雲室外。又折攝等者亦用瓔珞三方便意思之可知。折中具攝等者折如析觀。攝如體觀。又折如觀身。攝如勸求。又攝中折者調伏如折。慰喻見見如攝。又藏折通攝別折圓攝。又權折實攝。乃至非權非實下去諸文見見有品。比說可知。二今就下別分二。初正分。即是折伏自體緣集者荊溪云。問前已破古自立二集。今何更立自體集耶。答兼破論師立斯別稱。今但隻立一無為集。故合標之。又今文中先且依彼立自體名而暗奪之。二料簡二。初番荊溪云。從問答下重顯其失。而辨大小得名少殊。即正釋也。然須得其正釋之旨兼為欲折見見。攝大乘師以內外塵沙與無明合說。今言二乘與諸菩薩同有內外無為緣集。既分出已即見見。二乘須從著于無為立名。菩薩不著。唯觀自體及以法界。故別得名名為法界。法界非緣。以緣與彼法界體合從所障說。故云自體法界緣集。以是應須並置塵沙從無明立。以塵沙惑並不牽于界內外生故且置之不從其立。所以文云名別體同。故例學人與
凡夫同有三界思惑。文為二。初問。二答二。初正答。二如凡下引例。二番荊溪云。問學等者此問從前答文而生。若真若中俱得名理。附中之惑既名自體依真亦名自體惑耶。前答既用攝論師名。今還承茲以為進難。答中意者二真既別真義乃殊。故障界內全非自體。不可同於障中立名。況二惑體殊粗細永別。二真元隔。何須疆同。故知。自體以對於中則顯偏真非自非體。但對無為不合別立。故依前破有理存焉。二此半下隨文釋義。二初兩品半室外彈訶折伏三。初半品明折伏界內有為緣集二。初分科。二隨釋四。初方便現疾二。初正釋。二料簡二。初正表二集。何得知然者然猶如此也。指上之辭也。言何以得知凈名臥疾表此二種緣集耶。答意者無緣大悲等覆十界。眾生之稱無所不收。故知。現疾為引六凡四聖令得無疾。二同小所以問意者凈名跡現居士。本是菩薩。二疾已足。何須同小。答意者普門示現何障二乘。複次下只據現為四教菩薩。而通教已攝二乘。以所證同故。二諸人蔘問。三因為說法二。初懸談義旨二。初總述分料。二初文下別示顯意二。初明說法旨歸。二今此下判觀門所屬。二諸仁下隨文正釋三。初總標說法。二正說觀門二。初懸示述意二。初懸示觀門二。初廢古用今。二一約下正示今義。十想者荊溪云。具
【現代漢語翻譯】 現代漢語譯本 凡夫同樣具有三界（欲界、色界、無色界）的思惑（對真理的迷惑）。這段文字分為兩部分。第一部分是提問，第二部分是回答，回答又分為兩部分。第一部分是正面回答，第二部分是像『凡』字以下引用的例子。第二次，荊溪（指湛然法師）說：『問學等者』，這個提問是從前面的回答中產生的。無論是真諦還是中道，都可以稱為名理。依附於中道的迷惑既然被稱為自體惑，那麼依附於真諦的迷惑也可以被稱為自體惑嗎？前面的回答已經使用了《攝大乘論》的論師的名字，現在仍然沿用這個名字來進行進一步的詰難。回答中的意思是，真諦和俗諦既然不同，真諦的含義也就不同。因此，障礙界內的迷惑完全不是自體惑，不能像障礙中的迷惑那樣立名。況且兩種迷惑的體性不同，粗細程度也永遠不同，真諦和俗諦原本就相互隔絕，為什麼一定要強行相同呢？所以要知道，自體是相對於中道而言的，這樣就顯得偏頗，真諦既不是自性也不是本體。只是相對於無為法而言，不應該另外建立。所以，依據前面的破斥，有道理存在。 第二部分，『此半下』，是根據文字來解釋含義。第二部分，最初的兩品半，是在室外彈訶折伏（通過辯論來降伏對方）。分為三部分。第一部分，半品，說明折伏界內有為法（由因緣和合而成的法）的緣起聚集。分為兩部分。第一部分是分科，第二部分是隨文解釋，分為四部分。第一部分，方便示現疾病。分為兩部分。第一部分是正面解釋，第二部分是簡別。分為兩部分。第一部分是正面表明二種緣起聚集。『何得知然者』，『然』字的意思是『如此』，指代上面的話。意思是，憑什麼得知維摩詰示現臥病，是爲了表明這兩種緣起聚集呢？回答的意思是，無緣大悲等覆蓋十法界（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道、聲聞道、緣覺道、菩薩道、佛道）。眾生的稱謂無所不包括。所以要知道，示現疾病是爲了引導六凡（六道眾生）四聖（四聖道）得到沒有疾病的境界。 第二部分，『同小所以』，提問的意思是，維摩詰的示現是居士的身份，本來就是菩薩。兩種疾病已經足夠了，為什麼還要和二乘（聲聞乘和緣覺乘）相同呢？回答的意思是，普門示現，對二乘有什麼妨礙呢？『複次下』，只是根據示現來說，是四教（藏教、通教、別教、圓教）的菩薩，而通教已經包括了二乘，因為所證悟的境界相同。第二部分，諸人蔘問。第三部分，因為說法。分為兩部分。第一部分是懸談義旨。分為兩部分。第一部分是總述分科，第二部分，『二初文下』，分別顯示含義。分為兩部分。第一部分，說明說法的宗旨。第二部分，『今此下』，判斷觀門所屬。第二部分，諸位仁者，根據文字來正面解釋，分為三部分。第一部分，總標說法。第二部分，正面解說觀門。分為兩部分。第一部分，懸示述意。分為兩部分。第一部分，廢除古代的說法，採用現在的說法。第二部分，『一約下』，正面顯示現在的含義。『十想者』，荊溪說，具備。
【English Translation】 English version Ordinary beings all possess the delusions of thought within the Three Realms (Desire Realm, Form Realm, Formless Realm). This text is divided into two parts. The first part is the question, and the second part is the answer, which is further divided into two parts. The first part is the direct answer, and the second part is the example cited from 'Ordinary' downwards. The second time, Jingxi (referring to Venerable Zhanran) said: 'Those who ask about learning, etc.,' this question arises from the previous answer. Whether it is Truth or the Middle Way, both can be called name and principle. Since the delusion attached to the Middle Way is called the self-nature delusion, can the delusion attached to Truth also be called the self-nature delusion? The previous answer already used the name of the master of the Mahāyānasaṃgraha (Compendium on the Great Vehicle), and now it continues to use this name to make further difficulties. The meaning in the answer is that since Truth and Conventional Truth are different, the meaning of Truth is also different. Therefore, the delusions within the realm of obstacles are completely not self-nature delusions and cannot be named like the delusions in the obstacles. Moreover, the nature of the two delusions is different, and the degree of coarseness is forever different. Truth and Conventional Truth are originally separated, so why must they be forced to be the same? Therefore, it should be known that self-nature is relative to the Middle Way, which appears biased, and Truth is neither self-nature nor substance. It is only relative to the unconditioned, and it should not be established separately. Therefore, according to the previous refutation, there is reason to exist. The second part, 'This half below,' is to explain the meaning according to the text. The second part, the first two and a half chapters, is to subdue through debate in the outdoor. It is divided into three parts. The first part, half a chapter, explains the arising and gathering of conditioned dharmas (dharmas that arise from causes and conditions) within the realm of subduing. It is divided into two parts. The first part is the division of categories, and the second part is the explanation according to the text, which is divided into four parts. The first part is the expedient manifestation of illness. It is divided into two parts. The first part is the direct explanation, and the second part is the distinction. It is divided into two parts. The first part is the direct indication of the gathering of two kinds of conditions. 'How to know that it is so?' The meaning of 'so' is 'like this,' referring to the words above. The meaning is, how do we know that Vimalakirti's manifestation of lying ill is to indicate the gathering of these two kinds of conditions? The meaning of the answer is that unconditioned great compassion, etc., covers the Ten Dharma Realms (Hell Realm, Hungry Ghost Realm, Animal Realm, Asura Realm, Human Realm, Heaven Realm, Śrāvaka Realm, Pratyekabuddha Realm, Bodhisattva Realm, Buddha Realm). The term 'sentient beings' includes everything. Therefore, it should be known that the manifestation of illness is to guide the Six Ordinary Realms (the six realms of sentient beings) and the Four Noble Realms (the four noble paths) to attain the state of no illness. The second part, 'The reason for being the same as the small,' the meaning of the question is that Vimalakirti's manifestation is the identity of a layman, and he is originally a Bodhisattva. Two kinds of illnesses are already enough, so why should he be the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? The meaning of the answer is that the universal manifestation has no hindrance to the Two Vehicles. 'Next,' it is only based on the manifestation that it is the Bodhisattva of the Four Teachings (Tripiṭaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching), and the Common Teaching already includes the Two Vehicles because the realm of enlightenment is the same. The second part, the people ask questions. The third part, because of the Dharma talk. It is divided into two parts. The first part is the preliminary discussion of the meaning. It is divided into two parts. The first part is the general description of the division of categories, and the second part, 'The second part below,' separately shows the meaning. It is divided into two parts. The first part explains the purpose of the Dharma talk. The second part, 'Now below,' judges the belonging of the contemplation gate. The second part, all of you, according to the text, give a positive explanation, which is divided into three parts. The first part is the general mark of the Dharma talk. The second part is the positive explanation of the contemplation gate. It is divided into two parts. The first part is the preliminary indication of the intention. It is divided into two parts. The first part is to abolish the ancient saying and adopt the present saying. The second part, 'One agreement below,' positively shows the present meaning. 'The Ten Thoughts,' Jingxi said, possesses.
如法界次第。言前三者即無常若無我。中四者食不凈世間不可樂死不凈。后三者斷離盡。今約勸求等者若入后三即入無為。故不言之。約二種念處者問何以不約緣念處耶。答緣非正觀。但是分別諸門文字故且置之。然五種中二行正助其相大同。慧行是正。行行是助故也。今別立者行即能行。道是所棧道行不同。故別立之。二今約下述用門意二。初別示。荊溪云。略出下明五修。中前之四文三土具足。何以不云常寂土耶。答第五文云。住不思議即常寂土。何須別立。但以寂光而為所成。即以三土而為能成。故所成唯一能成有三。是則能所事別故也。問前三屬生。于產生自。寂光屬所于佛成自。以自望他還成二他。其義何耶。答破自他義已如前釋。今從所奪一往且然。具足應如前之所破。所契。能契故有其四。理還相即不別而別。于中第三即是橫也。同居即是同處凈同居也。安養乃是異處凈同居也。具如法華功德品明。次引螺髻所見例凈同居也。復云。佛慧者見凈無濁。良由佛慧即如法華。由加而見引螺髻。普賢亦證佛慧。除濁之人。二乘橫見。亦由適聞佛慧故也。二託疾下總結。二今就下隨文正釋二。初見道四。初明無常三。初正明無常二。初總示。二如大集下別釋二。初明凡夫執常二。初示三事無常。歌羅邏亦羯邏藍
【現代漢語翻譯】 現代漢語譯本 如《法界次第》所說，前三者指的是無常、無我。中間四者指的是食物不凈、世間不可樂、死亡不凈。后三者指的是斷、離、盡。現在如果按照勸求等方式，進入后三者就進入了無為的境界，所以不再提及。如果按照兩種念處來說，有人會問為什麼不按照緣念處呢？回答是，緣念處並非正觀，只是分別各種門類的文字，所以暫且擱置。然而，五種行中的二行，正行和助行，它們的相狀非常相似。慧行是正行，行行是助行。現在單獨設立，是因為『行』是能行，『道』是所踐之道，行和道是不同的，所以單獨設立。 二、現在根據下文的述用門來理解，分為兩個部分。首先是分別指示。荊溪大師說，簡略地說明下面闡述的五種修行，其中前面的四種修行在三土中都具備。為什麼不說常寂光土呢？回答是，第五種修行說，『住在不可思議的境界，就是常寂光土』，何必另外設立呢？只是以寂光土作為所成就的境界，而以三土作為能成就的因緣，所以所成就的只有一個，而能成就的有三個，這是能和所的事物不同。 有人問，前三種修行屬於生，在產生中成就自身。寂光土屬於所，在佛的境界中成就自身。以自身來看待其他，就成就了二他，這是什麼道理呢？回答是，破除自他和他的意義已經在前面解釋過了。現在從所奪的角度來說，姑且這樣認為。如果完全具備，應該像前面所破除的那樣，所契合的，能契合的，所以有這四種境界。理還相即，不分別而又有所分別。其中第三種就是橫超。同居土就是同處凈同居土。安養土就是異處凈同居土。具體內容如《法華經·功德品》所闡明。 接下來引用螺髻梵王所見的例子，也是凈同居土。又說，『佛慧』指的是見到清凈而沒有污濁的境界。這是因為佛慧就像《法華經》所說的那樣，通過加持而見到螺髻梵王。普賢菩薩也證明了佛慧，能夠去除污濁的人。二乘人橫向地見到，也是因為剛剛聽聞佛慧的緣故。二、託疾，下面進行總結。二、現在就下文隨文進行解釋，分為兩個部分。首先是見道四，首先闡明無常三，首先正確地闡明無常二，首先總的指示，二、如《大集經》下面分別解釋二，首先闡明凡夫執著常，二、首先指示三事無常。歌羅邏（kalala），也作羯邏藍（karala）。
【English Translation】 English version As stated in the 'Fajie Cidi' (The Order of the Dharma Realm), the first three refer to impermanence (anitya), non-self (anatman). The middle four refer to the impurity of food, the unenjoyability of the world, and the impurity of death. The last three refer to cessation (nirodha), detachment (viraga), and extinction (nirvana). Now, if according to methods such as exhortation, entering the last three means entering the realm of non-action (asamskrta), so it is not mentioned further. If according to the two kinds of mindfulness (smrti-upasthana), someone might ask why not according to the mindfulness of conditions (pratyaya)? The answer is that mindfulness of conditions is not right contemplation (samyag-drishti), but merely distinguishes various categories of texts, so it is temporarily set aside. However, the two practices among the five practices, the right practice and the auxiliary practice, their appearances are very similar. Wisdom practice (prajna-marga) is the right practice, and conduct practice (karma-marga) is the auxiliary practice. Now, it is established separately because 'practice' (marga) is the ability to practice, and 'path' (patha) is the path to be traversed, practice and path are different, so it is established separately. 2. Now, according to the meaning of the 'Shuyong Men' (Application Gate) in the following text, it is divided into two parts. First is the separate indication. Master Jingxi said, briefly explaining the five practices elaborated below, the first four practices are fully present in the Three Lands (tri-bhumi). Why not mention the Land of Eternal Tranquility (Nitya-Shanta-Jyotir-bhumi)? The answer is that the fifth practice says, 'Dwelling in the inconceivable realm is the Land of Eternal Tranquility,' why establish it separately? It is only that the Land of Tranquil Light (Shanta-Jyotir-bhumi) is taken as the realm to be achieved, and the Three Lands are taken as the conditions to be achieved, so what is achieved is only one, and what can achieve are three, this is because the things that can and are achieved are different. Someone asks, the first three practices belong to birth, achieving oneself in the process of generation. The Land of Tranquil Light belongs to what is achieved, achieving oneself in the realm of the Buddha. Looking at others from oneself, it achieves the 'two others' (dvaita), what is the reason for this? The answer is that the meaning of breaking self and other has already been explained earlier. Now, from the perspective of what is taken away, let's assume it for the time being. If fully equipped, it should be like what was broken earlier, what is in accordance with, what can be in accordance with, so there are these four realms. The principles are still identical, not separate but still somewhat separate. The third of these is the horizontal transcendence (ekayana). The Land of Co-dwelling (Saha-loka) is the Pure Land of Co-dwelling in the same place. The Land of Bliss (Sukhavati) is the Pure Land of Co-dwelling in a different place. The specific content is as explained in the 'Merits of the Dharma Flower Sutra'. Next, quoting the example seen by the Brahma King Luo Ji (Luo Ji Brahma), it is also the Pure Land of Co-dwelling. It also says, 'Buddha Wisdom' (Buddha-jnana) refers to seeing a pure and unpolluted realm. This is because Buddha Wisdom is like what is said in the 'Dharma Flower Sutra', seeing the Brahma King Luo Ji through empowerment. Bodhisattva Samantabhadra (Pu Xian) also proves Buddha Wisdom, which can remove defilement. Those of the Two Vehicles (sravaka and pratyekabuddha) see horizontally, also because they have just heard of Buddha Wisdom. 2. Feigning illness, the following is a summary. 2. Now, the following text will be explained according to the text, divided into two parts. First is the four of seeing the path, first clarifying the three of impermanence, first correctly clarifying the two of impermanence, first the general indication, 2. As in the 'Mahasamghata Sutra' (Da Ji Jing) below, explain separately in two parts, first clarifying that ordinary people are attached to permanence, 2. First indicate the impermanence of the three things. Kalala (kalala), also written as Karala (karala).
。此云雜穢。狀如凝酥。此托胎初七日也。在胎凡經三十八個七日。二明凡夫起例。起諸煩惱等者保身為常因起諸惑。惑故潤業業故牽生。三道不窮輪轉無極。不覺下示無常相。三事分離者息風既斷。火大即滅識隨業走。故云離散。二今凈下明凈名破倒二。初明說法破倒。二若能下機緣悟道二。初明觀細入道。觀細無常者一期死滅名粗。唸唸遷謝名細。即下云。一切見如皆無常也。二若毗下示兩門異說二。初通示兩門。成論下以無常是有法故是以空方見道。二今約下今依有門。二助成四。初釋無強。二釋無力。三釋無堅。四釋速朽。三結句破執。二明苦二。初正明苦門二。初牒現文直釋。三苦者苦苦壞苦行苦。八苦者于生等四苦上更加怨憎會愛別離求不得五盛陰也。九惱者暹云。一惱我。二惱我親。三讚我怨。三世各爾。故合為九。問過去已去未來未至云何惱。答惱雖過未境實現在與相值則生於惱。及過去曾惱於我記憶在心。二約苦再解。行苦者唸唸遷謝名為行苦。違緣壞樂受者違情境名違緣也。通苦有四等者下文云。四苦有二。若言即生即老即病即死是為約理。即今通若也。事四苦者即今別苦。別苦苦於通苦者事苦重於理苦也。故知。生等皆是苦苦。何以今文唯以病為苦。答中兩意。初約病苦現在猛盛。故異於三。
【現代漢語翻譯】 現代漢語譯本 。此云雜穢（指不乾淨的東西）。狀如凝酥（像凝固的奶油）。這是托胎的最初七天。在胎中總共經過三十八個七天。 二、說明凡夫產生煩惱的規律。因為執著于身體是永恒不變的，所以產生各種迷惑。因為迷惑，所以滋潤業力；因為業力，所以牽引產生新的生命。 三、輪迴的道路沒有盡頭，輪轉沒有停止。沒有覺察到（身體）向下顯示無常的現象。三事分離指的是氣息停止，風大斷絕，火大熄滅，意識隨著業力而去，所以說是離散。 二、現在從清凈的角度說明，《凈名經》破除顛倒的兩種方法。首先說明通過說法破除顛倒。二、如果能夠（通過聽法）產生機緣領悟佛道，分為兩種。首先說明觀察細微之處而入道。觀察細微的無常，一期的死亡稱為粗略的無常，唸唸之間的遷滅稱為細微的無常。也就是下面所說的：『一切所見都如無常』。 二、如果毗（指毗婆沙論）下面顯示兩種不同的說法。首先總的顯示兩種方法。《成論》（指成實論）認為，因為無常是有為法，所以通過空性才能見到道。二、現在依據有門（指有宗的觀點）。二、輔助成就（有門）有四種：首先解釋『無強』，二、解釋『無力』，三、解釋『無堅』，四、解釋『速朽』。三、總結句子破除執著。 二、說明苦。首先正面說明苦的法門，分為兩種。首先按照原文直接解釋。三苦指的是苦苦、壞苦、行苦。八苦指的是在生、老、病、死四苦的基礎上，再加上怨憎會、愛別離、求不得、五盛陰（指色、受、想、行、識五蘊熾盛）這五種苦。九惱，暹（指暹婆論）中說：一、惱害我，二、惱害我的親人，三、讚美我的仇人。過去、現在、未來三世都是這樣，所以合起來稱為九惱。問：過去已經過去，未來還沒有到來，怎麼會產生惱害？答：惱害雖然是過去或未來的境界，但實際上現在與（這些境界）相遇，就會產生惱害。以及過去曾經惱害我的事情，記憶還留在心中。 二、從苦的角度再次解釋。行苦指的是念念遷滅，稱為行苦。違背因緣而破壞快樂的感受，違背情意的境界稱為違緣。普遍的苦有四種等等，下文說：『四苦有兩種。如果說即生即老即病即死，這是從理上來說。』現在所說的普遍的苦就是這種情況。具體的事四苦，就是現在所說的個別的苦。個別的苦比普遍的苦更苦，也就是說，事苦比理苦更重。因此可知，生、老、病、死都是苦苦。為什麼現在經文中只以病為苦？答：其中有兩種意思。首先從病苦現在猛烈強盛的角度來說，所以不同於其他三種苦。
【English Translation】 English version This is called 'mixed impurity' (referring to unclean things). It resembles solidified cream. This is the initial seven days of conception. In the womb, it goes through a total of thirty-eight seven-day periods. Secondly, it explains the pattern of how ordinary beings generate afflictions. Because of clinging to the body as permanent and unchanging, various delusions arise. Because of delusion, karmic forces are nourished; because of karmic forces, new life is drawn forth. Thirdly, the path of Samsara has no end, and the cycle never ceases. There is no awareness that (the body) is showing the phenomenon of impermanence downwards. The separation of the three elements refers to the cessation of breath, the severing of the wind element, the extinguishing of the fire element, and consciousness following karma, hence it is said to be dispersed. Secondly, now from the perspective of purity, it explains the two methods of the 'Vimalakirti Sutra' for breaking down inversions. First, it explains breaking down inversions through teaching the Dharma. Second, if one can (through listening to the Dharma) generate the opportunity to realize the Buddha's path, it is divided into two types. First, it explains entering the path by observing subtle details. Observing subtle impermanence, the death of a lifetime is called coarse impermanence, and the moment-to-moment change is called subtle impermanence. That is, as stated below: 'All that is seen is like impermanence'. Secondly, if the Vibhasa (referring to the Vibhasa Sastra) below shows two different explanations. First, it generally shows two methods. The 'Satyasiddhi Sastra' (referring to the Tattvasiddhi Sastra) believes that because impermanence is conditioned dharma, one can only see the path through emptiness. Secondly, now based on the perspective of existence (referring to the view of the Sarvastivada school). Secondly, assisting in the accomplishment (of the perspective of existence) has four aspects: First, explain 'no strength', second, explain 'no power', third, explain 'no firmness', fourth, explain 'rapid decay'. Thirdly, summarize the sentences to break down attachments. Secondly, explain suffering. First, directly explain the Dharma gate of suffering, divided into two types. First, directly explain according to the original text. The three sufferings refer to suffering of suffering, suffering of change, and suffering of conditioning. The eight sufferings refer to the four sufferings of birth, old age, sickness, and death, plus the five sufferings of encountering what is hated, separation from what is loved, not obtaining what is sought, and the flourishing of the five aggregates (referring to the intense activity of the five aggregates of form, feeling, perception, mental formations, and consciousness). The nine vexations, the 'Siam Bhassa' (referring to the Samantapasadika) says: One, vexing me, two, vexing my relatives, three, praising my enemies. The past, present, and future three lifetimes are all like this, so they are collectively called the nine vexations. Question: The past has already passed, and the future has not yet arrived, how can vexation arise? Answer: Although vexation is a past or future state, in reality, when one encounters (these states) in the present, vexation arises. And the things that vexed me in the past are still remembered in my heart. Secondly, explain again from the perspective of suffering. The suffering of conditioning refers to moment-to-moment change, called the suffering of conditioning. Violating conditions and destroying the feeling of happiness, the state of violating one's feelings is called violating conditions. Universal suffering has four types, etc., as stated below: 'There are two types of four sufferings. If it is said that birth, old age, sickness, and death are immediate, this is from the perspective of principle.' The universal suffering now spoken of is this situation. The specific four sufferings, that is, the individual sufferings now spoken of. Individual suffering is more painful than universal suffering, that is, suffering in reality is heavier than suffering in principle. Therefore, it can be known that birth, old age, sickness, and death are all suffering of suffering. Why does the sutra only take sickness as suffering now? Answer: There are two meanings in it. First, from the perspective of the present intensity and strength of the suffering of sickness, it is different from the other three sufferings.
次明其實生等俱名苦。但凈名現疾。故別以病苦對之。二結成苦義。何可恃怙者詩云。無父何怙。無母何恃。注云。怙賴也。恃負也。三明空二。初懸示二。初列章。二隨釋二。初總別解二。初正示。二料簡二。初簡能喻大小。不應焰幻為譬者以小乘無焰幻譬故不應也。沫泡等者以衍門十喻無沫等譬故。十喻者一幻二焰三水月四虛空五響六干城七夢八影九像十化。雜譬非宜者既四教並談。故小衍雜用。但大論至如幻者荊溪云。具如幻化。俗同真異。一俗三真。例意可見。故於一幻所見不同。所以通教三人見別。別人次第滅幻見理。圓人即于幻見法性。利人即指別圓人也。勸修觀者。留意思之尋文迷宗謂之數寶。從多為論等者謂。聲聞亦為利根說如幻等。但經多說泡沫等譬。衍經亦說泡沫以為助道。但多說如幻等譬。故舍少從多以譬分教。故云各有宗途。或作徒字者誤。大品下正示。衍經亦說少喻。但多少為異耳。六譬者二簡所喻離合。離合者荊溪云。假身即是諸法合成。是故得云離合不定。亦如婆沙釋十二因緣。或云一法即有為也。或云二法即因果也。或云三法即三道。或云四法二因二果。或說五法二因三因。或說六法三世因果。或說七法二因五果。或說八法三因五果。皆以三世更互比說。因緣所成即假身也。故諸經
【現代漢語翻譯】 現代漢語譯本 『次明其實生等俱名苦。但凈名（Vimalakirti）現疾。故別以病苦對之。』意思是說，實際上，出生等都可稱為苦，但由於Vimalakirti示現疾病，所以特別用病苦來對應說明。 『二結成苦義。何可恃怙者詩云。無父何怙。無母何恃。注云。怙賴也。恃負也。』這是第二個結論，說明苦的意義。有什麼可以依賴的呢？詩經上說：『沒有父親可以依賴誰呢？沒有母親可以依靠誰呢？』 註釋說：『怙，是依賴的意思。恃，是依靠的意思。』 『三明空二。初懸示二。初列章。二隨釋二。初總別解二。初正示。二料簡二。初簡能喻大小。不應焰幻為譬者以小乘無焰幻譬故不應也。沫泡等者以衍門十喻無沫等譬故。十喻者一幻二焰三水月四虛空五響六干城七夢八影九像十化。雜譬非宜者既四教並談。故小衍雜用。但大論至如幻者荊溪云。具如幻化。俗同真異。一俗三真。例意可見。故於一幻所見不同。所以通教三人見別。別人次第滅幻見理。圓人即于幻見法性。利人即指別圓人也。勸修觀者。留意思之尋文迷宗謂之數寶。從多為論等者謂。聲聞亦為利根說如幻等。但經多說泡沫等譬。衍經亦說泡沫以為助道。但多說如幻等譬。故舍少從多以譬分教。故云各有宗途。或作徒字者誤。大品下正示。衍經亦說少喻。但多少為異耳。』第三部分說明空性，分為兩個部分。首先是懸示，分為列出章節和隨之解釋。解釋又分為總別解釋，首先是正面闡述，然後是辨析。辨析首先是簡別能比喻的大小。不應該用火焰和幻象來作比喻，因為小乘佛教沒有用火焰和幻象作比喻的說法。泡沫等比喻，是因為大乘佛教的十種比喻中沒有泡沫等比喻。十種比喻是：幻、焰、水月、虛空、響、干城、夢、影、像、化。混雜使用比喻是不適宜的，因為這裡討論的是四教並談，所以小乘和大乘混雜使用。但《大智度論》中說到如幻，荊溪解釋說：『具如幻化，俗同真異，一俗三真。』 例子可以說明這個意思。所以對於一個幻象，所見不同。因此，通教的三個人所見不同。別教的人次第滅除幻象而見到真理。圓教的人即于幻象中見到法性。利根的人指的是別教和圓教的人。勸勉修習觀想的人，要留意思考。只是尋文而不明白宗旨，就像數寶一樣。從多數情況來說，聲聞乘也為利根的人說如幻等。但經典多說泡沫等比喻。大乘經典也說泡沫可以作為輔助修道的手段。但更多的是說如幻等比喻。所以捨棄少數，從多數，用比喻來區分教義。所以說各有宗途。或者寫成『徒』字是錯誤的。《大品般若經》下面正式闡述。大乘經典也說少量的比喻，但多少有所不同。 『六譬者二簡所喻離合。離合者荊溪云。假身即是諸法合成。是故得云離合不定。亦如婆沙釋十二因緣。或云一法即有為也。或云二法即因果也。或云三法即三道。或云四法二因二果。或說五法二因三因。或說六法三世因果。或說七法二因五果。或說八法三因五果。皆以三世更互比說。因緣所成即假身也。故諸經』六種比喻，第二是簡別所比喻的離合。離合，荊溪解釋說：『假身就是諸法合成的。所以可以說離合不定。』 也像《大毗婆沙論》解釋十二因緣，或者說一法就是有為法，或者說二法就是因和果，或者說三法就是三道，或者說四法就是二因二果，或者說五法是二因三果，或者說六法是三世因果，或者說七法是二因五果，或者說八法是三因五果，都是用三世互相比較來說明。因緣所成就是假身。所以各種經典
【English Translation】 English version 『The fact that birth and other things are all called suffering is actually clear. However, Vimalakirti (凈名) manifests illness, so suffering from illness is specifically used to correspond to it.』 This means that, in reality, birth and other things can all be called suffering, but because Vimalakirti manifests illness, the suffering of illness is specifically used to correspond to it. 『The second concludes the meaning of suffering. What can be relied upon? The poem says, 'Who can I rely on without a father? Who can I depend on without a mother?' The annotation says, '怙 means to rely on. 恃 means to depend on.』 This is the second conclusion, explaining the meaning of suffering. What can be relied upon? The Book of Songs says: 'Who can I rely on without a father? Who can I depend on without a mother?' The annotation says: '怙 means to rely on. 恃 means to depend on.』 『The third explains emptiness in two parts. The first is the preliminary indication in two parts. The first lists the chapters. The second follows with explanations in two parts. The explanation is divided into general and specific explanations in two parts. The first is the direct explanation. The second is the analysis in two parts. The analysis first distinguishes the size of the analogy. It is not appropriate to use flames and illusions as analogies because the Hinayana (小乘) does not have the analogy of flames and illusions. Bubbles and foams are not used as analogies because the ten analogies of the Mahayana (衍門) do not have analogies such as bubbles. The ten analogies are: illusion, flame, water moon, empty space, echo, dry city, dream, shadow, image, and transformation. Mixing analogies is not appropriate because this discusses the four teachings together, so the Hinayana and Mahayana are mixed. But the Great Treatise says that it is like illusion, and Jingxi explains: 'It is like illusion and transformation, the mundane is the same as the true, one mundane and three true.' The example can illustrate this meaning. Therefore, the perception of an illusion is different. Therefore, the three people of the common teaching have different views. People of the separate teaching gradually extinguish the illusion and see the truth. People of the perfect teaching see the Dharma nature in the illusion. People with sharp faculties refer to people of the separate and perfect teachings. Those who are encouraged to cultivate contemplation should pay attention to thinking. Just searching for the text without understanding the purpose is like counting treasures. From the majority point of view, the Sravakas (聲聞) also speak of illusion for those with sharp faculties. However, the scriptures mostly speak of analogies such as bubbles. The Mahayana scriptures also say that bubbles can be used as an aid to cultivation. But more often they speak of analogies such as illusion. Therefore, abandoning the minority and following the majority, the teachings are distinguished by analogies. Therefore, it is said that each has its own path. Or writing the character '徒' is a mistake. The Great Perfection of Wisdom Sutra (大品般若經) below formally expounds. The Mahayana scriptures also speak of a small number of analogies, but the amount is different.』 『The six analogies, the second is to distinguish the separation and combination of the analogy. Separation and combination, Jingxi explains: 'The false body is the synthesis of all dharmas. Therefore, it can be said that separation and combination are uncertain.' It is also like the Great Vibhasa (大毗婆沙論) explaining the twelve links of dependent origination, or saying that one dharma is conditioned dharma, or saying that two dharmas are cause and effect, or saying that three dharmas are the three paths, or saying that four dharmas are two causes and two effects, or saying that five dharmas are two causes and three effects, or saying that six dharmas are the cause and effect of the three times, or saying that seven dharmas are two causes and five effects, or saying that eight dharmas are three causes and five effects, all of which are explained by comparing the three times with each other. What is formed by causes and conditions is the false body. Therefore, various scriptures』
論法相離合悉皆不定。今用三事者若根本禪多從息入。若通明禪具觀三事。若無漏禪觀不凈等及以三事。是故今文但說三事。二通相釋二。初辨異。故不同前者不同前作總別釋也。以余對色受等。今文俱云是身也。二今通下正示二。初以藏通分喻身空。即入空也。約藏通觀門者荊溪云。問于空觀中即作衍門說法者何耶。答此中明空空兼體析。故於此明其義便也。二立問答釋成四。初示分喻所憑二。初問二答。二示喻體有無二。初問二答。三示立喻意旨二。初問二答。易解空者以幻等人皆知是空故。故舉幻等以喻陰空等本空凡夫妄執。故云難解。四示諸喻通局二。初問二答。攝大乘至八譬者引證幻等為別圓作譬也。暹云。彼論第六云。若實無物云何成境界。為決此疑故說幻事譬。若無境界心及心法雲何得生。為決此疑故說渴鹿譬。若實無塵愛非愛受用云何得成。為決此疑故說夢想譬。若實無法善惡二業愛非愛果報云何得生。為決此疑故說影譬。若實無法雲何種種智生。為決此疑故說光影譬。若實無法雲何種種言語起。為決此疑故說谷響譬。若實無法雲何成緣真實法定心境界。為決此疑故說水月譬。若實無法雲何諸菩薩故作心無顛倒心。為他作利益事於六道受生。為決此疑故說變化譬。三今釋下結立喻大旨。二是身下隨釋
【現代漢語翻譯】 現代漢語譯本： 關於法相的離合，一切都不是確定的。現在使用三種事物，如果根本禪（Dhyana）（根本禪：最基礎的禪定）多從息（呼吸）入。如果通明禪（Vidyādhara-dhyāna）（通明禪：一種高級的禪定）則同時觀察三種事物。如果無漏禪（Anāsrava-dhyāna）（無漏禪：沒有煩惱的禪定）則觀察不凈等，以及三種事物。因此，現在的經文只說三種事物。 二、通相解釋分為兩部分。第一部分，辨別差異。所以不同於前者，不同於之前作總別解釋。用其餘的來對應色、受等。現在的經文都說是身（kāya）（身：身體）。第二部分，現在通下，正式指示分為兩部分。第一部分，用藏通（Tripiṭaka and Sādhāraṇa）（藏通：佛教的兩種教義體系）來比喻身空（kāya-śūnyatā）（身空：身體的空性）。也就是入空（śūnyatā）（空：空性）。關於藏通的觀門，荊溪（Jingxi）（荊溪：人名）說：『問：在空觀（śūnyatā-dṛṣṭi）（空觀：對空性的觀察）中，就作衍門（Yana-mukha）（衍門：大乘法門）說法，這是為什麼呢？』答：『這裡說明空，空兼體析（kāya-viśleṣa）（體析：對身體的分析）。所以在這裡說明它的意義方便。』 二、設立問答來解釋和完成分為四部分。第一部分，展示分喻所憑藉的兩部分。第一部分，問和答。第二部分，展示比喻的體有和無的兩部分。第一部分，問和答。第三部分，展示設立比喻的意旨的兩部分。第一部分，問和答。容易理解空（śūnyatā）（空：空性）的人，因為幻（māyā）（幻：幻象）等人都知道是空，所以舉出幻等來比喻陰空（skandha-śūnyatā）（陰空：五蘊的空性）等本空（prakṛti-śūnyatā）（本空：事物本來的空性），凡夫（pṛthagjana）（凡夫：普通人）妄自執著，所以說難以理解。 第四部分，展示各種比喻的共通和侷限的兩部分。第一部分，問和答。攝大乘（Mahāyānasaṃgraha）（攝大乘：大乘論書名）到八個比喻，引用幻等作為別圓（別教和圓教）作比喻。暹（Xiān）（暹：人名）說：『彼論（Śāstra）（論：佛教論書）第六說：如果實際上沒有事物，怎麼能成為境界（viṣaya）（境界：認識的對象）？爲了解決這個疑惑，所以說幻事（māyā-vastu）（幻事：虛幻的事物）的比喻。如果沒有境界，心（citta）（心：意識）以及心法（caitta）（心法：心理現象）怎麼能產生？爲了解決這個疑惑，所以說渴鹿（tṛṣṇā-mṛga）（渴鹿：被渴求所迷惑的鹿）的比喻。如果實際上沒有塵（rajas）（塵：煩惱）、愛（preman）（愛：愛慾）、非愛（apriya）（非愛：不喜愛）的受用（upabhoga）（受用：享受），怎麼能成就？爲了解決這個疑惑，所以說夢想（svapna）（夢想：夢境）的比喻。如果實際上沒有法（dharma）（法：事物）、善惡（kuśala-akuśala）（善惡：善與惡）兩種業（karma）（業：行為）、愛非愛（preman-apriya）（愛非愛：喜愛與不喜愛）的果報（vipāka）（果報：結果），怎麼能產生？爲了解決這個疑惑，所以說影（chāyā）（影：影子）的比喻。如果實際上沒有法，怎麼能產生種種智（jñāna）（智：智慧）？爲了解決這個疑惑，所以說光影（āloka-chāyā）（光影：光和影）的比喻。如果實際上沒有法，怎麼能產生種種言語（vāc）（言語：語言）？爲了解決這個疑惑，所以說谷響（pratiśrutkā）（谷響：山谷的回聲）的比喻。如果實際上沒有法，怎麼能成為緣（pratyaya）（緣：條件）真實法定心（niyata-citta）（定心：專注的心）的境界？爲了解決這個疑惑，所以說水月（udaka-candra）（水月：水中的月亮）的比喻。如果實際上沒有法，為什麼諸菩薩（bodhisattva）（菩薩：覺悟的眾生）故意作心（citta）（心：意識）沒有顛倒（viparyāsa）（顛倒：錯誤的認知），為他人作利益的事情，在六道（ṣaḍ-gati）（六道：六種輪迴的道）受生（utpāda）（受生：投生）？爲了解決這個疑惑，所以說變化（nirmāṇa）（變化：變化）的比喻。』 三、現在解釋下，總結設立比喻的大旨。二是身下，隨之解釋。
【English Translation】 English version: Regarding the separation and combination of Dharmalakṣaṇa (法相, characteristics of phenomena), nothing is fixed. Now, if we use three things, if the fundamental Dhyana (禪, meditation) mostly enters from breath (息, breathing). If the Vidyādhara-dhyāna (通明禪, clear and bright meditation) observes all three things. If the Anāsrava-dhyāna (無漏禪, meditation without outflows) observes impurity and so on, as well as the three things. Therefore, the current text only speaks of the three things. Second, the general explanation is divided into two parts. The first part distinguishes the differences. Therefore, it is different from the previous one, different from the previous explanation of general and specific. Use the rest to correspond to form (色, rūpa), sensation (受, vedanā), etc. The current text all says it is the body (身, kāya). The second part, 'Now, generally below,' formally indicates two parts. The first part uses Tripiṭaka (藏, collection of scriptures) and Sādhāraṇa (通, common teachings) to metaphorize the emptiness of the body (身空, kāya-śūnyatā). That is, entering emptiness (空, śūnyatā). Regarding the observation methods of Tripiṭaka and Sādhāraṇa, Jingxi (荊溪, a person's name) said: 'Question: In the contemplation of emptiness (空觀, śūnyatā-dṛṣṭi), why do you speak of the Dharma gate of the Yana (衍門, Yana-mukha)?' Answer: 'Here, emptiness is explained, emptiness combines body analysis (體析, kāya-viśleṣa). Therefore, it is convenient to explain its meaning here.' Second, establishing questions and answers to explain and complete is divided into four parts. The first part shows the two parts on which the metaphor relies. The first part, question and answer. The second part shows the two parts of the existence and non-existence of the metaphor's substance. The first part, question and answer. The third part shows the two parts of the intention of establishing the metaphor. The first part, question and answer. Those who easily understand emptiness (空, śūnyatā) know that illusions (幻, māyā) and others are empty, so they cite illusions and others to metaphorize the emptiness of the skandhas (陰空, skandha-śūnyatā) and other original emptiness (本空, prakṛti-śūnyatā). Ordinary people (凡夫, pṛthagjana) cling to it falsely, so it is said to be difficult to understand. The fourth part shows the two parts of the commonality and limitations of various metaphors. The first part, question and answer. The Mahāyānasaṃgraha (攝大乘, Compendium of the Mahayana) to the eight metaphors, citing illusions and others as metaphors for the Separate and Perfect (別圓, Separate and Perfect Teachings). Xian (暹, a person's name) said: 'The sixth of that Śāstra (論, Treatise) says: If there is actually no thing, how can it become an object (境界, viṣaya)? To resolve this doubt, the metaphor of illusory things (幻事, māyā-vastu) is spoken. If there is no object, how can the mind (心, citta) and mental phenomena (心法, caitta) arise? To resolve this doubt, the metaphor of the thirsty deer (渴鹿, tṛṣṇā-mṛga) is spoken. If there is actually no enjoyment (受用, upabhoga) of dust (塵, rajas), love (愛, preman), and non-love (非愛, apriya), how can it be accomplished? To resolve this doubt, the metaphor of dreams (夢想, svapna) is spoken. If there is actually no Dharma (法, dharma), good and evil (善惡, kuśala-akuśala) two karmas (業, karma), and the retribution (果報, vipāka) of love and non-love (愛非愛, preman-apriya), how can it arise? To resolve this doubt, the metaphor of shadow (影, chāyā) is spoken. If there is actually no Dharma, how can various wisdoms (智, jñāna) arise? To resolve this doubt, the metaphor of light and shadow (光影, āloka-chāyā) is spoken. If there is actually no Dharma, how can various languages (言語, vāc) arise? To resolve this doubt, the metaphor of valley echo (谷響, pratiśrutkā) is spoken. If there is actually no Dharma, how can it become the condition (緣, pratyaya) for the object of the real fixed mind (定心, niyata-citta)? To resolve this doubt, the metaphor of the moon in the water (水月, udaka-candra) is spoken. If there is actually no Dharma, why do the Bodhisattvas (菩薩, bodhisattva) deliberately make their minds (心, citta) without inversion (顛倒, viparyāsa), do beneficial things for others, and take birth (受生, utpāda) in the six realms (六道, ṣaḍ-gati)? To resolve this doubt, the metaphor of transformation (變化, nirmāṇa) is spoken.' Third, now explaining below, summarize the main purpose of establishing the metaphor. 'The second is the body below,' explain accordingly.
十。初聚沫經云撮摩者廣雅云。撮持也。釋名云。撮卒也。謂暫卒取之也。荊溪云。聚沫譬人空意顯法空。見見未明者如以水投水。水譬實法沫喻假名。但破于沫。故但破假云等亦然。若如幻譬全體是幻。豈破幻人反存幻法。影等亦然。若見如因藥因物成幻兔者。義與沫同。影等亦爾。二泡三焰。荊溪云。是身如焰。從渴愛生者焰從渴生。如身見見從愛生。以焰譬身故並舉之。影與業緣亦復如是。四芭蕉五幻六夢七影八響二。初釋現文二。初約谷響釋。空谷響應者老子所謂穀神不死也。二約聲響釋。七處者大論第六十釋響喻中雲。如人語時。口中風出名優陀那。此風出已還入至臍。偈云。風名優陀那。觸臍而上去。是風觸七處。頂及龂齒唇舌喉及以胸。是中語言生。二通前簡示各有所譬者即以幻譬境界。乃至以變化譬菩薩受生。故云各有所譬。委如前記。問意者既同大乘。何故有異。八譬別者下正判攝論是別教也。如以四德對四三昧者荊溪云。即二十五三昧中以無礙三昧破空處。常三昧破識處。樂三昧破不用處。我三昧破非想處。雖無凈名無礙即凈。若定的對即別義也。言破四種人者只是得於四空天處人耳。九浮雲云從龍出者周易曰。雲從龍風從虎。亦陰陽氣者春秋元命苞曰。陰陽聚為云。十電。電義未詳者又五經通
【現代漢語翻譯】 十、初聚沫經說，『撮摩』（Cuo Mo）在《廣雅》（Guang Ya）中解釋為『撮持』，即用手捏取。在《釋名》（Shi Ming）中解釋為『撮卒』，意為暫時快速地取走。荊溪大師說，聚沫比喻人的虛妄念頭，顯示諸法皆空。對於那些見解不明的人，就像用水投入水中一樣。水比喻真實的法，泡沫比喻虛假的名稱。只要破除泡沫，就破除了虛假。云等也是如此。如果像幻術的比喻，整個都是幻象，怎麼能破除幻人而保留幻法呢？影子等也是如此。如果看到像因藥物或物體而形成的幻兔，其意義與泡沫相同。影子等也是如此。二、水泡，三、火焰。荊溪大師說，這個身體就像火焰，從渴愛而生。火焰從渴愛而生，就像身見（認為身體是真實存在的）從愛而生。用火焰比喻身體，所以一起舉例。影子與業緣也是如此。四、芭蕉，五、幻象，六、夢境，七、影子，八、迴響。 二、首先解釋經文的顯現。首先，用山谷迴響來解釋。『空谷響應』出自老子所說的『穀神不死』。 其次，用聲音的迴響來解釋。『七處』出自《大智度論》（Da Zhi Du Lun）第六十卷對迴響的比喻，其中說：『如人說話時，口中風出，名為優陀那（Udana）。此風出后還入至臍。』偈語說：『風名優陀那，觸臍而上去。是風觸七處，頂及龂齒唇舌喉及以胸。是中語言生。』 二、總括前文，簡要指示各自所比喻的事物，即用幻象比喻境界，乃至用變化比喻菩薩受生，所以說各自有所比喻，詳細情況如前所述。 問：既然同屬大乘佛教，為什麼會有不同之處？ 八、譬喻不同，下面正式判攝論（She Lun）是別教。例如用四德（常、樂、我、凈）來對治四三昧（空無邊處定、識無邊處定、無所有處定、非想非非想處定），荊溪大師說：『即二十五三昧中，用無礙三昧破空處，常三昧破識處，樂三昧破不用處，我三昧破非想處。』雖然沒有《維摩詰經》（Vimalakirti Sutra）所說的無礙即是凈，但如果從定的角度來對應，那就是別教的含義。所說的破除四種人，只是指證得四空天處的人。 九、浮雲，云從龍而出，出自《周易》（Zhou Yi），說：『云從龍，風從虎。』也指陰陽之氣，《春秋元命苞》（Chunqiu Yuanming Bao）說：『陰陽聚為云。』 十、閃電。閃電的含義尚未詳細考證，又見《五經通義》（Wu Jing Tong Yi）。
【English Translation】 10. The Chu Jumo Jing (初聚沫經, First Aggregate of Foam Sutra) says that 'Cuo Mo' (撮摩, grasping) is explained in the Guang Ya (廣雅, Extensive Dictionary) as 'Cuo Chi' (撮持, grasping and holding), meaning to grasp and hold with the hand. In the Shi Ming (釋名, Explanation of Names), it is explained as 'Cuo Zu' (撮卒, quick grasping), meaning to temporarily and quickly take away. Master Jingxi (荊溪大師) said that the aggregate of foam is a metaphor for people's empty thoughts, revealing that all dharmas are empty. For those whose views are unclear, it is like throwing water into water. Water is a metaphor for real dharmas, and foam is a metaphor for false names. As long as the foam is broken, the false is broken. Clouds and so on are also like this. If it is like the metaphor of illusion, the whole is an illusion, how can the illusionary person be broken while the illusionary dharma remains? Shadows and so on are also like this. If you see an illusionary rabbit formed by medicine or objects, its meaning is the same as foam. Shadows and so on are also like this. Two, bubbles; three, flames. Master Jingxi said that this body is like a flame, born from craving. Flames are born from craving, just as self-view (the belief that the body is real) is born from love. Using flame as a metaphor for the body, so they are mentioned together. Shadows and karmic conditions are also like this. Four, banana tree; five, illusion; six, dream; seven, shadow; eight, echo. 2. First, explain the manifestation of the sutra text. First, explain it with the echo in a valley. 'Echoing in an empty valley' comes from Lao Tzu's saying 'The spirit of the valley never dies'. Second, explain it with the echo of sound. 'Seven places' comes from the metaphor of echo in the 60th volume of the Da Zhi Du Lun (大智度論, Great Perfection of Wisdom Treatise), which says: 'When a person speaks, wind comes out of the mouth, called Udana (優陀那). After this wind comes out, it returns to the navel.' The verse says: 'The wind is called Udana, touching the navel and going up. This wind touches seven places, the crown, gums, teeth, lips, tongue, throat, and chest. From these, language arises.' 2. Summarizing the previous text, briefly indicate what each thing is a metaphor for, that is, using illusion as a metaphor for realms, and even using transformation as a metaphor for the birth of Bodhisattvas, so it is said that each has its own metaphor, as detailed in the previous record. Question: Since they both belong to Mahayana Buddhism, why are there differences? 8. Different metaphors, the following formally judges that the She Lun (攝論, Compendium of Mahayana Abhidharma) is a separate teaching. For example, using the four virtues (permanence, bliss, self, purity) to counter the four Samadhis (the Station of Limitless Space, the Station of Limitless Consciousness, the Station of No-thing-ness, the Station of Neither Perception nor Non-perception), Master Jingxi said: 'Among the twenty-five Samadhis, the Unobstructed Samadhi is used to break the Station of Limitless Space, the Permanent Samadhi is used to break the Station of Limitless Consciousness, the Blissful Samadhi is used to break the Station of No-thing-ness, and the Self Samadhi is used to break the Station of Neither Perception nor Non-perception.' Although there is no Unobstructed is Purity as said in the Vimalakirti Sutra (維摩詰經), if corresponding from the perspective of Samadhi, then it is the meaning of a separate teaching. The so-called breaking of the four types of people only refers to those who have attained the four Stations of the Formless Realm. 9. Floating clouds, clouds come out of dragons, from the Zhou Yi (周易, Book of Changes), it says: 'Clouds follow dragons, wind follows tigers.' It also refers to the Qi of Yin and Yang, the Chunqiu Yuanming Bao (春秋元命苞, Spring and Autumn Annals with Apocryphal Commentary) says: 'Yin and Yang gather to form clouds.' 10. Lightning. The meaning of lightning has not yet been thoroughly researched, and is also seen in the Wu Jing Tong Yi (五經通義, Comprehensive Meaning of the Five Classics).
義曰。電雷光也。顧凱之曰。陰陽相觸為雷為電。又經律異相云。有四電師並前兩解既異說不一。未可定判故云未詳。四明無我二。初分科釋疑二。初分科。二釋疑二。初對空釋疑二。初問二答。二空者破假名得人空。破實法得法空也。三無我者荊溪云。眾生無我法無我平等無我。平等無我即第一義空。具如後文。觀眾生品具足三空即三無我。二對教釋疑二。初問二答。二初五下隨文釋義三。初約四大種明無我二。初分科。二是身下隨釋二。初別撿四。初撿地二。初雙標。二雙釋二。初破外。暹云。此破見惑所以先破外計者外計正當見惑也。二內觀二。初引部執。有門以攬地等立眾生名故。故生假地實。空門以四微成四大故。故地但有名而四微是實。四大尚假。眾生可知。二今明下明今釋二。初約四微撿破。內地四微所成等者荊溪云。此且順於外計以說。即二十五諦中有此計。故彼云。四大之中微有增減者意云。其力薄者須多微成。其力大者由少微成。故四大中風力最大唯一微成。即水無香微。火無香味。一往觀之亦謂似爾。然于佛法終無一微獨能成法。但是有質皆四微成。今欲破計。故從計故下云火二微所成等。若內下四大既無主。三事豈不然。以三事中命即風大。暖即火大。識即六大中識大也。二又請下約四句撿
【現代漢語翻譯】 現代漢語譯本 義曰：電即雷光。顧凱之說：『陰陽相互碰撞產生雷電。』另外，《經律異相》中說：『有四位電師。』以上兩種解釋各不相同，難以定論，所以說『未詳』。 四明無我二：一、分科釋疑；二、釋疑。在釋疑中又分兩部分：一、對空釋疑；二、對教釋疑。 對空釋疑又分兩部分：一、提問；二、回答。空，是指破除假名，證得人空；破除實法，證得法空。 無我，荊溪解釋說：『眾生無我、法無我、平等無我。』平等無我即是第一義空，具體內容見後文。觀察《眾生品》，具足三空，即是三無我。 對教釋疑又分兩部分：一、提問；二、回答。 初五下隨文釋義三：一、約四大種明無我；二、隨文解釋。 約四大種明無我分兩部分：一、分科；二、隨文解釋。 隨文解釋又分兩部分：一、分別檢查四種元素；二、詳細解釋。 分別檢查四種元素，先檢查地大：一、雙重標示；二、雙重解釋。 雙重解釋又分兩部分：一、破除外道觀點。暹（地名，此處指暹人）說：『這是爲了破除見惑，所以先破除外道觀點，因為外道觀點正是見惑的根源。』 二、內觀：一、引用部派的執著。有的宗派認為，憑藉地等元素建立眾生的名稱，因此認為假名是地等元素真實存在的體現。空宗認為，四大由四微組成，因此地只是一個名稱，而四微才是真實的。四大尚且是假，眾生就更可知是假的了。 二、今明下明今釋二：一、約四微檢查破除。內地四微所成等者，荊溪說：『這只是順應外道的觀點來說。』二十五諦中就有這種觀點，所以他們說：『四大之中，微粒有增減。』意思是說，力量薄弱的需要更多微粒構成，力量強大的由少量微粒構成。所以風的力量最大，由唯一微粒構成，水沒有香味微粒，火沒有香味。乍一看似乎是這樣，但在佛法中，終究沒有一個微粒能夠獨立構成法，只要是有質礙的，都是由四微構成。現在想要破除這種計較，所以順著他們的計較說『火由二微構成』等等。若內下，四大既然沒有主宰，那麼三事（命、暖、識）難道不是這樣嗎？因為三事中，命就是風大，暖就是火大，識就是六大中的識大。 二、又請下約四句檢查。
【English Translation】 English version Yi says: Electricity is the light of thunder. Gu Kaizhi said: 'The collision of Yin and Yang produces thunder and lightning.' Also, the Sutra and Vinaya Different Appearances says: 'There are four electricity masters.' The above two explanations are different and difficult to determine, so it is said 'unclear'. Fourfold Illumination on Non-Self: 1. Dividing into sections to explain doubts; 2. Explaining doubts. In explaining doubts, there are two parts: 1. Explaining doubts about emptiness; 2. Explaining doubts about teachings. Explaining doubts about emptiness is divided into two parts: 1. Asking questions; 2. Answering. Emptiness refers to breaking through false names and attaining the emptiness of self; breaking through real dharmas and attaining the emptiness of dharma. Non-self, Jingxi explains: 'Non-self of sentient beings, non-self of dharmas, non-self of equality.' Equality non-self is the ultimate emptiness, the specific content is in the following text. Observing the 'Sentient Beings' chapter, it is complete with the three emptinesses, which are the three non-selves. Explaining doubts about teachings is divided into two parts: 1. Asking questions; 2. Answering. The first five [lines] below explain the meaning of the text in three parts: 1. Explaining non-self in terms of the four great elements; 2. Explaining the text. Explaining non-self in terms of the four great elements is divided into two parts: 1. Dividing into sections; 2. Explaining the text. Explaining the text is divided into two parts: 1. Separately examining the four elements; 2. Explaining in detail. Separately examining the four elements, first examining the earth element: 1. Double marking; 2. Double explanation. Double explanation is divided into two parts: 1. Refuting external views. Siam (place name, here referring to the people of Siam) said: 'This is to refute the delusions of views, so first refute the external views, because external views are the root of the delusions of views.' 2. Inner observation: 1. Quoting the attachments of schools. Some schools believe that the names of sentient beings are established by relying on elements such as earth, so they believe that false names are a manifestation of the real existence of elements such as earth. The Empty School believes that the four great elements are composed of four subtle particles, so earth is just a name, and the four subtle particles are real. The four great elements are still false, so it is even more obvious that sentient beings are false. 2. Now explaining: 1. Examining and refuting with the four subtle particles. The inner earth is composed of four subtle particles, etc., Jingxi said: 'This is just to follow the views of externalists.' There is this view in the twenty-five truths, so they say: 'Among the four great elements, the subtle particles increase or decrease.' It means that those with weak power need more subtle particles to form, and those with strong power are formed by a small number of subtle particles. Therefore, the power of wind is the greatest, and it is composed of only one subtle particle, water has no fragrant subtle particles, and fire has no taste. At first glance, it seems to be the case, but in Buddhism, after all, no subtle particle can independently form a dharma, as long as it is obstructive, it is composed of four subtle particles. Now I want to refute this calculation, so following their calculation, I say 'fire is composed of two subtle particles', etc. If the four great elements have no master, then aren't the three things (life, warmth, consciousness) the same? Because among the three things, life is the wind element, warmth is the fire element, and consciousness is the consciousness element among the six great elements. 2. Please examine the four sentences below.
破二。初正撿破。地無堅性者即彼經文。若有下今師約句撿破。釋經無堅義也。二金剛下引經證。二撿火。緣無自性者既無自亦無他等性。故破性四句三撿風。四句撿風者暹云。若計風是有者即為礙。餘三亦然。四撿水。水若至汝亦是者此舉水例難有神也。汝若言人能慈下隨物知有神且水是無情而能潤下隨器潤下。何殊慈思。隨器方圓何殊隨物。人若有神水亦應有。若謂水無人亦應無。故云汝亦如是。四句撿水者謂有謂無兩亦雙非悉是住義不起四執方名不住。此撿四大文皆引請觀音者。即彼經身子為優波斯那說四大無主二入于如實之際也。彼亦在衍與此意同。廣釋彼經破四大如止觀隨自意中。二總撿。總約四大說無我者荊溪云。問何不云譬而云約耶。答約者依成也。依外破內故但云約。今推外地乃至無主知身無主。約外知內。故云約也。余大準知。外云依神。內云。是身依諸大者以大望身大是實法。外人迷之謂有神等。四大不一神為依誰。若並依四應有四我。疏云四身正破四我。我依身故故云四我。內外俱有四大故也。二約空種明無我。所既是空者所即大虛空也。圍虛空者身內空大也。文中雲及以外空者以語助也。猶云及於也。又以還訓與。經律中皆云及以。如四分序云及以身證者。邇來書寫呼談多輒改以為與。仲尼
【現代漢語翻譯】 現代漢語譯本 破斥之二。首先是正式地檢查破斥。『地無堅性者』（地的本質沒有堅固性）就是那部經文的內容。『若有』（如果存在）以下是現在的法師根據經文的語句來檢查破斥，解釋經文中『無堅』的含義。第二，『金剛』（金剛經）以下引用經文來證明。 二，檢查火。『緣無自性者』（因緣沒有自性），既然沒有自性，也就沒有『自』（自身）也沒有『他』（其他）等等的性質。所以用四句來破斥性質。三，檢查風。『四句撿風者』（用四句來檢查風），暹[音譯，含義待考]說：『如果認為風是存在的，那就是一種障礙。』其餘三種（地、水、火）也是這樣。 四，檢查水。『水若至汝亦是者』（水如果到達你那裡也是這樣），這裡用水來舉例，反駁有神的存在。『汝若言人能慈』（如果你說人能夠慈悲）以下，隨著事物知道有神，而且水是無情的，卻能夠向下流動，隨著容器的形狀而流動，這與慈悲的思考有什麼不同？隨著容器呈現方形或圓形，這與隨著事物而變化有什麼不同？如果人有神，那麼水也應該有神。如果說水沒有人，那麼人也應該沒有神。所以說『汝亦如是』（你也應該這樣）。『四句撿水者』（用四句來檢查水），即認為有、認為無、兩者都存在、兩者都不存在，這四種都是執著，不生起這四種執著才叫做『不住』（不執著）。 以上檢查四大（地、水、火、風）的文字都引用了『請觀音』（請觀世音菩薩）的內容，也就是那部經中身子（舍利弗）為優波斯那（Upasna，近事男）講述四大沒有主宰，最終進入如實之際（事物本來的真實狀態）。那部經也在衍（大乘經典）中，與這裡的意義相同。廣泛地解釋那部經破斥四大，就像止觀（止觀禪修）中隨著自己的意願一樣。 二，總的檢查。總的來說，用四大來說明無我，荊溪（地名，指荊溪湛然）說：『問：為什麼不用譬喻而用約呢？』答：『約，是依據的意思。』依據外在的現象來破斥內在的執著，所以只說『約』。現在推論外在的地，乃至沒有主宰，從而知道身體沒有主宰。通過外在的現象來了解內在的道理，所以說『約』。其餘的（水、火、風）也可以參照理解。外道說依靠神，而內道說：『是身依諸大者』（這個身體依靠四大），用四大來看待身體，四大是真實的法。外道迷惑，認為有神等等。四大不統一，神依靠誰呢？如果都依靠四大，那麼應該有四個我。疏（疏鈔）中說『四身正破四我』（四身正是爲了破斥四我），我依靠身體，所以說『四我』。內外都有四大，所以這樣說。 二，通過空種（空的種子）來說明無我。『所既是空者』（所既然是空），『所』指的是大虛空。『圍虛空者』（包圍虛空），指的是身體內的空大。文中說『及以外空者』（以及外在的空），『以』是語氣助詞，相當於『及於』。『以』也可以訓釋為『與』。經律中都說『及以』，例如《四分律序》中說『及以身證者』。近來的書寫和口頭表達大多擅自改為『與』。仲尼（孔子）
【English Translation】 English version Section 2: Refuting. First, formally examining and refuting. 'The earth has no solid nature' is the content of that scripture. 'If there is' below is the current Dharma master examining and refuting based on the sentences of the scripture, explaining the meaning of 'no solid' in the scripture. Second, 'Vajra' (Vajra Sutra) below quotes the scripture to prove it. Second, examining fire. 'Conditions have no self-nature' Since there is no self-nature, there is neither 'self' nor 'other' etc. Therefore, the four sentences are used to refute the nature. Third, examining wind. 'The four sentences examine wind' Xian [transliteration, meaning to be determined] said: 'If you think that wind exists, then it is an obstacle.' The other three (earth, water, fire) are the same. Fourth, examining water. 'If water reaches you, it is also like this' Here, water is used as an example to refute the existence of God. 'If you say that people can be compassionate' below, knowing that there is God with things, and water is inanimate, but it can flow downwards, flowing with the shape of the container, what is the difference from compassionate thinking? As the container presents a square or a circle, what is the difference from changing with things? If people have God, then water should also have God. If you say that water has no one, then people should have no one. So it is said 'You are also like this'. 'The four sentences examine water', that is, thinking that there is, thinking that there is not, both exist, and neither exists, these four are attachments, and not generating these four attachments is called 'non-attachment'. The above texts examining the four elements (earth, water, fire, wind) all quote the content of 'Please Avalokitesvara', that is, in that scripture, Shariputra (Sariputra) told Upasna (Upasna, male devotee) that the four elements have no master, and finally enter the reality (the original true state of things). That scripture is also in the Mahayana classics, with the same meaning as here. To widely explain that scripture refutes the four elements, just like in the Samatha-Vipassana (Samatha-Vipassana meditation) according to one's own wishes. Second, a general examination. In general, using the four elements to explain no-self, Jingxi (place name, referring to Jingxi Zhanran) said: 'Question: Why not use a metaphor but use about?' Answer: 'About, means according to.' Relying on external phenomena to refute internal attachments, so only say 'about'. Now infer the external earth, and even no master, so that the body has no master. Understanding the inner truth through external phenomena, so it is said 'about'. The rest (water, fire, wind) can also be understood by reference. Outsiders say to rely on God, while insiders say: 'This body depends on the great ones' (This body depends on the four elements), using the four elements to treat the body, the four elements are the real Dharma. Outsiders are confused, thinking that there are gods and so on. The four elements are not unified, who does God rely on? If they all rely on the four elements, then there should be four selves. The commentary says 'The four bodies are to refute the four selves' (The four bodies are to refute the four selves), I rely on the body, so it is said 'four selves'. Both inside and outside have the four elements, so say this. Second, explain no-self through the seed of emptiness. 'Since what is empty' (Since what is empty), 'what' refers to the great void. 'Surrounding the void' refers to the great emptiness within the body. The text says 'and the external emptiness', 'to' is a modal particle, equivalent to 'and'. 'To' can also be interpreted as 'with'. The scriptures all say 'and', for example, the preface to the Four-Part Law says 'and the body proves it'. Recent writing and oral expressions have mostly changed it to 'with' without authorization. Zhongni (Confucius)
曰。吾猶及史之闕文也。今則亡之矣。後生淺學慎乎妄改展轉成訛。亦佛法之滅相一事既然。余皆仿此。三約識種明無我二。初約識正破。草木瓦礫亦由陰陽轉變者草木如春榮秋凋。瓦礫如將雨礎潤。皆似有知也。荊溪云。瓦礫亦有四時改動如瓦炭能知時雨。暹云。欲雨瓦重。欲晴炭重。神使知知者謂以知知物。故云知知。二約風助破。故大集云等者荊溪云。心念牽風故並由心為增上緣。故前諸義並皆由心與四大合生。生種種計為破外人及內計故。故各破之。非合時。無手腳不遂者遂進也。二修道二。初懸示二。初研詳指定。若接前等者荊溪云。約前五雙。今但五雙故於見修一雙之中接于見道。即修道也。此不定者於五雙中隨對一雙。是何一雙。更向前等於見修道一雙之中若更向於四行之中。說此不凈則但成於五停中意。故云見道方便。以居七賢之首故云前。明與下六賢共成方便。二菩薩下正約修道二。初顯功示位。荊溪云。菩薩若入等者且約當教近意通菩薩也。若遠論者亦助別圓。二今不下據義懸釋二。初約四想。此四即十想中四也。一不凈想者自他身內有三十六物。外則九孔惡露常流。從生至終無一凈也。二食不凈者觀諸飲食不凈。皆從不凈因緣故有。三世間不可樂者世間有二。一不見有好眾生。二不見有好國土
【現代漢語翻譯】 現代漢語譯本 說：『我還能趕上史書缺漏文字的情況，現在這種情況已經沒有了。後世學識淺薄的人要謹慎啊，不要胡亂更改，輾轉相傳造成訛誤。佛法衰滅的現象，這件事就是一個例子，其餘的都可以仿照這個來理解。』 三、用識種來闡明無我。二、首先用識來正面破斥。 草木瓦礫也是由陰陽轉變而來的，草木如春天繁榮秋天凋零，瓦礫如將要下雨時地基濕潤，都好像有知覺一樣。荊溪大師說：『瓦礫也有四季的變化，如瓦片和木炭能知道什麼時候要下雨。』暹大師說：『要下雨時瓦片變重，要晴天時木炭變重。』神使知覺知道事物，所以說知覺知道。 二、用風的助力來破斥。所以《大集經》說等等，荊溪大師說：『心念牽引風，所以都由心作為增上緣。』所以前面各種意義都由心與四大和合而生，產生種種計較，是爲了破斥外人和內心的計較。所以各自破斥它，不是合在一起的時候。沒有手腳不能遂願，遂是前進的意思。 二、修道二。首先懸示二。首先研詳指定。如果連線前面的等等，荊溪大師說：『根據前面的五雙，現在只有五雙，所以在見修一雙之中連線見道，就是修道。』這個不確定，在五雙中隨便針對一雙。是哪一雙？再向前等等，在見修道一雙之中，如果再向四行之中，說這個不凈，那就只成就了五停中的意思。所以說見道方便，因為居於七賢之首，所以說前。說明與下面的六賢共同成就方便。 二、菩薩下，正式闡述修道二。首先顯示功德，揭示地位。荊溪大師說：『菩薩如果進入等等，暫且根據當教的近意來貫通菩薩。』如果從長遠來說，也能輔助別教和圓教。 二、現在不根據意義懸空解釋二。首先根據四想。這四想就是十想中的四種。一、不凈想，自己和他人身內有三十六種不凈之物，外則九孔惡臭污穢常流不斷，從生到死沒有一處是乾淨的。二、食物不凈想，觀察各種飲食都是不乾淨的，都是從不乾淨的因緣而產生的。三、世間不可樂想，世間有兩種，一是看不見好的眾生，二是看不見好的國土。
【English Translation】 English version He said: 'I could still catch up with the missing texts in the historical records, but now that situation no longer exists. Later generations with shallow knowledge should be cautious, do not arbitrarily change things, passing them on and causing errors. The phenomenon of the decline of the Buddha-dharma, this matter is an example, and the rest can be understood in the same way.' Three, use the seed of consciousness to clarify no-self. Two, first use consciousness to directly refute. Grass, trees, tiles, and gravel are also transformed by yin and yang. Grass and trees flourish in spring and wither in autumn, and tiles and gravel become moist at the foundation when it is about to rain, all seeming to have consciousness. Master Jingxi said: 'Tiles and gravel also have the changes of the four seasons, such as tiles and charcoal knowing when it will rain.' Master Xian said: 'When it is about to rain, the tiles become heavy, and when it is about to be sunny, the charcoal becomes heavy.' The divine messenger uses consciousness to know things, so it is said that consciousness knows. Two, use the assistance of the wind to refute. Therefore, the Mahasamghata Sutra says, etc. Master Jingxi said: 'The mind pulls the wind, so it is all caused by the mind as the predominant condition.' Therefore, the various meanings in front are all born from the union of the mind and the four great elements, producing various calculations, in order to refute external and internal calculations. Therefore, each refutes it, not when they are combined. Without hands and feet, one cannot fulfill one's wishes, and 'sui' means to advance. Two, cultivating the path, two. First, suspend the display, two. First, study and specify in detail. If connecting the previous etc., Master Jingxi said: 'According to the previous five pairs, now there are only five pairs, so in the pair of seeing and cultivating, connect to seeing the path, which is cultivating the path.' This is uncertain, randomly targeting one pair among the five pairs. Which pair is it? Further forward etc., in the pair of seeing and cultivating the path, if further towards the four practices, saying this impurity, then it only achieves the meaning of the five stoppages. Therefore, it is said to be a convenient means for seeing the path, because it is at the head of the seven sages, so it is said to be in front. It shows that it achieves convenience together with the six sages below. Two, Bodhisattva below, formally elaborating on cultivating the path, two. First, showing merit and revealing position. Master Jingxi said: 'If a Bodhisattva enters etc., temporarily according to the near meaning of the current teaching to connect the Bodhisattva.' If speaking from a long-term perspective, it can also assist the Separate Teaching and the Perfect Teaching. Two, now not explaining based on the meaning suspended in the air, two. First, according to the four thoughts. These four thoughts are four of the ten thoughts. One, the thought of impurity, oneself and others have thirty-six impure things inside the body, and outside, the nine orifices constantly flow with foul and filthy things, from birth to death there is no clean place. Two, the thought of the impurity of food, observing that all kinds of food are impure, all produced from impure causes and conditions. Three, the thought that the world is not enjoyable, there are two kinds of world, one is not seeing good sentient beings, and the other is not seeing good lands.
。四死想者死者常為死逐出。息不保入息。是身為災者此約眾生世間。二約四苦二。初正示。複次至作四苦者荊溪云。不必即是四念處中以無常觀。通修道故。故苦亦然。即是三界皆苦故也。雖免四趣七反人天具足生等。況仍欲界人天往來亦可對於生等。二但四下結判。荊溪云。理四苦者剎那無常無常。事四苦者即在修道。以修觀時觀于思惑。思惑屬事故云事也。今謂理事亦名通別亦名粗細。理通事別理細事粗。對粗名理。此理仍事。二是身下隨釋。五種不凈者一種子不凈。是身攬他遺體托識其中故。二住處不凈。十月居母生熟二藏之間生從尿道而出故。三自相不凈。眠臥糞穢九孔常流故。四自性不凈。身中唯有尿膿血故。五究竟不凈。命終身壞臭劇死狗故。廣如止觀第七。荊溪云。特勝及以九想具如法界次第中明。余皆生苦。自相不凈尚通胎內初托胎時。何況性耶。是故當知亦屬生也。雖復澡浴等者有人云。衣字平聲。食字入聲。今云不爾。未受用時可以平入二聲呼之。若正受用應並去聲。若衣食二字從平入聲者澡浴但應云湯水耳。未受用故朽井也者荊溪云。謂丘墟中朽敗無用。業力所持等者此解是身無定義也。荊溪云。若準人人各自有業亦可有定業。有可破亦無定也。又有遇緣及如藥師大小諸橫。並大經第二十四
【現代漢語翻譯】 現代漢語譯本 四死想是指修行者經常被死亡所追逐。氣息不能保證呼入后還能呼出。這個身體是災難的根源，這是從眾生世間的角度來說的。二、關於四苦，分為兩部分。首先是正面揭示。『複次至作四苦者』，荊溪大師說，不必一定是四念處中的無常觀，因為這是通往修道的途徑。所以苦也是一樣。也就是說三界都是苦的。即使免除了四惡趣，七次往返人天，也仍然具備生等苦。更何況仍然在欲界人天往來，也可以對應于生等苦。二、『但四下結判』是總結判斷。荊溪大師說，從理上來說四苦是剎那無常，從事上來說四苦就在修道中。因為修觀的時候，觀察的是思惑。思惑屬於事，所以說是事。我認為，理和事也可以說是通和別，也可以說是粗和細。理是通的，事是別的；理是細的，事是粗的。相對於粗來說，就是理。這個理仍然是事。二、『是身下隨釋』是隨文解釋。五種不凈是指：一種子不凈，這個身體是接受他人的遺體，寄託意識在其中。二、住處不凈，十個月居住在母親的生藏和熟藏之間，出生時從尿道而出。三、自相不凈，睡覺時糞便污穢，九孔經常流出不凈之物。四、自性不凈，身體中只有尿、膿、血。五、究竟不凈，命終身壞，臭得像死狗一樣。詳細內容見《止觀》第七。荊溪大師說，特勝以及九想，詳細內容見《法界次第》中說明。其餘都是生苦。自相不凈尚且貫通胎內初次投胎時，更何況自性呢？所以應當知道也屬於生苦。『雖復澡浴等者』，有人說，『衣』字是平聲，『食』字是入聲。現在說不是這樣。未受用時，可以平聲和入聲兩種讀法。如果正在受用，應該都讀去聲。如果『衣食』二字讀平聲和入聲，那麼洗澡只能說是湯水了。『未受用故朽井也者』，荊溪大師說，是指丘墟中朽敗無用的井。『業力所持等者』，這是解釋這個身體沒有定性。荊溪大師說，如果按照人人各自有業來說，也可以有定業，有可以破除的，也沒有定性。又有遇到因緣以及如《藥師經》、《大般涅槃經》第二十四品中所說的大小諸橫。
【English Translation】 English version The Four Contemplations on Death refer to a practitioner constantly pursued by death. One's breath cannot be guaranteed to exit after entering. This body is the source of disaster; this is from the perspective of sentient beings in the world. Second, regarding the Four Sufferings, it is divided into two parts. First is the direct revelation. 'Furthermore, to create the Four Sufferings,' Master Jingxi said, it need not necessarily be the contemplation of impermanence in the Four Foundations of Mindfulness, because it is a path to cultivation. Therefore, suffering is the same. That is to say, the Three Realms are all suffering. Even if one is spared the Four Evil Realms, and returns to the human and heavenly realms seven times, one still possesses the suffering of birth, etc. Moreover, still traveling back and forth in the Desire Realm, one can also correspond to the suffering of birth, etc. Second, 'But the conclusion under the Four' is a concluding judgment. Master Jingxi said, in principle, the Four Sufferings are momentary impermanence; in practice, the Four Sufferings are in cultivation. Because when cultivating contemplation, one observes the delusions of thought (思惑, sīhuò). Delusions of thought belong to practice, so it is said to be practice. I believe that principle and practice can also be said to be general and specific, or coarse and fine. Principle is general, practice is specific; principle is fine, practice is coarse. Relative to coarse, it is principle. This principle is still practice. Second, 'The explanation below this body' is an explanation following the text. The Five Impurities refer to: First, the impurity of the seed, this body is accepting the remains of others, entrusting consciousness within it. Second, the impurity of the dwelling place, residing for ten months between the mother's raw and cooked organs, and emerging from the urethra at birth. Third, the impurity of self-appearance, excrement and filth when sleeping, the nine orifices constantly flowing with impure substances. Fourth, the impurity of self-nature, the body only containing urine, pus, and blood. Fifth, the ultimate impurity, the body decaying after death, smelling like a dead dog. Detailed content can be found in '止觀 (Zhǐ Guān)' Seventh. Master Jingxi said, the special victory and the Nine Contemplations are explained in detail in '法界次第 (Fǎ Jiè Cì Dì)'. The rest are the suffering of birth. The impurity of self-appearance still permeates the initial conception in the womb, let alone self-nature? Therefore, it should be known that it also belongs to the suffering of birth. 'Although bathing, etc.,' some say that the character '衣 (yī)' (clothing) is level tone, and the character '食 (shí)' (food) is entering tone. Now it is said that it is not so. Before being used, it can be read in both level and entering tones. If it is being used, it should be read in the departing tone. If the characters '衣食 (yī shí)' are read in level and entering tones, then bathing can only be said to be hot water. 'Because it is not used, it is like a rotten well,' Master Jingxi said, referring to a rotten and useless well in the ruins. 'Supported by karmic force, etc.,' this explains that this body has no fixed nature. Master Jingxi said, if according to each person having their own karma, there can also be fixed karma, there is what can be broken, and there is no fixed nature. There are also encounters with conditions and such as the major and minor calamities mentioned in the '藥師經 (Yàoshī Jīng)' (Medicine Buddha Sutra) and the twenty-fourth chapter of the '大般涅槃經 (Dà Bān Nièpán Jīng)' (Mahāparinirvāṇa Sūtra).
明九種橫死亦成不定。況復只約人人有業。彼相形業業相望俱名不定。山海空市者法句經第二云。有梵志兄弟四人。各得神通知后七日皆死。共議逃避。一云吾入大海下不至地上不出水。一云入須彌腹還合其山。一云輕舉空中。一云入大市中。各云。如是處避無常殺鬼豈知我處。議訖辭王述其去意。過七日已各各命終。市監白王。有梵志卒死市中。王云。有四避。對一人已死餘三豈免。嗚呼死至叵避其可驗乎。晉書云。郭璞妙于陰陽算曆。于晉元帝世與桓彝友善每造之。或璞在婦間便入。璞曰。卿來他處自可徑前。但不可廁上相尋耳。必若至有殃禍。后彝因醉詣璞。正逢在廁掩而觀之。見裸身被髮銜刀設醊璞見彝撫心大驚曰。吾每囑卿勿來。反更如此非但禍吾。卿亦不免矣。天實為之。將以誰咎。璞嬰王敦之禍彝亦死矣。是知感報已定。豈祈禳所及。而言天實為之。知之何晚。寄言後昆。當信凈名所說。是真祈禳者。大論第七十五文也。大經具出者謂。具明蛇賊空聚也。故彼聖行品云。譬如有王以四毒蛇盛之一篋。令人瞻養。若令一蛇生瞋恚者我當準法戮之都市。其人惶怖舍篋逃走。王復遣五旃陀羅拔刀隨之。又遣一人詐為親善。其人不信隱聚落間。聞空中聲今夜當有六大賊來。其人怖走路值一河。乘筏截流而去安隱
【現代漢語翻譯】 現代漢語譯本 明九種橫死也構成不定業。何況只是說人人都有各自的業力。那些互相影響、互相牽連的業，都可稱為不定業。『山海空市』出自《法句經》第二品，說的是有婆羅門（Brahmin，古印度僧侶）兄弟四人，各自得到神通，預知七日後都要死去，於是商議逃避。一人說：『我進入大海，下不到地，上不到水面。』一人說：『我進入須彌山（Mount Sumeru，佛教中的聖山）腹中，與山合為一體。』一人說：『我輕身飛到空中。』一人說：『我進入大市場中。』他們各自認為，這樣躲避，無常（impermanence，佛教概念，指世間萬物變化無常）的殺鬼就無法知道我的去處。商議完畢，他們向國王辭行，說明去意。過了七日，他們各自命終。市場管理者稟告國王，說有婆羅門猝死在市場中。國王說：『他們有四種逃避之法，如今一人已死，其餘三人難道能免於一死嗎？』唉，死亡到來無法逃避，這難道不是可以驗證的嗎？ 《晉書》記載，郭璞（Guo Pu，東晉學者）精通陰陽曆算，在晉元帝時期與桓彝（Huan Yi，東晉將領）交好，桓彝經常拜訪他。有時郭璞正在內室，桓彝便直接進入。郭璞說：『你從其他地方來，可以直接進來，但不要在廁所里找我，如果那樣做，必定會有災禍。』後來，桓彝因醉酒拜訪郭璞，正趕上郭璞在廁所，桓彝便掩面偷看，看見郭璞裸身披髮，口銜刀，正在祭祀。郭璞看見桓彝，撫胸大驚，說：『我多次囑咐你不要來，你反而這樣做，不僅會給我帶來災禍，你也不能倖免了。這是天意，又能怪誰呢？』郭璞因王敦（Wang Dun，東晉權臣）之禍而死，桓彝也死了。由此可知，感應報應是已定的，不是祈禱禳解所能改變的。而說『天實為之』，知道得太晚了。奉勸後人，應當相信《維摩詰經》（Vimalakirti Sutra，大乘佛教經典）所說的，才是真正的祈禱禳解。出自《大智度論》（Mahaprajnaparamita-sastra，龍樹菩薩所著論書）第七十五卷。 《大般涅槃經》（Mahayana Mahaparinirvana Sutra，大乘佛教經典）中詳細說明了蛇、賊、空聚的比喻。所以該經聖行品中說：『譬如有一位國王，用一個箱子裝著四條毒蛇，讓人看管飼養。如果有一條蛇生起嗔恚之心，我就要依法在都市中處死它。』那人非常害怕，丟下箱子逃走了。國王又派遣五個旃陀羅（Chandalas，印度種姓制度中的賤民），手持刀追趕他。又派遣一人假裝親善。那人不相信，躲藏在村落間。聽到空中有聲音說，今晚將有六大盜賊來。那人害怕，在路上遇到一條河，乘筏渡河而去，這才安穩。
【English Translation】 English version Clearly, the nine types of untimely deaths also constitute uncertain karma. Moreover, it is simply stated that everyone has their own karma. Those karmas that influence and are intertwined with each other can all be called uncertain karma. 'Mountains, Seas, Emptiness, and Markets' comes from the second chapter of the Dhammapada (法句經, a collection of sayings of the Buddha), which tells the story of four Brahmin (梵志, ancient Indian priests) brothers who each attained supernatural powers and foresaw that they would all die in seven days. They discussed how to escape. One said, 'I will enter the great sea, neither reaching the bottom nor emerging above the water.' Another said, 'I will enter the belly of Mount Sumeru (須彌山, the sacred mountain in Buddhism) and become one with the mountain.' Another said, 'I will lightly fly into the sky.' Another said, 'I will enter the great market.' They each believed that by hiding in this way, the killing ghosts of impermanence (無常, the Buddhist concept of the transience of all things) would not know where to find them. After discussing, they bid farewell to the king, explaining their intentions. After seven days, they each died. The market manager reported to the king that a Brahmin had suddenly died in the market. The king said, 'They had four methods of escape. Now that one has died, can the other three escape death?' Alas, death arrives and cannot be avoided. Is this not verifiable? The Book of Jin (晉書, a historical text) records that Guo Pu (郭璞, a scholar of the Eastern Jin Dynasty) was proficient in yin-yang calculations and was on good terms with Huan Yi (桓彝, a general of the Eastern Jin Dynasty) during the reign of Emperor Yuan of Jin. Huan Yi often visited him. Sometimes Guo Pu was in the inner chamber, and Huan Yi would enter directly. Guo Pu said, 'If you come from other places, you can enter directly, but do not look for me in the toilet, for if you do, there will surely be disaster.' Later, Huan Yi visited Guo Pu while drunk, and it happened that Guo Pu was in the toilet. Huan Yi covered his face and peeked, seeing Guo Pu naked, with disheveled hair, holding a knife in his mouth, and performing a ritual. Guo Pu saw Huan Yi, clutched his chest in great alarm, and said, 'I have repeatedly told you not to come, but you have done this instead. Not only will it bring disaster upon me, but you will not escape either. This is the will of Heaven, so who can be blamed?' Guo Pu died because of the Wang Dun (王敦, a powerful minister of the Eastern Jin Dynasty) rebellion, and Huan Yi also died. From this, it can be known that karmic retribution is fixed and cannot be changed by prayers or exorcisms. And to say 'Heaven truly did it' is knowing too late. I advise future generations to believe what the Vimalakirti Sutra (維摩詰經, a Mahayana Buddhist scripture) says, which is the true prayer and exorcism. This comes from the seventy-fifth volume of the Mahaprajnaparamita-sastra (大智度論, a treatise written by Nagarjuna). The Mahayana Mahaparinirvana Sutra (大般涅槃經, a Mahayana Buddhist scripture) explains in detail the metaphor of snakes, thieves, and empty villages. Therefore, the chapter on Holy Conduct in that sutra says: 'Suppose there is a king who puts four poisonous snakes in a box and has someone watch over and feed them. If one of the snakes becomes angry, I will execute it according to the law in the city.' That person was very frightened and dropped the box and ran away. The king then sent five Chandalas (旃陀羅, untouchables in the Indian caste system), holding knives, to chase after him. He also sent one person to pretend to be friendly. That person did not believe them and hid in a village. He heard a voice in the sky saying that six great thieves would come tonight. That person was afraid and encountered a river on the road. He crossed the river on a raft and was then safe.
無患。四蛇喻四大五旃陀羅喻五陰。詐親善者喻貪愛。空聚落喻內六入。六大賊喻外六塵。河喻煩惱。船筏喻六度道品。安隱無患喻得大涅槃。
維摩經略疏垂裕記卷第四 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第五
錢唐沙門釋智圓述
三勸求佛身二。初分科二。初標下隨釋三。初標章二。初述意。二徴釋四重。初重二。初問二答二。初雙標。方便兩教即藏通。常住佛身即別圓。二何故下雙釋。豈可勸求等者荊溪云。非是專令求於劣身。既勸舍于無常之身。豈可還求無常之果。引文雖復但云真實下文還約四種真實者實能兼權理無間也。二重二。初問。此問從前答中第二義生。二答二。初引經。因無常果是常。即別教意。地前無常登地證常。荊溪云。佛答梵志等者借彼破外證此先權。若一向依彼豈得引之。二類釋。士庶者毛詩傳曰。士事也。白虎通云。士者任事之稱也。周禮天子有元士中士下士庶眾也。謂天下之眾人也。空假一心者輔行雲。心性不動假立中名。亡泯三千假立空稱。雖亡而存假立假號。今云一心一心即中也。三重二。初問。定用何判者前答通漫。故此定之。二答。何妨通勸者隨類各解則成通勸四人。荊溪云。以依今部教寬機遍故
【現代漢語翻譯】 現代漢語譯本 『無患』（A-wu-huan，無憂無慮）比喻沒有憂患。『四蛇』（Si-she）比喻四大（Si-da，地、水、火、風）。『五旃陀羅』（Wu-zhan-tuo-luo）比喻五陰（Wu-yin，色、受、想、行、識）。『詐親善者』（Zha-qin-shan-zhe）比喻貪愛（Tan-ai）。『空聚落』（Kong-ju-luo）比喻內六入（Nei-liu-ru，眼、耳、鼻、舌、身、意）。『六大賊』（Liu-da-zei）比喻外六塵（Wai-liu-chen，色、聲、香、味、觸、法）。『河』（He）比喻煩惱（Fan-nao）。『船筏』（Chuan-fa）比喻六度道品（Liu-du-dao-pin，佈施、持戒、忍辱、精進、禪定、智慧）。『安隱無患』（An-yin-wu-huan）比喻得到大涅槃（Da-nie-pan）。
《維摩經略疏垂裕記》卷第四 大正藏第 38 冊 No. 1779 《維摩經略疏垂裕記》
《維摩經略疏垂裕記》卷第五
錢唐沙門釋智圓 述
三勸求佛身二。初分科二。初標下隨釋三。初標章二。初述意。二徴釋四重。初重二。初問二答二。初雙標。方便兩教即藏通。常住佛身即別圓。二何故下雙釋。豈可勸求等者荊溪云。非是專令求於劣身。既勸舍于無常之身。豈可還求無常之果。引文雖復但云真實下文還約四種真實者實能兼權理無間也。二重二。初問。此問從前答中第二義生。二答二。初引經。因無常果是常。即別教意。地前無常登地證常。荊溪云。佛答梵志等者借彼破外證此先權。若一向依彼豈得引之。二類釋。士庶者毛詩傳曰。士事也。白虎通云。士者任事之稱也。周禮天子有元士中士下士庶眾也。謂天下之眾人也。空假一心者輔行雲。心性不動假立中名。亡泯三千假立空稱。雖亡而存假立假號。今云一心一心即中也。三重二。初問。定用何判者前答通漫。故此定之。二答。何妨通勸者隨類各解則成通勸四人。荊溪云。以依今部教寬機遍故
【English Translation】 English version 'A-wu-huan' (無患, free from worries) is a metaphor for being without worries. 'Si-she' (四蛇, four snakes) is a metaphor for the Four Great Elements (Si-da, 四大, earth, water, fire, and wind). 'Wu-zhan-tuo-luo' (五旃陀羅, five Chandalas) is a metaphor for the Five Skandhas (Wu-yin, 五陰, form, feeling, perception, volition, and consciousness). 'Zha-qin-shan-zhe' (詐親善者, those who falsely appear kind) is a metaphor for craving and attachment (Tan-ai, 貪愛). 'Kong-ju-luo' (空聚落, empty village) is a metaphor for the Inner Six Entrances (Nei-liu-ru, 內六入, eye, ear, nose, tongue, body, and mind). 'Liu-da-zei' (六大賊, six great thieves) is a metaphor for the Outer Six Dusts (Wai-liu-chen, 外六塵, form, sound, smell, taste, touch, and dharma). 'He' (河, river) is a metaphor for afflictions (Fan-nao, 煩惱). 'Chuan-fa' (船筏, boat and raft) is a metaphor for the Six Paramitas and the Thirty-seven Limbs of Enlightenment (Liu-du-dao-pin, 六度道品, generosity, morality, patience, diligence, concentration, and wisdom). 'An-yin-wu-huan' (安隱無患, peaceful and without worries) is a metaphor for attaining Great Nirvana (Da-nie-pan, 大涅槃).
Vimalakirti Sutra Commentary with Notes on the Profound Meaning, Scroll 4 Taisho Tripitaka Volume 38, No. 1779, Vimalakirti Sutra Commentary with Notes on the Profound Meaning
Vimalakirti Sutra Commentary with Notes on the Profound Meaning, Scroll 5
Commentary by Shramana Zhìyuán of Qiantang
Three exhortations to seek the Buddha-body, in two parts. First, dividing the sections into two. First, the heading, then the explanation in three parts. First, the chapter heading in two parts. First, stating the intention. Second, fourfold questioning and explanation. First level in two parts. First, question and answer in two parts. First, double indication. The expedient two teachings are the Tripitaka and Shared teachings. The permanent Buddha-body is the Distinct and Perfect teachings. Second, 'Why is it that...' below, double explanation. 'How can one exhort to seek...' Jingxi says, 'It is not solely to seek the inferior body. Since one is exhorted to abandon the impermanent body, how can one still seek the impermanent fruit?' Although the quoted text only says 'real,' the text below still refers to the four kinds of reality, which in reality can encompass the provisional, the principle without separation. Second level in two parts. First, question. This question arises from the second meaning in the previous answer. Second, answer in two parts. First, quoting the sutra. Because the cause is impermanent, the fruit is permanent, which is the meaning of the Distinct teaching. Before the ground is impermanent, ascending the ground proves permanence. Jingxi says, 'The Buddha's answer to the Brahmin etc., borrows their refutation of the external to prove this, first the provisional. If one were to rely on them entirely, how could one quote them?' Second, analogous explanation. 'Scholars and commoners,' the Mao Shi commentary says, 'Scholars are those who serve.' The Bai Hu Tong says, 'Scholars are those who are called upon to serve.' The Zhou Li says the Son of Heaven has primary scholars, middle scholars, lower scholars, commoners, and the masses. This refers to the common people of the world. 'Empty, provisional, one mind,' the Fu Xing says, 'The mind-nature is unmoving, provisionally establishing the name of the middle. Extinguishing the three thousand, provisionally establishing the name of emptiness. Although extinguished, it exists, provisionally establishing the provisional name.' Now it is said 'one mind,' one mind is the middle. Third level in two parts. First, question. 'What determination is used for judgment?' The previous answer was general and vague, hence this determination. Second, answer. 'What harm is there in general exhortation?' According to each category, each explanation becomes a general exhortation to the four types of people. Jingxi says, 'Because relying on this scripture, the teaching is broad and the capacity is universal.'
也。諸味所感不同者華嚴別圓二因感一常果。鹿苑一生滅因感灰斷果。大品三因感灰斷常住二果。法華一圓因感一常果。涅槃四因感一常果。故云諸味等也。今方等等者指今經。是第三時也。四因得二果者生滅無生二因同得灰斷果。無量無作二因同得常住果。準一部文隨品不定。方便但二。問疾及以不思議則唯在大。觀眾生去三品分三。故一部始終方具四耳。若從一部顯密異聞。只方便品密解別圓。顯密相對四因二果其義宛足。四重二。初問。由前答四因得二果故此問之。佛身既有四教不同。何得涅槃但有灰斷常住二種。二答。如雲至是一者指上文也。大疏云如上明也。巧拙兩度等者藏通界內巧拙。而見思病差是一。別圓界外巧拙。而無明病差是一。二正觀三。初正勸識果。荊溪云。所以者何去亦名轉釋。轉釋上來當樂佛身。國王長者但見王宮父母生身。故須勸云佛身者即法身也。已下諸句雖復轉釋此句是總。下去是別。言偏真空理等者五分仍依有為之法。空理即是無為功德。引禪經及以須菩提。為證大小自明。佛告蓮華等者此尼化為輪王。眾皆避座。化王見佛還複本身。最先見佛故佛斥之。二勸慕果行因。二初總舉果中福智即是法身者福智即五分也。慧及知見屬智。餘三是福。別圓福智顯出佛性者福智即緣了也。緣
【現代漢語翻譯】 也（語氣詞，無實義）。諸味所感不同者，《華嚴經》別教和圓教的二種因，感得一個常果。《鹿苑經》一生滅因，感得灰斷果。《大品般若經》三種因，感得灰斷和常住二種果。《法華經》一圓因，感得一個常果。《涅槃經》四種因，感得一個常果。所以說『諸味』等等。今『方等』指現在的這部經，是佛陀宣說的第三個時期的經典。四因得二果是指生滅因和無生因共同得到灰斷果，無量因和無作因共同得到常住果。按照一部經文，隨著品不同而有所不定。方便品只有兩種因。問疾品和不可思議品則唯有大乘的因。觀眾生品開始的三品分三種因。所以一部經始終才具備四種因。如果從一部經的顯教和密教的不同角度來理解，只有方便品是密教的解說，區別于別教和圓教。顯教和密教相對而言，四因二果的意義就完全足夠了。四重二，首先是提問。因為前面回答了四因得二果，所以這裡提出疑問：佛身既然有四教的不同，為什麼涅槃只有灰斷和常住兩種果？第二是回答。『如雲至是一』指的是上文。大疏解釋說『如上文所闡明』。巧拙兩度等等，藏教和通教的界內，巧和拙在於見思惑的差別是一樣的。別教和圓教的界外，巧和拙在於無明惑的差別是一樣的。二正觀三，首先是勸導認識果。荊溪解釋說：『所以者何去亦名轉釋』，這是爲了進一步解釋上面所說的『當樂佛身』。國王長者只能看到王宮和父母所生的肉身，所以需要勸導說佛身就是法身。以下各句雖然是進一步解釋，但此句是總綱。下面是分別解釋。『言偏真空理』等等，五分法身仍然依賴有為之法，空理就是無為功德。引用禪經以及須菩提的例子，是爲了證明大小乘的道理是自明的。佛告蓮華等等，這位比丘尼變化為轉輪王，眾人都避開座位。變化的輪王見到佛，恢復了原來的比丘尼身。因為她最先見到佛，所以佛斥責了她。二是勸導愛慕果，修行因。二是首先總舉果中的福德和智慧，就是法身。福德和智慧就是五分法身。慧和知見屬於智慧，其餘三種是福德。別教和圓教的福德和智慧顯現出佛性，福德和智慧就是緣和了。
【English Translation】 Ye (a particle with no actual meaning). The different sensations from various flavors refer to the two causes of the distinct and perfect teachings of the Avatamsaka Sutra (Huayan Jing), which result in one permanent fruit. The one cause of arising and ceasing in the Deer Park (Luyuan) results in the fruit of annihilation. The three causes of the Perfection of Wisdom Sutra (Dapin Bore Jing) result in the two fruits of annihilation and permanence. The one perfect cause of the Lotus Sutra (Fahua Jing) results in one permanent fruit. The four causes of the Nirvana Sutra (Nirvana Jing) result in one permanent fruit. Therefore, it is said 'various flavors' and so on. 'Now, the Vaipulya' (Fangdeng) refers to the current sutra, which is the third period of the Buddha's teachings. The four causes yielding two fruits means that the causes of arising and ceasing and non-arising together yield the fruit of annihilation, while the causes of immeasurable and non-action together yield the fruit of permanence. According to the text of a sutra, it varies depending on the chapter. The Upaya (Fangbian) chapter only has two causes. The Illness Question (Wenji) and Inconceivable (Busi Yi) chapters only have the Mahayana cause. The three chapters starting with Observing Living Beings (Guanzhong Sheng) divide into three causes. Therefore, a complete sutra possesses all four causes. If understood from the different perspectives of the exoteric and esoteric teachings of a sutra, only the Upaya chapter is an esoteric explanation, distinguishing it from the distinct and perfect teachings. Relative to the exoteric and esoteric teachings, the meaning of the four causes and two fruits is entirely sufficient. The second of the four layers is the initial question. This is because the previous answer stated that the four causes yield two fruits, so this question is raised: Since the Buddha's body has the differences of the four teachings, why does Nirvana only have the two kinds of fruits of annihilation and permanence? The second is the answer. 'As it is said to be one' refers to the above text. The Great Commentary explains it as 'as explained above'. The skillfulness and unskillfulness of the two degrees, etc., within the realms of the Tripitaka and Shared Teachings (Zangjiao and Tongjiao), the difference between skillfulness and unskillfulness lies in the affliction of views and thoughts, which is the same. Outside the realms of the Distinct and Perfect Teachings (Biejiao and Yuanjiao), the difference between skillfulness and unskillfulness lies in the affliction of ignorance, which is the same. The second of the two correct contemplations is the third, which is the initial exhortation to recognize the fruit. Jingxi explains: 'The reason why it is called a further explanation' is to further explain the 'Buddha-body to be enjoyed' mentioned above. Kings and elders can only see the palace and the physical body born of their parents, so it is necessary to exhort that the Buddha-body is the Dharmakaya. Although the following sentences are further explanations, this sentence is the general outline. The following are separate explanations. 'The partial empty principle' etc., the five divisions of the Dharmakaya still rely on conditioned dharmas, and the principle of emptiness is unconditioned merit. Citing the Zen Sutra and Subhuti as examples is to prove that the principles of the Small and Great Vehicles are self-evident. The Buddha told Lotus, etc., this nun transformed into a Chakravartin King, and everyone avoided their seats. The transformed king saw the Buddha and reverted to his original nun form. Because she was the first to see the Buddha, the Buddha rebuked her. The second is to exhort to admire the fruit and cultivate the cause. The second is to first generally mention that the merit and wisdom in the fruit are the Dharmakaya. Merit and wisdom are the five divisions of the Dharmakaya. Wisdom and knowledge belong to wisdom, and the other three are merit. The merit and wisdom of the Distinct and Perfect Teachings manifest the Buddha-nature, and merit and wisdom are the conditions and understanding.
了約修位位橫具。若約豎判福即緣因位在觀行相似。智即了因位在名字。顯佛性位在初住。此由智三覺本有三。復由福三助智嚴本。故至初住。修性一合無復分張。三德分顯故名顯出佛性也。修能顯性故云從無量功德智慧生。應知。功德無量言緣則攝。智慧無量言了則攝。約圓既爾。別可準知。但即不即而分二殊。藏通一往亦可立緣了名以收福智。名教區別前二定無。荊溪云。勸慕果行因者雖對諸法不及緣了。其名最顯。至果仍存。別圓二教以顯為生。異藏通故其名別立。余謂。荊溪言對諸法者即指別列一十二科。緣了即指今文總舉福智。況復豈但行因名顯。抑亦別列不出福智。舉總收別。故先明之。從總出別。故下委列二別十二。初五分。荊溪云。戒定慧等者言。從五分法身生者方便教中五及法身名雖在果又戒等三雖通於因二種解脫藏通唯果。前四並從了了之後方受其名。然今從圓故故五通因。教既列四。圓義不局故后結之修五者也。又云。用此五身復生法身五身即是因五身也。通教五分初之二分云如前者罪不罪等皆依前教五分為境。故後後教悉觀前前。若一音異解只於一五所見各別。通教中雲見真圓極者此非圓融之圓。以極稱圓耳。九種戒等者地持六度一一皆九。名同義別故今用彼三九之文而為三分。了了知見法
【現代漢語翻譯】 現代漢語譯本： 了約修位位橫具（約略地修習各個位次，橫向具備各種功德）。如果從豎向判別福德，那麼緣因位在觀行相似位（通過觀察和實踐，達到近似的覺悟）。智慧（智）即了因位在名字位（通過名相概念，理解佛法）。顯佛性位在初住位（證悟佛性的最初階段）。這是因為智慧（智）的三覺（本覺、始覺、究竟覺）本來就具有三種。又因為福德的三種（福德、智慧、功德）輔助智慧的莊嚴，原本就具備。所以到達初住位。修習和本性合一，不再有分別。三德（法身德、般若德、解脫德）分別顯現，所以叫做顯出佛性。修習能夠顯現本性，所以說從無量功德智慧產生。應當知道，功德無量，從緣起方面來說就包含了（緣因）。智慧無量，從了達方面來說就包含了（了因）。 按照圓教這樣說，別教也可以類推得知。只是即和不即之間有所不同。藏教和通教也可以勉強設立緣因和了因的名稱來包含福德和智慧。名教的區別在於，前兩種（藏教和通教）肯定沒有（緣因和了因的說法）。荊溪湛然大師說：『勸人羨慕果地的修行，雖然針對諸法不如緣因和了因，但它的名稱最明顯，到達果地仍然存在。』別教和圓教都以顯現為生，不同於藏教和通教，所以它的名稱單獨設立。我認為，荊溪大師所說的『針對諸法』，就是指別教所列舉的十二科。緣因和了因就是指本文總括的福德和智慧。更何況不僅僅是行因的名稱明顯，而且別教所列舉的也離不開福德和智慧。總括包含了別列，所以先說明總括。從總括中引出別列，所以下面詳細列舉二別十二科。 最初的五分法身。荊溪湛然大師說：『戒、定、慧等，從五分法身產生，方便教中五分和法身的名稱雖然在果地，又戒等三學雖然通於因地，二種解脫（藏教和通教）只有在果地才有。』前面的四種（四念處）都是在完全明瞭之後才接受這個名稱。然而現在是從圓教的角度來說，所以五分通於因地。教義既然列舉了四教，圓教的意義就不侷限於此，所以後面總結為修習五分。又說：『用這五身又產生法身，五身就是因地的五身。』通教的五分，最初的二分（色陰和受陰）說『如前者罪不罪等』，都是依據前教的五分為境界。所以後面的教義都觀察前面的教義。如果一音異解，只是在同一個五分中所見各不相同。通教中說『見真圓極』，這裡的圓不是圓融的圓，而是用『極』來形容圓滿罷了。 九種戒等，地持論的六度，每一個都有九種，名稱相同，意義不同，所以現在用彼論的三九之文作為三分。完全明瞭知見法。
【English Translation】 English version: 'Liao Yue Xiu Wei Wei Heng Ju' (roughly cultivate each position, horizontally possessing all kinds of merits). If judging merit vertically, then the 'Yuan Yin Wei' (causal condition position) is in the 'Guan Xing Xiang Si Wei' (position of observation and practice, reaching approximate enlightenment). Wisdom (Zhi) is the 'Liao Yin Wei' (understanding condition position) in the 'Ming Zi Wei' (name position, understanding the Dharma through conceptual terms). 'Xian Fo Xing Wei' (manifesting Buddha-nature position) is in the 'Chu Zhu Wei' (the initial stage of realizing Buddha-nature). This is because the three enlightenments (original enlightenment, initial enlightenment, ultimate enlightenment) of wisdom (Zhi) inherently possess three types. Furthermore, because the three types of merit (merit, wisdom, virtue) assist the adornment of wisdom, they are originally possessed. Therefore, reaching the 'Chu Zhu Wei'. Cultivation and inherent nature are united, no longer separate. The three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue) are manifested separately, so it is called manifesting Buddha-nature. Cultivation can manifest inherent nature, so it is said to arise from immeasurable merit and wisdom. It should be known that immeasurable merit, in terms of arising conditions, includes (Yuan Yin). Immeasurable wisdom, in terms of understanding, includes (Liao Yin). According to the 'Perfect Teaching' (Yuan Jiao) in this way, the 'Distinct Teaching' (Bie Jiao) can also be inferred. It's just that there are differences between 'is' and 'is not'. The 'Tripitaka Teaching' (Zang Jiao) and the 'Common Teaching' (Tong Jiao) can also reluctantly establish the names of 'Yuan Yin' and 'Liao Yin' to include merit and wisdom. The difference in teachings lies in the fact that the first two (Zang Jiao and Tong Jiao) definitely do not have (the concept of Yuan Yin and Liao Yin). Master Jingxi Zhanran said: 'Advising people to admire the practice of the fruit position, although it is not as good as Yuan Yin and Liao Yin in terms of targeting all dharmas, its name is the most obvious, and it still exists when reaching the fruit position.' The 'Distinct Teaching' and the 'Perfect Teaching' both arise from manifestation, different from the 'Tripitaka Teaching' and the 'Common Teaching', so its name is established separately. I think that what Master Jingxi said about 'targeting all dharmas' refers to the twelve categories listed in the 'Distinct Teaching'. Yuan Yin and Liao Yin refer to the merit and wisdom summarized in this text. Moreover, it is not only the name of the cause of practice that is obvious, but also the categories listed in the 'Distinct Teaching' cannot be separated from merit and wisdom. The summary includes the separate listing, so first explain the summary. From the summary, the separate listing is derived, so the two separate twelve categories are listed in detail below. The initial fivefold Dharmakaya. Master Jingxi Zhanran said: 'Precepts, concentration, wisdom, etc., arise from the fivefold Dharmakaya. Although the names of the fivefold and Dharmakaya are in the fruit position in the expedient teaching, and the three learnings such as precepts are common to the cause position, the two types of liberation (Tripitaka Teaching and Common Teaching) only exist in the fruit position.' The previous four (four foundations of mindfulness) only receive this name after complete understanding. However, now it is from the perspective of the 'Perfect Teaching', so the fivefold is common to the cause position. Since the teachings have listed the four teachings, the meaning of the 'Perfect Teaching' is not limited to this, so it is summarized later as cultivating the fivefold. It is also said: 'Using these five bodies, the Dharmakaya is produced again, the five bodies are the five bodies of the cause position.' The fivefold of the 'Common Teaching', the initial two parts (form aggregate and feeling aggregate) say 'like the previous sins and non-sins, etc.', all based on the fivefold of the previous teaching as the realm. Therefore, the later teachings all observe the previous teachings. If there are different interpretations of one sound, it is only that the views in the same fivefold are different. The 'Common Teaching' says 'seeing the true perfect extreme', the 'perfect' here is not the perfect integration, but uses 'extreme' to describe perfection. The nine types of precepts, the six perfections of the 'Bodhisattva Bhumi Sutra', each has nine types, the names are the same, the meanings are different, so now use the three nines of that treatise as three parts. Completely understand the Dharma.
身顯等者自唯見理也。通因果迷悟諸位位有隱顯。圓教云一往與別無殊者意云。同至常住極果故也。圓修境智因果大異。然別教三皆云九種者通指地前乃至等覺。證道且同。故云無殊。欲分別去更辨別也。以前三教無有一時修五因義事等等者以事況理。故云事等。即法身之大在煩惱之小。小大常爾。無所相妨。況至果時大恒在小。故能事用芥等須彌。故不斷言只指凡鄙一念剎那具足難思法身之見。本來相在非關事通。是故方便教內之人迷於相在不思議理。縱聞常住解惑分流。故使權人由教未實。若至登地勝用無殊。故教道中仍存異解。故唯圓教始末一如故使五分法身不乖凡質。慧行緣理名慧身者因修之相。戒定是助。故且云事中慧具足偏門諸慧。故以圓慧而為正道。以正消助。無處不融。以具正助合行故也。二四等。然此四等皆應約三。謂生緣法緣無緣。而大經大論皆從慈說。以慈望三。義準可知。今此四教通以生緣為境。藏通至二。別圓具三。又雖俱觀生而境有廣狹。藏通觀六。別圓觀十。藏通以空亡境。但至法緣。別圓觀中俱修無緣。故大經云。慈之所緣一切眾生如父母妻子親屬。是名眾生緣。見一切法皆從緣生。是名法緣。不住法相及眾生相。是名無緣。藏通至大慈悲者修因得果。因果俱慈。下文例爾。其中藏
【現代漢語翻譯】 現代漢語譯本： 『身顯等者自唯見理也』（身顯等，指的是隻有證悟了真理的人才能明白）。通教、別教、圓教在因果、迷悟的各個階段，有隱顯的差別。圓教說『一往與別無殊者』，意思是說，最終都到達常住的極果，所以沒有差別。圓教在修行、境界、智慧、因果上差異很大。然而，別教、通教、藏教都說有九種，這是通指地前乃至等覺菩薩的各個階段。在證悟的道路上，它們是相同的，所以說沒有差別。想要進一步區分，還需要更仔細地辨別。 以前的三教（藏、通、別）沒有一時修五因義事等等的情況，這是用事來比喻理，所以說『事等』。即法身之大，存在於煩惱之小中，小大始終如此，互不妨礙。更何況到了果位時，大恒常存在於小中，所以能使芥子容納須彌山。『故不斷言只指凡鄙一念剎那具足難思法身之見』，指的是即使是凡夫鄙陋的一念剎那，也具足難以思議的法身之見。這種見性本來就存在，與事相上的通達無關。因此，方便教內的人迷惑于這種本來存在的不可思議之理。即使聽聞常住之理，也只是理解了其中的一部分。所以，權教之人因為教義不究竟而未能證得實相。如果到了登地菩薩的境界，殊勝的功用就沒有差別了。所以，在教道中仍然存在不同的理解。因此，只有圓教才能始終如一，才能使五分法身不離凡夫的本質。『慧行緣理名慧身者』，指的是因地修行的相狀。戒、定是輔助，所以暫且說在事相中，智慧具足了偏門諸慧。因此，以圓滿的智慧作為正道，以正道來消除輔助，無處不融合。因為具足正助合行。 『二四等』，指的是四無量心。然而，這四無量心都應該約三而論，即眾生緣慈、法緣慈、無緣慈。而《大般涅槃經》、《大智度論》都從慈心開始說起。以慈心來衡量這三種慈心，其中的意義可以類推得知。現在這四教都以眾生緣為境界。藏教、通教達到二種慈心，別教、圓教具足三種慈心。又，雖然都觀照眾生，但境界有廣狹之分。藏教、通教觀照六道眾生，別教、圓教觀照十法界眾生。藏教、通教以空作為境界，只能達到法緣慈。別教、圓教觀照中道，同時修習無緣慈。所以《大般涅槃經》說：『慈心所緣的一切眾生，如父母、妻子、親屬，這叫做眾生緣慈。見到一切法都從因緣而生，這叫做法緣慈。不住於法相以及眾生相，這叫做無緣慈。』藏教、通教達到大慈悲，是因為修因得果，因果都具足慈心。下文的例子也是如此。其中藏教...
【English Translation】 English version: 'Those who manifest the body and others only see the principle themselves.' The teaching of Tong (Common Teaching), Bie (Distinct Teaching), and Yuan (Perfect Teaching) have differences in manifestation and concealment in various stages of cause and effect, delusion and enlightenment. The Yuan teaching says, 'At first glance, there is no difference from the others,' meaning that they all eventually reach the ultimate fruit of permanence, so there is no difference. The Yuan teaching has great differences in practice, realm, wisdom, cause, and effect. However, the Bie, Tong, and Zang (Tripitaka Teaching) teachings all say there are nine kinds, which generally refer to the stages before the ground (of enlightenment) up to the Equal Enlightenment Bodhisattva. On the path of enlightenment, they are the same, so it is said that there is no difference. If you want to further distinguish them, you need to discern them more carefully. The previous three teachings (Zang, Tong, and Bie) do not have the situation of practicing the five causes and meanings at the same time. This is using things to compare to principles, so it is said that 'things are equal.' That is, the greatness of the Dharmakaya exists in the smallness of afflictions. Small and large are always like this, and do not hinder each other. Moreover, when it comes to the fruition stage, the great is always in the small, so it can make a mustard seed contain Mount Sumeru. 'Therefore, the unceasing words only refer to the view that even a vulgar and lowly thought in an instant is fully endowed with the inconceivable Dharmakaya.' This seeing of nature is inherent and has nothing to do with the understanding of phenomena. Therefore, people within the expedient teachings are confused by this inherent inconceivable principle. Even if they hear the principle of permanence, they only understand a part of it. Therefore, people of the provisional teachings have not attained the real aspect because the teachings are not ultimate. If one reaches the stage of the Bodhisattva who has attained the ground, the supreme function is no different. Therefore, there are still different understandings in the teachings. Therefore, only the Yuan teaching can be consistent from beginning to end, so that the fivefold Dharmakaya does not deviate from the essence of ordinary beings. 'The practice of wisdom that is related to principle is called the Wisdom Body,' which refers to the aspect of practice in the causal stage. Precepts and concentration are auxiliary, so it is temporarily said that in phenomena, wisdom is fully endowed with the wisdom of the partial teachings. Therefore, perfect wisdom is taken as the right path, and the right path is used to eliminate the auxiliary, and there is no place that is not integrated. Because it is fully endowed with the right and auxiliary practices combined. The 'two four equalities' refers to the Four Immeasurables. However, these Four Immeasurables should all be discussed in terms of three, namely, Sentient Being-Conditioned Kindness, Dharma-Conditioned Kindness, and Unconditioned Kindness. The Mahaparinirvana Sutra and the Mahaprajnaparamita Sastra both start with kindness. Measuring these three kinds of kindness with kindness, the meaning can be inferred by analogy. Now these four teachings all take sentient beings as the realm. The Zang and Tong teachings reach two kinds of kindness, and the Bie and Yuan teachings are fully endowed with three kinds of kindness. Also, although they all contemplate sentient beings, the realm has breadth and narrowness. The Zang and Tong teachings contemplate the six realms of sentient beings, and the Bie and Yuan teachings contemplate the ten dharma realms of sentient beings. The Zang and Tong teachings take emptiness as the realm and can only reach Dharma-Conditioned Kindness. The Bie and Yuan teachings contemplate the Middle Way and simultaneously practice Unconditioned Kindness. Therefore, the Mahaparinirvana Sutra says: 'All sentient beings that kindness is related to, such as parents, wives, and relatives, are called Sentient Being-Conditioned Kindness. Seeing that all dharmas arise from conditions is called Dharma-Conditioned Kindness. Not dwelling on the characteristics of dharmas and the characteristics of sentient beings is called Unconditioned Kindness.' The Zang and Tong teachings reach great compassion because they cultivate the cause and attain the fruit, and both cause and effect are fully endowed with kindness. The examples below are also like this. Among them, the Zang teaching...
人雖不斷惑修無常觀亦屬法緣。別圓二教雖皆具三別教無緣初地方得。不同圓教初心具三。故大經云。慈若有無非有非無如是之慈非諸聲聞辟支佛等所能思議。此即三慈一體圓人所修。若初心等荊溪云。所有諸意具如上說。此文亦是寄通說之。故云入空。應知。皆以眾生緣慈而為觀境。是故向來一一教中皆云法緣。所以藏通唯至法緣。別教後心方得無緣。圓教初心即修三慈。慶喜亡懷者由用慈悲見他離苦得樂故。起喜心不望恩報。即是舍心。故云亡懷也。三諸度四教六度如前說者荊溪云。如前佛國中說。用此為勸求之行。是故須爾。或開六為七十百者七十具如前記。開為百者荊溪云。於十一一更互相資。八萬等者對三昧煩惱陀羅尼等皆云八萬。彼諸八萬悉至彼岸故得名也。諸波羅蜜者一行一心皆至彼岸。四方便如前說者荊溪云。如釋方便品名者是也。三者一破。二立。三隨順眾生也。生果地法身方便者荊溪云。通至圓果故也。因通自行。果全利他。五六通荊溪云。六通是果而亦從六通生者習未盡時雖見云五通但讓果耳。其實已得無漏通也。故從因六而生果六。別圓亦是借果名也。故知。亦有因中分六以成果六。六三明皆約三通等者於六通以宿命通見過苦生大厭離。天眼知未來生苦生大厭離。漏盡于現在能作正觀斷煩惱
【現代漢語翻譯】 現代漢語譯本 人雖然不斷地生起迷惑，修習無常觀也屬於法緣（以法為緣）。別教和圓教雖然都具備三種慈悲，但別教沒有緣慈，只有初地菩薩才能獲得。這不同於圓教，圓教的初心就具備三種慈悲。所以《大般涅槃經》說：『慈悲如果說是有或無，那既不是有也不是無，這樣的慈悲不是那些聲聞、辟支佛等所能思議的。』這指的是三慈一體，是圓教修行人所修的。如果是初心菩薩，如荊溪湛然大師所說：『所有各種意念都如上面所說。』這段文字也是借用通教的說法。所以說『入空』。應當知道，都是以眾生緣慈作為觀想的境界。因此，向來在每一種教法中都說這是法緣。所以藏教和通教只能達到法緣，別教要到後心才能得到無緣慈，而圓教的初心就可以修習三種慈悲。慶喜亡懷，是因為用慈悲心看到他人離苦得樂，因此生起喜悅之心，不期望得到恩報，這就是舍心，所以說是亡懷。 三、諸度（各種度）：四教（四種教法）的六度（六種波羅蜜）如前面所說，荊溪湛然大師說：『如前面佛國中所說。』用這個來勸進行持。所以必須這樣。或者將六度展開為七十度、一百度，七十度的情況如前面的記錄。展開為一百度，荊溪湛然大師說：『在十一法中，每一法都互相資助。』八萬等，對應於三昧、煩惱、陀羅尼等，都說是八萬。那些八萬法門都到達彼岸，所以得名。 諸波羅蜜（各種波羅蜜），一行一心都能到達彼岸。四、方便如前面所說，荊溪湛然大師說：『如解釋《方便品》的名稱一樣。』三種方便：一是破除，二是建立，三是隨順眾生。生果地法身方便，荊溪湛然大師說：『通教到達圓教的果位。』因地是通教的自行，果地是完全的利他。五、六通，荊溪湛然大師說：『六通是果報，也是從六通產生的。習氣未盡的時候，雖然看起來是五通，但只是謙讓果位而已。實際上已經得到了無漏通。』所以從因地的六通產生果地的六通。別教和圓教也是借用果位的名稱。所以要知道，也有因地分為六通，以成就果地的六通。六、三明，都是約三通等，在六通中，用宿命通看到過去的苦，生起大的厭離心；用天眼通知道未來的苦，生起大的厭離心；用漏盡通在現在能作正確的觀想，斷除煩惱。
【English Translation】 English version Although people constantly generate delusion, cultivating the contemplation of impermanence also belongs to Dharma-related conditions (Dharma as a condition). Although both the Separate Teaching (別教, Bie Jiao) and the Perfect Teaching (圓教, Yuan Jiao) possess the three kinds of loving-kindness, the Separate Teaching lacks conditioned loving-kindness (緣慈, Yuan Ci); only Bodhisattvas of the initial ground (初地, Chu Di) can attain it. This differs from the Perfect Teaching, where the initial mind possesses the three kinds of loving-kindness. Therefore, the Mahāparinirvāṇa Sūtra says: 'If loving-kindness is said to be existent or non-existent, it is neither existent nor non-existent; such loving-kindness cannot be conceived by those Śrāvakas, Pratyekabuddhas, etc.' This refers to the unity of the three loving-kindnesses, cultivated by practitioners of the Perfect Teaching. If it is an initial mind Bodhisattva, as Jingxi Zhanran (荊溪湛然) says: 'All kinds of thoughts are as described above.' This passage also borrows from the Common Teaching (通教, Tong Jiao). Therefore, it says 'entering emptiness.' It should be known that all take conditioned loving-kindness towards sentient beings as the object of contemplation. Therefore, it has always been said in each teaching that this is Dharma-related condition. Therefore, the Treasury Teaching (藏教, Zang Jiao) and the Common Teaching only reach Dharma-related condition, the Separate Teaching only attains unconditioned loving-kindness (無緣慈, Wu Yuan Ci) at the later stages, while the initial mind of the Perfect Teaching can cultivate the three kinds of loving-kindness. 'Qingxi Wanghuai' (慶喜亡懷, Joyfully forgetting oneself) is because, using compassion, one sees others leaving suffering and attaining happiness, thus generating joy and not expecting gratitude in return; this is the mind of relinquishment (舍心, She Xin), hence it is said to be 'forgetting oneself'. 3. The Pāramitās (諸度, Zhu Du): The six pāramitās (六度, Liu Du) of the four teachings (四教, Si Jiao) are as described earlier. Jingxi Zhanran says: 'As described earlier in the Buddha-land.' This is used to encourage practice. Therefore, it must be so. Or expanding the six pāramitās into seventy or one hundred, the situation of seventy is as recorded earlier. Expanding into one hundred, Jingxi Zhanran says: 'In the eleven dharmas, each one mutually supports the others.' Eighty thousand, etc., corresponding to samādhi, afflictions, dhāraṇī, etc., are all said to be eighty thousand. Those eighty thousand Dharma-gates all reach the other shore, hence the name. All the pāramitās (諸波羅蜜, Zhu Bo Luo Mi), one practice and one mind can reach the other shore. 4. Expedient means (方便, Fang Bian) are as described earlier. Jingxi Zhanran says: 'As in explaining the name of the Expedient Means Chapter.' The three expedient means: first, to destroy; second, to establish; third, to accord with sentient beings. The expedient means of the Dharmakāya (法身, Fa Shen) in the fruit ground, Jingxi Zhanran says: 'The Common Teaching reaches the fruit position of the Perfect Teaching.' The cause ground is the self-practice of the Common Teaching, and the fruit ground is entirely for benefiting others. 5. Six supernormal powers (六通, Liu Tong), Jingxi Zhanran says: 'The six supernormal powers are the result, and also arise from the six supernormal powers. When the habits are not exhausted, although it appears to be five supernormal powers, it is only a humble yielding of the fruit position. In reality, one has already attained the non-outflow supernormal power.' Therefore, the six supernormal powers of the cause ground give rise to the six supernormal powers of the fruit ground. The Separate Teaching and the Perfect Teaching also borrow the names of the fruit positions. Therefore, it should be known that there are also six supernormal powers divided in the cause ground to accomplish the six supernormal powers of the fruit ground. 6. Three kinds of knowledge (三明, San Ming), all are about the three supernormal powers, etc. Among the six supernormal powers, using the supernormal power of knowing past lives (宿命通, Su Ming Tong) to see the suffering of the past, one generates great revulsion; using the supernormal power of the divine eye (天眼通, Tian Yan Tong) to know the suffering of the future, one generates great revulsion; using the supernormal power of the extinction of outflows (漏盡通, Lou Jin Tong) in the present, one can make correct contemplation and cut off afflictions.
。故此三通別受明名。其餘三者身通但是工巧天耳。但聞聲他心緣他別想。是故餘三但得名通。此如婆沙中說。通明下應問云此三既得名通。複名為明。二義何異。故今釋云通明異者等也。一往遠事者即直知三世。見根本者即知三世因緣行業。此亦依婆沙也。故荊溪云。以從業來業為根本。別圓即以迷於真如而為根本。故云並通達界外三世。亦應更云九世故也。三明亦得從因為名。即以時節不思議智而為其體。下文云者若準此意唯在於圓。尚不通別。寄此通辨亦可知也。七道品八止觀。緣理等者荊溪云。止觀是能緣。事理是所緣。具如止觀所明正助。即是諸教止觀不同。止觀既殊。事理亦別。總而論之唯實名理權皆屬事。證佛身定慧之果者即是果地報應二身。亦寂照也。亦二德也。亦二智也。亦二嚴也。不二而二以分四教報應等別。九三法。荊溪云。此三皆據等者四教佛果皆有十力等三。此三唯果。今約通明因人具有。故云因中乃至修此三法也。十斷集。緣理善法者智慧也。緣事善法者福德也十一真實。荊溪云從真實生者此從所入以為名也。諸教真諦莫非真實。十二不放逸。跋致相也者不放逸即不退。四教各明三不退可見。
三舉廣類勸二。初正釋現文。如是清凈法者荊溪云。指向諸法並清凈。故應知。清凈其
【現代漢語翻譯】 現代漢語譯本 因此這三種神通特別被賦予了『明』的名稱。其餘三種神通，身通只不過是工巧技藝，天耳通只能聽到聲音，他心通只能瞭解他人的分別想法。因此，其餘三種神通只能稱為『通』。這就像《婆沙論》中所說的那樣。如果根據『通明』的說法，應該問：這三種神通既然已經有了『通』的名稱，又有了『明』的名稱，這兩種含義有什麼不同呢？所以現在解釋說，『通』和『明』的不同等等。『一往遠事者』，就是直接知道過去、現在、未來三世的事情。『見根本者』，就是知道過去、現在、未來三世的因緣和行業。這也是依據《婆沙論》的說法。所以荊溪大師說，從業力而來，業力是根本。別教和圓教則以迷惑于真如作為根本。所以說，『並通達界外三世』，也應該進一步說『九世』的緣故。『三明』也可以從因上來命名，就是以時節不思議智作為它的本體。下文所說的，如果按照這個意思，就只在于圓教，尚且不通於別教。借用這種神通的辨別方法，也可以知道其他教的情況。『七道品』和『八止觀』，緣于理等等，荊溪大師說，『止觀』是能緣，『事理』是所緣。具體就像《止觀》中所闡明的正助修行。這就是各個教派的止觀不同之處。止觀既然不同，事理也就不同。總的來說，只有實教才稱為『理』，權教都屬於『事』。證得佛身定慧之果，就是果地上的報身和應身，也是寂照，也是二德，也是二智，也是二嚴。不二而二，是爲了區分四教的報身和應身等的差別。『九三法』，荊溪大師說，這三種都是根據等覺菩薩來說的，四教的佛果都有十力等三種功德。這三種功德只有果位才有。現在根據通教和明教，因地的人也具有，所以說，『因中乃至修此三法』。『十斷集』，緣于理的善法是智慧，緣於事的善法是福德。『十一真實』，荊溪大師說，『從真實生』，這是從所入的境界來命名的。各個教派的真諦沒有不是真實的。『十二不放逸』，是『跋致相』，也就是不退轉。四教各自闡明三種不退轉，可以參考。 下面舉出廣泛的類別來勸勉，分為兩部分。首先是正確地解釋現在的經文。『如是清凈法』，荊溪大師說，指向各種法都是清凈的，所以應該知道，清凈的...
【English Translation】 English version Therefore, these three kinds of spiritual powers are specially given the name 'Ming' (明, Brightness). The remaining three kinds of spiritual powers, the power of the body is only skillful techniques, the power of the heavenly ear can only hear sounds, and the power of knowing others' minds can only understand others' separate thoughts. Therefore, the remaining three kinds of spiritual powers can only be called 'Tong' (通, Penetration). This is as stated in the Abhidharma-mahāvibhāṣā-śāstra. If according to the statement of 'Tongming', one should ask: Since these three kinds of spiritual powers already have the name 'Tong', and also have the name 'Ming', what is the difference between these two meanings? So now it is explained that the difference between 'Tong' and 'Ming' and so on. 'Yi wang yuan shi zhe' (一往遠事者, One who goes to distant matters), is to directly know the past, present, and future three periods of time. 'Jian gen ben zhe' (見根本者, One who sees the root), is to know the causes and conditions and karma of the past, present, and future three periods of time. This is also based on the statement of the Abhidharma-mahāvibhāṣā-śāstra. Therefore, Master Jingxi said that from the power of karma, karma is the root. The Separate Teaching and the Perfect Teaching take delusion about Suchness as the root. Therefore, it is said, 'And penetrates the three periods of time beyond the realm', it should also be further said 'nine periods of time' for this reason. 'San ming' (三明, Three Brightnesses) can also be named from the cause, that is, taking the inconceivable wisdom of time and season as its substance. What is said in the following text, if according to this meaning, is only in the Perfect Teaching, and does not yet penetrate the Separate Teaching. Borrowing this method of distinguishing spiritual powers, one can also know the situation of other teachings. 'Seven Factors of Enlightenment' and 'Eightfold Path of Cessation and Contemplation', relating to principle and so on, Master Jingxi said, 'Cessation and Contemplation' is the able to relate, 'Affairs and Principles' are the related to. Specifically, it is like the correct and auxiliary practices elucidated in Cessation and Contemplation. This is the difference between the cessation and contemplation of each school. Since cessation and contemplation are different, affairs and principles are also different. Generally speaking, only the Real Teaching is called 'Principle', and the Provisional Teachings all belong to 'Affairs'. Attaining the fruit of the Buddha's body of Samadhi and Wisdom is the Reward Body and Response Body on the ground of fruition, which is also stillness and illumination, also two virtues, also two wisdoms, also two adornments. Not two but two, is to distinguish the differences between the Reward Body and Response Body of the Four Teachings and so on. 'Nine Three Dharmas', Master Jingxi said, these three are all based on Equal Enlightenment Bodhisattvas, the Buddha-fruit of the Four Teachings all have the three virtues of the Ten Powers and so on. These three virtues are only possessed by the fruit position. Now according to the Common Teaching and the Bright Teaching, people in the causal ground also possess them, so it is said, 'In the causal ground and even cultivate these three dharmas'. 'Ten Severing Aggregates', the good dharma relating to principle is wisdom, and the good dharma relating to affairs is merit. 'Eleven Truths', Master Jingxi said, 'Born from truth', this is named from the realm entered. The ultimate truth of each school is not untrue. 'Twelve Non-negligence', is the 'Bachi phase', which is non-retrogression. The Four Teachings each elucidate the three non-retrogressions, which can be referred to. Below, broad categories are cited to encourage, divided into two parts. First, the current text is correctly explained. 'Such pure dharma', Master Jingxi said, points to all dharmas being pure, so it should be known that pure...
理不權。又復應知。此諸法門一一各有互相收攝如初。二嚴攝下十二具如止觀攝法中明。及以助道攝佛威儀。即其相也。總而言之不出常觀涅槃行道。以般若解脫即二嚴故一音演說等者此乃重以一音結之令稱經旨也。二其尋下勸尋大旨。三結勸。四明時眾得益。誡勸二門者誡門即正說觀門。勸門即勸求佛身。誡謂誡惡勸謂勸善。
弟子品
弟子品折伏無為緣集二。初敘意分章。二隨章釋義三。初正明此品來意二。初總明來意。忍土者娑婆此云堪忍。二別明來意二。初列章。二隨釋五。初為顯凈名勝智。二為令四眾舍小慕大二。初正為小乘。舍受持衣等者彼經三百比丘聞般若。已皆以僧伽梨而用供養。論中或云亡相。或云當日更得。二亦通下旁開四眾。開發四眾者非獨為小乘比丘也。三為扶成佛國。如身子自述者即答梵王云。我見此土穢惡充滿也。凈名至之失者此破五百執小之失。非獨指身子。故下云各鄙也。令得預座者由昔被彈破冥發慕大。以此為緣令預此座。得聞此說者即聞佛國也。情同五百者同彼五百長者愿聞得佛國清凈也。未彰身口故曰情同。而燈下借座于燈王索飯于香積示本居於無動。小乘目擊佛國義彰扶成之說其旨顯矣。四為折二乘成生酥教二。初正解。聲振大千者不思議品中迦葉自敘也。事
【現代漢語翻譯】 現代漢語譯本：理不權（理不能夠權變）。又復應知，這些法門，每一個都互相收攝，就像最初一樣。二嚴攝下十二具，如《止觀》攝法中說明的那樣，以及用助道來攝持佛的威儀，這就是它的相貌。總而言之，不出常觀涅槃行道，因為般若和解脫就是二嚴的緣故。『一音演說等者』，這是再次用一音來總結，使之符合經的宗旨。二，『其尋下』，勸人尋覓大旨。三，總結勸勉。四，說明當時聽眾得到的利益。『誡勸二門』，誡門就是正說觀門，勸門就是勸人求佛身。誡，是告誡惡行；勸，是勸勉善行。
弟子品
弟子品折伏無為，緣集二。初，敘述意圖，分章節。二，隨著章節解釋意義三。初，正式說明此品來的意圖二。初，總的說明來的意圖。『忍土者』，娑婆（Saha），這裡叫做堪忍（able to be endured）。二，分別說明來的意圖二。初，列出章節。二，隨著解釋五。初，爲了彰顯維摩詰（Vimalakirti）的殊勝智慧。二，爲了讓四眾捨棄小乘，仰慕大乘二。初，正是爲了小乘。『舍受持衣等者』，彼經中三百比丘聽聞般若（Prajna），都已經用僧伽梨（Samghati，一種袈裟）來供養。論中或者說是亡相，或者說是當日更得。二，『亦通下』，旁及四眾。『開發四眾者』，不僅僅是爲了小乘比丘。三，爲了扶助成就佛國。『如身子自述者』，就是回答梵天（Brahma）說，『我見此土穢惡充滿也』。『凈名至之失者』，這是破除五百執著小乘的過失，不僅僅是指舍利弗（Sariputra）。所以下面說『各鄙也』。『令得預座者』，由於過去被彈破，暗中萌發仰慕大乘之心，以此為緣，讓他們參與這個座位。『得聞此說者』，就是聽聞佛國。『情同五百者』，和那五百長者一樣，希望聽聞得到佛國清凈。未彰顯身口，所以說『情同』。而燈下借座于燈王（Dipamkara），索飯于香積（Fragrant Accumulation），示本居於無動（Immovable）。小乘親眼目睹佛國，意義彰顯，扶助成就之說，它的宗旨很明顯。四，爲了折服二乘，成就生酥教二。初，正解。『聲振大千者』，在《不思議品》中迦葉（Kasyapa）自己敘述的。事
【English Translation】 English version: Reason does not adapt. Furthermore, it should be known that each of these Dharma gates mutually encompasses each other, just as in the beginning. The twelve qualities under the Two Adornments are encompassed, as explained in the 'Concentration and Insight' regarding the methods of encompassing Dharma, and the Buddha's dignified conduct is encompassed by the aids to enlightenment. This is its aspect. In summary, it does not go beyond constantly contemplating Nirvana and practicing the path. This is because Prajna and liberation are the Two Adornments. 'Speaking with one sound, etc.' This is again summarizing with one sound to make it align with the sutra's purpose. Second, 'Seeking below' encourages seeking the main point. Third, a concluding encouragement. Fourth, clarifying the benefits gained by the audience at that time. 'The two gates of admonishment and encouragement': the gate of admonishment is the correct explanation of the gate of contemplation, and the gate of encouragement is encouraging the seeking of the Buddha's body. Admonishment means admonishing evil, and encouragement means encouraging good.
Chapter on Disciples
The Chapter on Disciples subdues non-action and gathers conditions in two parts. First, narrating the intention and dividing the chapters. Second, explaining the meaning according to the chapters in three parts. First, directly clarifying the intention of this chapter in two parts. First, generally clarifying the intention. 'The Land of Endurance' is Saha (Saha), here called 'able to be endured'. Second, separately clarifying the intention in two parts. First, listing the chapters. Second, explaining according to the five. First, to reveal Vimalakirti's (Vimalakirti) superior wisdom. Second, to cause the four assemblies to abandon the Small Vehicle and admire the Great Vehicle in two parts. First, it is precisely for the Small Vehicle. 'Abandoning the acceptance and upholding of robes, etc.' In that sutra, three hundred Bhikshus, having heard the Prajna (Prajna), all used the Samghati (Samghati, a type of robe) to make offerings. In the treatise, it is said to be without form, or that it was gained again on that day. Second, 'Also connecting below' extends to the four assemblies. 'Developing the four assemblies' is not only for the Bhikshus of the Small Vehicle. Third, to support the accomplishment of the Buddha Land. 'As Sariputra (Sariputra) himself narrates' is answering Brahma (Brahma) by saying, 'I see this land is full of filth and evil'. 'The loss of Vimalakirti's arrival' is to break the fault of the five hundred who cling to the Small Vehicle, not only referring to Sariputra. Therefore, it says below, 'Each despises'. 'Causing them to participate in the seat' is because, having been criticized in the past, they secretly developed admiration for the Great Vehicle. Taking this as a condition, they are allowed to participate in this seat. 'Those who hear this teaching' are hearing about the Buddha Land. 'Their feelings are the same as the five hundred' is like those five hundred elders who wished to hear and obtain the purity of the Buddha Land. The body and mouth are not yet manifested, so it says 'Their feelings are the same'. And borrowing a seat from Dipamkara (Dipamkara) under the lamp, requesting food from Fragrant Accumulation (Fragrant Accumulation), showing the original dwelling in Immovable (Immovable). The Small Vehicle personally witnesses the Buddha Land, the meaning is revealed, and the saying of supporting accomplishment, its purpose is very clear. Fourth, to subdue the Two Vehicles and accomplish the teaching of clarified butter in two parts. First, the correct explanation. 'The sound shakes the great thousand' is Kasyapa (Kasyapa) himself narrating in the 'Inconceivable Chapter'. The matter
等生酥者其鄙慕之事如轉酪為生酥也。有成生酥之由者暹云。昔日被彈之者已得生酥益。竟於今重述時眾又得生酥之益。昔為今益之由也。二釋疑。五為印定成經二。初正解。即方便教謝者方字是後人妄加。今尋廣疏及暹記牒此文並無方字。言即便教謝者謂。訶彼既畢其言便廢。若不不因命述昔則其教重興。既對佛宣方蒙印定。益及未來職由此也。印定者劉熙釋名曰。印信也。所以對物為驗也。許慎說文云。執政所持信。佛既許可如有印信二釋疑。二略釋弟子義。此即釋品題也。文為二。初標列。二隨釋九。初略釋名義二。初正釋。文中先釋名。次結歸。釋名又三。先分顯師資。次正解弟子。后引儒為證。初分顯師資。言匠成之能者孫卿子曰。干將鏌耶巨闕辟閭此皆古之良劍也。然而不加砥礪則不能利。不得人力則不能斷。夫人雖有性質美而心辯智必將求賢師而事之。擇良友而友之。資稟之德者資取也。學者取法於師故名資。論語曰。子路聞夫子之言未之能行。唯恐有聞。資則下次正解弟子也。初解子義。次解弟義。所以稱弟子者言弟則顯師之謙。言子則彰我之敬。謙敬俱陳。故言弟子。所以自稱為弟子。師亦謂之為弟子。故知。其名含謙敬也。舍父從師者穀梁曰。魯昭公云。子既生不免於水火母之罪也。成童不就師
【現代漢語翻譯】 現代漢語譯本 等生酥（śuddhasarpi-一種乳製品）者，他們所鄙視的事情就像將酪漿轉化為生酥一樣。有成就生酥的原因，暹云：『昔日被彈劾的人已經得到了生酥的利益，如今再次重述，當時的聽眾又得到了生酥的利益。』這是過去對現在有益的原因。二、解釋疑惑。五、爲了印證成就經典，分為兩部分。首先是正確的解釋。『即方便教謝者』，『方』字是後人妄加的。現在查閱廣疏和暹記，這些文獻中都沒有『方』字。說『即便教謝者』，是指呵斥完畢，他的言論就被廢止了。如果不因為奉命重述過去的事情，那麼他的教義就會重新興盛。既然當著佛陀的面宣講，蒙受印證，利益及於未來，職責也由此而來。『印定』，劉熙在《釋名》中說：『印，信也，所以對物為驗證也。』許慎在《說文》中說：『執政所持信。』佛陀既然許可，就好像有了印信。二、解釋疑惑。二、簡要解釋弟子的含義。這是解釋品題。分為兩部分。首先是標列，其次是隨文解釋，共九點。首先是簡要解釋名義，分為兩部分。首先是正確的解釋。文中先解釋名稱，然後總結歸納。解釋名稱又分為三部分。首先是區分顯示師資，其次是正確解釋弟子，最後引用儒家經典作為證明。首先是區分顯示師資。『匠成之能者』，孫卿子說：『干將、鏌耶、巨闕、辟閭，這些都是古代的良劍。然而不加以砥礪，就不能鋒利；不借助人力，就不能斬斷。』人即使有美好的資質和聰明的頭腦，也必定會尋求賢明的老師來侍奉，選擇良友來交往。『資稟之德者』，『資』是取法的意思。學生向老師學習，所以稱為『資』。《論語》說：『子路聽到夫子的話，還沒有來得及實行，就唯恐又聽到新的道理。』『資』，就是下次正確解釋弟子。首先解釋『子』的含義，其次解釋『弟』的含義。之所以稱『弟子』，說『弟』就顯示了老師的謙遜，說『子』就彰顯了我的尊敬。謙遜和尊敬都陳述出來，所以說『弟子』。老師也稱自己為弟子，所以知道，這個名稱包含著謙遜和尊敬。『舍父從師者』，《穀梁傳》說：『魯昭公說，孩子既然出生，就免不了水火的災難和母親的罪過。』成年瞭如果不去求學。
【English Translation】 English version Those who regard śuddhasarpi (clarified butter) as superior, their disdainful attitude is like transforming curds into śuddhasarpi. Regarding the reason for achieving śuddhasarpi, Xian says: 'Those who were criticized in the past have already gained the benefit of śuddhasarpi, and now, by recounting it again, the audience at that time also gains the benefit of śuddhasarpi.' This is the reason why the past benefits the present. Second, resolving doubts. Fifth, to confirm the completion of the scripture, divided into two parts. First, the correct explanation. 'That is, the expedient teaching ceases,' the word 'expedient' (fang) was falsely added by later people. Now, examining the extensive commentary and Xian's notes, these documents do not contain the word 'expedient'. Saying 'that is, the teaching ceases' means that after the rebuke is finished, his words are discarded. If it were not for being ordered to recount the past, then his teachings would flourish again. Since he proclaimed it before the Buddha and received confirmation, the benefit extends to the future, and the responsibility arises from this. 'Confirmation', Liu Xi says in Shi Ming: 'Confirmation is trust, so it is used to verify things.' Xu Shen says in Shuo Wen: 'The trust held by the governing authority.' Since the Buddha has permitted it, it is as if there is a seal of trust. Second, resolving doubts. Second, a brief explanation of the meaning of disciple. This is explaining the title of the chapter. Divided into two parts. First, the listing, and second, the explanation following the text, totaling nine points. First, a brief explanation of the meaning of the name, divided into two parts. First, the correct explanation. The text first explains the name, and then summarizes. The explanation of the name is further divided into three parts. First, distinguishing and showing the teacher's qualifications, second, correctly explaining the disciple, and finally, citing Confucian classics as proof. First, distinguishing and showing the teacher's qualifications. 'The skill of a craftsman', Xun Qingzi says: 'Gan Jiang, Mo Ye, Ju Que, Pi Lu, these are all excellent swords of ancient times. However, if they are not sharpened, they cannot be sharp; if they do not have human assistance, they cannot cut.' Even if a person has good qualities and a clever mind, they will certainly seek a wise teacher to serve and choose good friends to associate with. 'Those who are endowed with virtue', 'endowed' (zi) means to take as a model. Students learn from teachers, so it is called 'endowed'. The Analects says: 'When Zilu heard the Master's words, he had not yet put them into practice, and he was already afraid of hearing new principles.' 'Endowed' is the next correct explanation of disciple. First, explain the meaning of 'son' (zi), and second, explain the meaning of 'younger brother' (di). The reason for calling 'disciple' is that saying 'younger brother' shows the teacher's humility, and saying 'son' manifests my respect. Humility and respect are both stated, so it is called 'disciple'. The teacher also calls himself a disciple, so it is known that the name contains humility and respect. 'Those who leave their father to follow a teacher', the Guliang Zhuan says: 'Duke Zhao of Lu said, 'Since a child is born, he cannot avoid the disasters of water and fire and the sins of his mother.'' If one does not seek education upon reaching adulthood.
傳父之罪也。就師學問無方心志不通師之罪也。敬師如父者人生在三事之。如一故敬如父也。處資如弟者安處其資于昆弟之行也。故夫下引儒為證。論語曰。顏淵死門人慾厚葬。子曰不可。門人厚葬之。子曰回也視予猶父也。予不得視猶子也。非我也。夫二三子也。今大師引用改轉其語俾其易解耳。然釋弟子義復有二家。一南山解云。學居師后故稱弟。解從師生故稱子。二先儒解云。以父兄之禮事師故稱弟子。總成三釋。其猶蘭菊。次今身下結歸。故知。弟則顯如來之謙。子則彰聲聞之敬。故云弟子品也。二料簡二。初問一切眾生皆是佛子者以生心佛心聖凡理一其猶父子天性相關故。眾生在迷如子。諸佛在悟如父。二答太子者漢制天子之嫡嗣曰太子。諸侯王嫡嗣曰世子。此即約理者望俗名理。其實約事。世間出世間者為太子是世間成佛道是出世。順俗無諍者如大經云。世若說有我亦說有。世若說無我亦說無。故今得順仲尼之教釋弟子也。二明別指近侍二。初問二答。晨宵者早夜也。事理圓足者從聞生解約理為弟子也。事事資承約事為弟子也。二複次下從小立稱。二初小衍對明五佛子者暹云。四果支佛也。荊溪云。故大論云。聲聞經以菩薩為似子。以未斷惑故。聲聞為真子。以斷惑故。大乘經以菩薩為真子。求實果故。
【現代漢語翻譯】 現代漢語譯本：這是因為父親犯下的罪過啊。如果跟隨老師學習卻不得法，心志不通達，那就是老師的罪過了。尊敬老師如同父親一樣，這是人生中三件重要的事之一。如果能做到其中一件，就應該像尊敬父親一樣尊敬老師。以對待弟弟的態度相處，就是安守本分，以兄弟之禮相待。所以下面引用儒家的例子來作為證明。《論語》中說：『顏淵去世后，他的學生們想要厚葬他。孔子說：『不可以。』學生們還是厚葬了他。孔子說：『顏回啊，他待我如同父親一般，我卻不能像對待兒子一樣對待他。這不是我的本意啊，是那些學生們的主張啊。』現在大師引用並改變了這些話，使之更容易理解。然而，對於『弟子』的解釋，又有兩家之說。一是南山的解釋說：『學習時居於老師之後，所以稱為『弟』；從老師那裡獲得知識，所以稱為『子』。』二是先儒的解釋說：『以對待父親兄長的禮節來侍奉老師，所以稱為弟子。』總共有三種解釋，就像蘭花和菊花一樣各有千秋。接下來，用『今身下結歸』來總結。所以要知道，稱『弟』是爲了彰顯如來的謙遜，稱『子』是爲了彰顯聲聞的尊敬，所以說是『弟子品』。二是料簡二，首先提問：『一切眾生都是佛子』，是因為生心和佛心，聖人和凡人，在理上是一樣的，就像父子天性相關一樣。眾生在迷惑之中，就像兒子；諸佛在覺悟之中，就像父親。二是回答：『太子』，漢代的制度是，天子的嫡長子稱為太子，諸侯王的嫡長子稱為世子。這裡是就理而言，借用世俗的名詞來闡述佛理。實際上是就事而言，世間和出世間都可稱為太子，在世間成就佛道就是出世。順應世俗而不爭辯，就像《大般涅槃經》所說：『世間如果說有我，我也說有我；世間如果說無我，我也說無我。』所以現在可以順應仲尼的教誨來解釋弟子了。二是說明特別指近侍二，首先是提問和回答。『晨宵』就是早晚。『事理圓足』，從聽聞佛法而產生理解，就理而言是弟子；事事資承，就事而言是弟子。二是『複次下從小立稱』，二是首先從小處延伸來對比說明。『五佛子』，暹地解釋說是四果阿羅漢和辟支佛。荊溪解釋說：『所以《大智度論》說，聲聞經以菩薩為相似的兒子，因為菩薩沒有斷除煩惱；以聲聞為真正的兒子，因為聲聞斷除了煩惱。大乘經以菩薩為真正的兒子，因為菩薩追求真實的果位。』 English version: This is because of the sins of the father. If one follows a teacher but does not learn properly, and one's mind is not clear, then it is the teacher's fault. Respecting the teacher as one respects one's father is one of the three most important things in life. If one can do one of these, then one should respect the teacher as one respects one's father. Treating others as one treats one's younger brothers is to be content with one's position and treat them with brotherly respect. Therefore, the following quotes Confucian examples as proof. The Analects says: 'When Yan Yuan (a disciple of Confucius) died, his disciples wanted to give him a grand funeral. Confucius said: 'You must not.' The disciples still gave him a grand funeral. Confucius said: 'Yan Hui (another name for Yan Yuan) treated me like a father, but I could not treat him like a son. This was not my intention, but the disciples' idea.' Now the master quotes and changes these words to make them easier to understand. However, there are two schools of thought regarding the interpretation of 'disciple'. One is the Nanshan interpretation, which says: 'One who studies behind the teacher is called 'younger brother'; one who gains knowledge from the teacher is called 'son'.' The second is the pre-Confucian interpretation, which says: 'One who serves the teacher with the etiquette of serving one's father and elder brother is called a disciple.' There are three interpretations in total, each with its own merits, like orchids and chrysanthemums. Next, 'concluding with the present body' to summarize. Therefore, know that calling one 'younger brother' is to show the humility of the Tathagata (another name for Buddha), and calling one 'son' is to show the respect of the shravakas (disciples who hear and follow the teachings), so it is called 'the category of disciples'. The second is to examine two aspects. First, the question: 'All sentient beings are Buddha's sons' is because the mind of sentient beings and the mind of the Buddha, the sage and the ordinary person, are the same in principle, just as the nature of father and son is related. Sentient beings are in delusion, like sons; Buddhas are in enlightenment, like fathers. Second, the answer: 'Crown Prince', in the Han Dynasty system, the eldest son of the emperor was called the Crown Prince, and the eldest son of the feudal lords was called the Heir Apparent. This is speaking in terms of principle, borrowing secular terms to explain Buddhist principles. In reality, it is speaking in terms of events, both worldly and otherworldly can be called Crown Prince, and achieving Buddhahood in the world is transcendence. To conform to the world without contention, as the Mahaparinirvana Sutra says: 'If the world says there is a self, I also say there is a self; if the world says there is no self, I also say there is no self.' Therefore, now we can follow the teachings of Confucius to explain disciples. Second, to explain specifically referring to close attendants, two aspects. First, the question and answer. 'Morning and evening' means early and late. 'Perfect in both matter and principle', from hearing the Dharma (Buddhist teachings) and generating understanding, in terms of principle, one is a disciple; assisting in all matters, in terms of events, one is a disciple. Second, 'next, establishing a name from the small', second, first extending from the small to compare and explain. 'Five Buddha Sons', Siam (Thailand) explains that they are the arhats (those who have attained nirvana) of the four fruits and the pratyekabuddhas (those who attain enlightenment on their own). Jingxi explains: 'Therefore, the Mahaprajnaparamita Sutra says that the shravaka sutras consider bodhisattvas (those on the path to Buddhahood) as similar sons because they have not cut off their afflictions; they consider shravakas as true sons because they have cut off their afflictions. The Mahayana sutras consider bodhisattvas as true sons because they seek the true fruit.'
【English Translation】 English version: This is because of the sins of the father. If one follows a teacher but does not learn properly, and one's mind is not clear, then it is the teacher's fault. Respecting the teacher as one respects one's father is one of the three most important things in life. If one can do one of these, then one should respect the teacher as one respects one's father. Treating others as one treats one's younger brothers is to be content with one's position and treat them with brotherly respect. Therefore, the following quotes Confucian examples as proof. The 'Analects' says: 'When Yan Yuan (a disciple of Confucius) died, his disciples wanted to give him a grand funeral. Confucius said: 'You must not.' The disciples still gave him a grand funeral. Confucius said: 'Yan Hui (another name for Yan Yuan) treated me like a father, but I could not treat him like a son. This was not my intention, but the disciples' idea.' Now the master quotes and changes these words to make them easier to understand. However, there are two schools of thought regarding the interpretation of 'disciple'. One is the Nanshan interpretation, which says: 'One who studies behind the teacher is called 'younger brother'; one who gains knowledge from the teacher is called 'son'.' The second is the pre-Confucian interpretation, which says: 'One who serves the teacher with the etiquette of serving one's father and elder brother is called a disciple.' There are three interpretations in total, each with its own merits, like orchids and chrysanthemums. Next, 'concluding with the present body' to summarize. Therefore, know that calling one 'younger brother' is to show the humility of the Tathagata (another name for Buddha), and calling one 'son' is to show the respect of the shravakas (disciples who hear and follow the teachings), so it is called 'the category of disciples'. The second is to examine two aspects. First, the question: 'All sentient beings are Buddha's sons' is because the mind of sentient beings and the mind of the Buddha, the sage and the ordinary person, are the same in principle, just as the nature of father and son is related. Sentient beings are in delusion, like sons; Buddhas are in enlightenment, like fathers. Second, the answer: 'Crown Prince', in the Han Dynasty system, the eldest son of the emperor was called the Crown Prince, and the eldest son of the feudal lords was called the Heir Apparent. This is speaking in terms of principle, borrowing secular terms to explain Buddhist principles. In reality, it is speaking in terms of events, both worldly and otherworldly can be called Crown Prince, and achieving Buddhahood in the world is transcendence. To conform to the world without contention, as the 'Mahaparinirvana Sutra' says: 'If the world says there is a self, I also say there is a self; if the world says there is no self, I also say there is no self.' Therefore, now we can follow the teachings of Confucius to explain disciples. Second, to explain specifically referring to close attendants, two aspects. First, the question and answer. 'Morning and evening' means early and late. 'Perfect in both matter and principle', from hearing the Dharma (Buddhist teachings) and generating understanding, in terms of principle, one is a disciple; assisting in all matters, in terms of events, one is a disciple. Second, 'next, establishing a name from the small', second, first extending from the small to compare and explain. 'Five Buddha Sons', Siam (Thailand) explains that they are the arhats (those who have attained nirvana) of the four fruits and the pratyekabuddhas (those who attain enlightenment on their own). Jingxi explains: 'Therefore, the 'Mahaprajnaparamita Sutra' says that the shravaka sutras consider bodhisattvas (those on the path to Buddhahood) as similar sons because they have not cut off their afflictions; they consider shravakas as true sons because they have cut off their afflictions. The Mahayana sutras consider bodhisattvas as true sons because they seek the true fruit.'
以聲聞為似子。不願大故。二今下舍衍從小。世多信用者明從小意也。以小乘形服既親故人信用。經家標品意在此也。二釋十弟子二。初明行列異同。一往至意同者荊溪云。法華三週亦以身子而為上根。今亦居初。法華即以迦葉等四而為中根。今經亦次身子之後。法華以阿難為下。今經亦著九德之餘。中小不同故云一往也。二但如下掌法輔佛二。初正釋。如來法王者乘如實道來成正覺。其猶應天曆數即位稱王也。王往也。天下所歸往也。今以法界歸往故稱法王。初開至輔翼者輔弼翼助也。荊溪云。例如初定社稷拓境立功事藉忠臣腹心輔佐。論議往窮者論議字並應從言。文心雕龍曰。論倫也。倫理無爽則聖意不墜。議者宜言也。或單作義者非也。往窮者以論議往研窮邪正也。二料簡二。初問身子持衣帶者中阿含二十云。佛在阿耨達池。龍王云。此眾不見舍利弗。愿佛召之。佛命目連往祇洹呼身子正縫五納衣。答云。汝但前去我在後來。目連雲。我為佛使人。云何前去。目連以手摩衣衣即成。身子念。目連弄試我。我亦試之。即以衣繩擲地。汝能舉此耶。目連念。身子弄試我。即盡力舉不起。身子於時以繩系閻浮樹。目連牽之一天下動乃至大千亦不立。即系他方佛座十方皆不動。目連自念。我神力第一今不能動。將不失神
【現代漢語翻譯】 現代漢語譯本 將以聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）視為（佛陀的）相似之子。不希望他們追求偉大的目標。如今（這些聲聞）安於下等的見解，逐漸地從小處開始修行。世人大多信任他們，這表明從小處著手修行的意義。因為小乘（Hinayana）的形象和服飾已經深入人心，所以人們信任他們。《涅槃經》經家的標品，其用意就在於此。 其次解釋十位弟子的排列。首先說明行列的異同。從總體和意義相同之處來看，荊溪（指湛然，唐代天臺宗僧人）說，《法華經》（Saddharma Puṇḍarīka Sūtra）的三週說法中，舍利弗（Śāriputra）也被認為是上根之人，如今也排在首位。《法華經》中，迦葉（Kāśyapa）等四位被認為是中根之人，如今這部經也排在舍利弗之後。《法華經》中，阿難（Ānanda）被認為是下根之人，如今這部經也列在九德之後。因為中小根器不同，所以說『從總體來看』。 其次，（解釋）『如』字以下，掌管佛法，輔佐佛陀這兩句。首先正式解釋，如來（Tathāgata）是法王（Dharmaraja），乘著如實的道路而來，成就正覺（Samyaksaṃbuddha）。這就像應天命而歷數即位，被稱為國王一樣。『王』，是前往的意思，天下人都歸向他。如今因為法界都歸向他，所以被稱為法王。最初的『開』字到『輔翼』，是指輔弼翼助。荊溪說，例如最初安定國家，開疆拓土，建立功勛，事情都要依靠忠臣和腹心之人的輔佐。 『論議往窮』，『論議』二字都應該從『言』字旁。劉勰在《文心雕龍》中說，『論，倫也』，倫理沒有差錯，那麼聖人的旨意就不會墜落。『議』，是適宜用言語表達的意思。如果只寫作『義』，那就錯了。『往窮』，是用論議來研究窮盡邪正。 其次，考量簡擇。首先提問，舍利弗拿著衣帶這件事，《中阿含經》第二十卷記載，佛陀在阿耨達池（Anavatapta）時，龍王說，『這些大眾沒有見到舍利弗，希望佛陀召見他。』佛陀命令目連（Maudgalyāyana）前往祇洹（Jetavana）呼喚正在縫製五納衣的舍利弗。舍利弗回答說，『你先去，我隨後就到。』目連說，『我是佛陀的使者，怎麼能先走呢？』目連用手摩衣，衣服立刻完成。舍利弗心想，『目連戲弄我，我也要試試他。』於是把衣繩扔在地上，說，『你能舉起這個嗎？』目連心想，『舍利弗戲弄我。』於是用盡全力也舉不起來。當時舍利弗用繩子繫住閻浮樹（Jambudvīpa），目連牽引它，一個天下都震動，乃至大千世界也無法立足。又用繩子繫住他方佛的座位，十方都不能動。目連心想，『我的神力第一，如今卻不能動，難道要失去神力了嗎？』
【English Translation】 English version He regards the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) as 'similar sons' (of the Buddha). He does not wish them to aspire to great goals. Now, they are content with inferior views, gradually cultivating from small beginnings. Most people trust them, which shows the significance of cultivating from small beginnings. Because the image and attire of the Hinayana (Small Vehicle) are already deeply rooted in people's minds, they trust them. The intention of the chapter headings by the commentators of the Nirvāṇa Sūtra lies in this. Secondly, explaining the arrangement of the ten disciples. First, clarifying the similarities and differences in their arrangement. From the overall perspective and the similarity in meaning, Jingxi (referring to Zhanran, a Tiantai monk of the Tang Dynasty) said that in the three rounds of teachings in the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), Śāriputra was also considered a person of superior faculties, and now he is also ranked first. In the Lotus Sūtra, Kāśyapa and the other four were considered people of intermediate faculties, and now this scripture also ranks them after Śāriputra. In the Lotus Sūtra, Ānanda was considered a person of inferior faculties, and now this scripture also lists him after the nine virtues. Because the faculties of the intermediate and inferior are different, it is said 'from the overall perspective'. Secondly, (explaining) the phrase 'like' and below, managing the Dharma, assisting the Buddha. First, formally explaining, the Tathāgata is the Dharma King (Dharmaraja), who comes by riding the path of reality and attains perfect enlightenment (Samyaksaṃbuddha). This is like responding to the mandate of heaven and ascending the throne, being called a king. 'King' means to go towards, and all under heaven turn to him. Now, because the Dharma realm turns to him, he is called the Dharma King. The initial word 'open' to 'assist', refers to assisting and supporting. Jingxi said, for example, initially stabilizing the country, expanding territory, and establishing meritorious deeds, matters must rely on the assistance of loyal ministers and confidants. 'Discussion leads to exhaustive inquiry', the characters 'discussion' should all have the 'speech' radical. Liu Xie said in 'The Literary Mind and the Carving of Dragons', 'Discussion is ethics', if ethics are without error, then the sage's intention will not fall. 'Inquiry' is the meaning of appropriately expressing with words. If it is only written as 'meaning', then it is wrong. 'Exhaustive inquiry' is to use discussion to research and exhaustively investigate what is right and wrong. Secondly, considering and selecting. First, asking about the matter of Śāriputra holding the clothing cord, the twentieth volume of the Middle Āgama Sūtra records that when the Buddha was at Anavatapta Lake, the Dragon King said, 'These masses have not seen Śāriputra, I hope the Buddha will summon him.' The Buddha ordered Maudgalyāyana to go to Jetavana to call Śāriputra, who was sewing a five-patched robe. Śāriputra replied, 'You go first, I will arrive later.' Maudgalyāyana said, 'I am the Buddha's messenger, how can I go first?' Maudgalyāyana stroked the robe with his hand, and the robe was immediately completed. Śāriputra thought, 'Maudgalyāyana is teasing me, I will also test him.' So he threw the clothing cord on the ground and said, 'Can you lift this?' Maudgalyāyana thought, 'Śāriputra is teasing me.' So he tried his best but could not lift it. At that time, Śāriputra tied the rope to the Jambudvīpa tree, and Maudgalyāyana pulled it, and one world trembled, and even the great chiliocosm could not stand. He also tied the rope to the seat of the Buddha in another land, and all directions could not move. Maudgalyāyana thought, 'My divine power is the greatest, but now I cannot move it, am I going to lose my divine power?'
力。因催令去。答汝前去。目連還佛所已見身子在佛前。目連以事白佛等如疏。二答就其十德自有偏長者。謂十人各各具足十德。如目連望身子則目連十德俱下。身子十德俱高。但身子於己十德中智慧最勝。目連於己十德中神通最勝。故名從勝受名。既身子俱高則目連神通不如何足可怪。以二例八階級可知。八座卿各有所掌者續漢書曰。光武帝又分增三公曹為二曹。其一曹主歲終書課諸州郡事。改常侍曹為吏曹主選舉祠祀。昏曹主繕功作鹽池苑囿。客曹主護駕羌胡朝賀。二千石曹主辭頌。中都官主水火盜賊。三公為六曹。並令仆二人謂之八座。故云各有所掌也。故分十德各屬一人者。問既身子十德俱高何不身子獨擅十能耶。答明君為政尚無棄人。法王化世豈宜偏取。故隨彼所長各稱第一。故增一云。我弟子神通輕舉目連第一也。諸弟子佛皆偏贊之。三總對心數二。初引論示義二。初引論偈明數。荊溪云。此中但依舊名列之。若新譯云受想思觸欲慧念與作意勝解三摩地。遍於一切心。望此舊名但以觸為更樂。受為痛為別。餘名悉同。然此二名只是名異義同而已。二此通下約臣主示義。如國十臣者故高僧傳隋德山云。煩亂之法道俗同弊。故政煩則國亂。心煩則意亂。水清則魚石可見。神清想倒可識。學清簡者尚自諠煩。況
【現代漢語翻譯】 力。因為催促前往。回答說你先去。目連（Maudgalyayana，神通第一的佛陀弟子）回到佛所，已經看到舍利弗（Sariputra，智慧第一的佛陀弟子）在佛前。目連將事情稟告佛，等等如同奏疏。二、回答關於十德，各自有偏長的方面。所謂十人各自具足十德。如目連望向舍利弗，則目連的十德都顯得低下，舍利弗的十德都顯得高超。但舍利弗在自己的十德中智慧最勝，目連在自己的十德中神通最勝。所以從最擅長的方面來命名。既然舍利弗全部高超，那麼目連神通不如他，有什麼可奇怪的呢？用這兩個例子，八階級的情況就可以知道了。八座卿各自有所掌管，《續漢書》說，光武帝又分增三公曹為二曹，其中一曹主管年終考覈各州郡事務，改常侍曹為吏曹，主管選舉祠祀，昏曹主管修繕工程、鹽池苑囿，客曹主管護衛羌胡朝賀，二千石曹主管辭訟，中都官主管水火盜賊。三公分為六曹，並令仆二人，稱之為八座。所以說各自有所掌管。所以分十德，各自屬於一人。問：既然舍利弗十德全部高超，為什麼不讓舍利弗獨自擅長十種能力呢？答：英明的君主治理國家，尚且不拋棄無用之人，法王教化世間，怎麼能偏袒選取呢？所以隨著他們各自的特長，稱他們為第一。所以《增一阿含經》說，我的弟子中神通輕舉目連第一。諸位弟子，佛都偏愛讚揚他們。三、總的來說，心數有二。初、引論來顯示意義，有二。初、引用論偈來闡明數量。荊溪說，這裡只是按照舊名來列舉。如果按照新譯，就是受、想、思、觸、欲、慧、念與作意、勝解、三摩地。遍於一切心。望此舊名，只是以觸為更樂，受為痛為別。其餘名稱都相同。然而，這兩個名稱只是名稱不同，意義相同而已。二、此通下，用臣主來顯示意義。如國十臣，所以《高僧傳》隋德山說，煩亂的佛法，道俗都一樣有弊病。所以政治煩亂則國家混亂，心煩亂則意志混亂。水清澈則魚和石頭都可以看見，神清明則想法顛倒都可以識別。學問清簡的人尚且會感到喧鬧煩擾，何況...
【English Translation】 Force. Because urged to go. Replied, 'You go first.' Maudgalyayana (Maha Moggallana, foremost in psychic powers among the Buddha's disciples) returned to the Buddha and had already seen Sariputra (Sariputta, foremost in wisdom among the Buddha's disciples) before the Buddha. Maudgalyayana reported the matter to the Buddha, and so on, as in the memorial. Second, answering about the ten virtues, each has its own strengths. The so-called ten people each possess ten virtues. For example, when Maudgalyayana looks at Sariputra, Maudgalyayana's ten virtues all seem inferior, and Sariputra's ten virtues all seem superior. However, Sariputra's wisdom is the most outstanding among his ten virtues, and Maudgalyayana's psychic powers are the most outstanding among his ten virtues. Therefore, the name is derived from the most proficient aspect. Since Sariputra is superior in all aspects, what is so strange about Maudgalyayana's psychic powers being inferior to his? Using these two examples, the situation of the eight ranks can be understood. The eight ministers each have their own responsibilities. The 'Book of the Later Han' says that Emperor Guangwu further divided the Three Excellencies' offices into two, one of which was in charge of the year-end assessment of the affairs of various prefectures and counties, changed the Attendant Cao to the Personnel Cao, in charge of elections and sacrifices, the Twilight Cao in charge of repairing projects, salt ponds, and gardens, the Guest Cao in charge of protecting the Qiang and Hu people who came to court, the Two Thousand Stone Cao in charge of petitions, and the Central Capital Official in charge of water, fire, thieves, and bandits. The Three Excellencies were divided into six Cao, and two servants were appointed, called the Eight Seats. Therefore, it is said that each has its own responsibilities. Therefore, the ten virtues are divided, each belonging to one person. Question: Since Sariputra's ten virtues are all superior, why not let Sariputra alone possess ten abilities? Answer: An enlightened ruler governs the country and does not abandon useless people. How can the Dharma King, who teaches the world, be biased in his selection? Therefore, according to their respective strengths, they are called the first. Therefore, the 'Ekottara Agama' says, 'Among my disciples, Maudgalyayana is the foremost in psychic powers and lightness.' The Buddha praises all the disciples with partiality. Third, in general, there are two mental functions. First, introducing the theory to show the meaning, there are two. First, quoting the theory to clarify the quantity. Jingxi said, 'Here, they are only listed according to the old names. If according to the new translation, they are sensation (vedana), perception (samjna), thought (cetanā), contact (sparśa), desire (chanda), wisdom (prajna), mindfulness (smṛti) and attention (manasikara), conviction (adhimoksha), concentration (samadhi). Pervading all minds. Looking at these old names, only contact is more pleasant, and sensation is different as pain. The remaining names are all the same. However, these two names are only different in name, but the meaning is the same.' Second, this passage below uses ministers and lords to show the meaning. Like the ten ministers of a country, therefore, the monk Deshan of the Sui Dynasty in the 'Biographies of Eminent Monks' said, 'The confused Dharma, both monks and laity have the same shortcomings. Therefore, if the government is chaotic, the country is chaotic, and if the mind is chaotic, the will is chaotic. If the water is clear, the fish and stones can be seen, and if the mind is clear, inverted thoughts can be recognized. Even those who study clearly and simply will feel noisy and disturbed, let alone...'
在亂使焉可道哉。二複次下配合師弟二。初明師弟利他二。初配合引證。相扶至如是者若師弟共行善惡則後學皆隨之。例前王臣。故云亦復如是。次引文證。今王數有師弟義也。二佛為下正示利他。共化眾生王數者令眾生稟教修行則心王心數俱善也。苦生下荊溪云。問見修二道俱須正助。何以于見道中即用正行。于修道中即用行行。答此有二義。一者以法望法觀理觀事以判正助。二者從人既入初果已得正位。次從此後更修事觀助顯正理成后三果。又于修道乃是從行修行。故云行行。二約法門入道二。初明眾生十數能通。即十法門能通涅槃者荊溪云。言此意何但直名世間心數而已。亦成法問。何者若在凡夫唯名為有。至四枯時即名枯。中受想思等成枯法門榮及雙非。準此以說於此方等不定漸頓皆不出于受想等。故如合下喻顯。合抱喻成道毫末喻十心數。二今法下明師弟隨機往化二。初法王隨樂施教。先以欲鉤牽等者此十心數更互通入。今且從於通欲中說。先用世間十心數欲后乃令其入佛十數。二今十下明弟子順機掌法。人以類聚者好智慧者樂親身子。好神通者樂親目連。余皆例說。易云。方以類聚。而改為人慾附今義。四別對十心十。初想對滿慈二。初正釋滿慈二。初明掌法化眾。識得實法等者暹云。心王率爾總見物體
。故云得實法。心數思想假名句文方成。故云想得假名。二諸有下明機緣受道。皆師滿慈者故十人揚化各隨所好。故二下引證也。即訶優波離中二人犯戒不敢問佛往問波離。二是故下例示餘九二。初準想用義。二如今下引例結成。例如世人好律學則近律師好禪學則近禪師好慧學則近法師。故云隨其三學等也。二欲對迦葉。一切善法欲為其本者荊溪云。欲為本者何以獨將對迦葉耶。答義有通別。通義可爾。若別論者唯取于欲。故今迦葉于善欲中最受其名。以頭陀法善行中最。三更樂對旃延。更樂即新云觸也。故荊溪云。更樂為論議者更樂是觸。觸即觸對對彼往復故得名也 且順古名而消釋之。即如更語更聽故也。余例迦葉者謂同前顯發枯榮入道之教也。下去例爾。四慧對身子。五唸對波離。荊溪云。其用念數者約能持義將對持律名最為便。六思對羅云。荊溪云。思云密行者思居內懷人無測者。七解脫對善吉。荊溪云。若不見空無由解脫。八作意對那律。作意名憶數者荊溪云。作意方得名為憶也。佛令起此數等者修天眼時憶光明等以為方便。故云繫心于外境也。九定對目連。三摩提此云定也。凡夫皆有此數者荊溪云。如根本定一切眾生皆曾得之。故云皆有。若無下證心數定。以眾生下舉住心所不能進修。若單心所但名決定
【現代漢語翻譯】 現代漢語譯本：所以說得到真實法。心數、思想、假名、語句、文字才能形成。所以說想像得到假名。 『二諸有下』說明因緣接受佛法。都因為滿慈尊者是他們的老師，所以十個人弘揚佛法，各自隨從自己的愛好。所以『二下』引用證明。即呵責優波離中，有二人犯戒，不敢問佛，前往問優波離。『二是故下』例示其餘九人。最初是比照想像的作用。『二如今下』引用例子總結完成。例如世人喜歡律學就親近律師，喜歡禪學就親近禪師，喜歡慧學就親近法師。所以說隨從他們的三學等等。 『二欲對迦葉（Mahākāśyapa，摩訶迦葉，意為飲光）』。一切善法以慾望為根本，荊溪說：『以慾望為根本，為什麼單獨將它與迦葉相對呢？』回答說，意義有共通和個別。共通的意義可以這樣說。如果分別論述，只取慾望。所以現在迦葉在善的慾望中最受其名，以頭陀法（dhūta，十二頭陀行）在善行中最為突出。 『三更樂對旃延（Kātyāyana，迦旃延，意為剪剃種）』。更樂，也就是新譯的『觸』。所以荊溪說：『更樂是論議者，更樂是觸。觸就是接觸，接觸彼此外往復，所以得名。』且順從古名而解釋它。就像互相交談、互相聽取一樣。其餘例子與迦葉相同，是說同樣顯發枯榮入道的教義。下面例子也是如此。 『四慧對舍利子（Śāriputra，舍利弗，意為身子)』。『五唸對優波離（Upāli，優波離，意為近執)』。荊溪說：『使用念數的人，從能夠執持的意義來說，與持律的名字最為相配。』 『六思對羅睺羅（Rāhula，羅睺羅，意為覆障)』。荊溪說：『思是秘密的行為，思存在於內心，人無法測度。』 『七解脫對善吉（Subhūti，須菩提，意為空生)』。荊溪說：『如果不見空性，就無法解脫。』 『八作意對阿那律（Aniruddha，阿那律，意為無滅)』。作意，也叫做憶數。荊溪說：『作意才能叫做憶。』佛讓阿那律修習此數等等，是修習天眼時，憶念光明等等作為方便。所以說繫心于外境。 『九定對目犍連（Maudgalyāyana，目犍連，意為采菽氏)』。三摩提（samādhi）這裡翻譯為定。凡夫都有此數，荊溪說：『如根本定，一切眾生都曾經得到過。』所以說都有。如果無下，證明心數定。以眾生下，舉例說明住心所不能進步修習。如果只是心所，只能叫做決定。
【English Translation】 English version: Therefore, it is said to obtain the real Dharma. Only with mind-numbers, thoughts, provisional names, sentences, and words can it be formed. Therefore, it is said that imagination obtains provisional names. 'The following '二諸有下' explains the causes and conditions for receiving the Dharma. All because Venerable Purna (滿慈尊者) was their teacher, so the ten people propagated the Dharma, each following their own preferences. Therefore, '二下' cites proof. Namely, in the rebuke of Upāli (優波離), there were two people who violated the precepts and dared not ask the Buddha, but went to ask Upāli. '二是故下' exemplifies the remaining nine people. Initially, it is compared to the function of imagination. '二如今下' cites examples to complete the conclusion. For example, people who like Vinaya (律學) approach Vinaya masters, those who like Chan (禪學) approach Chan masters, and those who like wisdom (慧學) approach Dharma masters. Therefore, it is said to follow their three learnings, and so on. '二欲對迦葉 (Mahākāśyapa, 摩訶迦葉, meaning 'drinking light')'. All good dharmas take desire as their root. Jingxi (荊溪) says: 'Taking desire as the root, why single it out to pair with Kāśyapa?' The answer is that the meaning has both common and specific aspects. The common meaning can be said in this way. If discussed separately, only desire is taken. Therefore, now Kāśyapa is most renowned for his desire for good, with the dhūta (頭陀法, twelve ascetic practices) being the most prominent among good practices. '三更樂對旃延 (Kātyāyana, 迦旃延, meaning 'cutting and shaving lineage')'. 更樂, which is newly translated as 'touch'. Therefore, Jingxi says: '更樂 is for debaters, 更樂 is touch. Touch is contact, contacting each other back and forth, hence the name.' And follow the ancient name to explain it. Just like talking to each other and listening to each other. The remaining examples are the same as Kāśyapa, saying that they similarly reveal the teachings of entering the path through flourishing and decay. The following examples are also like this. '四慧對舍利子 (Śāriputra, 舍利弗, meaning 'son of Śāri')'. '五唸對優波離 (Upāli, 優波離, meaning 'close attendant')'. Jingxi says: 'Those who use mind-numbers, in terms of the meaning of being able to uphold, are most suitable to be paired with the name of upholding the Vinaya.' '六思對羅睺羅 (Rāhula, 羅睺羅, meaning 'fetter')'. Jingxi says: 'Thought is a secret action, thought resides within the heart, and people cannot fathom it.' '七解脫對善吉 (Subhūti, 須菩提, meaning 'good birth')'. Jingxi says: 'If one does not see emptiness, there is no way to be liberated.' '八作意對阿那律 (Aniruddha, 阿那律, meaning 'undiminished')'. 作意, also called 憶數. Jingxi says: 'Only with 作意 can it be called 憶.' The Buddha had Aniruddha practice these numbers, etc., to remember light, etc., as a convenience when practicing the divine eye. Therefore, it is said to focus the mind on external objects. '九定對目犍連 (Maudgalyāyana, 目犍連, meaning 'bean-picker lineage')'. Samādhi (三摩提) is translated here as 定 (concentration). Ordinary people all have this number. Jingxi says: 'Like fundamental concentration, all sentient beings have once attained it.' Therefore, it is said that all have it. If there is no 下, it proves the mind-number concentration. With 眾生下, it exemplifies that the mind-abiding state cannot progress in practice. If it is only a mental state, it can only be called determination.
。十痛對阿難。四卷者荊溪云。阿毗曇心論文有四卷。古譯受數名之為痛。雜心者雜心論也。所以雙引兩名者明痛是受。恐人誤解故並列之。五莊嚴雙樹二。初略示。上雖明等者荊溪云。上約十數以釋十人。雖一一人略云枯榮即當人人經於五味。味相未顯故云語少。此中正用大經雙樹中間涅槃。涅槃正表令物入中。故云安置諸子自亦入中。是十弟子等者如來所入意令弟子悉入其中。此意始終亦用大經師子吼文。師子吼言。誰能莊嚴娑羅雙樹。如來次第答出六人。師子吼一一領解而云。如來方乃最能莊嚴。故知。至果方受最名。當知。弟子但同如來少分。得於雙非枯榮。若爾非唯涅槃名非枯榮。八教所顯佛性之說皆得名也。若行若證悉名涅槃。悉名莊嚴。此中須以法華大旨思之方見。二三藏下廣釋二。初約義正釋二。初莊嚴四枯二。初正解二釋疑。向云二千莊嚴者意總五百所用法門。法相未顯法門通漫。故更問之。未見五百所傳者所傳五百法門也。既未見經文所出故。且以十相配而為五百。復引身因以證成之。今尋等者荊溪云。此但借數而對於數。義之要者不出根境。故用對之以消五百。故引五百身因為證。故知。身因不出根境。大經云。五百比丘皆問身子。佛說身因何者是耶。身子言。汝等各得解脫何緣方作是問。有
【現代漢語翻譯】 十痛對阿難（Ananda，阿難）。四卷者，荊溪（Jingxi）云：『阿毗曇心論文（Abhidharmahrdaya）有四卷。古譯受數名之為痛。』雜心者，雜心論（Samklistacitta）也。所以雙引兩名者，明痛是受，恐人誤解故並列之。 五莊嚴雙樹二：初略示。上雖明等者，荊溪云：『上約十數以釋十人，雖一一人略云枯榮，即當人人經於五味，味相未顯故云語少。』此中正用大經雙樹中間涅槃（Nirvana，涅槃）。涅槃正表令物入中，故云安置諸子自亦入中。是十弟子等者，如來（Tathagata，如來）所入意令弟子悉入其中。此意始終亦用大經師子吼文。師子吼言：『誰能莊嚴娑羅雙樹？』如來次第答出六人。師子吼一一領解而云：『如來方乃最能莊嚴。』故知至果方受最名。當知弟子但同如來少分，得於雙非枯榮。若爾，非唯涅槃名非枯榮，八教所顯佛性之說皆得名也。若行若證悉名涅槃，悉名莊嚴。此中須以法華大旨思之方見。 二三藏下廣釋二：初約義正釋二。初莊嚴四枯二：初正解二釋疑。向云二千莊嚴者，意總五百所用法門。法相未顯法門通漫，故更問之。未見五百所傳者，所傳五百法門也。既未見經文所出，故且以十相配而為五百。復引身因以證成之。今尋等者，荊溪云：『此但借數而對於數，義之要者不出根境，故用對之以消五百。』故引五百身因為證。故知身因不出根境。大經云：『五百比丘皆問身子（Sariputra，舍利弗），佛說身因何者是耶？』身子言：『汝等各得解脫何緣方作是問？』有
【English Translation】 The Ten Pains correspond to Ananda (阿難). Jingxi (荊溪) says regarding the four volumes: 'The Abhidharmahrdaya (阿毗曇心論文) has four volumes. The ancient translation uses 'pain' to denote the number received.' Samklistacitta (雜心論) is also known as Zaxin. The reason for citing both names is to clarify that 'pain' refers to sensation, to avoid misunderstanding, hence they are listed together. The Five Adornments of the Twin Sala Trees, part two: First, a brief indication. Regarding 'although the above is clear,' Jingxi says: 'The above uses ten numbers to explain ten people. Although each person is briefly described as withered or flourishing, it corresponds to each person experiencing the five tastes. The characteristics of the tastes are not yet clear, hence the statement is brief.' Here, the Nirvana (涅槃) in the middle of the twin Sala trees from the Great Sutra is directly used. Nirvana precisely represents leading beings into the middle, hence the statement 'placing the disciples and entering into the middle oneself.' The Tathagata's (如來) intention in entering is to have all disciples enter into it. This intention consistently uses the Lion's Roar passage from the Great Sutra. The Lion's Roar says: 'Who can adorn the twin Sala trees?' The Tathagata answers by naming six people in order. The Lion's Roar understands each one and says: 'Only the Tathagata is truly capable of adorning them.' Therefore, it is known that only upon reaching the fruition is one truly worthy of the name. It should be understood that the disciples only share a small part of the Tathagata's ability, attaining the non-duality of withered and flourishing. If so, not only is Nirvana called non-withered and non-flourishing, but all teachings on Buddha-nature revealed by the Eight Teachings can also be called that. Whether it is practice or realization, all are called Nirvana, all are called adornment. Here, one must contemplate with the main principles of the Lotus Sutra to see it. The second part, 'Extensive Explanation from the Three Baskets,' has two sections: First, a direct explanation based on meaning, with two parts. First, the Four Witherings of Adornment, with two parts: First, a direct explanation to resolve doubts. The previous statement 'two thousand adornments' means a total of five hundred Dharma methods used. The characteristics of the Dharma are not yet clear, and the Dharma methods are general, hence the further question. 'Not seeing the transmitted five hundred' refers to the five hundred Dharma methods transmitted. Since the source of the sutra text is not yet seen, the ten aspects are matched to make five hundred. The causes of the body are then cited to prove it. Regarding 'now searching,' Jingxi says: 'This only borrows numbers to correspond to numbers. The essence of the meaning does not go beyond the roots and objects, hence it is used to counteract the five hundred.' Therefore, the five hundred causes of the body are cited as proof. Thus, it is known that the causes of the body do not go beyond the roots and objects. The Great Sutra says: 'Five hundred Bhikkhus all asked Sariputra (舍利弗): What are the causes of the body that the Buddha speaks of?' Sariputra said: 'You have each attained liberation, why do you now ask this question?' There are
比丘言。我未得正解脫時意謂。無明即是身因。作是觀時得阿羅漢果。有說。行識名色六入觸受愛取有生飲食五欲即是身因。五百說已共往佛所說如上義。身子白佛。誰是正說。佛言。無非正說。二莊嚴四榮二。初明垂跡調機。文中具明四味調機。始鹿苑悉來師命者舍利目連三迦葉等受習四枯者稟三藏證小果也。學徒風靡者如舍利目連共二百五十人弟子等。靡偃也。咸順佛化如草加於風皆偃伏也。過是下次方等皆恥小慕大者意兼二酥。開佛下法華涅槃也。皆由至佛事者荊溪云。明諸弟子具經半滿皆為成熟輔翼法王。故今具歷一代教法。眾生至開佛知見者意指法華入秘密藏。即是大經中間涅槃。意明二經大旨同故。二又大下明王數即理二。初明涅槃減四因由。大經二十八云。爾時師子吼菩薩白佛言。世尊何等比丘能莊嚴娑羅雙樹。佛舉六人及以如來。六人在因。如來居果。因果俱得莊嚴之名。因果始終四德具足所表義顯。故云莊嚴。因六人者經云。若有比丘受持讀誦十二部經正其文句。如是比丘乃能莊嚴娑羅雙樹。師子吼言。如我解佛所說義者阿難比丘即其人也。得凈天眼指阿那律。少欲知足指大迦葉。無諍空行指須菩提。善修神通指目犍連。得大智慧指舍利弗。於一一人廣如阿難。后舉果人云。若有比丘能說眾生悉有
【現代漢語翻譯】 比丘說：『我未獲得真正的解脫時，認為無明（avidyā，ignorance）是導致身體存在的原因。』當這樣觀察時，我證得了阿羅漢果（arhat，one who is worthy）。有人說：『行（saṃskāra，volition）、識（vijñāna，consciousness）、名色（nāmarūpa，name and form）、六入（ṣaḍāyatana，six sense bases）、觸（sparśa，contact）、受（vedanā，feeling）、愛（tṛṣṇā，craving）、取（upādāna，grasping）、有（bhava，becoming）、生（jāti，birth）、飲食（āhāra，nutrition）、五欲（pañcakāmaguṇa，five objects of desire）才是導致身體存在的原因。』五百位比丘各自陳述后，一同前往佛陀處，陳述了上述的見解。舍利弗（Śāriputra，one of the Buddha's chief disciples）問佛陀：『誰的說法才是正確的？』佛陀說：『所有說法都並非不正確。』 『二莊嚴四榮二』，首先說明佛陀垂跡示現以調伏眾生的根機。文中詳細說明了四種譬喻（四味）來調伏眾生的根機。最初在鹿野苑（Sārnāth，the deer park where the Buddha gave his first sermon）開始，直到所有弟子都來接受佛陀的教導，例如舍利弗、目犍連（Maudgalyāyana，one of the Buddha's chief disciples）、三迦葉（three Kashyapas，three brothers who were fire-worshippers）等，他們修習四念處（four foundations of mindfulness），領悟三藏（Tripiṭaka，the three baskets of Buddhist scriptures），證得小乘果位。學徒們如風靡草偃，例如舍利弗、目犍連和他們的二百五十位弟子等，都順從佛陀的教化，如同草被風吹倒一樣。超過這個階段，在後來的方等時，都以輕視小乘、羨慕大乘為榮，這裡暗含了二酥的譬喻。開啟佛陀的知見，在法華經（Lotus Sutra）和涅槃經（Nirvana Sutra）中有所闡述。都因為佛陀的事業，荊溪大師說，說明諸位弟子都經歷了半滿的教法，都爲了成熟和輔助法王（Dharmaraja，the Buddha）。所以現在詳細歷數一代的教法。眾生最終開啟佛陀的知見，指的是在法華經中進入秘密藏，也就是大涅槃經的中間部分。說明這兩部經的大旨是相同的。 『二又大下明王數即理二』，首先說明涅槃經減損四德的原因。大涅槃經第二十八卷說：『當時師子吼菩薩（Simhanāda Bodhisattva）問佛陀：世尊，什麼樣的比丘能夠莊嚴娑羅雙樹（śāla trees，the trees under which the Buddha passed away）？』佛陀列舉了六位比丘以及如來。六位比丘代表因，如來代表果。因果都獲得了莊嚴的名稱。因果始終四德具足，所要表達的意義就顯現出來了，所以說是莊嚴。六位比丘，經中說：『如果有比丘受持讀誦十二部經，端正其中的文句，這樣的比丘才能夠莊嚴娑羅雙樹。』師子吼菩薩說：『如果我理解佛陀所說的意義沒有錯的話，阿難比丘（Ānanda，the Buddha's cousin and personal attendant）就是這樣的人。』獲得清凈天眼的是指阿那律（Aniruddha，one of the Buddha's disciples）。少欲知足是指大迦葉（Mahākāśyapa，one of the Buddha's principal disciples）。無諍空行是指須菩提（Subhūti，one of the Buddha's principal disciples）。善修神通是指目犍連。得大智慧是指舍利弗。』對每一位比丘的描述都像阿難一樣詳細。後面列舉了果位的人，說：『如果有比丘能夠說眾生悉有佛性（Buddha-nature），
【English Translation】 A bhikkhu (monk) said: 'When I had not yet attained true liberation, I thought that ignorance (avidyā) was the cause of the body.' When I contemplated in this way, I attained the fruit of an Arhat (one who is worthy). Some say: 'Volition (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), nutrition (āhāra), and the five objects of desire (pañcakāmaguṇa) are the cause of the body.' After five hundred bhikkhus had spoken, they went together to the Buddha and stated the above views. Śāriputra (one of the Buddha's chief disciples) asked the Buddha: 'Whose statement is correct?' The Buddha said: 'None of the statements are incorrect.' 'Two adornments and four glories, two', firstly explains the Buddha's manifestation to tame beings' faculties. The text explains in detail the four flavors (four tastes) to tame beings' faculties. Beginning in the Deer Park (Sārnāth, the deer park where the Buddha gave his first sermon), until all the disciples came to receive the Buddha's teachings, such as Śāriputra, Maudgalyāyana (one of the Buddha's chief disciples), the three Kashyapas (three brothers who were fire-worshippers), etc., they practiced the four foundations of mindfulness, comprehended the Tripiṭaka (the three baskets of Buddhist scriptures), and attained the fruit of the Small Vehicle. The disciples were like grass bent by the wind, such as Śāriputra, Maudgalyāyana, and their two hundred and fifty disciples, all of whom followed the Buddha's teachings, just as grass is bent by the wind. Beyond this stage, in the later Vaipulya (extensive) period, they all took pride in despising the Small Vehicle and admiring the Great Vehicle, which implicitly contains the analogy of the second stage of milk processing. Opening the Buddha's knowledge and vision is explained in the Lotus Sutra and the Nirvana Sutra. All because of the Buddha's work, Master Jingxi said, explaining that all the disciples experienced the half-full teachings, all in order to mature and assist the Dharma King (Dharmaraja, the Buddha). Therefore, now we enumerate in detail the teachings of a generation. Sentient beings ultimately open the Buddha's knowledge and vision, referring to entering the secret treasury in the Lotus Sutra, which is the middle part of the Great Nirvana Sutra. It explains that the main points of these two sutras are the same. 『Two again, the number of kings below, that is, the principle two』, firstly explains the reasons for the reduction of the four virtues in the Nirvana Sutra. The twenty-eighth volume of the Great Nirvana Sutra says: 'At that time, Simhanāda Bodhisattva (Lion's Roar Bodhisattva) asked the Buddha: World Honored One, what kind of bhikkhu is able to adorn the śāla trees (the trees under which the Buddha passed away)?' The Buddha listed six bhikkhus and the Tathagata (the Buddha). The six bhikkhus represent the cause, and the Tathagata represents the effect. Both cause and effect obtain the name of adornment. The cause and effect are complete with the four virtues from beginning to end, and the meaning to be expressed is revealed, so it is said to be adornment. The six bhikkhus, the sutra says: 'If there is a bhikkhu who receives, upholds, reads, and recites the twelve divisions of scriptures, and corrects the sentences therein, such a bhikkhu is able to adorn the śāla trees.' Simhanāda Bodhisattva said: 'If I understand the meaning of what the Buddha said correctly, then Ānanda (the Buddha's cousin and personal attendant) is such a person.' The one who obtained pure heavenly eyes refers to Aniruddha (one of the Buddha's disciples). The one who is content with few desires refers to Mahākāśyapa (one of the Buddha's principal disciples). The one who is free from strife and practices emptiness refers to Subhūti (one of the Buddha's principal disciples). The one who is skilled in cultivating supernatural powers refers to Maudgalyāyana. The one who obtained great wisdom refers to Śāriputra.' The description of each bhikkhu is as detailed as that of Ānanda. Later, the people of the fruit position are listed, saying: 'If there is a bhikkhu who can say that all sentient beings have Buddha-nature,'
佛性得金剛三昧。具足四德八自在我。如是比丘最能莊嚴娑羅雙樹。如其無者則不端嚴。惟愿如來常住於此。佛言。一切諸法性無住住。云何請住。前之六人雖曰多聞乃至大智。要必宣說一切眾生悉有佛性。已於法華聞得記已。非不能說但不及果人。故云如來最能莊嚴。因人果人皆具四德因人始入。故云唯佛。二何下示今經具十旨趣二。初眾生背性成迷。佛性宛然者三因具足故。煩惱下迷故不知然。此以十數束對三因各從義便。若論理體一一皆三。心色尚同豈隔王數。二是故下諸聖表報令悟。荊溪云。開佛知見即指法華。入秘藏即大經中間涅槃也。意明二經大旨同故。二今以下結示斥失。六明生果報土荊溪云。生果報土者還指前文。二乘之心是菩薩凈土以為問答之意也。故彈斥及受彈者同時聞者重聞述者同入室者后時入者遠論皆當入于寂光。分居果報。若雖入實未破無明。但在方便有餘中耳。今處中說及已入實故云果報。所被大機即有顯益。若於小行但有冥資。今從意說故得言之。生有餘者于諸味中無學之人便入滅度不到法華。及無密益故作是說。七明凈佛國土二。初通釋。荊溪云。凈佛國土者凈土正當菩薩之行。他消經文都無此旨。今此從於權行者說。若從未顯本示為小乘。實行說者爾前未曾與物結緣。故便法華初
【現代漢語翻譯】 現代漢語譯本 佛性獲得金剛三昧（Vajra Samadhi，一種堅固的禪定狀態），具足四德（四種功德）和八自在（八種自由自在的狀態）。這樣的比丘（bhiksu，佛教僧侶）最能莊嚴娑羅雙樹（Sala trees，佛陀涅槃之處）。如果沒有這樣的比丘，娑羅雙樹就不顯得莊嚴。我希望如來（Tathagata，佛陀的稱號）能常住於此。佛說：『一切諸法的自性是沒有住處的。』 怎麼能請求佛常住呢？之前的六個人，雖然號稱多聞甚至具有大智慧，但必須要宣說一切眾生都具有佛性。他們已經在《法華經》（Lotus Sutra）中聽聞了授記，並非不能說，只是不如已經證果的人。所以說如來最能莊嚴。因地修行的人和果地證悟的人都具備四德，因地修行的人才剛剛入門，所以說只有佛才能做到。 第二，下面揭示了這部經具有十種旨趣。首先，眾生背離自性而陷入迷惑，但佛性依然存在，這是因為三因（三種成佛的因素）具足的緣故。因為煩惱而迷惑，所以不知道佛性的存在。這裡用十個數來對應三因，各自從意義上方便說明。如果從理體的角度來說，每一個都具備三因。心和色尚且相同，又怎麼會隔閡于王數呢？ 第二，因此，諸聖顯現果報，是爲了讓眾生覺悟。荊溪（地名）說：『開啟佛的知見，就是指《法華經》。進入秘藏，就是指《大般涅槃經》（Mahaparinirvana Sutra）的中間部分。』 這說明兩部經的大旨相同。第二，現在以下總結並揭示缺失。六，說明生、果、報、土。荊溪說：『生、果、報、土，還是指前面的經文。二乘（聲聞乘和緣覺乘）的心是菩薩的凈土，這是問答的用意。』 所以，彈斥者和被彈斥者，同時聽聞者、重聞者、述說者、同入室者、后入室者、遠論者，都應當進入寂光（寂光凈土），分居果報。如果雖然進入了實相，但沒有破除無明，就只能在方便有餘土中。現在處於中道而說，以及已經進入實相，所以說是果報。所接引的是大根器的眾生，就會有明顯的利益。如果對於小乘的修行，只有暗中的資助。現在從意義上來說，所以可以這樣說。生於有餘土的人，在各種滋味中，無學之人便進入滅度，無法到達《法華經》，也沒有秘密的利益，所以這樣說。 第七，說明清凈佛國土。首先是通釋。荊溪說：『清凈佛國土，是菩薩的正當修行。』 其他解釋經文的人都沒有這個旨趣。現在這是從權巧方便的修行者來說的。如果從未顯現本性，就顯示為小乘。從實行來說，之前未曾與眾生結緣，所以才在《法華經》中初次結緣。
【English Translation】 English version Buddha-nature attains the Vajra Samadhi (a diamond-like state of concentration). It is complete with the Four Virtues (four kinds of merits) and the Eight Sovereignties (eight kinds of free and unconstrained states). Such a bhiksu (Buddhist monk) is most capable of adorning the Sala trees (where the Buddha entered Nirvana). If there is no such bhiksu, the Sala trees will not appear adorned. I wish that the Tathagata (title of the Buddha) would always abide here. The Buddha said, 'The nature of all dharmas (teachings) has no abiding place.' How can one request the Buddha to abide? The previous six people, although called learned and even possessing great wisdom, must proclaim that all sentient beings possess Buddha-nature. They have already heard the prediction of enlightenment in the Lotus Sutra, and it is not that they cannot speak of it, but they are not as capable as those who have already attained the fruit of enlightenment. Therefore, it is said that the Tathagata is most capable of adorning. Those who are practicing on the causal ground and those who have attained enlightenment on the resultant ground both possess the Four Virtues. Those who are practicing on the causal ground have just entered the path, so it is said that only the Buddha can do it. Second, what follows reveals that this sutra has ten purposes. First, sentient beings turn away from their own nature and fall into delusion, but Buddha-nature still exists, because the Three Causes (three factors for attaining Buddhahood) are complete. Because of afflictions, they are deluded and do not know the existence of Buddha-nature. Here, ten numbers are used to correspond to the Three Causes, each explained conveniently from the meaning. If speaking from the perspective of the principle of the substance, each one possesses the Three Causes. The mind and form are still the same, so how can they be separated from the royal number? Second, therefore, the sages manifest the retribution body in order to awaken sentient beings. Jingxi (place name) said, 'Opening the Buddha's knowledge and vision refers to the Lotus Sutra. Entering the secret treasury refers to the middle part of the Mahaparinirvana Sutra.' This explains that the main purposes of the two sutras are the same. Second, now, what follows summarizes and reveals the omissions. Six, explaining birth, fruit, retribution, and land. Jingxi said, 'Birth, fruit, retribution, and land still refer to the previous text. The mind of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) is the Pure Land of the Bodhisattva, which is the intention of the question and answer.' Therefore, those who criticize and those who are criticized, those who hear at the same time, those who hear again, those who narrate, those who enter the room together, those who enter the room later, and those who discuss from afar, should all enter the Land of Tranquil Light (Land of Tranquil Light), and dwell separately in the retribution body. If, although they have entered reality, they have not broken through ignorance, they can only be in the expedient Land of Remaining. Now, speaking from the middle way, and having already entered reality, it is said to be retribution. Those who are guided are beings of great capacity, and there will be obvious benefits. If for the practice of the Small Vehicle, there is only secret assistance. Now, speaking from the meaning, so it can be said in this way. Those who are born in the Land of Remaining, among all the flavors, those who are beyond learning enter extinction and cannot reach the Lotus Sutra, nor is there any secret benefit, so it is said in this way. Seventh, explaining the purification of the Buddha-land. First is the general explanation. Jingxi said, 'Purifying the Buddha-land is the proper practice of the Bodhisattva.' Other people who explain the sutra do not have this purpose. Now, this is speaking from the practitioners of skillful means. If the original nature has never been revealed, it is shown as the Small Vehicle. From the perspective of actual practice, they have never formed a connection with sentient beings before, so they form a connection for the first time in the Lotus Sutra.
得記。已須更修于凈土之行。二若齊下別示二。初約當分非凈國。二今取下約跨節。是凈國。今取等者荊溪云。明用法華。須有二別。引汝等所行證開權也。次引少欲證顯本也。故釋此文方得云符成凈土。故知。凈名與諸弟子皆有實本。故從是則下以本跡義對凈名本而用結之。自古但作彈訶等言。永失符成佛國之理。八明觀心。前解亦是觀心者即指第三總對第四別對二文也。荊溪云。非但佛及弟子義當王數。凡入道者心王心數一切悉然。施教本令凡夫修習。義當王數。共化諸心全成正覺。若以十數配人已如前段。故今從略。即同身子者略示一人。如是一一等者即定同目連。乃至痛同阿難。例如身子以明自他。故云一一等也。皆約自他者化心義似凈佛土也。若能至住大涅槃應約觀行相似分真住涅槃也。今云見性即入分真莊嚴雙樹者只是三諦一心名嚴雙樹。照真嚴枯照俗嚴榮照中即是中間入滅。又此三諦一一皆常樂我凈及四非常即名嚴樹。疏豈盡心者。亦猶易云書不盡言言不盡意也。九明遣問前後。三入文解釋二。初分科。二隨釋二。初凈名默唸二。初自念寢疾。自念是解脫知見法身者荊溪云。解脫知見了自得法。今之凈名了已證位位居等覺既具三德。自念亦是以解脫德利益眾生。念自解脫利他故也。息諸勞煩等者煩是煩
【現代漢語翻譯】 現代漢語譯本 得記（獲得授記）。已經需要更加修行于凈土之行。二、若齊下別示二：首先，約當分非凈國；其次，今取下約跨節，是凈國。『今取等者』，荊溪（指湛然法師）說：『明用法華（指《法華經》），須有二別：引用『汝等所行』，證明開權顯實。』其次，引用『少欲』，證明顯本。』所以解釋此文才能說符合成就凈土。所以知道，維摩詰（Vimalakirti）與諸弟子都有真實的本源。所以從『是則下』以本跡義（本門和跡門）對應維摩詰的本源而用以總結。自古以來只作彈訶等言論，永遠失去符合成就佛國的道理。 八、明觀心。前面解釋也是觀心，即指第三總對第四別對二文。荊溪說：『非但佛及弟子義當王數，凡入道者心王心數一切悉然。施教本令凡夫修習，義當王數，共化諸心全成正覺。』如果以十數（十界）配人，已經如前段所述，所以現在從略。即同舍利弗（Sariputra）者，略示一人。『如是一一等者』，即定同目犍連（Maudgalyayana），乃至痛同阿難（Ananda）。例如舍利弗以明自他，所以說『一一等也』。『皆約自他者』，化心義似凈佛土。如果能至住大涅槃，應約觀行相似分真住涅槃。現在說見性即入分真，莊嚴雙樹者，只是三諦一心名嚴雙樹。照真嚴枯，照俗嚴榮，照中即是中間入滅。又此三諦一一皆常樂我凈及四非常，即名嚴樹。疏豈盡心者，也像《易經》所說『書不盡言，言不盡意』。 九、明遣問前後。三、入文解釋二：首先，分科；其次，隨釋二：首先，維摩詰默唸二：首先，自念寢疾。『自念是解脫知見法身者』，荊溪說：『解脫知見了自得法，今之維摩詰了已證位，位居等覺，既具三德，自念也是以解脫德利益眾生，念自解脫利他故也。』『息諸勞煩等者』，煩是煩惱。
【English Translation】 English version He received the prediction (Vyakarana). It is already necessary to further cultivate the practice of Pure Land. Two, 『If together, below, separately show two』: First, regarding the present share, it is not a Pure Land; second, 『Now taking below』 refers to crossing sections, which is a Pure Land. 『Those who take now,』 Jingxi (referring to Venerable Zhanran) said: 『Clearly using the Lotus Sutra (referring to the Lotus Sutra), there must be two distinctions: Quoting 『What you have practiced,』 proving the opening of the provisional and revealing the real.』 Second, quoting 『Few desires,』 proving the manifestation of the original.』 Therefore, only by explaining this text can it be said to conform to the accomplishment of the Pure Land. Therefore, know that Vimalakirti (Vimalakirti) and his disciples all have a real origin. Therefore, from 『Is then below,』 using the meaning of the original and trace (Honmon and Shakumon) corresponding to Vimalakirti's origin to conclude. Since ancient times, only making criticisms and other words, forever losing the principle of conforming to the accomplishment of the Buddha-land. Eight, clarifying contemplation of the mind. The previous explanation is also contemplation of the mind, which refers to the third general pair and the fourth separate pair of the two texts. Jingxi said: 『Not only the Buddha and his disciples have the meaning of the king's number, but all those who enter the path, the mind-king and mind-numbers are all like this. Teaching is originally intended for ordinary people to practice, with the meaning of the king's number, jointly transforming all minds into complete enlightenment.』 If the ten numbers (ten realms) are matched with people, it is already as described in the previous paragraph, so now it is omitted. That is, the same as Sariputra (Sariputra), briefly showing one person. 『Like this, one by one, etc.,』 is definitely the same as Maudgalyayana (Maudgalyayana), and even painfully the same as Ananda (Ananda). For example, Sariputra uses himself and others to clarify, so it is said 『one by one, etc.』 『All about self and others,』 the meaning of transforming the mind is similar to the pure Buddha-land. If one can reach and abide in Great Nirvana, one should approximate the similar division of true abiding in Nirvana through contemplation and practice. Now it is said that seeing the nature is entering the division of the true, adorning the twin trees, which is just the three truths as one mind, named adorning the twin trees. Illuminating the truth adorns the withered, illuminating the mundane adorns the flourishing, illuminating the middle is entering extinction in the middle. Moreover, each of these three truths is constant, joyful, self, pure, and the four impermanences, which are named adorning trees. The commentary, 『How can one exhaust the mind,』 is also like what the Book of Changes says, 『Books cannot fully express words, and words cannot fully express ideas.』 Nine, clarifying the order of sending questions before and after. Three, entering the text to explain two: First, dividing the sections; second, following the explanation of two: First, Vimalakirti silently contemplates two: First, self-contemplating illness. 『Self-contemplating is the Dharma-body of liberation, knowledge, and vision,』 Jingxi said: 『Liberation, knowledge, and vision understand and attain the Dharma themselves. Now Vimalakirti has understood and attained the position, residing in equal enlightenment, already possessing the three virtues, self-contemplating is also using the virtue of liberation to benefit sentient beings, contemplating self-liberation to benefit others.』 『Ceasing all labor and vexation, etc.,』 vexation is affliction.
惱事即是業世疾亦須息此二事。今亦二事表于惑業。境智相應二事必息。所以者何此二種體即是般若解脫二德之種故也。而今凈名種轉事顯名之為息。大經下四句即梵行品。阇王造逆身瘡發腫不得安眠。故發此言。如來惑業究盡名得安眠。故與凈名寢義稍合。但分極少殊。而極在不久故得引證。修因已圓者等覺是真因極位也。和光不同其塵者方便現疾。故曰和光。內無惑業故不同塵。老子云。和其光同其塵。湛兮似或存。此謂和光同塵。而妙本不雜。故云湛兮似或存。今借其語改轉用之。即以不同其塵則成妙本不雜之義。問凈名下荊溪云。問意者只應愍彼。何為自念。答意者此表三德。此三德中境智和合。故云法身及以般若。但解脫未暢于化義中須云念耳。大悲即解脫之相。托自念彼故云寄也。二唸佛垂旨。三種緣集者荊溪云。二種緣集加法界集。方便品前皆但立二。方便品初便依攝師立法界集者為欲消品消文便故。若不爾者弟子菩薩但共為一無為緣集大小則濫。故更順古離為三種。若爾何以破他。答名同義異。已如前說。二如來遣問二。初佛知心念。智人知智者極果智人知分真智人。以蛇喻智其旨可知。同類方見。余莫能睹。此語出大論。二遣問二。初分科。二隨釋二。初命十弟子十。初命身子二。初佛命二。初略
【現代漢語翻譯】 現代漢語譯本 惱事（煩惱的事情）即是業，世疾（世間的疾病）也必須止息，這兩件事。現在也用這兩件事來表示迷惑和業障。境（所觀之境）與智（能觀之智）相應，這兩件事必定止息。為什麼呢？因為這兩種體的根本就是般若（智慧）和解脫這兩種德行的種子。而現在Vimalakīrti（維摩詰）將種子轉化為顯現的事情，稱之為止息。《涅槃經》下面的四句就是梵行品的內容。Ajātaśatru（阿阇世王）造反逆，身上生瘡發腫，不得安眠，所以發出這些話。如來（Tathāgata）的迷惑和業障完全止息，名為得到安眠，所以與Vimalakīrti（維摩詰）的睡眠之義稍微相合。只是差別極小，而且極小就在不久之後，所以可以引用來證明。修因已經圓滿的人，等覺就是真因的極位。和光不同於其塵，是方便示現疾病，所以說和光。內心沒有迷惑和業障，所以不同於塵世。老子說：『和其光，同其塵，湛兮似或存。』這是說和光同塵，而妙本不雜，所以說『湛兮似或存』。現在借用他的話，改變使用，就是以不同於塵世來成就妙本不雜的意義。問：Vimalakīrti（維摩詰）下面，荊溪（指湛然法師）說：『提問的用意只是應該憐憫他們，為什麼要自念呢？』答：用意是這表示法身、般若、解脫三德。這三德中，境與智和合，所以說法身以及般若。但解脫沒有在化他的意義中充分闡述，必須說是念。大悲就是解脫的相，依託自念他們，所以說是寄託。二、唸佛垂示宗旨。三種緣集，荊溪（指湛然法師）說：兩種緣集加上法界集。在《方便品》之前都只是立兩種，在《方便品》開始就依據攝論師的說法，立法界集，是爲了要消除品，消除文的方便。如果不是這樣，弟子和菩薩就共同為一種無為緣集，大小就會混淆。所以更順從古義，分離為三種。如果這樣，那要如何破斥他人呢？答：名稱相同，意義不同，已經如前面所說。二、如來派遣問候，分為二。初、佛知心念。智人知道智者，極果智人知道分真智人。用蛇來比喻智慧，其中的旨意可以知道。同類才能相見，其餘的人不能看到。這句話出自《大智度論》。二、派遣問候，分為二。初、分科。二、隨文解釋，分為二。初、命令十大弟子，分為十。初、命令Śāriputra（舍利弗），分為二。初、佛命令，分為二。初、略說
【English Translation】 English version 'Troublesome matters' (annoyances) are karma, and worldly illnesses must also cease; these are two matters. Now, these two matters also represent delusion and karmic obstacles. When the realm (the object of observation) corresponds with wisdom (the observing faculty), these two matters will surely cease. Why? Because the essence of these two is the seed of prajna (wisdom) and liberation, two virtues. And now, Vimalakīrti (維摩詰) transforms the seed into a manifest event, calling it cessation. The four lines below in the Nirvana Sutra are the Brahmacarya chapter. Ajātaśatru (阿阇世王) committed rebellion, and sores and swellings broke out on his body, preventing him from sleeping peacefully, so he uttered these words. The Tathāgata's (如來) delusions and karmic obstacles are completely extinguished, which is called obtaining peaceful sleep, so it is slightly in accord with Vimalakīrti's (維摩詰) meaning of sleep. The difference is minimal, and the minimal difference is soon after, so it can be cited as proof. One who has perfected the cause of cultivation, the stage of near-perfect enlightenment is the ultimate position of the true cause. 'Harmonizing the light, but not the dust' is the expedient manifestation of illness, so it is said to harmonize the light. The inner mind has no delusions or karmic obstacles, so it is different from the dust of the world. Lao Tzu said: 'Harmonize your light, be one with the dust, serene, as if existing.' This means harmonizing the light and being one with the dust, but the wonderful essence is not mixed, so it is said to be 'serene, as if existing.' Now, borrowing his words and changing their use, it means that by being different from the dust, the meaning of the wonderful essence not being mixed is achieved. Question: Below Vimalakīrti (維摩詰), Jingxi (荊溪, referring to Venerable Zhanran) says: 'The intention of the question should only be to pity them, why contemplate oneself?' Answer: The intention is that this represents the three virtues of Dharmakāya, Prajna, and Liberation. Among these three virtues, the realm and wisdom are in harmony, so it is said to be Dharmakāya and Prajna. But liberation has not been fully elaborated in the meaning of transforming others, so it must be said to be contemplation. Great compassion is the aspect of liberation, relying on contemplating them, so it is said to be entrusting. Second, contemplating the Buddha reveals the main point. Three kinds of conditions gather, Jingxi (荊溪, referring to Venerable Zhanran) says: Two kinds of conditions gathering plus the Dharmadhātu gathering. Before the Upaya Chapter, only two were established, but at the beginning of the Upaya Chapter, based on the teachings of the Samgraha teachers, the Dharmadhātu gathering is established for the convenience of eliminating the chapter and eliminating the text. If not, disciples and Bodhisattvas would jointly be one kind of unconditioned condition gathering, and the large and small would be confused. Therefore, following the ancient meaning, it is separated into three kinds. If so, how can others be refuted? Answer: The names are the same, but the meanings are different, as has been said before. Second, the Tathāgata sends greetings, divided into two. First, the Buddha knows the mind's thoughts. A wise person knows a wise person, and a person of ultimate fruition knows a person of partial truth. Using a snake to symbolize wisdom, the meaning can be known. Those of the same kind can see each other, others cannot see. This saying comes from the Mahaprajnaparamita Sastra. Second, sending greetings, divided into two. First, dividing the sections. Second, explaining according to the text, divided into two. First, ordering the ten great disciples, divided into ten. First, ordering Śāriputra (舍利弗), divided into two. First, the Buddha orders, divided into two. First, briefly speaking
釋。左面侍者者左字誤。應云右面。西土君父師皆東向則左北右南。北是陰方。陰靜表定。神通因定而發。故目連居左。南是陽方。陽動表慧。故身子居右。大論云。目連是佛左面弟子。身子是佛右面弟子。若爾身子應居目連之下。何名上首耶。答以西方尚右故右面為尊。亦猶此方偏將軍處左上將軍處右也。或曰。吉事尚左兇事尚右。上將軍主兵謀專殺。故以喪禮處之。豈得類彼耶。答二土之禮有冥符者。有相反者。其退坐一面。從座而起則類此方侍坐于師。更端請益請業皆起此冥符也。若乃此以肉袒謝過。彼以肉袒興敬。此方吉事尚左。彼方尚右。此其反也。何足疑乎。今身子居乎右面如世上將。任用既重。故先命之。二但下廣釋二。初正釋二。初略指因緣。二托下廣明五味二。初身子五味皆先。托胎已來等者既托母胎寄辯母口。其母論議倍勝於前。后值佛等者身子師事沙然梵志。能盡其道。其師既沒後遇阿鞞。聞三諦義而得初果。因往見佛遂成羅漢。故大經下明莊嚴人。荊溪云。如來於中既表入中。中體者何謂即邊是。是故其枯即嚴於榮。榮所以嚴謂即枯故。故諸弟子自鹿苑來至般若會。枯榮尚隔。跡中化事相仍別故。二有云下大師因便斥古。探取法華意耳者荊溪云。至法華時三乘被會。三即是一邊方能嚴。以法
【現代漢語翻譯】 釋：左面侍者中的『左』字是錯誤的，應當說是『右面』。在西土（指印度），君主、父親和老師都是面朝東方的，那麼左邊就是北方，右邊就是南方。北方是陰方，陰代表靜止和安定，神通是從禪定中產生的，所以目連（Maudgalyayana，神通第一的佛陀弟子）在左邊。南方是陽方，陽代表運動和智慧，所以舍利子（Sariputra，智慧第一的佛陀弟子）在右邊。《大智度論》中說，目連是佛陀左邊的弟子，舍利子是佛陀右邊的弟子。如果這樣說，舍利子應該在目連之下，怎麼能說是上首弟子呢？回答說，因為西方崇尚右邊，所以右面為尊貴。這也像我們這裡偏將軍在左邊，上將軍在右邊一樣。有人說，吉事崇尚左邊，兇事崇尚右邊，上將軍主管兵事，專司殺戮，所以用喪禮來對待他，怎麼能和這個相比呢？回答說，兩個地方的禮儀，有暗合的，也有相反的。比如退坐在一旁，從座位上起來，就像我們這裡侍坐在老師旁邊一樣。更改話題，請求教益，請求傳授，都是站起來的，這些都是暗合的。至於我們這裡脫去上衣表示謝罪，他們那裡脫去上衣表示尊敬，我們這裡吉事崇尚左邊，他們那裡崇尚右邊，這就是相反的，有什麼可懷疑的呢？現在舍利子在右面，就像世上的上將一樣，因為任用很重，所以先命令他。 二、但下面廣泛解釋『二』。首先是正式解釋『二』。首先簡略地指出因緣，其次依託下面廣泛說明五味『二』。首先是舍利子的五味都領先。『托胎已來等者』，自從寄託在母親的胎中，憑藉母親的口辯，他的母親在辯論方面就比以前更加出色。『后值佛等者』，舍利子師事沙然梵志，能夠窮盡他的道。他的老師去世后，遇到了阿鞞，聽聞了三諦的道理而證得初果。因此前去拜見佛陀，最終成為阿羅漢。所以《大般涅槃經》下面說明莊嚴的人。荊溪（指湛然，天臺宗九祖）說，如來在中間，既表示入中道。中道的本體是什麼呢？就是邊。所以他的枯萎就是莊嚴于榮盛，榮盛之所以莊嚴，是因為枯萎的緣故。所以諸位弟子從鹿苑來到般若法會，枯萎和榮盛尚且隔閡，在中道的化事蹟象仍然有區別。 二、『有云下』，大師因此順便駁斥古說，探取《法華經》的意旨。荊溪說，到了《法華經》的時候，三乘被會歸，三即是一，這樣才能莊嚴，用法。
【English Translation】 Translation: The word 'left' in 'left attendant' is incorrect; it should be 'right'. In Western lands (referring to India), monarchs, fathers, and teachers all face east, so the left is north and the right is south. North is the yin direction, representing stillness and stability. Supernormal powers arise from samadhi (meditative absorption), so Maudgalyayana (Moggallana, foremost in supernormal powers among the Buddha's disciples) is on the left. South is the yang direction, representing movement and wisdom, so Sariputra (Sariputta, foremost in wisdom among the Buddha's disciples) is on the right. The Mahaprajnaparamita-sastra says that Maudgalyayana is the Buddha's left-hand disciple, and Sariputra is the Buddha's right-hand disciple. If that's the case, Sariputra should be below Maudgalyayana; how can he be called the foremost disciple? The answer is that because the West values the right, the right side is considered more honorable. This is like how in our land, the deputy general is on the left, and the supreme general is on the right. Someone says, auspicious events value the left, and inauspicious events value the right. The supreme general is in charge of military affairs and specializes in killing, so he is treated with funeral rites; how can this be compared? The answer is that the rituals of the two lands have some that coincide and some that are opposite. For example, sitting to the side and rising from the seat is like attending to a teacher here. Changing the topic, requesting instruction, and requesting transmission all involve standing up; these are coincidences. As for removing one's upper garment to express apology here, and removing one's upper garment to express respect there, auspicious events valuing the left here, and valuing the right there, these are opposites; what is there to doubt? Now Sariputra is on the right, like a supreme general in the world, because he is entrusted with great responsibility, so he is commanded first. 2. But below, the 'two' is extensively explained. First, the 'two' is formally explained. First, the causes and conditions are briefly pointed out, and second, relying on the following, the five flavors 'two' are extensively explained. First, Sariputra's five flavors are all leading. 'Since conception, etc.' Since lodging in the mother's womb, relying on the mother's eloquence, his mother became even more outstanding in debate than before. 'Later encountering the Buddha, etc.' Sariputra served as a teacher to Sahrana the Brahman, and was able to exhaust his path. After his teacher passed away, he encountered Ajita and heard the doctrine of the Three Truths and attained the first fruit. Therefore, he went to see the Buddha and eventually became an Arhat. Therefore, the Mahaparinirvana Sutra below explains the adorned person. Jingxi (referring to Zhanran, the ninth patriarch of the Tiantai school) said that the Tathagata in the middle indicates entering the Middle Way. What is the substance of the Middle Way? It is the extremes. Therefore, his witheredness is the adornment of flourishing, and the flourishing is adorned because of the witheredness. Therefore, the disciples from Deer Park to the Prajna assembly still have separation between witheredness and flourishing, and the signs of transformative events in the Middle Way are still different. 2. 'Some say below', the master therefore incidentally refutes the ancient saying, exploring the meaning of the Lotus Sutra. Jingxi said that at the time of the Lotus Sutra, the Three Vehicles were converged, and three is one, so that it can be adorned, with the Dharma.
華會悉入中故。故至涅槃重以表顯一代所歸。非待涅槃方堪嚴樹。卻引法華秋收冬藏。良有以也。二以是下總結。二奉辭二。初分科。二隨釋四。初奉辭不堪。二述不堪之由。如龜藏六者四足頭尾也。如龜出曝。野干將食之。龜藏六處於殼中。野干無如之何。出雜譬喻等諸經。六識不染六塵如龜藏六。魔合野干。似涅槃法者暹云。俱舍第二十四云。得滅定不還轉名為身證。論曰。得滅定即不還者若於身中。有滅定得轉名身證。謂由身證得似涅槃法。故名身證。又便作是思。此滅盡定最為寂靜極。似涅槃法。如是證得身之寂靜。故名身證。三述不堪之事二。初分科。二隨釋三。初總訶二。初牒文總標。不必者荊溪云。必只是定即不定也。此不全非者以大乘亦宴坐故但譏小乘之見偏僻耳。二身子下徴釋僻處二。初徴。二將下釋二。初略釋大旨。將下文望者荊溪云。即準別訶之文故也。既云不於三界等。驗知。以圓而訶于藏。則有六失者如下別訶三雙是也。二毗下廣釋所入二。初正明諸定二。初出部執。不相應行來補處等者暹云。將十四不相應行中無想定滅盡定來補替也。暹釋意終未顯。待撿毗曇敘之。空心二處滅者暹云。只是空處識處二處入滅也。二今正明二。初標示。南嶽所出者南嶽所發皆如兩經。故依所證說以示人。
【現代漢語翻譯】 現代漢語譯本 華會全部歸入『中』的緣故。所以到了《涅槃經》時，再次用它來表明一代佛法的歸宿。不是說要等到《涅槃經》才能用『嚴樹』來比喻，而是像《法華經》那樣秋收冬藏，這是有原因的。二、『以是下』總結以上內容。二、奉辭二：初、分科；二、隨釋四：初、奉辭不堪；二、敘述不堪的原因，就像烏龜藏起六處一樣（四足、頭、尾）。如果烏龜出來曬太陽，野干就會來吃它。烏龜把六處藏在殼中，野干就無計可施。出自《雜譬喻經》等諸經，六識不染六塵就像烏龜藏六。魔合野干，類似於涅槃法的是暹云的說法。《俱舍論》第二十四卷說：『得到滅盡定，不再退轉，稱為身證。』論中說：『得到滅盡定即不退轉的人，如果在身中得到滅盡定，就轉名為身證。』意思是說，由於親身證得類似於涅槃法的境界，所以稱為身證。又因此而思惟，這滅盡定最為寂靜，極其類似於涅槃法。像這樣證得身體的寂靜，所以稱為身證。三、敘述不堪之事二：初、分科；二、隨釋三：初、總訶二：初、依照原文總標；『不必』，荊溪說：『必只是定，即是不定。』這並非全盤否定，因為大乘也講宴坐，只是譏諷小乘的見解偏頗而已。二、身子下，征釋偏頗之處二：初、征；二、將下，解釋二：初、略釋大旨；『將下文望者』，荊溪說：『即是依據分別呵斥的文句。』既然說『不於三界等』，可以驗證，用圓融的教義來呵斥藏教，就會有六種過失，如下面分別呵斥的三雙就是。二、毗下，廣釋所入二：初、正明諸定二：初、出部執；『不相應行來補處等者』，暹云說：『將十四不相應行中的無想定、滅盡定來補充替代。』暹釋的用意終究沒有顯明，等待查閱《毗曇》來敘述。『空心二處滅』，暹云說：『只是空無邊處、識無邊處二處入滅。』二、今正明二：初、標示；『南嶽所出者』，南嶽所發皆如兩經，所以依據所證悟的來說示於人。
【English Translation】 English version Because the entire Huahui (華會, the Flower Adornment Assembly) enters into the 'Middle'. Therefore, in the Nirvana Sutra (涅槃經), it is repeatedly used to express the ultimate destination of a generation's teachings. It's not that the 'solemn tree' (嚴樹) metaphor can only be used after the Nirvana Sutra, but rather it's like the autumn harvest and winter storage in the Lotus Sutra (法華經), and there's a reason for this. 2. 'Yi Shi Xia (以是下)' summarizes the above content. 2. Presenting the Refusal in Two Parts: First, Categorization; Second, Explanation in Four Parts: First, Presenting the Refusal as Unworthy; Second, Narrating the Reason for Unworthiness, like a turtle hiding its six senses (the four legs, head, and tail). If a turtle comes out to bask in the sun, a jackal will come to eat it. When the turtle hides its six senses in its shell, the jackal can do nothing. This comes from various sutras such as the Miscellaneous Metaphor Sutra (雜譬喻經), where the six consciousnesses not being tainted by the six sense objects is like a turtle hiding its six senses. Mara (魔) combines with the jackal, which is similar to the Nirvana Dharma, according to Xianyun (暹云). The Abhidharmakośa (俱舍論), Volume 24, says: 'Attaining the cessation attainment (滅盡定) and not regressing is called body-witness (身證).' The commentary says: 'One who attains the cessation attainment and does not regress, if they attain the cessation attainment in their body, it is transformed and called body-witness.' It means that because one personally realizes a state similar to the Nirvana Dharma, it is called body-witness. And thus, one thinks that this cessation attainment is the most tranquil and extremely similar to the Nirvana Dharma. Realizing the tranquility of the body in this way is called body-witness. 3. Narrating the Unworthy Matters in Two Parts: First, Categorization; Second, Explanation in Three Parts: First, General Reprimand in Two Parts: First, Citing the Text for General Indication; 'Not necessarily' (不必), Jingxi (荊溪) says: 'Necessarily, it is only fixed, which is not fixed.' This is not a complete denial, because Mahayana also speaks of seated meditation (宴坐), it only satirizes the biased views of the Hinayana. 2. 'Shenzi Xia (身子下)', Questioning and Explaining the Biased Points in Two Parts: First, Questioning; Second, 'Jiang Xia (將下)', Explanation in Two Parts: First, Briefly Explaining the Main Idea; 'Jiang Xia Wen Wang Zhe (將下文望者)', Jingxi says: 'That is, based on the sentences of separate reprimands.' Since it says 'not in the three realms, etc.', it can be verified that using the round and complete teachings to reprimand the Tripitaka teachings will have six faults, as the three pairs of separate reprimands below. 2. 'Pi Xia (毗下)', Broadly Explaining What is Entered in Two Parts: First, Directly Explaining the Various Samadhis in Two Parts: First, Presenting the Departmental Adherence; 'Not corresponding activities to supplement the places, etc.' (不相應行來補處等者), Xianyun says: 'Using the non-perception samadhi (無想定) and cessation attainment from the fourteen non-corresponding activities to supplement and replace.' Xianyun's intention is ultimately not clear, waiting to consult the Abhidhamma (毗曇) to narrate it. 'The two places of empty mind cease' (空心二處滅), Xianyun says: 'It is only the two places of the sphere of infinite space (空無邊處) and the sphere of infinite consciousness (識無邊處) that enter cessation.' 2. Now Directly Explaining in Two Parts: First, Indication; 'What Nan Yue (南嶽) produced', what Nan Yue expressed is like the two sutras, so based on what is realized, it is shown to people.
二一依下正釋二。初釋諸禪二。初正釋二。初正釋五。初凈禪十種細法者即受想等十通數也。暹云。受謂識所受。想謂識所想。行謂法行。觸謂意觸。思謂法思。欲謂欲入定。解謂法勝解。念謂念三昧。定謂心如法住。慧謂慧根慧力。二觀禪二。初正釋義二。初正釋相。言背舍者大論云。背凈潔五欲舍是著心。初背舍。二勝處者荊溪云。于內有色外觀多少。分之為二三四。二勝處者謂內無色外觀。多少。亦分為二。餘四勝處在凈背舍。即八一切處中四色是也。廣如禪門。言八一切處者一切有十。八在色界故取四色。二在無色故不論之。即是空識兩一切處也。二在因下明得名二。初因果互通。二而今下從因立稱。身證那含者暹云。俱舍頌曰。得滅定不還轉名為身證。釋曰。不還果修得滅定轉名身證。滅定無心由身證得。故名身證。二約背下結。勝前小。勝通明者暹云。通明猶是亦有漏亦無漏禪。背舍一向屬無漏故勝也。三練禪。九次第者更修練觀禪體用令熟。言次第者若入禪時深心智慧利能從一禪入一禪。心心相續無異念間雜。故名次第定也。四熏禪師子奮迅者借譬以顯法也。如世師子奮迅為二事故。一為奮卻塵土。二能前走捷疾異於諸獸。此三昧亦爾。一則奮除細微無知之惑。二能入出捷疾無間異上所得禪定。故名師
【現代漢語翻譯】 現代漢語譯本 二一、依據下文正確解釋第二點。首先解釋諸禪，分為兩部分。首先正確解釋，分為兩部分。首先正確解釋五種禪。首先，『凈禪十種細法』指的是受、想等十種普遍存在的細微法。暹（音譯，下同）云：『受』是指意識所接受的；『想』是指意識所想的；『行』是指法的執行；『觸』是指意的接觸；『思』是指法的思考；『欲』是指想要進入禪定；『解』是指對法的殊勝理解；『念』是指念三昧；『定』是指心如法安住；『慧』是指慧根和慧力。 二、觀禪，分為兩部分。首先正確解釋其含義，分為兩部分。首先正確解釋其相狀。『背舍』，《大智度論》中說：『背離清凈的五欲，捨棄執著之心，這是初背舍。』『勝處』，荊溪說：『對於內在有色法，向外觀看多少，分為二、三、四。』二勝處指的是內在沒有色法，向外觀看多少，也分為兩種。其餘四勝處在凈背舍中，也就是八一切處中的四色。詳細內容見《禪門》。『八一切處』，一切共有十種，八種在於色界，所以取四色。兩種在於無色界，所以不討論，即是空無邊處和識無邊處兩種一切處。 二、在因地之下說明得名的原因，分為兩部分。首先，因和果互相通用。其次，『而今下』是從因地來確立名稱。『身證那含』，暹云：『《俱舍論》的頌詞說：得到滅盡定，不還果位轉變，稱為身證。』解釋說：『不還果通過修行得到滅盡定，轉變名稱為身證。滅盡定是無心的狀態，通過身體證得，所以稱為身證。』 二、根據背舍總結，勝過之前的較小禪定。『勝通明』，暹云：『通明仍然是有漏和無漏禪的混合。背舍完全屬於無漏禪，所以勝過通明。』 三、練禪。『九次第』指的是更加精進地修習觀禪的體和用，使其熟練。『次第』指的是如果進入禪定時，深沉的心和敏銳的智慧能夠從一個禪定進入另一個禪定，心心相續，沒有其他念頭夾雜，所以稱為次第定。 四、熏禪，『師子奮迅』是借用比喻來顯明佛法。就像世間的獅子奮迅是爲了兩件事：一是奮力抖掉塵土，二是能夠快速向前奔跑，不同於其他野獸。這種三昧也是如此，一是奮力去除細微的無知之惑，二是能夠快速進入和退出，沒有間斷，不同於之前所得到的禪定，所以稱為師子奮迅。
【English Translation】 English version 2.1. Correctly explain the second point based on the following. First, explain the various Dhyanas (meditations), divided into two parts. First, correctly explain, divided into two parts. First, correctly explain the five Dhyanas. First, 'Pure Dhyana's ten subtle Dharmas' refers to the ten universally existing subtle Dharmas such as sensation (受, shòu), thought (想, xiǎng), etc. Xiān (transliteration, same below) says: 'Sensation' refers to what consciousness receives; 'Thought' refers to what consciousness thinks; 'Action' refers to the operation of Dharma; 'Contact' refers to the contact of the mind; 'Reflection' refers to the contemplation of Dharma; 'Desire' refers to the desire to enter Samadhi (定, dìng); 'Understanding' refers to the supreme understanding of Dharma; 'Mindfulness' refers to mindfulness Samadhi; 'Concentration' refers to the mind abiding in accordance with Dharma; 'Wisdom' refers to the root of wisdom and the power of wisdom. 2. Contemplation Dhyana, divided into two parts. First, correctly explain its meaning, divided into two parts. First, correctly explain its characteristics. 'Back-off' (背舍, bèishě), the Mahaprajnaparamita Shastra says: 'Turning away from the pure five desires, abandoning the clinging mind, this is the initial back-off.' 'Superior Abodes' (勝處, shèngchù), Jingxi says: 'Regarding internal form, looking outward at the amount, divided into two, three, or four.' The two Superior Abodes refer to the absence of internal form, looking outward at the amount, also divided into two types. The remaining four Superior Abodes are in Pure Back-off, which are the four forms in the Eight All-Encompassing Abodes. See Dhyana Gate for details. 'Eight All-Encompassing Abodes', there are ten in all, eight are in the realm of form, so we take the four forms. Two are in the formless realm, so we don't discuss them, which are the two All-Encompassing Abodes of the Boundless Space and Boundless Consciousness. 3. Explain the reason for the name below the cause, divided into two parts. First, cause and effect are mutually interchangeable. Second, 'And now below' establishes the name from the cause. 'Body Witnessing Anagamin' (身證那含, shēnzhèng nāhán), Xian says: 'The verse in the Abhidharma-kosa says: Obtaining the Cessation Attainment, the Anagamin fruit transforms, called Body Witnessing.' The explanation says: 'The Anagamin fruit obtains the Cessation Attainment through practice, transforming the name to Body Witnessing. Cessation Attainment is a state of no-mind, attained through the body, hence the name Body Witnessing.' 4. Concluding based on Back-off, surpassing the previous smaller Dhyanas. 'Surpassing Thorough Illumination' (勝通明, shèng tōngmíng), Xian says: 'Thorough Illumination is still a mixture of defiled and undefiled Dhyana. Back-off completely belongs to undefiled Dhyana, so it surpasses Thorough Illumination.' 5. Practice Dhyana. 'Nine Sequential' (九次第, jiǔ cìdì) refers to diligently practicing the essence and function of Contemplation Dhyana, making it proficient. 'Sequential' refers to if entering Dhyana, the deep mind and sharp wisdom can enter from one Dhyana to another, mind after mind continuously, without other thoughts intermingling, so it is called Sequential Samadhi. 6. Incense Dhyana, 'Lion's Vigorous Shaking' (師子奮迅, shīzi fèn xùn) is using a metaphor to illuminate the Dharma. Just like a lion in the world shakes vigorously for two reasons: one is to vigorously shake off dust, and the other is to be able to run forward quickly, different from other beasts. This Samadhi is also like this, one is to vigorously remove subtle ignorance and delusion, and the other is to be able to enter and exit quickly, without interruption, different from the Dhyanas obtained previously, so it is called Lion's Vigorous Shaking.
子奮迅三昧。五修禪能超過諸地自在入出。故名超越。今此下略示超入相。若超出者從滅定起入散心中。散心中起入滅定。滅定起還住散心。散心起入非非想。如是次第至初禪起入散心中。委如法界次第。二約味判。明五味者荊溪云。暫寄五禪明五味耳。愿智者應云愿智頂禪。暹云。只是修禪有愿有智。最強如迦葉入雞足山願力所持待彌勒出然後付衣。即其事也。十八變者暹云。頌曰。震動及熾然流佈與示現。轉變及往來卷舒眾像。身往同趣。隱顯自在並制他。施辨與憶念施安及放光。于諸下荊溪云。一切諸禪若依觀等至於熏修皆得頂名。二料簡。問何以等者荊溪云。若單根本無此問也。更有觀等四對根本成五以背舍等皆依禪地。何故別立觀等四耶。答意者只是重以觀等觀練根本耳。料簡云云者暹云。數人但云于第四禪中修熏練耳。二羅漢下結示宗極。摩訶那迦者摩訶此云大。那伽此雲龍。如涅槃嘆德云人中之龍也。二結示被訶。深禪定窟者楞嚴大定豎徹三諦名深。諸法所依為窟。二別示真宴坐二。初分料。三雙等者荊溪云。悉是圓訶。但體中名猶似濫小。何者身子亦謂。我入滅定。不是三界而現於意。后入無餘。是不現身。何以訶云現身意耶。然凈名意訶其現在。若云未來凡夫亦滅。何獨身子。余之二雙一隻皆悉非
【現代漢語翻譯】 現代漢語譯本 子奮迅三昧（Zi Fen Xun San Mei）。修習五種禪定能夠超越諸地，自在地進入和出來。因此稱為『超越』。現在這裡簡略地展示超越進入的狀態。如果想要超越，就要從滅盡定（Mie Jin Ding）中起身，進入散亂的心境中。從散亂的心境中起身，進入滅盡定。從滅盡定起身，仍然安住于散亂的心境。從散亂的心境起身，進入非想非非想處定（Fei Xiang Fei Fei Xiang Chu Ding）。像這樣依次遞進，直到從初禪（Chu Chan）起身，進入散亂的心境中。詳細情況可以參考《法界次第》。 二、根據味道來判斷。說明五味的人，荊溪（Jing Xi）說：『只是暫時借用五禪來說明五味罷了。』希望有智慧的人應該說是『愿智頂禪（Yuan Zhi Ding Chan）』。暹（Xian）說：『只是修禪有願力有智慧。』最強烈的就像迦葉（Jia Ye）進入雞足山（Ji Zu Shan），依靠願力支援，等待彌勒（Mi Le）出世，然後交付衣缽。就是這件事。 十八變，暹（Xian）說：頌詞說：『震動以及熾燃，流佈與示現，轉變以及往來，卷舒眾像，身往同趣，隱顯自在並且制他，施辨與憶念，施安以及放光。』 在各種禪定中，荊溪（Jing Xi）說：『一切諸禪，如果依靠觀等，乃至熏修，都可以得到『頂』的名稱。』 二、辨析。問：為什麼用『等』字？荊溪（Jing Xi）說：『如果只是根本禪定，就沒有這個問題了。』還有觀等四對根本禪定，成為五種，因為背舍等都依靠禪定的地。為什麼另外建立觀等四種呢？答：意思是隻是用觀等來觀察和練習根本禪定罷了。 辨析云云，暹（Xian）說：『有些人只說在第四禪中修習熏練罷了。』 二、羅漢以下總結顯示宗極。摩訶那迦（Mo He Na Jia）：摩訶（Mo He）的意思是『大』，那伽（Na Jia）的意思是『龍』。如同《涅槃經》（Nie Pan Jing）讚歎功德說：『人中的龍啊。』 二、總結顯示被呵斥。深禪定窟：楞嚴大定（Leng Yan Da Ding）豎立貫穿三諦（San Di），稱為『深』。諸法所依靠的地方，稱為『窟』。 二、分別顯示真正的宴坐。首先是分科。三雙等，荊溪（Jing Xi）說：『全部都是圓滿的呵斥。』但是『體中名』好像容易混淆成小乘。為什麼呢？因為舍利弗（She Li Fu）也說：『我進入滅盡定，不是在三界中，而是顯現在意念中。』後來進入無餘涅槃（Wu Yu Nie Pan），是不顯現身體。為什麼要呵斥說『顯現身體意念』呢？然而維摩詰（Wei Mo Jie）的意思是呵斥他現在顯現。如果說未來凡夫也會滅盡，為什麼單單呵斥舍利弗呢？其餘的兩雙，一隻都是不對的。
【English Translation】 English version Zi Fen Xun San Mei (Samadhi of Valiant Exertion). Cultivating the five dhyanas (meditative absorptions) allows one to transcend all the realms, freely entering and exiting them. Therefore, it is called 'Transcendence.' Now, here is a brief demonstration of the state of transcendent entry. If one wishes to transcend, one must arise from Nirodha-samapatti (Cessation Attainment) and enter a scattered state of mind. Arising from a scattered state of mind, one enters Nirodha-samapatti. Arising from Nirodha-samapatti, one still abides in a scattered state of mind. Arising from a scattered state of mind, one enters the state of Neither Perception nor Non-Perception (Fei Xiang Fei Fei Xiang Chu Ding). Progressing in this order, until arising from the First Dhyana (Chu Chan), one enters a scattered state of mind. Detailed information can be found in 'The Order of the Dharma Realm'. Second, judging based on taste. Those who explain the five tastes, Jing Xi (Jing Xi) said: 'It is only temporarily using the five dhyanas to explain the five tastes.' It is hoped that wise people should say 'Yuan Zhi Ding Chan (Samadhi of Vow and Wisdom at the Peak)'. Xian (Xian) said: 'It is simply that cultivating dhyana has vows and wisdom.' The strongest is like Kashyapa (Jia Ye) entering Kukkutapada Mountain (Ji Zu Shan), relying on the power of his vows to wait for Maitreya (Mi Le) to appear in the world, and then hand over his robe and bowl. That is the matter. The Eighteen Transformations, Xian (Xian) said: The verse says: 'Shaking and blazing, spreading and manifesting, transforming and coming and going, contracting and expanding all forms, the body goes to the same place, freely concealing and revealing and controlling others, bestowing eloquence and recollection, bestowing peace and emitting light.' Among all the dhyanas, Jing Xi (Jing Xi) said: 'All dhyanas, if relying on contemplation and so on, even to the point of cultivation, can obtain the name 'Peak'.' Second, analysis. Question: Why use the word 'and so on'? Jing Xi (Jing Xi) said: 'If it is only fundamental dhyana, there is no such question.' There are also four pairs of contemplations and so on that form the basis of the five dhyanas, because the Eight Liberations and so on all rely on the ground of dhyana. Why separately establish the four types of contemplation and so on? Answer: The meaning is simply to use contemplation and so on to observe and practice fundamental dhyana. Analysis and so on, Xian (Xian) said: 'Some people only say that they cultivate and practice in the Fourth Dhyana.' Second, from Arhats downwards, summarizing and showing the ultimate principle. Maha Naga (Mo He Na Jia): Maha (Mo He) means 'great', Naga (Na Jia) means 'dragon'. As the Nirvana Sutra (Nie Pan Jing) praises virtue, saying: 'A dragon among humans.' Second, summarizing and showing what is being rebuked. Deep Dhyana Cave: The Great Samadhi of the Shurangama (Leng Yan Da Ding) stands upright and penetrates the Three Truths (San Di), called 'deep'. The place where all dharmas rely is called 'cave'. Second, separately showing true quiet sitting. First is the classification. The three pairs and so on, Jing Xi (Jing Xi) said: 'All are complete rebukes.' But 'name in the body' seems easy to confuse with the Small Vehicle. Why? Because Shariputra (She Li Fu) also said: 'I enter Nirodha-samapatti, not in the Three Realms, but manifested in the mind.' Later entering Anupadhisesa-nirvana (Wu Yu Nie Pan), there is no manifestation of the body. Why rebuke saying 'manifesting body and mind'? However, Vimalakirti's (Wei Mo Jie) meaning is to rebuke his present manifestation. If it is said that future ordinary people will also be extinguished, why only rebuke Shariputra? The remaining two pairs, one each, are all incorrect.
其見聞之境。次定用中正斥身子所入之定不能如是。余之二雙即是訶其定中無慧。于第二雙仍更兼前定用以斥下一隻。一雙多皆屬慧。又因果雙雖至第三方立其名然前二雙併約果訶。下重云果者以對因。故雖復立因併爲成果。以訶身子時不對餘人故。但以大乘分證之果而訶小果。故除因已餘之五法皆先直引菩薩。次重奉法身菩薩以分證人對斥小果。至訶目連緣。對八百則盡以三教因法訶之。下去八人至文屬當。二隨釋三。初約體用二。初約體二。初牒經。二身下釋義二。初事解二。初斥偽身。如木石等者雖如木石有此身故。雖如死灰有要期故併名為有。身子何必為邀名利由現此儀全似現相。是故大士寄之以訶。二顯真二。初約生身訶。趣佛慧者即生身得忍分證三智也 九大禪即別教禪及二乘定即藏通禪。達邊即中隨機所好。故云隨意即入。在欲而行禪者荊溪云。此亦約果地真滅定作此說。意令入于不思議假故云在欲。不以世人在欲而謂有禪。今意云。魔本以欲而亂世人。既以魔界而為佛事。故魔見之其心憒亂不端。下方寄因人不現身心之觀也。二約法身訶。法身菩薩者即果報土中菩薩也。荊溪云。正以因乘無生分果而往訶之。大小俱果。汝何以於三果而現身心。若理下恐推大果。故以不思議事理而對責之。事理俱不如
【現代漢語翻譯】 現代漢語譯本 他們所見所聞的境界。其次，（維摩詰 Vimalakirti）確定以中正之道來駁斥舍利弗（Sariputra）所入的禪定不能像這樣。其餘的兩雙（問答）就是訶責他的禪定中沒有智慧。在第二雙（問答）中，仍然結合前面的禪定之用，來駁斥下面的一隻（指神通）。一雙（問答）大多屬於智慧。又，因果雙（問答），雖然到了第三方才確立其名稱，然而前兩雙（問答）都是就果報來訶責。下面再次強調『果』，是爲了對應『因』。所以，雖然又確立了『因』，也是爲了成就『果』。因為訶責舍利弗（Sariputra）時，不是針對其他人，所以只是用大乘（Mahayana）分證的果位來訶責小乘（Hinayana）的果位。所以，除去『因』，其餘的五法，都先直接引用菩薩（Bodhisattva）。其次，再次奉出法身菩薩（Dharmakaya Bodhisattva），用分證之人來駁斥小乘（Hinayana）的果位。至於訶責目連（Maudgalyayana）的因緣，針對八百比丘，就全部用三教的因法來訶責他們。下面八人直到文句都屬於恰當。二、隨文解釋三（雙問答）。首先，從體和用兩個方面來解釋。首先，從體性方面解釋二（雙問答）。首先，照錄經文。第二，『身下』解釋含義二（雙問答）。首先，從事相上解釋二（雙問答）。首先，駁斥虛偽之身。『如木石等』，雖然像木頭石頭一樣有這個身體，『雖如死灰』，雖然像死灰一樣有約定的期限，都稱為『有』。舍利弗（Sariputra）何必爲了邀取名利而顯現這種儀態，完全像是顯現的假相。因此，大士（菩薩 Bodhisattva）藉此來訶責他。第二，顯現真身二（雙問答）。首先，就生身來訶責。『趣佛慧者』，就是生身得到忍位，分證三智。九大禪，就是別教禪和二乘定，也就是藏通禪。『達邊』，就是中道，隨眾生的根機愛好。所以說『隨意即入』。『在欲而行禪者』，荊溪（湛然大師）說，這也是就果地真滅定來說的。意思是讓人進入不可思議的假觀，所以說『在欲』。不是說世人在慾望中就認為有禪。現在的意思是說，魔本來用慾望來擾亂世人，既然用魔的境界來做佛事，所以魔見到這種情況，他的心就會憒亂不安。下方寄託因地之人，不顯現身心的觀照。第二，就法身來訶責。法身菩薩（Dharmakaya Bodhisattva），就是果報土中的菩薩（Bodhisattva）。荊溪（湛然大師）說，正是用因乘的無生之果來訶責他。大小乘都是果位。你為什麼在三果位上顯現身心？『若理下』，恐怕是推崇大乘的果位。所以用不可思議的事理來對責他。事和理都不如。
【English Translation】 English version Their realms of seeing and hearing. Secondly, Vimalakirti determined to rebuke Sariputra's state of Samadhi (Samadhi) with impartiality, stating that it could not be like this. The remaining two pairs (of questions and answers) are to rebuke the lack of wisdom in his Samadhi (Samadhi). In the second pair (of questions and answers), he still combines the previous use of Samadhi (Samadhi) to rebuke the following one (referring to supernatural powers). Most of a pair (of questions and answers) belongs to wisdom. Also, although the pair of cause and effect (questions and answers) establishes its name only at the third party, the previous two pairs (of questions and answers) are all to rebuke based on the result. Below, it is emphasized again 'result' to correspond to 'cause'. Therefore, although 'cause' is established again, it is also to achieve 'result'. Because when rebuking Sariputra, it is not directed at other people, so it is only using the partially realized result of Mahayana to rebuke the result of Hinayana. Therefore, removing 'cause', the remaining five dharmas all directly cite Bodhisattvas first. Secondly, the Dharmakaya Bodhisattva is offered again, using the person of partial realization to rebuke the result of Hinayana. As for rebuking the causes and conditions of Maudgalyayana, targeting the eight hundred Bhikkhus, all the causal dharmas of the three teachings are used to rebuke them. The following eight people until the sentences are all appropriate. Two, explain the three (pairs of questions and answers) according to the text. First, explain from the two aspects of substance and function. First, explain from the aspect of substance, two (pairs of questions and answers). First, transcribe the sutra text. Second, 'below the body' explains the meaning, two (pairs of questions and answers). First, explain from the perspective of phenomena, two (pairs of questions and answers). First, rebuke the false body. 'Like wood and stone, etc.', although like wood and stone, they have this body, 'although like dead ashes', although like dead ashes, they have an agreed-upon time limit, they are all called 'having'. Why must Sariputra display this demeanor to seek fame and gain, completely like a manifested false appearance? Therefore, the Bodhisattva (Bodhisattva) uses this to rebuke him. Second, reveal the true body, two (pairs of questions and answers). First, rebuke based on the manifested body. 'Those who pursue the wisdom of the Buddha', that is, the manifested body obtains the stage of acceptance, partially realizing the three wisdoms. The nine great Dhyanas are the distinct teaching Dhyana and the two vehicles' Samadhi (Samadhi), which are the Tripitaka and Common teachings' Samadhi (Samadhi). 'Reaching the edge' is the Middle Way, according to the inclinations of sentient beings. Therefore, it is said 'entering at will'. 'Practicing Dhyana (Dhyana) while in desire', Jingxi (Master Zhanran) said, this is also said based on the true extinction Samadhi (Samadhi) of the result ground. It means to let people enter the inconceivable false contemplation, so it is said 'in desire'. It is not to say that worldly people in desire think they have Dhyana (Dhyana). The current meaning is that demons originally use desire to disturb worldly people, since they use the realm of demons to do Buddhist affairs, so when demons see this situation, their hearts will be disturbed and uneasy. The lower part entrusts the person of the causal ground, not manifesting the contemplation of body and mind. Second, rebuke based on the Dharmakaya. The Dharmakaya Bodhisattva is the Bodhisattva (Bodhisattva) in the result reward land. Jingxi (Master Zhanran) said, it is precisely using the unborn result of the causal vehicle to rebuke him. Both the Great and Small Vehicles are result positions. Why do you manifest body and mind in the three result positions? 'If reason below', perhaps it is to promote the result position of the Great Vehicle. Therefore, he is rebuked with inconceivable matters and principles. Both matter and principle are inferior.
汝所入。二若修下觀解。六種宴坐即體用法心因果也。今觀一心攝此六者體即一念三諦。妙用至廣。豈逾十界。即事而理一念遍攝。心法無殊因果理一。三千三諦無所不該。觀此一心名真宴坐。於此總示下文存略。二約用自他無益無用等者得自有餘。何復此定。故於自無用廢餘威儀。故於他無益。由其無體者由無妙體故無大用。荊溪云。前訶無體正訶無用之體。今訶無用乃成雙訶。不思議定下示圓定也。文中亦先明生身得忍。次明法身。現十界威儀者大論二十九云。聲聞入定則無說。佛在定亦能遊行如密跡經心密中說。諸佛心常在定中。心亦應說法。當知。所現十界四儀說默一一無妨。二約法心二。初法身子出真者出定也。以入定則冥真故以出定名出真。二法不得相舍者相字誤。應云不捨。廣本同謂小乘凡聖二法既異則不得不捨道法而現凡事也。現凡事至不善事者荊溪云。只是如彼凡夫有漏三業所作之事咸是菩薩定法之外用也。故不須舍引物至凈土者。故知。六法但有一法。即能利生。為利生故須取凈土。具足如前二十九事。二心入出動散者暹云。有出有入故定名散動。三約因果二。初約因訶二。初牒經略示。二開句廣釋。今應等者荊溪云。四句之中第三所訶。第四能訶。余之二句相從來耳。故佛于須跋經中作師子吼
者決定說。外道法中無聖果。故不動不修者有身見故即有邊見。有邊見故即有戒取及以邪見。八十八使具足故云不動修。四枯念處等者等取正勤如意根力覺道也。此是通涂道品具如止觀第七及記。若有身邊即具五陰。陰是四教所觀之境。七十三人者上八地各九品八九七十二人。並取欲界具惑一人七十三也。不取不捨者見即菩提無見可舍。菩提即見無菩提可取。波水取捨譬意可見。污穢陰者止觀明九種五陰。一期色心果報陰。平平想受無記陰。起見起愛兩種污穢陰。三業善惡善惡兩陰。變化示現工巧陰。五善根人方便陰。證四果名無漏陰。今觀見愛五陰即三諦理。故云污穢等。非垢非凈等者垢即是枯。凈即是榮。下三例爾。只是中道念處雙非二邊。雖復互融且從勝說。此是別觀四念處者此約圓中境觀俱別也。然例小乘念處有二。一別二總。總自有三。一境別觀總。二境總觀別。三境觀俱總。今是別念處也。八自在者一一多示一身為多身。身數如微塵。二小大示一塵身滿大千界。三輕重以滿大千界身輕舉遠到。四色心心安不動。示化無量形類。五根六根互用。六得得一切法亦無得想。七說演一偈經無量劫。八身遍一切如虛空廣如大經。于中勤策等者暹云。此是相攝道品也。二約果訶二。初牒經略示。或七日或十五日者大論
【現代漢語翻譯】 現代漢語譯本 者決定說。外道法中無聖果。所以不動不修的人因為有身見，所以就有邊見。因為有邊見，所以就有戒禁取見以及邪見。具備八十八種煩惱，所以叫做不動修。『四枯念處等』，『等』字包括精進、如意足、根、力、覺支、道支。這是通途的道品，詳細內容見《止觀》第七以及相關記錄。如果有了身見，就具備五陰。五陰是天臺四教所觀察的境界。『七十三人』指的是上八地每地各九品，八九七十二人，加上欲界具有迷惑的一人，共七十三人。『不取不捨』，意思是見即是菩提，沒有見可以捨棄。菩提即是見，沒有菩提可以獲取。用水波的取捨來比喻，意思就明白了。『污穢陰』，《止觀》中說明了九種五陰：一期色心果報陰，平平想受無記陰，生起見解和生起愛慾兩種污穢陰，三業善惡善惡兩種陰，變化示現工巧陰，五善根人方便陰，證得四果的無漏陰。現在觀察見愛五陰，就是三諦之理，所以說是『污穢等』。『非垢非凈等』，垢就是枯，凈就是榮，下面三種情況也是如此。這只是中道的念處，既不是這邊也不是那邊。雖然互相融合，但還是從殊勝的角度來說。這是別觀的四念處，這是從圓教的角度來說，境界和觀行都是不同的。然而，從小乘的念處來說，有兩種：一是別，一是總。總的又有三種：一是境界不同，觀行相同；二是境界相同，觀行不同；三是境界和觀行都相同。現在是別念處。『八自在』：一、一身變成多身，顯示一身為多身。身體的數量像微塵一樣多。二、小身變成大身，顯示一粒微塵的身體充滿大千世界。三、輕重自在，以充滿大千世界的身體，輕盈地舉起併到達遠方。四、色心自在，心安定不動，示現變化出無量的形體種類。五、根互用，六根互相使用。六、得一切法，得到一切法，但沒有得到的想法。七、說法自在，用一首偈頌的經文演說無量劫。八、身遍一切，身體遍佈一切，像虛空一樣廣闊，如《大經》所說。『于中勤策等』，暹云：這是相攝的道品。二、從果報的角度來呵斥。首先，引用經文簡略地說明。『或七日或十五日』，《大論》
【English Translation】 English version The former decides to speak. There are no sacred fruits in the doctrines of external paths. Therefore, those who do not move or cultivate have a sense of self, and thus have biased views. Because they have biased views, they have adherence to precepts and evil views. They are fully equipped with the eighty-eight afflictions, hence the term 'immovable cultivation'. 'The four withered mindfulnesses, etc.' include diligence, supernatural powers, roots, powers, enlightenment factors, and the path. This is the common path, as detailed in the seventh chapter of 'Zhi Guan' and its records. If one has a sense of self, one possesses the five aggregates. The five aggregates are the objects of observation in the Tiantai Four Teachings. 'Seventy-three people' refers to the upper eight grounds, each with nine grades, totaling seventy-two people, plus one person in the desire realm with delusions, making seventy-three in total. 'Neither grasping nor abandoning' means that seeing is Bodhi, and there is no seeing to abandon. Bodhi is seeing, and there is no Bodhi to grasp. The analogy of grasping and abandoning water waves makes the meaning clear. 'Defiled aggregates', 'Zhi Guan' explains nine types of five aggregates: the aggregate of karmic retribution of a lifetime's form and mind, the neutral aggregate of feeling and perception, the two types of defiled aggregates of arising views and arising love, the two aggregates of good and evil deeds of the three karmas, the aggregate of skillful means of transformation and manifestation, the aggregate of expedient means of the five good roots, and the undefiled aggregate of attaining the four fruits. Now, observing the five aggregates of seeing and love is the principle of the Three Truths, hence the term 'defiled, etc.'. 'Neither impure nor pure, etc.' means that impurity is withering, and purity is flourishing, and the following three cases are similar. This is simply the mindfulness of the Middle Way, neither on this side nor on that side. Although they mutually merge, it is still spoken from the perspective of superiority. This is the separate contemplation of the Four Mindfulnesses, which is different in both realm and practice from the perspective of the perfect teaching. However, from the perspective of the Theravada Mindfulnesses, there are two types: separate and general. The general type has three subtypes: one, different realms, same practice; two, same realms, different practice; three, same realms and practice. Now it is the separate mindfulness. 'Eight freedoms': First, one body transforms into many bodies, showing one body as many bodies. The number of bodies is as numerous as dust particles. Second, a small body transforms into a large body, showing a body the size of a dust particle filling the great chiliocosm. Third, freedom of lightness and heaviness, with a body filling the great chiliocosm, lightly lifting and reaching far away. Fourth, freedom of form and mind, with the mind stable and unmoving, manifesting countless forms and types. Fifth, mutual use of the roots, the six roots using each other. Sixth, attaining all dharmas, attaining all dharmas, but without the thought of attainment. Seventh, freedom of speech, expounding a verse of scripture for countless eons. Eighth, the body pervades everything, the body pervading everything, as vast as space, as stated in the 'Great Sutra'. 'Diligently urging, etc.', Xianyun: This is the path of mutual inclusion. Second, rebuking from the perspective of karmic retribution. First, quoting the sutra to briefly explain. 'Either seven days or fifteen days', 'The Great Treatise'
云。來至佛所七日遍達佛法淵海。又云。十五日後得阿羅漢。二開句廣釋二。初開句正釋二。初約句正辨。二斷而入至別菩薩者荊溪云。此是別人十住之初用二乘法耳。二若身下引喻比決。不能用煩惱為佛事者二乘可知。前約句既云及別菩薩。今云不能用煩惱等者荊溪云。正約初住之位也。二他解下斥舊顯今二。初斥舊解。有如是過者以大入小。正明果上有難思用。若言是空以大入空妙用何在。此雖例破前義亦見斥解芥納須彌之傢俱空之說。自謂高深研之甚淺。二若煩下顯今釋。雖云能入等者荊溪云。應云涅槃本來不動故細合此喻。今謂。若細合者應云煩惱之性非事非理而事不妨理。故即煩惱是涅槃。涅槃之性亦非事非理而理不妨事。故即涅槃是煩惱。雖事理相即而本性不動。故知。由具此性至果顯發。故有大用。今借大小相入以喻理事互融。三結成印定。此六種等者謂。體用等悉皆圓極。故云即是究竟。以圓望偏故名究竟。非約極果。以前能訶之六皆約分真故。四結成不堪二。初正釋現文若作至何殊者徴難也。理而下答釋也。華嚴全不受益。今聞彈折遠為凈土之因。聾啞雖同益不益異。二對后料簡二。初問。二答。三初略示。二遠師下引證。三身子下釋成二。初身子故用禪訶兼得智也者荊溪云。身子非但有無定之智
【現代漢語翻譯】 現代漢語譯本 云：來到佛所七日，便通達佛法的淵深廣闊。又說：十五日後證得阿羅漢果（Arahan，斷盡煩惱，證入無生）。 二、開句廣釋分為二部分。首先是開句正釋，又分為兩部分。第一部分是依據文句正面辨析。第二部分從『斷而入』到『別菩薩』，荊溪大師解釋說：『這只是別人十住位（Ten Abodes，菩薩修行階位）的最初階段，運用二乘法（聲聞乘和緣覺乘）而已。』 二、『若身下』用比喻來決斷。如果不能用煩惱來作為佛事，二乘人是可以理解的。前面依據文句，已經說到涉及別教菩薩。現在說不能用煩惱等，荊溪大師解釋說：『正是指初住位的菩薩。』 二、『他解下』分為兩部分，先是駁斥舊的解釋，然後彰顯現在的解釋。首先是駁斥舊的解釋。『有如是過者』，是以大入小。如果正確闡明果地上有難以思議的作用，如果說是空，以大入空，那妙用在哪裡呢？這雖然是舉例破斥之前的意義，也可見駁斥芥子納須彌山的說法，都落入了空。自認為高深，研究起來卻很淺薄。 二、『若煩下』彰顯現在的解釋。雖然說能入等，荊溪大師說：『應該說涅槃（Nirvana，寂滅）本來不動，所以才符合這個比喻。』現在認為，如果細緻地對應，應該說煩惱的性質非事非理，而事不妨礙理，所以說煩惱即是涅槃。涅槃的性質也非事非理，而理不妨礙事，所以說涅槃即是煩惱。雖然事和理相互融合，但本性不動。所以要知道，由於具備這種本性，到果地上才能顯發，所以才有大的作用。現在借用大小相入來比喻理事互相融合。 三、總結印定。『此六種等者』，是指體、用等都圓滿到了極點，所以說是『即是究竟』。以圓滿來看待偏頗，所以名為究竟，不是指極果。因為前面能夠訶責的六種，都是指分證的真。 四、總結不堪分為兩部分。首先是正面解釋現有的文字，『若作至何殊者』，是征難。『理而下』是回答解釋。華嚴宗完全不能受益。現在聽聞彈斥，長遠來說是凈土的因。聾啞雖然相同，但受益和不受益是不同的。 二、針對後面的內容進行簡要分析，分為兩部分，首先是提問，然後是回答。 三、首先是簡略地說明。『二遠師下』引用證據。『三身子下』解釋成就，分為兩部分。首先是『身子故用禪訶兼得智也者』，荊溪大師說：『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）不僅僅有無定之智（智慧）』
【English Translation】 English version It is said: Having come to the Buddha's place for seven days, he thoroughly understood the profound and vast ocean of the Buddha's Dharma. It is also said: After fifteen days, he attained the state of an Arhat (Arahan, one who has extinguished all defilements and entered non-birth). Two, the extensive explanation of the opening phrase is divided into two parts. The first is the direct explanation of the opening phrase, which is further divided into two parts. The first part is a direct analysis based on the sentence. The second part, from 'severing and entering' to 'distinct Bodhisattvas,' Master Jingxi explains: 'This is merely the initial stage of the Ten Abodes (Ten Abodes, stages of Bodhisattva practice) of others, employing the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle).' Two, 'If the body below' uses a metaphor to make a judgment. If one cannot use afflictions as Buddha-work, it is understandable for those of the Two Vehicles. Earlier, based on the sentence, it was mentioned that it involved distinct Bodhisattvas. Now it is said that one cannot use afflictions, etc. Master Jingxi explains: 'It refers precisely to the position of the initial Abode.' Two, 'Other explanations below' is divided into two parts: first, refuting the old explanation, and then highlighting the current explanation. The first is refuting the old explanation. 'Those with such faults' use the great to enter the small. If one correctly elucidates that there is an inconceivable function on the ground of fruition, if one says it is emptiness, using the great to enter emptiness, where is the wonderful function? Although this is an example of refuting the previous meaning, it can also be seen as refuting the saying that a mustard seed contains Mount Sumeru, which falls into emptiness. They consider themselves profound, but their research is very shallow. Two, 'If affliction below' highlights the current explanation. Although it is said that one can enter, etc., Master Jingxi says: 'It should be said that Nirvana (Nirvana, extinction) is originally unmoving, so it corresponds to this metaphor.' Now it is believed that if one corresponds meticulously, one should say that the nature of affliction is neither matter nor principle, but matter does not hinder principle, so affliction is Nirvana. The nature of Nirvana is also neither matter nor principle, but principle does not hinder matter, so Nirvana is affliction. Although matter and principle are mutually integrated, the original nature is unmoving. Therefore, one should know that because one possesses this nature, it can be manifested on the ground of fruition, so there is a great function. Now, the mutual entry of large and small is used as a metaphor for the mutual fusion of matter and principle. Three, summarizing and confirming. 'These six kinds, etc.' refer to the fact that the essence, function, etc., are all perfectly complete, so it is said to be 'precisely the ultimate.' Viewing partiality from the perspective of completeness, it is called ultimate, not referring to the ultimate fruition. Because the six kinds that could be criticized earlier all refer to the partial realization of truth. Four, summarizing the inadequacy is divided into two parts. The first is the direct explanation of the existing text, 'If one acts to what difference,' is a challenge. 'Principle below' is the answer and explanation. The Avatamsaka School cannot benefit at all. Now hearing the criticism, in the long run, it is the cause of the Pure Land. Although the deaf and mute are the same, benefiting and not benefiting are different. Two, a brief analysis of the following content is divided into two parts: first, asking a question, and then answering. Three, first, a brief explanation. 'Two, Master Yuan below' cites evidence. 'Three, Shariputra below' explains the accomplishment, divided into two parts. The first is 'Shariputra therefore uses Chan to criticize and also obtains wisdom,' Master Jingxi says: 'Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) not only has the wisdom of non-fixation (wisdom)'
。亦入無智之定。以是義故從定訶之。二目連。二命目連二。初分科。二所以下隨釋二。初命問疾。荊溪云。次命目連為對居士。全從因訶。又從說法邊皆用教訶。居士俗眾一切並具有為緣集。故須兼通帶別入圓。若但目連是則以三而訶于小。所以次命目連者智既不逮兼定應堪。名拘律陀者問大經云。目揵連即是姓也。因姓立名故名目連。何故名拘律陀耶。答本自有名。但時人多召其姓。故大經云耳。文殊問下翻姓也。萊茯者字林雲。上力何反下蒲北反。正應作蘆菔。音與上同。今時作蘿蔔者俗字耳。郭璞云。紫花大根俗呼雹葖。爾雅葖蘆菔是也。後學不曉往往以來複音呼。父母好食者先祖父母食之得仙。因以命族。法華疏云。二物古仙所嗜胡豆者。新翻采菽氏。蓋同此義。菽亦豆也。深求其致者荊溪云。勸勿忘本。故曰深求。下去悉然。身子亦爾。五種利益者一示為外道化諸同類。二鹿苑顯四枯教。三方等恥小慕四榮教。四般若信解四榮教。五法華悟四榮教。悉是以權引實約此五義名深求其致。二辭不堪二。初分科。二隨釋四。初正辭不堪。二述不堪之由。表曲徑者三藏折觀紆通化城。故名曲徑。半滿相對者荊溪云。所破定半能訶是滿。門中或三二一雖復不定三皆名滿。以由此故得名相對。三正述被訶。二初分科。
【現代漢語翻譯】 亦入于無智之定（Samadhi，禪定）。因此，從禪定的角度來責備他。二是目連（Maudgalyayana，佛陀十大弟子之一）。二、命目連二：首先是分科，其次是『所以下』解釋二。首先是命問疾。荊溪（地名）說：『其次是命目連為對居士（居士指在家信徒），完全是從因上來責備。又從說法方面都用教義來責備。居士和俗眾一切都具有有為的因緣和合，所以必須兼通帶別地進入圓融。如果只是目連，那麼就用三乘（聲聞乘、緣覺乘、菩薩乘）來責備小乘。』所以其次是命令目連，是因為智慧不及，兼修禪定應該可以勝任。名為拘律陀（Kolita）的原因，問《大般涅槃經》說：『目犍連（Maudgalyayana）就是他的姓。』因為姓而立名，所以名叫目連。為什麼名叫拘律陀呢？回答說：『本來就有這個名字，但當時的人多稱呼他的姓。』所以《大般涅槃經》這樣說。文殊（Manjusri，文殊菩薩）問下，是翻譯姓氏。萊茯（Laphuka）者，《字林》說：『上力何反，下蒲北反。』正應該寫作蘆菔（Lobu）。音與上面相同。現在寫作蘿蔔的是俗字。郭璞（晉代學者）說：『紫花大根俗呼雹葖。』《爾雅》說葖（音同『蜀』）就是蘆菔。後學不明白，往往以來複音呼。父母好食者，先祖父母食用它而得仙，因此用來命名家族。《法華疏》說：『二物古仙所嗜胡豆者。』新翻譯為采菽氏，大概是同樣的道理。菽也是豆。深求其致者，荊溪說：『勸人不要忘記根本。』所以說『深求』。下面都一樣。身子（Sariputra，舍利弗，佛陀十大弟子之一）也是如此。五種利益者：一是示現為外道，化度同類。二是在鹿苑（Sarnath，佛陀初轉法輪之地）顯現四阿含教（Agama，原始佛教經典）。三是在方等（Vaipulya，大乘經典）中羞恥小乘，羨慕大乘。四是在般若（Prajna，智慧）中信解大乘。五是在《法華經》（Lotus Sutra）中領悟大乘。都是用權巧方便來引導真實，約這五種意義稱為『深求其致』。二、辭謝不堪二：首先是分科，其次是解釋四。首先是正式辭謝不堪勝任。二是陳述不堪勝任的理由。表曲徑者，三藏（Tripitaka，佛教經典總稱）折觀（觀行）紆通化城（幻化的城池，比喻涅槃）。所以名叫曲徑。半滿相對者，荊溪說：『所破的禪定是半，能責備的是滿。門中或者三乘、二乘、一乘，雖然不定，但三乘都稱為滿。』因為這個緣故，得名相對。三、正式陳述被責備。二：首先是分科。 亦入無智之定（Samadhi，禪定）。因此，從禪定的角度來責備他。二是目連（Maudgalyayana，佛陀十大弟子之一）。二、命目連二：首先是分科，其次是『所以下』解釋二。首先是命問疾。荊溪（地名）說：『其次是命目連為對居士（居士指在家信徒），完全是從因上來責備。又從說法方面都用教義來責備。居士和俗眾一切都具有有為的因緣和合，所以必須兼通帶別地進入圓融。如果只是目連，那麼就用三乘（聲聞乘、緣覺乘、菩薩乘）來責備小乘。』所以其次是命令目連，是因為智慧不及，兼修禪定應該可以勝任。名為拘律陀（Kolita）的原因，問《大般涅槃經》說：『目犍連（Maudgalyayana）就是他的姓。』因為姓而立名，所以名叫目連。為什麼名叫拘律陀呢？回答說：『本來就有這個名字，但當時的人多稱呼他的姓。』所以《大般涅槃經》這樣說。文殊（Manjusri，文殊菩薩）問下，是翻譯姓氏。萊茯（Laphuka）者，《字林》說：『上力何反，下蒲北反。』正應該寫作蘆菔（Lobu）。音與上面相同。現在寫作蘿蔔的是俗字。郭璞（晉代學者）說：『紫花大根俗呼雹葖。』《爾雅》說葖（音同『蜀』）就是蘆菔。後學不明白，往往以來復音呼。父母好食者，先祖父母食用它而得仙，因此用來命名家族。《法華疏》說：『二物古仙所嗜胡豆者。』新翻譯為采菽氏，大概是同樣的道理。菽也是豆。深求其致者，荊溪說：『勸人不要忘記根本。』所以說『深求』。下面都一樣。身子（Sariputra，舍利弗，佛陀十大弟子之一）也是如此。五種利益者：一是示現為外道，化度同類。二是在鹿苑（Sarnath，佛陀初轉法輪之地）顯現四阿含教（Agama，原始佛教經典）。三是在方等（Vaipulya，大乘經典）中羞恥小乘，羨慕大乘。四是在般若（Prajna，智慧）中信解大乘。五是在《法華經》（Lotus Sutra）中領悟大乘。都是用權巧方便來引導真實，約這五種意義稱為『深求其致』。二、辭謝不堪二：首先是分科，其次是解釋四。首先是正式辭謝不堪勝任。二是陳述不堪勝任的理由。表曲徑者，三藏（Tripitaka，佛教經典總稱）折觀（觀行）紆通化城（幻化的城池，比喻涅槃）。所以名叫曲徑。半滿相對者，荊溪說：『所破的禪定是半，能責備的是滿。門中或者三乘、二乘、一乘，雖然不定，但三乘都稱為滿。』因為這個緣故，得名相對。三、正式陳述被責備。二：首先是分科。
【English Translation】 Also enters into the Samadhi (Samadhi, meditative absorption) of no-wisdom. Therefore, he is rebuked from the perspective of Samadhi. Second is Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha). Two, ordering Maudgalyayana two: first is the classification, second is 'therefore below' explaining two. First is ordering to inquire about illness. Jingxi (place name) says: 'Second is ordering Maudgalyayana to be opposite the Upasaka (Upasaka refers to lay devotees), entirely rebuking from the cause. Also, from the aspect of Dharma teaching, all are rebuked with teachings. Upasakas and all laypeople all possess conditioned causes and conditions coming together, so it is necessary to comprehensively understand and enter into the complete and perfect while distinguishing. If it is only Maudgalyayana, then the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are used to rebuke the Small Vehicle.' Therefore, second is ordering Maudgalyayana, because wisdom is not sufficient, and cultivating Samadhi should be competent. The reason for the name Kolita (Kolita), asking the 'Mahaparinirvana Sutra' says: 'Maudgalyayana (Maudgalyayana) is his surname.' Because the surname is used to establish the name, therefore he is called Maudgalyayana. Why is he called Kolita? The answer is: 'Originally there was this name, but people at that time mostly called him by his surname.' Therefore, the 'Mahaparinirvana Sutra' says this. Manjusri (Manjusri, Manjusri Bodhisattva) asking below is translating the surname. Laphuka (Laphuka), the 'Zi Lin' says: 'The upper is Li He reversed, the lower is Pu Bei reversed.' It should be written Lobu (Lobu). The sound is the same as above. Now writing radish is a vulgar word. Guo Pu (scholar of the Jin Dynasty) said: 'Purple flower large root vulgarly called Baolu.' The 'Erya' says that Shu (pronounced the same as 'Shu') is Lobu. Later students do not understand, and often call it with a compound sound. Parents who like to eat it, ancestors who ate it attained immortality, therefore it is used to name the family. The 'Lotus Sutra Commentary' says: 'The two things that ancient immortals liked to eat were broad beans.' The new translation is Caishu clan, probably the same principle. Shu is also beans. Those who deeply seek its meaning, Jingxi says: 'Advising people not to forget the root.' Therefore it is said 'deeply seek'. The following is the same. Sariputra (Sariputra, Sariputra, one of the ten great disciples of the Buddha) is also like this. The five benefits are: one is to manifest as a heretic and transform those of the same kind. Second is to reveal the Four Agamas (Agama, original Buddhist scriptures) in Sarnath (Sarnath, the place where the Buddha first turned the Dharma wheel). Third is to be ashamed of the Small Vehicle and admire the Great Vehicle in Vaipulya (Vaipulya, Mahayana scriptures). Fourth is to believe and understand the Great Vehicle in Prajna (Prajna, wisdom). Fifth is to realize the Great Vehicle in the 'Lotus Sutra' (Lotus Sutra). All are using skillful means to guide to the truth, and these five meanings are called 'deeply seeking its meaning'. Two, declining incompetence two: first is the classification, second is explaining four. First is formally declining incompetence. Second is stating the reasons for incompetence. Expressing the winding path, the Tripitaka (Tripitaka, the general name of Buddhist scriptures) breaks through the view (contemplation) and leads to the illusory city (an illusory city, a metaphor for Nirvana). Therefore it is called a winding path. The relative of half and full, Jingxi says: 'The Samadhi that is broken is half, and the one who can rebuke is full. In the gate, whether it is the Three Vehicles, Two Vehicles, or One Vehicle, although it is uncertain, the Three Vehicles are all called full.' Because of this reason, it is named relative. Three, formally stating being rebuked. Two: first is the classification.
二隨釋三。初總訶二。初正釋。非唯至小益者荊溪云。說小法相被彼大機。故俱失二。故總訶之云不當如仁者所說。此中當字平聲呼之。意明所說不當故也。若去聲呼須以當字而為句末。故不可也。二良以下結示。禪定至不明者小定力淺大法不明也。二別訶二。初分章敘意。二如法下隨文釋義三。初外說內解用通教即空破說法不當道理二。初分科。二隨釋二。初當如法說三。初標章總勸。二別說二。初分科示義二。初分科。二須略下示義二。初明小衍不同二。初明三空行相。二異二。初明小三空二。初正釋二。初總明三空。析五陰空者心則唸唸生滅。色則四大不同。於一一大復更析破。如一地析至鄰虛見五陰空名法空也。故阿含下雖一經二論明空多少三空收之義無不盡。誰老死等者大論引雜含云。十二因緣從無明至老死。若有人言。是老死若言誰老死皆生邪見。乃至無明亦復如是。若說無誰老死當知虛妄。是名生空。若說無是老死當知虛妄。是名法空。乃至無明亦復如是。彼經佛在調牛聚落告諸比丘。初中后善乃至梵行清凈所謂大空。經若有問言彼誰老死老死屬誰彼即言我即老死。今老死屬我老死是我所。若無明離而生明者彼誰老死老死屬誰。老死則斷。斷其根本則無明滅。無明滅則諸行滅具二空。故名為大空。故知
【現代漢語翻譯】 現代漢語譯本 二、隨文解釋第三部分。首先，總的呵斥分為兩部分。第一部分，正式解釋。『非唯至小益者』（不僅僅帶來微小的利益）荊溪解釋說：『因為說了小乘佛法，卻面對的是大乘根器的人，所以雙方都失去了利益。』因此，總的呵斥說：『不應當像仁者所說的那樣。』這裡的『當』字讀平聲，意思是所說的不恰當。如果讀去聲，則需要將『當』字放在句末，所以不可以。 第二部分，『良以下結示』（好的，下面總結說明）。『禪定至不明者』（禪定直到不明白），小乘禪定的力量淺薄，對大乘佛法不明白。二、分別呵斥分為兩部分。第一部分，分章節敘述意思。第二部分，『如法下隨文釋義三』（如下面根據佛法，隨文解釋第三部分）。首先，外道說的是外在的，內在理解用的是通教，即用空性來破除說法的不當道理。二、首先分科。二、隨文解釋分為兩部分。首先，應當如法說分為三部分。首先，標明章節，總的勸誡。二、分別說明分為兩部分。首先，分科顯示意義。二、首先分科。二、『須略下示義二』（必須省略下面的顯示意義）。首先，說明小乘和大乘的不同分為兩部分。首先，說明三空的行相。二、不同之處分為兩部分。首先，說明小乘的三空分為兩部分。首先，正式解釋分為兩部分。首先，總的說明三空。『析五陰空者』（分析五蘊為空性），心念唸唸生滅，色法四大各不相同，對於每一大又進一步分析破除，如同一地分析到鄰虛，見到五蘊為空性，名為法空。所以，『故阿含下』（所以《阿含經》下面），雖然一部經，兩部論，說明空性的多少，三空包含其中，意義沒有不完備的。『誰老死等者』（誰會老死等等），《大智度論》引用《雜阿含經》說：『十二因緣從無明到老死。如果有人說，是老死，如果說誰老死，都會產生邪見。乃至無明也是這樣。如果說沒有誰老死，應當知道是虛妄的，這叫做生空。如果說沒有是老死，應當知道是虛妄的，這叫做法空。乃至無明也是這樣。』那部經中，佛陀在調牛聚落告訴眾比丘：『開始、中間、最後都是善的，乃至梵行清凈，所謂大空。』經中說如果有人問：『是誰老死？老死屬於誰？』他們就說：『我就是老死。現在老死屬於我，老死是我的。』如果無明離開而產生光明，那麼是誰老死？老死屬於誰？老死就斷滅了。斷滅了它的根本，那麼無明就滅了。無明滅了，那麼諸行就滅了，具備了二空，所以名為大空。』所以知道
【English Translation】 English version 2. Following the Explanation (二隨釋). First, a general rebuke in two parts. First, the formal explanation: 『非唯至小益者』 (Not only does it bring small benefits) Jingxi explains: 『Because they preached the Small Vehicle Dharma but faced beings with the capacity for the Great Vehicle, both sides lost out.』 Therefore, a general rebuke is given, saying: 『It should not be as the Venerable Ones say.』 Here, the word 『當』 (dāng - should) is pronounced in the first tone, meaning that what was said was inappropriate. If it were pronounced in the fourth tone (dàng), it would need to be at the end of the sentence, which is not correct. Second, 『良以下結示』 (Liang et seq. concludes and indicates). 『禪定至不明者』 (Samadhi until unclear) - the power of Small Vehicle samadhi is shallow, and the Great Vehicle Dharma is not understood. 2. Separate rebukes in two parts. First, dividing the chapter to narrate the meaning. Second, 『如法下隨文釋義三』 (Following the Dharma, explaining the meaning according to the text in three parts). First, the external says the external, the internal understanding uses the Common Teaching, that is, using emptiness to break the inappropriate reasoning of the Dharma. 2. First, divide the sections. 2. Following the explanation in two parts. First, it should be said according to the Dharma in three parts. First, mark the chapter and give general advice. 2. Separate explanations in two parts. First, divide the sections to show the meaning. 2. First, divide the sections. 2. 『須略下示義二』 (It is necessary to omit the following to show the meaning). First, explain the difference between the Small Vehicle and the Great Vehicle in two parts. First, explain the characteristics of the Three Emptinesses. 2. Differences in two parts. First, explain the Small Vehicle's Three Emptinesses in two parts. First, the formal explanation in two parts. First, a general explanation of the Three Emptinesses. 『析五陰空者』 (Analyzing the emptiness of the Five Skandhas) - the mind is constantly arising and ceasing, and the Four Great Elements of form are different. For each Great Element, further analysis and breaking down is done, such as analyzing the earth element to the point of adjacent emptiness, seeing the emptiness of the Five Skandhas, which is called Dharma Emptiness. Therefore, 『故阿含下』 (Therefore, below in the Agamas), although one sutra and two treatises explain the amount of emptiness, the meaning of the Three Emptinesses encompassing them is complete. 『誰老死等者』 (Who is old and dies, etc.) - The Mahaprajnaparamita Sastra quotes the Samyukta Agama saying: 『The Twelve Links of Dependent Origination are from ignorance to old age and death. If someone says, 'It is old age and death,' or if they say, 'Who is old and dies?' they will generate wrong views. Even ignorance is the same. If you say there is no one who is old and dies, you should know it is false, this is called the Emptiness of Sentient Beings (生空, shengkong). If you say there is no 'is' old age and death, you should know it is false, this is called the Emptiness of Dharmas (法空, fakong). Even ignorance is the same.』 In that sutra, the Buddha told the bhikshus in the Tiaoniu settlement: 『The beginning, middle, and end are all good, even the pure Brahma conduct, which is called Great Emptiness (大空, dakong).』 The sutra says if someone asks: 『Who is it that is old and dies? To whom does old age and death belong?』 They would say: 『I am old age and death. Now old age and death belong to me, old age and death are mine.』 If ignorance departs and light arises, then who is it that is old and dies? To whom does old age and death belong? Old age and death are then cut off. Cutting off its root, then ignorance is extinguished. When ignorance is extinguished, then all actions are extinguished, possessing the Two Emptinesses, therefore it is called Great Emptiness.』 Therefore, know that
。小乘空於我所名為法空。空於我人名眾生空。若諸菩薩以空涅槃塵沙佛法名為法空。人謂小乘不明法空者未曉經意。縱有誠教云聲聞人但得生空且讓菩薩。與奪之言。二有師下別解平等二。初古人解義。二今師研難二。初研難示義。文中先以平等並生法。若直下以生法並平等。既許生法與空異。例應平等與空異。是故今師立三空義異。二若止下二空攝屬借如阿含但明二空而法攝平等。故知。三空處處具足。涅槃空等者尚攝涅槃。何況平等。以平等但是起生法平等見故此見須破。故有能所。二雖復下結一示。二破拙下明衍三空三。初標示二。今下約譬顯。實拳指喻析空。映象拳指喻體空。實拳指等者雖知開指無拳而血肉之指猶存。故須析破方空鏡中所睹。二俱本空。其指尚無。其拳安有。拳喻假名指喻實法。智人下荊溪云。無拳者生空也。無指者法空也。無空即是平等空也 三此下結。性相不在四句是性空。內自外他中間共自有無因四性俱無。故云不也。亦不不住者不住無四句也。此即相空。故前三空各具性相二空也。二若三下辨三空入道兩殊。初明小教入道。次若衍下明衍門入道。初云前三是方便等者三應作二字誤也。荊溪云。前二空是方便等者由人法空方入真空。乃名平等。當知。但指所證之空即名平等。若衍等
【現代漢語翻譯】 現代漢語譯本 小乘的『空』在於破除『我所』的執著，這被稱為『法空』(Dharma-shunyata，對法的空性)。破除對『我』和『人』的執著，這被稱為『眾生空』(Pudgala-shunyata，對補特伽羅的空性)。如果菩薩以『空』來對待涅槃、塵沙般的佛法，並稱之為『法空』，那麼認為小乘不明白『法空』的人，就是不瞭解經文的真正含義。即使有誠實的教導說聲聞乘的人只是證得了『生空』(對生的空性)，也應該讓菩薩來評判這種『給予』或『剝奪』的說法。 關於『二有師下別解平等二』，首先是古人的解釋，然後是今人的研究和辯難。在辯難中，首先展示意義。文中先將『平等』與『生法』並列。如果直接將『生法』與『平等』並列，既然承認『生法』與『空』不同，那麼也應該承認『平等』與『空』不同。因此，今師提出了三種『空』的意義不同。 如果僅僅用二空來涵蓋，比如在《阿含經》中只說明瞭二空，而『法』涵蓋了『平等』，那麼要知道，三種『空』處處都具備。『涅槃空』等甚至涵蓋了涅槃，更何況是『平等』。因為『平等』只是對『起生法』產生平等的見解，所以這種見解需要破除，因此存在能和所。 雖然如此，下面總結並展示。下面通過破除拙劣的見解來闡明衍門的三空。首先是標示。下面用比喻來顯現。真實的拳頭和手指比喻分析空。映象中的拳頭和手指比喻體空。真實的拳頭和手指等，即使知道張開手指就沒有拳頭，但血肉之指仍然存在，所以需要分析破除才能空。鏡中所見，二者本來就空，手指尚且沒有，拳頭又怎麼會有呢？拳頭比喻假名，手指比喻實法。 智人說，荊溪大師說：『沒有拳頭』是『生空』，『沒有手指』是『法空』，『沒有空』就是『平等空』。 下面總結。自性和相不在四句之中，這就是『性空』(Svabhava-shunyata，自性空)。內在、外在、他者、中間、共同、自有、無因，四種自性都沒有，所以說『不也』。『亦不不住者』，是不住在無四句之中。這就是『相空』(Lakshana-shunyata，相空)。所以前面的三種空各自具備自性和相兩種空。 如果用三種空進入佛道，有兩種不同的方式。首先闡明小乘的入道方式。其次闡明衍門的入道方式。前面所說的『前三是方便等者』，『三』字應為『二』字之誤。荊溪大師說：『前二空是方便等者』，通過對人法二空的證悟才能進入真空，才能稱為平等。應當知道，僅僅是指所證悟的空，就稱為平等。如果是衍門等。
【English Translation】 English version The 『emptiness』 (shunyata) in Hinayana lies in eliminating attachment to 『what belongs to me,』 which is called 『Dharma-shunyata』 (emptiness of dharmas). Eliminating attachment to 『I』 and 『person』 is called 『Pudgala-shunyata』 (emptiness of the individual). If Bodhisattvas treat Nirvana and the Dharma of Buddhas like dust and sand with 『emptiness』 and call it 『Dharma-shunyata,』 then those who think Hinayana does not understand 『Dharma-shunyata』 do not understand the true meaning of the scriptures. Even if there is a sincere teaching that Sravakas only attain 『emptiness of existence』 (生空, emptiness of being), the Bodhisattvas should be allowed to judge this statement of 『giving』 or 『taking away.』 Regarding 『二有師下別解平等二,』 first is the interpretation of the ancients, and then the research and debate of contemporary teachers. In the debate, the meaning is first shown. In the text, 『equality』 is juxtaposed with 『arising dharmas.』 If 『arising dharmas』 are directly juxtaposed with 『equality,』 since it is admitted that 『arising dharmas』 are different from 『emptiness,』 then it should also be admitted that 『equality』 is different from 『emptiness.』 Therefore, contemporary teachers propose that the meanings of the three 『emptinesses』 are different. If only two emptinesses are used to encompass, such as in the Agamas where only two emptinesses are explained, and 『Dharma』 encompasses 『equality,』 then it should be known that the three emptinesses are fully present everywhere. 『Nirvana-shunyata』 (涅槃空, emptiness of Nirvana) and others even encompass Nirvana, let alone 『equality.』 Because 『equality』 is only the arising of equal views on 『arising dharmas,』 this view needs to be broken, so there is the able and the able to be. Although this is the case, the following summarizes and demonstrates. The following clarifies the three emptinesses of the derivative school by breaking down clumsy views. First is the indication. The following uses metaphors to reveal. A real fist and fingers are metaphors for analyzing emptiness. The fist and fingers in the mirror are metaphors for the emptiness of the body. Real fists and fingers, etc., even if you know that there is no fist when you open your fingers, the flesh and blood fingers still exist, so you need to analyze and break them to be empty. What you see in the mirror is originally empty, and if there are no fingers, how can there be a fist? The fist is a metaphor for false names, and the fingers are a metaphor for real dharmas. The wise man said, Master Jingxi said: 『No fist』 is 『emptiness of existence』 (生空), 『no finger』 is 『Dharma-shunyata』 (法空), and 『no emptiness』 is 『equality-shunyata』 (平等空). The following is a summary. Nature and appearance are not in the four sentences, this is 『Svabhava-shunyata』 (性空, emptiness of inherent existence). Inner, outer, other, middle, common, self-existent, without cause, all four natures are absent, so it is said 『no.』 『Also not not dwelling』 means not dwelling in the absence of the four sentences. This is 『Lakshana-shunyata』 (相空, emptiness of characteristics). Therefore, the previous three emptinesses each possess both the emptiness of nature and the emptiness of characteristics. If you enter the Buddhist path with the three emptinesses, there are two different ways. First, clarify the way of entering the path in Hinayana. Second, clarify the way of entering the path in the derivative school. The 『three』 in 『the previous three are expedient, etc.』 should be a mistake for the word 『two.』 Master Jingxi said: 『The previous two emptinesses are expedient, etc.』 Only through the realization of the emptiness of person and Dharma can one enter true emptiness and be called equality. It should be known that merely referring to the emptiness that is realized is called equality. If it is the derivative school, etc.
者衍通三教。先明別圓。次明通教。以通教機雜故須別明。又初是總明。但云即真入中。次是別示。乃分利鈍。鈍乃即真利則入中。初云即真入中者荊溪云。既是巧空即真即中不應別說。言即真者不必皆即。但云此真通至於中。是故釋云皆通法性。若通下別明通教也。亦是別示衍義。上根智者文脫利字。應云上根利智。荊溪云。先出鈍根不見法性唯住偏真。故云同得見真。上根利智通至法性即菩薩中利者故也。既通利鈍名為共空。故荊溪云。若不信有共空義者今問他云。且如經云法無眾生離眾生垢等。豈不是無眾生我人壽命等四。此之四法二乘已離。何以還將用斥于小。既斥于小小大須分。於今應云所離無殊能空智別。今家意以能離三中通真與拙所證不別。應知。別圓能離永乖故。釋義者諸皆具約三教俗同真異。真體須分。今疏從勝且從圓釋。心法法性其言尚通。下三空句一切皆爾。善得斯旨方乃可言善消三空。又復經文所列諸句凡諸法字及以釋中諸法性名悉須分別令具三真。若獨圓者心外無境。一攝一切莫不融通。今兼斥俗義義通權實及以初心。應知。所觀不出界內一切心法。以由即故義雜真殊。二今凈下結示經意。二法無下隨文正釋三。初明體法生空破折法生空二。初標示懸解二。初標示。二問下懸解二。初懸斷
生空即中疑問。中初是牒前義。何得入中是正問。荊溪云。此依通中偏生空問。答中並約通中利根。利中圓教。以釋空義。引經證義一切皆然。細得七重之中三真深意方了此中。前後經文然約圓釋眾生尚乃即是法性。況眾生空。豈可非耶。故使一切趣於我人。次引大經六法而答。問者五陰神我總成六法。不即不離已如余文。于中但取我空而已。故引六十二見即是答也。向多處文已料簡竟此何復疑。如雲即真入中。故於次文分上下根。下根即真上根即中。即中從深即真在淺。深不失淺淺則遺深。故覆淺從深一音通被。況依經部理合隨機。準經現文且從通釋。如雲法無眾生。三教之法俱無眾生。用智不同使成三異。故法性實慧及以方便其言悉通。但譬之以伊不通通別。又復須知。已下諸句方便慧中悉有二意。自行化他。又下諸句云心及一切法者以此諸句歷心約法。誰有見之不思己行。一向專憑文字法耶。二今言下懸釋。法即妄心義。心垢者隨染緣也。心凈者隨凈緣也。染凈既異。十界分焉。由性本具隨緣能造。故輔行釋造凡有二義。一者約理造即是具。二者約事即十界依正俱由心起。委示如顯性錄。二法無下隨文正釋四。初明無眾生三。初標名統示。此去下統示下皆具三義也。二一約下正明三解。心及諸法者心即能造。諸
【現代漢語翻譯】 現代漢語譯本 生空即中疑問：'中'字最初是承接前文的意思。'何得入中'是正式的提問。荊溪大師說，這裡是依據通教中的偏生空來提問。回答中全部依據通教中的利根，以及利根中的圓教，來解釋空性的意義。引用經文來證明意義，一切都是這樣。仔細領會七重緣起中的三重真諦，才能明白其中的深意。前後經文，如果依據圓教來解釋，眾生尚且就是法性，何況是眾生空呢？怎麼能說不是呢？所以使得一切都趨向於我人。接下來引用《大般涅槃經》的六法來回答。提問者認為五陰和神我總共構成六法，不即不離的關係已經像其他文章中說的那樣。其中只取我空而已。所以引用六十二見就是回答。之前在很多地方已經辨析清楚了，這裡還有什麼可懷疑的呢？比如經文說'即真入中'，所以在後面的文章中區分了上下根器。下根器是'即真'，上根器是'即中'。'即中'是從深處來說，'即真'是在淺處來說。深不失去淺，淺則遺失深。所以覆蓋淺顯的，遵循深奧的，一音說法普遍被接受。何況依據經部的道理，應該隨機應變。根據經文的表面意思，暫且依據通教來解釋。比如經文說'法無眾生'，三教的法都沒有眾生。運用智慧不同，使得形成三種差異。所以法性、實慧以及方便，這些說法都通用。只是用伊字來比喻，不通用通別。又要知道，以下這些句子，方便慧中都有兩種意思：自行化他。又以下這些句子，說到心及一切法，這些句子歷心約法。誰有見到這些而不反思自己的行為，只是一味地依賴文字呢？現在立刻解釋，法就是妄心的意思。心垢，是隨順染污的因緣。心凈，是隨順清凈的因緣。染凈既然不同，十法界就區分開來。由於自性本來具有，隨順因緣能夠造作。所以輔行解釋造作凡夫有兩種意義：一是依據理體來說，造作就是具足；二是依據事相來說，十法界的依報和正報都是由心生起的。詳細的說明在《顯性錄》中。'二法無下'，隨文正式解釋四諦。首先說明沒有眾生，分為三點。首先標明名稱，統攝指示。從這裡開始，下面的統攝指示都具有三種意義。二是依據下面，正式說明三種解釋。心及諸法，心就是能造作的。
【English Translation】 English version 'The emptiness of self is identical to the Middle Way' is a question. 'Middle' initially refers to the meaning preceding. 'How does one enter the Middle Way' is the actual question. Jingxi says that this question is based on the partial emptiness of self in the Common Teaching. The answer is entirely based on the sharp faculties in the Common Teaching, and the Perfect Teaching within the sharp faculties, to explain the meaning of emptiness. Citing scriptures to prove the meaning is all like this. Only by carefully understanding the three true profound meanings within the sevenfold origination can one understand the profound meaning here. If the preceding and following scriptures are explained according to the Perfect Teaching, sentient beings are already the Dharma-nature, let alone the emptiness of sentient beings. How can it be said that it is not? Therefore, it causes everything to tend towards 'I' and 'person'. Next, the six dharmas from the Mahāparinirvāṇa Sūtra are cited to answer. The questioner believes that the five skandhas and the self together constitute the six dharmas, and the relationship of neither identical nor different is as described in other texts. Among them, only the emptiness of self is taken. Therefore, citing the sixty-two views is the answer. It has already been clarified in many places before, so what is there to doubt here? For example, the scripture says 'immediately true, enter the Middle Way', so in the following text, upper and lower faculties are distinguished. Lower faculties are 'immediately true', and upper faculties are 'immediately the Middle Way'. 'Immediately the Middle Way' is from a deep perspective, and 'immediately true' is from a shallow perspective. The deep does not lose the shallow, but the shallow loses the deep. Therefore, covering the shallow and following the deep, one sound is universally received. Moreover, according to the principles of the Nikāya school, one should adapt to the circumstances. According to the literal meaning of the scripture, for now, it is explained according to the Common Teaching. For example, the scripture says 'Dharma has no sentient beings', and the dharmas of the three teachings all have no sentient beings. The different use of wisdom leads to the formation of three differences. Therefore, Dharma-nature, true wisdom, and skillful means are all common terms. It is just like using the character '伊' as a metaphor, which is not common to both common and distinct. Furthermore, it should be known that the following sentences all have two meanings in skillful means and wisdom: self-practice and benefiting others. Furthermore, the following sentences, when speaking of mind and all dharmas, these sentences examine the mind and relate to the Dharma. Who, upon seeing these, does not reflect on their own actions and only rely on the words? Now, immediately explain that Dharma is the meaning of deluded mind. Mental defilement is following defiled conditions. Mental purity is following pure conditions. Since defilement and purity are different, the ten realms are distinguished. Because the self-nature is originally complete, it can create according to conditions. Therefore, Fuxing explains that creating ordinary beings has two meanings: first, according to principle, creating is being complete; second, according to phenomena, the dependent and retributive aspects of the ten realms are all produced by the mind. Detailed explanations are in the Xianxing Lu. 'Two, Dharma has no' below, formally explains the Four Noble Truths according to the text. First, it explains that there are no sentient beings, divided into three points. First, it states the name and comprehensively indicates. From here on, the comprehensive indications below all have three meanings. Second, according to the following, it formally explains the three explanations. Mind and all dharmas, mind is the creator.
法即所造。既法由心造。明全法是心。但觀能造即具諸法。此理不改。名之為性。諸法之性故名法性。又性可軌則。故名法性。性謂三諦也。不為惑染者即惑是理。故不為染。如優波離心相等者荊溪云。下文正約犯罪之心本來無垢。如優波離得小乘脫。豈不見於罪心。心性不別故約理性一切無垢。勝天王者引自相空以證理法無眾生垢。引自相離以證理中離眾生垢。皆約法性並云自相。次實慧中亦先牒法性者由性無。故慧方今無。雖復性無而猶有者良由無慧不可自無。但云若法不云心者心法相攝舉一自通。下去諸句一切悉然。法性至煩惱垢者此中具二。一者全不了知真中無我。二者縱了真諦不知中道。由此故令我猶有垢。以有垢故併名妄計。若了下明稱實之慧。乃契理無。下去諸句一切悉然。三此即下結異顯觀二。初結異小乘。二下去下顯即觀心。二明無我二。初總示對破。二正明三解。並類前作者類前方便皆有自他。及結三種如世伊字。三明法無壽命。四明無人。荊溪云。不同凡夫至際斷者且據此。於二邊便故具足應云不同七種方便人也。此非獨圓不得說之。下去例爾。二明體法法空破析法法空八。初明法常寂然。次八番明體法入法空者荊溪云。前明衍門人即是法不應別說。但於前來生空之上以示法空。故體法言通人
【現代漢語翻譯】 現代漢語譯本 法即所造（一切事物都是由心創造的）。既然一切事物由心創造，就說明整個法界就是心。只要觀察能創造的心，就具備了一切事物。這個道理不變，就稱之為『性』（自性、本性）。一切事物的本性，所以稱為『法性』（Dharmata）。又，『性』可以作為軌則，所以稱為『法性』。『性』指的是三諦（空諦、假諦、中諦）。不被迷惑染污，是因為迷惑本身就是理，所以不會被染污。例如優波離（Upali）的心相等，荊溪（指湛然）說，下文正是針對犯罪之心本來沒有污垢。就像優波離證得小乘解脫，難道不是在罪心中看到的嗎？心性和理性沒有區別，所以從理性上說，一切都是沒有污垢的。勝天王（Sri-Deva）引用自相空來證明理法中沒有眾生垢，引用自相離來證明理中遠離眾生垢，都是從法性上說的，並且都用了『自相』這個詞。其次，在實慧中，也先提到法性，是因為法性本空，所以智慧才能證得空性。雖然法性本空，但仍然存在，是因為沒有智慧就無法證得空性。只說『法』而不說『心』，是因為心和法相互包含，舉出一個就自然通達。下面的句子都是這樣。從法性到煩惱垢，這裡包含了兩種情況：一是完全不瞭解真諦中沒有我；二是即使瞭解了真諦，也不知道中道。因此，『我』仍然有垢。因為有垢，所以稱為妄計。如果瞭解了下面所說的稱實之慧，就能契合理性，證得空性。下面的句子都是這樣。這三點是總結小乘的差異，並顯示觀心的作用。首先是總結小乘的差異。第二點是顯示觀心的作用。第二點是說明無我。首先是總的指示和破斥。第二點是正式說明三種解釋，並像前面的作者一樣，像前面的方便一樣，都有自他和總結三種，就像世間的伊字一樣。第三點是說明法沒有壽命。第四點是說明沒有人。荊溪說，不同於凡夫到斷滅的邊緣，這只是根據這種情況說的。在二邊上，所以應該完整地說不同於七種方便人。這並非只有圓教才能說，下面的例子也是如此。第二點是說明體法法空，破析法法空八。首先是說明法常寂然。其次是八次說明體法進入法空，荊溪說，前面說明衍門人就是法，不應該另外說明。只是在前面生空的基礎上，顯示法空。所以體法這個詞也適用於人。
【English Translation】 English version The Dharma is what is created. Since all things are created by the mind, it clarifies that the entire Dharma realm is the mind. Simply observing the mind that can create encompasses all things. This principle remains unchanged and is called 'Nature' (Svabhava). The nature of all things is therefore called 'Dharmata' (the nature of Dharma). Furthermore, 'Nature' can serve as a standard, hence it is called 'Dharmata'. 'Nature' refers to the Three Truths (Emptiness, Provisional Existence, and the Middle Way). Not being defiled by delusion is because delusion itself is principle, so it cannot be defiled. For example, the mind-essence of Upali (Upali), Jingxi (Zhanran) says, the following text is precisely about the original purity of the mind that commits offenses. Just as Upali attained liberation in the Hinayana, didn't he see it in the mind of offense? The mind-nature and the principle are not different, so from the perspective of principle, everything is without defilement. Sri-Deva (Sri-Deva) cites self-nature emptiness to prove that there are no sentient being defilements in the Dharma of principle, and cites self-nature separation to prove that there are no sentient being defilements in the principle. Both are spoken from the perspective of Dharmata and both use the term 'self-nature'. Secondly, in True Wisdom, Dharmata is also mentioned first, because Dharmata is empty, so wisdom can realize emptiness. Although Dharmata is empty, it still exists, because without wisdom, one cannot realize emptiness. Only saying 'Dharma' without saying 'mind' is because the mind and Dharma mutually contain each other, mentioning one naturally encompasses the other. The following sentences are all like this. From Dharmata to the defilements of affliction, this includes two situations: first, completely not understanding that there is no self in the true reality; second, even if understanding the true reality, not knowing the Middle Way. Therefore, 'I' still has defilements. Because there are defilements, it is called false conception. If one understands the True Wisdom mentioned below, one can accord with principle and realize emptiness. The following sentences are all like this. These three points summarize the differences of the Hinayana and reveal the function of mind contemplation. First is summarizing the differences of the Hinayana. The second point is revealing the function of mind contemplation. The second point is explaining no-self. First is the general instruction and refutation. The second point is formally explaining the three explanations, and like the previous authors, like the previous expedient means, there are self and other, and summarizing the three, like the 'I' character in the world. The third point is explaining that Dharma has no lifespan. The fourth point is explaining that there is no person. Jingxi says, different from ordinary people reaching the edge of annihilation, this is only based on this situation. On the two extremes, so it should be completely said that it is different from the seven types of expedient people. This is not only what the Perfect Teaching can say, the following examples are also like this. The second point is explaining the emptiness of the Dharma of substance, breaking down the emptiness of the Dharma of Dharma eightfold. First is explaining that the Dharma is always tranquil. Secondly, it is explained eight times that the Dharma of substance enters the emptiness of Dharma, Jingxi says, the previous explanation of the Yana-gate person is Dharma, and should not be explained separately. It is only on the basis of the previous emptiness of sentient beings that the emptiness of Dharma is revealed. Therefore, the term Dharma of substance also applies to people.
法也。故於所空人法還別。約所空說故重言之。故所空人中但對眾生壽命。即彼能空體常寂滅。諸相常滅即名法空。若不說者何以得知。下去皆然。讀者體之。行者察之。消者了之。教意前後相望皆爾。數數融會無令迷旨。二明法離於相。十相者荊溪云。涅槃云。色聲香味觸生住滅及男女相。但離此十未足以顯大涅槃德。然經意者云。涅槃中無此十相。非唯破此成大涅槃 智識者分別識也。亦是分別智也。於今正當空假二相。故云分別。故中道理無分別境必非智識之所能緣。問曰。亦有一智而緣多境。如以俗智照具照中及以真俗更互轉照。其理何耶。答若論通相入空境智即以一俗對於三真。互照轉照非此所論。三明法無名字。四明法無有說。荊溪云。以諸言說從覺觀生。凡諸有言皆從覺觀。法性俱離能說所說。法性本無實慧照之。方便無著故使然也。五明法無形相。六明法無戲論。無愛見戲論之法者愛心見心所有言談不契實理名為戲論。肇法師云。具境無言凡有言論皆是虛戲。七明法無有我。八明法無分別。非六七八識者識名分別。故說皆無言。六識者總攝前五。備舉云六。非唯第六諸識俱妄。故非真理。如下經云不依六塵。豈唯第六。三明體法平等空破析法平等空二。初標示。及諸句者下有九句也。似平等空者荊溪
【現代漢語翻譯】 現代漢語譯本： 這是關於法的闡述。因此，對於所空的人和法仍然要加以區分。因為是就所空的對象而言，所以要重複說明。因此，在所空的人中，只針對眾生和壽命。而那能空的本體是常寂滅的。諸相常滅，就叫做法空。如果不這樣說，又怎麼能知道呢？下面的內容都是這樣，讀者要體會，修行者要觀察，理解者要明白。教義的前後呼應都是如此，要反覆融合貫通，不要迷失宗旨。
第二點是說明法遠離於相。十相，荊溪（指唐代天臺宗僧人湛然）說，《涅槃經》中提到色、聲、香、味、觸、生、住、滅以及男女相。但僅僅脫離這十種相，還不足以彰顯大涅槃的功德。然而經文的意思是說，涅槃中沒有這十種相，並非僅僅破除這十種相就能成就大涅槃。
智識，指的是分別識，也是分別智。現在正當空假二相。所以說是『分別』。因此，中道的真理沒有分別的境界，必定不是智識所能緣及的。有人問：也有一種智慧能夠緣及多種境界，比如用俗智普遍照見，或者用真俗二智互相轉換照見，這是什麼道理呢？回答：如果說通相而入空的境界和智慧，就是用一種俗智對應三種真智。互相照見和轉換照見，不是這裡所討論的。
第三點是說明法沒有名字。第四點是說明法沒有言說。荊溪說，因為一切言說都是從覺觀產生的，凡是所有的言語都來自覺觀。法性同時遠離能說和所說。法性本來就沒有，用真實的智慧來照見它，用方便法門而沒有執著，所以才能這樣。
第五點是說明法沒有形狀和相貌。第六點是說明法沒有戲論。沒有愛見戲論之法，愛心和見心所產生的言談不符合實際的道理，就叫做戲論。肇法師（指南北朝時期的僧人僧肇）說，具備了境界就沒有言語，凡是有言論都是虛假的戲論。
第七點是說明法沒有我。第八點是說明法沒有分別。不是第六識、第七識、第八識，識的名稱就是分別，所以說都沒有言語。第六識總攝了前面的五識，全部列舉出來說是六識，並非只有第六識是虛妄的，所以不是真理。如下面的經文所說，不依賴六塵，難道僅僅是不依賴第六識嗎？
第三點是說明體法平等空，破析法平等空兩種。首先是標示。『及諸句者』下面有九句。『似平等空者』荊溪（指湛然）說。 English version: This is an explanation of the Dharma. Therefore, a distinction must still be made between the emptiness of persons and the emptiness of dharmas. Because it is discussed in terms of the objects of emptiness, it is repeated. Therefore, in the emptiness of persons, it only addresses sentient beings and lifespan. And that which is capable of emptiness, the essence, is eternally tranquil and extinguished. The constant extinction of all forms is called the emptiness of Dharma. If it is not said in this way, how can it be known? The following content is all like this; the reader should comprehend it, the practitioner should observe it, and the understander should grasp it. The meaning of the teachings corresponds before and after in this way; repeatedly integrate and connect them, and do not be confused about the purpose.
Second, it explains that the Dharma is apart from characteristics. The ten characteristics, Jingxi (referring to Zhanran, a Tiantai monk of the Tang Dynasty) said, the Nirvana Sutra mentions form, sound, smell, taste, touch, birth, dwelling, decay, and the characteristics of male and female. But merely separating from these ten characteristics is not enough to manifest the merit of Great Nirvana. However, the meaning of the sutra is that there are no such ten characteristics in Nirvana; it is not merely breaking these ten characteristics that achieves Great Nirvana.
Cognition refers to discriminating consciousness, which is also discriminating wisdom. Now it is precisely the two aspects of emptiness and provisionality. Therefore, it is said to be 'discriminating'. Therefore, the truth of the Middle Way has no realm of discrimination, and it is certainly not something that cognition can reach. Someone asks: There is also a wisdom that can reach multiple realms, such as using mundane wisdom to universally illuminate, or using true and mundane wisdom to mutually transform and illuminate. What is the principle behind this? The answer: If we are discussing the realm of entering emptiness through common characteristics, it is using one mundane wisdom to correspond to three true wisdoms. Mutual illumination and transformation are not what is being discussed here.
Third, it explains that the Dharma has no name. Fourth, it explains that the Dharma has no speech. Jingxi said, because all speech arises from perception and observation, all words come from perception and observation. The Dharma-nature is simultaneously apart from the speaker and the spoken. The Dharma-nature originally does not exist; use true wisdom to illuminate it, and use skillful means without attachment, so it can be like this.
Fifth, it explains that the Dharma has no shape or form. Sixth, it explains that the Dharma has no frivolous discussions. There is no Dharma of frivolous discussions of love and views; speech arising from the mind of love and the mind of views that does not conform to actual truth is called frivolous discussion. Dharma Master Zhao (referring to the monk Sengzhao of the Northern and Southern Dynasties) said, possessing the realm has no words; all speech is false and frivolous.
Seventh, it explains that the Dharma has no self. Eighth, it explains that the Dharma has no discrimination. It is not the sixth consciousness, seventh consciousness, or eighth consciousness; the name of consciousness is discrimination, so it is said that there are no words. The sixth consciousness encompasses the preceding five consciousnesses; listing them all is called the six consciousnesses. It is not only the sixth consciousness that is false, so it is not the truth. As the following sutra says, it does not rely on the six sense objects; is it only not relying on the sixth consciousness?
Third, it explains the emptiness of the essence of Dharma as equality, and the emptiness of analytical Dharma as equality. First, it indicates. 'And the phrases' below have nine phrases. 'Similar to the emptiness of equality' Jingxi (referring to Zhanran) said.
【English Translation】 English version: This is an explanation of the Dharma. Therefore, a distinction must still be made between the emptiness of persons and the emptiness of dharmas. Because it is discussed in terms of the objects of emptiness, it is repeated. Therefore, in the emptiness of persons, it only addresses sentient beings and lifespan. And that which is capable of emptiness, the essence, is eternally tranquil and extinguished. The constant extinction of all forms is called the emptiness of Dharma. If it is not said in this way, how can it be known? The following content is all like this; the reader should comprehend it, the practitioner should observe it, and the understander should grasp it. The meaning of the teachings corresponds before and after in this way; repeatedly integrate and connect them, and do not be confused about the purpose.
Second, it explains that the Dharma is apart from characteristics. The ten characteristics, Jingxi (referring to Zhanran, a Tiantai monk of the Tang Dynasty) said, the Nirvana Sutra mentions form, sound, smell, taste, touch, birth, dwelling, decay, and the characteristics of male and female. But merely separating from these ten characteristics is not enough to manifest the merit of Great Nirvana. However, the meaning of the sutra is that there are no such ten characteristics in Nirvana; it is not merely breaking these ten characteristics that achieves Great Nirvana.
Cognition refers to discriminating consciousness, which is also discriminating wisdom. Now it is precisely the two aspects of emptiness and provisionality. Therefore, it is said to be 'discriminating'. Therefore, the truth of the Middle Way has no realm of discrimination, and it is certainly not something that cognition can reach. Someone asks: There is also a wisdom that can reach multiple realms, such as using mundane wisdom to universally illuminate, or using true and mundane wisdom to mutually transform and illuminate. What is the principle behind this? The answer: If we are discussing the realm of entering emptiness through common characteristics, it is using one mundane wisdom to correspond to three true wisdoms. Mutual illumination and transformation are not what is being discussed here.
Third, it explains that the Dharma has no name. Fourth, it explains that the Dharma has no speech. Jingxi said, because all speech arises from perception and observation, all words come from perception and observation. The Dharma-nature is simultaneously apart from the speaker and the spoken. The Dharma-nature originally does not exist; use true wisdom to illuminate it, and use skillful means without attachment, so it can be like this.
Fifth, it explains that the Dharma has no shape or form. Sixth, it explains that the Dharma has no frivolous discussions. There is no Dharma of frivolous discussions of love and views; speech arising from the mind of love and the mind of views that does not conform to actual truth is called frivolous discussion. Dharma Master Zhao (referring to the monk Sengzhao of the Northern and Southern Dynasties) said, possessing the realm has no words; all speech is false and frivolous.
Seventh, it explains that the Dharma has no self. Eighth, it explains that the Dharma has no discrimination. It is not the sixth consciousness, seventh consciousness, or eighth consciousness; the name of consciousness is discrimination, so it is said that there are no words. The sixth consciousness encompasses the preceding five consciousnesses; listing them all is called the six consciousnesses. It is not only the sixth consciousness that is false, so it is not the truth. As the following sutra says, it does not rely on the six sense objects; is it only not relying on the sixth consciousness?
Third, it explains the emptiness of the essence of Dharma as equality, and the emptiness of analytical Dharma as equality. First, it indicates. 'And the phrases' below have nine phrases. 'Similar to the emptiness of equality' Jingxi (referring to Zhanran) said.
云。以準絕待及同法性。隨如住實際等言全是平等。但諸句勢如離好醜及過眼。等亦欲同前生法二空。進退兼含。故且云似。又不同前七故云不屬因緣。無去來等。既三空體一。故得言之。既生法狀似有待。故以平等而重緣之。二法無下隨釋二。初明七番七。初法無有比。二初正約三解。荊溪云。初云無相待者無我是絕。絕彼待故。故從心絕不從事絕。事絕無窮絕還不絕。心約實理。理即法性。法性本無。尚亦無絕。有何不絕。相待之惑自然而滅者智稱法性方乃名滅。是故法性亦滅于絕。二今以下示平等空義。荊溪云。平等之理猶有所存者。故得二空即名平等。言所存者意令成絕必無所存。當知。平等自無平等名平等空。若不然者何名衍門。三空俱時欲顯功能三。無差別故列所存顯無所存。欲得平等生法亦無。豈更存於平等之見。故云平等亦空。但三藏下更引小三以形大三。縱有平等終無別理。況復小教二空成時猶未平等。況更修空空于平等。是故大小三空不同。智障心滅者有智障時仍屬相待。智障只是空假智耳。雖因共乘至初住位。智障必滅。二法非因緣。六因四緣者俱舍云。能作及俱有同類與相應遍行並異熟許因唯六種。大論云。六因者謂所作因共因自種因遍因相應因報因。四緣者因緣次第緣緣緣增上緣。新譯次
【現代漢語翻譯】 現代漢語譯本 云。以準絕待（超越相對性）及同法性（相同的法性）。隨如住實際（安住于真實）等言全是平等。但諸句勢如離好醜及過眼。等亦欲同前生法二空（眾生空和法空）。進退兼含。故且云似。又不同前七故云不屬因緣。無去來等。既三空體一。故得言之。既生法狀似有待。故以平等而重緣之。二法無下隨釋二。初明七番七。初法無有比。二初正約三解。荊溪云。初云無相待者無我是絕。絕彼待故。故從心絕不從事絕。事絕無窮絕還不絕。心約實理。理即法性。法性本無。尚亦無絕。有何不絕。相待之惑自然而滅者智稱法性方乃名滅。是故法性亦滅于絕。二今以下示平等空義。荊溪云。平等之理猶有所存者。故得二空即名平等。言所存者意令成絕必無所存。當知。平等自無平等名平等空。若不然者何名衍門。三空俱時欲顯功能三。無差別故列所存顯無所存。欲得平等生法亦無。豈更存於平等之見。故云平等亦空。但三藏下更引小三以形大三。縱有平等終無別理。況復小教二空成時猶未平等。況更修空空于平等。是故大小三空不同。智障心滅者有智障時仍屬相待。智障只是空假智耳。雖因共乘至初住位。智障必滅。二法非因緣。六因四緣者俱舍云。能作及俱有同類與相應遍行並異熟許因唯六種。大論云。六因者謂所作因共因自種因遍因相應因報因。四緣者因緣次第緣緣緣增上緣。新譯次
【English Translation】 English version It is like the absolute and the same Dharmata (the nature of reality). Words such as 'abiding in reality' are all about equality. However, the phrasing, such as 'apart from good and bad' and 'passing before the eyes,' also intends to align with the previous emptiness of beings and phenomena (Sheng Fa Er Kong). It contains both advancement and retreat, hence the term 'similar.' Furthermore, it differs from the previous seven, thus it's said not to belong to causes and conditions, without coming or going, and so on. Since the three emptinesses are one in essence, it can be spoken of in this way. Since the appearance of beings and phenomena seems to be dependent, it is re-related through equality. The second part, 'Two Dharmas without,' follows with two explanations. The first clarifies the sevenfold distinctions. The first Dharma has no comparison. The second initially explains based on three interpretations. Jingxi says, 'The initial statement of no mutual dependence means that no self is absolute, cutting off that dependence. Therefore, it is cut off from the mind, not from affairs. Cutting off affairs is endless, yet not entirely cut off. The mind is based on actual principle, which is Dharmata. Dharmata is originally non-existent, and even cutting off is non-existent. What is there not to cut off? The delusion of mutual dependence naturally ceases when wisdom aligns with Dharmata, then it is called cessation. Therefore, Dharmata also ceases in the absolute.' The second part below shows the meaning of equal emptiness. Jingxi says, 'The principle of equality still has something remaining.' Therefore, the two emptinesses are called equality. The statement 'something remaining' intends to ensure that there is nothing remaining in the absolute. Know that equality itself has no name of equality, it is equal emptiness. If not, what is it called the derivative gate? The three emptinesses simultaneously aim to reveal three functions. Because there is no difference, listing what remains reveals what does not remain. To attain equality, beings and phenomena also do not exist. How can one still hold onto the view of equality? Therefore, it is said that equality is also empty. However, the Tripitaka (San Zang) below further uses the smaller three to shape the larger three. Even if there is equality, there is ultimately no separate principle. Moreover, even when the two emptinesses of the lesser teachings are achieved, they are not yet equal. How can one further cultivate emptiness upon equality? Therefore, the three emptinesses of the greater and lesser teachings are different. 'The extinction of mental obstacles' means that when there are mental obstacles, they still belong to mutual dependence. Mental obstacles are merely empty provisional wisdom. Although one rides the common vehicle to the initial stage of abiding, mental obstacles will certainly be extinguished. The second Dharma is not caused by conditions. The six causes and four conditions are described in the Abhidharmakośa (Ju She): 'The six causes are the efficient cause, the co-existent cause, the homogeneous cause, the associated cause, the pervasive cause, and the resultant cause.' The Mahāprajñāpāramitāśāstra (Da Lun) says, 'The six causes are the cause of action, the common cause, the self-generating cause, the pervasive cause, the corresponding cause, and the retribution cause.' The four conditions are the causal condition, the successive condition, the objective condition, and the dominant condition. The new translation follows.
第緣名等無間緣。緣緣名所緣緣。餘二名同。所作因者不礙於他。相應因者心心數法同因同緣以心心法共相應故名相應因。心心數法以心相應為因名相應因。如親友知識和合成事。共因者一切有為法各共生因。以共生故更相佐助相兄弟同生互相成濟。自種因者過去善法與現在善法為因。現在善法與未來善法為因。惡無記法亦復如是。一切各各有自種因。遍因者若集諦下十一遍使名為遍因。報因者行善惡因得善惡報。四緣者如上五因名為因緣。心心數法次第無間相續而起名次第緣。心心數法托緣生。故名為緣緣。諸法生時不生障礙名增上緣。荊溪云。大體只是法性不從因緣生耳。以在因法必屬緣。故因緣必是有為法故。及十二等者四緣六因及以十二並是生死。生死即三道。三道即三德。三德是法性。三德之外無復三道。言亦非等者以十二緣名同事同十二隻是四六而已。故知。但是離合說耳。且如無明即是行家之能通也。即同類因行必四相。即俱有也。行中五部亦同類也。無明行中心心所法共行共感所作必同。行有必招識等異熟。此行必有遍行五部之惑。若四緣中論云。增上即能作。因緣五因性。比六因說可知。然疏文中因緣中所作及增上云與相待同者。如增上中有力無力並是能成望彼所成能所別故故名相待。況能所中俱
有長短大小等也。我法性中都無是事。故為平等之所破也。然小乘中已破因緣得入真諦。今云法性不屬因緣。故殊小也。三法同法性。一法入一切法等者荊溪云。既云諸法悉有安樂。即是本有義。云相入既本相在。更云互入者示相攝相令知相在。通達法性者法雖本同必須實慧而遍入之方了諸法互入之性。又法即智慧。以境智不二故理智合者一多相入垂應自在也。四法隨於如荊溪云。如如不異者法性中如一如無二。理智合者明一切應用之法。皆順法性真如起即無起。無起即是無所隨也。五法住實際荊溪云。法性實際及以如如名異義等。故無四邊。義亦通三。今文且一意在略耳。理智合者解雖無邊理既本具而能起四教四門。攝物而內無執著流動之過。故言諸邊不動。六法無動搖搖去聲。不依六塵者荊溪云。依者著也。若爾三藏小乘豈著六耶。答有即有離離仍同著。以著中之無故也。塵離二著著名無殊。如金鐵鎖被系義等。今摩訶衍二俱離也。以見真俗法界故爾。三理智合者方便和光而不同塵。故言不依六塵。七法無去來。荊溪云。問言不住者只是去來。何得去來釋無去來。答不住則不去。不住不去則無去來。故以釋無去來也。意明法性不偏住故。故云不住。為異二乘有去有住。理智合者方便化物不來相而來。不去相而去。
【現代漢語翻譯】 現代漢語譯本 有長短大小等（指各種現象的差異）。我的法性（Dharmatā）中都沒有這些事，所以被平等性所破除。然而，小乘佛教中已經通過破除因緣（Hetupratyaya）而證入真諦（Tathatā）。現在說，法性不屬於因緣，所以與小乘不同。三法（三乘之法）與法性相同，一法進入一切法等，荊溪（Jingxi，人名，可能是位法師）說：『既然說諸法都有安樂，那就是本有之義。』說『相入』既然本來就存在，再說『互入』，是爲了顯示相攝相，讓人知道相存在。通達法性的人，法雖然本來相同，但必須通過真實的智慧而普遍進入，才能瞭解諸法互入的性質。而且，法就是智慧，因為境（Vishaya）與智（Jñāna）不二，所以理（理）與智（智）合一，一多相入，垂應自在。四法隨順於如（Tathatā），荊溪說：『如如不異，法性中如一如無二。』理智合一，說明一切應用之法，都順應法性真如（Tathatā）而生起，即無起，無起就是無所隨。五法安住于實際（Bhūtakoti），荊溪說：『法性、實際以及如如，名稱不同，意義相同，所以沒有四邊。』意義也貫通三法。本文暫且只說一個方面，意在簡略。理智合一，理解雖然無邊，但理本來就具備，並且能生起四教（四種教法）、四門（四種修行法門），攝受眾生而內心沒有執著流動的過失，所以說諸邊不動。六法沒有動搖（搖，去聲），不依附六塵（六種感官對像），荊溪說：『依附就是執著。』如果這樣，三藏（Tripitaka）小乘難道不執著六塵嗎？回答說：『有即有離，離仍然相同于執著，因為執著于空無。』對塵和離這兩種執著，名稱沒有不同，就像金鎖鐵鎖被束縛一樣。現在大乘佛教（Mahāyāna）兩種都遠離了，因為見到了真俗法界（Satyadvaya）。理智合一，方便和光同塵而不同於塵，所以說不依附六塵。七法沒有去來，荊溪說：『問：說不住只是去來，為什麼用去來解釋無去來？』回答說：『不住就是不去，不住不去就是無去來。』所以用去來解釋無去來。意思是說明法性不偏住，所以說不住，爲了區別於二乘（聲聞乘和緣覺乘）的有去有住。理智合一，方便化度眾生，不來相而來，不去相而去。
【English Translation】 English version There are differences such as long and short, large and small (referring to the differences in various phenomena). In my Dharmatā (法性, the nature of reality), there are none of these things, so they are destroyed by equality. However, in the Hinayana (小乘, the Lesser Vehicle) Buddhism, one has already entered the Truth (真諦, Satyatā) by breaking the chain of causation (因緣, Hetupratyaya). Now it is said that Dharmatā does not belong to causation, so it is different from the Hinayana. The three Dharmas (三法, the Dharmas of the three vehicles) are the same as Dharmatā, and one Dharma enters all Dharmas, etc. Jingxi (荊溪, a person's name, possibly a Dharma master) said: 'Since it is said that all Dharmas have happiness, that is the meaning of being inherent.' Saying 'interpenetration (相入)' since it originally exists, saying 'mutual penetration (互入)' again is to show mutual inclusion, letting people know that the characteristics exist. Those who understand Dharmatā, although the Dharmas are originally the same, must universally enter through real wisdom to understand the nature of mutual penetration of all Dharmas. Moreover, Dharma is wisdom, because the object (境, Vishaya) and wisdom (智, Jñāna) are not two, so reason (理) and wisdom (智) are united, one and many interpenetrate, and the response is free. The four Dharmas follow Suchness (如, Tathatā). Jingxi said: 'Suchness is not different from Suchness, in Dharmatā, Suchness is one and not two.' The unity of reason and wisdom explains that all applicable Dharmas arise in accordance with the true Suchness (真如, Tathatā) of Dharmatā, which is no arising, and no arising is nothing to follow. The five Dharmas abide in Reality Limit (實際, Bhūtakoti). Jingxi said: 'Dharmatā, Reality Limit, and Suchness have different names but the same meaning, so there are no four extremes.' The meaning also penetrates the three Dharmas. This text only speaks of one aspect for now, intending to be brief. The unity of reason and wisdom, although understanding is boundless, reason is originally possessed and can generate the four teachings (四教, four types of teachings) and four gates (四門, four types of practice methods), embracing sentient beings without the fault of attachment and fluidity in the mind, so it is said that all extremes are unmoving. The six Dharmas do not move (搖, shaking, in the departing tone), not relying on the six sense objects (六塵), Jingxi said: 'Relying is attachment.' If so, does the Tripitaka (三藏) Hinayana not attach to the six sense objects? The answer is: 'Having is having separation, separation is still the same as attachment, because of attachment to emptiness.' For the two attachments of dust and separation, the names are no different, like being bound by golden and iron locks. Now the Mahayana (摩訶衍, the Great Vehicle) Buddhism is far away from both, because it has seen the two truths (真俗法界, Satyadva). The unity of reason and wisdom, skillful means harmonize with the dust but are different from the dust, so it is said not to rely on the six sense objects. The seven Dharmas have no going and coming. Jingxi said: 'Question: Saying non-abiding is just going and coming, why use going and coming to explain no going and coming?' The answer is: 'Non-abiding is not going, non-abiding and not going is no going and coming.' So use going and coming to explain no going and coming. The meaning is to explain that Dharmatā does not abide partially, so it is said not to abide, in order to distinguish it from the going and coming of the two vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna). The unity of reason and wisdom, skillful means transform sentient beings, coming as if not coming, and going as if not going.
二明九句二。初牒句正釋。若聲聞至十六行等者荊溪云。室謂空無我。無相謂滅。四無作即餘十依諦各別三不相收。若衍門三法相收。若真若中俱無異趣。一法性中三亦何別。引思益者眾生即理性滅定。理性滅定尚具足三。故知。理性不殊。無相無愿故也。故一理中最可相即。尚即眾生。諸何可異。即是覆宗明義者復彼眾生身中滅定之三理也。理為本宗。故云復也。應用即是方便之慧亦有三也。雖同他有有常同理。離好醜中理慧合者現十界好醜。而無取捨即是離也。增損等者荊溪云。問增損之中亦云生死及以涅槃。與前何別而此復云。答好醜約果報。增損約功能。二門雖別生死等同。名異義同。重論何爽。下去準知。法過眼耳等者與前離諸識及不依六塵。並今過眼耳等只是法性非根境識三也。文雖隔越意實相通。荊溪云。然法性無眼等名。一一根中俱是法界故云過也。若實慧者得慧故過。若方便中入假故過。文略不述高下。比知。二從不下略指料簡二。初指前語略。二簡前用義。荊溪云。異三藏者理俱異三何但三藏。今沒二者應知。能異必異三教。今經文中通教似顯。故且從之。義解之人須令圓顯文之旨故。應修門故。深收淺故。佛元意故。故令思擇令義歸圓。三結破二。初正解唯大目連至豈可說乎者荊溪云。故知。
【現代漢語翻譯】 現代漢語譯本 二明九句二。初牒句正釋。『若聲聞至十六行等者』，荊溪云：『室謂空無我，無相謂滅，四無作即餘十依諦各別三不相收。若衍門三法相收，若真若中俱無異趣。一法性中三亦何別。』引思益者，眾生即理性滅定。理性滅定尚具足三，故知理性不殊，無相無愿故也。故一理中最可相即，尚即眾生，諸何可異。即是覆宗明義者，復彼眾生身中滅定之三理也。理為本宗，故云復也。應用即是方便之慧亦有三也。雖同他有有常同理，離好醜中理慧合者，現十界好醜而無取捨，即是離也。增損等者，荊溪云：『問增損之中亦云生死及以涅槃，與前何別而此復云？』答：『好醜約果報，增損約功能。二門雖別生死等同，名異義同，重論何爽。』下去準知。法過眼耳等者，與前離諸識及不依六塵，並今過眼耳等，只是法性非根境識三也。文雖隔越意實相通。荊溪云：『然法性無眼等名，一一根中俱是法界故云過也。』若實慧者，得慧故過。若方便中，入假故過。文略不述高下，比知。二從不下略指料簡二。初指前語略，二簡前用義。荊溪云：『異三藏者，理俱異三何但三藏。今沒二者應知，能異必異三教。今經文中通教似顯，故且從之。義解之人須令圓顯文之旨故。應修門故，深收淺故，佛元意故。』故令思擇令義歸圓。三結破二。初正解『唯大目連至豈可說乎者』，荊溪云：『故知。』
【English Translation】 English version Second, nine sentences in two parts. First, a preface to the sentence with a direct explanation. 'If the Shravakas to the sixteen practices, etc.,' Jingxi says: 'The 'room' refers to emptiness and no-self, 'no-form' refers to cessation. The four 'non-arising' are each of the remaining ten truths, separately, and the three do not encompass each other. If the Mahayana school encompasses the three dharmas, whether true or middle, there is no different aim. In the one dharma-nature, what difference is there between the three?' Quoting the Vimalakirti Sutra, sentient beings are identical to the cessation of reason. The cessation of reason still fully possesses the three, hence it is known that reason is not different, because it is without form and without wish. Therefore, in one principle, the most readily identical is still sentient beings; what difference can there be? 'That is, returning to the source to clarify the meaning' means returning to the three principles of cessation in the bodies of those sentient beings. Principle is the fundamental source, hence it is called 'returning.' The application is the wisdom of skillful means, which also has three aspects. Although it is the same as others in having permanence and being identical to principle, in being apart from good and bad, the combination of principle and wisdom manifests the good and bad of the ten realms, yet without grasping or abandoning, that is being apart. 'Increase and decrease, etc.,' Jingxi says: 'Question: In increase and decrease, it also speaks of birth and death and Nirvana. How is it different from before, and why is it mentioned again here?' Answer: 'Good and bad refer to karmic retribution, increase and decrease refer to function. Although the two aspects are different, birth and death are the same, the names are different but the meanings are the same; what harm is there in repeating the discussion?' Understand this going forward. 'Dharma surpasses the eyes and ears, etc.,' is the same as the previous 'being apart from all consciousnesses and not relying on the six dusts,' and the current 'surpassing the eyes and ears, etc.,' is simply dharma-nature, not the three of roots, objects, and consciousnesses. Although the text is separated, the meaning is actually connected. Jingxi says: 'However, dharma-nature has no name such as eyes, etc.; in each and every root, it is all the dharma-realm, hence it is called 'surpassing'.' If it is real wisdom, it surpasses because it attains wisdom. If it is in skillful means, it surpasses because it enters the provisional. The text briefly does not describe high and low; compare and know. Second, from below, briefly point out and analyze two aspects. First, point out the previous words briefly; second, simplify the meaning of the previous application. Jingxi says: 'Different from the three Pitakas (Tripiṭaka), the principle is different from all three; why only the three Pitakas? Now, if two are omitted, it should be known that what can be different must be different from the three teachings. In this sutra, the Common Teaching seems apparent, so for now, follow it. Those who interpret the meaning must make the meaning of the text fully manifest. Therefore, one should cultivate the gate, deeply gather the shallow, and understand the original intention of the Buddha.' Therefore, contemplate and choose to make the meaning return to completeness. Third, conclude by refuting two aspects. First, directly explain 'Only the great Maudgalyayana (Mahāmaudgalyāyana) to how can it be spoken of,' Jingxi says: 'Therefore, know.'
不應唯作三藏說也。言如是者法相應如向來所釋。豈可唯如目連說乎。目連豈不能說三藏之中法無眾生離眾生垢等。而為凈名之所責耶。法既含三。目連尚不能說三中之幼俗。何能說于即幻之三真即真之圓中中理之諸法。故結示云法相如是。豈如目連以三藏說乎。二問下釋疑。二當如法解二。初分科。二隨釋二。初彈不解二。初不解能說無。荊溪云。夫說者等者然準次第。應先訶解后訶于說。今先訶說后訶解者正訶目連說法相故也。說不如法良為無解。故訶于說後方訶解。如是解者方可如解而為他說。故前結云解應如是。豈可輒為居士說耶。四不可說者當知。法性尚不可作圓教說之。況復三教。寧當可說。引法華者以證從極三教名余。通別尚迷。況復三藏。二不解能聽無。荊溪云。其聽法者無聞無得等者此亦斥于說示之謬。只由說示不示無聞無得之體。故令聽者有聞有得。若目連下以有說示正結訶其不能。於法性中忘其師資之道。目連豈不能于真諦體中忘師資耶。準于出定真亦不忘。二借幻為譬。荊溪云。問前文多雲幻隨三真。今那云四理如幻耶。答過涅槃幻類之可知。問文初但云約通教訶。前後釋義皆作一幻隨三真轉。乃成於別圓接通對通即三。豈會經旨獨通教耶。答通為能通別圓是所通。有能通別圓之功。故先但
【現代漢語翻譯】 不應該僅僅按照三藏（Tipitaka，佛教經典的總稱）來解說佛法。如果有人這樣說，那麼他所說的法是否與佛法相應，就像之前所解釋的那樣？難道只能像目連（Maudgalyayana，佛陀的著名弟子）那樣說嗎？難道目連不能在三藏中宣說『法無眾生，遠離眾生垢染』等道理嗎？因此才會被維摩詰（Vimalakirti，一位著名的在家菩薩）所責備。既然佛法包含三藏，目連尚且不能說出三藏中最淺顯的部分，又怎麼能說出即幻即真的三真，以及即真即幻的圓融中道之理呢？所以總結說，佛法的真相是這樣的，難道像目連那樣用三藏來解說嗎？ 第二問是解釋疑惑。應當如法地理解『二』。首先進行分科，然後進行解釋。首先批判不理解能說之理。荊溪（Jingxi，唐代天臺宗僧人）說：『一般來說，在批判說法者之前，應該先批判理解者。現在先批判說法，后批判理解，正是因為要批判目連所說的法相。』說法不如法，是因為沒有理解。所以先批判說法，然後批判理解。像這樣理解，才能如實地理解，併爲他人解說。所以前面總結說，理解應當是這樣的，怎麼能隨便為居士解說呢？ 第四，不可說之理應當明白，法性（Dharmata，諸法的本性）尚且不能用圓教（Perfect Teaching，佛教的一種高級教義）來解說，更何況是三教（Three Teachings，指聲聞乘、緣覺乘、菩薩乘）。如果對通教（Common Teaching，佛教的一種教義）和別教（Distinct Teaching，佛教的一種教義）都還不明白，更何況是三藏呢？引用《法華經》（Lotus Sutra）是爲了證明，從最高的角度來看，三教只是余教（Expedient Teachings，方便教法）。 第二，不理解能聽之理。荊溪說：『那些聽法的人，無聞無得等等，這也是在斥責說法者的謬誤。正是因為說法者沒有揭示無聞無得的本體，才導致聽法者有所聞有所得。』如果目連能夠像下面所說的那樣，以有說示來批判他不能在法性中忘記師資之道。難道目連不能在真諦（Truth，佛教的根本教義）的本體中忘記師資之道嗎？按照出定的情況來看，即使在真諦中也不會忘記。 第二，借用幻象來作比喻。荊溪說：『前面經常說幻象隨著三真而轉變，現在為什麼說四理（Four Noble Truths，佛教的基本教義）就像幻象一樣呢？』回答說，過涅槃（Beyond Nirvana，超越涅槃的境界）的幻象是可以理解的。有人問，文章開頭只是說要用通教來批判，前後解釋的意義都說成是一幻隨著三真而轉變，這樣就變成了別教和圓教來接通教，或者用通教來對應三教，難道符合經文的旨意，僅僅是通教嗎？回答說，通教是能通，別教和圓教是所通。通教具有通向別教和圓教的功能，所以先說通教。
【English Translation】 It should not be solely based on the Tripitaka (Tipitaka, the general term for Buddhist scriptures) to explain the Dharma. If someone says so, does the Dharma he speaks correspond to the Dharma, as explained earlier? Can it only be said like Maudgalyayana (Maudgalyayana, a famous disciple of the Buddha)? Can't Maudgalyayana expound in the Tripitaka the principles such as 'Dharma is without sentient beings, away from the defilements of sentient beings'? That's why he was rebuked by Vimalakirti (Vimalakirti, a famous lay bodhisattva). Since the Dharma contains the Tripitaka, Maudgalyayana cannot even speak of the most superficial part of the Tripitaka, how can he speak of the three truths that are both illusion and reality, and the perfect middle way that is both reality and illusion? Therefore, it is concluded that the truth of the Dharma is like this, is it like Maudgalyayana explaining it with the Tripitaka? The second question is to explain doubts. 'Two' should be understood according to the Dharma. First, classify them, and then explain them. First, criticize the principle of not understanding the ability to speak. Jingxi (Jingxi, a Tiantai monk in the Tang Dynasty) said: 'Generally speaking, before criticizing the speaker, one should first criticize the understander. Now, criticizing the speech first and then criticizing the understanding is precisely because we want to criticize the Dharma appearance spoken by Maudgalyayana.' Speaking is not in accordance with the Dharma because there is no understanding. Therefore, criticize the speech first, and then criticize the understanding. Understanding like this can truly understand and explain it to others. Therefore, it was concluded earlier that understanding should be like this, how can you casually explain it to a layman? Fourth, the principle of unspeakable should be understood. Dharmata (Dharmata, the nature of all dharmas) cannot be explained by the Perfect Teaching (Perfect Teaching, an advanced Buddhist doctrine), let alone the Three Teachings (Three Teachings, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). If you don't understand the Common Teaching (Common Teaching, a Buddhist doctrine) and the Distinct Teaching (Distinct Teaching, a Buddhist doctrine), let alone the Tripitaka? Quoting the Lotus Sutra (Lotus Sutra) is to prove that from the highest point of view, the Three Teachings are just Expedient Teachings (Expedient Teachings, expedient teachings). Second, do not understand the principle of being able to listen. Jingxi said: 'Those who listen to the Dharma, without hearing, without gaining, etc., this is also to criticize the fallacy of the speaker. It is because the speaker did not reveal the body of no hearing and no gaining that the listener has hearing and gaining.' If Maudgalyayana can criticize his inability to forget the way of teachers and disciples in Dharmata by speaking and showing as mentioned below. Can't Maudgalyayana forget the way of teachers and disciples in the body of Truth (Truth, the fundamental doctrine of Buddhism)? According to the situation of emerging from samadhi, even in Truth, he will not forget. Second, use illusion as a metaphor. Jingxi said: 'It is often said in the previous article that illusion changes with the three truths, why is it said now that the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) are like illusions?' The answer is that the illusion of Beyond Nirvana (Beyond Nirvana, the realm beyond Nirvana) can be understood. Someone asked, the article only said at the beginning that it was to criticize with the Common Teaching, and the meanings explained before and after all said that one illusion changes with the three truths, so it becomes the Distinct Teaching and the Perfect Teaching to connect the Common Teaching, or use the Common Teaching to correspond to the Three Teachings, does it conform to the meaning of the scriptures, is it just the Common Teaching? The answer is that the Common Teaching is the ability to connect, and the Distinct Teaching and the Perfect Teaching are what is connected. The Common Teaching has the function of connecting to the Distinct Teaching and the Perfect Teaching, so first say the Common Teaching.
約通教釋之能所相對即具三也若從接邊通是所接別圓是能。只緣所有可接之理則令能接之有功。況義在通並含能所。若其不以接義釋者何以明於通中利根根生待接接候機成。今存三釋為順接入圓接別教也。此文前後少明接義。只得從容兼含判之。故委料簡通上下文。況今責目連。若解若說不稱法相。正當不得二種入通通入二種之深旨耳。當令目連依于中道觀解之意而說法也。況復說接然須知機。目連復無觀機之智。故令說解不當于機。若入如幻等者此引二十五三昧中如幻三昧。故令依圓不思議理而說法也。二外了根緣內善知見。用別教破說法不當根緣二。初敘意分科。荊溪云。當了至隨病授藥者問前已約圓。此何仍別。答前正在通。通中真理雖含圓別但俗未是知根之智。目連可中自因此門入圓入別。尚須勸以中智照俗使成妙俗。況前況為利根。通論機緣不同。克仍須別。故以別訶良由此也。一訶不知根。二訶有滯者。訶滯仍與通教略同。以通教中先真后假故也。故先訶其不知根緣。況訶有滯。正是不知根緣之由。文在後者文后意前故也。二隨文釋義二。初訶不知根緣。如來知根者知眾生根鈍。即說藏教析空。故云故聲聞經等。今居士根利應說通教體空。何以反說三藏乎。故荊溪云。文中但作藏通相對以論利鈍。亦且寄
通一往而已。今亦可云一切利鈍皆悉不知。目連但泛對他以說拙教而已。既不知小鈍亦不知大利。況十六門。六十四悉之利鈍耶。故利鈍之言有通有別。通約十六。別但衍門與而言之亦可容知三藏十六。故今所以斥小被大三空悉然。故須曉此。二訶知見有滯。三外慈眾生內唸佛恩。用圓教破說法不當佛心二。初敘意分科。荊溪云。問前已用別理合有悲。今此亦以大悲為訶。何得判云是圓訶耶。答前對真空且以滯空不知根訶。非全無悲。今云悲者加報佛恩。即是無緣大慈悲也。故以念報佛恩之大悲而訶其偏。但是被俗之慈悲耳。況八百居士宜須在慈。故更進訶雙被故也。二隨文釋義二。初當起大悲心。二念報佛恩。應報至寶種者荊溪云。運無緣悲即念報佛恩之大悲也。若報佛恩即不斷種。當知。二乘自既斷種亦斷他種。良由不知小三空中無無緣悲。雖終日說非報佛恩。三聞法得益。荊溪云。準此亦須略說三空以結凈名巧說之德。以訶說法不應法相。不知根緣。故且云大機。居士發心者故上破古斥小逗大非關人天。又發心語通諸。居士中根緣不同。或是唯圓或是通別。或有圓機宜先通別。或唯通別同座異聞。四結成不堪。三命迦葉二。初分科敘意。頭陀此云抖擻。抖擻煩惱故也。善住意天子經云。頭陀者抖擻貪慾瞋恚愚癡
【現代漢語翻譯】 現代漢語譯本 通一往而已。今亦可說，一切利根和愚鈍眾生，實際上都無法完全瞭解。目連尊者只是根據他所理解的『拙教』（指小乘教義）來泛泛地對別人講述。他既不瞭解小乘的根基，也不瞭解大乘的利益，更何況是十六門和六十四悉檀（Siddhanta，古印度教派）的利鈍呢？所以，『利鈍』這個詞有通用和特別的含義。通用是指十六門，特別是指衍門（Vikrana）和它所說的內容，也可以容許瞭解三藏和十六門。因此，現在要斥責小乘，推崇大乘和三空（Tri-sunyata，佛教的三個空性概念）的道理。所以必須明白這一點。 第二，要呵斥那些執著于知見的行為。第三，要對外慈悲眾生，對內念報佛恩。用圓教（Perfect Teaching，佛教的一種教義分類）來破斥那些不符合佛心的說法。分為兩部分：首先敘述意圖，然後進行分科。荊溪（Jingxi，人名）說：『前面已經用別理（Different Principle）來結合悲心，現在這裡也用大悲心來呵斥，怎麼能判斷說是圓教的呵斥呢？』回答說：『前面是針對執著于真空（Sunyata，佛教的空性概念），不瞭解眾生的根器而進行呵斥，並非完全沒有悲心。現在說悲心，是加上了報佛恩，這就是無緣大慈悲（Unconditional Great Compassion）。』所以，用念報佛恩的大悲心來呵斥他們的偏頗，只是被世俗所侷限的慈悲而已。更何況八百居士（Upasaka，在家佛教徒）應該處於慈悲之中，所以更進一步呵斥他們兼顧兩者的行為。 第二，根據經文解釋含義，分為兩部分：首先，應當生起大悲心；其次，念報佛恩。『應報至寶種者』，荊溪說：『運用無緣大悲，就是念報佛恩的大悲心。』如果報佛恩，就不會斷絕佛種。應當知道，二乘（Two Vehicles，聲聞乘和緣覺乘）自己斷絕佛種，也斷絕他人的佛種。這是因為他們不瞭解小三空中沒有無緣大悲。雖然整天說法，卻不是爲了報佛恩。 第三，聽聞佛法獲得利益。荊溪說：『根據這個道理，也需要簡略地說一下三空，來總結《維摩詰經》（Vimalakirti Sutra）巧妙說法的功德，因為呵斥說法不應法相（Dharma-lakshana，佛法的表相），不瞭解眾生的根器和因緣。』所以暫且說是大機（Great Opportunity）。居士發心，所以上面破斥古老的觀點，推崇大乘，並非只關乎人天（Deva-nara，天人和人類）。而且發心這個詞適用於各種情況。居士的根器和因緣不同，有的是唯有圓教，有的是通別（Common and Special，指教義的普遍性和特殊性）。有的是圓教的根器適合先學習通別，有的是唯有通別。即使同座聽法，理解也各不相同。 第四，總結說他們不堪重任。三次命令迦葉（Kasyapa，佛陀的十大弟子之一）。首先進行分科和敘述意圖。頭陀（Dhuta）的意思是抖擻，即抖擻煩惱。善住意天子經（Susiddhi-karasutra）說：『頭陀的意思是抖擻貪慾、瞋恚和愚癡。』
【English Translation】 English version It only goes in one direction. Now it can also be said that all, whether sharp or dull, are completely unaware. Maudgalyayana (Maha Maudgalyayana) only speaks to others generally based on his own clumsy teachings. He neither understands the small and dull nor the great benefit. How much less the sharpness or dullness of the sixteen gates and sixty-four Siddhantas (Siddhanta, ancient Indian religious schools)? Therefore, the term 'sharpness and dullness' has both general and specific meanings. Generally, it refers to the sixteen gates; specifically, it refers to the Vikrana gate and what it speaks of. It can also be allowed to understand the Tripitaka (Three Baskets) and the sixteen gates. Therefore, the reason for now rebuking the small and praising the great, and the three emptinesses (Tri-sunyata, the three emptiness concepts in Buddhism) is all like this. Therefore, one must understand this. Secondly, one must rebuke those actions that are attached to views and knowledge. Thirdly, one must be compassionate to sentient beings externally and mindful of repaying the Buddha's kindness internally. Use the Perfect Teaching (Perfect Teaching, a classification of Buddhist doctrines) to refute those statements that do not accord with the Buddha's mind. It is divided into two parts: first, narrating the intention, and then classifying it. Jingxi (Jingxi, a person's name) said: 'Previously, the Different Principle was used to combine with compassion. Now, this also uses great compassion to rebuke. How can it be judged as a Perfect Teaching rebuke?' The answer is: 'Previously, it was aimed at those who were attached to emptiness (Sunyata, the Buddhist concept of emptiness) and did not understand the roots of sentient beings, so it was a rebuke, not entirely without compassion. Now, speaking of compassion, it is adding the repayment of the Buddha's kindness, which is unconditional great compassion.' Therefore, using the great compassion of being mindful of repaying the Buddha's kindness to rebuke their bias is only compassion limited by the mundane. Moreover, the eight hundred Upasakas (Upasaka, lay Buddhists) should be in compassion, so they are further rebuked for their actions that cater to both. Secondly, explain the meaning according to the scriptures, divided into two parts: first, one should generate great compassion; second, be mindful of repaying the Buddha's kindness. 'Those who should repay the precious seed,' Jingxi said: 'Exercising unconditional compassion is being mindful of repaying the Buddha's kindness with great compassion.' If one repays the Buddha's kindness, one will not cut off the Buddha seed. It should be known that the Two Vehicles (Two Vehicles, Sravakayana and Pratyekabuddhayana) cut off their own Buddha seed and also cut off the Buddha seed of others. This is because they do not understand that there is no unconditional great compassion in the small three emptinesses. Although they speak of the Dharma all day long, it is not for the sake of repaying the Buddha's kindness. Thirdly, gaining benefits from hearing the Dharma. Jingxi said: 'According to this principle, it is also necessary to briefly speak of the three emptinesses to summarize the merits of Vimalakirti Sutra's skillful speech, because rebuking the Dharma that does not accord with Dharma-lakshana (Dharma-lakshana, the appearance of the Dharma), and not understanding the roots and conditions of sentient beings.' Therefore, it is tentatively called a Great Opportunity. The Upasaka generates the aspiration, so above, it refutes the old views, praises the Great Vehicle, and is not only concerned with Deva-nara (Deva-nara, gods and humans). Moreover, the term 'generating aspiration' applies to all situations. The roots and conditions of the Upasaka are different, some are only Perfect Teaching, some are Common and Special (Common and Special, referring to the universality and particularity of doctrines). Some have the roots of Perfect Teaching and are suitable for learning Common and Special first, while others are only Common and Special. Even if they listen to the Dharma in the same seat, their understanding is different. Fourthly, concluding that they are incapable of the task. Three times commanding Kasyapa (Kasyapa, one of the Buddha's ten great disciples). First, classify and narrate the intention. Dhuta means shaking off, that is, shaking off afflictions. The Susiddhi-karasutra says: 'Dhuta means shaking off greed, hatred, and ignorance.'
三界六入。荊溪云。次命迦葉者身子已約果訶。目連復約因訶。今此文中約因兼果而為訶也。寄大因果訶其小果。寄小因果示其大教。大因者示乞食門。大果者示正食法。小因者集道諦也。小果者滅諦也。大教者頓教也。二迦葉下隨文釋義二。初命問疾二。初正釋現文二。初釋。迦葉此翻為龜者其先代學道靈龜負仙圖而應。從德命族。故云龜氏。以姓為名者時多以姓召之故云也。其實有名名畢缽羅。父母禱樹神而生子因以名之。二釋大二。初今解二。初標今約所表。故云智大等。若約事釋者佛弟子中多名迦葉。如十力三迦葉等於同姓中尊者最長。故標大以簡之。二所下釋。二有言下他釋此亦事釋耳。二若深下指同前意。二辭不堪二。初分科。二隨釋四。初奉辭不堪。二述不堪之由二。初指略斥非。十二頭陀者南山鈔云。位分為四。謂衣食處及威儀。衣中立二。一者納衣。二者但三衣。食中立四。一乞食。二不作餘食法。三一坐。四一揣。處立五。一蘭若。二冢間。三樹下。四露坐。五隨坐。威儀立一。常坐。荊溪云。頭陀三意者半滿只是約教而已。法華疏文具廣分別。今難下破他解中今以二門對於二人。意略可見。今更助一釋二。門雖殊得飯義一。即涅槃是。恐人謬作觀行等者問大師常用何以匿他。答非謂不許。但斥
【現代漢語翻譯】 現代漢語譯本 三界六入（指六根，即眼、耳、鼻、舌、身、意，與色、聲、香、味、觸、法六塵相入）。荊溪（指唐代天臺宗僧人湛然）說：『先前訶責迦葉（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）是身子（舍利弗，Śāriputra，佛陀十大弟子之一，以智慧著稱）已經約略地訶責了他的果報。目連（目犍連，Maudgalyāyana，佛陀十大弟子之一，以神通著稱）又約略地訶責了他的因地。現在這段經文是約因兼果而進行訶責。』這是借用大的因果來訶責小的果報，借用小的因果來顯示大的教義。大的因是指乞食之門，大的果是指正食之法。小的因是指集道諦（Samudaya-satya，四聖諦之一，指苦的根源），小的果是指滅諦（Nirodha-satya，四聖諦之一，指滅除痛苦的境界）。大的教義是指頓教（頓悟之教）。 『二迦葉下』是隨著經文來解釋意義。首先是『命問疾』（佛陀命令迦葉去問疾）兩部分。首先是正式解釋經文的顯現部分，分為兩部分。首先是解釋。迦葉，翻譯為『龜』，是因為他的先祖世代學道，靈龜揹負仙圖而應驗。因為有德行而以龜為族名，所以稱為龜氏。以姓為名，是因為當時大多用姓氏來稱呼他，所以這樣說。他實際上有名，名叫畢缽羅（Pippala）。他的父母向樹神祈禱而生下他，因此用這個名字。 其次是解釋『大』，分為兩部分。首先是『今解』，分為兩部分。首先是標明現在是根據所要表達的內容來解釋，所以說『智大』等等。如果根據事相來解釋，佛陀的弟子中有很多名叫迦葉的，比如十力迦葉、三迦葉等等。在同姓的人中，尊者年紀最大，所以標明『大』來區分他們。其次是解釋『所』。其次是『有言下』，這是其他的解釋，也是根據事相來解釋。其次是『若深下』，指的是與前面的意思相同。 『二辭不堪』分為兩部分。首先是分科，其次是隨著經文來解釋，分為四個部分。首先是奉命卻說自己不堪勝任。其次是陳述自己不堪勝任的原因，分為兩部分。首先是指出並略微斥責對方的錯誤。『十二頭陀』，南山鈔（《四分律刪繁補闕行事鈔》，唐代道宣律師所著）中說，從位次上分為四類，即衣、食、住處和威儀。衣著方面分為兩種：一是納衣（用破布縫製的衣服），二是但持三衣（佛教僧侶所穿的三種法衣）。飲食方面分為四種：一是乞食，二是不做其他的食物，三是一坐食，四是一摶食。住處方面分為五種：一是蘭若（Aranya，遠離村落的寂靜處），二是冢間（墳墓之間），三是樹下，四是露天而坐，五是隨處而坐。威儀方面有一種：常坐。荊溪（湛然）說，頭陀有三種意義，半滿只是根據教義而言。《法華疏》（《妙法蓮華經文句》，天臺宗重要著作）中有詳細的分別。 現在『今難下』是破斥他人解釋中的錯誤，現在用兩個方面來對待兩個人，意思大概可以看出來。現在再補充一種解釋，分為兩部分。門徑雖然不同，但得到飯食的意義是一樣的，也就是涅槃（Nirvana）。恐怕有人錯誤地認為是觀行等等，問：大師常用什麼來隱匿他人？答：不是說不允許，只是斥責（這種錯誤）。
【English Translation】 English version The Three Realms and Six Entrances (referring to the six sense organs, namely eyes, ears, nose, tongue, body, and mind, interacting with the six sense objects: form, sound, smell, taste, touch, and dharma). Jingxi (referring to Zhanran, a Tiantai Buddhist monk of the Tang Dynasty) said: 'Previously, when rebuking Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices), Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) had already subtly rebuked his karmic result. Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) had also subtly rebuked his causal ground. Now, this passage rebukes both the cause and the result.' This is using the great cause and result to rebuke the small result, and using the small cause and result to reveal the great teaching. The great cause refers to the gate of begging for food, and the great result refers to the proper method of eating. The small cause refers to the truth of the origin of suffering (Samudaya-satya, one of the Four Noble Truths), and the small result refers to the truth of the cessation of suffering (Nirodha-satya, one of the Four Noble Truths). The great teaching refers to the sudden teaching (the teaching of sudden enlightenment). 'The 'Two Kāśyapas below' explains the meaning according to the text. First, there are two parts: 'commanding to inquire about illness' (the Buddha commands Kāśyapa to inquire about the illness). First, there is the formal explanation of the manifested part of the text, divided into two parts. First is the explanation. Kāśyapa, translated as 'turtle,' is because his ancestors for generations studied the Dao, and a spiritual turtle carried a celestial chart as a response. Because of his virtue, the turtle was used as the clan name, so he is called the Turtle Clan. Using the surname as the name is because at that time, people mostly addressed him by his surname, so it is said that way. He actually had a name, called Pippala. His parents prayed to the tree spirit and gave birth to him, so they used this name. Next is the explanation of 'great,' divided into two parts. First is 'now explaining,' divided into two parts. First, it indicates that the explanation is now based on what is to be expressed, so it says 'great wisdom' and so on. If explained according to phenomena, there are many disciples of the Buddha named Kāśyapa, such as the Ten Powers Kāśyapa, the Three Kāśyapas, and so on. Among those with the same surname, the Venerable is the oldest, so 'great' is marked to distinguish them. Next is the explanation of 'what.' Next is 'below 'some say',' this is another explanation, also based on phenomena. Next is 'below 'if deep',' which refers to the same meaning as before. 'The 'two words are unworthy' is divided into two parts. First is the division into categories, and second is the explanation according to the text, divided into four parts. First is accepting the command but saying that one is unworthy. Second is stating the reasons why one is unworthy, divided into two parts. First is pointing out and slightly rebuking the other party's mistakes. 'The twelve dhūtas (ascetic practices),' the Nanshan Commentary (the 'Four-Part Vinaya, Abridged and Supplemented Commentary on Practices,' written by the Tang Dynasty lawyer Daoxuan) says, are divided into four categories in terms of position: clothing, food, dwelling, and demeanor. Clothing is divided into two types: one is patched robes (robes sewn from rags), and the other is simply holding the three robes (the three robes worn by Buddhist monks). Food is divided into four types: one is begging for food, two is not making other food, three is eating in one sitting, and four is eating one mouthful. Dwelling is divided into five types: one is in a quiet place (Aranya, a quiet place away from villages), two is among tombs, three is under trees, four is sitting in the open, and five is sitting anywhere. There is one type of demeanor: constant sitting. Jingxi (Zhanran) said that the dhūtas have three meanings, and half and full are only according to the teachings. The 'Lotus Sutra Commentary' (the 'Commentary on the Words and Sentences of the Wonderful Dharma Lotus Sutra,' an important work of the Tiantai school) has detailed distinctions. Now, 'below 'now difficult'' is refuting the errors in others' explanations. Now, two aspects are used to treat two people, and the meaning can be roughly seen. Now, let's add another explanation, divided into two parts. Although the paths are different, the meaning of obtaining food is the same, which is Nirvana. Fearing that someone might mistakenly think it is contemplation and practice, etc., he asked: What does the master often use to conceal others? He replied: It is not that it is not allowed, but it is only rebuking (this error).
乖文。一家消文皆先事。次教後方觀門。縱為觀門依文附教堪資至道以益行者。直爾理解恐迷經宗。二今言下正示經義。貧里者周禮五家為鄰。五鄰為里。里居也。使現轉報者荊溪云。凡施聖眾皆蒙現益如阿那律拔現貧苦。稽時廢業者稽音雞留止也。非為物軌者習染甘美安稱抖擻。豈堪為人軌範也。三述不堪之事二。初分科。二隨釋三。初總訶。有慈悲心等者荊溪云。抑揚之妙事在於斯。以嘆有悲抑之令普故也。如來所嘆。命共同坐者迦葉一時從山中出。形體垢膩著粗弊衣來詣佛所。諸比丘見之起輕賤意。佛欲除諸比丘輕慢心。故贊言。善來。即分床命坐。迦葉辭曰。佛為大師我為弟子。云何共坐。佛言。我禪定解脫智慧三昧大悲教化眾生。汝亦如是。有何差別。諸比丘聞已起慕敬心。本關福智者法華云。若人有福曾供養佛為說緣覺。故知。福德利智則易度也。此斥迦葉從貧。故且一向準理易度在根。豈擇貧富。其或貧而鈍愚。富而利智。豈可舍富而從貧耶。二別訶二。初分科。荊溪云。別訶中立四意者從始至末次第訶。故元知迦葉建意欲往乞食之所標心既謬。故后訶時至入聚落其心必非。故不能體空聚之想。入已得食。食必有非。非由觀諦。俱不合理。若欲訶之為用何法。故辨漸頓以為訶法。事窮理盡故結勸之。二
初文下隨釋四。初訶乞食心非二。初分科簡示二。初分科。二問若下簡示。苦心所契者苦應作昔字。誤也。昔心所契者即苦集道三是昔日因心所契也。即下文云。元為破此苦諦。乃至云元為得不食之果等也。尋下疏文可見。二住平下隨文釋義四。初約小乘證滅破。本有滅諦平等之理者即三千三諦。生佛一如自他同貫。故云平等。行生修者大論八十先舉經云。須菩提白佛。菩薩云何行般若波羅蜜。云何生般若波羅蜜。云何修般若波羅蜜。佛言。色是寂滅故。色是虛誑故。色不實故應行應生應修。般若波羅蜜受想行識亦復如是。須菩提又問行生修為幾時。佛言。初發心乃至坐道場。行般若波羅蜜。生般若波羅蜜。修般若波羅蜜。既言初后俱行生修。即圓義也。故知。即行時生。生故復修。故經復云。須菩提言。次第心中應行生修等耶。佛言。常不離薩婆若心。不令余念得入為行為生為修。若心心數法不行為行為生為修。有人釋云。行在干慧地。生在無生忍。修在無生忍后。此通意耳。若準通意例別可知。薩婆若者大論翻為一切智相。荊溪云。意明次第心中使應般若。即常與薩婆若相應。次即不次故也。迦葉何不將如此心次第行乞。而但懷于去取心耶。由跡顯本者達事即理也。此名體用本跡。若迦葉下荊溪云。次將身子入定
【現代漢語翻譯】 現代漢語譯本： 初文下隨釋四：首先，訶責乞食之心並非二元對立。初文下分為四個部分來解釋：第一，分科簡示二：首先，進行分科，並簡要地揭示其含義。第一部分是分科，第二部分從『二問若下』開始簡要地揭示其含義。『苦心所契者苦應作昔字』是錯誤的。『昔心所契者』指的是苦諦、集諦和道諦這三者是過去因地之心所契合的。這與下文所說的『元為破此苦諦』，乃至『元為得不食之果等也』相符。可以參考下面的疏文。第二，住平下隨文釋義四：首先，從小乘證滅的角度來破除。『本有滅諦平等之理者』指的是三千三諦，眾生與佛一體無二，自身與他者相互貫通，所以說是平等。『行生修者』，《大智度論》第八十卷首先引用經文說：『須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問佛，菩薩（Bodhisattva，指立志成佛的人）如何行般若波羅蜜（Prajnaparamita，意為「智慧到彼岸」）？如何生般若波羅蜜？如何修般若波羅蜜？』佛說：『色（Rupa，物質現象）是寂滅的，所以色是虛妄的，色是不真實的，應該行、應該生、應該修般若波羅蜜。受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是如此。』須菩提又問，行、生、修要持續多久？佛說：『從初發心乃至坐道場，行般若波羅蜜，生般若波羅蜜，修般若波羅蜜。』既然說從開始到最後都在行、生、修，這就是圓融的含義。因此可知，行的時候就生，因為生所以又修。所以經文又說：『須菩提言，次第心中應行生修等耶？』佛說：『常不離薩婆若（Sarvajna，一切智）心，不讓其他念頭進入，這就是行為生為修。若心心數法不行為行為生為修。』有人解釋說，行在干慧地，生在無生忍，修在無生忍后。這只是通用的解釋。如果按照通用的解釋，特殊的例子也可以知道。薩婆若，《大智度論》翻譯為一切智相。荊溪（地名）說，意思是說明在次第心中應該使用般若，即常常與薩婆若相應，其次即是不次第的緣故。迦葉（Kasyapa，佛教中的重要人物，以頭陀行著稱）為什麼不將這樣的心次第地去乞食，而只是懷著去取之心呢？『由跡顯本者』指的是通達事相就是理體。這叫做體用本跡。『若迦葉下』，荊溪說，其次將身子入定。
【English Translation】 English version: The initial text is followed by four explanations. First, it refutes the mind of begging as non-dual. The initial text is divided into two sections for explanation and simplification. The first section is the division into categories, and the second section, starting with '二問若下 (Er Wen Ruo Xia)', simplifies and reveals the meaning. '苦心所契者苦應作昔字 (Ku Xin Suo Qi Zhe Ku Ying Zuo Xi Zi)' is incorrect. '昔心所契者 (Xi Xin Suo Qi Zhe)' refers to the three: Dukkha Satya (苦諦, the truth of suffering), Samudaya Satya (集諦, the truth of the origin of suffering), and Marga Satya (道諦, the truth of the path to the cessation of suffering), which are in accordance with the mind of the past cause. This aligns with what is said in the following text, '元為破此苦諦 (Yuan Wei Po Ci Ku Di)', and even '元為得不食之果等也 (Yuan Wei De Bu Shi Zhi Guo Deng Ye)'. This can be seen by examining the commentary below. Second, '住平下隨文釋義四 (Zhu Ping Xia Sui Wen Shi Yi Si)': First, it refutes from the perspective of the extinction attained by the Hinayana (小乘, the 'smaller vehicle' of Buddhism). '本有滅諦平等之理者 (Ben You Mie Di Ping Deng Zhi Li Zhe)' refers to the principle of equality in the extinction of the three thousand three truths, where sentient beings and Buddhas are one and the same, and self and others are interconnected, hence the term 'equality'. '行生修者 (Xing Sheng Xiu Zhe)': In the Mahaprajnaparamitopadesa (《大智度論》, The Great Treatise on the Perfection of Wisdom), Volume 80, it first quotes the sutra saying: 'Subhuti (須菩提, one of the Buddha's ten great disciples, known for his understanding of emptiness) asked the Buddha, 'How does a Bodhisattva (菩薩, one who aspires to Buddhahood) practice Prajnaparamita (般若波羅蜜, the perfection of wisdom)? How does a Bodhisattva generate Prajnaparamita? How does a Bodhisattva cultivate Prajnaparamita?' The Buddha said, 'Form (色, Rupa) is quiescent, therefore form is illusory, form is unreal, one should practice, generate, and cultivate Prajnaparamita. So are sensation (受, Vedana), conception (想, Samjna), volition (行, Samskara), and consciousness (識, Vijnana).' Subhuti further asked, 'How long should one practice, generate, and cultivate?' The Buddha said, 'From the initial aspiration until sitting at the Bodhi tree (道場), one practices Prajnaparamita, generates Prajnaparamita, and cultivates Prajnaparamita.' Since it is said that practice, generation, and cultivation occur from beginning to end, this is the meaning of completeness. Therefore, it is known that when practicing, one generates, and because of generation, one cultivates again. Therefore, the sutra further says: 'Subhuti said, 'Should one practice, generate, and cultivate in successive moments of mind?' The Buddha said, 'Constantly not separated from the Sarvajna (薩婆若, all-knowing wisdom) mind, not allowing other thoughts to enter, this is practice, generation, and cultivation. If the mind and mental factors do not practice, generate, and cultivate.' Someone explains that practice is at the stage of dry insight, generation is at the stage of non-origination forbearance, and cultivation is after the stage of non-origination forbearance. This is a general explanation. If one follows the general explanation, specific examples can be known. Sarvajna, in the Mahaprajnaparamitopadesa, is translated as the aspect of all-knowing wisdom. Jingxi (荊溪, a place name) says that it means that in successive moments of mind, one should use Prajna, that is, constantly corresponding to Sarvajna, and the next is therefore non-successive. Why doesn't Kasyapa (迦葉, an important figure in Buddhism, known for his ascetic practices) use such a mind to beg for food in succession, but only harbors a mind of taking and rejecting? '由跡顯本者 (You Ji Xian Ben Zhe)' refers to understanding that phenomena are the same as principle. This is called substance, function, origin, and trace. '若迦葉下 (Ruo Jia Ye Xia)', Jingxi says, next, he enters Samadhi (定, meditative state) with his body.
之果寄釋其因。故知。不離薩婆若心尚于食見於八邪即八解脫。若能善達機理豈令行事舍富從貧。事行尚虧。安會至理。菩薩雖知至解脫者雖知理常平等而不妨次第修學也。即邪是正。故云不捨八邪等。何者下釋出次第求大乘相。此即解頓行漸。若約初心即次第止觀意也。薩婆若心即圓融解也。從凡下明所歷次第行也。禪悅諸定止欲散網達色無色定也。又入下止三界獄達二乘道也。又入菩薩下止於自證達菩薩道也。既云上上諸禪即兼止二邊。達常住道也。於一一禪皆有三智者荊溪云。具如止觀禪境之中。觀諸事禪皆成妙境。此是圓人觀于根本乃至別教九種大禪一一禪中皆見佛性。若別教人自性禪但在地前而已。是為下大論八十七云。行名佈施。學名持戒。道名智慧。又行名持戒。學名禪定。道名智慧。不觀貧富心無去取者既心佛眾生三無差別。豈去富而取貧耶。依分衛法等者即不擇貧富。次第而往也。律明乞食之法。不一處是為福他故令至七家。分衛此雲團墮。即是以團食墮著缽中也。迦葉內心下正出小乘之過二約知苦破。荊溪云。次下三諦一一諦中皆先於無學法上以破迦葉。次若在學地去以學人未足而形迦葉。三迦葉結漏下重以應入無餘為難。四若為利下以利他法而為難也。若菩薩下以大示之。乃以菩薩利他結之。
【現代漢語翻譯】 現代漢語譯本 之果寄託于解釋其原因。因此可知，不離薩婆若心（Sarvajna-citta，一切智心），即使在飲食中也能見到八邪，即是八解脫。如果能夠很好地通達事物的機理，怎麼會讓人在行為上舍棄富裕而選擇貧窮呢？如果行為上尚且有所虧欠，又怎麼能達到最高的真理呢？菩薩雖然知道達到解脫的人，雖然知道理體是常恒平等的，但並不妨礙次第修學。即邪即是正，所以說不捨棄八邪等。下面解釋次第求大乘的相狀，這即是解悟是頓悟，而修行是漸修。如果從初心來說，就是次第止觀的意趣。薩婆若心（Sarvajna-citta，一切智心）就是圓融的理解。 從凡夫開始，說明所經歷的次第修行。禪悅諸定，是止息慾望的散亂之網，達到色界和無色界的禪定。又進入，是止息三界之獄，達到二乘道。又進入菩薩的境界，是止息于自我的證悟，達到菩薩道。既然說是上上的諸禪，就兼顧止息二邊，達到常住之道。對於每一個禪定都有三智，荊溪說，詳細情況如止觀禪境之中所說，觀察諸事禪都能成為妙境。這是圓教的人觀察根本，乃至別教的九種大禪，在每一個禪定中都能見到佛性。如果是別教的人，自性禪只在地上之前而已。下面引用《大智度論》第八十七卷說，行名為佈施，學名為持戒，道名為智慧。又行名為持戒，學名為禪定，道名為智慧。不觀察貧富，心中沒有取捨，既然心、佛、眾生三者沒有差別，怎麼會捨棄富裕而選擇貧窮呢？依據分衛法等，就是不選擇貧富，依次前往。律中說明乞食的方法，不在一個地方，是爲了利益他人，讓他們到七家去乞食。分衛，這裡的意思是團墮，就是把團狀的食物墮入缽中。 迦葉內心下，正是指出小乘的過失，二約知苦破。荊溪說，其次的三諦，在每一個諦中，都先在無學法上破斥迦葉。其次如果在學地，就用學人未足來襯托迦葉。三，迦葉結漏下，重申應該進入無餘涅槃來責難。四，如果爲了利益他人，就用利他法來責難。如果菩薩，用大乘的道理來開示，乃是用菩薩的利他來總結。
【English Translation】 English version The fruit is attributed to explaining its cause. Therefore, it is known that without being apart from the Sarvajna-citta (Sarvajna-citta, the mind of omniscient wisdom), even in food, one can see the eight wrongdoings, which are the eight liberations. If one can well understand the mechanism of things, how could one make people abandon wealth and choose poverty in their actions? If there are still shortcomings in actions, how can one reach the highest truth? Although Bodhisattvas know that those who have attained liberation know that the principle is constant and equal, it does not prevent gradual learning and practice. That is, evil is right, so it is said that one does not abandon the eight wrongdoings, etc. The following explains the characteristics of seeking the Mahayana in order, which means that enlightenment is sudden, while practice is gradual. If it is from the initial mind, it is the meaning of gradual cessation and contemplation. Sarvajna-citta (Sarvajna-citta, the mind of omniscient wisdom) is a complete and harmonious understanding. Starting from ordinary people, it explains the gradual practice experienced. The joy of Chan and various samadhis are to stop the scattered net of desires and reach the samadhis of the form and formless realms. Entering again means stopping the prison of the three realms and reaching the path of the Two Vehicles. Entering the realm of Bodhisattvas again means stopping self-realization and reaching the Bodhisattva path. Since it is said that the supreme Chan includes stopping both sides and reaching the permanent path. For each samadhi, there are three wisdoms. Jingxi said that the details are as described in the realm of Chan contemplation. Observing all Chan practices can become wonderful realms. This is because people of the perfect teaching observe the root, and even the nine great Chans of the separate teaching, and can see the Buddha-nature in each Chan. If it is a person of the separate teaching, the self-nature Chan is only before the ground. The following quotes the eighty-seventh volume of the Mahaprajnaparamita-sastra, saying that practice is called giving, learning is called keeping precepts, and the path is called wisdom. Also, practice is called keeping precepts, learning is called meditation, and the path is called wisdom. Not observing the poor and the rich, and having no acceptance or rejection in the heart, since there is no difference between the mind, the Buddha, and sentient beings, how can one abandon wealth and choose poverty? According to the Pindapata (begging for alms) Dharma, etc., it means not choosing the poor and the rich, but going in order. The Vinaya explains the method of begging for food, not in one place, but to benefit others by letting them go to seven families to beg for food. Pindapata, here means 'Tuan Duo', which means dropping the ball-shaped food into the bowl. Kasyapa's inner mind points out the faults of the Hinayana, breaking through the second agreement of knowing suffering. Jingxi said that in the following three truths, in each truth, Kasyapa is first refuted on the unlearned Dharma. Secondly, if one is in the learning stage, Kasyapa is set off by the inadequacy of the learners. Thirdly, Kasyapa's knot leakage is reiterated to blame him for entering Nirvana without remainder. Fourthly, if it is for the benefit of others, the method of benefiting others is used to blame him. If a Bodhisattva uses the principles of Mahayana to enlighten, he concludes with the Bodhisattva's benefit to others.
三約斷集破。揣食者揣音團。漢書云。何足控揣。此假借字也。今體作摶。通俗文云。手團曰摶。四食者荊溪云。觸思識段。揣是古譯。新不用者謂飲粖等豈可為揣。凡云食者取能資長。滅壞身者不得食名。如毒藥等。雖食非資。觸如冷等。思如意思能延報命。識如分別令報命住。古人有章不能廣敘。今意但取段食。為語餘者相從。羅什云。食有四種。一曰揣食。二曰愿食。如見沙囊命不絕是愿食也。三曰業食。如地獄不食而活。由其罪業應久苦痛也。四曰識食。無色眾生識想相續也。四約修道破。二訶入聚心非二。初分科。二隨釋二。初總訶二。初約外聚釋訶。訶其有心等者荊溪云。凈名訶者意云。既有取捨。信知。入聚不免有心。豈能四儀常住諦理。而有避就者愛貧而就。憎富而避。二又若下約內聚釋訶二。初正示。聚落者廣雅云。落居也。謂人所聚居。疏云所依依即居也。二前已下結意。于塵有帶等者荊溪云。問迦葉證空先已袪有。何須還以有心訶之。答此有二意。一者訶無空心入聚。二者無空分別貧富。欲知迦葉入聚心散但以分別貧富驗之。信知。不見聚落圓理。信無不滅定現儀。信知。小空迦葉已得今以事理不空訶之。故一一文皆以體空入位並之。二別訶三。初訶眼根二。初示所訶失。與盲等至無去取者荊
溪云。六根本是塵識所依。生諸分別及於六塵而得斷空。故以如盲訶令會理。令迦葉得無出入之大盲也。迦葉至之見者迦葉但得人觀時盲。出觀猶見不殊凡俗。有見不見則非大盲。二菩薩下顯能訶得二。初總釋。故與盲等者荊溪云。借彼世盲譬無分別。見而無見。無見而見。故雖曰盲遍視法界。能如是觀空有貧富常會一如。迦葉未然故招訶折。然又應知。盲非盡理故從耳去。但云如響不云如聾。二複次下別釋二。初約似位二。初正明。荊溪云。次引大經正當似位。次引大品不見等者當知。如盲語局不見乃通。三聚者正定邪定不定也。二是則下結斥。二鐵輪下結顯分真。荊溪云。鐵輪者用判下文。下去五根語別位同。所以引銅輪為證。得至初住方有一分如盲故也。二訶耳等四根二。初示所訶失。不了耳空等者不了好惡音聲。如空谷響致怖富家歡樂好聲。不難貧家憂苦惡聲。不了香臭因風。風無香臭既香與風等。是則無富家氛氳妨道之可避。貧家膻臊非妨之可近。不了法無定性。由分別取相謂之為味。若不分別則非味也。是以食天饌而不染。餐若澀而不惡。何必舍富美食取貧惡食耶。中略其二。故云乃至。如智證者荊溪云。如智契理以證得理。故於觸時。當如以智觸實相也。由不了故出觀受觸于富貧床敷。情有去取。惡取
【現代漢語翻譯】 現代漢語譯本 溪云：六根本（liù gēn běn，六種感官的根本）是塵識（chén shí，被污染的意識）所依賴的。產生各種分別，並且對於六塵（liù chén，色、聲、香、味、觸、法）而得以斷除空性。所以用『如盲』來呵斥，是爲了讓他領會真理，使迦葉（Jiāyè，佛陀的弟子）獲得無出入的大盲之境。迦葉達到這種境界所見到的，只是迦葉僅僅獲得人觀時的盲。出觀時所見仍然與凡夫俗子沒有區別。有見或不見，就不是真正的大盲。二菩薩（èr púsà，兩位菩薩）以下顯示能夠呵斥而獲得二。首先是總的解釋。『故與盲等』，荊溪（Jīng xī，地名）說：『借用世間的盲人來比喻沒有分別。見而無見，無見而見。』所以雖然說是盲，卻能遍視法界。能夠這樣觀察，空、有、貧、富、常、會都能如一。迦葉沒有做到這樣，所以招致呵斥。然而還應該知道，盲並非完全符合真理，所以從耳根開始說起，只說『如響』，而不說『如聾』。第二，『複次下』分別解釋二。首先是約似位二。首先是正面說明。荊溪說：『其次引用《大經》正當似位。』其次引用《大品》『不見等』，應當知道，『如盲』的說法侷限於不見，但實際上是通達的。三聚（sān jù，正定聚、邪定聚、不定聚）是指正定、邪定和不定。二是則下總結斥責。二鐵輪下總結顯示分真。荊溪說：『鐵輪，用來判斷下文。』下文的五根（wǔ gēn，眼、耳、鼻、舌、身五種感覺器官）的說法不同，但位階相同。所以引用銅輪作為證明。達到初住（chū zhù，菩薩修行的一個階段）才能有一分像盲一樣。二呵斥耳等四根二。首先是指出所呵斥的過失。『不了耳空等』，是不瞭解耳朵的空性等等，不瞭解好壞的聲音，就像空谷迴響一樣，導致害怕富家的歡樂好聲，不迴避貧家的憂愁苦聲。不瞭解香臭是因風而起，風本身沒有香臭，既然香與風相等，那麼就沒有富家的香氣妨礙修道而需要回避，貧家的腥臭也不應該覺得妨礙而需要遠離。不瞭解法沒有定性，由於分別取相，才認為有味道。如果不分別，就沒有味道。因此，吃天上的美食也不會被染著，吃粗糙的食物也不會厭惡。何必捨棄富家的美食而選擇貧家的惡食呢？中間省略了兩個，所以說『乃至』。『如智證者』，荊溪說：『如智慧契合真理，從而證得真理。』所以在接觸時，應當像用智慧接觸實相一樣。由於不瞭解，所以出觀時接觸到富人或窮人的床鋪，情感上有取捨，厭惡取捨。 English version Xiyun: The six roots (liù gēn běn, the basis of the six senses) are what the defiled consciousness (chén shí, contaminated consciousness) relies on. They generate various discriminations, and only by severing attachment to the six sense objects (liù chén, form, sound, smell, taste, touch, and dharma) can emptiness be attained. Therefore, the rebuke 'like a blind man' is used to make him understand the truth, enabling Kāśyapa (Jiāyè, a disciple of the Buddha) to attain the great blindness of no coming and going. What Kāśyapa sees upon reaching this state is merely the blindness Kāśyapa attains during human observation. When he emerges from observation, what he sees is still no different from ordinary people. Having seeing or not seeing is not true great blindness. The following two Bodhisattvas (èr púsà, two Bodhisattvas) reveal the ability to rebuke and attain two things. First is the general explanation. 'Therefore, like a blind man,' Jingxi (Jīng xī, a place name) says: 'Borrowing the worldly blind man to illustrate no discrimination. Seeing without seeing, not seeing and yet seeing.' Therefore, although it is said to be blind, it can see the entire Dharma realm. Being able to observe in this way, emptiness, existence, poverty, wealth, permanence, and impermanence can all be like one. Kāśyapa has not achieved this, so he invites rebuke. However, it should also be known that blindness does not fully conform to the truth, so it starts with the ear root, only saying 'like a sound' and not saying 'like a deaf person.' Second, 'Fù cì xià' separately explains two things. First is about the similar position two. First is the positive explanation. Jingxi says: 'Secondly, quoting the Great Sutra is exactly the similar position.' Secondly, quoting the Great Sutra 'not seeing etc.,' it should be known that the saying 'like a blind man' is limited to not seeing, but in reality, it is thorough. The three groups (sān jù, the three groups of beings destined for enlightenment, deviation, or uncertainty) refer to those who are destined for enlightenment, deviation, and uncertainty. The second is to conclude the rebuke. The second iron wheel concludes and reveals the division of truth. Jingxi says: 'The iron wheel is used to judge the following text.' The following statement of the five roots (wǔ gēn, the five sense organs of eyes, ears, nose, tongue, and body) is different, but the stages are the same. Therefore, the copper wheel is cited as proof. Only upon reaching the initial dwelling (chū zhù, a stage of Bodhisattva practice) can one have a portion like a blind man. Two rebuke the four roots of the ear etc. Two. First is to point out the fault being rebuked. 'Not understanding the emptiness of the ear etc.,' is not understanding the emptiness of the ear etc., not understanding good and bad sounds, just like an echo in an empty valley, leading to fear of the joyful good sounds of wealthy families, and not avoiding the sorrowful bitter sounds of poor families. Not understanding that fragrance and stench arise from the wind, the wind itself has no fragrance or stench, since fragrance is equal to wind, then there is no fragrance of wealthy families hindering the path that needs to be avoided, and the stench of poor families should not be felt as hindering and needing to be avoided. Not understanding that dharma has no fixed nature, due to discriminating and grasping appearances, it is considered to have taste. If there is no discrimination, there is no taste. Therefore, eating heavenly delicacies will not be defiled, and eating rough food will not be disgusted. Why abandon the delicacies of wealthy families and choose the bad food of poor families? Two are omitted in the middle, so it says 'and so on.' 'Like the wise who realize,' Jingxi says: 'Like wisdom uniting with truth, thereby realizing the truth.' Therefore, when touching, one should touch reality like using wisdom. Because of not understanding, when emerging from observation and touching the beds of the rich or poor, there is acceptance and rejection in emotions, disliking acceptance and rejection.
【English Translation】 English translation line 1 English translation line 2
好舍者貧里四塵則取。豪家四塵則舍也。二顯能訶得二。初總釋。二別釋。總則通示理無去取。別則別示三諦。五眼及約位等上下例爾。別釋委如眼根。初總釋興智者興字誤。應云與智契理。必不捨理取理者好惡俱理。豈須取捨。束西咸空。復何避就。一相慈心謂無緣慈也。慈心等被不緣真俗及貧富相而生去取。二若菩下別釋。三訶意根二。初示所訶失。矜貴者自賢曰矜。尚書曰。汝惟不矜天下。莫與汝爭能一。菩薩下顯能訶得。佛答德女等者荊溪云。如大品中。德女問佛。無明內有否。乃至非內非外有否。佛初皆答云不也。次云如是有今文。甚略具有其意。如幻非內外者即佛初答意也。現一切事即佛次答意也。文有譬合。初文譬也。次無明下合也。四句撿等者凡云如幻。必四句推之令至理。已復辨大小。今一一文皆以圓文對訶三藏。既以圓教而訶于小。所列菩薩道理宜圓。三示正食法二。初分科二隨釋二。初示正食二。初明食體二。初總釋。豈雜欲食等者荊溪云。正明食時須稱佛慧。故非佛慧皆名雜欲。故知。迦葉散心食時及昔所得舍邪入正悉名雜欲。既無佛慧。觀必出入令食成雜。故不應食。若以欲界欲釋雜云欲則以迦葉同凡。非邪正者雙非凡小邪正故也。二然邪下別釋二。初明所訶失二。初甄簡事理。二聲聞下
正示所訶。緣理八邪者即是見惑也。二示能訶得。不捨味禪等者荊溪云。於一一支見禪實相。名真背舍成常解脫。訶令迦葉見真佛性。
維摩經略疏垂裕記卷第五 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第六
錢唐沙門釋智圓述
二明食用。荊溪云。以一食施一切等者義雖通因。此約果人能用食者以訶迦葉。無此能故引勝積以為誠例。若論其意雖在果用果必由因。驗知。迦葉初行亦偏。因果俱失。是故招訶。依不思議至雙游二諦者由得中。故故能雙照。世及出世世即穢土人間之食以為施也。出世即指界外諸塵。如香積之例。即中道也。二疊釋二。初分科。二隨釋二。初釋食體三。初約理。二約事。問前示食體事前理後者荊溪云。前釋體中分之為二。初事二理。今謂即前疏文約事理邪正釋也。對今經文先理後事立妨。三總釋事理。二釋食用。菩薩無上食因者荊溪云。圓門之人發心。觀食若受若施。法界平等方乃堪為一切因食。故云無上。此即正當以圓訶小而訶迦葉。故凡施受因獲大益則彼此俱損益者謂往貧則彼此俱益。往富則彼此俱損。彼心既輕。此又廢業。故俱損也。不為損之復損者荊溪云。易損卦云。損之又損之。以至於無損。今引意者不取
【現代漢語翻譯】 現代漢語譯本： 正示所訶，緣理八邪（指依附於理的八種邪見）就是見惑（錯誤的見解）。二示能訶得，不捨味禪等，荊溪（指湛然法師）說：『於一一支見禪實相，名真背舍（真正的解脫），成常解脫。』訶令迦葉（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一）見真佛性。 維摩經略疏垂裕記卷第五 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記 維摩經略疏垂裕記卷第六 錢唐沙門釋智圓述 二明食用，荊溪說：『以一食施一切等』，意義雖然通於因，這裡是就果位的人能用食物來訶責迦葉（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一）。因為迦葉（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一）沒有這種能力，所以引用勝積（Ratnakuta，寶積）的例子作為證明。如果論其意義，雖然在於果位的運用，但果必由因而來。由此可知，迦葉（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一）最初的修行也存在偏差，因果都失去了，所以才招致訶責。依據不思議到雙游二諦，是因為得到了中道，所以能夠同時照見世間和出世間。世間就是指穢土人間的食物用來佈施，出世間就是指界外的各種塵境，如香積（Vimalakirti，維摩詰）的例子，即是中道。二疊釋二，初分科，二隨釋二，初釋食體三，初約理，二約事。問前示食體事前理後者，荊溪說：『前釋體中分之為二，初事二理。』現在認為就是前面的疏文，約事理邪正來解釋。針對現在的經文，先理後事立妨。三總釋事理。二釋食用，菩薩無上食因者，荊溪說：『圓門之人發心，觀食若受若施，法界平等，方才堪為一切因食，』所以說是無上。這正是用圓教來訶責小乘，從而訶責迦葉（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一）。所以凡是施與和接受的因，獲得大的利益，那麼彼此都受益；如果前往貧窮的地方，那麼彼此都受益；如果前往富有的地方，那麼彼此都受損。因為他的心既輕慢，此又廢棄了（自己的）行業，所以都受損。不為損之復損者，荊溪說：『易損卦說，損之又損之，以至於無損。』現在引用這個意思，是不取（損之又損）。
【English Translation】 English version: Correctly pointing out what is to be rebuked. The 'eight evils based on reason' (eight kinds of wrong views based on attachment to reasoning) are the delusions of views. Secondly, showing the ability to rebuke and obtain, not abandoning the taste of dhyana (meditation), etc. Jingxi (referring to Venerable Zhanran) said: 'Seeing the true nature of dhyana in each and every branch is called true renunciation (true liberation), achieving constant liberation.' Rebuking Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) to see the true Buddha-nature. Vimalakirti Sutra, Abridged Commentary with Notes, Scroll 5 Tripitaka No. 1779, Volume 38 Vimalakirti Sutra, Abridged Commentary with Notes, Scroll 6 Commented by Śramaṇa Zhìyuán of Qiantang Secondly, explaining the use of food. Jingxi said: 'Using one meal to give to all, etc.' Although the meaning generally applies to the cause, here it refers to the person in the fruition stage who can use food to rebuke Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples). Because Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) does not have this ability, the example of Ratnakuta (Ratnakuta, a bodhisattva) is cited as proof. If we discuss its meaning, although it lies in the application of the fruition stage, the fruition must come from the cause. From this, we know that Kāśyapa's (Mahākāśyapa, one of the Buddha's ten great disciples) initial practice was also biased, and both cause and effect were lost, so he incurred rebuke. Relying on the inconceivable to roam freely in the two truths is because one has attained the Middle Way, so one can simultaneously illuminate the mundane and the supramundane. The mundane refers to the food of the defiled world used for giving, and the supramundane refers to the various realms beyond the boundaries, such as the example of Vimalakirti (Vimalakirti, a bodhisattva), which is the Middle Way. Secondly, repeating the explanation in two parts: first, dividing into categories; second, explaining accordingly in two parts: first, explaining the substance of food in three parts: first, according to principle; second, according to phenomena. Asking why the previous explanation of the substance of food was according to phenomena and the latter according to principle, Jingxi said: 'The previous explanation of the substance is divided into two parts: first, phenomena; second, principle.' Now, it is considered that it is the previous commentary, explaining according to phenomena, principle, right, and wrong. In response to the current sutra text, the obstacle is established by putting principle before phenomena. Thirdly, a general explanation of phenomena and principle. Secondly, explaining the use of food. The Bodhisattva's unsurpassed cause of food, Jingxi said: 'A person of the perfect teaching makes a vow, contemplating food whether receiving or giving, the Dharma realm is equal, only then is it worthy to be the cause of all food,' therefore it is called unsurpassed. This is precisely using the perfect teaching to rebuke the Hinayana, thereby rebuking Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples). Therefore, whenever the cause of giving and receiving obtains great benefit, then both sides benefit; if one goes to a poor place, then both sides benefit; if one goes to a wealthy place, then both sides are harmed. Because his mind is both arrogant and he abandons (his own) practice, so both are harmed. 'Not to be harmed and harmed again,' Jingxi said: 'The hexagram of Decrease in the Book of Changes says, decrease it and decrease it again, until there is no decrease.' Now, quoting this meaning, it is not taking (decrease and decrease again).
無損。但暫借于又損之言。損於煩惱已得有餘。復損生死入于無餘。菩薩不然故不為例。四結勸。不了義等者荊溪云。準此意者若以一代五時相望唯有法華得名爲了。故許聲聞得是漸也。若當部論諸大乘人皆有了分。但有兼帶。三揖敬。荊溪云。經云斯有家名者斯此也。云在家士也。經云我從是來等者恥小也。故知。彼時雖慕而不能取。此時雖恥而不能捨。故但冥資而無顯益。直用彈訶亦得顯名。望彈斥意故云密耳。四結成不堪。四命須菩提二。初分科敘意。二須下隨文釋義二。初命問疾。見空得道者荊溪云。即是空解脫門以依于空門得解脫故。二辭不堪二。初分科。二隨釋四。初正辭不堪。二述不堪之由。莫敢窺其門者窺去隨反小視也。文中作視者誤。荊溪云。莫敢窺其門也者然十德五百四大八千豈皆不曾造其舍耶。欲顯善吉恃空之謂傷甚說耳。其存有者等者此述善吉乃謂一切小乘之人及諸菩薩。悉皆以為。存有之人則謂一切無近其門。我既解空。徑造何懼。三明不堪之事二。初分科。二隨釋五。初取缽盛飯。荊溪云。若表理者者表義眾多。且出一轍為訶之式。以妙有飯點但空缽。示令知空即不空也。若爾其時已是求于不空得不空耶。答此即求也。此即得也。何者心相體信入出無難因聞大教即當其機亦名冥求。亦名
【現代漢語翻譯】 現代漢語譯本 無損。但暫借于又損之言。損於煩惱已得有餘。復損生死入于無餘。菩薩不然故不為例。 四結勸。不了義等者荊溪云。準此意者若以一代五時相望唯有法華得名爲了。故許聲聞得是漸也。若當部論諸大乘人皆有了分。但有兼帶。 三揖敬。荊溪云。經云斯有家名者斯此也。云在家士也。經云我從是來等者恥小也。故知。彼時雖慕而不能取。此時雖恥而不能捨。故但冥資而無顯益。直用彈訶亦得顯名。望彈斥意故云密耳。 四結成不堪。四命須菩提二。初分科敘意。二須下隨文釋義二。初命問疾。見空得道者荊溪云。即是空解脫門以依于空門得解脫故。 二辭不堪二。初分科。二隨釋四。初正辭不堪。二述不堪之由。莫敢窺其門者窺去隨反小視也。文中作視者誤。荊溪云。莫敢窺其門也者然十德五百四大八千豈皆不曾造其舍耶。欲顯善吉恃空之謂傷甚說耳。其存有者等者此述善吉乃謂一切小乘之人及諸菩薩。悉皆以為。存有之人則謂一切無近其門。我既解空。徑造何懼。 三明不堪之事二。初分科。二隨釋五。初取缽盛飯。荊溪云。若表理者者表義眾多。且出一轍為訶之式。以妙有飯點但空缽。示令知空即不空也。若爾其時已是求于不空得不空耶。答此即求也。此即得也。何者心相體信入出無難因聞大教即當其機亦名冥求。亦名
【English Translation】 English version Without loss. But it is temporarily borrowed to speak of further loss. Losing afflictions has already yielded abundance. Further losing birth and death enters into non-remainder (Nirvana). Bodhisattvas are not like this, so they are not taken as examples. Fourthly, concluding with encouragement. 'Unclear meaning, etc.' Jingxi (a commentator) says: 'According to this meaning, if we compare it with the five periods of the Buddha's teachings, only the Lotus Sutra can be called complete. Therefore, it is permissible for the Shravakas (voice-hearers) to attain gradually. If we discuss the Mahayana practitioners within this scripture, they all have a share, but it is accompanied by something else.' Thirdly, bowing in respect. Jingxi says: 'The sutra says, 'This has a family name,' meaning 'this.' It refers to a layperson. The sutra says, 'I come from here, etc.,' indicating shame of smallness. Therefore, it is known that although they admired it at that time, they could not take it. Although they are ashamed to abandon it now, they cannot. Therefore, they only receive hidden benefits without obvious gains. Directly using rebuke can also gain fame. Considering the intention of rebuke, it is called secret.' Fourthly, concluding that they are unworthy. Fourthly, instructing Subhuti in two parts. First, dividing the sections to explain the meaning. Second, Subhuti (a disciple of the Buddha) follows the text to explain the meaning in two parts. First, instructing to ask about illness. 'Seeing emptiness and attaining the Way,' Jingxi says: 'This is the emptiness liberation door because one relies on the emptiness door to attain liberation.' Secondly, declining unworthiness in two parts. First, dividing the sections. Second, following the explanation in four parts. First, directly declining unworthiness. Second, stating the reason for unworthiness. 'Not daring to peek into his door,' 'peeking' means looking down upon. The text mistakenly uses 'seeing.' Jingxi says: 'Not daring to peek into his door, does this mean that the ten virtues, five hundred great ones, four great ones, and eight thousand have never built his house? It is to show that Subhuti's reliance on emptiness is extremely harmful to speak of. 'Those who dwell on existence, etc.,' this describes Subhuti saying that all Hinayana (small vehicle) practitioners and Bodhisattvas all think that those who dwell on existence would say that no one approaches his door. 'Since I understand emptiness, what fear do I have in directly entering?' Thirdly, explaining the unworthy deed in two parts. First, dividing the sections. Second, following the explanation in five parts. First, taking the bowl to receive food. Jingxi says: 'If it represents the principle, it represents many meanings. Let's just give one example as a form of rebuke. Using the wonderful existence of rice to fill the empty bowl shows that emptiness is not different from non-emptiness. If so, at that time, was he already seeking non-emptiness and attaining non-emptiness? The answer is that this is seeking, and this is attaining. Why? Because the mind's appearance, substance, faith, entering and exiting are without difficulty. Because hearing the great teaching immediately corresponds to his capacity, it is also called hidden seeking, and it is also called hidden.'
冥得。然其冥益表尚存空。是故於舍心仍住小。二正述彈訶二。初分科懸示二。初分科定教。二所以下懸敘義肯。愜同魔外者愜伏也。荊溪云。然善吉迦葉皆因乞食不稱上田。約所訶邊二人各異各有所歸。但迦葉從貧其心猶下。善吉自恃空解勝他。況復以身直造其舍。狀當於忤不護人心。須以隨宜悲敬兩屈文此二人其事雖別於理大同。何者若堪為敬田乃可取食。此同迦葉道滅心非自謂真田而生謬解。其心既僻入聚。必非於食等者。同於迦葉無正食法。挫同悲田。亦是訶其唯有苦集。菩薩常於五道現身。聞同悲田情猶未愜。如與外道天魔同流而欲自謂無上乞士。乞士須是眾生福田一事不閑。福田何在。本不了悲敬平等理性。聞茲抑挫置缽忙然。復同迦葉被斥自鄙。二取二舍有失義同。彼此咸招四諦之屈。故與迦葉大旨略同。余非乞食隨事不定。二初問下隨文釋義二。初約敬田問二。初分科。二隨釋二。初問知聖法不二。初總示分章。荊溪云。以法能成人者若曉於法何須問人。下更問人良由昧法。二依章釋義二。初約事。荊溪云。事中復云。於法等者于食亦等者事中食者貧家富家及所得食。事中法者於家于食悲智之心。食法互形失一俱喪。故知。于食起平等者于食必懷不二之心。驗知。善吉二事咸闕。如何得成凈土之行。
【現代漢語翻譯】 現代漢語譯本 冥得（無法理解）。然而他冥昧的表述還留有空缺。因此，對於捨棄之心仍然停留在小的層面。下面正式講述彈訶（斥責）二事。首先是分科懸示二事。首先是分科確定教義。其次，『所以下』懸敘義肯（懸掛敘述意義肯定）。愜同魔外（與邪魔外道相合）是指愜伏（心悅誠服）。荊溪（指湛然法師）說：『然而善吉（人名）和迦葉（人名）都是因為乞食不符合上田（殊勝的福田）的標準。』從被呵責的方面來說，這二人各有不同，各有歸屬。但是迦葉因為貧窮，他的心仍然低下。善吉自恃空解，認為自己勝過他人，更何況親自前往他人住所。這種情況應當是違逆，不顧及他人心意。必須用隨宜的悲敬兩種態度來折服他們。這二人雖然事情不同，但在道理上大致相同。為什麼呢？如果堪能作為敬田（值得尊敬的福田）才可以接受供養。這和迦葉的情況相同，道滅心非（道心滅失，心不真實），自認為真實福田而產生謬解。他的心既然偏頗，進入人群，必定不是在飲食等方面平等。這和迦葉一樣，沒有正確的飲食之法。挫同悲田（挫傷悲田），也是呵斥他們只有苦集（苦諦和集諦）。菩薩常常在五道（地獄、餓鬼、畜生、人、天）現身，聽到悲田的情形仍然不滿足。如同與外道天魔同流合污，卻想要自稱為無上乞士。乞士必須是眾生福田，如果一事不通曉，福田又在哪裡呢？根本不瞭解悲敬平等的理性。聽到這些抑挫之詞，忙亂地放下缽。又和迦葉一樣，被斥責後感到自卑。二取二舍（取捨之間）有失，意義相同。彼此都招致四諦（苦集滅道）的屈辱。所以和迦葉的大旨略同。其餘非乞食的事情，隨著情況而定。 下面從『初問下』開始，隨著經文解釋意義二事。首先是關於敬田的提問二事。首先是分科。其次是隨著經文解釋二事。首先是提問是否瞭解聖法不二的道理。首先是總的指示分章。荊溪說：『因為法能夠成就人，如果通曉法，何必問人？』下面再問人，是因為不明白法。其次是依照章節解釋意義二事。首先是關於事（行為）的解釋。荊溪說：『在事中又說，於法等者（對於法平等），于食亦等者（對於食物也平等）。』事中的食是指貧家富家以及所得的食物。事中的法是指對於家庭對於食物的悲智之心。食法互相影響，失去一個，全部喪失。所以知道，對於食物起平等心，必定懷有不二之心。驗證得知，善吉二事都欠缺。如何能夠成就凈土的修行？
【English Translation】 English version Míng dé (Unintelligible). However, his obscure expression still leaves gaps. Therefore, his mind regarding the heart of renunciation still dwells on a small scale. Next, we formally discuss the two matters of tán hē (reproach). First, there are two matters of classifying and suspending the display. First, classifying to determine the teachings. Second, 'suǒ yǐ xià' (the following) suspends and narrates the meaning of affirmation. Qiè tóng mó wài (agreeing with demons and outsiders) means qiè fú (willingly submitting). Jīng xī (referring to Venerable Zhànrán) said: 'However, Shànjí (name of a person) and Kāshè (name of a person) both did not meet the standards of superior fields (auspicious fields of merit) because of begging for food.' From the aspect of being reproached, these two people are different and have their own affiliations. However, because Kāshè was poor, his heart remained humble. Shànjí relied on his empty understanding, thinking he was superior to others, and moreover, he personally went to other people's residences. This situation should be considered rebellious, disregarding other people's feelings. It is necessary to subdue them with the two attitudes of compassion and respect as appropriate. Although these two people's affairs are different, they are largely the same in principle. Why? If one is worthy of being a field of respect (a field of merit worthy of respect), then one can accept offerings. This is the same as Kāshè's situation, where the mind of the extinction of the path is not true, and one mistakenly believes oneself to be a true field of merit and generates erroneous understanding. Since his mind is biased, entering the crowd, he is certainly not equal in terms of food and drink. This is the same as Kāshè, who does not have the correct method of eating. Frustrating the field of compassion is also reproaching them for only having suffering and accumulation (suffering and accumulation of the Four Noble Truths). Bodhisattvas often manifest in the five paths (hell, hungry ghosts, animals, humans, and gods), and hearing the situation of the field of compassion is still not satisfied. It is like flowing with demons and outsiders, but wanting to call oneself an unsurpassed beggar. A beggar must be a field of merit for sentient beings. If one thing is not understood, where is the field of merit? One does not understand the principle of equality of compassion and respect. Hearing these suppressing words, he hurriedly put down his bowl. He is also like Kāshè, feeling inferior after being reprimanded. The two takings and two abandonments (between taking and abandoning) have losses, and the meanings are the same. Both sides incur the humiliation of the Four Noble Truths. Therefore, it is roughly the same as Kāshè's main point. The rest of the non-begging matters are determined according to the situation. Below, starting from 'chū wèn xià' (the first question below), the meaning is explained according to the sutra text in two matters. First, there are two matters of questioning about the field of respect. First is classification. Second is explaining according to the sutra text in two matters. First, asking whether one understands the principle of non-duality of the holy Dharma. First, a general instruction to divide the chapters. Jīng xī said: 'Because the Dharma can accomplish people, if one understands the Dharma, why ask people?' Asking people again below is because one does not understand the Dharma. Second, there are two matters of explaining the meaning according to the chapters. First, the explanation of shì (behavior). Jīng xī said: 'In the matter, it is also said, 'yú fǎ děng zhě' (those who are equal in Dharma), 'yú shí yì děng zhě' (those who are also equal in food).' The food in the matter refers to the food obtained from poor and rich families. The Dharma in the matter refers to the heart of compassion and wisdom towards family and food. Food and Dharma influence each other, and losing one loses everything. Therefore, knowing that having an equal mind towards food must have a non-dual mind. Verifying and knowing that Shànjí lacks both matters. How can one accomplish the practice of the Pure Land?
于食既爾。諸法亦然。複次下復約二門。約食對法而訶其偏。故於法食示成不等。故知。善吉于乞屬非。菩薩不爾者示大而訶空有。空有並是一法界故。故皆可破及不可破。不可破者立一切法。俱可破者破一切法。遍破遍立安得以之同善吉耶。善吉偏以空破一切。破即非遍唯立於空。立亦不遍有能有所有待對。故乞食既壞自他不成。今大乘人雖以空有而為言端破立皆遍一切諸法。若能至於食無諍者向破善吉空不成空。今破無諍翻為有諍。貧富碩異。諍豈過斯。以其不能如菩薩故。若能至真乞士者反其善吉。當如凈名之所說故。二約理。荊溪云。約行立觀仍名為事。今此唯論乞食法界。文為二。初引文正示。大品至非趣對三諦可解。二又諸下遍歷諸科。向約味明理。於五陰但是色陰。於十二入但在味入。於十八界亦在味界。故得遍歷三科。至於種智一心遍收咸即三諦。心外無境。誰論貧富。剎那三相者生住滅也。異同于滅故只云三。荊溪云。今借三相喻于同時三諦。三諦方名於法理等。二又于下約為敬田。能如是知是知聖法者知只是照。聖法即三諦也。以一心三觀照一心三諦。故知聖法。則有假名觀行相似分真等知。皆是敬田也。既不下既迷自性。此可悲愍。即是悲田。此去多是觀心者一家章疏立觀心解凡有二意。一為
【現代漢語翻譯】 現代漢語譯本 吃完食物后是這樣，一切諸法也是這樣。下面再次從兩個方面來說明。從食物與法相對比的角度來批評其偏頗。所以在法與食之間顯示出不相等。所以要知道，須菩提（Subhuti）對於乞食有所執著。菩薩（Bodhisattva）不是這樣，這是爲了顯示大乘而批評空有二見。空有本來就是一法界，所以都可以破，也都可以不破。不可破是爲了建立一切法，都可以破是爲了破除一切法。普遍地破除，普遍地建立，怎麼能和須菩提一樣呢？須菩提偏執于用空來破除一切，這種破除並不普遍，只是建立在空上。這種建立也不普遍，因為有能有和所有，有待于對待。所以乞食既然壞了，就不能成就自利利他。現在大乘人雖然以空有作為言論的開端，但破除和建立都遍及一切諸法。如果能達到對食物沒有爭論，那麼就可以反過來破除須菩提的空，使他的空不能成立。現在破除無諍，反而變成了有諍，貧富差別很大，爭論難道還有比這更厲害的嗎？因為他們不能像菩薩那樣。如果能達到真正的乞士，就可以反過來勝過須菩提，應當像維摩詰（Vimalakirti）所說的那樣。第二方面是從理上來說。荊溪大師說，依據修行建立觀想，仍然稱之為事。現在這裡只討論乞食的法界。文分為兩部分。首先引用經文來正式說明。《大品般若經》（Mahaprajnaparamita Sutra）說，不是趨向於三諦（Three Truths），可以這樣理解。其次，『又諸下』，遍歷各個科目。前面是從味道來闡明道理，在五陰（Five Skandhas）中只是色陰（Rupa Skandha），在十二入（Twelve Entrances）中只是味入（Rasayatana），在十八界（Eighteen Dhatus）中也是味界（Rasadhatu）。所以能夠遍歷三科。至於種智（Buddha-gnosis），一心普遍地收攝，全部都是三諦。心外沒有境界，誰還討論貧富呢？剎那三相，指的是生、住、滅。異同在於滅，所以只說三相。荊溪大師說，現在借用三相來比喻同時的三諦，三諦才稱得上在法理上平等。『二又于下』，是爲了尊敬福田。能夠這樣理解，就是知道聖法，知道只是照。聖法就是三諦。用一心三觀來照一心三諦，所以知道聖法。那麼就有假名觀行、相似分真等知，都是敬田。『既不下』，既然迷惑了自性，這很可悲憫，這就是悲田。這之後大多是觀心者一家章疏建立觀心解釋，大概有兩種意思。一是
【English Translation】 English version It is the same after eating food, and it is the same with all dharmas. Furthermore, it is explained again from two aspects below. From the perspective of comparing food with dharma, it criticizes its bias. Therefore, it shows inequality between dharma and food. So know that Subhuti is attached to begging for food. Bodhisattvas are not like this, which is to show the Mahayana and criticize the views of emptiness and existence. Emptiness and existence are originally one dharma realm, so they can all be broken, and they can all not be broken. Not being able to be broken is to establish all dharmas, and being able to be broken is to break all dharmas. Universally breaking and universally establishing, how can it be the same as Subhuti? Subhuti is biased towards using emptiness to break everything, and this breaking is not universal, it is only established on emptiness. This establishment is also not universal, because there is the able and the possessed, and it depends on opposition. Therefore, since begging for food is broken, it cannot achieve self-benefit and benefiting others. Now, although Mahayana practitioners use emptiness and existence as the beginning of their arguments, their breaking and establishing pervade all dharmas. If one can reach the point of having no dispute over food, then one can turn around and break Subhuti's emptiness, so that his emptiness cannot be established. Now, breaking non-dispute has turned into dispute, and the difference between rich and poor is very large. Is there any dispute more severe than this? Because they cannot be like Bodhisattvas. If one can reach the true beggar, one can turn around and surpass Subhuti, and should be like what Vimalakirti said. The second aspect is from the perspective of principle. Master Jingxi said that establishing contemplation based on practice is still called a matter. Now, here we only discuss the dharma realm of begging for food. The text is divided into two parts. First, quote the scriptures to formally explain. The Prajnaparamita Sutra says that it is not directed towards the Three Truths, which can be understood in this way. Secondly, '又諸下', traverse each subject. The previous section explained the principle from the perspective of taste, in the Five Skandhas it is only the Rupa Skandha, in the Twelve Entrances it is only the Rasayatana, and in the Eighteen Dhatus it is also the Rasadhatu. Therefore, it can traverse the three subjects. As for Buddha-gnosis, the one mind universally collects everything, and all are the Three Truths. There is no realm outside the mind, who would discuss wealth and poverty? The three aspects of a moment refer to arising, abiding, and ceasing. The difference and similarity lie in ceasing, so only three aspects are mentioned. Master Jingxi said that now we use the three aspects to metaphorically represent the simultaneous Three Truths, and the Three Truths can be said to be equal in dharma and principle. '二又于下', is to respect the field of merit. Being able to understand in this way is to know the holy dharma, and knowing is just illumination. The holy dharma is the Three Truths. Use the one mind three contemplations to illuminate the one mind three truths, so you know the holy dharma. Then there are provisional name contemplation practice, similar partial truth, etc., all of which are fields of respect. '既不下', since you are confused about your own nature, this is very sad and pitiful, this is the field of compassion. After this, most of them are the explanations of the Guanxin family's commentaries, which establish Guanxin explanations, roughly with two meanings. One is
未修觀者無封文滯事之愆知依解起行之意。二為已修觀者隨聞一句攝事成理不忘本習。今雖消文多約觀諦。封滯詎生。且順本習。豈待更作觀心釋耶。應知。初學尋讀既粗知其旨。必欲修習須依止觀十境十乘方有所到。若固執諸文即可修證既昏大旨便壞一家。請自揣心何須騰口。一家所談明逾日月。其有目者仰首皆見。吾何所云。二問是聖人不二。初敘意分章。若是聖人至而取者荊溪云。前以人驗法。今以法格人。人法互無即俱。故知。前既無法。已知無人故重驗之。還須約法。恐是生念至敬田取食者前迦葉章中以小四諦難之。令于大乘成失今於此中約大四諦難之。使于計小有愆。故以四諦總別難之。故知善吉以小四諦而為所證。凈名以大四諦而訶辭。大小永乖。豈能酬答。二初文下隨文釋義三。初別歷四諦撿問二。初分科。辨示因果次第者以世出世皆從因至果故。二若須下隨文釋義四。初集。荊溪云。若凡夫下心是心王常與毒俱。此下亦應須以四句分別。今但三句斷而與俱。無此理故若義立者即諸常見斷惑外道全與見俱于理亦得。今第二句正是所訶。次第三句即是能訶。菩薩等者此中所明即是中道佛性即真性也。次通達下即實慧也。見一切法即方便也。二若二乘觀有作苦諦等者小乘可知。菩薩觀無作苦諦者無作之語
【現代漢語翻譯】 現代漢語譯本 未修習止觀的人，會有被文字所束縛，不能理解其中真意的過失，要知道應該依據理解而開始修行。對於已經修習止觀的人來說，隨便聽到一句（經文），就能將事相歸納成道理，不會忘記原本所學。現在雖然解釋文字大多依據止觀和四諦（Satya，真諦、實諦，佛教基本教義），但被文字束縛的過失怎麼會產生呢？而且是順應原本所學的，難道還需要再做觀心釋嗎？應該知道，初學者尋讀經文，即使粗略地知道其中的旨意，也必須想要修習，必須依靠止觀的十境十乘（佛教修行方法）才能有所成就。如果固執于文字，認為這樣就可以修證，就會因為不明白大旨而毀壞一家之言。請自己衡量內心，何必用口說出來呢？一家所談論的道理，明亮得像日月一樣，有眼睛的人抬頭都能看見，我還說什麼呢？ 二問：聖人所證的真理是不二的。首先敘述意圖，分清章節。如果是聖人，到了『而取者』，荊溪（指湛然，唐代天臺宗僧人）說：『前面用人來驗證法，現在用法來衡量人，人和法互相沒有隔閡，就都明白了。』所以知道，前面既然沒有法，就已經知道沒有人，所以要重新驗證。還需要依據法，恐怕是『生念至敬田取食者』，前面迦葉（Kāśyapa，佛教人物，釋迦十大弟子之一）章中用小乘四諦來詰難，使得在大乘上有所缺失，現在在這裡用大乘四諦來詰難，使得在計較小乘上有過失。所以用四諦的總相和別相來詰難。所以知道善吉（Subhūti，佛教人物，釋迦十大弟子之一）用小乘四諦作為所證悟的，維摩詰（Vimalakīrti，佛教人物，在家菩薩的代表）用大乘四諦來呵斥。大小乘永遠背離，怎麼能酬答呢？ 二、初文下，隨文解釋意義。三、初別歷四諦撿問。二、初分科，辨示因果次第，因為世間和出世間都是從因到果的緣故。二、若須下，隨文解釋意義。四、初集。荊溪說：『如果凡夫的心是心王，常常與毒（指貪嗔癡等煩惱）在一起。』這下面也應該用四句來分別，現在只用三句來判斷，而說與毒在一起，沒有這個道理。如果義理成立，那麼諸常見斷惑的外道，完全與見解在一起，在道理上也是可以的。現在第二句正是所呵斥的，第三句就是能呵斥的。菩薩等，這裡所說明的就是中道佛性，也就是真性。次通達下，就是實慧。見一切法，就是方便。 二、如果二乘（Śrāvakayāna，聲聞乘，小乘佛教）觀有作苦諦（Duḥkha-satya，苦諦，四聖諦之一）等，小乘可以知道。菩薩觀無作苦諦，『無作』的說法
【English Translation】 English version Those who have not cultivated contemplation will have the fault of being bound by words and not understanding the true meaning, knowing that they should begin to practice according to their understanding. For those who have already cultivated contemplation, hearing a single sentence (of scripture) can summarize phenomena into principles and not forget what they have originally learned. Although the explanation of the text now mostly relies on contemplation and the Four Noble Truths (Satya), how can the fault of being bound by words arise? Moreover, it is in accordance with what was originally learned, so is it necessary to do a contemplation-mind explanation again? It should be known that beginners who seek and read the scriptures, even if they roughly know the meaning, must want to cultivate and must rely on the ten realms and ten vehicles (methods of Buddhist practice) of contemplation to achieve something. If they stubbornly adhere to the words and think that they can cultivate and realize in this way, they will destroy a family's teachings because they do not understand the main purpose. Please measure your own heart, why bother to speak it out? The principles discussed by this family are as bright as the sun and moon, and those with eyes can see them when they look up. What else can I say? Second question: The truth realized by the sages is non-dual. First, describe the intention and distinguish the chapters. If it is a sage, arriving at 'and take', Jingxi (referring to Zhanran, a Tiantai monk in the Tang Dynasty) said: 'Earlier, people were used to verify the Dharma, and now the Dharma is used to measure people. People and Dharma are not separated from each other, so they are all understood.' Therefore, it is known that since there was no Dharma before, it was already known that there was no person, so it is necessary to re-verify. It is still necessary to rely on the Dharma, fearing that it is 'those who give rise to thoughts and take food from the field of reverence', in the previous chapter of Kāśyapa (one of the ten great disciples of Śākyamuni Buddha), the Four Noble Truths of the Small Vehicle were used to question, causing a deficiency in the Mahayana, and now the Four Noble Truths of the Mahayana are used to question, causing a fault in calculating the Small Vehicle. Therefore, the general and specific aspects of the Four Noble Truths are used to question. Therefore, it is known that Subhūti (one of the ten great disciples of Śākyamuni Buddha) uses the Four Noble Truths of the Small Vehicle as what he has realized, and Vimalakīrti (a representative of lay bodhisattvas) uses the Four Noble Truths of the Mahayana to rebuke. The Small and Great Vehicles are forever separated, how can they respond? Second, under the initial text, explain the meaning according to the text. Third, first separately examine and question the Four Noble Truths. Second, first classify and show the order of cause and effect, because both the mundane and supramundane are from cause to effect. Second, under 'if necessary', explain the meaning according to the text. Fourth, first collect. Jingxi said: 'If the mind of an ordinary person is the king of the mind, it is always with poison (referring to afflictions such as greed, anger, and ignorance).' Below this, it should also be distinguished by four sentences, but now only three sentences are used to judge, and it is said to be with poison, which is not reasonable. If the meaning is established, then the heretics of eternalism and annihilationism are completely with views, which is also possible in principle. Now the second sentence is exactly what is rebuked, and the third sentence is what can rebuke. Bodhisattvas, etc., what is explained here is the Middle Way Buddha-nature, which is the true nature. Next, 'thoroughly understand' is true wisdom. 'Seeing all dharmas' is skillful means. Second, if the Two Vehicles (Śrāvakayāna, the Vehicle of Hearers, Theravada Buddhism) contemplate the conditioned Truth of Suffering (Duḥkha-satya), the Small Vehicle can know. Bodhisattvas contemplate the unconditioned Truth of Suffering, the saying of 'unconditioned'
兼于通教。荊溪云。此中亦應具作四句。以遍對實有壞不壞。今文闕別但有藏通圓三也。初以藏通對於圓真論壞不壞。故通文中不語不壞。以濫圓故。故不立之。不云別者但別教人先壞后隨。濫三藏故雖具四句但成二句。謂壞而隨不壞而隨以界內外各有壞與不壞故也。若為成於四句義者壞身不隨苦行外道。不壞不隨常見外道。又通教中文亦云不壞而隨。非今經意。三道只觀至八解脫者此體集已以為無作之道。雖眾生之名在果而菩提之名通因。又是相帶而來。正在下句證。今道義眾生苦也。八邪集也。雙游等者荊溪云。理性相即故曰雙游。豈可俱存事中明暗名雙游耶。今以此文從果用故得云雙游。任運體暗即明明能垂暗。暗亦恒明。如是方可名曰雙游。豈可障智無明猶存不破。而得名為明暗相即。今乃通於因果之位事理相即。義不相妨故修觀者理亦相即。豈可一向推功聖人。故知。行者恒住事中觀理明暗暗盡明成亦無所滅。故應於事明暗照理明暗。而於觀行亦曰雙游。是則事暗非暗。理明非明。雖即事理位殊。亦曰事理不相妨礙。由因雙游成果雙游故也。行於非道理亦如之故得證向雙游故也。則三千世間皆名非道。所示癡愛不離空中。明暗理同方名佛道。是則事理因果皆不二也。問何以明脫而為道諦。答三明具有正助二
道。無漏正也。過未助也。道諦不出正助之行。又可三明正也八解助也。又八解者若於事禪達實相理。而能化用實理正也。化用助也。于如是等方名道諦。四滅經云亦不解不縛者荊溪云。解字有人作古買反。何往不得但反上解脫不合言之。何者若正運功上可作古買反。下作恥活反。功成之日上應作戶賈反。下應作徒活反。縛無兩音義實通二。以縛音時亦只名縛。聲聞教至即是滅諦者今意滅諦而從解五逆。為名者五逆即是極苦之因。因必招果。苦即滅故故小乘中為十三難障。戒不發定慧不成。定慧不成無得果義。今大乘教體達心性即是解脫。何障之有。若爾何故梵網七逆成遮。答小遮障戒而復障果。大雖障戒不遮進道。故阿阇世得無根信。殃掘摩羅獲無生忍。若爾大何須戒。答若也自知宿世有乘遮猶得法。此世新入薄助來生乘種即微遮牽惡道。實假乘戒人天值佛。又大乘障不同於小一生永棄。以大乘中許懺逆故。此土行事盛用。斯宗依大懺愆還投小撿。況本大學懺重何妨。梵網明遮未懺者耳。具如下文波離中說。豈有哲士避戒從乘尚戀深遮焉求至道。如調達等者此須從權跡示邊說。在逆恒順。順不妨違。斤小不閑非道為道。準理應說。體逆入滅體逆滅已方稱實行。不爾俱非者善吉不見無作。既非分真聖人。復非無上敬田
【現代漢語翻譯】 現代漢語譯本 道（Dào，道路、方法）。無漏（Wúlòu，沒有煩惱）是正（zhèng，根本、主要）。過未（Guòwèi，過去和未來）是助（zhù，輔助、幫助）。道諦（Dàodì，通向解脫的道路真諦）不出正助之行。又可以三明（Sānmíng，三種智慧）為正，八解（Bājiě，八種解脫）為助。又八解者，若於事禪（shìchán，在事相上的禪定）達實相理（shíxiànglǐ，事物真實不虛的理體），而能化用實理（huàyòng shílǐ，運用真實的理體），是為正。化用（huàyòng，運用）是助。于如是等，方名道諦。四滅經（Sìmiè jīng）云：『亦不解不縛（yì bù jiě bù fù，既不解脫也不束縛）』者，荊溪（Jīngxī，指湛然法師）云：『解字有人作古買反（jiě zì yǒu rén zuò gǔ mǎi fǎn，解字有人讀作「古買」的反切）。何往不得（hé wǎng bùdé，哪裡去不得），但反上解脫不合言之（dàn fǎn shàng jiětuō bùhé yán zhī，但是如果反過來理解解脫就不合適了）。』何者（hézhě，為什麼）？若正運功（ruò zhèng yùn gōng，如果正確地運用功夫），上可作古買反（shàng kě zuò gǔ mǎi fǎn，上面可以讀作「古買」的反切），下作恥活反（xià zuò chǐ huó fǎn，下面可以讀作「恥活」的反切）。功成之日（gōngchéng zhī rì，功夫成就之日），上應作戶賈反（shàng yīng zuò hù jiǎ fǎn，上面應該讀作「戶賈」的反切），下應作徒活反（xià yīng zuò tú huó fǎn，下面應該讀作「徒活」的反切）。縛（fù，束縛）無兩音義實通二（wú liǎng yīn yì shí tōng èr，沒有兩種讀音，意義上實際上是相通的）。以縛音時亦只名縛（yǐ fù yīn shí yì zhǐ míng fù，用「縛」這個音的時候也只是稱作「縛」）。聲聞教（Shēngwén jiào，小乘佛教）至即是滅諦（mièdì，寂滅的真諦）者，今意滅諦而從解五逆（wǔnì，五種極惡的罪行）。為名者（wèi míng zhě，之所以這樣命名），五逆即是極苦之因（jí kǔ zhī yīn，是極度痛苦的原因）。因必招果（yīn bì zhāo guǒ，原因必然招致結果）。苦即滅故（kǔ jí miè gù，痛苦就是寂滅），故小乘中為十三難障（shísān nán zhàng，所以小乘佛教中認為是十三種障礙）。戒不發（jiè bù fā，戒律不能生起），定慧不成（dìnghuì bùchéng，禪定和智慧不能成就）。定慧不成無得果義（dìnghuì bùchéng wú dé guǒ yì，禪定和智慧不能成就就沒有獲得果位的意義）。今大乘教（Dàshèng jiào，大乘佛教）體達心性（tǐ dá xīnxìng，體悟通達心性）即是解脫（jiětuō，解脫）。何障之有（hé zhàng zhī yǒu，有什麼障礙呢）？若爾（ruò ěr，如果這樣），何故梵網（Fànwǎng，梵網經）七逆（qīnì，七種逆罪）成遮（chéng zhē，成為遮止）？答：小遮障戒而復障果（xiǎo zhēzhàng jiè ér fù zhàng guǒ，小乘的遮戒會障礙戒律，進而障礙果位）。大雖障戒不遮進道（dà suī zhàng jiè bù zhē jìndào，大乘雖然障礙戒律，但不遮止進步的道路）。故阿阇世（Āshéshì，Ajatasattu，古印度國王）得無根信（dé wúgēn xìn，獲得無根信）。殃掘摩羅（Yāngjuémóluó，Angulimala，殺人魔王）獲無生忍（huò wúshēngrěn，獲得無生法忍）。若爾（ruò ěr，如果這樣），大何須戒（dà héxū jiè，大乘為什麼需要戒律）？答：若也自知宿世有乘遮猶得法（ruò yě zì zhī sùshì yǒu chéng zhē yóu dé fǎ，如果自己知道前世有乘戒的遮止仍然可以得法），此世新入薄助來生乘種即微遮牽惡道（cǐshì xīnrù báo zhù láishēng chéng zhǒng jí wēi zhē qiān èdào，今生新入道者，如果輔助的力量薄弱，來生乘戒的種子就會被輕微的遮止，牽引到惡道）。實假乘戒人天值佛（shí jiǎ chéng jiè réntiān zhí fó，真正依靠乘戒的人可以在人天道遇到佛）。又大乘障不同於小一生永棄（yòu dàshèng zhàng bùtóng yú xiǎo yīshēng yǒngqì，而且大乘的障礙不同於小乘，不會一生都被拋棄）。以大乘中許懺逆故（yǐ dàshèng zhōng xǔ chàn nì gù，因為大乘中允許懺悔逆罪）。此土行事盛用（cǐtǔ xíngshì shèng yòng，此地修行之事盛行運用）。斯宗依大懺愆還投小撿（sī zōng yī dà chànqiān hái tóu xiǎo jiǎn，這個宗派依靠大乘懺悔罪過，仍然要遵循小乘的戒律）。況本大學懺重何妨（kuàng běn dàxué chàn zhòng héfáng，何況本來就學習大乘，懺悔重罪又有什麼妨礙呢）？梵網明遮未懺者耳（Fànwǎng míng zhē wèi chàn zhě ěr，梵網經所說的遮止是針對沒有懺悔的人）。具如下文波離中說（jù rú xiàwén Bōlí zhōng shuō，具體如下文波離經中所說）。豈有哲士避戒從乘尚戀深遮焉求至道（qǐ yǒu zhéshì bì jiè cóng chéng shàng liàn shēn zhē yān qiú zhìdào，難道有智者會逃避戒律而追隨大乘，還貪戀深深的遮止，又怎麼能求得最高的道呢）？如調達等者（rú Tiáodá děng zhě，如提婆達多等人），此須從權跡示邊說（cǐ xū cóng quánjì shì biān shuō，這需要從權巧方便的角度，從示現的邊緣來說）。在逆恒順（zài nì héng shùn，在逆境中恒常順應）。順不妨違（shùn bùfáng wéi，順應不妨礙違背）。斤小不閑非道為道（jīn xiǎo bùxián fēidào wéi dào，拘泥於細小，不熟悉真正的道路，把不是道的東西當作道）。準理應說（zhǔn lǐ yīng shuō，按照道理應該這樣說）。體逆入滅（tǐ nì rù miè，體悟逆境而進入寂滅），體逆滅已方稱實行（tǐ nì miè yǐ fāng chēng shíxíng，體悟逆境並寂滅之後才稱為真正的修行）。不爾俱非者（bù ěr jù fēi zhě，不這樣就都是錯誤的），善吉（Shànjí，Subhuti，須菩提）不見無作（bùjiàn wúzuò，沒有見到無作）。既非分真聖人（jì fēi fēnzhēn shèngrén，既不是分證真如的聖人），復非無上敬田（fù fēi wúshàng jìngtián，又不是無上的敬田）。
【English Translation】 English version Dào (道, the Way, method). Wúlòu (無漏, without outflows, free from defilements) is zhèng (正, fundamental, primary). Guòwèi (過未, past and future) is zhù (助, auxiliary, helping). The Truth of the Path (Dàodì, 道諦) does not go beyond the practice of zhèng and zhù. Furthermore, the Three Clear Knowledges (Sānmíng, 三明) can be considered zhèng, and the Eight Liberations (Bājiě, 八解) as zhù. Moreover, regarding the Eight Liberations, if one attains the principle of true reality (shíxiànglǐ, 實相理) through meditation on phenomena (shìchán, 事禪), and is able to utilize this true principle (huàyòng shílǐ, 化用實理), that is considered zhèng. Utilization (huàyòng, 化用) is zhù. Only in such cases is it truly called the Truth of the Path. The Sutra of the Four Extinctions (Sìmiè jīng, 四滅經) states: 'Neither liberated nor bound (yì bù jiě bù fù, 亦不解不縛).' Jīngxī (荊溪, referring to Venerable Zhanran) says: 'Some people pronounce the character 'jiě' (解, liberate) as 'gǔ mǎi fǎn' (古買反, a fanqie pronunciation). There is nowhere one cannot go (hé wǎng bùdé, 何往不得), but it is inappropriate to interpret it as the opposite of liberation (dàn fǎn shàng jiětuō bùhé yán zhī, 但反上解脫不合言之).' Why (hézhě, 何者)? If one correctly applies effort (ruò zhèng yùn gōng, 若正運功), the upper part can be pronounced as 'gǔ mǎi fǎn' (古買反), and the lower part as 'chǐ huó fǎn' (恥活反). On the day of accomplishment (gōngchéng zhī rì, 功成之日), the upper part should be pronounced as 'hù jiǎ fǎn' (戶賈反), and the lower part as 'tú huó fǎn' (徒活反). 'Bound' (fù, 縛) has no two pronunciations, and its meaning is actually interconnected (wú liǎng yīn yì shí tōng èr, 無兩音義實通二). When pronouncing 'fù' (縛), it is simply called 'fù' (以縛音時亦只名縛). The teaching of the Śrāvakas (Shēngwén jiào, 聲聞教, the teaching of the Hearers, Hinayana Buddhism) reaching the Truth of Extinction (mièdì, 滅諦) means that the Truth of Extinction now comes from understanding the Five Heinous Offenses (wǔnì, 五逆). The reason for this naming (wèi míng zhě, 為名者) is that the Five Heinous Offenses are the cause of extreme suffering (jí kǔ zhī yīn, 極苦之因). Cause inevitably leads to effect (yīn bì zhāo guǒ, 因必招果). Suffering is extinction (kǔ jí miè gù, 苦即滅故), therefore, in the Hinayana tradition, they are considered the Thirteen Obstacles (shísān nán zhàng, 十三難障). If precepts are not generated (jiè bù fā, 戒不發), samadhi and wisdom cannot be achieved (dìnghuì bùchéng, 定慧不成). Without samadhi and wisdom, there is no meaning in attaining the fruit (dìnghuì bùchéng wú dé guǒ yì, 定慧不成無得果義). Now, the Mahayana teaching (Dàshèng jiào, 大乘教) embodies the understanding of the nature of mind (tǐ dá xīnxìng, 體達心性), which is liberation (jiětuō, 解脫). What obstacles are there (hé zhàng zhī yǒu, 何障之有)? If so (ruò ěr, 若爾), why do the Seven Transgressions (qīnì, 七逆) in the Brahma Net Sutra (Fànwǎng, 梵網) become prohibitions (chéng zhē, 成遮)? Answer: The minor prohibitions obstruct the precepts and further obstruct the fruit (xiǎo zhēzhàng jiè ér fù zhàng guǒ, 小遮障戒而復障果). Although the major ones obstruct the precepts, they do not obstruct the path of progress (dà suī zhàng jiè bù zhē jìndào, 大雖障戒不遮進道). Therefore, Ajatasattu (Āshéshì, 阿阇世) attained rootless faith (dé wúgēn xìn, 得無根信), and Angulimala (Yāngjuémóluó, 殃掘摩羅) obtained the patience of non-origination (huò wúshēngrěn, 獲無生忍). If so (ruò ěr, 若爾), why does the Mahayana need precepts (dà héxū jiè, 大何須戒)? Answer: If one knows that in past lives there were obstructions to the precepts, one can still attain the Dharma (ruò yě zì zhī sùshì yǒu chéng zhē yóu dé fǎ, 若也自知宿世有乘遮猶得法). If one newly enters the path in this life and the supporting power is weak, the seeds of the Mahayana precepts in the next life will be slightly obstructed, leading to evil paths (cǐshì xīnrù báo zhù láishēng chéng zhǒng jí wēi zhē qiān èdào, 此世新入薄助來生乘種即微遮牽惡道). Those who truly rely on the Mahayana precepts can meet the Buddha in the human and heavenly realms (shí jiǎ chéng jiè réntiān zhí fó, 實假乘戒人天值佛). Moreover, the obstructions in Mahayana are different from those in Hinayana, where one is abandoned forever in one lifetime (yòu dàshèng zhàng bùtóng yú xiǎo yīshēng yǒngqì, 又大乘障不同於小一生永棄), because Mahayana allows repentance for transgressions (yǐ dàshèng zhōng xǔ chàn nì gù, 以大乘中許懺逆故). The practice of repentance is prevalent in this land (cǐtǔ xíngshì shèng yòng, 此土行事盛用). This school relies on Mahayana to repent for transgressions, but still adheres to the minor precepts (sī zōng yī dà chànqiān hái tóu xiǎo jiǎn, 斯宗依大懺愆還投小撿). Moreover, what harm is there in originally studying Mahayana and repenting for serious offenses (kuàng běn dàxué chàn zhòng héfáng, 況本大學懺重何妨)? The Brahma Net Sutra clearly prohibits those who have not repented (Fànwǎng míng zhē wèi chàn zhě ěr, 梵網明遮未懺者耳). This is explained in detail in the following text of the Polijing (jù rú xiàwén Bōlí zhōng shuō, 具如下文波離中說). How could a wise person avoid precepts and follow the Mahayana, still clinging to deep obstructions, and then seek the ultimate path (qǐ yǒu zhéshì bì jiè cóng chéng shàng liàn shēn zhē yān qiú zhìdào, 豈有哲士避戒從乘尚戀深遮焉求至道)? As for Devadatta (Tiáodá, 調達), this must be explained from the perspective of expedient means and the manifestation of the periphery (cǐ xū cóng quánjì shì biān shuō, 此須從權跡示邊說). In adversity, constantly be compliant (zài nì héng shùn, 在逆恒順). Compliance does not hinder transgression (shùn bùfáng wéi, 順不妨違). Being attached to the small and not being familiar with the true path is to take what is not the path as the path (jīn xiǎo bùxián fēidào wéi dào, 斤小不閑非道為道). According to reason, it should be said that (zhǔn lǐ yīng shuō, 準理應說) realizing adversity and entering extinction (tǐ nì rù miè, 體逆入滅), only after realizing adversity and extinguishing it is it called true practice (tǐ nì miè yǐ fāng chēng shíxíng, 體逆滅已方稱實行). If not, then both are wrong (bù ěr jù fēi zhě, 不爾俱非者). Subhuti (Shànjí, 善吉) did not see non-action (bùjiàn wúzuò, 不見無作). He is neither a sage who has partially realized the truth (jì fēi fēnzhēn shèngrén, 既非分真聖人) nor a supreme field of merit (fù fēi wúshàng jìngtián, 復非無上敬田).
。故云俱非。荊溪云。此更舉果而斤于果。引權調達。意亦如之。權跡即是果地之用故也。二總約四諦疊釋二。初敘意。二不見下隨釋四。初約諦。初雙非釋中先約法釋。二約人釋。荊溪云。初約法中且消經文以無作諦遮二邊。故若言不見等者又恐善吉內心遮云若破有作。豈全無耶。故即示云無作四諦豈亦無耶。故以上文所說酬之唯大無小。何須置惑。次又解下約人釋者但以不同凡夫二乘。大乘自有無作諦也。雖有二釋其約法者其理稍強。法通屬人雙釋無咎。次約去取者但以三教而斥於一。問去取文中去一取三。為用三教訶善吉耶。答小衍相對。克如下文外人過。論主云。若破一切法者出論主過卻謂論主破一切法。汝是俱破四種四諦。此是外道。以己量人當知。此是大可畏處。論主反質者反以此見而還外道。汝計是見破諸因果。今雖云破雖表不盡即破即立。如我所破破小立大。乃至遍立一切因果。大小並立。故云宛然。反質者質問也。亦成也。三約四不可說者荊溪云。問若訶小乘只合用大。而云四不可說為不見諦。善吉正得有作滅理亦云不見。何名為訶。非不見諦。亦指大經有因緣說。善吉已稟生滅之教亦能說之。何名為訶。答前文先作雙非釋。竟已屬無作。更去取釋複用大小相對門訶。即明善吉非但不見無作四諦。
意顯衍中三俱不見。今引大經四不可說及四可說。明四四諦俱是聖法一心中具見。此具理而能具說。若破若立俱說但泯。但須菩提無斯證用。則二俱失。何名聖田。二約果。荊溪云。但二乘下更破小果。今彈意者以向去取四諦之文其文既通更立圓極。以為能非。若如斯者方名得果。降斯已外如破化城已下。其文具歷四教尚以圓教等覺為非得果。善吉何人自謂得耶。言已破化城者雖宿草菴入出無難。義已冥當破于化城。別教至證果者問準圓別教皆應以等覺之位為非得果。何以只云十地未滿。答由等覺位有無不定及以等覺為等覺佛。此約不立等覺位者。于別教中十地義當菩薩位極。若望于圓地仍屬住。故云未滿。下文等者雖初住中已成佛道亦非得於究竟佛果。三約凡非離凡夫等者荊溪云。展轉比望亦以佛果方名非凡也。引五凡夫論者亦證皆凡唯佛方聖。五凡謂信住行向地也。四約聖尚不見至聖人也者尚無所證法。安有能證人。三結破。荊溪云。而離至取著者四種四諦只是權實。四種因果理性唯是平等法界。故云不取著也。即中道至定慧莊嚴者三昧是定。三智是慧。諦只是境即法身也耶。定慧莊嚴法身。故知。此中具三德也。法愛不生者若生法愛即在相似。不進上位名為頂墮。大論三十云。問曰。云何為頂墮。答曰不能上菩
【現代漢語翻譯】 現代漢語譯本： 『意顯衍中三俱不見』，指的是在意義的顯現和衍變中，三者（能見、所見、見）都不可得見。現在引用《大般涅槃經》中的『四不可說』和『四可說』，來說明四種四諦（苦、集、滅、道）都是聖法，在一心中完全可以見到。這種見解既具備真理，又能完整地表達出來。無論是破斥還是建立，所有的言說最終都歸於寂滅。如果須菩提沒有這種證悟和運用，那麼破斥和建立都會失去意義，又怎麼能被稱為聖田呢？ 第二，從果位的角度來說。荊溪大師說，二乘（聲聞乘和緣覺乘）之後，更要破斥小乘的果位。現在要批判的觀點是，用之前執著於四諦的文字，雖然這些文字表面上說得通，但卻進一步建立圓滿至極的觀點，以此來否定其他觀點。如果像這樣，才能被稱為證得果位。低於這種標準的，就像破斥化城（比喻二乘涅槃）以下的情況，雖然文字上歷經四教（藏、通、別、圓），但仍然認為圓教的等覺菩薩沒有證得果位。善吉是什麼人，竟然自認為證得了果位呢？ 說到已經破斥化城，雖然像宿草菴（比喻二乘聖者）一樣出入無礙，但實際上已經暗示了要破斥化城。別教中證得果位的人，如果按照圓教和別教的標準，都應該認為等覺菩薩的果位不是真正的果位。為什麼只說十地菩薩的果位還不圓滿呢？回答是，因為等覺菩薩的果位有不確定性，而且把等覺菩薩誤認為等覺佛。這是針對不設立等覺菩薩果位的人來說的。在別教中，十地菩薩的果位相當於菩薩果位的頂點。如果從圓教的角度來看，仍然屬於住位，所以說還不圓滿。下文中的『等』字，雖然初住菩薩已經成就佛道，但也不是證得了究竟的佛果。 第三，從凡夫的角度來說，不是離開凡夫等同於佛。荊溪大師說，輾轉比較，只有佛果才能被稱為不是凡夫。引用《五凡夫論》，也是爲了證明只有佛才是聖人，其他都是凡夫。五凡指的是信位、住位、行位、向位、地位。 第四，從聖人的角度來說，尚且不能見到至聖之人，指的是聖人尚且沒有所證的法，哪裡有能證的人呢？ 第三，總結破斥。荊溪大師說，離開而執著於四種四諦，這四種四諦只是權巧和真實。四種因果理性，唯有平等法界。所以說不要執著。即中道，達到定慧莊嚴，三昧是定，三智是慧。諦只是境界，也就是法身。定慧莊嚴法身，所以知道，這裡具備法身、般若、解脫三德。如果生起法愛，那就是相似的證悟，不能進步到更高的果位，這叫做頂墮。《大智度論》第三十卷說，問：什麼是頂墮？答：不能向上菩薩道進步。
【English Translation】 English version: 'The three are not seen in the manifestation and evolution of meaning' refers to the fact that in the manifestation and evolution of meaning, the three (the seer, the seen, and the seeing) are unattainable. Now, quoting the 'four unspeakables' and 'four speakables' from the Mahāparinirvāṇa Sūtra, it explains that the four Noble Truths (duḥkha (suffering), samudaya (origin), nirodha (cessation), and marga (path)) are all sacred dharmas, fully visible in one mind. This view possesses both truth and can be fully expressed. Whether it is refutation or establishment, all speech ultimately returns to silence. If Subhuti (Śūnyatā's foremost disciple) does not have this realization and application, then both refutation and establishment will lose their meaning, and how can it be called a sacred field? Secondly, from the perspective of the fruit position. Master Jingxi said that after the Two Vehicles (Śrāvakayāna (the Vehicle of Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas)), the small vehicle's fruit position should be further refuted. The view to be criticized now is to use the texts that were previously attached to the Four Noble Truths. Although these texts seem to make sense on the surface, they further establish the perfect and ultimate view to deny other views. If it is like this, then it can be called attaining the fruit position. Below this standard, like refuting the H化城 (Huàchéng) (phantom city, a metaphor for the Nirvana of the Two Vehicles) and below, although the texts have gone through the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect), they still believe that the Equal Enlightenment Bodhisattva of the Perfect Teaching has not attained the fruit position. Who is Shànjí (善吉, a person's name), who actually claims to have attained the fruit position? Speaking of having refuted the H化城 (Huàchéng), although it is as unimpeded as entering and leaving the Sùcǎo'ān (宿草菴) (a metaphor for the Two Vehicle saints), it actually implies that the H化城 (Huàchéng) is to be refuted. Those who have attained the fruit position in the Distinct Teaching, according to the standards of the Perfect Teaching and the Distinct Teaching, should all believe that the fruit position of the Equal Enlightenment Bodhisattva is not the real fruit position. Why only say that the fruit position of the Ten Ground Bodhisattvas is not yet complete? The answer is that because the fruit position of the Equal Enlightenment Bodhisattva has uncertainty, and the Equal Enlightenment Bodhisattva is mistaken for the Equal Enlightenment Buddha. This is aimed at those who do not establish the fruit position of the Equal Enlightenment Bodhisattva. In the Distinct Teaching, the fruit position of the Ten Ground Bodhisattvas is equivalent to the pinnacle of the Bodhisattva fruit position. If viewed from the perspective of the Perfect Teaching, it still belongs to the Abiding position, so it is said that it is not yet complete. The word 'etc.' in the following text, although the Initial Abiding Bodhisattva has already achieved Buddhahood, it is not the attainment of the ultimate Buddha fruit. Thirdly, from the perspective of ordinary people, not leaving ordinary people is equivalent to the Buddha. Master Jingxi said that by comparing and contrasting, only the Buddha fruit can be called not an ordinary person. Quoting the Treatise on the Five Ordinary People is also to prove that only the Buddha is a saint, and all others are ordinary people. The Five Ordinary People refer to the positions of Faith, Abiding, Practice, Dedication, and Ground. Fourthly, from the perspective of saints, not even being able to see the most holy person refers to the fact that the saint does not yet have the dharma to be realized, so where is the person who can realize it? Thirdly, summarize the refutation. Master Jingxi said that leaving and clinging to the four types of Four Noble Truths, these four types of Four Noble Truths are only expedient and real. The four types of causal reasoning are only the equal Dharma Realm. Therefore, it is said not to cling. That is, the Middle Way, reaching the adornment of Samadhi (concentration) and Prajna (wisdom), Samadhi is concentration, and the Three Wisdoms are wisdom. Truth is just the realm, which is the Dharmakaya (Dharma body). Samadhi and Prajna adorn the Dharmakaya, so know that it possesses the three virtues of Dharmakaya, Prajna, and Liberation. If Dharma love arises, then it is a similar realization, and one cannot progress to a higher fruit position, which is called the Top Fall. The thirtieth volume of the Mahāprajñāpāramitāśāstra says, Question: What is the Top Fall? Answer: Unable to progress to the higher Bodhisattva path.
薩位。亦不墮二乘地。愛著諸功德取相分別是菩薩頂墮。二約悲田問二。初懸談義旨二。初總示。二此文下別解二。初斥古。舊解無當者二家釋義俱不當理。故總斥云無當也。折令同六師者令反出緣起也。二今明下顯今。二隨文正釋二。初問愜同邪人二。初分科。二隨釋三。初約不見佛不聞法。問不聞衍教三種四諦者荊溪云。此文斥意雖多在通圓舉不聞邊須云三也。故知。尚不聞通別。何況圓耶。止宿至糞器者此在鹿苑也。方等聞大猶住小果。故經立譬乃云猶處。須知。在指在鹿苑時。正緣正道並指衍門。類同外道者小乘不見中理。類同外道不見真理非謂小乘便是邪外。二約同六師問三。初總明義旨。所以至受學者荊溪云。前不見等已是極問。既不見佛是邪見人雖復總問猶恐善吉因循推託不受。泛言我親見佛。安云不見。故更的指不見佛者必見六師。故知。六師既不見佛不聞佛法。善吉亦然。與彼何別。何以知去以事驗之。即以善吉解空之時望於六師元學之日。六師在前善吉先見。言后習者習學也。師範者法言曰。師者人之軌範也。二別示類同二。初正解六師。諸法皆不生滅者謂。諸法如虛空也。肇法師云。其人起邪見謂。一切法斷滅性空。無君臣父子忠孝之道。拘賒梨母也者是彼所生。故稱拘賒梨子。下稱子者皆爾
【現代漢語翻譯】 現代漢語譯本 薩位（菩薩的果位）。亦不會墮入二乘（聲聞乘和緣覺乘）的境界。如果菩薩愛著諸功德，並執著于表相和分別，這就是菩薩的頂墮（最嚴重的過失）。 二、關於悲田（以慈悲心對待眾生）的提問，分為兩部分。首先是懸談義旨，又分為兩部分：一是總的指示，二是從本文以下分別解釋。首先是駁斥舊的解釋。舊的解釋沒有恰當之處，兩家的釋義都不合道理，所以總的駁斥說『無當』。『折令同六師』是指使其反出緣起（事物產生的條件）。 其次是『今明』，顯明現在的解釋。分為兩部分：一是提問是否與邪人相同，二是隨文解釋。首先，從不見佛、不聞法方面提問。『不聞衍教三種四諦』，荊溪（指湛然）說：『此文的斥責之意，雖然多在於通教和圓教，但舉出不聞法的一面，必須說是三種。』由此可知，尚且不聞通教和別教，何況是圓教呢？『止宿至糞器』，這是指在鹿苑（釋迦牟尼佛初轉法輪的地方）。方等（指大乘經典）聽聞大法，仍然住在小果（小乘的果位），所以經中立譬喻說『猶處』。須知，『在』是指在鹿苑時，『正緣』、『正道』都指向大乘法門。『類同外道』，小乘不見中道之理，類似於外道不見真理，並非說小乘就是邪外。 二、從與六師相同方面提問，分為三部分：一是總明義旨。『所以至受學者』，荊溪說：『前面不見佛等已經是極端的提問了，既然不見佛，就是邪見之人，即使總的提問，仍然擔心善吉因循推託不受，泛泛地說我親眼見過佛，怎麼能說不見呢？』所以更明確地指出，不見佛的人必定會見六師。由此可知，六師既不見佛，也不聞佛法，善吉也是如此，與他們有什麼區別呢？『何以知去以事驗之』，就是用事實來驗證。即以善吉解釋空性之時，與六師最初學習之日相比，六師在前，善吉后見。『言后習者』，是指後來的學習。『師範者』，《法言》說：『師者，人之軌範也。』 二是分別顯示類似之處，分為兩部分：一是正確解釋六師。『諸法皆不生滅者』，是指諸法如虛空一般。肇法師說：『其人起邪見，認為一切法斷滅性空，沒有君臣父子忠孝之道。』『拘賒梨母也者』，是他們所生，所以稱為拘賒梨子。下文稱『子』的都是如此。
【English Translation】 English version The position of a Sattva (a being on the path to enlightenment). Also, they will not fall into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If a Sattva is attached to merits and clings to appearances and distinctions, this is a Sattva's top downfall (the most serious fault). 2. Regarding the question of the field of compassion (treating sentient beings with compassion), it is divided into two parts. First, there is a preliminary discussion of the meaning, which is divided into two parts: one is a general instruction, and the second is a separate explanation from this text onwards. The first is to refute the old interpretations. The old interpretations are not appropriate, and the interpretations of the two schools are not reasonable, so it is generally refuted as 'inappropriate'. 'To force them to be the same as the Six Teachers' means to make them reverse out of dependent origination (the conditions for the arising of things). Secondly, there is 'now clarifying', which clarifies the present interpretation. It is divided into two parts: one is asking whether it is the same as heretics, and the second is explaining according to the text. First, questioning from the aspect of not seeing the Buddha and not hearing the Dharma. 'Not hearing the three kinds of Four Noble Truths of the expansive teachings', Jingxi (referring to Zhanran) said: 'Although the intention of this text's rebuke is mostly in the common and perfect teachings, when mentioning the aspect of not hearing the Dharma, it must be said to be three kinds.' From this, it can be known that they do not even hear the common and specific teachings, let alone the perfect teaching? 'Staying overnight to the dung container', this refers to being in the Deer Park (where Śākyamuni Buddha first turned the wheel of Dharma). Those who heard the great Dharma (referring to Mahāyāna scriptures) still dwell in the small fruit (the fruit of the Small Vehicle), so the scripture establishes a metaphor saying 'still dwell'. It must be known that 'in' refers to being in the Deer Park, and 'right cause' and 'right path' both point to the Mahāyāna Dharma gate. 'Similar to external paths', the Small Vehicle does not see the principle of the Middle Way, similar to external paths not seeing the truth, it is not to say that the Small Vehicle is heretical. 2. Questioning from the aspect of being the same as the Six Teachers, divided into three parts: one is the general clarification of the meaning. 'Therefore, to those who receive learning', Jingxi said: 'The previous not seeing the Buddha, etc., is already an extreme question. Since they do not see the Buddha, they are heretical people. Even if there is a general question, there is still concern that Śubhagupta will follow the old ways and refuse to accept it, vaguely saying that I have personally seen the Buddha, how can you say I have not seen him?' Therefore, it is more clearly pointed out that those who do not see the Buddha will definitely see the Six Teachers. From this, it can be known that the Six Teachers neither see the Buddha nor hear the Buddha's Dharma, and Śubhagupta is also like this, what is the difference between them? 'How do you know to verify it with facts', that is, use facts to verify it. That is, when Śubhagupta explains emptiness, compared to the Six Teachers' first day of learning, the Six Teachers are in front, and Śubhagupta sees it later. 'The words later learning' refers to later learning. 'Role model', Fayan said: 'A teacher is a role model for people.' Secondly, separately showing the similarities, divided into two parts: one is the correct explanation of the Six Teachers. 'All dharmas are neither produced nor destroyed' means that all dharmas are like empty space. Dharma Master Zhao said: 'These people give rise to heretical views, thinking that all dharmas are cut off and empty, without the way of loyalty and filial piety between rulers, ministers, fathers, and sons.' 'Those who are the mother of Kauśalya' are those who are born of them, so they are called the sons of Kauśalya. The following references to 'son' are all like this.
。任運時熟得道者謂。道不須求逕生死劫數苦儘自得。如縷等者如轉縷丸于高山。縷儘自止。何假求耶。又言下其人得通見未來事。但齊八萬劫冥無所知。便謂苦盡。欽婆羅粗衣也者肇法師云。是弊衣名。或云。織毛為衣。今以至樂也者謂今身並受苦。後身常受樂。出家外道通名者肇師云。如佛法出家通名沙門。不可改等者謂。苦樂罪福自有定因。要當必受。非行道所能斷也。廣明六師宗計如涅槃經。二今大下類同小乘二。初約喻示意。二言相下正明類同二。初類同六師二。初明外道似小乘。破因不破果者無造者是破因也。一切自然是果也。如莊周所計者以此土為類也。莊子蒙人。名周。梁惠王同學。著書十餘萬言。而皆寓言。今宋州此故蒙城。是其處。現有漆園鄉于彼著述。故或云蒙莊。嘗為漆園吏。刪阇夜至未詳者彼計任運時熟得道。或是邪因緣或是無因緣未敢定判故云未詳。迦旃延即前第五人也。餘二者即第四欽婆羅第六尼犍陀也。謂應受苦報。及云皆由業定並屬有門。二聲聞下明小乘似外道。過去至定數者拘留孫人壽六萬時出世。俱那含四萬。迦葉二萬。釋迦百歲時出。釋迦初說五人證果。八萬獲忍。至於彌勒三會說法人皆定數。如彌勒成佛經說。余時不得者謂除六四二百八萬壽外余時不出。由無得道機故。
【現代漢語翻譯】 任運時成熟得道的人說：『道』不需要去尋求，經歷生死劫數的苦難自然會得到。就像線一樣，像在高山上滾動線團，線用完了自然停止，何必去尋求呢？又說，有的人當下就能通曉，預見未來的事情，但總共八萬劫都昏昧無知，就認為苦難已經結束。『欽婆羅粗衣』，鳩摩羅什法師說，是一種粗劣的衣服的名字，或者說是用毛織成的衣服。現在說『至樂』，是指今生一起受苦，來世常常享受快樂。『出家外道』的通稱，鳩摩羅什法師說，就像佛法中的出家都通稱為『沙門』一樣。『不可改變』，是指苦樂罪福自有一定的因果，一定要承受，不是修行就能斷除的。詳細說明六師的宗派和主張，就像《涅槃經》所說。現在將大乘歸為類似於小乘的兩種情況。首先用比喻來示意，然後用言語來明確說明類似於小乘的兩種情況。首先說明外道類似於小乘。首先說明外道類似於小乘，破因不破果，『無造者』是破因，『一切自然』是果。就像莊周所主張的，用這個世界的例子來類比。莊子是蒙地人，名叫周，與梁惠王是同學，寫了十多萬字的著作，但都是寓言。現在的宋州，就是過去的蒙城，是他的故鄉。現在那裡還有漆園鄉，他在那裡寫作。所以有人說他是『蒙莊』，曾經擔任漆園的小官。刪阇夜到未詳，是因為他們認為任運時成熟就能得道，或者是邪因緣，或者是無因緣，不敢確定判斷，所以說『未詳』。迦旃延就是前面的第五個人。其餘兩個人，就是第四個欽婆羅和第六個尼犍陀。認為應該承受苦報，以及說一切都由業力決定，都屬於『有』的範疇。其次，聲聞乘類似於外道。過去到定數，拘留孫佛在人壽六萬歲時出世，俱那含佛在人壽四萬歲時出世，迦葉佛在人壽兩萬歲時出世，釋迦牟尼佛在人壽一百歲時出世。釋迦牟尼佛最初說法，五人證果，八萬人獲得忍位。至於彌勒菩薩，三次說法，說法的人都有定數，就像《彌勒成佛經》所說。其餘時間不能得度，是指除了六萬、四萬、兩萬、一百歲之外，其餘時間不出世，因為沒有得道的機緣。
【English Translation】 Those who attain the Dao (the Way) through spontaneous timing say: 'The Dao (the Way) does not need to be sought; one will naturally attain it after experiencing the suffering of the cycles of birth and death.' It is like a thread, like rolling a ball of thread on a high mountain; when the thread runs out, it will naturally stop. Why seek it? Furthermore, some people can immediately understand and foresee future events, but they remain ignorant for a total of eighty thousand kalpas (aeons), and then they think that suffering has ended. 'Kimpara coarse clothing,' Master Kumarajiva says, is the name of a coarse garment, or it is said to be clothing woven from wool. Now, 'supreme bliss' refers to experiencing suffering together in this life and constantly enjoying happiness in the next life. The general term for 'ascetic heretics' is, as Master Kumarajiva says, like how all ascetics in Buddhism are generally called 'Shramanas (monastics).' 'Cannot be changed' refers to the fact that suffering, happiness, sin, and merit have their own fixed causes and effects, which must be endured and cannot be severed through practice. A detailed explanation of the doctrines and views of the Six Teachers is as described in the Nirvana Sutra. Now, the Mahayana (Great Vehicle) is categorized as being similar to the two types of the Hinayana (Small Vehicle). First, use a metaphor to illustrate, and then use words to clearly explain the two situations similar to the Hinayana. First, explain that the heretics are similar to the Hinayana. First, explain that the heretics are similar to the Hinayana, breaking the cause but not the effect; 'no creator' is breaking the cause, and 'everything is natural' is the effect. It is like what Zhuang Zhou (Zhuangzi) advocated, using the example of this world for analogy. Zhuangzi was a native of Meng, named Zhou, and was a classmate of King Hui of Liang. He wrote more than ten thousand words, but they were all allegories. The current Songzhou is the former Mengcheng, his hometown. There is still a Lacquer Garden Township there, where he wrote. Therefore, some people say he is 'Meng Zhuang,' and he once served as a small official in the Lacquer Garden. 'Sanjhaya to unknown' is because they believe that one can attain the Dao (the Way) when the spontaneous timing matures, or it is a wrong cause and condition, or it is no cause and condition, and they dare not make a definite judgment, so they say 'unknown.' Katyayana is the fifth person mentioned earlier. The other two are the fourth Kimpara and the sixth Nigantha. They believe that one should endure the retribution of suffering, and that everything is determined by karma, which all belongs to the category of 'existence.' Second, the Shravaka Vehicle (Voice-Hearer Vehicle) is similar to the heretics. From the past to the fixed number, Krakucchanda Buddha appeared when people lived for sixty thousand years, Kanakamuni Buddha when people lived for forty thousand years, Kashyapa Buddha when people lived for twenty thousand years, and Shakyamuni Buddha when people lived for one hundred years. When Shakyamuni Buddha first taught, five people attained the fruit, and eighty thousand people attained the stage of acceptance. As for Maitreya Bodhisattva, he will preach three times, and the people who preach have a fixed number, as described in the Maitreya Buddha Sutra. One cannot be saved at other times, which means that apart from the ages of sixty thousand, forty thousand, twenty thousand, and one hundred years, he will not appear at other times, because there is no opportunity to attain the Dao (the Way).
問諸大乘中皆同此說。至如法華授弟子記皆定劫國壽命所化弟子等。何獨小乘。答大乘所談佛佛道齊隨機現應。雖或同小說豈有定執耶。如法華經明。數數唱生滅。十方有分身。常有靈鷲山。余國更作佛。又如涅槃說。西方無勝國莊嚴如安養。釋迦出彼土。楞嚴三昧說。七百僧祇壽乃釋迦。異名光明。談佛壽虛空地山海不可為譬喻。大論明釋迦更有清凈國。猶如阿彌陀。今經梵王見猶如自在天。凡此諸經論豈同小乘說穢土百年壽定是釋迦文。一佛既叵量。諸佛咸如是。當思其宗旨。無令大小混。犯重毗尼作擯者四分云。若比丘及尼犯波羅夷。已都無覆藏心。令如法懺悔。毗尼母論云。白四悔法已名清凈持戒。但此一身不得超生離死。然障入地獄。四分云。若重犯者滅擯。及諸遮道之罪者謂犯僧殘已下也。二類同三種二。初明外道似小乘。若得禪定者荊溪云。四禪四空也。停河等者大論三十五諸外道等來白波斯匿王言。大王是月增減誰之所作。大海鹹味摩羅延山誰之所作。豈非我等波羅門耶。大王不聞阿竭多仙十二年中恒河之水停在耳中耶。瞿曇仙人作大神變。十二年中變作釋身。並令釋身作羝羊身作千女根在釋身上。耆兔仙人一日之中飲大海水令大地干耶。婆藪仙人為自在天。作三目耶。羅羅仙人變迦毗羅城為鹵土耶
【現代漢語翻譯】 現代漢語譯本：問：各大乘經典中都這樣說嗎？像《法華經》中給弟子授記，都確定了劫數、國土、壽命以及所教化的弟子等等，為什麼唯獨小乘不是這樣呢？ 答：大乘所談論的佛佛道同，隨機顯現應化。即使有時和小乘的說法相似，難道會有一定的執著嗎？比如《法華經》中說，無數次示現生滅，十方世界有分身，常在靈鷲山，在其他國土示現成佛。又如《涅槃經》說，西方有無勝國，莊嚴如同安養（極樂世界）。釋迦牟尼佛從那個國土而來。《楞嚴三昧經》說，七百僧祇的壽命是釋迦牟尼佛的異名光明。談論佛的壽命，虛空、大地、山海都不能比喻。《大智度論》說明釋迦牟尼佛還有清凈的國土，猶如阿彌陀佛的凈土。現在這部經中梵天王所見到的，猶如自在天。凡是這些經典論著，難道和小乘所說的穢土百年壽命一定是釋迦牟尼佛一樣嗎？既然一尊佛都不可限量，諸佛都是如此。應當思考其中的宗旨，不要大小乘混淆。 犯了重罪的僧人，按照戒律應當被驅逐。《四分律》說，如果比丘或比丘尼犯了波羅夷（斷頭罪），已經完全沒有覆藏的心，可以如法懺悔。《毗尼母論》說，經過白四羯磨的懺悔法后，就名為清凈持戒。但是這一身不能超生離死，仍然會障礙進入地獄。《四分律》說，如果再次犯重罪，就會被滅擯。以及那些遮道的罪過，指的是犯了僧殘罪以下的罪過。這兩種情況和三種二罪相同。 首先說明外道類似於小乘。如果得到禪定，荊溪大師說，指的是四禪四空定。停河等事，《大智度論》第三十五卷中說，諸外道等來拜見波斯匿王說：『大王，月亮的增減是誰造成的？大海的鹹味、摩羅延山是誰造成的？難道不是我們婆羅門嗎？大王沒有聽說阿竭多仙人十二年中把恒河的水停留在耳朵中嗎？瞿曇仙人作大神變，十二年中變成釋提桓因的身，並且讓釋提桓因的身變成母羊的身，變出千個女根在釋提桓因的身上。耆兔仙人一日之中飲盡大海的水，讓大地乾涸嗎？婆藪仙人為自在天，變出三隻眼睛嗎？羅羅仙人把迦毗羅城變成鹽堿地嗎？』
【English Translation】 English version: Question: Do all the Mahayana sutras say the same thing? For example, in the Lotus Sutra, the predictions given to disciples specify the kalpas, lands, lifespans, and disciples to be taught. Why is it only the Hinayana that is different? Answer: The Mahayana speaks of Buddhas as being equal in their path, appearing and responding according to circumstances. Even if it sometimes resembles the teachings of the Hinayana, how can there be fixed attachments? For example, the Lotus Sutra states that the Buddha manifests birth and death countless times, has emanations in the ten directions, is always present on Vulture Peak, and manifests as a Buddha in other lands. Furthermore, the Nirvana Sutra says that in the West there is the land of No Defeat, adorned like Sukhavati (the Pure Land). Shakyamuni Buddha came from that land. The Shurangama Samadhi Sutra says that a lifespan of seven hundred asamkhya kalpas is another name for Shakyamuni Buddha, called 'Luminous.' When discussing the Buddha's lifespan, space, earth, mountains, and seas cannot be used as metaphors. The Mahaprajnaparamita Sastra explains that Shakyamuni Buddha also has a pure land, like that of Amitabha Buddha. In this sutra, the Brahma King sees the Buddha as being like Mahesvara (Shiva). Do all these sutras and treatises say the same thing as the Hinayana, which claims that the defiled land and a lifespan of one hundred years must be Shakyamuni Buddha? Since one Buddha is immeasurable, all Buddhas are the same. One should contemplate the essence of these teachings and not confuse the Mahayana and Hinayana. A monk who commits a serious offense should be expelled according to the Vinaya. The Dharmaguptaka Vinaya says that if a bhikshu or bhikshuni commits a parajika (defeat), and has no intention of concealing it, they can repent according to the Dharma. The Vinaya-matrika says that after the repentance procedure of the 'White Four Karmas,' one is considered to be purely upholding the precepts. However, this body cannot transcend birth and death, and will still be obstructed from entering the hells. The Dharmaguptaka Vinaya says that if one commits a serious offense again, they will be expelled. And those offenses that obstruct the path refer to offenses less than sanghavasesa. These two categories are the same as the three kinds of two offenses. First, it explains that the heretics are similar to the Hinayana. If they attain dhyana, Jingxi Master says that it refers to the four dhyanas and the four formless realms. The stopping of the river, etc., is mentioned in the thirty-fifth volume of the Mahaprajnaparamita Sastra, where the heretics came to see King Prasenajit and said: 'Great King, who causes the waxing and waning of the moon? Who creates the salty taste of the ocean and Mount Malaya? Is it not we Brahmins? Great King, have you not heard that the sage Agastya held the water of the Ganges in his ear for twelve years? The sage Gautama performed great transformations, transforming himself into the body of Shakra for twelve years, and then transforming Shakra's body into the body of a ewe, creating a thousand female organs on Shakra's body. Did the sage Qiritu drink all the water of the ocean in one day, causing the earth to dry up? Did the sage Vasu transform himself into Mahesvara, creating three eyes? Did the sage Roraka transform the city of Kapilavastu into a salt wasteland?'
。三光者日月星也。四韋陀如前說。醫方者文心雕龍云。方者隅也。醫藥攻病各有所主專精一隅。故藥石稱方。十六大國者名出長阿含。一央伽。二摩竭提。三迦尸。四拘薩羅。五跋祇。六末羅。七支提。八跋沙。九尼樓。十槃阇羅。十一阿濕婆。十二婆蹉。十三蘇羅。十四乾陀羅。十五劍浮沙。十六阿槃提。二三藏下明小乘似外道。三所以下顯訶折意。心行理外者兩教捨生死求涅槃。別教舍二邊求中道。不能頓知本性悉名心行理外。自此下涅槃迦葉童子自敘之辭也。別人尚邪。藏通豈正。以俱非圓融無作故通別尚爾。三藏如何殊。折同六師良有以也。三結令取食。雖分至不見佛性者荊溪云。生死義同失道理等。二問愜有邪法三。初敘意分科。荊溪云。何以猶具見思等者亦以體異名同爲訶。善吉具有界外鄙惡。鄙惡是賊何名殺賊。必是生。故非不生。是賊必是生。安堪應供。無此三德羅漢不成。二一約下隨文釋義三。初約殺賊訶二。初敘意分科。二若順下隨文釋義二。初訶有見入於八難二。初釋有見惑。言邪見者是何等見者荊溪云。徴起釋出。若界內邪此則易知。外邪難識。即指善吉。故欲釋之先須徴起次釋。若作閤中即無見攝。意明此邪仍預二諦三諦之內。二則指俗為有。三則指真為無。雖為二諦三諦邪所攝。並不
【現代漢語翻譯】 現代漢語譯本 三光指的是太陽、月亮和星星。四韋陀（Veda，古印度教的經書）如前文所說。醫方，正如《文心雕龍》所說：『方』是隅的意思。醫藥攻克疾病，各有其專注的方面，專精於一個角落。所以藥石被稱為『方』。十六大國，其名稱出自《長阿含經》：一是央伽（Anga），二是摩揭陀（Magadha），三是迦尸（Kasi），四是拘薩羅（Kosala），五是跋祇（Vajji），六是末羅（Malla），七是支提（Ceti），八是跋沙（Vatsa），九是尼樓（Niru），十是槃阇羅（Panchala），十一是阿濕婆（Ashva），十二是婆蹉（Vatsa），十三是蘇羅（Sura），十四是乾陀羅（Gandhara），十五是劍浮沙（Kamboja），十六是阿槃提（Avanti）。 二三藏（Tripitaka）以下說明小乘佛教類似於外道。三所以下顯示訶責的意義。心行理外，指的是兩教（指藏教和通教）捨棄生死而求涅槃（Nirvana）。別教（指菩薩藏中的別教）捨棄二邊而求中道。不能立刻了解本性的，都稱為心行理外。自此以下是《涅槃經》中迦葉童子（Kasyapa）的自述之辭。別人尚且邪謬，藏教和通教又怎能算正呢？因為它們都不是圓融無作的，所以通教和別教尚且如此，三藏又有什麼特別的呢？訶責他們與六師外道相同，確實有道理。三是總結並命令取食。雖然分至，但不能見到佛性，荊溪（指湛然）說：『生死之義相同，失道理相等。』 二是問：愜（指善吉比丘）有邪法三。首先敘述意圖並分科。荊溪說：『為什麼仍然具有見思惑等等？』也是因為體性不同而名稱相同，所以要訶責。善吉具有界外鄙惡之見。鄙惡是賊，為什麼稱為殺賊？必定是生，所以並非不生。是賊必定是生，怎麼能應供呢？沒有這三種功德，羅漢（Arhat）不能成就。二是約下隨文解釋意義三。首先約殺賊來訶責二。首先敘述意圖並分科。二若順下隨文解釋意義二。首先訶責有見而入於八難二。首先解釋有見惑。『所說的邪見是什麼樣的見？』荊溪說：『提問並解釋。界內的邪見容易知道，界外的邪見難以識別。』就是指善吉，所以要解釋它，首先要提問，然後才解釋。如果作為閤中，就沒有見所攝。意思是說這種邪見仍然屬於二諦（Two Truths）三諦（Three Truths）之內。二是認為俗諦為有，三是認為真諦為無。雖然為二諦三諦的邪見所攝，但並不...
【English Translation】 English version 'Three Lights' refers to the sun, moon, and stars. 'Four Vedas' (Veda, ancient Hindu scriptures) are as previously mentioned. 'Medical Prescriptions,' as stated in 'The Literary Mind and the Carving of Dragons': '』Fang』 means a corner. Medicine and medical prescriptions address illnesses, each with its focused aspect, specializing in one corner. Therefore, medicinal herbs are called 『Fang.』 Sixteen Great Kingdoms, their names are from the 'Dirgha Agama Sutra': One is Anga, two is Magadha, three is Kasi, four is Kosala, five is Vajji, six is Malla, seven is Ceti, eight is Vatsa, nine is Niru, ten is Panchala, eleven is Ashva, twelve is Vatsa, thirteen is Sura, fourteen is Gandhara, fifteen is Kamboja, sixteen is Avanti. The following part about the 'Three Pitakas' (Tripitaka) explains that Hinayana Buddhism is similar to externalist paths. The part starting with 'Three Reasons' reveals the meaning of rebuke. 'Mind Acting Outside of Principle' refers to the two teachings (referring to the Teaching of the Three Pitakas and the Common Teaching) abandoning birth and death to seek Nirvana (Nirvana). The Separate Teaching (referring to the Separate Teaching within the Bodhisattva Pitaka) abandons the two extremes to seek the Middle Way. Those who cannot immediately understand their inherent nature are all called 'Mind Acting Outside of Principle.' From here onwards are the self-descriptive words of Kasyapa (Kasyapa) in the 'Nirvana Sutra.' Others are still heretical, how can the Teaching of the Three Pitakas and the Common Teaching be considered correct? Because they are not perfectly integrated and uncreated, so the Common Teaching and the Separate Teaching are still like this, what is so special about the Three Pitakas? Rebuke them for being the same as the Six Heretical Teachers, there is indeed a reason. Three is to conclude and order to take food. Although divided, those who cannot see the Buddha-nature, Jingxi (referring to Zhanran) said: 'The meaning of birth and death is the same, the loss of principle is equal.' Two is to ask: Does Qie (referring to Bhikshu Shànjí) have three heretical dharmas? First, narrate the intention and divide the categories. Jingxi said: 'Why do they still have views and thoughts, etc.?' It is also because the nature is different and the names are the same, so they should be rebuked. Shànjí has base and evil views outside the realm. Base and evil are thieves, why is it called killing thieves? It must be birth, so it is not non-birth. Being a thief must be birth, how can it be worthy of offerings? Without these three virtues, an Arhat (Arhat) cannot be achieved. Two is to explain the meaning according to the text below. First, rebuke based on killing thieves. First, narrate the intention and divide the categories. Two If following, explain the meaning according to the text. First, rebuke those who have views and enter the Eight Difficulties. First, explain the delusion of having views. 'What kind of view is the so-called heretical view?' Jingxi said: 'Question and explain. Heretical views within the realm are easy to know, heretical views outside the realm are difficult to recognize.' It refers to Shànjí, so to explain it, first ask, then explain. If it is taken as a combination, then it is not included in the view. It means that this heretical view still belongs to the Two Truths (Two Truths) and Three Truths (Three Truths). Two is to consider the conventional truth as existent, and three is to consider the ultimate truth as non-existent. Although it is included in the heretical views of the Two Truths and Three Truths, it does not...
見中即屬界外之邪見也。若界內悉為二三俗之所攝。故知。內外邪見永殊。今以界內既不見中具有無明變易生死。界內能破賊義仍存言含中者於七重中藏通即是無中。二諦別圓接。通名為含中。別是顯中。顯中或時復指于圓。涅槃疏中亦以七重名為單復真俗二諦。今於此意明二諦之中有于中道。中道共真而為真諦名為含中。若顯中者亦是別及圓入別之二諦也。故準今意含亦得名為顯。言真諦合俗者即二乘之真合在俗中。俗亦名有。故云有見。若離為三二乘真諦亦得名無。故云則無攝也。準上合俗既名有見離三屬無即是無見。文略見字耳。以不見中併名為見。見故名邪。以五種中別圓入通者正斥于真。豈論接真。故五種中唯圓非見。余猶名見。故大經下證二屬邪。何者下釋同外道屬邪。二釋入八難二。初就界內明大小兩殊。荊溪云。住於八難去明凈名訶。意本以理難。而訶善吉言中立事抑。同悲田故釋斥辭皆兼事理。聲聞等者明聲聞人難之分齊既破思惑明難定無。今以難訶明具理難。是則身任界外八難。何能入于大乘見道。若菩薩則不定者即界內聖為界外障境。達界外難方名無難。故於此境有障不障。言不障者菩薩通四。前二成障。未能善巧觀于內障成外無障。后兩善觀方乃非障。又前二事理一切俱障。別教教道猶不免
障。圓人前後一切非障。正約此文以斥善吉。又復前二能知內障。不能知外故二乘人義目前二。是故被訶。忙然不識故使小學住內外難不得免難。彈斥之意意在於此。此即行於非道者內外八難俱名非道。二善吉下望界外分事理二異二。初明善吉具二。顯圓人俱無。言具二者文誤應云具一。謂善吉雖無事難而具理難也。唯圓菩薩等者荊溪云。問若以事難而為理境者菩薩住于惡道等處及以根壞。云何令無始名無難。答此有二義。一者入位。二約觀行。若入位人何妨有之。但斥小乘無此事耳。若觀行者亦容不障。何者初心菩薩乘急戒緩在三惡道天及北洲。乘種不失。乘戒俱急縱在佛前宿願所牽。或在佛后稟教無廢。根缺世智何損觀門。況體難之言言兼事理。事難如前。理難只是一念小心。小心即中。何難可得。況復大愿無處不至。何得隔于難處難時難根難智。住之體之化之用之。是故大乘理須體事。故知。因果並異小乘。二事八下約事理各明。結被訶所以二。初約事理各明。事難指前。今明下明理難。荊溪云。釋出內外而分事理。是即善吉不識界外理難。而能障于中道。有師去破古者今但破小。既大小三乘共有三空。是故不得三空為釋。又三空位在見道前。猶能發心。故亦不用。今明見等三道是已死。故於義便故故引正位。
【現代漢語翻譯】 障（障礙）。圓人（圓教之人）前後一切非障（一切都不是障礙）。正約此文以斥善吉（正好用這段文字來駁斥善吉）。又復前二能知內障（而且前面兩種人能知道內在的障礙），不能知外故二乘人義目前二（不能知道外在的障礙，所以二乘人的意義應當屬於前面兩種）。是故被訶（所以被呵斥）。忙然不識故使小學住內外難不得免難（茫然不認識，所以使小乘人住在內外八難中，不能免除這些困難）。彈斥之意意在於此（彈劾駁斥的用意就在於此）。此即行於非道者內外八難俱名非道（這就是說，行於非道的人，內外八難都叫做非道）。 二善吉下望界外分事理二異（第二，從善吉以下，從界外來分事和理兩種不同）。初明善吉具二（首先說明善吉具有兩種）。顯圓人俱無（顯示圓教之人都沒有）。言具二者文誤應云具一（說具有兩種是文字錯誤，應該說具有一種）。謂善吉雖無事難而具理難也（就是說，善吉雖然沒有事難，但是具有理難）。唯圓菩薩等者（只有圓教菩薩等），荊溪云（荊溪大師說）：『問若以事難而為理境者菩薩住于惡道等處及以根壞（如果以事難作為理的境界，那麼菩薩住在惡道等地方以及根身損壞），云何令無始名無難（怎麼能使無始以來就稱為沒有困難呢）？答此有二義（回答說，這有兩種意義）。一者入位（一是入位），二約觀行（二是約觀行）。若入位人何妨有之（如果入位的人，為什麼不能有呢）？但斥小乘無此事耳（只是駁斥小乘沒有這件事罷了）。若觀行者亦容不障（如果觀行的人，也可能不被障礙）。何者初心菩薩乘急戒緩在三惡道天及北洲（為什麼呢？因為初心菩薩乘戒緊急而戒律寬鬆，可能在三惡道、天界以及北俱盧洲）。乘種不失（乘戒的種子不會失去）。乘戒俱急縱在佛前宿願所牽（乘戒都緊急，即使在佛前也被宿願牽引），或在佛后稟教無廢（或者在佛後接受教誨也沒有廢棄）。根缺世智何損觀門（根身殘缺、世間智慧不足，對觀行有什麼損害呢）？況體難之言言兼事理（況且體難的說法，兼顧事和理）。事難如前（事難如前面所說）。理難只是一念小心（理難只是一念的小心）。小心即中（小心就是中道）。何難可得（有什麼困難可以得到呢）？況復大愿無處不至（況且大愿無處不到）。何得隔于難處難時難根難智（怎麼能被困難的地方、困難的時間、困難的根身、困難的智慧所隔絕呢）？住之體之化之用之（安住它、體悟它、教化它、運用它）。是故大乘理須體事（所以大乘必須體悟事）。故知（所以知道），因果並異小乘（因和果都與小乘不同）。』 二事八下約事理各明（第二，從事八難以下，約事和理各自說明）。結被訶所以二（總結被呵斥的原因）。初約事理各明（首先約事和理各自說明）。事難指前（事難指前面所說的）。今明下明理難（現在說明下面說明理難）。荊溪云（荊溪大師說）：『釋出內外而分事理（解釋內外而分事和理），是即善吉不識界外理難（這就是說善吉不認識界外的理難），而能障于中道（而能障礙中道）。有師去破古者今但破小（有法師去破斥古人，現在只破斥小乘）。既大小三乘共有三空（既然大小三乘共有三空），是故不得三空為釋（所以不能用三空來解釋）。又三空位在見道前（而且三空的位置在見道之前），猶能發心（仍然能夠發心）。故亦不用（所以也不用）。今明見等三道是已死（現在說明見道等三道是已經死去的），故於義便故故引正位（所以在義理上方便，所以引用正位）。』
【English Translation】 Obstacles. For a 'rounded person' (one who has attained perfect understanding), everything, past, present, and future, is not an obstacle. This passage is specifically used to refute Subhuti (善吉, one of the ten principal disciples of the Buddha, known for his understanding of emptiness). Furthermore, the first two types of individuals can recognize internal obstacles but not external ones, thus the meaning of the two vehicles (二乘, referring to Sravakayana and Pratyekabuddhayana) corresponds to the first two. Therefore, they are criticized. Being confused and not understanding, they cause the 'small learning' (小學, referring to Hinayana Buddhism) to dwell in the internal and external eight difficulties (八難, eight unfavorable conditions for practicing Dharma), unable to escape them. The intention of the rebuke lies here. This refers to those who walk on the non-path, for whom both internal and external eight difficulties are called the non-path. Secondly, from Subhuti onwards, the distinction between phenomena and principle is made from beyond the realm. First, it is clarified that Subhuti possesses both. It is shown that the 'rounded person' possesses neither. The statement 'possesses both' is a textual error and should read 'possesses one'. This means that although Subhuti does not have the difficulty of phenomena, he possesses the difficulty of principle. Only the 'rounded Bodhisattvas' (圓菩薩, Bodhisattvas who follow the perfect teaching), etc. Jingxi (荊溪, a prominent Tiantai Buddhist monk) says: 'Question: If the difficulty of phenomena is taken as the realm of principle, and Bodhisattvas dwell in evil paths and have damaged faculties, how can it be said that from the beginning there is no difficulty? Answer: There are two meanings to this. First, entering the position (入位, entering a certain stage of practice). Second, based on contemplation and practice (觀行, meditative practice). If a person has entered the position, why can't they have it? It is only criticizing the 'small vehicle' (小乘, Hinayana) for not having this. If a person is engaged in contemplation and practice, it may not be an obstacle. Why? Because a Bodhisattva in the initial stages of practice may prioritize the vehicle (乘, the path to enlightenment) and relax the precepts (戒, moral discipline), and may be in the three evil paths (三惡道, hell, hungry ghost realm, animal realm), heavens, or the Northern Continent (北洲, Uttarakuru). The seed of the vehicle is not lost. If both the vehicle and precepts are urgent, even if they are in front of the Buddha, they may be drawn by past vows, or if they receive teachings after the Buddha, there is no abandonment. How can damaged faculties or worldly wisdom harm the gate of contemplation? Moreover, the words of 'embodied difficulty' encompass both phenomena and principle. The difficulty of phenomena is as mentioned before. The difficulty of principle is just a single thought of small-mindedness. Small-mindedness is the middle. What difficulty can be obtained? Moreover, great vows reach everywhere. How can they be separated by difficult places, difficult times, difficult faculties, or difficult wisdom? Dwell in it, embody it, transform it, use it. Therefore, the Great Vehicle (大乘, Mahayana) must embody phenomena. Therefore, it is known that both cause and effect are different from the Small Vehicle.' Secondly, from the eight difficulties of phenomena onwards, each is explained in terms of phenomena and principle. Concluding the reason for the rebuke. First, each is explained in terms of phenomena and principle. The difficulty of phenomena refers to what was mentioned before. Now, the difficulty of principle is explained below. Jingxi says: 'Explaining the internal and external and dividing phenomena and principle, this means that Subhuti does not recognize the difficulty of principle beyond the realm, and is able to obstruct the Middle Way (中道, the path of non-extremes). Some teachers went to refute the ancients, but now they only refute the small. Since the three vehicles, large, small, and middle, share the three emptinesses (三空, three aspects of emptiness), therefore the three emptinesses cannot be used as an explanation. Moreover, the position of the three emptinesses is before the path of seeing (見道, the first stage of enlightenment), and they are still able to generate the mind of enlightenment (發心, Bodhicitta). Therefore, it is also not used. Now it is explained that the three paths, such as the path of seeing, are already dead, so it is convenient in meaning, therefore the correct position is cited.'
即見道也。見道尚爾。何況修道。又從實說入三道者猶可得發。入無餘者準小乘。教無有發理。余國之言亦從實教。菩薩下明二乘心尚是惡道中之極重。豈不名為三惡道耶。如大論等者二乘之人為菩薩怨。怨家豈過惡道之因證惡道也。暹云。大論三十云。譬如空靜有樹名奢摩黎。枝觚廣大眾鳥集宿。一鴿后至住一枝上。枝觚即時為之而折。澤神問言。雕鷲皆能住持。何至小鳥便不自勝。樹神答云。此鳥從我怨家樹來。食彼尼俱類樹子來。棲我上或當放糞。子墮地者惡樹復生為害必大。是故懷憂。寧舍一枝所全大者。菩薩亦爾。于諸魔外諸使惡業無如是畏。二乘于菩薩邊亦如彼鳥。壞敗大乘心永滅佛乘心。論中以大斤小。故對二乘心正當界外惡道難也。四諦中滅等者荊溪云。此取法華譬喻品意。彼品東西馳走視父而已。彼疏釋云。東西者苦集也。南北者滅道也也。故以此對滅用證滅諦。若入無餘八六四二如定壽也。縱現有餘定入無餘。故亦得名定。故俱舍云。北洲定千年。西東半半減。西東亦定。今取極長自謂永滅。長豈過斯。佛前佛後等者俗后真前俱不見性。何者真諦之後應須見中而便照俗。義同在后又約諦論亦可名為俗前真后。外道不見真理等者見慧即是一切智外道。故神通韋陀多皆先修一切智也。故小乘謂真于大
【現代漢語翻譯】 現代漢語譯本 即是證悟見道。見道尚且如此，更何況是修道呢？再說，如果從實教的角度來說，進入三道（欲界、色界、無色界）的人，還有可能生起菩提心。但如果進入無餘涅槃（沒有任何剩餘的涅槃狀態），按照小乘教義，就沒有生起菩提心的道理。其他國家的說法也都是依據實教。菩薩以下的內容說明，二乘（聲聞乘、緣覺乘）的心，已經是惡道中最嚴重的了。難道不應該稱之為三惡道嗎？ 例如《大智度論》等經典中說，二乘之人是菩薩的怨家。怨家難道不是導致惡道的因，並最終證得惡道嗎？ 暹法師說，《大智度論》第三十卷中說：『譬如空曠寂靜之處，有一棵樹名叫奢摩黎（Kapittha，一種樹），枝幹寬廣，很多鳥聚集在上面棲息。一隻鴿子後來飛來，停在一根樹枝上，樹枝立刻就斷了。澤神問：雕和鷲都能承受樹枝，為什麼一隻小鳥反而不能承受呢？』樹神回答說：『這隻鳥是從我的怨家樹上來的，吃了尼俱類樹（Nyagrodha，榕樹）的果實。如果它棲息在我這裡，或許會排泄糞便，糞便中的種子掉在地上，惡樹又會生長出來，造成更大的危害。所以寧願捨棄一根樹枝，來保全大局。』菩薩也是這樣，對於諸魔、外道、諸使（煩惱）的惡業，都沒有像對二乘那樣畏懼。二乘對於菩薩來說，就像那隻鳥一樣，會破壞大乘之心，永遠滅絕佛乘之心。論中用大的和小的來對比，所以說二乘之心正對應著界外的惡道之難。 四諦（苦、集、滅、道）中的滅等，荊溪湛然大師說：『這裡取法華經譬喻品的意思。』譬喻品中說，窮子東西馳走，只是爲了看望父親。他的疏解中說：『東西，指的是苦和集。南北，指的是滅和道。』所以用這個來對應滅，用證來對應滅諦。如果進入無餘涅槃，八、六、四、二，就像是進入了禪定，壽命很長。即使現在還有殘餘，最終也會進入無餘涅槃。所以也可以稱之為定。所以《俱舍論》中說：北俱盧洲的人入定千年，西方、東方的人入定時間減半再減半。西方和東方也是入定。現在取最長的時間，自以為永遠滅盡。長的時間難道能超過這個嗎？ 佛前佛後等，指的是凡夫在佛前佛後都不能見到自性。為什麼呢？因為證得真諦之後，應該需要見到中道，然後才能照見俗諦。意義上來說，也是在後面。如果按照諦來討論，也可以稱之為俗前真后。外道不見真理等，指的是見慧就是一切智（Sarvajna），外道。所以神通和韋陀（Veda）等，都是先修一切智。所以小乘認為真諦比大乘更殊勝。
【English Translation】 English version This is the realization of the Path of Seeing. If the Path of Seeing is like this, what about the Path of Cultivation? Furthermore, from the perspective of the 'real teaching,' those who enter the Three Realms (Desire Realm, Form Realm, Formless Realm) still have the possibility of generating Bodhicitta (the mind of enlightenment). However, if one enters Nirvana without Remainder (a state of Nirvana without any residue), according to the teachings of the Hinayana (Smaller Vehicle), there is no reason for Bodhicitta to arise. The teachings of other countries are also based on the 'real teaching.' The content below the Bodhisattva explains that the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are already the most severe within the evil paths. Shouldn't they be called the Three Evil Paths? For example, in scriptures such as the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), it is said that those of the Two Vehicles are enemies of the Bodhisattvas. Isn't an enemy the cause of leading to evil paths, and ultimately realizing evil paths? Master Zhanran of Jingxi said, 'In the thirtieth chapter of the Mahāprajñāpāramitāśāstra it says: 'It is like in an empty and quiet place, there is a tree called Kapittha (奢摩黎, a type of tree), with wide branches, and many birds gather on it to roost. A pigeon comes later and lands on a branch, and the branch immediately breaks. The spirit of the marsh asks: Eagles and vultures can all bear the branch, why can't a small bird bear it?' The tree spirit replies: 'This bird comes from the tree of my enemy, and has eaten the fruits of the Nyagrodha tree (尼俱類樹, banyan tree). If it roosts here, it might excrete droppings, and the seeds in the droppings will fall to the ground, and the evil tree will grow again, causing even greater harm. Therefore, I would rather sacrifice one branch to preserve the whole situation.' Bodhisattvas are also like this; they do not fear the evil deeds of demons, heretics, and afflictions (kleshas) as much as they fear the Two Vehicles. The Two Vehicles are like that bird to the Bodhisattva, destroying the mind of the Mahayana (Great Vehicle) and forever extinguishing the mind of the Buddha Vehicle. The treatise uses the comparison of large and small, so it is said that the minds of the Two Vehicles correspond precisely to the difficulty of the evil paths beyond the realm. Regarding 'cessation' in the Four Noble Truths (Suffering, Cause, Cessation, Path), Master Zhanran of Jingxi said: 'This takes the meaning of the Parable chapter of the Lotus Sutra.' In the Parable chapter, the poor son runs east and west, only to see his father. His commentary says: 'East and west refer to suffering and cause. North and south refer to cessation and path.' Therefore, this is used to correspond to cessation, and realization is used to correspond to the Truth of Cessation. If one enters Nirvana without Remainder, eight, six, four, two, it is like entering samadhi (meditative absorption), with a long lifespan. Even if there is still residue now, one will eventually enter Nirvana without Remainder. Therefore, it can also be called samadhi. Therefore, the Abhidharmakośabhāṣya says: People in Uttarakuru (北俱盧洲) enter samadhi for a thousand years, and people in the west and east enter samadhi for half and half less. The west and east are also in samadhi. Now, taking the longest time, they think they are eternally extinguished. Can a long time exceed this? 'Before the Buddha and after the Buddha' refers to ordinary people who cannot see their self-nature before and after the Buddha. Why? Because after realizing the Truth of Cessation, one should need to see the Middle Way, and then be able to illuminate the Conventional Truth. In terms of meaning, it is also behind. If discussing according to the Truths, it can also be called Conventional Truth before and Ultimate Truth after. 'Externalists do not see the true principle' refers to the wisdom of seeing, which is Sarvajna (一切智, all-knowing), externalists. Therefore, supernatural powers and the Vedas (韋陀) are all cultivated before Sarvajna. Therefore, the Hinayana considers the Ultimate Truth to be superior to the Mahayana.
猶俗。俗故名世。真俗二諦俱不見中。但成世智所以屬難。喑癋者喑亦啞也。不能言也。有作喑。字林喑唶也。唶子夜反。啞有作啞。字林乙白反笑聲也。易云笑言啞啞是也非今字型。二善吉下結被訶所以二。訶有思離清凈法。心與此合者無漏智與無明合也。全智是惑義言合耳。所不能斷者荊溪云。折挫之言據未發心前耳。故聞等者大論第十九云。如聲聞聞緊陀羅王屯論摩彈琴歌聲。以諸法實相贊佛。是時須彌山及諸樹木皆動。大迦葉等諸大弟子皆于座上不能自安。天鬘菩薩問大迦葉。汝最耆年行頭陀第一。今何故不能制心自安。大迦葉答曰。我於人天諸欲心不傾動。是菩薩無量功德報聲又復以智慧變化作聲所不能忍。若八方風起不能令須彌山動。劫盡時毗藍風至吹鬚彌令如腐草。離於自性等者自性清凈心即中道理也。凡夫具惑等者凡夫具足三惑心有反覆。儻遇凈緣即了自性。故胎經云。唯在心垢滅。取證如反掌。二乘下法華已前自執已證以為臻極。故折云永離。若至法華其實不離。二約應供訶三。初折同世禪二。初約凡夫往業釋二。初正釋荊溪云。四無量無諍等定者有漏慈悲不與世諍亦名無諍。何足為奇。二料簡二。初約外道現得釋。二折非良田。有見思砂鹵者此寄世田釋出世福田。所言非者但有砂鹵非良田耳。故
【現代漢語翻譯】 猶俗（you su）：類似於世俗。俗故名世（su gu ming shi）：因為世俗所以稱為『世』。真俗二諦俱不見中（zhen su er di ju bu jian zhong）：真諦和俗諦都不能在中道中見到。但成世智所以屬難（dan cheng shi zhi suo yi shu nan）：只是成就了世間的智慧，所以屬於難。喑癋者（yin he zhe）：喑，也寫作啞，不能說話。有作喑（you zuo yin）：有的寫作『喑』。《字林》中說，喑是喑唶（yin qie），唶，讀作子夜反。啞有作啞（ya you zuo ya）：啞，有的寫作『啞』。《字林》中說，啞，讀作乙白反，是笑聲。易經說『笑言啞啞』就是這個意思，但不是現在的字型。二善吉下結被訶所以二（er shan ji xia jie bei he suo yi er）：二善吉下面總結被呵斥的原因是這兩個。訶有思離清凈法（he you si li qing jing fa）：呵斥的是有思念離開清凈法。心與此合者無漏智與無明合也（xin yu ci he zhe wu lou zhi yu wu ming he ye）：心與此相合，就是無漏智與無明相合。全智是惑義言合耳（quan zhi shi huo yi yan he er）：全部的智慧都是迷惑，只是言語上的相合。所不能斷者荊溪云（suo bu neng duan zhe jing xi yun）：所不能斷的，荊溪說。折挫之言據未發心前耳（zhe cuo zhi yan ju wei fa xin qian er）：折挫的說法是根據未發心之前說的。故聞等者大論第十九云（gu wen deng zhe da lun di shi jiu yun）：所以聽到等等，《大智度論》第十九卷說。如聲聞聞緊陀羅王屯論摩彈琴歌聲（ru sheng wen wen jin tuo luo wang tun lun mo tan qin ge sheng）：比如聲聞聽到緊陀羅王屯論摩彈琴唱歌的聲音。以諸法實相贊佛（yi zhu fa shi xiang zan fo）：用諸法實相來讚美佛。是時須彌山及諸樹木皆動（shi shi xu mi shan ji zhu shu mu jie dong）：這時須彌山和所有的樹木都震動。大迦葉等諸大弟子皆于座上不能自安（da jia ye deng zhu da di zi jie yu zuo shang bu neng zi an）：大迦葉等各位大弟子都在座位上不能自安。天鬘菩薩問大迦葉（tian man pu sa wen da jia ye）：天鬘菩薩問大迦葉。汝最耆年行頭陀第一（ru zui qi nian xing tou tuo di yi）：您最年長，修行頭陀行第一。今何故不能制心自安（jin he gu bu neng zhi xin zi an）：現在為什麼不能控制自己的心而安定下來？大迦葉答曰（da jia ye da yue）：大迦葉回答說。我於人天諸欲心不傾動（wo yu ren tian zhu yu xin bu qing dong）：我對人天諸欲心不傾動。是菩薩無量功德報聲又復以智慧變化作聲所不能忍（shi pu sa wu liang gong de bao sheng you fu yi zhi hui bian hua zuo sheng suo bu neng ren）：這位菩薩無量功德的果報之聲，又用智慧變化作聲，我不能忍受。若八方風起不能令須彌山動（ruo ba fang feng qi bu neng ling xu mi shan dong）：如果八方風起，不能使須彌山動。劫盡時毗藍風至吹鬚彌令如腐草（jie jin shi pi lan feng zhi chui xu mi ling ru fu cao）：劫盡時毗藍風到來，吹鬚彌山像腐草一樣。離於自性等者自性清凈心即中道理也（li yu zi xing deng zhe zi xing qing jing xin ji zhong dao li ye）：離開自性等等，自性清凈心就是中道的道理。凡夫具惑等者凡夫具足三惑心有反覆（fan fu ju huo deng zhe fan fu ju zu san huo xin you fan fu）：凡夫具有三惑，心有反覆。儻遇凈緣即了自性（tang yu jing yuan ji liao zi xing）：如果遇到清凈的因緣，就能瞭解自性。故胎經云（gu tai jing yun）：所以《胎經》說。唯在心垢滅（wei zai xin gou mie）：只在於心垢滅除。取證如反掌（qu zheng ru fan zhang）：取證就像反手一樣容易。二乘下法華已前自執已證以為臻極（er cheng xia fa hua yi qian zi zhi yi zheng yi wei zhen ji）：二乘在《法華經》之前，自己執著已經證悟，認為達到了極致。故折云永離（gu zhe yun yong li）：所以說永遠離開了。若至法華其實不離（ruo zhi fa hua qi shi bu li）：如果到了《法華經》，其實並沒有離開。二約應供訶三（er yue ying gong he san）：第二，根據應供來呵斥三種。初折同世禪二（chu zhe tong shi chan er）：首先，折斷與世間相同的禪定兩種。初約凡夫往業釋二（chu yue fan fu wang ye shi er）：首先，根據凡夫過去的業力來解釋兩種。初正釋荊溪云（chu zheng shi jing xi yun）：首先，正式解釋，荊溪說。四無量無諍等定者有漏慈悲不與世諍亦名無諍（si wu liang wu zheng deng ding zhe you lou ci bei bu yu shi zheng yi ming wu zheng）：四無量心、無諍等禪定，是有漏的慈悲，不與世間爭鬥，也叫無諍。何足為奇（he zu wei qi）：有什麼值得奇怪的。二料簡二（er liao jian er）：第二，簡別兩種。初約外道現得釋（chu yue wai dao xian de shi）：首先，根據外道現在得到的來解釋。二折非良田（er zhe fei liang tian）：第二，折斷不是良田。有見思砂鹵者此寄世田釋出世福田（you jian si sha lu zhe ci ji shi tian shi chu shi fu tian）：有見思惑的砂鹵地，這是寄託世間田來解釋出世間的福田。所言非者但有砂鹵非良田耳（suo yan fei zhe dan you sha lu fei liang tian er）：所說的不是，只是有砂鹵，不是良田罷了。故（gu）：所以
【English Translation】 You su (猶俗): Similar to worldly customs. Su gu ming shi (俗故名世): Because of worldly customs, it is called 'world'. Zhen su er di ju bu jian zhong (真俗二諦俱不見中): Neither the true nor the conventional truths can be seen in the Middle Way. Dan cheng shi zhi suo yi shu nan (但成世智所以屬難): It only achieves worldly wisdom, so it belongs to the difficult. Yin he zhe (喑癋者): Yin, also written as ya, means unable to speak. You zuo yin (有作喑): Some write it as 'yin'. In the 'Zi Lin' dictionary, it says that yin is yin qie (喑唶), qie is pronounced zi ye fan. Ya you zuo ya (啞有作啞): Ya, some write it as '啞'. In the 'Zi Lin' dictionary, it says that ya, pronounced yi bai fan, is the sound of laughter. The Book of Changes says 'laughing and speaking ya ya', which is this meaning, but it is not the current font. Er shan ji xia jie bei he suo yi er (二善吉下結被訶所以二): The reason for summarizing the rebuke below Er Shan Ji is these two. He you si li qing jing fa (訶有思離清凈法): Rebuke is having thoughts that depart from pure Dharma. Xin yu ci he zhe wu lou zhi yu wu ming he ye (心與此合者無漏智與無明合也): The mind that combines with this is the un-leaking wisdom combining with ignorance. Quan zhi shi huo yi yan he er (全智是惑義言合耳): All wisdom is delusion, it is only a verbal combination. Suo bu neng duan zhe jing xi yun (所不能斷者荊溪云): What cannot be cut off, Jingxi says. Zhe cuo zhi yan ju wei fa xin qian er (折挫之言據未發心前耳): The statement of frustration is based on before the mind is awakened. Gu wen deng zhe da lun di shi jiu yun (故聞等者大論第十九云): Therefore, hearing, etc., the nineteenth volume of the 'Mahaprajnaparamita Shastra' says. Ru sheng wen wen jin tuo luo wang tun lun mo tan qin ge sheng (如聲聞聞緊陀羅王屯論摩彈琴歌聲): For example, a Shravaka hears the sound of King Kinnara Tun Lun Mo playing the qin and singing. Yi zhu fa shi xiang zan fo (以諸法實相贊佛): Using the true nature of all dharmas to praise the Buddha. Shi shi xu mi shan ji zhu shu mu jie dong (是時須彌山及諸樹木皆動): At this time, Mount Sumeru and all the trees shook. Da jia ye deng zhu da di zi jie yu zuo shang bu neng zi an (大迦葉等諸大弟子皆于座上不能自安): Mahakashyapa and all the great disciples could not sit still on their seats. Tian man pu sa wen da jia ye (天鬘菩薩問大迦葉): Bodhisattva Tianman asked Mahakashyapa. Ru zui qi nian xing tou tuo di yi (汝最耆年行頭陀第一): You are the oldest and practice the ascetic practices first. Jin he gu bu neng zhi xin zi an (今何故不能制心自安): Why can't you control your mind and be at peace now? Da jia ye da yue (大迦葉答曰): Mahakashyapa replied. Wo yu ren tian zhu yu xin bu qing dong (我於人天諸欲心不傾動): My mind is not moved by the desires of humans and gods. Shi pu sa wu liang gong de bao sheng you fu yi zhi hui bian hua zuo sheng suo bu neng ren (是菩薩無量功德報聲又復以智慧變化作聲所不能忍): This Bodhisattva's voice of immeasurable merit and also transforms the sound with wisdom, I cannot bear it. Ruo ba fang feng qi bu neng ling xu mi shan dong (若八方風起不能令須彌山動): If the winds from the eight directions rise, they cannot move Mount Sumeru. Jie jin shi pi lan feng zhi chui xu mi ling ru fu cao (劫盡時毗藍風至吹鬚彌令如腐草): When the kalpa ends, the Pilan wind arrives and blows Mount Sumeru like rotten grass. Li yu zi xing deng zhe zi xing qing jing xin ji zhong dao li ye (離於自性等者自性清凈心即中道理也): Departing from self-nature, etc., the self-nature pure mind is the Middle Way principle. Fan fu ju huo deng zhe fan fu ju zu san huo xin you fan fu (凡夫具惑等者凡夫具足三惑心有反覆): Ordinary people have the three delusions, and their minds are fickle. Tang yu jing yuan ji liao zi xing (儻遇凈緣即了自性): If they encounter pure conditions, they can understand their self-nature. Gu tai jing yun (故胎經云): Therefore, the 'Womb Sutra' says. Wei zai xin gou mie (唯在心垢滅): It only lies in the destruction of the mind's defilements. Qu zheng ru fan zhang (取證如反掌): Obtaining proof is as easy as turning over one's hand. Er cheng xia fa hua yi qian zi zhi yi zheng yi wei zhen ji (二乘下法華已前自執已證以為臻極): The two vehicles before the Lotus Sutra, they themselves cling to having attained enlightenment, thinking they have reached the ultimate. Gu zhe yun yong li (故折云永離): Therefore, it is said to be forever separated. Ruo zhi fa hua qi shi bu li (若至法華其實不離): If it reaches the Lotus Sutra, in reality it is not separated. Er yue ying gong he san (二約應供訶三): Second, according to the worthy of offerings, rebuke three. Chu zhe tong shi chan er (初折同世禪二): First, break the two types of meditation that are the same as the world. Chu yue fan fu wang ye shi er (初約凡夫往業釋二): First, explain the two according to the past karma of ordinary people. Chu zheng shi jing xi yun (初正釋荊溪云): First, formally explain, Jingxi says. Si wu liang wu zheng deng ding zhe you lou ci bei bu yu shi zheng yi ming wu zheng (四無量無諍等定者有漏慈悲不與世諍亦名無諍): The four immeasurable minds, non-contention, etc., are the defiled compassion that does not contend with the world, also called non-contention. He zu wei qi (何足為奇): What is so strange about it. Er liao jian er (二料簡二): Second, distinguish two. Chu yue wai dao xian de shi (初約外道現得釋): First, explain according to what the heretics currently obtain. Er zhe fei liang tian (二折非良田): Second, break that it is not a good field. You jian si sha lu zhe ci ji shi tian shi chu shi fu tian (有見思砂鹵者此寄世田釋出世福田): Having the sandy and saline land of views and thoughts, this is entrusting the worldly field to explain the transcendental field of merit. Suo yan fei zhe dan you sha lu fei liang tian er (所言非者但有砂鹵非良田耳): What is said to be not, is only having sand and salt, not a good field. Gu (故): Therefore.
二乘人猶有塵沙無明砂鹵。鹵鹹土也。三折同三惡二。初約入位就界外釋。荊溪云。以小乘人無愿牽故無化物心。故施得福先在人天。此明施者自無愿故菩薩不然。已如前釋。二約初心就界內釋。凡夫執小定墮三惡。非界外也荊溪云。據薄聞小乘者自無小益唯能謗大。次引勝意以證墮惡。大論第七過去師子音王佛滅後有二比丘。一名喜根。一名勝意。喜根弟子聰明樂聞深義。其師但說諸法實相。語弟子言。淫慾癡相即是實相。無所掛礙。以是方便無瞋。無悔得無生忍。勝意持戒頭陀四禪。弟子根鈍多求分別。勝意語諸比丘。當知。喜根誑惑諸人入邪見中。其言淫慾是無礙法。是時喜根作是念言。是人大瞋惡業所覆當墮大罪。我今當爲說甚深法作後世因。即集眾僧一時說偈云。淫慾即是道。恚癡亦復然。等三萬天子得無生忍。八千聲聞皆得解脫。勝意即時身陷地獄。受千萬億歲苦。喜根即今東方寶嚴土光逾日月佛也。勝意即是釋迦。廣如論中。輔行及諸文亦備引。三約不生訶六。初折同眾魔二。初總示。二為與下別釋。自行等者荊溪云。同樂生死如同一手。界內天魔本意但令眾生樂有。有即生內內外何別。生因同故如一手作。又解下堅也者勞役堅勞古字假借不分二別。故文選牢固字多作勞字。故使今文次作堅義。俱染至
【現代漢語翻譯】 現代漢語譯本 二乘人（聲聞和緣覺乘的修行者）仍然有塵沙無明（微細的煩惱，如塵沙般細微）。砂鹵，指像鹽堿地一樣的土地。三折，指三惡道（地獄、餓鬼、畜生道），與三惡道和二乘人相同。 首先，從入位的角度，在界外（超出欲界、色界、無色界之外）解釋。荊溪大師說：『因為小乘人沒有度化眾生的願望，所以佈施所得的福報首先在人天道。』這說明佈施者自身沒有度化眾生的願望，菩薩則不然，如前所述。 其次，從初心的角度，在界內（欲界、色界、無色界之內）解釋。凡夫執著于小定（淺薄的禪定），會墮入三惡道，而不是在界外。荊溪大師說：『根據淺薄的見聞，小乘人自己沒有小的利益，只能誹謗大乘。』 接下來，引用勝意（一位比丘的名字，意為殊勝的想法）的例子來證明墮入惡道。《大智度論》第七卷記載，過去師子音王佛（過去佛的名字，意為獅子吼般的聲音）滅度后，有兩位比丘，一位名叫喜根（意為歡喜的根源），一位名叫勝意。喜根的弟子聰明，喜歡聽聞深刻的道理。他的老師只說諸法實相（諸法真實不虛的體性），告訴弟子說：『淫慾、嗔恚、愚癡的相，就是實相，沒有什麼可掛礙的。』通過這種方便法門，可以沒有嗔恨，沒有後悔，得到無生忍（對諸法不生不滅的體性有所體悟）。勝意持戒、修頭陀行（苦行）、修四禪（四種禪定），他的弟子根器遲鈍，喜歡尋求分別。勝意告訴眾比丘：『你們應當知道，喜根欺騙迷惑眾人，使他們進入邪見之中，說淫慾是沒有障礙的法。』當時，喜根這樣想：『這個人大發嗔恨，被惡業所覆蓋，應當墮入大罪。我現在應當為他說甚深法，作為他後世的因緣。』於是召集眾僧，一時說偈語：『淫慾即是道，嗔恚愚癡也是道。』結果三萬天子得到無生忍，八千聲聞都得到解脫。勝意立刻身陷地獄，受千萬億年的苦。喜根就是現在東方寶嚴土（佛國凈土的名字，意為珍寶莊嚴）的光逾日月佛（佛的名字，意為光明超過日月）。勝意就是釋迦牟尼佛。詳細情況見《大智度論》。《輔行記》及其他文獻也引用了這個例子。 第三，從不生（不墮惡道）的角度，呵斥六道（地獄、餓鬼、畜生、人、阿修羅、天）。首先，折伏與眾魔（各種魔障）相同。首先，總的指示。其次，是爲了與下文的分別解釋作區分。『自行等者』，荊溪大師說：『與樂於生死輪迴的眾生相同，就像同一隻手所為。』界內的天魔（欲界天的魔）本意只是讓眾生樂於存在（有）。存在（有）即是生，界內界外有什麼區別呢？生起的原因相同，就像一隻手所為。另一種解釋，下文的『堅』字，是勞役堅勞的古字，假借不分二者區別。所以《文選》中『牢固』一詞多寫作『勞』字。所以使現在的文章依次作『堅』的含義。都染著于...
【English Translation】 English version Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) still have dust-like and sand-like ignorance (subtle afflictions, as fine as dust and sand). 'Śāra' refers to saline soil. 'Three folds' refers to the three evil realms (hell, hungry ghosts, and animals), which are the same as the three evil realms and the Two Vehicles. Firstly, from the perspective of entering a position, it is explained outside the boundaries (beyond the realms of desire, form, and formlessness). Master Jingxi said: 'Because those of the Small Vehicle have no aspiration to transform beings, the merit of giving first resides in the realms of humans and gods.' This clarifies that the giver himself has no aspiration to transform beings, unlike Bodhisattvas, as explained earlier. Secondly, from the perspective of the initial intention, it is explained within the boundaries (within the realms of desire, form, and formlessness). Ordinary people who cling to small samādhi (shallow meditation) will fall into the three evil realms, not outside the boundaries. Master Jingxi said: 'According to shallow knowledge, those of the Small Vehicle have no small benefit themselves, but can only slander the Great Vehicle.' Next, the example of Shengyi (the name of a Bhikṣu, meaning 'superior intention') is cited to prove falling into evil realms. The seventh volume of the Mahāprajñāpāramitāśāstra records that after the extinction of the Buddha Śiṃhanādarāja (the name of a past Buddha, meaning 'lion's roar-like sound'), there were two Bhikṣus, one named Xigen (meaning 'root of joy') and one named Shengyi. Xigen's disciple was intelligent and liked to hear profound doctrines. His teacher only spoke of the true nature of all dharmas (the true and unfalse essence of all phenomena), telling his disciple: 'The characteristics of lust, anger, and ignorance are the true nature, and there is nothing to be attached to.' Through this expedient means, one can be without anger, without regret, and attain the tolerance of non-origination (an understanding of the non-arising and non-ceasing nature of all dharmas). Shengyi upheld the precepts, practiced dhūta (ascetic practices), and cultivated the four dhyānas (four types of meditation). His disciple was dull-witted and liked to seek distinctions. Shengyi told the Bhikṣus: 'You should know that Xigen deceives and confuses people, causing them to enter into wrong views, saying that lust is an unobstructed dharma.' At that time, Xigen thought: 'This person is greatly angered, covered by evil karma, and should fall into great sin. I should now speak profound dharma for him, as a cause for his future lives.' So he gathered the Sangha and at once spoke a verse: 'Lust is the path, anger and ignorance are also the path.' As a result, thirty thousand devas attained the tolerance of non-origination, and eight thousand Śrāvakas all attained liberation. Shengyi immediately fell into hell, suffering for countless millions of years. Xigen is now the Buddha Guangyuriyue (the name of a Buddha, meaning 'light surpassing the sun and moon') in the Land of Treasure Adornment (the name of a Buddha-land, meaning 'adorned with treasures') in the East. Shengyi is Śākyamuni Buddha. Details can be found in the Mahāprajñāpāramitāśāstra. The Fuxingji and other documents also cite this example. Thirdly, from the perspective of non-arising (not falling into evil realms), the six paths (hell, hungry ghosts, animals, humans, asuras, and devas) are rebuked. Firstly, the subjugation is the same as the various demons (various demonic obstacles). Firstly, a general indication. Secondly, it is to distinguish it from the separate explanation below. 'Self-practice, etc.,' Master Jingxi said: 'It is the same as beings who delight in saṃsāra, like what is done by the same hand.' The heavenly demons (demons of the desire realm) within the boundaries originally only intended to make beings delight in existence (bhava). Existence (bhava) is birth, what is the difference between within and outside the boundaries? The cause of arising is the same, like what is done by one hand. Another explanation, the word 'firm' in the following text is the ancient word for laborious and firm labor, borrowed without distinguishing the two. Therefore, the word 'firm' in the Wenxuan is often written as 'labor'. Therefore, the current article successively takes the meaning of 'firm'. All are stained with...
難轉者執固即堅義也。魔與善吉執固既同。可為伴侶。二折同塵勞。汝亦具有故言等也者荊溪云。八萬等言通於大小。故俱舍云。牟尼說法蘊數有八十千。乃至如報恩經。列多八萬。此等皆是界內八萬。如對四分一分各有二萬一千。四分只是界內惑耳。如大乘中三昧波羅密等之所治者皆界外惑。故知。善吉具有界外名同類同。故大士訶之云無異也。三折同世怨。閹人者男去勢也。月令仲冬命閹尹審門閭慎房室。荊溪云。應云閹賊。又取他閹自滅滅他不可治也。又害等者害即怨也。前釋害相此釋所害。又前唯正因。故云種子。此據三因故云身命及眷屬也。四折謗佛法。荊溪云。謗有二種者雖對二種只生死一。言亦兼二謗。若有生死必無常住。為成損相須對常住。五折非真僧。荊溪云。不入眾數者亦可云事理二和方名為眾。眾必和合。即是事與法界眾生和。理與真如法界和。善吉並無。故不入數。六折非真滅。荊溪云。不入數故終不能得大般涅槃。大般涅槃即大滅度。縱有入數尚未得滅。況不入數焉能得滅。此縱斥耳。終無入數而不滅度。三世人下斥疑引證。多疑此解者疑今作訶殺賊等三義解文謂。無所據。而不知今師深憑法華見茲斥意。以法華善吉領解既云我今真阿羅漢豈非追省往昔小果。既不真實致被彈訶。故須以羅
【現代漢語翻譯】 現代漢語譯本： 『難轉者執固即堅義也』，意思是難以轉變的人執著頑固，心意堅定。魔（Mara，佛教中阻礙修行的惡魔）與善吉（Sung-chi，人名，此處指代一種錯誤的修行者）的執著頑固既然相同，就可以成為伴侶。二折同塵勞，你（指善吉）也具有，所以說『等也』。荊溪（地名，此處指荊溪大師）說，『八萬等言』可以通用於大小乘。所以《俱舍論》（Abhidharmakośa，佛教論書）說，牟尼（釋迦牟尼佛的尊稱）說法所包含的蘊數有八萬。乃至如《報恩經》（報父母恩重經）列舉了很多八萬。這些都是界內（指欲界、色界、無色界）的八萬。比如針對四分（四種煩惱）中的一分，各有二萬一千。四分只是界內的迷惑。如大乘（Mahayana，佛教宗派）中三昧（Samadhi，禪定）波羅蜜（Paramita，到彼岸）等所對治的，都是界外的迷惑。所以知道，善吉具有界外的迷惑，名稱相同，種類相同。所以大士（菩薩的尊稱）呵斥他說沒有差別。三折同世怨，閹人（被閹割的人）是指男子失去生殖能力。月令（古代曆法）仲冬（農曆十一月）命令閹尹（管理宮廷事務的官員）審查門閭（里巷），謹慎房室（宮室）。荊溪說，應該說『閹賊』。又取他閹（自己閹割）自滅滅他（使他人滅亡），不可救治。又『害等者』，害就是怨。前面解釋了害的相狀，這裡解釋所害的對象。而且前面只說了正因（直接原因），所以說是種子。這裡根據三因（三種原因），所以說是身命及眷屬。四折謗佛法，荊溪說，誹謗有兩種，雖然針對兩種，但只有生死一種。言語也兼有二種誹謗。如果有生死，必定沒有常住。爲了成就損害的相狀，必須針對常住。五折非真僧，荊溪說，不入眾數，也可以說是事理二和才能稱為眾。眾必定和合，就是事與法界眾生和，理與真如法界和。善吉都沒有，所以不入數。六折非真滅，荊溪說，不入數，最終不能得到大般涅槃（Mahaparinirvana，佛教的最高境界）。大般涅槃就是大滅度。縱然有入數的，尚未得到滅度，何況不入數的，怎麼能得到滅度。這是縱然責備罷了。最終沒有入數而不滅度的。三世人下，斥責懷疑，引用證據。很多人懷疑這種解釋，懷疑現在作訶殺賊等三種意義來解釋經文，說沒有根據。而不知道現在的老師深深憑藉《法華經》（妙法蓮華經）看到這種斥責的用意。因為《法華經》中善吉領悟理解后說『我今真阿羅漢』（Arhat，斷盡煩惱的聖者），難道不是追憶反省往昔的小果（小乘的果位）嗎？既然不真實，導致被彈劾呵斥，所以必須用羅（羅漢果）……
【English Translation】 English version: 'Those difficult to transform are defined by their stubbornness and firm adherence.' This means that those who are difficult to transform are stubborn, persistent, and resolute in their intentions. Since both Mara (the demon who obstructs practice in Buddhism) and Sung-chi (a person's name, here referring to a type of incorrect practitioner) share the same stubbornness, they can be companions. 'The second fault is sharing the same defilements,' which you (referring to Sung-chi) also possess, hence the statement 'are equal.' Jingxi (a place name, here referring to Master Jingxi) said, 'The phrase 'eighty thousand, etc.' can be applied to both the Greater and Lesser Vehicles.' Therefore, the Abhidharmakośa (a Buddhist treatise) states that the number of aggregates contained in the Buddha's (an honorific title for Shakyamuni Buddha) teachings is eighty thousand. Furthermore, as the Sutra on Gratitude (the Sutra on the Profound Kindness of Parents) lists many eighty thousands. These are all eighty thousands within the realm (referring to the Desire Realm, Form Realm, and Formless Realm). For example, for each of the four divisions (four types of afflictions), there are twenty-one thousand. The four divisions are merely delusions within the realm. As in the Mahayana (a Buddhist school) teachings, what is subdued by Samadhi (meditative absorption) Paramita (perfection of crossing over) etc., are all delusions outside the realm. Therefore, it is known that Sung-chi possesses delusions outside the realm, sharing the same name and the same kind. Hence, the Bodhisattva (an enlightened being) rebukes him, saying there is no difference. 'The third fault is sharing the same worldly resentment,' a eunuch (a castrated man) refers to a man who has lost his reproductive ability. The Monthly Ordinance (an ancient calendar) in mid-winter (the eleventh month of the lunar calendar) orders the eunuch administrator (an official managing palace affairs) to inspect the gates and alleys, and to be cautious in the chambers (palaces). Jingxi said, it should be said 'eunuch thief.' Furthermore, 'taking one's own castration' (self-castration) is self-destruction and 'causing others to perish' (causing others to die) is incurable. Furthermore, 'those who harm, etc.,' harm is resentment. The previous explanation described the appearance of harm, this explanation describes the object of harm. Moreover, the previous only spoke of the direct cause, hence it was called a seed. This is based on the three causes, hence it is said to be body, life, and family members. 'The fourth fault is slandering the Buddha's teachings,' Jingxi said, there are two types of slander, although directed at two types, there is only one type of birth and death. Speech also includes two types of slander. If there is birth and death, there is certainly no permanence. In order to achieve the appearance of harm, it must be directed at permanence. 'The fifth fault is not being a true Sangha (Buddhist monastic community),' Jingxi said, not being included in the assembly, it can also be said that only the harmony of phenomena and principle can be called an assembly. The assembly must be harmonious, that is, phenomena is in harmony with the sentient beings of the Dharma Realm, and principle is in harmony with the True Thusness Dharma Realm. Sung-chi has neither, so he is not included in the count. 'The sixth fault is not being true extinction,' Jingxi said, not being included in the count, one will ultimately not be able to attain Great Parinirvana (the highest state in Buddhism). Great Parinirvana is Great Extinction. Even those who are included in the count have not yet attained extinction, how much more so those who are not included in the count, how can they attain extinction. This is merely a rebuke. Ultimately, there is no one who is included in the count and does not attain extinction. Below, the people of the three worlds rebuke doubt and cite evidence. Many people doubt this explanation, doubting that the current explanation of the three meanings of rebuking, killing thieves, etc., has no basis. But they do not know that the current teacher deeply relies on the Lotus Sutra (the Wonderful Dharma Lotus Flower Sutra) to see this intention of rebuke. Because in the Lotus Sutra, after Sung-chi's understanding and comprehension, he said, 'I am now a true Arhat (a saint who has exhausted afflictions),' is this not recalling and reflecting on the small fruit (the fruit of the Lesser Vehicle) of the past? Since it is not true, it leads to being impeached and rebuked, so it must be with the Arhat (Arhat fruit) ...
漢三義以釋今訶。故去至法華方顯。故四下引證。四大聲聞善吉居其一也。三置缽而去二。初總示。初自伏非敬田也。又我下不伏為悲田也。進退思惟者結上二文。進思非敬退思非悲。悲敬俱非。從何取食。不如棄缽出舍而去。二時我下別釋。荊溪云。茫然者總相不知。不知佛法權實開遮。若使知者即應答云世尊知我實機未發。是故遮實而先施權。大士何得輒以實斥。至后機成方可遮權而用於實。如來尚自觀機逗物。大士何以損我機宜。密意雖然善吉可中能作此答。乃涅槃會上聲聞豈更招于大士之折。大士正為方等不知作入醍醐遠方便耳。以不知故點然無答。四凈名安慰二。初敘意分科。二隨文釋義三。初慰問。荊溪云。即是法身等者即是法身如來所作化事。作此釋者但是從理亦應。更須從事以釋。假使如來化為一人。還自以此而詰難之所化之人。豈有懼色。詰者責也問也。二善吉答。三重慰解釋二。初分科。二隨釋三。初正安慰。荊溪云。一切法者陰界入等一切法也。此法尚爾。何獨悲敬。二解釋。三重辨。五聞者悟道。前用通教解釋等者以此云得法眼凈是得通教益故前須約通釋。或是聞安慰幻化之說即悟得法眼凈也。問得法眼凈何必在通。答一代教文俱以得初果益者為法眼凈。通教共地故有小益。既是聞訶益非藏
【現代漢語翻譯】 現代漢語譯本 用漢三義來解釋現在的訶責。所以要到《法華經》才顯現。所以下面引用了四個方面的證據。四大聲聞中的善吉（Subhuti，須菩提）是其中之一。放下缽離開，是因為兩個原因。首先是總的說明。一開始是因為自己不值得作為敬田（尊敬供養的福田）。而且，『又我下』是因為不值得作為悲田（憐憫救濟的福田）。『進退思惟者』總結了上面的兩段文字。進思不是敬田，退思不是悲田。悲田和敬田都不是，從哪裡取得食物呢？不如丟棄缽，離開這裡。其次，『二時我下別釋』是分別解釋。荊溪大師說：『茫然』是指總體上不知道。不知道佛法的權實、開遮。如果知道的話，就應該回答說：『世尊知道我真實的根機尚未成熟。所以遮止真實而先施行方便。大士怎麼能隨便用真實來指責呢？』等到後來根機成熟，才可以遮止方便而使用真實。如來尚且自己觀察根機來施教，大士為什麼要損害我的根機呢？密意雖然如此，善吉或許能夠這樣回答。但是在《涅槃經》的法會上，聲聞難道還會招致大士的責備嗎？大士正是因為方等部經典不知道這是進入醍醐的遙遠方便啊。因為不知道，所以茫然無語。四、凈名（Vimalakirti，維摩詰）安慰須菩提。首先敘述意圖，分科。其次，隨著經文解釋意義。第三，首先是慰問。荊溪大師說：『即是法身等者』就是法身如來所作的化事。這樣解釋只是從理上來說，還應該從事上來解釋。假設如來化為一個人，還自己用這些來詰難所化之人，哪裡會有懼怕的神色呢？詰者，責問也。二、善吉回答。三重慰解釋二。首先分科。其次，隨著解釋。首先是正式的安慰。荊溪大師說：『一切法者』，陰、界、入等一切法。此法尚且如此，何況只是悲田和敬田呢？二、解釋。三重辨。五、聽者悟道。前面用通教解釋等等，是因為用這個來說明得到法眼凈，是得到通教的利益，所以前面需要用通教來解釋。或者是因為聽了安慰幻化之說，就領悟了法眼凈。問：得到法眼凈為什麼一定在通教？答：一代教文都以得到初果的利益作為法眼凈。通教是共同的基礎，所以有小的利益。既然是聽了訶責而得到的利益，不是藏教的利益。
【English Translation】 English version The three meanings of 'Han' are used to explain the current rebuke. Therefore, it is only revealed in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Hence, four evidences are cited below. Subhuti (善吉), one of the four great Śrāvakas (聲聞, Hearers), is one of them. Putting down the bowl and leaving is due to two reasons. First, it is a general indication. Initially, it was because he was not worthy of being a field of reverence (敬田, a field of merit for respectful offerings). Moreover, '又我下' is because he is not worthy of being a field of compassion (悲田, a field of merit for compassionate relief). '進退思惟者' summarizes the above two passages. Advancing thought is not a field of reverence, and retreating thought is not a field of compassion. Neither a field of reverence nor a field of compassion, from where can food be obtained? It is better to discard the bowl, leave the house, and depart. Second, '二時我下別釋' is a separate explanation. Master Jingxi said: '茫然' refers to generally not knowing. Not knowing the expedient and real, opening and closing of the Buddha's teachings. If he knew, he should have replied: 'The World-Honored One knows that my true potential has not yet matured. Therefore, he withholds the real and first applies the expedient. How can a Bodhisattva arbitrarily rebuke with the real?' When the potential matures later, the expedient can be withheld and the real can be used. The Tathāgata (如來, Thus Come One) himself observes the potential to teach beings, why should a Bodhisattva harm my potential? Although the secret intention is such, Subhuti may be able to answer in this way. But in the assembly of the Nirvana Sutra (Mahāparinirvāṇa Sūtra), would a Śrāvaka still invite the rebuke of a Bodhisattva? The Bodhisattva is precisely because the Vaipulya (方等) scriptures do not know that this is a distant expedient for entering amrita (醍醐, the finest flavor). Because of not knowing, he is at a loss for words. Fourth, Vimalakirti (凈名) comforts Subhuti. First, narrate the intention and divide the sections. Second, explain the meaning according to the text. Third, first is the consolation. Master Jingxi said: '即是法身等者' is the transformative act done by the Dharmakāya (法身, Dharma Body) Tathāgata. This explanation is only from the perspective of principle, and should also be explained from the perspective of practice. Suppose the Tathāgata transforms into a person, and himself uses these to question the transformed person, how could there be a fearful expression? '詰者' means to question and interrogate. Two, Subhuti answers. Three, comforting and explaining two. First, divide the sections. Second, following the explanation. First is the formal consolation. Master Jingxi said: '一切法者', all dharmas (法, phenomena) such as the skandhas (陰, aggregates), dhātus (界, realms), and āyatanas (入, sense bases). This dharma is already like this, let alone just fields of compassion and reverence? Two, explanation. Three, distinguishing. Five, the listener attains enlightenment. The previous explanation using the common teaching is because using this to explain attaining the pure Dharma eye (法眼凈) is to obtain the benefit of the common teaching, so it is necessary to explain using the common teaching first. Or it is because hearing the comforting words of illusion and transformation, one realizes the pure Dharma eye. Question: Why must attaining the pure Dharma eye be in the common teaching? Answer: All the teachings of a lifetime take attaining the benefit of the first fruit (Sotāpanna, 須陀洹) as the pure Dharma eye. The common teaching is a common foundation, so there is a small benefit. Since the benefit is obtained by hearing the rebuke, it is not the benefit of the Tripitaka (藏, storehouse) teaching.
教。四結成不堪。五命富樓那二。初分科敘意。二富那下隨文釋義二。初命問疾二。初翻名。二但法下釋疑。法華中旃延是中根滿愿是下根。而今命滿愿在迦旃延之前。故須簡示。或是隨近者當時左佛左右。故先命之無論次第。何者下釋機便意也。莊嚴文辭等者旃延但能問難文辭不如故不先命。仲尼曰。言以足志文以足言。不言誰知其志。言之無文行之不遠。晉為伯鄭入陳非文辭不為功。大品等者荊溪云。雖於法華而得下根已堪受命轉般若教。故於今教非后非前。故知。大權引機何定。具有料簡者核其大旨。則身子智慧善吉解空滿愿說法俱順般若。故偏受命。所謂加於可加也。廣如論文。二辭不堪二。初分科。二隨釋四。初辭不堪。二述不堪之由。是三乘初心者荊溪云。此諸比丘在彼三藏三乘眾中。始欲學小。現雖暫居三藏之眾宿根非小。而滿慈子見在小眾便為說小不逗宿種無四悉功。又或可在於通三乘眾中。滿愿見與二乘同止便即為說折法。小宗尚失小機寧生別善。故為大士之所彈。訶言機在於大者即宿習也。尋經可知者尋下訶辭知今說小。三正述不堪之事二。初分科。二隨釋七。初訶說法失機三。初分科示義二。初分科。二示義二。初示義二。初正示。念何事者荊溪云。何言表諸。即七方便亦是借於法華之意。何
【現代漢語翻譯】 現代漢語譯本 教（教化）。四結成不堪（四種執著導致不堪勝任）。五命富樓那二（第五，命令富樓那）。初分科敘意（首先分科敘述意圖）。二富那下隨文釋義二（其次，富樓那以下，隨文解釋意義）。初命問疾二（首先，命令問候疾病）。初翻名（首先，翻譯名字）。二但法下釋疑（其次，『但法』以下解釋疑問）。《法華經》中旃延（Katyayana，迦旃延）是中根（中等根器），滿愿（Purna，富樓那）是下根（下等根器）。而今命令滿愿在迦旃延之前，故須簡示（所以需要簡要說明）。或是隨近者當時左佛左右（或許是按照親近程度，當時在佛的左右），故先命之無論次第（所以先命令他，無論次第）。何者下釋機便意也（『何者』以下解釋應機的方便之意）。莊嚴文辭等者（『莊嚴文辭等者』），旃延但能問難文辭不如（迦旃延只能問難，文辭不如），故不先命（所以不先命令他）。仲尼曰（仲尼說）：『言以足志文以足言（言語足以表達心志，文字足以表達言語）。不言誰知其志（不說話誰知道他的心志）。言之無文行之不遠（言語沒有文采，傳播不遠）。晉為伯鄭入陳非文辭不為功（晉國成為霸主，鄭國進入陳國，沒有文辭是不成功的）。』大品等者（『大品等者』），荊溪云（荊溪說）：『雖於法華而得下根已堪受命轉般若教（雖然在《法華經》中得到下根，已經可以接受命令，轉播般若教）。故於今教非后非前（所以在今天的教化中，非后非前）。』故知（所以知道），大權引機何定（大權示現引導眾生，哪裡有定法）。具有料簡者（『具有料簡者』），核其大旨（覈實其大意），則身子智慧善吉解空滿愿說法俱順般若（那麼舍利弗的智慧，須菩提的解空，富樓那的說法，都順應般若）。故偏受命（所以偏偏接受命令）。所謂加於可加也（這就是所謂的錦上添花）。廣如論文（詳細內容如論文）。二辭不堪二（第二，辭退不堪勝任）。初分科（首先分科）。二隨釋四（其次，隨文解釋）。初辭不堪（首先，辭退不堪勝任）。二述不堪之由（其次，陳述不堪勝任的理由）。是三乘初心者（『是三乘初心者』），荊溪云（荊溪說）：『此諸比丘在彼三藏三乘眾中（這些比丘在那三藏三乘的僧眾中），始欲學小（剛開始想學小乘）。現雖暫居三藏之眾宿根非小（現在雖然暫時居住在三藏的僧眾中，宿世的根基並非小乘）。而滿慈子見在小眾便為說小不逗宿種無四悉功（而滿慈子看到他們在小乘僧眾中，就為他們說小乘，不契合他們的宿世善根，沒有四悉檀的功用）。又或可在於通三乘眾中（又或者可能在通達三乘的僧眾中），滿愿見與二乘同止便即為說折法（滿愿看到他們與二乘人同住，就為他們說折伏法）。小宗尚失小機寧生別善（小乘宗義尚且失去小乘根機，哪裡能生起其他善根）。故為大士之所彈（所以被大菩薩所彈劾）。訶言機在於大者即宿習也（呵斥說根機在於大乘，就是宿世的習氣）。尋經可知者（『尋經可知者』），尋下訶辭知今說小（尋找下面的呵斥之辭，就知道現在說的是小乘）。三正述不堪之事二（第三，正式陳述不堪勝任之事）。初分科（首先分科）。二隨釋七（其次，隨文解釋）。初訶說法失機三（首先，呵斥說法失去根機）。初分科示義二（首先分科顯示意義）。初分科（首先分科）。二示義二（其次顯示意義）。初示義二（首先顯示意義）。初正示（首先正式顯示）。念何事者（『念何事者』），荊溪云（荊溪說）：『何言表諸（『何』字表示諸法）。即七方便亦是借於法華之意（就是七方便也是借用《法華經》的意義）。何（何）。』
【English Translation】 English version Teachings. Four attachments lead to unsuitability. Five, ordering Purna, divided into two parts: first, outlining the intention; second, following Purna, explaining the meaning in detail, divided into two parts: first, ordering to inquire about illness, divided into two parts: first, translating the name; second, explaining doubts from 'But the Dharma' onwards. In the Lotus Sutra, Katyayana (旃延) is of medium capacity (中根), while Purna (滿愿) is of lower capacity (下根). However, now Purna is ordered before Katyayana, so a brief explanation is needed. Perhaps it is based on proximity, being on the Buddha's left and right at the time, so he is ordered first regardless of order. 'What's the reason' explains the intention of expedient means. 'Elegant language and so on' means that Katyayana can only question, and his language is not as good, so he is not ordered first. Confucius said: 'Words are sufficient to express the will, and writing is sufficient to express words. If one does not speak, who will know his will? If words lack elegance, they will not travel far. When Jin became a hegemon and Zheng entered Chen, it was not without the merit of elegant language.' 'The Great Perfection and so on' means that Jingxi said: 'Although one obtains a lower capacity in the Lotus Sutra, one is already capable of receiving the order to transmit the Prajna teachings. Therefore, in today's teachings, it is neither after nor before.' Therefore, it is known that the great power of expedient means is not fixed. 'Having a detailed examination' means examining the main points, then Shariputra's wisdom, Subhuti's understanding of emptiness, and Purna's explanation of the Dharma all accord with Prajna. Therefore, they are specifically ordered. This is what is called adding to what can be added. The details are as in the treatise. Second, declining unsuitability, divided into two parts: first, dividing the sections; second, explaining in four parts: first, declining unsuitability; second, stating the reason for unsuitability. 'These are beginners in the Three Vehicles' means that Jingxi said: 'These bhikshus are in the Sangha of the Three Vehicles of the Three Treasures, and they initially want to learn the Small Vehicle. Although they temporarily reside in the Sangha of the Three Treasures, their roots are not small. However, when Purna sees them in the Small Vehicle Sangha, he teaches them the Small Vehicle, which does not accord with their latent seeds and has no fourfold benefit. Or perhaps they are in the Sangha that understands the Three Vehicles, and when Purna sees them dwelling with the Two Vehicle practitioners, he immediately teaches them the Dharma of subjugation. If the Small Vehicle sect loses the Small Vehicle capacity, how can other good arise? Therefore, they are criticized by the great bodhisattvas. The rebuke says that the capacity lies in the Great Vehicle, which is the habitual practice of past lives.' 'Seeking the sutra can be known' means that seeking the rebuking words below knows that the Small Vehicle is being spoken of now. Third, formally stating the matter of unsuitability, divided into two parts: first, dividing the sections; second, explaining in seven parts: first, rebuking the loss of opportunity in teaching the Dharma, divided into three parts: first, dividing the sections to show the meaning, divided into two parts: first, dividing the sections; second, showing the meaning, divided into two parts: first, showing the meaning; first, formally showing. 'Thinking about what matter' means that Jingxi said: 'The word 'what' expresses all dharmas. That is, the seven expedients also borrow the meaning of the Lotus Sutra. What.'
得偏以小法教之。二但四下述意。討本者第一義為本。三悉如枝。依枝尋本理居其先。依本尋枝理居其後。荊溪云。亦應更問所以。世界在於為人對治之後。何以不同五章中意。利在第一鈍居第四耶。答為人對治逗善惡因。世界即是善惡之果。觀果知因驗因識果。並是隨便何所疑耶。若是利人乃至亦可全不用三。準此鈍中復應有此因果前後。二滿愿下結顯。二時維下隨文正釋四。初訶不觀本心二。初釋法二。初正釋。若不入定等者荊溪云。此豈不誡後來說者。縱不先有知根三昧亦須觀人然後說法。等是不知依安樂行以大乘答。即是其人妄說小乘第一義也者既有大機。應為說大乘第一義法反為說小差機致訶。荊溪云。若準下文得不退轉。應以第一義悉而居於初。若爾于諸比丘乃成不用下之三悉。何得以四而訶滿愿。答逗諸比丘現世根緣只應用一通往具四。故別列三。況復因茲通明被物理。須具足列四。不疑以諸比丘曾修此四。具如疏文所列者是聞凈名說。即是世界破見思惡生俗諦善。此並在于相似位中。若將不退而為相似為第一義。節級向前而為三悉。即行不退之四悉也。通別不退義準可知。二料簡五。初簡定能知機。障通無知者荊溪云。亦應云見見屬知故以通是知故故以不知而為通障。菩薩亦爾者亦如當教小乘有不得
【現代漢語翻譯】 現代漢語譯本 應該根據他們的偏好，用小乘佛法來教導他們。二，但要根據四悉檀（四種教化眾生的方法）來闡述佛法的意義。探究根本的人，應以第一義悉檀（究竟真實的道理）為根本。三，一切都像樹枝一樣。依據樹枝尋找樹根，這個道理應該放在前面；依據樹根尋找樹枝，這個道理應該放在後面。荊溪湛然大師說：『也應該進一步詢問其中的原因。』世界悉檀（針對不同根性的眾生施設不同的教法）在於為人對治之後，為什麼與五章中的意思不同，利益悉檀（使眾生獲得利益的教法）排在第一位，而對治悉檀（糾正錯誤的教法）排在第四位呢？回答是：為人對治是針對善惡之因，世界悉檀就是善惡之果。觀察果報可以瞭解原因，驗證原因可以認識果報，這些都是隨順眾生的根機，有什麼可懷疑的呢？如果是根器銳利的人，甚至可以完全不用三悉檀。按照這個原則，根器遲鈍的人也應該有這種因果前後的關係。二，『滿愿』以下是總結顯明。二，『時維』以下是隨文解釋四悉檀。初，呵斥那些不觀察眾生本心的人。二，初，解釋佛法。二，初，正式解釋。『若不入定等者』，荊溪湛然大師說：『這難道不是告誡後來的說法者嗎？即使沒有先前證得的知根三昧（瞭解眾生根性的禪定），也必須觀察眾生的根性，然後才能說法。』『等』是指不知道依據安樂行（四種安心修行的法門）用大乘佛法來回答。『即是其人妄說小乘第一義也者』，既然有修習大乘的根機，就應該為他們說大乘第一義法，反而為他們說小乘佛法，這是錯用了根機，所以要呵斥。荊溪湛然大師說：『如果按照下文所說，能夠得到不退轉的果位，就應該以第一義悉檀放在最前面。如果這樣，對於諸比丘來說，就成了不用下文的三悉檀。為什麼可以用四悉檀來呵斥滿愿呢？』回答是：針對諸比丘現世的根緣，只需要用一個悉檀，就可以貫通到四悉檀。所以特別列出三悉檀。更何況因為這個原因，可以通達明白一切事物的道理，必須具足列出四悉檀。不要懷疑諸比丘曾經修習過這四悉檀，就像疏文中所列出的那樣，是聽聞《維摩詰經》所說的。這就是世界悉檀破除見思惑（錯誤的見解和思想）而生起俗諦善（世俗諦的善法）。這些都處於相似位中。如果將不退轉的果位作為相似位，作為第一義悉檀，一級一級向前推進，作為三悉檀，這就是行不退轉的四悉檀。通途和別途的不退轉的意義可以依此推知。二，料簡五，初，簡別決定能夠了解眾生根機的人。『障通無知者』，荊溪湛然大師說：『也應該說見屬於知，所以用通是知，所以用不知作為通的障礙。菩薩也是這樣』，也像應當教導小乘佛法的人，有不得...
【English Translation】 English version They should be taught according to their preferences, using the Lesser Vehicle (Hinayana) teachings. Two, but explain the meaning of the Dharma according to the Four Siddhanas (four methods of teaching sentient beings). For those who seek the root, the First Principle (Paramartha-satya) should be taken as the root. Three, everything is like branches. Following the branches to find the root, this principle should be placed first; following the root to find the branches, this principle should be placed last. Jingxi Zhanran (a famous Tiantai master) said: 'We should also further inquire into the reasons for this.' The Worldly Principle (Lokasamvriti-satya) lies in addressing the needs of people, so why is it different from the meaning in the five chapters, with the Principle of Benefit (Artha-siddha) ranked first and the Principle of Antidote (Pratipaksa-siddha) ranked fourth? The answer is: addressing the needs of people is aimed at the causes of good and evil, while the Worldly Principle is the result of good and evil. Observing the results can reveal the causes, and verifying the causes can recognize the results. These are all in accordance with the capacities of sentient beings, so what is there to doubt? If they are people with sharp faculties, then the three Siddhanas can be completely omitted. According to this principle, there should also be this cause-and-effect relationship for those with dull faculties. Two, 'Fulfillment of Vows' below is a concluding clarification. Two, 'When' below is a direct explanation of the Four Siddhanas according to the text. First, scolding those who do not observe the fundamental mind of sentient beings. Two, first, explaining the Dharma. Two, first, formally explaining. 'If one does not enter Samadhi, etc.,' Jingxi Zhanran said: 'Isn't this a warning to later speakers? Even if one does not have the Samadhi of Knowing the Roots (understanding the faculties of sentient beings), one must observe the faculties of sentient beings before speaking the Dharma.' 'Etc.' refers to not knowing to use the Great Vehicle (Mahayana) teachings to answer based on the Practice of Peaceful Conduct (four methods of peaceful practice). 'That is, that person falsely speaks of the First Principle of the Lesser Vehicle,' since they have the capacity to cultivate the Great Vehicle, they should be taught the First Principle of the Great Vehicle, but instead they are taught the Lesser Vehicle, which is a misuse of their faculties, so they should be scolded. Jingxi Zhanran said: 'If, according to the following text, one can attain the stage of non-retrogression, then the First Principle should be placed at the beginning. If so, then for the Bhikshus, the three Siddhanas below would be unnecessary. Why can the Four Siddhanas be used to scold Fulfillment of Vows?' The answer is: for the present-day faculties of the Bhikshus, only one Siddhana needs to be used to connect to the Four Siddhanas. Therefore, the three Siddhanas are listed separately. Moreover, because of this reason, one can understand all the principles of things, so the Four Siddhanas must be listed completely. Do not doubt that the Bhikshus have practiced these Four Siddhanas, just as it is listed in the commentary, which is hearing what is said in the Vimalakirti Sutra. This is the Worldly Principle breaking through the delusions of views and thoughts (wrong views and thoughts) and giving rise to mundane truths (worldly good deeds). These are all in the stage of resemblance. If the stage of non-retrogression is taken as the stage of resemblance, as the First Principle, and advanced step by step as the three Siddhanas, then this is the Four Siddhanas of non-retrogression in practice. The meaning of the common and specific non-retrogression can be inferred from this. Two, selection and differentiation five, first, distinguishing those who can definitely understand the faculties of sentient beings. 'Those who obstruct understanding and are ignorant,' Jingxi Zhanran said: 'It should also be said that seeing belongs to knowing, so using understanding is knowing, so using ignorance as an obstacle to understanding. Bodhisattvas are also like this,' also like those who should be taught the Lesser Vehicle, there are those who cannot...
禪及得禪者。然當通教豈全不知。意明未是任運真化未知內外一十六門六十四悉也。是故唯取別圓菩薩。然于別圓不判位者必須判屬下根位。故以下根者其位定故具如次文問答料簡。任運即是真出假位即初地初住圓照者。是此智無為照機故也。二簡心根差別。三簡訶心所以。荊溪云。問若爾凈名何得等者而下文云。當知比丘心之所念。答意者凡欲利物先藉知心。一切眾機不出心故。昔有此志今方成機。四簡別圓優劣。五簡勸入之意。或為破或為勸者荊溪云。即破小勸圓自無所入。為他故入故云方便。雖分圓別乃是兼三。複次下以證理為入定也。應先自證理。然可為他說法。二釋喻。大心即是法性者荊溪云。明彼比丘昔之曾發正當法性之菩提也。寶器等等者以寶為器。寶即是器。故云寶器。大心貴極。故如寶大心受法。故如器解雖分字同顯大心。二訶不觀心念。此如身子教二弟子者以彼小乘觀門差機以例今文為大說小。涅槃云。我昔住于波羅奈國。時舍利弗教二弟子。一觀白骨一令數息經歷多年皆不得定。即生邪見言無涅槃無漏之法。若其有者我應得之。我于爾時見是比丘生此邪心訶舍利弗。汝不善教云何為二弟子顛倒說法。汝二弟子其性各異。一主浣衣一是金師。金師之子應教數息。浣衣之子應教觀骨。汝以錯教令生
{ "translations": [ "現代漢語譯本：關於禪以及獲得禪定的人。然而，當通教（一種佛教教義）難道完全不瞭解嗎？意思是說，（他們）尚未明白任運真化（自然而然的真實轉化），也不知道內外一十六門六十四悉檀（佛教術語，指佛陀教化的各種方法）。因此，只選取別教（佛教教義，區別于圓教）和圓教（佛教最高教義）的菩薩。然而，對於別教和圓教中不判定位次的人，必須判定其屬於下根位（根器較差的修行者）。所以，對於下根位的人，其位次是確定的，具體內容如下文的問答料簡。任運就是真出假位（菩薩修行的一個階段），也就是初地初住（菩薩果位的最初階段），圓照（圓滿的照見）就是這種智慧無為（不造作）地照見根機。第二，簡別心根的差別。第三，簡別呵斥心的原因。荊溪（唐代天臺宗僧人湛然）說：『問：如果這樣，為什麼《維摩詰經》中說『等者』，而下文又說『當知比丘心之所念』？答：意思是說，凡是想要利益眾生，首先要了解他們的心。一切眾生的根機都離不開心。過去有這樣的志願，現在才成就根機。』第四，簡別別教和圓教的優劣。第五，簡別勸人進入（佛法）的用意。或者爲了破斥（錯誤的觀點），或者爲了勸導（正確的修行），荊溪說：『就是破斥小乘，勸導圓教，自己並沒有進入（小乘）。爲了他人而進入（小乘），所以說是方便。』雖然分了圓教和別教，實際上是兼顧了三乘（聲聞乘、緣覺乘、菩薩乘）。再次，下面用證理（通過修行證悟真理）作為入定（進入禪定）的方法。應該先自己證悟真理，然後才可以為他人說法。第二，解釋比喻。大心就是法性（佛性）的意思，荊溪說：『說明那位比丘過去曾經發過正當法性的菩提心。』寶器等等，是用寶作為器皿，寶就是器皿，所以說是寶器。大心非常珍貴，所以像寶；大心接受佛法，所以像器皿。解釋雖然分開了字，但都顯示了大心。第二，呵斥不觀察心念。這就像舍利弗（佛陀的十大弟子之一）教導兩個弟子一樣，用小乘觀門（小乘的修行方法）的差異來比喻本文為大乘說小乘。涅槃經說：『我過去住在波羅奈國（古印度地名）的時候，舍利弗教導兩個弟子，一個觀白骨（觀想白骨），一個數息（通過數呼吸來修行），經過多年都沒有得定。於是產生邪見，說沒有涅槃（佛教的最高境界），沒有無漏之法（沒有超出輪迴的修行方法）。如果真的有，我應該已經得到了。』我當時看到這位比丘生起這樣的邪心，就呵斥舍利弗：『你教導得不好，為什麼為兩個弟子顛倒說法？你的兩個弟子，他們的根性各不相同，一個適合洗衣服，一個是金匠。金匠的兒子應該教他數息，洗衣服的兒子應該教他觀骨。你用錯誤的教法，讓他們生起", "邪見。" ], "english_translations": [ "English version: Concerning Chan (Zen meditation) and those who attain Chan. However, does the Tong teaching (a type of Buddhist doctrine) completely not understand? It means that they have not yet understood 'Renyun Zhenhua' (natural and genuine transformation), and they do not know the sixteen internal and external gates and the sixty-four Siddhanas (Buddhist terms referring to various methods of the Buddha's teachings). Therefore, only the Bodhisattvas of the Bie (distinctive) and Yuan (perfect) teachings are selected. However, for those in the Bie and Yuan teachings who are not assigned a position, it must be determined that they belong to the lower root position (practitioners with inferior faculties). Therefore, for those with lower roots, their position is fixed, as detailed in the following question-and-answer analysis. 'Renyun' is the 'Zhen Chu Jia Wei' (stage of genuine emergence from provisionality), which is the first Bhumi (stage of a Bodhisattva's path) and the first Abode (stage of dwelling in enlightenment), and 'Yuan Zhao' (perfect illumination) is the wisdom that illuminates the faculties without effort. Second, distinguish the differences in the roots of the mind. Third, distinguish the reasons for scolding the mind. Jingxi (Zhanran, a Tiantai monk of the Tang Dynasty) said: 'Question: If so, why does the Vimalakirti Sutra say 'equal,' but the following text says 'Know what the Bhikshu thinks in his mind'? Answer: It means that whoever wants to benefit sentient beings must first understand their minds. All the faculties of sentient beings cannot be separated from the mind. In the past, there was such a vow, and now the faculties are accomplished.' Fourth, distinguish the advantages and disadvantages of the Bie and Yuan teachings. Fifth, distinguish the intention of encouraging people to enter (the Dharma). Either to refute (wrong views) or to encourage (correct practice), Jingxi said: 'It is to refute the Hinayana and encourage the Yuan teaching, without entering (the Hinayana) oneself. Entering (the Hinayana) for the sake of others is therefore called expedient.' Although the Yuan and Bie teachings are divided, they actually encompass the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Furthermore, the following uses the realization of truth (through practice) as a method of entering Samadhi (entering meditation). One should first realize the truth oneself, and then one can preach the Dharma to others. Second, explain the metaphor. 'Great Mind' means Dharmata (Buddha-nature), Jingxi said: 'It explains that the Bhikshu in the past had made a proper vow of Bodhicitta (the mind of enlightenment) of Dharmata.' 'Treasure vessel' etc., is to use treasure as a vessel, treasure is the vessel, so it is called a treasure vessel. The Great Mind is extremely precious, so it is like a treasure; the Great Mind receives the Dharma, so it is like a vessel. Although the explanation separates the words, they all show the Great Mind. Second, scold not observing the thoughts of the mind. This is like Sariputra (one of the Buddha's ten great disciples) teaching two disciples, using the difference in the Hinayana meditation methods to compare the text speaking of the Hinayana for the Mahayana. The Nirvana Sutra says: 'When I lived in the country of Varanasi (an ancient Indian place name) in the past, Sariputra taught two disciples, one contemplating white bones (contemplating white bones), and one counting breaths (practicing by counting breaths), and after many years they did not attain Samadhi. Then they developed wrong views, saying that there is no Nirvana (the highest state of Buddhism), and no unconditioned Dharma (no practice method beyond reincarnation). If there really is, I should have attained it.' At that time, when I saw this Bhikshu developing such wrong views, I scolded Sariputra: 'You are not teaching well, why are you teaching the two disciples upside down? Your two disciples have different natures, one is suitable for washing clothes, and one is a goldsmith. The son of the goldsmith should be taught to count breaths, and the son of the laundryman should be taught to contemplate bones. You use the wrong teaching, causing them to generate" ", wrong views.'" ] }
惡邪。我于爾時為是二人如應。說法皆得阿羅漢。大乘真實等者琉璃堅固以喻大實。水精不堅以喻小虛。琉璃具云吠琉璃。此云不遠。謂西域有山去波羅奈不遠。此寶出彼故以名之。其性至堅人力煙焰不能毀壞。古字但作流離。後人加玉。左大仲吳都賦曰。致遠流離與珂珬。音邃注云。流離珂珬皆寶名。三訶不觀根源。有障應說大乘對治者荊溪云。此障應合用大治之。故非小治之所對也。未有念著小乘法瘡者勿傷令成小乘瘡也。大論云。聞法之人須有宿世種子。信心為瘡。如臥毒屑。身若無瘡毒不得入。論元喻大。今借譬小。本無小瘡縱臥小教法毒不入。何以用小。為身作瘡亦是以小損大法身。彼本發大法身全具故也。四不觀樂欲二。初總示。二別釋二。初對前簡示二。初正示所屬。十力中三力也者一是處非處力。二業智力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。三力者即四五六也。二此中下闕性所以二。初正明闕性三。初正示。此中但明根欲。等者前云眾生根源此云欲行大道也。以善下釋闕性所以也。荊溪云。明根若成即不可改。今諸比丘心猶可發。是故先以三義斥之。雖余文中三世更互得用其名今此定須釋。諸比丘改小入大。即是對境生欲意也。二故大下引證。荊溪云
【現代漢語翻譯】 惡邪（不善）。我于爾時為是二人如應說法，皆得阿羅漢（斷盡煩惱，證得解脫的聖者）。大乘真實等者，以琉璃（一種寶石，具堅固光澤）堅固比喻大實，以水精（水晶）不堅比喻小虛。琉璃，具云吠琉璃，此云不遠，謂西域有山去波羅奈（古印度城市）不遠，此寶出彼故以名之。其性至堅，人力煙焰不能毀壞。古字但作流離，後人加玉。左大仲吳都賦曰：『致遠流離與珂珬（兩種寶物）。』音邃注云：『流離珂珬皆寶名。』三訶不觀根源。有障應說大乘對治者，荊溪（地名）云：『此障應合用大治之，故非小治之所對也。』未有念著小乘法瘡者，勿傷令成小乘瘡也。大論云：『聞法之人須有宿世種子，信心為瘡，如臥毒屑。身若無瘡毒不得入。』論元喻大，今借譬小。本無小瘡，縱臥小教法毒不入，何以用小？為身作瘡，亦是以小損大法身。彼本發大法身全具故也。 四不觀樂欲二：初總示，二別釋二：初對前簡示二：初正示所屬。十力中三力也者，一是處非處力（辨別事理的能力），二業智力（瞭解業報的能力），三定力（禪定的力量），四根力（瞭解眾生根性的能力），五欲力（瞭解眾生慾望的能力），六性力（瞭解眾生本性的能力），七至處道力（瞭解一切道的能力），八宿命力（瞭解過去世的能力），九天眼力（超越肉眼侷限的視力），十漏盡力（斷盡一切煩惱的力量）。三力者，即四五六也。二此中下闕性所以二：初正明闕性三：初正示。此中但明根欲，等者前云眾生根源，此云欲行大道也。以善下釋闕性所以也。荊溪云：『明根若成即不可改，今諸比丘心猶可發，是故先以三義斥之。』雖余文中三世更互得用其名，今此定須釋。諸比丘改小入大，即是對境生欲意也。二故下引證。荊溪云
【English Translation】 Evil. At that time, I spoke the Dharma appropriately for those two, and they all attained Arhatship (a state of enlightenment where one has extinguished all defilements and achieved liberation). 'Great Vehicle is real' is likened to the firmness of lapis lazuli (a gemstone known for its solid luster), while the lack of firmness of crystal is likened to small emptiness. Lapis lazuli, fully called 'Vaiḍūrya', means 'not far'. It is said that there is a mountain in the Western Regions not far from Varanasi (an ancient Indian city), and this treasure comes from there, hence the name. Its nature is extremely firm, and human power, smoke, and flames cannot destroy it. The ancient character was simply written as 'liúlí', later people added 'jade'. Zuo Da Zhong's 'Rhapsody on the Capital of Wu' says: 'Bringing distant liúlí and kējú (two kinds of treasures).' Yin Sui's commentary says: 'Liúlí and kējú are both names of treasures.' The three reprimands do not observe the root source. Those with obstacles should speak of the Great Vehicle as an antidote, Jingxi (place name) says: 'This obstacle should be treated with a great cure, so it is not something that a small cure can deal with.' Those who do not have the sore of being attached to the Small Vehicle Dharma should not be harmed to create a Small Vehicle sore. The Great Treatise says: 'Those who hear the Dharma must have seeds from past lives, faith is like a sore, like lying on poisonous powder. If the body has no sore, the poison cannot enter.' The original treatise uses a large analogy, now borrowing a small analogy. If there is no small sore, even if one lies on the poison of the Small Vehicle Dharma, it will not enter, why use small? Creating a sore on the body is also using small to damage the great Dharma body. They originally developed the great Dharma body completely. The four do not observe inclinations and desires, two: first, a general indication; second, a separate explanation, two: first, a simple indication in contrast to the previous; first, a correct indication of what it belongs to. Among the ten powers, the three powers are: first, the power of knowing what is possible and impossible (the ability to distinguish between right and wrong), second, the power of karmic knowledge (the ability to understand the law of karma), third, the power of concentration (the power of meditation), fourth, the power of faculties (the ability to understand the faculties of beings), fifth, the power of desires (the ability to understand the desires of beings), sixth, the power of nature (the ability to understand the nature of beings), seventh, the power of knowing where all paths lead (the ability to understand all paths), eighth, the power of knowing past lives (the ability to understand past lives), ninth, the power of the heavenly eye (vision that transcends the limitations of the physical eye), tenth, the power of the exhaustion of outflows (the power to extinguish all defilements). The three powers are the fourth, fifth, and sixth. Second, the reason why nature is missing here, two: first, a correct explanation of the missing nature, three: first, a correct indication. Here, only faculties and desires are explained, etc. The previous said the root source of beings, this says the desire to practice the Great Path. The explanation below with 'good' explains the reason for the missing nature. Jingxi says: 'If the faculties are established, they cannot be changed, but now the minds of the monks can still be developed, therefore, they are first reprimanded with three meanings.' Although the names of the three times can be used interchangeably in other texts, this must be explained here. The monks changing from small to great is the intention to generate desire towards the object. Second, the citation below is evidence. Jingxi says
。問其心既深何不名根。答得名處別。故不云耳。根名能生性謂不改。故亦名深心。未有可生非根也。三若過下釋成。荊溪云。善根牢固下更以性慾更互得名助釋斯意。習欲成性。性在未來由性成欲。性在過去是則欲必現在根定過去。欲又對緣必須現在。二欲性下結示兼訶。荊溪云。欲性相關者由與欲對辨故性通過未。二正釋。三譬二。初正釋譬意。三種欲樂之心者欲顯理欲發智欲修行也。欲顯法身等者荊溪云。智為能行道為所踐。故知。所踐即實相也。故知。大道亦小所行小乘于中取真諦耳。故以能行用顯所行之大道也。欲修等者行大由心。大心導行萬善歸之。即緣因也。故下結成此為解脫。若言下以防伏難。恐伏難云見真不殊。即舉譬遮云無以等也。故以五義而為別之。言五義者一蟲寶異真中異故。二停不停極未極故。三多少殊有界內外。四自及他分作無作。五益無益化之遠近。寶光者以日宮是二寶所成故。螢火者易通卦驗曰。立秋腐草化為螢。廣雅曰。景天螢火磷。二此諸下結成三德。準此結成則知。大道是正因。日光即了因。萬行即緣因。即大海喻也。經文先行后智者三既互融。何必次第。三複次下約過結歸。此四心者大四悉也。中間廢忘等者其元結緣時必非滿愿小乘之所知也。二結過二。初分科。二隨釋二
【現代漢語翻譯】 問：如果心已經很深，為什麼不稱之為根？ 答：得到名稱的地方不同，所以不說而已。根的名稱意味著能夠產生自性，意味著不可改變，所以也稱為深心。沒有可以產生的東西就不是根。 三、如果通過下面的解釋來完成。荊溪說：『善根牢固』下面，更以相互得到名稱來幫助解釋這個意思。習氣想要成為自性，自性在未來，由自性成為慾望，自性在過去，那麼慾望必定是現在，根必定是過去。慾望又針對因緣，必須是現在。 二、『欲性』下面總結並告誡。荊溪說：『慾望和自性相關』，因為與慾望相對辨別，所以自性通過未來。二、正式解釋。三、比喻二。初、正式解釋比喻的意義。三種慾望快樂之心，是想要顯現理欲、啓發智慧、修行。 『欲顯法身等』，荊溪說：『智慧是能行，道是所踐。』所以知道，所踐就是實相。所以知道，大道也是小乘所行，從中取真諦而已。所以用能行來顯現所行的大道。 『欲修等』，修行大乘由心，大心引導修行，萬善歸之，就是緣因。所以下面總結說這是解脫。如果說下面是爲了防止反駁，恐怕反駁說見真沒有差別，就舉出比喻來遮止說沒有可以等同的。 所以用五種意義來區別它們。所說的五種意義是：一、蟲和寶，真和假不同；二、停和不停，達到極致和未達到極致不同；三、多少不同，有界內和界外；四、自己和他，分為作和無作；五、有益和無益，教化的遠近。寶光，因為日宮是由二寶所成。 螢火，易通卦驗說：『立秋時，腐爛的草變成螢火蟲。』廣雅說：『景天、螢火、磷。』 二、『此諸』下面總結成就三德。按照這個總結成就，就知道，大道是正因，日光是了因，萬行是緣因，就是大海的比喻。經文先行后智，三者既然互相融合，何必有次第？ 三、『複次』下面，用過去的事情總結歸納。這四種心，就是大四悉檀（世界的真相）。中間的廢忘等，其最初結緣時必定不是小乘所能知道的。 二、總結過去的事情。初、分科。二、隨文解釋二。
【English Translation】 Question: If the mind is already so deep, why not call it a root? Answer: The place where the name is obtained is different, so it is not said. The name of the root means that it can produce self-nature, which means it cannot be changed, so it is also called deep mind. If there is nothing that can be produced, it is not a root. 3. If it is completed through the following explanation. Jingxi said: 'Good roots are firm.' Below, it is further explained by mutually obtaining names to help explain this meaning. Habits want to become self-nature, self-nature is in the future, and desire is formed by self-nature. Self-nature is in the past, then desire must be in the present, and the root must be in the past. Desire is also aimed at conditions and must be in the present. 2. 'Desire-nature' below summarizes and warns. Jingxi said: 'Desire and self-nature are related,' because they are distinguished by being opposite to desire, so self-nature passes through the future. 2. Formal explanation. 3. Metaphor 2. First, formally explain the meaning of the metaphor. The three kinds of desires and joyful minds are to manifest the desire of principle, inspire wisdom, and practice. 'Wanting to manifest the Dharmakaya (法身) etc.,' Jingxi said: 'Wisdom is what can be practiced, and the path is what is treaded.' So know that what is treaded is the true form. So know that the Great Path is also practiced by the Small Vehicle (小乘), and only the true meaning is taken from it. Therefore, the Great Path that is practiced is manifested by what can be practiced. 'Wanting to cultivate etc.,' cultivating the Great Vehicle (大乘) depends on the mind, the great mind guides cultivation, and all good deeds return to it, which is the causal condition. Therefore, the following concludes that this is liberation. If it is said below, it is to prevent refutation, fearing that the refutation says that seeing the truth is no different, then give an analogy to stop saying that there is nothing that can be equated. Therefore, use five meanings to distinguish them. The five meanings mentioned are: 1. Insects and treasures, true and false are different; 2. Stopping and not stopping, reaching the extreme and not reaching the extreme are different; 3. More or less are different, within and outside the boundary; 4. Self and others are divided into doing and not doing; 5. Beneficial and unbeneficial, the distance of teaching. Treasure light, because the sun palace is made of two treasures. Firefly, Yi Tong Gua Yan (易通卦驗) says: 'At the beginning of autumn, rotten grass turns into fireflies.' Guang Ya (廣雅) says: 'Jingtian (景天), fireflies, phosphorus.' 2. 'These' below summarizes the achievement of the three virtues. According to this summary of achievement, it is known that the Great Path is the direct cause, sunlight is the enabling cause, and all practices are the conditional cause, which is the metaphor of the sea. The sutra text goes first and wisdom follows, since the three are mutually integrated, why must there be an order? 3. 'Furthermore' below, summarize and summarize with past events. These four minds are the four great siddhantas (四悉檀) (the truth of the world). The abandonment and forgetting in the middle must not be known by the Small Vehicle (小乘) when they first formed a relationship. 2. Summarize past events. First, divide the sections. Second, explain according to the text.
。初正結過彈訶。荊溪云。雖報障所障者報障即是退大已后在三惡道。既云流轉多非善處。若居人天不名報障。是故應云同法華中三千塵點過是已后今始得悟。故宿世人未入正位。既于方等得遇凈名赴往機緣。開導當解入正位者必至法華。今引法華良有以也。問往昔等者前云久發。復雲中忘。故須更問失與不失。若其失者為說何益。又失不失有緣有了瞭如今文。若緣因者事關生公善不受報。彼義尚以一毫不亡。何況了因菩提之心。理合於此廣明失與不失之本意也。受不受之大旨也。寄海寄火之善喻也。二譬顯結過。經有法譬合。初文法也。猶如盲人喻也。不能去合也。不能斷塵沙至名為微者荊溪云。上上明塵沙約法藥也。知根即是破向塵沙。圓照照上無明塵沙。無明塵沙即是所破。知根圓照即是能破。須約圓別分此二。故如盲也者先約法明無。故無兩眼。次約人明無。無菩薩根等者塵名雖通凡夫此圓菩薩根塵三諦。又如生盲下至根之利鈍者當知。二乘全無大乘五眼所見故說如盲。此則五眼俱奪意也。問前三眼兩教二乘亦能得之。法眼三教菩薩亦能得之。如何五眼並奪云無。答隨教依理其相天殊。若云諸佛菩薩之所見者即是帶理之四眼也。地住分得佛方究竟。故肉眼一時遍見十方。天眼不以二相而見。慧眼乃云第一凈。
【現代漢語翻譯】 現代漢語譯本： 初正結過彈訶（初正：指開始進入正位；結過：總結過失；彈訶：指責）。荊溪（指唐代天臺宗僧人湛然）說：『即使是報障（指由惡業產生的障礙）所障礙的人，這個報障也是退轉大乘之後，在三惡道（地獄、餓鬼、畜生）中。』既然說『流轉』，就說明大多不是好的去處。如果居住在人天道，就不能稱為報障。因此，應該說如同《法華經》中所說的三千塵點劫過去之後，現在才開始覺悟。所以，宿世（前世）的人沒有進入正位。既然在方等時遇到了凈名（維摩詰），赴往機緣，開導應當理解進入正位的人必定會到達《法華經》。現在引用《法華經》是有道理的。問：『往昔等者』，前面說『久發』（指很久以前就發菩提心），又說『中忘』（中間忘記了），所以需要再問是否失去（菩提心）。如果失去了，為他說（法）有什麼益處？又，失去與否，有緣因和了因，就像現在的經文。如果是緣因，事情關係到生公（指僧肇）的『善不受報』的理論。那個理論尚且認為一毫之善都不會亡失，何況是了因的菩提之心。道理上應該在這裡廣為闡明失去與不失去的根本意義，以及接受與不接受的大旨，用寄海（將水滴寄存在大海中）和寄火（將火種寄存在其他火焰中）來比喻。二、譬顯結過（用比喻來顯示總結過失）。經文有法說、譬喻和合說。首先是法說。猶如盲人的比喻。不能去除合說。不能斷塵沙，達到名為微細的程度，荊溪說：『上上明塵沙』，是約法藥（指佛法）來說的。知根（認識到根源）就是破向塵沙（指向塵沙的迷惑），圓照（圓滿的照見）照上無明塵沙（照見最上層的無明煩惱）。無明塵沙就是所破除的，知根圓照就是能破除的。必須約圓教和別教來區分這兩者。所以，『如盲也者』，先約法來說明沒有，所以沒有兩眼。其次約人來說明沒有，沒有菩薩根等。塵名雖然通於凡夫，但這裡指的是圓教菩薩的根塵三諦。又如生盲下至根之利鈍，應當知道，二乘（聲聞乘和緣覺乘）完全沒有大乘五眼（肉眼、天眼、慧眼、法眼、佛眼）所見，所以說如同盲人。這則是五眼都被奪去的意思。問：前面三種眼，兩教二乘也能得到，法眼三教菩薩也能得到，為什麼五眼都被奪去說沒有呢？答：隨教依理，它們的相狀大不相同。如果說是諸佛菩薩所見，那就是帶理的四眼。地住（菩薩的果位）分得，佛才究竟。所以肉眼一時能遍見十方，天眼不以二相而見，慧眼乃是第一清凈。
【English Translation】 English version: Initially, there is the conclusion and criticism of transgressions (初正: refers to the initial entry into the correct position; 結過: summarizing faults; 彈訶: criticizing). Jingxi (荊溪, referring to the Tang Dynasty Tiantai monk Zhanran) said, 'Even those obstructed by karmic obstacles (報障, referring to obstacles arising from evil karma), these karmic obstacles are the result of regressing from the Mahayana path and being in the three evil realms (三惡道: hell, hungry ghosts, animals).' Since it is said 'wandering,' it indicates that most destinations are not good. If one resides in the realms of humans and gods, it cannot be called karmic obstacles. Therefore, it should be said that, like in the Lotus Sutra, after the passage of three thousand dust-mote kalpas, one now begins to awaken. Thus, people of past lives have not entered the correct position. Since they encountered Vimalakirti (凈名) during the Vaipulya teachings, responding to the opportunity, guiding those who should understand that entering the correct position will inevitably lead to the Lotus Sutra. There is reason for quoting the Lotus Sutra now.' Question: 'Those of the past,' earlier it was said 'long ago awakened' (久發, referring to having awakened the Bodhi mind long ago), and then it was said 'forgotten in the middle' (中忘), so it is necessary to ask again whether they have lost (the Bodhi mind). If they have lost it, what benefit is there in speaking (the Dharma) to them? Also, whether one has lost it or not, there are causal conditions and enlightening causes, just like the current text. If it is a causal condition, the matter relates to Master Sengzhao's (生公) theory of 'good not receiving retribution.' That theory still holds that not a single iota of good is lost, let alone the Bodhi mind of the enlightening cause. Logically, the fundamental meaning of losing and not losing, and the great purpose of accepting and not accepting, should be extensively clarified here, using the analogies of depositing water in the ocean (寄海) and depositing fire in another flame (寄火). Second, using metaphors to reveal and conclude transgressions (譬顯結過). The sutra has teachings through Dharma, metaphors, and their combination. First is the Dharma teaching. The metaphor is like a blind person. The combined teaching cannot remove. Cannot sever the dust-like sands, reaching the point of being called subtle. Jingxi said, 'The highest explanation of dust-like sands' is in relation to the Dharma medicine (法藥, referring to the Buddha's teachings). Knowing the root (知根, recognizing the source) is breaking through the delusion towards dust-like sands (破向塵沙), and complete illumination (圓照) illuminates the ignorance-like dust-like sands (無明塵沙). Ignorance-like dust-like sands are what is to be broken through, and knowing the root and complete illumination are what can break through. These two must be distinguished according to the perfect and distinct teachings. Therefore, 'like a blind person' (如盲也者), first explain the absence in terms of Dharma, so there are no two eyes. Second, explain the absence in terms of people, lacking the roots of Bodhisattvas, etc. Although the term 'dust' applies to ordinary people, here it refers to the three truths of the roots and dusts of the perfect teaching Bodhisattvas. Furthermore, like someone born blind, down to the sharpness or dullness of their faculties, it should be known that the two vehicles (聲聞乘 and 緣覺乘) completely lack what is seen by the five eyes (肉眼, 天眼, 慧眼, 法眼, 佛眼) of the Mahayana, so it is said to be like a blind person. This means that all five eyes are taken away. Question: The first three eyes can also be attained by the two vehicles of the two teachings, and the Dharma eye can also be attained by the Bodhisattvas of the three teachings. Why are all five eyes said to be taken away and absent? Answer: According to the teachings and the principles, their appearances are vastly different. If it is said to be what is seen by the Buddhas and Bodhisattvas, then it is the four eyes that carry the principle. The stage of 'dwelling on the earth' (地住, a Bodhisattva stage) is partially attained, and Buddhahood is only ultimately attained. Therefore, the physical eye can see all directions at once, the heavenly eye does not see with duality, and the wisdom eye is said to be the purest.
故法眼佛眼由來永殊。是故文中不更別辨。具如前文已悉辨竟。若爾五俱屬佛。豈成五別。答不然。諸佛如來法身菩薩約體分用。五相不同。且如肉眼見於粗色于粗色處見於中道。從粗色邊名為肉眼。約見中處即名佛眼。故見色處名之為用。佛眼正當中道體也。余之三眼比說如向。若如初釋與而言之二乘但盲法佛二眼。今從奪說故五俱盲。況以佛地五眼望之菩薩尚奪況二乘耶。法華眇目仍從與論。三凈名入定如諸比丘荊溪云。借宿命智。借者以此助彼故名也。而今凈名住無垢位。豈須入定然後知耶。今示入相令比丘知。則令比丘銜恩致敬。五百佛所者既已中忘。若依法華五百之初或依今佛。若準大經四恒之後五百佛所誠為不多。雖無塵點之言及標一佛之號今既獲益。從於凈名當知。凈名或是本時眷屬師資將非凈名亦於五百助其令發。凡一句益悉不徒然。故眾聖化儀或獨或共或兼或正良為宿不同故也。四諸比丘心志開發二。初分科。二隨釋二。初得本心。昔于觀行位退。今還得之。二明致敬。碎身莫報者荊溪云。日舍三恒未酬一句。豈更討于小教之制。欲行大行。豈存形儀。撿大小二律開遮異轍。忘犯之教不在聲聞。豈聞大法端拱懼違。舍衣大提猶能泯相禮俗。小吉何足可除。今謂求其本也。外凡禮于等覺。何足致疑。
【現代漢語翻譯】 現代漢語譯本 因此，法眼（Dharma-eye）和佛眼（Buddha-eye）的由來永遠不同。所以文中不再另外辨析，如同前文已經詳細辨析完畢。如果這樣，五眼都屬於佛，豈不是成了五種相同？回答：不是的。諸佛如來、法身菩薩從本體和作用上來說，五眼的相狀是不同的。比如肉眼見到粗色，在粗色之處見到中道。從粗色這邊來說，名為肉眼；從見到中道之處來說，就名為佛眼。所以，見到色之處名為作用，佛眼正當于中道的本體。其餘三眼可以比照這樣來說明。如果按照最初的解釋來說，二乘（聲聞乘和緣覺乘）只有盲眼和法眼、佛眼。現在是從奪的角度來說，所以五眼都盲。何況以佛地的五眼來看，菩薩尚且被奪，何況二乘呢？《法華經》中的眇目（指舍利弗）仍然是從給予的角度來論述的。三，《維摩詰經》中維摩詰入定如同諸比丘，荊溪（指湛然）說，是借用宿命智。借用，是用這個來幫助那個，所以叫做借用。而現在維摩詰住在無垢的地位，難道還需要入定然後才知道嗎？現在示現入定的相狀，讓比丘們知道，從而讓比丘們心懷感恩，以致敬意。五百佛所，既然已經中途忘記。如果依照《法華經》五百之初，或者依照現在的佛。如果按照《大般涅槃經》四恒河沙數之後五百佛所，實在是不多。雖然沒有塵點之言，也沒有標明一佛的名號，現在既然獲得了利益，從於維摩詰，應當知道維摩詰或許是本時的眷屬師資，難道不是維摩詰也在五百佛所幫助他們令其開悟嗎？凡是一句話的利益，都不會徒勞。所以，眾聖的教化方式，或者單獨，或者共同，或者兼顧，或者正對，實在是由於宿世的不同緣故。四，諸比丘心志開發分為二：一是分科，二是隨文解釋。二，首先是得到本心。過去在觀行位退失，現在又重新得到。二是說明致敬。粉身莫報，荊溪說，即使每天捨棄三恒河沙數的身體，也無法報答一句佛法的恩德，哪裡還會在意小乘教的制度呢？想要行持大乘之行，哪裡還會在意形體儀容？檢查大小乘的戒律，開遮有不同的方式。忘犯之教不在聲聞乘，哪裡會聽到大法就端正恭敬地害怕違背呢？捨棄衣服，大大地提起，尚且能夠泯滅相和禮俗，小小的過失又有什麼可以去除的呢？現在說的是求其根本。外凡禮敬等覺菩薩，有什麼值得懷疑的呢？
【English Translation】 English version Therefore, the Dharma-eye (Dharma-cakṣus) and the Buddha-eye (Buddha-cakṣus) have eternally distinct origins. Hence, the text does not further differentiate them, as it has already been thoroughly explained in the preceding text. If that is the case, and all five eyes belong to the Buddha, wouldn't they become five identical things? The answer is no. The Buddhas, Tathagatas, and Dharmakaya Bodhisattvas, in terms of their essence and function, have different aspects of the five eyes. For example, the physical eye (flesh-eye) sees coarse forms, and in the place of coarse forms, it sees the Middle Way. From the side of coarse forms, it is called the physical eye; from the place of seeing the Middle Way, it is called the Buddha-eye. Therefore, the place of seeing forms is called function, and the Buddha-eye is precisely the essence of the Middle Way. The remaining three eyes can be explained by analogy in this way. If according to the initial explanation, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only have blind eyes and the Dharma-eye and Buddha-eye. Now, from the perspective of deprivation, all five eyes are blind. Moreover, looking at it from the perspective of the five eyes of the Buddha-ground, even Bodhisattvas are deprived, let alone the Two Vehicles? The 'blind eye' (referring to Śāriputra) in the Lotus Sutra is still discussed from the perspective of giving. Three, in the Vimalakīrti Sutra, Vimalakīrti's entering into samādhi is like the Bhikṣus. Jingxi (Zhanran) said that it is borrowing the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna). 'Borrowing' means using this to help that, so it is called borrowing. And now Vimalakīrti dwells in the stainless position, so does he still need to enter samādhi before knowing? Now, showing the appearance of entering samādhi is to let the Bhikṣus know, thereby causing the Bhikṣus to hold gratitude and pay respect. The five hundred Buddhas, since they have already forgotten midway. If according to the beginning of the five hundred in the Lotus Sutra, or according to the present Buddha. If according to the Mahāparinirvāṇa Sūtra, after four Ganges of sand, the five hundred Buddhas are indeed not many. Although there are no words of dust motes, nor is the name of one Buddha marked, now that they have gained benefit, from Vimalakīrti, it should be known that Vimalakīrti may be the dependents and teachers of that time. Isn't it that Vimalakīrti also helped them in the five hundred Buddhas to make them awaken? Every sentence of benefit is not in vain. Therefore, the teaching methods of the saints, whether alone, together, or concurrently, or directly, are really due to different causes in past lives. Four, the development of the Bhikṣus' minds is divided into two: first, dividing the sections; second, explaining according to the text. Two, first is obtaining the original mind. In the past, they retreated from the position of contemplation and practice, and now they have regained it. Second, explaining the paying of respect. 'Crushing the body cannot repay' Jingxi said that even if one were to give up three Ganges of sand bodies every day, one would not be able to repay the kindness of a single sentence of the Dharma. How could one still care about the rules of the Small Vehicle? Wanting to practice the Great Vehicle, how could one still care about physical appearance and demeanor? Examining the precepts of the Great and Small Vehicles, there are different ways of opening and closing. The teaching of forgetting offenses is not in the Śrāvakayāna, so how could one hear the Great Dharma and be upright and respectful, fearing to violate it? Abandoning clothes and greatly lifting up can still obliterate appearances and customs, so what small faults are there to remove? Now it is said to seek its root. What is there to doubt about an ordinary person paying respect to an Equal Enlightenment Bodhisattva?
論跡也忘犯暫施固非長禮。以獲深益不覺屈身。邇世庸人或濫請邪解。或茍求財利屈其法服禮彼白衣。謂彼道亞凈名。謂我希風新學污辱緇伍違犯律儀。真法滅之相也。自謂思齊聖蹤。謬以千里。慈恩云。新學無知禮維摩足。豈慈恩不曉忘犯荷法之意耶。蓋垂儆于末世薄夫耳。五凈名說法。說法之辭經文不載。故知。梵本廣博非虛。六諸比丘得不退轉。圓教等者荊溪云。從似至真即三不退。似中有二不退。即位行也。銅輪即念不退。往昔至位耳者以五品具惑其位猶退故使流轉全忘觀行。今遇凈名豁然。還復言不定位者以觀行位遇善惡緣進退不定故云不定位也。或是至未可定判者荊溪云。若準斯文既具三教。不可定判。故前四心通三何咎。雖三不定望圓五品。須皆外凡。雖在經文無的位相。故使不可專在一文。七富婁那敬揖。四結成不堪。六命迦旃延二。初分科敘意。二摩訶下隨文釋義二。初命問疾。須陀耶沙彌等者十誦云。七歲沙彌與佛論議。佛問五陰為一異等。智逾二十。佛許受戒。俱舍云。佛問汝家在何處。答云。三界無家稱可聖心。佛令羯磨與受具足十仙論議如大經第三十五三十六。荊溪云。沙彌最初涅槃居后。以此準知中間可見。信知彼亦經於五時。此是見機得道之論議也。即于彼天般涅槃者明佛滅后及以天
中論議亦為解脫之業。佛在世日旃延造昆勒論申三藏有門。以尊者從此門入道故。此論正傳南天竺國不來此土。二辭不堪二。初分科。二隨釋四。初奉辭不堪。二述不堪之由二。初敘意分科。二憶念下隨文正釋二。初佛略說法要二。初總舉經。二一佛下別解釋二。初略說二。初正解二。初列句釋相二。初列句。二如總下釋相。荊溪云。總相說苦諦。即名略不多解釋。即義略。但云有身皆苦無可愛樂。即義略也。名廣義廣準說可知。若爾至第二義。方稱經文。經自列五不多解釋。準列五名亦可名為名廣義略。故使旃延廣敷演之。今所訶用不訶義廣。但訶用小不應機宜。然經俱云說於法要。即名略也。略名之下言于大小。旃延不達以小演之。二佛為下結指經意。二同下釋疑。荊溪云。問者旃延何得以五行名解佛五義。佛五義意何必爾耶。答意者義行及禪所依別耳。二釋法要三。初入道最勝故要。苦下四行等者荊溪云。只是四念處耳。同緣于苦。故名為總。大小入道莫若於斯。故云要也。若爾何故不立不凈念處而卻云空。答不凈故空。若爾何以不云別相念處。既有總言。今從親入燸法邊說。故且云總。隨用一行者于下忍位遍觀十六行相。于中忍位乃經二十四周。減行七週減緣。故至上忍留一行一緣得入見道。約人有二種異。
【現代漢語翻譯】 現代漢語譯本 《中論》的論述也是爲了達到解脫的修行。佛陀在世時，迦旃延（Katyayana，佛陀的弟子，以善於論議著稱）造了《昆勒論》，闡述了三藏（Tripitaka，佛教經典的總稱）中『有』的法門。因為許多修行者通過這個法門證悟入道。這部論典主要在南天竺國（South India）流傳，沒有傳入中國。這裡所說的『二辭不堪二』，指的是兩種說法不合適。首先是分科不合適，其次是解釋不合適。在解釋不合適中又分為四點。首先是奉辭不合適，其次是陳述不合適的理由，理由又分為兩點：首先是敘述意圖和分科，其次是根據經文進行解釋。在根據經文解釋中，又分為兩點：首先是佛陀簡略地說法的要點，其次是分別解釋。在簡略說法要點中，又分為兩點：首先是總括經文，其次是分別解釋。在分別解釋中，又分為兩點：首先是簡略的解釋，其次是詳細的解釋。在簡略的解釋中，又分為兩點：首先是列出句子並解釋其含義，其次是根據總相來解釋。荊溪（Jingxi，唐代天臺宗僧人）說，總相是說苦諦（Dukkha Satya，佛教四聖諦之一），所以稱為簡略，沒有過多解釋，即義理簡略。只說『有身皆苦，無可愛樂』，就是義理簡略。『名廣義廣』，可以根據這個原則來理解。如果這樣，直到第二義，才符合經文。經文自己列出了五種，沒有過多解釋。按照列出五種名稱的方式，也可以稱為『名廣義略』。所以迦旃延廣泛地敷演它。現在所批評的是他使用的方式，而不是義理的廣泛性，只是批評他使用的方式太小，不適合眾生的根器。然而，經文都說這是『說法要』，即名稱簡略。在簡略的名稱之下，談論大小。迦旃延沒有理解這一點，用小乘的方式來演說。其次，佛陀總結並指出經文的意圖。然後，解釋疑問。荊溪說，提問者問，迦旃延為什麼用五行來解釋佛陀的五種義理？佛陀的五種義理的意義一定是這樣嗎？回答是，意義、修行和禪定所依據的有所不同。其次，解釋法要，分為三點：首先是入道最為殊勝，所以是『要』。『苦下四行』等，荊溪說，這只是四念處（Cattāro satipaṭṭhānā，佛教修行方法）而已。都以苦為所緣，所以稱為總相。大小乘入道沒有比這更重要的了，所以說是『要』。如果這樣，為什麼不立不凈念處（Asubha-anussati，觀身體不凈的修行方法），而說『空』呢？回答是，因為不凈的本質就是空。如果這樣，為什麼不說是別相念處（Visesa-satipatthana，四念處的別相觀），既然有總相的說法。現在是從親近入燸法（Usma-gata，四加行位的第一個階段）的邊緣來說，所以暫且說是總相。隨用一行，在下忍位（Adhimukti-caryā-bhūmi，資糧位的異名）普遍觀察十六行相（Solasa-ākāra，苦、無常、空、無我等十六種觀行）。在中忍位（Upacāra-bhūmi，加行位的異名）經歷了二十四周，減少了行相七週，減少了所緣。所以到了上忍位（Nirvedha-bhāgīya-kuśala-mūla，四善根位的異名），只留下一行一緣，才能進入見道（Dassana-magga，聖道的第一階段）。根據人的不同，有兩種差異。
【English Translation】 English version The discussion in the Madhyamaka-karika (Treatise on the Middle Way) is also a practice for liberation. When the Buddha was alive, Katyayana (a disciple of the Buddha, known for his skill in debate) composed the Kunle Treatise, elaborating on the 'existence' (asti) doctrine within the Tripitaka (the collection of Buddhist scriptures). Because many practitioners attained enlightenment through this approach, this treatise mainly circulated in South India and did not reach China. The phrase 'two statements are unsuitable' refers to two aspects that are inappropriate. First, the categorization is unsuitable; second, the explanation is unsuitable. The unsuitability of the explanation is further divided into four points: first, the offering of the statement is unsuitable; second, the reasons for the unsuitability are stated, which are divided into two points: first, narrating the intention and categorization; second, explaining according to the text. The explanation according to the text is divided into two points: first, the Buddha's concise explanation of the essential points of the Dharma; second, separate explanations. The concise explanation is divided into two points: first, summarizing the scriptures; second, separate explanations. The separate explanations are divided into two points: first, a concise explanation; second, a detailed explanation. The concise explanation is divided into two points: first, listing the sentences and explaining their meaning; second, explaining based on the general characteristics. Jingxi (a Tiantai Buddhist monk of the Tang Dynasty) said that the general characteristic refers to the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths), so it is called concise, without much explanation, meaning the principle is concise. Simply saying 'having a body is suffering, there is nothing lovable' is a concise principle. 'Name broad meaning broad' can be understood according to this principle. If so, only until the second meaning does it conform to the scriptures. The scriptures themselves list five, without much explanation. According to the way of listing five names, it can also be called 'name broad meaning concise'. Therefore, Katyayana extensively elaborated on it. What is criticized now is the way he used it, not the breadth of the principle, but criticizing that the way he used it was too small and not suitable for the capacities of sentient beings. However, the scriptures all say that this is 'explaining the essential points of the Dharma', that is, the name is concise. Below the concise name, talk about size. Katyayana did not understand this point and expounded it in the way of the Small Vehicle (Hinayana). Second, the Buddha concludes and points out the intention of the scriptures. Then, explain the doubts. Jingxi said that the questioner asked, why did Katyayana use five lines to explain the Buddha's five meanings? Must the meaning of the Buddha's five meanings be like this? The answer is that the meaning, practice, and the basis of meditation are different. Second, explaining the essential points of the Dharma, divided into three points: first, entering the path is the most supreme, so it is 'essential'. 'The four practices under suffering', Jingxi said, this is just the Four Foundations of Mindfulness (Cattāro satipaṭṭhānā, Buddhist practice methods). All take suffering as the object, so it is called the general characteristic. There is nothing more important for entering the path in both the Small and Great Vehicles, so it is said to be 'essential'. If so, why not establish the Contemplation of Impurity (Asubha-anussati, a practice of contemplating the impurity of the body), but say 'emptiness'? The answer is that the essence of impurity is emptiness. If so, why not say the Specific Characteristics of Mindfulness (Visesa-satipatthana, the specific aspects of the Four Foundations of Mindfulness), since there is a general characteristic. Now it is said from the edge of approaching the Warmth Dharma (Usma-gata, the first stage of the Four Preparatory Practices), so it is temporarily said to be the general characteristic. Following one practice, in the Lower Endurance Position (Adhimukti-caryā-bhūmi, another name for the Stage of Accumulation), universally observe the Sixteen Aspects (Solasa-ākāra, sixteen contemplations such as suffering, impermanence, emptiness, and non-self). In the Middle Endurance Position (Upacāra-bhūmi, another name for the Stage of Application), it goes through twenty-four weeks, reducing the aspects by seven weeks, reducing the object. Therefore, in the Upper Endurance Position (Nirvedha-bhāgīya-kuśala-mūla, another name for the Four Roots of Goodness), only one aspect and one object are left to enter the Path of Seeing (Dassana-magga, the first stage of the Noble Path). According to the difference of people, there are two kinds of differences.
一者利是見行復有二種。若著我者留無我行。若著我所留空行。二者鈍是愛行復有二種。慢多留無常行懈怠多留苦行。故云隨用一行也。具如釋簽。二即三法印故要。荊溪云。對三法者夫開合者適物所宜。一切經論文無不爾。今此開合亦但于類例同者合之為三。若開為五為五法印。有何不可。如地持中四優檀那。優檀那者此翻為印。于彼四印又合不凈。或複合空。是故小乘三不可闕。生死之法與涅槃異故別印之。生死須存初后二故故生死印不可一也。無常初印。無我後印。先觀無常便生厭離。故用初印既厭離已存著能觀。故用後印推求能觀至不可得。即契涅槃所以涅槃唯用一印。若大乘法印即唯一也。以生死涅槃體不異故名實相印。三即三脫門故要。二旃延廣說二。初略釋。二又廣下廣釋二。初正釋二。初約法正示二。初正明廣義。荊溪云。一橫二豎者三界應豎。今云橫者從一世三界之心。諸見應橫。今云豎者歷於三世四句分別。又諸見由身次第相生。故亦云豎。又亦可云諸見為橫。爛漫起故三界為豎淺深別故。理須細約諸見委論五義。見轉皆以五義逐之。使成後人入道之相異於數寶唐喪功。故凡諸入道皆多從豎。具如止觀破見遍中諸論廣明。為令正法久住世耳。二若常此斥數人不得入道者過在人師非論主咎。二但旃
【現代漢語翻譯】 第一，『利是見行』（認為有利可圖的見解和行為）有兩種。如果執著于『我』（ātman），就會留下『無我行』（anātman-practice）。如果執著于『我所』（belongings），就會留下『空行』（emptiness-practice）。 第二，『鈍是愛行』（遲鈍是基於愛的行為）也有兩種。如果傲慢心重，就會留下『無常行』（impermanence-practice）；如果懈怠心重，就會留下『苦行』（suffering-practice）。所以說，隨情況而用一種修行方法。詳細內容見《釋簽》。 這兩種情況實際上就是『三法印』（three marks of existence），所以很重要。荊溪大師說，針對『三法印』，開合是爲了適應事物的情況。一切經文和論文都是如此。現在這種開合只是把類別相同的情況合併爲三。如果展開為五，就是『五法印』。有什麼不可以呢？比如《地持經》中的『四優檀那』（four uttanas）。『優檀那』翻譯過來就是『印』。在那四印中，又可以合併『不凈』（impurity），或者合併『空』（emptiness）。 因此，小乘佛教的三法印不可缺少。生死之法與涅槃不同，所以要分別用印來區分。生死需要儲存初始和最終的兩種狀態，所以生死的印不能合為一個。『無常』是最初的印，『無我』是最後的印。先觀察無常，就會產生厭離心，所以用最初的印。已經厭離之後，儲存著能觀察的心，所以用最後的印。推求能觀察的心，直到不可得，就契合了涅槃，所以涅槃只用一個印。 如果按照大乘佛教的法印來說，就只有一個，因為生死和涅槃的本體沒有區別，所以稱為『實相印』（seal of reality）。三法印實際上就是『三脫門』（three doors to liberation），所以很重要。二旃延廣泛地闡述了這兩種情況。 首先是簡略的解釋，然後是廣泛的解釋。在廣泛的解釋中，首先是正式的解釋。在正式的解釋中，首先是根據法來正式地闡述。在根據法來正式闡述中，首先是明確廣泛的含義。荊溪大師說，『一橫二豎』，三界應該用豎的方式來理解。現在說用橫的方式，是從一世三界的心來理解。各種見解應該用橫的方式來理解。現在說用豎的方式，是歷經三世四句來分別。而且，各種見解由身體依次產生，所以也可以說是豎的。也可以說，各種見解是橫的，因為它們雜亂無章地產生；三界是豎的，因為它們的深淺不同。 理應詳細地根據各種見解來委婉地論述五種含義。見解的轉變都要用五種含義來追逐，使之成為後人入道的途徑，不同於數寶唐喪功。所以，凡是入道的人，大多是從豎的方式入手。詳細內容見《止觀》破見遍中諸論的廣泛闡明。這是爲了讓正法長久住世。 如果經常這樣，斥責一些人不能入道，過錯在於人師，而不是論主的過錯。二旃延
【English Translation】 First, 『Lī shì jiàn xíng』 (利是見行, views and actions that are considered profitable) has two types. If one is attached to 『I』 (ātman), one will retain 『no-self practice』 (anātman-practice). If one is attached to 『what belongs to me』 (belongings), one will retain 『emptiness practice』 (emptiness-practice). Second, 『Dùn shì ài xíng』 (鈍是愛行, dullness is love-based behavior) also has two types. If arrogance is heavy, one will retain 『impermanence practice』 (impermanence-practice); if laziness is heavy, one will retain 『suffering practice』 (suffering-practice). Therefore, it is said that one should use one type of practice according to the situation. See the 『Commentary on the Sign』 (釋簽) for details. These two situations are actually the 『three marks of existence』 (三法印), so they are very important. Master Jingxi said that, in response to the 『three marks of existence』, opening and closing is to adapt to the circumstances of things. All scriptures and treatises are like this. Now this opening and closing is just merging situations of the same category into three. If it is expanded into five, it is the 『five seals of Dharma』. What is impossible? For example, the 『four uttanas』 (四優檀那) in the 『Bodhisattva-bhumi Sutra』 (地持經). 『Uttana』 (優檀那) translates to 『seal』. Among those four seals, one can also merge 『impurity』 (不凈), or merge 『emptiness』 (空). Therefore, the three seals of the Lesser Vehicle (小乘佛教) are indispensable. The Dharma of birth and death is different from Nirvana, so seals should be used separately to distinguish them. Birth and death need to preserve the initial and final two states, so the seals of birth and death cannot be combined into one. 『Impermanence』 (無常) is the initial seal, 『no-self』 (無我) is the final seal. First, observe impermanence, and then aversion will arise, so use the initial seal. After aversion has arisen, the mind that can observe is preserved, so use the final seal. Investigate the mind that can observe until it is unattainable, and then it will be in accordance with Nirvana, so Nirvana only uses one seal. If according to the Dharma seal of the Mahayana (大乘佛教), there is only one, because the substance of birth and death and Nirvana is no different, so it is called the 『seal of reality』 (實相印). The three seals of Dharma are actually the 『three doors to liberation』 (三脫門), so they are very important. Erzhanyan (二旃延) extensively elaborated on these two situations. First is a brief explanation, and then a broad explanation. In the broad explanation, the first is the formal explanation. In the formal explanation, the first is to formally elaborate according to the Dharma. In formally elaborating according to the Dharma, the first is to clarify the broad meaning. Master Jingxi said, 『one horizontal and two vertical』, the three realms (三界) should be understood in a vertical way. Now saying to use a horizontal way is to understand from the mind of the three realms in one lifetime. Various views should be understood in a horizontal way. Now saying to use a vertical way is to distinguish through the four sentences of the three lifetimes. Moreover, various views arise sequentially from the body, so it can also be said to be vertical. It can also be said that various views are horizontal because they arise chaotically; the three realms are vertical because their depths are different. One should carefully and tactfully discuss the five meanings based on various views. The transformation of views must be pursued with the five meanings, so that it becomes a way for later generations to enter the path, different from counting treasures and losing merit. Therefore, all those who enter the path mostly start from the vertical way. See the extensive explanation in the 『Vipassanā』 (止觀) section on breaking views in various treatises. This is to allow the true Dharma to abide in the world for a long time. If this is often the case, rebuking some people for not being able to enter the path, the fault lies with the teacher, not the fault of the author. Erzhanyan (二旃延)
下約論能通二。初正明昆勒二。初明論旨從容二。初示論中義旨。昆勒此云篋藏。申兩亦門也。若說念處等者荊溪云。此明功能門中皆悉迷悟雙明。義當有無兩門故也。三聖行者無貪等三。聖人所行名為聖行。二但佛下顯佛世無諍。入門雖異等者四門雖異證果無別。各述其門者即毗曇婆沙述有門。成實述空門。昆勒述兩亦門。如為闡耶說離有無經。即雙非門。人師失旨執之成諍。故宋求那跋摩得第二果。至臨滅度述遺囑。付弟子阿沙羅附還天竺以誡諸師。文帝遂敕譯成華言。其略云。諸論各異端。修行理無二執者有是非。達者無違諍等。二旃延下結能通得旨。荊溪云。若不善通三藏等者意明有無。但是述其所入之門。傍學能於四門通贍。故使傳於南天竺國。二毗曇下略指三門。荊溪云。四門皆五者莫不皆具苦等四義。寂滅只是四義所歸。二料簡二。初徴辨論旨。荊溪云。青目至鈍根人者青目全破。是故兩少猶為鈍人。恐此下今判論意四門相望展轉互得為利鈍也。方用第四為最利人。二問佛下歸過旃延。荊溪云。出沒多端者或沒大義兼用小名。即如今教或沒大名而用小義。即如迦旃延。此非佛意。或先大名後用小義。如通二乘。亦非佛意。或先小名後用大義。如今凈名所用者。此是得佛意。或先小名兼用小義。如通菩薩
別教亦然。亦非佛意。或先後俱小如三藏教。固非佛意。或先後俱大即通教中鈍菩薩半有佛意。於一音中並有上來眾多意趣。其中雖有非佛意者莫非一代逗機之教。逗不得宜故云非耳。但旃延用不稱佛意。于機無益反致議訶。三正述不堪二。初分科。二隨釋三。初訶能說心非二。初正約能說心非。荊溪云。此中意明說由心生。心既生滅安說無生。說從心生證隨心得說隨心證。信不餘涂。故以心驗法知法必如心。終無生滅之心。能說大乘實相。實相名通須以理定。意訶所說尚非通教實相故耳。疏文解釋凡有五重。但旃延所說心非不過此五。並是能訶所訶相對比則總含四門。一切行理等異莫非生滅。文為五。初約二諦釋。二又四下約五義釋。三又出下約觀用釋。四又旃下約本門釋。五又聲下約觀體釋二。初約小明非。二何者下約衍簡示。荊溪云。通教八地已上等者意明徒有雙流之名而實無雙流之理。雖不生滅有教無人以其雙流無實果故。別教初地理雖是實地亦無人。雖用通訶通非教意。況覆文意亦非專通。故到別教尚云無人。修羅琴者不撫而韻。以喻即寂而說。二又非下兼約不知根緣。荊溪云。非但等者語其機教之功用也。應知。訶意正用通真。二訶所說法非二。初略示大意。止通入真者止只也。二諸法下廣釋經文二。初
【現代漢語翻譯】 現代漢語譯本 別教也是這樣。這些觀點並非完全符合佛陀的本意。或者，如果所教授的內容從小乘開始到結束都停留在三藏教（Sanskrit: Tripiṭaka，佛教經典的總稱）的範疇，那肯定不符合佛陀的本意。或者，如果從小乘開始到結束都停留在通教（Sanskrit: Sadharana-yana，三乘共法之教）的範疇，那麼只有那些根器遲鈍的菩薩才能領會到一半的佛陀本意。在佛陀的一音說法中，包含了上述眾多的意趣。雖然其中有些觀點不符合佛陀的本意，但這些都是佛陀一代時教爲了適應不同根基的眾生而施設的方便之教。之所以說『非佛意』，是因為這些教法沒有完全契合眾生的根機。但是，迦旃延（Sanskrit: Katyayana，佛陀十大弟子之一，以善於論議著稱）的說法並不符合佛陀的本意，對眾生的根機沒有益處，反而會招致議論和責難。 以下將從三個方面來闡述『不堪』的原因：首先是分科，其次是隨文解釋，第三是首先要批判能說者的心不正。在批判能說者的心不正時，首先要從能說者的心本身來批判。荊溪大師說：『這裡的意思是說，說法是由心而生的。心既然是生滅變化的，怎麼能說出不生不滅的道理呢？』說法是從心而生的，這證明了說法是隨著心的證悟而產生的，心的證悟又隨著說法而加深。要相信沒有其他的途徑可以達到證悟。所以，要用心來檢驗佛法，要知道佛法必然與心相應。絕對不可能用生滅變化的心，來說出大乘實相的道理。『實相』這個名稱是通用的，必須用理來確定。這裡的意思是批判迦旃延所說的，甚至連通教的實相都算不上。 疏文的解釋大概有五個方面。但是，迦旃延所說的『心非』，沒有超出這五個方面。這些都是能批判者和所批判者相對比，總共包含了四種門徑。一切的行持和道理，無論是相同還是不同，沒有不是生滅變化的。文分為五個部分：首先是從二諦（Sanskrit: Dva-satya，真諦和俗諦）的角度來解釋；其次是從五義的角度來解釋；再次是從觀用的角度來解釋；再次是從本門的角度來解釋；最後是從觀體的角度來解釋。首先是從小乘的角度來闡明『非』；其次是從大乘的角度來簡要地說明。荊溪大師說：『通教八地以上的菩薩』，意思是說，雖然有名義上的『雙流』，但實際上沒有『雙流』的道理。雖然不生不滅，但只有教法而沒有人證悟，因為『雙流』沒有實際的果報。別教初地的菩薩雖然是真正的菩薩，但也沒有人證悟。雖然用通教來批判，但並非專門針對通教的教義。況且，文中的意思也並非專門針對通教。所以，即使到了別教，仍然說沒有人證悟。修羅琴是不撫自鳴的，用來比喻即寂而說。 其次，從不知根緣的角度來批判。荊溪大師說：『非但』等，說的是機教的功用。應該知道，批判的用意在於正確地運用通教的真理。其次，批判所說的法不正，分為兩個部分：首先是簡要地說明大意，即『止通入真』中的『止』字；其次是廣泛地解釋經文，分為兩個部分。
【English Translation】 English version The same applies to the Separate Teaching (Sanskrit: Pratitya-samutpada). These views are not entirely in accordance with the Buddha's intention. Or, if the teachings, from beginning to end, remain within the scope of the Tripiṭaka (Sanskrit: Tripiṭaka, the general term for Buddhist scriptures), then it is certainly not in accordance with the Buddha's intention. Or, if from beginning to end, they remain within the scope of the Common Teaching (Sanskrit: Sadharana-yana, the teaching of the shared practices of the Three Vehicles), then only those dull-witted Bodhisattvas can comprehend half of the Buddha's intention. In the Buddha's single sound of teaching, it contains the numerous intentions mentioned above. Although some of these views are not in accordance with the Buddha's intention, these are all expedient teachings established by the Buddha during his lifetime to accommodate beings of different capacities. The reason for saying 'not the Buddha's intention' is that these teachings do not fully align with the beings' capacities. However, Katyayana's (Sanskrit: Katyayana, one of the Buddha's ten great disciples, known for his skill in debate) teachings do not conform to the Buddha's intention, do not benefit the beings' capacities, and instead invite criticism and censure. The reasons for 'unworthiness' will be explained from three aspects: first, the classification; second, the explanation following the text; and third, the initial criticism of the speaker's impure mind. In criticizing the speaker's impure mind, the criticism should first come from the speaker's mind itself. Master Jingxi said: 'The meaning here is that the teaching arises from the mind. Since the mind is subject to birth and death, how can it speak of non-birth and non-death?' The teaching arises from the mind, which proves that the teaching arises with the mind's enlightenment, and the mind's enlightenment deepens with the teaching. Believe that there is no other path to enlightenment. Therefore, use the mind to examine the Dharma, and know that the Dharma must correspond to the mind. It is absolutely impossible to use a mind subject to birth and death to speak of the reality of the Great Vehicle. The name 'Reality' is common and must be determined by reason. The meaning here is to criticize what Katyayana said, which does not even qualify as the reality of the Common Teaching. The explanation of the commentary has roughly five aspects. However, what Katyayana said about 'the mind being impure' does not go beyond these five aspects. These are all comparisons between the criticizer and the criticized, encompassing a total of four approaches. All practices and principles, whether the same or different, are subject to birth and death. The text is divided into five parts: first, explaining from the perspective of the Two Truths (Sanskrit: Dva-satya, the conventional truth and the ultimate truth); second, explaining from the perspective of the five meanings; third, explaining from the perspective of the application of contemplation; fourth, explaining from the perspective of the original teaching; and fifth, explaining from the perspective of the essence of contemplation. First, clarifying 'impurity' from the perspective of the Small Vehicle; second, briefly explaining from the perspective of the Great Vehicle. Master Jingxi said: 'Bodhisattvas above the eighth ground of the Common Teaching' means that although there is a nominal 'dual flow,' there is actually no principle of 'dual flow.' Although there is no birth and no death, there is only teaching and no one to realize it, because the 'dual flow' has no actual fruition. Although the Bodhisattvas of the initial ground of the Separate Teaching are true Bodhisattvas, no one has realized it. Although using the Common Teaching to criticize, it is not specifically targeting the doctrines of the Common Teaching. Moreover, the meaning in the text is not specifically targeting the Common Teaching. Therefore, even in the Separate Teaching, it is still said that no one has realized it. The Shura lute plays without being touched, used to symbolize speaking in stillness. Secondly, criticizing from the perspective of not knowing the roots and conditions. Master Jingxi said: 'Not only,' etc., refers to the function of the teaching according to the capacity. It should be known that the intention of the criticism lies in the correct application of the truth of the Common Teaching. Secondly, criticizing the spoken Dharma as incorrect is divided into two parts: first, briefly explaining the general meaning, which is the word 'stop' in 'stopping the Common Teaching and entering the Truth'; second, extensively explaining the text, divided into two parts.
正釋二。初總對小乘五法訶二。初正釋五法。荊溪云。五義皆與藏對辨皆正斥三藏名同義異。以由境同觀別故也。諸法究竟等者小亦名空而非空義。小空無旨真義不成。乃至寂滅同異準說。三藏所明生法二空者或一或三具如目連章中已辨。衍明實相真空者義通真中。此正用真密兼中道。故此正與目連章意及為國王長者所說。並下釋觀眾生品大旨略同。余非全無不及三處此中經意亦正明通義。故顯說通。故知。此之四義稍隱不彰于寂滅中偏顯圓別。是故文中指大涅槃。二三藏下對辨結示。荊溪云。此是通涂者只以此章義含三意故曰通涂。故前後文多皆含于中道之說。故此中雲亦得即是等者教法通深故也。二若破下別約旃延本門訶。二料簡二。初問。荊溪云。只緣前含。是故問答欲令意顯。故問意云。為顯四榮應以榮折。雖著義字苦等仍存。故云枯也。但是四枯顯榮何在。二答二。初明即枯是榮。荊溪云。答意者破拙入巧巧拙自殊。意顯破拙即入中也。借結此拙而成枯意。巧自成榮故先入巧入已見中。雙游之義枯即榮也。故引二鳥其義善成。故居士訶即名榮也。苦等一一皆云義故故可結為非枯非榮。義字不間真中故也。故立不生不滅我與無我不二等言。況此通門元通妙理。二鳥雙游者鳥喻品云。一者迦鄰提。二者鴛鴦游止
【現代漢語翻譯】 現代漢語譯本 正釋二。初總對小乘五法訶二。初正釋五法。荊溪云：『五義皆與藏對辨，皆正斥三藏名同義異。以由境同觀別故也。』諸法究竟等者，小乘亦名空，而非真空之義。小乘之空，無旨真義不成。乃至寂滅同異，準此而說。三藏所明生法二空者，或一或三，具如《目連章》中已辨。衍明實相真空者，義通真中。此正用真，密兼中道。故此正與《目連章》意，及為國王長者所說，並下釋《觀眾生品》大旨略同。余非全無，不及三處，此中經意亦正明通義，故顯說通。故知，此之四義稍隱不彰，于寂滅中偏顯圓別。是故文中指大涅槃。 二三藏下，對辨結示。荊溪云：『此是通涂者，只以此章義含三意，故曰通涂。』故前後文多皆含于中道之說。故此中雲『亦得即是』等者，教法通深故也。 二若破下，別約旃延（Katyayana，迦旃延，佛陀十大弟子之一，以善於論議著稱）本門訶。二料簡二。初問。荊溪云：『只緣前含，是故問答欲令意顯。』故問意云：『為顯四榮，應以榮折，雖著義字，苦等仍存，故云枯也。但是四枯顯榮何在？』 二答二。初明即枯是榮。荊溪云：『答意者，破拙入巧，巧拙自殊。意顯破拙即入中也。借結此拙而成枯意，巧自成榮，故先入巧，入已見中，雙游之義，枯即榮也。』故引二鳥，其義善成。故居士訶即名榮也。苦等一一皆云義故，故可結為非枯非榮。義字不間真中故也。故立不生不滅、我與無我不二等言。況此通門，元通妙理。二鳥雙游者，《鳥喻品》云：『一者迦鄰提（Kalindi，印度河的一條支流），二者鴛鴦游止。』
【English Translation】 English version Explanation Two: First, a general refutation of the five dharmas of the Hinayana, in two parts. The first part is the direct explanation of the five dharmas. Jingxi says: 'The five meanings are all contrasted and distinguished from the Tripitaka, and all rightly criticize the Tripitaka, which has the same name but different meanings, because the objects are the same but the views are different.' That all dharmas are ultimately equal means that the Hinayana is also called 'emptiness,' but it is not the meaning of true emptiness. The emptiness of the Hinayana has no essential true meaning. And so on, the similarities and differences of Nirvana should be explained accordingly. The two emptinesses of arising and cessation of dharmas explained in the Tripitaka are either one or three, as fully explained in the 'Maudgalyayana Chapter.' The Mahayana explains the true aspect of true emptiness, whose meaning penetrates the true middle. This directly uses the true, secretly combining the Middle Way. Therefore, this is directly in line with the meaning of the 'Maudgalyayana Chapter,' and what was spoken for the king and elders, and the general idea of the 'Contemplating Sentient Beings Chapter' explained below is roughly the same. The rest is not entirely absent, but it does not reach the three places. The meaning of the sutra here also directly clarifies the universal meaning, so it explicitly speaks of universality. Therefore, it is known that these four meanings are slightly hidden and not obvious, and the complete and distinct are particularly evident in Nirvana. Therefore, the text refers to the Great Nirvana. Second, below the Tripitaka, contrasting and distinguishing to conclude and indicate. Jingxi says: 'This is a common path, only because the meaning of this chapter contains three meanings, so it is called a common path.' Therefore, much of the preceding and following text contains the doctrine of the Middle Way. Therefore, the saying here 'also obtains is' and so on, means that the teachings are universally profound. Second, if breaking below, specifically refuting Katyayana's (迦旃延, one of the ten great disciples of the Buddha, known for his skill in debate) original teaching. Two examinations in two parts. First question. Jingxi says: 'Only because it contains the preceding, therefore the question and answer are intended to make the meaning clear.' Therefore, the meaning of the question is: 'In order to reveal the four glories, one should break with glory, although the word 'meaning' is attached, suffering and so on still exist, so it is called withered. But where are the four withered revealing glory?' Second answer in two parts. First, clarifying that withered is glory. Jingxi says: 'The meaning of the answer is to break clumsiness and enter skillfulness, skillfulness and clumsiness are naturally different. The meaning clearly shows that breaking clumsiness is entering the middle. Borrowing and concluding this clumsiness to form the meaning of withered, skillfulness naturally forms glory, so first enter skillfulness, having entered already see the middle, the meaning of dual wandering, withered is glory.' Therefore, citing two birds, its meaning is well accomplished. Therefore, the layman's rebuke is called glory. Suffering and so on all speak of meaning, so it can be concluded as neither withered nor glory. The word 'meaning' does not separate the true middle. Therefore, establish the words of neither arising nor ceasing, the non-duality of self and non-self, and so on. Moreover, this universal gate originally penetrates the wonderful principle. The two birds wandering together, the 'Bird Parable Chapter' says: 'One is Kalindi (迦鄰提, a tributary of the Indus River), the second is the mandarin duck stopping and resting.'
共俱不相舍離。古人多解。委如彼疏。今師以雄喻常。雌喻無常。生死有性善故無常即常。如二鳥在下。涅槃有性惡。故常即無常如二鳥飛高。是則在高在下雌雄共俱雙游並息。其義皆成。故今雖結枯名枯即榮也。以二鳥不相舍離故。無我法中有真我者此示大經迦葉嘆佛文也亦應例云無常中有常苦中有樂空有不空。悉是二鳥雙游。即枯是榮意也。二凈名下明部意猶蜜。荊溪云。凈名結真等者正出答意。具如向述。真即是中雙游之言必相即。故不生不滅雖結無常不專無常。以無常義仍通故。故宜斥於三藏二乘令於此座成生酥益。三諸比丘心得解脫荊溪云。彼比丘益雖不因佛而因凈名得通教利。當知。緣在二聖故也。具如前說。得羅漢者前云真我。復雲實相及以雙游。今結得羅漢者驗前進明別圓理者明教功力非正訶相。心脫是俱慧。脫是慧。四結成不堪。七命阿那律二。初分科敘意。二剎利下隨文釋義二。初命問疾。楚夏者如涅槃玄及記。二辭不堪二。初分科。二隨釋四。初奉辭不堪。二述不堪之由二。初分科。二隨釋二。初梵王來問統御大千者家語曰。夫德法者御民之具猶御馬之有銜勒也。又曰。御四馬者執六轡。御天下者正六官。今臣下稱天子為御。蓋取此義。以天子居尊高之位臨御于下故也。今梵王統領三千猶御四
馬故云統御。報得天眼者荊溪云。亦有生得鬼神等及發得等(云云)。二那律答二。初正釋。經云。掌中庵摩勒果者肇云。果形似檳榔。食之除風冷。時手執此果。故即以為喻也。大辟支等者荊溪云。問支佛元知十方佛不。答亦知亦不知。若準所見百佛世界豈可無佛。理應合知。只恐見處不知有佛。又容知者只知一界唯一佛化。知亦何妨。故二十部中亦有許知十方佛者。此亦宜為大教梯漸。二料簡二。初以梵王對小乘天眼簡。問若爾何異者向聞抑小同梵。今問若同云何分凡聖異。荊溪云。問異難同也。答下五種四禪者謂根本及觀練熏修也。荊溪云。答出異意者一往所見遠近雖同然復報等因亦不一。文有三異。一報修異。二總別異。三通明異如文。二以梵王對圓人肉眼簡問意者六根凈人六見大千。何異梵王。答意法華肉眼尚超小聖。何況梵王天眼。開闢者荊溪云。肉眼雖見廣由於天。大品等者明大乘肉眼不假開闢。故欲奪天先辨肉異。大小既別因果自殊。若法華經力等者依開顯教。觀本具理入相似位。功由於教故云經力。當知依教修行行成證理既得似證。肉眼功倍名為佛眼者尚即佛眼。豈況天慧。以其下釋大經義。初明二乘慧名肉眼。次釋圓人肉名佛眼。初中雲有齊有劣者同除四住此處為齊。若伏無明三藏則劣。所證既
【現代漢語翻譯】 現代漢語譯本 馬（Mǎ）故云統御：馬（Mǎ）因此被稱為統御者。 報得天眼者荊溪云：荊溪（Jīngxī）解釋說，通過業報獲得天眼的人。 亦有生得鬼神等及發得等（云云）：也有天生就具有鬼神能力的人，以及通過修行而獲得這些能力的人等等（此處省略）。 二那律答二：有兩種那律（Aniruddha）的回答。 初正釋：首先是直接解釋。 經云：掌中庵摩勒果者肇云：經中說，『如同掌中的庵摩勒果』，僧肇（Sēngzhào）解釋說，這種果實形狀像檳榔，食用可以祛除風寒。當時手中拿著這種果實，所以就用它來比喻。 大辟支等者荊溪云：荊溪（Jīngxī）解釋說： 問：辟支佛（Pratyekabuddha）原本就知道十方諸佛（Buddhas of the ten directions）嗎？ 答：既知道，也不知道。如果按照他所見到的百佛世界（hundred Buddha-worlds）來看，怎麼可能沒有佛呢？理應是知道的。只是恐怕在他所見之處，不知道有佛。或者容許知道的人只知道一個世界只有一尊佛化身。知道又有什麼妨礙呢？所以二十部派（twenty schools of Buddhism）中也有允許知道十方諸佛的。這也可以作為引導人們逐漸進入大乘佛教（Mahayana Buddhism）的階梯。 二料簡二：第二是辨析兩種情況。 初以梵王（Brahmā）對小乘天眼簡：首先用梵王（Brahmā）的天眼與小乘佛教（Hinayana Buddhism）的天眼進行比較。 問：若爾何異者向聞抑小同梵：如果這樣，有什麼不同呢？之前聽說貶低小乘佛教（Hinayana Buddhism），認為它與梵天（Brahmā）相同。 今問若同云何分凡聖異：現在問，如果相同，又如何區分凡夫和聖人的區別呢？ 荊溪云：問異難同也：荊溪（Jīngxī）說，問的是不同之處，而不是相同之處。 答：下五種四禪者謂根本及觀練熏修也：回答說，下面五種四禪（four Dhyanas）指的是根本禪、觀禪、練禪、熏禪和修禪。 荊溪云：答出異意者一往所見遠近雖同然復報等因亦不一：荊溪（Jīngxī）說，回答是爲了說明不同之處，從表面上看，所見遠近雖然相同，但業報等原因並不相同。 文有三異：文中包含三種不同。 一報修異：一是業報和修行不同。 二總別異：二是總體和個別不同。 三通明異如文：三是普遍性和特殊性不同，如文中所述。 二以梵王（Brahmā）對圓人肉眼簡：第二是用梵王（Brahmā）的天眼與圓教修行者（perfect teaching practitioner）的肉眼進行比較。 問意者六根凈人六見大千：提問的意思是，六根清凈的人用六根可以見到大千世界（trichiliocosm），這與梵王（Brahmā）有什麼不同？ 答：意法華肉眼尚超小聖：回答說，《法華經》（Lotus Sutra）中，即使是肉眼也能超越小乘聖者（Hinayana saints），更何況梵王（Brahmā）的天眼。 開闢者荊溪云：開闢者，荊溪（Jīngxī）說： 肉眼雖見廣由於天：肉眼雖然所見廣闊，但這是由於天眼。 大品等者明大乘肉眼不假開闢：大品般若經（Mahaprajnaparamita Sutra）等經典表明，大乘佛教（Mahayana Buddhism）的肉眼不需要開闢。 故欲奪天先辨肉異：所以想要超越天眼，首先要辨別肉眼的差異。 大小既別因果自殊：大小乘（Mahayana and Hinayana）既然不同，因果自然不同。 若法華經力等者依開顯教：如果說《法華經》（Lotus Sutra）的力量等等，是依據開顯教義。 觀本具理入相似位：觀察本具的真理，進入相似的果位。 功由於教故云經力：功勞在於教義，所以說是經的力量。 當知依教修行行成證理既得似證：應當知道，依靠教義修行，修行成就而證悟真理，即使只是相似的證悟。 肉眼功倍名為佛眼者尚即佛眼：肉眼的功用倍增，被稱為佛眼，實際上就是佛眼。 豈況天慧：更何況是天慧（divine wisdom）。 以其下釋大經義：下面將解釋《大般涅槃經》（Mahaparinirvana Sutra）的含義。 初明二乘慧名肉眼：首先說明二乘（聲聞和緣覺，Shravakas and Pratyekabuddhas）的智慧被稱為肉眼。 次釋圓人肉名佛眼：其次解釋圓教修行者（perfect teaching practitioner）的肉眼被稱為佛眼。 初中雲有齊有劣者同除四住此處為齊：首先說，有相同之處，也有不同之處，共同斷除四住煩惱（four abodes of affliction）是相同之處。 若伏無明三藏則劣：如果只是降伏無明煩惱（ignorance），三藏教（Tripitaka teaching）就顯得不足。
【English Translation】 English version Mǎ gù yún tǒngyù: Therefore, Mǎ (horse) is said to govern. Bào dé tiānyǎn zhě Jīngxī yún: Jīngxī (Jingxi) explains that those who obtain the divine eye (tiānyǎn) through karmic retribution. Yì yǒu shēng dé guǐshén děng jí fā dé děng (yún yún): There are also those who are born with abilities related to ghosts and spirits, as well as those who develop these abilities through practice, etc. (omitted here). Èr Nàlǜ dá èr: There are two answers from Aniruddha. Chū zhèng shì: First, a direct explanation. Jīng yún: Zhǎng zhōng ān mó lēi guǒ zhě Zhào yún: The sutra says, 'Like an āmra fruit in the palm.' Sēngzhào (Sengzhao) explains that this fruit is shaped like a betel nut and can dispel wind and cold when eaten. At that time, this fruit was held in the hand, so it was used as a metaphor. Dà Pìzhī děng zhě Jīngxī yún: Jīngxī (Jingxi) explains: Wèn: Pìzhīfó (Pratyekabuddha) yuánběn zhīdào shí fāng zhū Fó bù?: Question: Does a Pratyekabuddha originally know the Buddhas of the ten directions? Dá: Jì zhīdào, yě bù zhīdào. Rúguǒ ànzhào tā suǒ jiàn dào de bǎi Fó shìjiè lái kàn, zěnme kěnéng méiyǒu Fó ne? Lǐ yīng shì zhīdào de. Zhǐshì kǒngpà zài tā suǒ jiàn zhī chù, bù zhīdào yǒu Fó. Huòzhě róngxǔ zhīdào de rén zhǐ zhīdào yīgè shìjiè zhǐyǒu yī zūn Fó huàshēn. Zhīdào yòu yǒu shénme fáng'ài ne? Suǒyǐ èrshí bùpài zhōng yě yǒu yǔnxǔ zhīdào shí fāng zhū Fó de. Zhè yě kěyǐ zuòwéi yǐndǎo rénmen zhújiàn jìnrù Dàchéng Fójiào de jiētī. Answer: They both know and do not know. If we consider the hundred Buddha-worlds they have seen, how could there be no Buddhas? They should know. It's just that perhaps in the places they have seen, they do not know there are Buddhas. Or perhaps those who know only know that there is only one Buddha manifestation in one world. What harm is there in knowing? Therefore, among the twenty schools of Buddhism, there are also those who allow knowing the Buddhas of the ten directions. This can also serve as a ladder to gradually lead people into Mahayana Buddhism. Èr liàojiǎn èr: Second, there are two types of analysis. Chū yǐ Fànwáng duì Xiǎochéng tiānyǎn jiǎn: First, compare the divine eye of Brahmā with the divine eye of Hinayana Buddhism. Wèn: Ruò ěr hé yì zhě xiàng wén yì Xiǎo tóng Fàn: Question: If so, what is the difference? Previously, I heard that Hinayana Buddhism was belittled, considering it the same as Brahma. Jīn wèn ruò tóng yún hé qūfēn fánfū hé shèngrén de qūbié ne?: Now I ask, if they are the same, how can we distinguish between ordinary people and saints? Jīngxī yún: Wèn de shì bùtóng zhī chù, ér bùshì xiāngtóng zhī chù.: Jīngxī (Jingxi) says, the question is about the differences, not the similarities. Dá: Xià wǔ zhǒng sì chán zhě zhǐ de shì gēnběn chán, guān chán, liàn chán, xūn chán hé xiū chán.: Answer: The five types of four Dhyanas below refer to the fundamental Dhyana, contemplation Dhyana, practice Dhyana, perfuming Dhyana, and cultivation Dhyana. Jīngxī yún: Dáfù shì wèile shuōmíng bùtóng zhī chù, cóng biǎomiàn shàng kàn, suǒ jiàn yuǎnjìn suīrán xiāngtóng, dàn yèbào děng yuányīn bìng bù xiāngtóng.: Jīngxī (Jingxi) says, the answer is to explain the differences. Superficially, the distance seen may be the same, but the causes such as karmic retribution are not the same. Wén zhōng bāohán sān zhǒng bùtóng.: The text contains three differences. Yī shì yèbào hé xiūxíng bùtóng.: First, karmic retribution and practice are different. Èr shì zǒngtǐ hé gèbié bùtóng.: Second, the overall and the individual are different. Sān shì pǔbiàn xìng hé tèshū xìng bùtóng, rú wén zhōng suǒ shù.: Third, universality and particularity are different, as described in the text. Èr yǐ Fànwáng duì yuán jiào xiūxíng zhě de ròuyǎn jìnxíng bǐjiào.: Second, compare the divine eye of Brahmā with the physical eye of a perfect teaching practitioner. Wèn: Tíwèn de yìsi shì, liù gēn qīngjìng de rén yòng liù gēn kěyǐ jiàn dào dàqiān shìjiè, zhè yǔ Fànwáng yǒu shénme bùtóng?: Question: The meaning of the question is, what is the difference between a person with pure six senses seeing the trichiliocosm with their six senses and Brahmā? Dá: Fǎhuá Jīng zhōng, jíshǐ shì ròuyǎn yě néng chāoyuè Xiǎochéng shèngzhě, gèng hékuàng Fànwáng de tiānyǎn.: Answer: In the Lotus Sutra, even the physical eye can surpass Hinayana saints, let alone the divine eye of Brahmā. Kāipì zhě, Jīngxī shuō:: The opener, Jīngxī (Jingxi) says: Ròuyǎn suīrán suǒ jiàn guǎngkuò, dàn zhè shì yóuyú tiānyǎn.: Although the physical eye sees widely, this is due to the divine eye. Dà pǐn bōrě jīng děng jīngdiǎn biǎomíng, Dàchéng Fójiào de ròuyǎn bù xūyào kāipì.: The Mahaprajnaparamita Sutra and other scriptures show that the physical eye of Mahayana Buddhism does not need to be opened. Suǒyǐ xiǎngyào chāoyuè tiānyǎn, shǒuxiān yào biànbié ròuyǎn de chāyì.: So, to surpass the divine eye, first distinguish the differences of the physical eye. Dàxiǎo chéng jìrán bùtóng, yīnguǒ zìrán bùtóng.: Since Mahayana and Hinayana are different, the causes and effects are naturally different. Rúguǒ shuō Fǎhuá Jīng de lìliàng děngděng, shì yījù kāixiǎn jiàoyì.: If we talk about the power of the Lotus Sutra, etc., it is based on the revealed teachings. Guānchá běn jù de zhēnlǐ, jìnrù xiāngsì de guǒwèi.: Observe the inherent truth and enter a similar state of attainment. Gōngláo zàiyú jiàoyì, suǒyǐ shuō shì jīng de lìliàng.: The merit lies in the teachings, so it is said to be the power of the sutra. Dāng zhī yīkào jiàoyì xiūxíng, xiūxíng chéngjiù ér zhèngwù zhēnlǐ, jíshǐ zhǐshì xiāngsì de zhèngwù.: It should be known that relying on the teachings to practice, achieving practice and realizing the truth, even if it is only a similar realization. Ròuyǎn de gōngyòng bèizēng, bèi chēng wèi Fóyǎn, shíjì shang jiùshì Fóyǎn.: The function of the physical eye is doubled, and it is called the Buddha eye, which is actually the Buddha eye. Gèng hékuàng shì tiānhuì.: Let alone divine wisdom. Xiàmiàn jiāng jiěshì Dà Bān Nièpán Jīng de hányì.: Below, the meaning of the Mahaparinirvana Sutra will be explained. Shǒuxiān shuōmíng èr chéng de zhìhuì bèi chēng wèi ròuyǎn.: First, it is explained that the wisdom of the two vehicles (Shravakas and Pratyekabuddhas) is called the physical eye. Qícì jiěshì yuán jiào xiūxíng zhě de ròuyǎn bèi chēng wèi Fóyǎn.: Secondly, it is explained that the physical eye of a perfect teaching practitioner is called the Buddha eye. Shǒuxiān shuō, yǒu xiāngtóng zhī chù, yě yǒu bùtóng zhī chù, gòngtóng duànchú sì zhù fánnǎo shì xiāngtóng zhī chù.: First, it is said that there are similarities and differences, and the common elimination of the four abodes of affliction is the similarity. Rúguǒ zhǐshì jiàngfú wúmíng fánnǎo, Sānzàng jiào jiù xiǎnde bùzú.: If only subduing ignorance, the Tripitaka teaching seems insufficient.
劣慧但名肉。圓教下次意也。以其等者具惑達性。故名佛眼。此即大經四依品明初依文也。五品六根無明俱在並照三德。故云知藏。住前二即同是初依。三正述被彈之事二。初分科。二時維下正釋五。初窮難二。初雙窮十智者世智他心四諦智法比盡無生也。二雙難經云。假使作相等者荊溪云。羅漢證滅不應有見故云假使。與外道等者亦是抑辭。有為功德具有三明。安同外見。而云與等故且挫其出觀時也。疏云。雖與等者荊溪云。與而又奪有殊即與也。有為即奪也。證數緣盡者新云擇滅無為也。擇力所得滅名為擇滅。謂斷智推度令滅故名擇滅。古云數緣。即是擇也孱同者字宜作僝。士限反。尚書曰。方鳩僝工孔安國云。鳩聚僝現也。入觀等者荊溪云。若約那律失眼出觀但同世人。壞根者不見。二那律受屈。三梵王請問二。初分科。二隨釋三。初嘆未曾有。二作禮致敬。三正請問。孰誰也。四凈名答二。初分科。二隨釋二。初答有真天眼人。荊溪云。經有佛世尊等者有人以有字為上句。未深不可也。何者所言誰者本問其人兼及有無。故須還以人為答也。是故疏中但釋答人。無二邊偽者辨佛眼之功用也。見色等者應云即中見粗細色。二辨真天眼相二。初正釋。荊溪云。常在深禪定窟者三法名異其義必同。亦可義異其體不別。
【現代漢語翻譯】 現代漢語譯本 劣慧之人只能看到表面的東西，無法理解圓教更深層次的含義。因為他們和其他人一樣，都具備迷惑和通達本性的能力，所以被稱為『佛眼』（Buddha-eye，指如來所具有的五眼之一，能徹見一切）。這正是《大般涅槃經》（Mahāparinirvāṇa Sūtra）四依法品中闡明的最初的依據。五品位的凡夫，六根（six roots，眼、耳、鼻、舌、身、意）的無明（ignorance，佛教術語，指對事物真相的迷惑）都存在，但同時也能照見法身、般若、解脫這三德（three virtues，指佛所具有的三種功德）。因此被稱為『知藏』（treasure of knowledge，指佛所具有的智慧）。安住於五品位之前的兩種人，實際上和最初的依據是相同的。 下面正式敘述被批評的事情，分為兩部分。首先是分科，然後是『二時維下』正式解釋五事。首先是窮盡詰難，分為兩部分。首先是雙重窮盡，即詰難十智（ten wisdoms，指十種智慧）中的世智（worldly wisdom，指世俗的智慧）、他心智（knowledge of others' minds，指能知他人心念的智慧）、四諦智（wisdom of the Four Noble Truths，指了解四聖諦的智慧）、法智（wisdom of the Dharma，指了解佛法的智慧）、比智（analogical wisdom，指通過類比推理獲得的智慧）、盡智（wisdom of exhaustion，指斷盡煩惱的智慧）、無生智（wisdom of non-arising，指證悟不生不滅的智慧）。 其次是雙重詰難，經文說：『假使作相等者』，荊溪大師解釋說，阿羅漢（Arhat，指斷盡煩惱，證得解脫的聖者）已經證得寂滅，不應該還有見，所以說是『假使』。『與外道等者』，這也是一種抑制的說法。有為功德（conditioned merits，指通過修行獲得的功德）具備三明（threefold knowledge，指天眼明、宿命明、漏盡明），怎麼能和外道（non-Buddhist religions，指佛教以外的宗教）相同呢？之所以這樣說，是爲了挫敗他出觀（emerging from meditation，指從禪定中出來）時的傲慢。疏文中說：『雖與等者』，荊溪大師解釋說，『與而又奪』，既有相似之處，又有不同之處。『有為』就是『奪』。『證數緣盡者』，新疏解釋說是『擇滅無為』（unconditioned liberation through discrimination，指通過智慧選擇而獲得的解脫）。通過選擇的力量所獲得的寂滅，稱為擇滅。意思是說，通過斷智的推度，使煩惱寂滅，所以稱為擇滅。古疏中說的『數緣』，就是『擇』。『孱同者』，『孱』字應該寫作『僝』，讀作士限反。《尚書》（Book of Documents）中說：『方鳩僝工』，孔安國解釋說：『鳩，聚集；僝，陳列。』『入觀等者』，荊溪大師解釋說，如果按照阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）失去眼睛的情況來看，出觀時就和世人一樣，因為壞了根，所以看不見。 二、那律受到委屈。 三、梵王（Brahmā，佛教中的天神）請問，分為兩部分。首先是分科，然後是隨文解釋，分為三部分。首先是讚歎未曾有，其次是作禮致敬，然後是正式請問，『孰』就是『誰』的意思。 四、凈名（Vimalakirti，維摩詰，佛教在家菩薩的代表人物）回答，分為兩部分。首先是分科，然後是隨文解釋，分為兩部分。首先是回答有真天眼人。荊溪大師解釋說，經文中有『佛世尊等者』，有人認為『有』字是上一句的結尾，這種理解不夠深刻。為什麼呢？因為所問的是『誰』，既問了人，也問了有無，所以必須用人來回答。因此，疏文中只解釋了回答的人。『無二邊偽者』，是辨別佛眼的功用。『見色等者』，應該說『即中見粗細色』。 其次是辨別真天眼的相狀，分為兩部分。首先是正式解釋。荊溪大師解釋說，『常在深禪定窟者』，三法（three dharmas，指空、無相、無作）的名稱不同，但意義必定相同，也可以說意義不同，但本體沒有區別。
【English Translation】 English version Inferior wisdom only sees the surface and cannot understand the deeper meaning of the perfect teaching. Because they, like others, possess the ability to be deluded and to realize their nature, they are called 'Buddha-eye' (referring to one of the five eyes of the Tathagata, which can see through everything). This is precisely the initial basis explained in the Four Reliances chapter of the Mahāparinirvāṇa Sūtra. The ordinary people of the five grades, the ignorance of the six roots (eye, ear, nose, tongue, body, and mind) all exist, but at the same time, they can also illuminate the three virtues of Dharmakaya, Prajna, and Liberation. Therefore, it is called 'treasure of knowledge' (referring to the wisdom possessed by the Buddha). Those who dwell in the two stages before the five grades are actually the same as the initial basis. The following formally narrates the matter of being criticized, divided into two parts. First is the division of categories, and then 'Two times Wei Xia' formally explains the five matters. The first is to exhaustively question and challenge, divided into two parts. The first is the double exhaustion, that is, questioning the worldly wisdom, knowledge of others' minds, wisdom of the Four Noble Truths, wisdom of the Dharma, analogical wisdom, wisdom of exhaustion, and wisdom of non-arising among the ten wisdoms. The second is the double challenge. The scripture says: 'Assuming that they are equal,' Master Jingxi explained that Arhats have already attained extinction and should not have sight, so it is said 'assuming.' 'Those who are equal to external paths' is also a suppressive statement. Conditioned merits possess the threefold knowledge, how can they be the same as external paths? The reason for saying this is to thwart his arrogance when emerging from meditation. The commentary says: 'Although they are equal,' Master Jingxi explained, 'giving and then taking away,' there are similarities and differences. 'Conditioned' is 'taking away.' 'Those who have exhausted the number of conditions,' the new commentary explains as 'unconditioned liberation through discrimination.' The extinction obtained through the power of choice is called extinction through discrimination. It means that through the deduction of wisdom, afflictions are extinguished, so it is called extinction through discrimination. The 'number of conditions' mentioned in the ancient commentary is 'discrimination.' 'Those who are weak and the same,' the character 'weak' should be written as 'chán,' pronounced shì xiàn fǎn. The Book of Documents says: 'Fāng jiū chán gōng,' Kong Anguo explained: 'Jiu, gather; chán, display.' 'Entering meditation, etc.,' Master Jingxi explained that if we look at the situation of Aniruddha losing his eyes, when emerging from meditation, he is the same as ordinary people, because the root is broken, so he cannot see. 2. Aniruddha was wronged. 3. Brahmā asks, divided into two parts. First is the division of categories, and then the explanation according to the text, divided into three parts. The first is to praise the unprecedented, the second is to pay homage, and then the formal question, 'Shú' means 'who'. 4. Vimalakirti answers, divided into two parts. First is the division of categories, and then the explanation according to the text, divided into two parts. The first is to answer that there are people with true heavenly eyes. Master Jingxi explained that the scripture has 'Buddha World Honored One, etc.,' some people think that the character 'have' is the end of the previous sentence, this understanding is not deep enough. Why? Because what is asked is 'who,' both asking about the person and asking about existence or non-existence, so it must be answered with a person. Therefore, the commentary only explains the person who answers. 'Those who have no two extremes and falsehoods' is to distinguish the function of the Buddha-eye. 'Seeing colors, etc.,' it should be said 'immediately seeing coarse and fine colors in the middle'. The second is to distinguish the characteristics of true heavenly eyes, divided into two parts. The first is the formal explanation. Master Jingxi explained that 'Those who are always in deep meditation caves,' the names of the three dharmas are different, but the meaning must be the same, or it can be said that the meaning is different, but the essence is not different.
不別而別理通因果。事用非因。首楞嚴在因涅槃指果。三種生死加自體耳。二料簡二。初顯圓教所攝。荊溪云。非偏非圓者亦可云是偏是圓即別教也。約地前後而分偏圓。二對佛眼辨相。名佛天眼者欲簡偏。故加佛字。例應四眼悉宜如佛區以別之。金剛般若者佛曆五眼以問。善吉悉答云有。具如前引。五梵王及眷屬發心二。初分科。二隨釋二。初正明發心。二致敬而去。四結成不堪。八命優波離二。初分科敘意。二隨文正釋二。初命問疾二。初化他須念持。修多羅此云契經。阿毗曇此云無比法。即論藏也。正內眷屬者秉律齊眾即是化他。波離持律。豈但自正亦正他也。二自行須念持。荊溪云。六者且指一日之別行耳。多日相續皆由念故。二辭不堪二。初分科。二隨釋四。初正辭不堪。二述不堪之由二。初敘意分科。二隨文釋義二。初二比丘犯戒疑問。經云。誠以為恥者生公云。犯律者必有懼罪之惑也。原其為懷非唯畏苦困。已交恥所為也。經云。愿解疑悔者荊溪云。疑罪輕重。悔蓋覆心疑悔罪兼。何由可滅。複本上懺不出無生。今此波離不達機理專輒為其依小解釋。得免斯咎者悕蠲重愆。輕尤易除可思見佛。疏中初約義推。次泛引經說。若其重者者小乘重罪凡有四種。入如毛頭名淫。舉離本處名盜。斷其命根名殺。言
【現代漢語翻譯】 現代漢語譯本：不區分差別而理解事物的道理，貫通因果關係。事物的運用不是原因。首楞嚴經著重於因，涅槃經著重於果。三種生死加上自體而已。二、簡要分析：一、首先闡明圓教所包含的內容。荊溪大師說：『非偏非圓』也可以說是『是偏是圓』，這就是別教。根據修行的階段前後而區分偏圓。二、對照佛眼辨別現象。稱為『佛天眼』是爲了區別于偏頗的見解，所以加上『佛』字。例如，四種眼都應該像佛一樣來區分。金剛般若經中，佛詢問了五眼，善吉都回答說有，具體內容如前所述。五、梵王及其眷屬發心：一、首先進行分科。二、隨後進行解釋：一、首先明確發心。二、致敬后離去。四、總結認為不堪勝任。八、命令優波離：一、首先進行分科敘述意圖。二、隨後根據經文進行解釋：一、首先命令詢問病情：一、教化他人需要念誦修多羅（修多羅，這裡指契經），阿毗曇（阿毗曇，這裡指無比法），也就是論藏。端正內部眷屬，遵守戒律，整齊隊伍，這就是教化他人。優波離持戒律，豈止是端正自己，也是端正他人。二、自己修行需要念誦。荊溪大師說：『六者，只是指一天的特別修行而已。』多日相續都是因爲念誦的緣故。二、推辭不堪勝任：一、首先進行分科。二、隨後進行解釋：一、首先正式推辭不堪勝任。二、陳述不堪勝任的理由：一、首先敘述意圖進行分科。二、隨後根據經文解釋含義：一、首先是兩位比丘犯戒的疑問。經文中說：『確實以此為恥』，生公說：『違反戒律的人必然有畏懼罪過的迷惑。』追究其內心，不僅僅是畏懼痛苦，已經與羞恥交織在一起了。經文中說：『希望解除疑惑和後悔』，荊溪大師說：『疑惑罪行的輕重，後悔覆蓋內心，疑惑和後悔的罪過兼具，如何才能消滅？』恢復原本的懺悔，不超出無生懺悔。現在這位優波離不了解機緣和道理，擅自為他們依據小乘經典進行解釋，希望免除這種過失，希望減輕嚴重的罪過，輕微的罪過容易消除，可以思念佛。疏中首先從義理上推斷，其次廣泛引用經文來說明。如果罪行嚴重，小乘的重罪凡是有四種：進入像毛髮尖端一樣細微的地方，稱為淫；舉起離開原來的地方，稱為盜；斷絕其命根，稱為殺；說
【English Translation】 English version: Understanding the principle without differentiating differences, connecting the cause and effect. The application of things is not the cause. The Shurangama Sutra emphasizes the cause, and the Nirvana Sutra points to the result. The three kinds of birth and death plus the self-nature are all there is. Two, brief analysis: One, first clarify what is included in the perfect teaching (Round Teaching). Master Jingxi said: 'Neither partial nor complete' can also be said to be 'both partial and complete,' which is the Separate Teaching (Distinct Teaching). Differentiating partial and complete according to the stages of practice. Two, distinguishing phenomena by comparing with the Buddha's Eye. Calling it 'Buddha's Heavenly Eye' is to distinguish it from biased views, so the word 'Buddha' is added. For example, all four eyes should be distinguished like the Buddha. In the Diamond Sutra, the Buddha asked about the five eyes, and Subhuti answered that he had them all, as mentioned earlier. Five, Brahma King and his retinue generate the aspiration for enlightenment: One, first classify them. Two, then explain: One, first clarify the generation of aspiration. Two, pay respects and leave. Four, conclude that they are not capable. Eight, order Upali: One, first classify and narrate the intention. Two, then explain according to the sutra: One, first order to inquire about the illness: One, to teach others, one needs to recite the Sutras (Sutras, here referring to the scriptures), Abhidhamma (Abhidhamma, here referring to the unsurpassed Dharma), which is the collection of treatises. Correcting the inner family members, observing the precepts, and keeping the ranks in order, this is teaching others. Upali upholds the precepts, not only correcting himself but also correcting others. Two, one needs to recite for self-cultivation. Master Jingxi said: 'The six only refer to the special practice of one day.' Continuous days are all due to recitation. Two, declining to be capable: One, first classify. Two, then explain: One, first formally decline to be capable. Two, state the reasons for being incapable: One, first narrate the intention and classify. Two, then explain the meaning according to the sutra: One, first the doubts about the two Bhikkhus violating the precepts. The sutra says: 'Indeed, they are ashamed of this,' Master Sheng said: 'Those who violate the precepts must have the delusion of fearing sin.' Investigating their hearts, it is not only fearing suffering but also intertwined with shame. The sutra says: 'Hoping to resolve doubts and regrets,' Master Jingxi said: 'Doubting the severity of the sins, regret covers the heart, the sins of doubt and regret are combined, how can they be eliminated?' Restoring the original repentance does not go beyond the unproduced repentance. Now, this Upali does not understand the opportunity and the principle, and presumptuously explains them according to the Hinayana scriptures, hoping to avoid this fault, hoping to reduce the serious sins, the minor sins are easy to eliminate, and one can contemplate the Buddha. In the commentary, first infer from the meaning, and then widely quote the scriptures to explain. If the sins are serious, the serious sins of Hinayana are of four kinds: entering a place as fine as the tip of a hair, called lust; lifting and leaving the original place, called theft; severing the root of life, called killing; saying
章了智名忘。律無悔文者小學悔已障果。仍成重罪未忘。據此以論重不可悔。故云無悔文也。或重罪方便者四分云。起心不動身口。但自克責還復好心。是名不犯。二動身口未到前境名次方便犯偷蘭。三者臨至境所身份相交未至犯處已來名近方便是重偷蘭。二上首為說依律判斷者若犯根本應須學悔。若犯方便應懺偷蘭。若本無心則不結罪。或教下謂。問其情實。若本有心應須懺滅。正罪方便並須集僧。若犯重者僧祇云。若犯罪已啼哭不欲離袈裟深樂佛法者令與學悔羯磨。然後奪三十五事等。若犯蘭者十誦云。初篇生重此是近方便。謂身口相加未得暢遂者應一切僧中悔。若初篇生輕二篇生重應界外四比丘中悔。若僧殘生輕應一比丘前悔。是則集僧有界內界外二種之別。羯磨分心念對首眾法三類之殊。今此明悔罪用眾法對首也。故荊溪云。集僧唯二羯磨通三。滅與不滅如常所辨。波離為彼犯者如上律相而說。故云為其如法解說也。三述被訶之事二。初分科。二隨釋二。初正述彈訶七。初正彈訶。無重增罪者荊溪云。第二篇去僧法可除未妨真修何成擾心。當是疑重及重方便。依教作法緣具難諧。若學悔所加懼一世無用。義須心殄乃令事除。彌助疑情名重增罪。罪從至其想者語略意玄。善須得旨。然知其罪而隨其治。縱有治者
【現代漢語翻譯】 現代漢語譯本 章了智名忘（忘記了智慧之名）。律無悔文者小學悔已障果（『律無悔文』指的是，即使是輕微的懺悔，也已經阻礙了果報）。仍成重罪未忘（如果仍然犯下重罪而沒有忘記）。根據這些來討論，重罪是不可懺悔的。所以說『無悔文』。 或者，重罪方便者，《四分律》說：『起心不動身口（只是動了念頭，沒有付諸行動），但自我剋制，恢復善心，這不算是犯戒。』二，動身口未到前境名次方便犯偷蘭（如果身口已經開始行動，但還沒有到達目標，這叫做『次方便』，犯的是『偷蘭』罪）。三者臨至境所身份相交未至犯處已來名近方便是重偷蘭（如果已經臨近目標，身體和目標已經接觸，但還沒有完全完成犯戒行為，這叫做『近方便』，是重『偷蘭』罪）。 二，上首為說依律判斷者（由寺院上座根據戒律進行判斷）：如果犯了根本戒，應該進行學悔（一種懺悔儀式）。如果犯了方便罪，應該懺悔『偷蘭』罪。如果本來沒有犯戒的意圖，則不判罪。 或者，教下（律宗之外的其他宗派）認為：詢問事情的真相。如果本來有犯戒的意圖，應該懺悔消除罪業。正罪和方便罪都需要召集僧眾。如果犯了重罪，《僧祇律》說：『如果犯罪后啼哭，不想離開袈裟，深深喜愛佛法，那麼就讓他進行學悔羯磨（一種懺悔儀式），然後剝奪三十五事等。』如果犯了『蘭』罪，《十誦律》說：『初篇生重此是近方便（初篇罪導致重罪，這是近方便），指的是身口已經接觸，但還沒有完全完成犯戒行為，應該在全體僧眾中懺悔。』如果初篇罪導致輕罪，二篇罪導致重罪，應該在界外（寺院範圍外）的四位比丘中懺悔。如果僧殘罪導致輕罪，應該在一位比丘面前懺悔。 這就是說，召集僧眾有界內和界外兩種區別。羯磨（儀式）有分心念、對首、眾法三種不同。現在這裡說明懺悔罪業，使用的是眾法和對首。所以荊溪說：『召集僧眾只有兩種羯磨，通用於三種方法。滅罪與不滅罪，按照通常的規定來辨別。』波離（佛陀弟子）為那些犯戒者，按照上面的戒律規定進行解說，所以說『為其如法解說』。 三，敘述被呵斥的事情，分為兩部分。初，分科。二，隨釋。二，初正述彈訶七。初，正彈訶。無重增罪者（沒有加重罪行）。荊溪說：『第二篇（指《四分律》中的第二部分）去除僧法可以消除，不妨礙真正的修行，為什麼會擾亂內心？』這應該是懷疑重罪以及重罪的方便罪。按照教義進行，但因緣不具足，難以和諧。如果進行學悔，恐怕一輩子都沒有用。必須從內心消除罪業，才能從事實上消除。彌助疑情名重增罪（更加助長了懷疑，叫做加重罪行）。罪從至其想者（罪業來自於他的想法），語言簡略，意義深奧。必須好好領會。然後知道他的罪行，並按照罪行進行懲治，即使有懲治，
【English Translation】 English version Zhang forgot the name of wisdom (forgot the name of wisdom). The one who repents without repentance in the law, the elementary school repentance has hindered the fruit (the 'law of no repentance' refers to the fact that even minor repentance has hindered the retribution). Still committing serious crimes and not forgetting (if you still commit serious crimes and have not forgotten). Based on these discussions, serious crimes are unrepentable. So it is said 'no repentance'. Or, for those who facilitate serious crimes, the 'Four-Part Law' says: 'Starting the mind without moving the body and mouth (just moving the mind without taking action), but restraining oneself and restoring a good heart, this is not considered a violation.' Second, moving the body and mouth without reaching the front realm is called the next convenient offense of stealing orchids (if the body and mouth have begun to act, but have not yet reached the target, this is called 'next convenient', and the crime is 'stealing orchids'). Third, when approaching the realm, the body and parts intersect before reaching the place of offense, it is called near convenience, which is a serious stealing orchid (if you are close to the target, and the body and the target have been in contact, but have not completely completed the act of violating the precepts, this is called 'near convenience', which is a serious 'stealing orchid' crime). Second, the abbot speaks and judges according to the law (the abbot of the monastery judges according to the precepts): If you have committed a fundamental precept, you should learn repentance (a kind of repentance ceremony). If you have committed a convenient crime, you should repent of the 'stealing orchid' crime. Or, the teachings (other sects besides the Vinaya School) believe: Ask about the truth of the matter. If you originally intended to violate the precepts, you should repent and eliminate the karma. Both the principal crime and the convenient crime need to summon the Sangha. If you have committed a serious crime, the 'Sangha Law' says: 'If you cry after committing a crime, do not want to leave the cassock, and deeply love the Dharma, then let him perform the repentance karma (a kind of repentance ceremony), and then deprive him of thirty-five things, etc.' If you have committed the crime of 'orchid', the 'Ten Recitations Law' says: 'The first chapter produces a serious crime, which is a near convenience (the first chapter of crime leads to a serious crime, which is a near convenience), which refers to the fact that the body and mouth have been in contact, but have not completely completed the act of violating the precepts, and should repent in the entire Sangha.' If the first chapter of crime leads to a minor crime, and the second chapter of crime leads to a serious crime, you should repent among four bhikkhus outside the boundary (outside the scope of the monastery). If the remaining crime of the Sangha leads to a minor crime, you should repent in front of one bhikkhu. This means that there are two types of summoning the Sangha: within the boundary and outside the boundary. Karma (ceremony) has three different types: distracted thought, facing each other, and the law of the masses. Now here it is explained that the repentance of sins uses the law of the masses and facing each other. Therefore, Jingxi said: 'There are only two karmas for summoning the Sangha, which are common to the three methods. Whether to eliminate the crime or not, distinguish according to the usual regulations.' Poli (Buddha's disciple) explained the precepts to those who violated the precepts according to the above precepts, so it is said 'to explain them according to the law'. Third, the narrative of the things being reprimanded is divided into two parts. First, divide the sections. Second, follow the explanation. Second, the first is to describe the reprimand seven. First, the correct reprimand. Those who do not increase the crime (do not increase the crime). Jingxi said: 'The second chapter (referring to the second part of the 'Four-Part Law') can be eliminated by removing the Sangha law, which does not hinder true practice, so why disturb the heart?' This should be suspected of serious crimes and convenient crimes of serious crimes. According to the teachings, but the conditions are not sufficient, it is difficult to harmonize. If you learn repentance, I am afraid it will be useless in this life. You must eliminate the sin from the heart to eliminate it from the facts. Mi helps to doubt the name of increasing the crime (more help to doubt is called increasing the crime). Those who think that the crime comes from his thoughts, the language is simple and the meaning is profound. You must understand it well. Then know his crime and punish him according to the crime, even if there is punishment,
皆擇其易焉為其難。故須觀時藥病相扣。不可一向並云無生。故天臺大師明懺凈中小教有者令依事滅。非小所達方投大宗。並應先斷相續之想心。不應觀理而令續行。況復須窮逆順十心。觀成法順方滅重瑕。然此中辭但存大旨。使成凈名訶小之相。欲習行者不可徒然。應當專於四種三昧不思議境。九法資成遠近方便解行兼美。是故須依止觀大部。一切行者之妙津樑。羯磨者此云辨事。謂施造遂法必有成濟之功焉。二勸除滅二。初標示。二直除下正解二。初略釋。罪從心生等者即諦觀罪性。故大論喜根弟子問勝意云。大德是淫慾法名何等相。答煩惱相。又問內耶外耶。答是煩惱不內不外。若在內者不應待緣。若在外者於我無事。弟子言。若如此者煩惱非內非外非在十方。求不可得即不生滅。云何能作煩惱事耶。此亦是觀罪性之要術也。若觀至罪相者即普賢觀云。我心自空罪福無主也。二廣釋二。初列懺名。二釋懺義二。初依門辨障。毗尼翻律或翻為滅。義如常辨。違無作罪即違制之罪也。從作法而受。發得形俱無作違則成罪。此依定門者荊溪云。意明求相專注為定非禪定也。戒慧相藉次第之說。具如法華三昧中辨。根本者生罪。妄心總而言之煩惱業也。故觀相者即事一心。雖云戒等其實約慧然除圓定無滅重方。圓定即慧
【現代漢語翻譯】 現代漢語譯本： 他們都選擇容易的，避開困難的。因此，必須觀察時節、藥物與病情是否相符。不可一概而論地說『無生』。所以天臺大師闡明，對於修習懺悔和凈土的小乘教法，如果還有執著於事相的，就讓他們依照事相來滅除罪業。如果不是小乘所能達到的境界，才引導他們進入大乘的宗門。並且應當先斷除相續不斷的妄想心，不應當一邊觀理一邊繼續造作惡行。更何況還需要窮究逆順十心（指菩薩修行過程中的十種心），觀行成就，使法順應正道，才能滅除深重的罪業。然而這裡所說的只是存留大體的意思，使之成就《維摩詰經》中呵斥小乘的樣子。想要學習修行的人不可徒勞無功，應當專注於四種三昧（四種不同的禪定方法）和不可思議的境界，以九種方法資助成就，使遠近的方便解行都達到完美。所以必須依靠《止觀》這部大部頭著作，它是所有修行人的絕妙津樑。羯磨（Karma）在這裡的意思是『辨事』，意思是說，施行造作符合佛法的事情，必定會有成就和濟度的功德。 二、勸除滅二： 首先標示，然後『二直除下正解二』，首先簡略解釋。『罪從心生等者』，就是諦觀罪性的意思。所以《大智度論》中，喜根弟子問勝意說：『大德，這淫慾法是什麼樣的相？』回答說：『是煩惱相。』又問：『在內還是在外？』回答說：『是煩惱，不內不外。如果在內，就不應該等待外緣；如果在外，就與我無關。』弟子說：『如果這樣，煩惱既不在內也不在外，也不在十方，求之不可得，就是不生不滅的。怎麼能造作煩惱事呢？』這也是觀察罪性的一種重要方法。如果觀到罪相，就是《普賢觀經》所說的：『我心自空，罪福無主。』 二、廣泛解釋： 首先列出懺悔的名稱，然後解釋懺悔的意義。首先依據戒律來辨別障礙。毗尼（Vinaya）翻譯為『律』，或者翻譯為『滅』，意義如常解釋。違背無作戒，就是違背佛制定的戒律。從作法而受戒，發心和戒體同時產生無作戒，違背它就會構成罪業。這裡依據定門，荊溪大師說，意思是說求相專注是定，不是禪定。戒和慧相互輔助，次第修行的說法，詳細地記載在《法華三昧經》中。根本，指的是產生罪業的妄心，總而言之就是煩惱業。所以觀相，就是事一心。雖然說是戒等，其實是約慧而言，然而除了圓定（圓滿的禪定），沒有滅除重罪的方法。圓定就是慧。
【English Translation】 English version: They all choose the easy and avoid the difficult. Therefore, it is necessary to observe whether the timing, medicine, and illness are compatible. It is not possible to say 'no-birth' across the board. Therefore, the Tiantai Master clarified that for those who practice repentance and Pure Land in the Hinayana teachings, if they are still attached to phenomena, let them rely on phenomena to extinguish their sins. If it is not a realm that Hinayana can reach, then guide them into the Mahayana school. And one should first cut off the continuous stream of deluded thoughts, and should not continue to create evil deeds while contemplating the principle. Moreover, it is necessary to thoroughly investigate the ten minds of reversal and compliance (referring to the ten types of minds in the process of a Bodhisattva's practice). Only when the contemplation is accomplished and the Dharma complies with the right path can heavy sins be extinguished. However, what is said here only retains the general meaning, so as to achieve the appearance of reprimanding the Hinayana in the Vimalakirti Sutra. Those who want to learn and practice should not be in vain, but should focus on the four Samadhis (four different methods of meditation) and the inconceivable realm, and support accomplishment with nine methods, so that the expedient understanding and practice, both near and far, are perfect. Therefore, it is necessary to rely on the great work of Zhi Guan (止觀), which is the wonderful bridge for all practitioners. Karma (羯磨) here means 'discriminating matters', meaning that performing actions that conform to the Dharma will surely have the merit of accomplishment and deliverance. 2. Exhortation to Eliminate and Extinguish (two parts): First, indicate, then '2. Directly Eliminate and Explain (two parts)', first briefly explain. 'Sins arise from the mind, etc.', which means to contemplate the nature of sin. Therefore, in the Mahaprajnaparamita Shastra (大智度論), the disciple Xigen asked Shengyi: 'Great Virtue, what is the nature of this lustful Dharma?' The answer is: 'It is the nature of affliction.' He also asked: 'Is it internal or external?' The answer is: 'It is affliction, neither internal nor external. If it is internal, it should not wait for external conditions; if it is external, it has nothing to do with me.' The disciple said: 'If so, affliction is neither internal nor external, nor in the ten directions, and cannot be found, which means it is neither born nor extinguished. How can it create afflictive matters?' This is also an important method of observing the nature of sin. If one contemplates the appearance of sin, it is as the Universal Worthy Contemplation Sutra (普賢觀經) says: 'My mind is empty, and sin and merit have no owner.' 2. Extensive Explanation: First list the names of repentance, then explain the meaning of repentance. First, distinguish obstacles according to the precepts. Vinaya (毗尼) is translated as 'discipline' or 'extinction', and the meaning is explained as usual. Violating the non-action precept is violating the precepts established by the Buddha. Receiving the precepts from the act of receiving, the mind of aspiration and the precept body simultaneously produce the non-action precept, and violating it constitutes a sin. Here, according to the Dhyana gate, Master Jingxi said that it means that focusing on seeking the appearance is Dhyana, not Chan Dhyana. The saying that precepts and wisdom assist each other and practice in sequence is recorded in detail in the Lotus Samadhi Sutra (法華三昧經). The root refers to the deluded mind that produces sins, which in short is the karma of affliction. Therefore, contemplating the appearance is single-mindedness in phenomena. Although it is said to be precepts, etc., it is actually about wisdom. However, apart from perfect Dhyana (perfect meditation), there is no way to extinguish heavy sins. Perfect Dhyana is wisdom.
故如月也。違無作者具如止觀辨業中明。二正釋三相三。初作法大論等者斬草殺畜俱犯單提。故云同篇。作法懺者準律先請一清凈知律比丘堪解罪者共在空靜處。或對佛像前具儀。三請當爲分別罪名種相三種。又為說破持兩相。令生怖心然後悔。根本法辭云。大德一心念。我某甲比丘犯斬草害畜命二波逸提罪。今向大德發露懺悔。此即作法懺也。二無作滅者違制罪除免苦二千歲。性罪既在還墮泥犁。后須償命。以外人計草木有命見沙門斬伐。謂無慈心如來息世譏嫌於是制戒。既非有情犯無性罪。作法紛動者荊溪云。舉難從易令習無生。意明懺下三篇尚自紛動。況復懺上二篇。安可遂情。二觀相如諸方等者如方等陀羅尼虛空藏等也。見罪滅相者聞唱罪滅及見印臂。荊溪云。釋觀相中依經作法。故非禪定。況云取相心動。驗知。非定者也。此亦擾心者既不欲令修前二懺所以列者。為逗物機及以並決知非無生悉成紛動。何者一七三七多七九旬一年多年或云長作如斯等例。豈不紛動耶。意復兼勸前二懺者進慕觀理一體妙除。況消訶文非前二義。是故觀相緣罪心境。對滅罪境生重慚愧。不惜身命改革元心。故知。其人理觀全昧。三無生二。初正明無生。此觀成時者荊溪云。指初隨喜前始習觀道。前既悠漫。故須克指觀行也。末代
【現代漢語翻譯】 現代漢語譯本 故如月也（如同月亮一般）。違無作者，具如《止觀》辨業中明（違背了沒有作者的原則，具體情況如同《止觀》中辨別業障的部分所闡述的）。 二、正釋三相： 初、作法大論等者（首先，關於作法懺，如《大論》等所說）：斬草殺畜，都犯了單提罪（一種較輕的罪）。所以說『同篇』。作法懺者（進行作法懺的人），按照戒律，首先要請一位清凈、瞭解戒律的比丘，能夠解釋罪過的人，一起在空曠安靜的地方，或者在佛像前，按照儀軌。三次請求對方為自己分別罪名、種類和相狀這三種。又為他說破戒和持戒的兩種相狀，讓他生起恐懼之心，然後懺悔。根本法辭說：『大德，請一心念。我某甲比丘，犯了斬草害畜命的兩種波逸提罪（一種罪名），現在向大德發露懺悔。』這就是作法懺。 二、無作滅者（其次，關於無作滅）：違背戒律的罪過可以消除，免除兩千年的苦難。但是性罪（本質上的罪過）仍然存在，還會墮入泥犁（地獄）。以後還需要償還性命。因為外道認為草木有生命，看到沙門砍伐，就說他們沒有慈悲心。如來爲了平息世間的譏嫌，於是制定戒律。既然草木不是有情眾生，那麼觸犯的就不是性罪。作法紛動者（作法懺容易讓人心神紛亂），荊溪大師說：『舉難從易，令習無生（從困難的入手，逐漸習慣於無生）。』意思是說，懺悔下三篇的罪過尚且讓人心神紛亂，更何況懺悔上二篇的罪過。怎麼可以隨心所欲呢？ 二、觀相如諸方等者（其次，關於觀相懺，如同在各種《方等經》中所說）：如《方等陀羅尼經》、《虛空藏經》等。見罪滅相者（見到罪滅的相狀），聽到唱罪滅，以及見到印臂。荊溪大師說：『解釋觀相懺時，要依據經典進行作法，所以不是禪定。』更何況取相時心神動搖，可以驗證，這不是禪定。此亦擾心者（這種方法也擾亂心神），既然不希望人們修習前兩種懺悔方法，那麼列出這些方法的原因是，爲了適應眾生的根機，並且一併決斷，知道這些方法並非無生，都會讓人心神紛亂。為什麼呢？因為有七天、二十一天、四十九天、六十三天、九十天、一年、多年，或者說長期修習等例子。難道不會讓人心神紛亂嗎？ 意思是也兼勸修前兩種懺悔的人，進一步仰慕觀理，一體妙除。況且消除訶責之文，並非前兩種懺悔的意義。因此，觀相懺是緣罪心境，面對滅罪的境界，生起深深的慚愧心，不惜身命，改變原來的心念。由此可知，那個人對理觀完全不瞭解。 三、無生二（第三，無生懺分為兩部分）： 初、正明無生（首先，正式闡明無生）：此觀成時者（這種觀想成就時），荊溪大師說：『指初隨喜前始習觀道（指最初隨喜之前，開始學習觀道的階段）。』之前既然悠長緩慢，所以需要明確指出觀行的階段。末代（末法時代）
【English Translation】 English version It is like the moon. Violating the principle of 'no author' is explained in detail in the section on distinguishing karma in Zhi Guan (止觀, Calmness and Insight). 2. Correctly Explaining the Three Aspects: First, regarding zuo fa da lun (作法大論, performance-based repentance) and others: Cutting grass and killing animals both violate the dan ti (單提, a minor offense). Therefore, it is said to be 'of the same category.' For those performing zuo fa chan (作法懺, performance-based repentance), according to the Vinaya (律, monastic code), first invite a pure bhikkhu (比丘, monk) who understands the Vinaya and can explain offenses, to be together in a quiet place, or in front of a Buddha statue, following the proper rituals. Request three times that they distinguish the three aspects of the offense: name, type, and characteristics. Also, explain the two aspects of breaking and upholding the precepts, causing them to feel fear and then repent. The fundamental Dharma words say: 'Venerable One, please concentrate your mind. I, mou jia (某甲, so-and-so) bhikkhu, have committed two bo yi ti (波逸提, expiable offenses) of cutting grass and harming animal life. Now I reveal and repent to the Venerable One.' This is zuo fa chan. Second, regarding wu zuo mie (無作滅, non-performance-based eradication): Violating the precepts can eliminate the offense and avoid two thousand years of suffering. However, the xing zui (性罪, essential offense) still exists and will still lead to falling into nili (泥犁, hell). Later, one must still repay the life. Because outsiders believe that grass and trees have life, and when they see shramanas (沙門, monks) cutting them down, they say that they have no compassion. The Tathagata (如來, Buddha) established precepts to quell worldly criticism. Since grass and trees are not sentient beings, the offense committed is not an xing zui. Zuo fa fen dong (作法紛動, performance-based repentance causes mental disturbance): Master Jingxi (荊溪, a Buddhist master) said: 'Start with the difficult and move to the easy, so that one becomes accustomed to wu sheng (無生, non-arising).' The meaning is that even repenting of the offenses of the lower three categories can cause mental disturbance, let alone repenting of the offenses of the upper two categories. How can one do as one pleases? Second, regarding guan xiang ru zhu fang deng (觀相如諸方等, contemplation-based repentance as in various Fang Deng (方等, Vaipulya) Sutras): Such as the Fang Deng Dharani Sutra (方等陀羅尼經) and the Akasagarbha Sutra (虛空藏經). Jian zui mie xiang zhe (見罪滅相者, seeing the signs of offense eradication): Hearing the chanting of offense eradication and seeing the mark on the arm. Master Jingxi said: 'When explaining guan xiang chan (觀相懺, contemplation-based repentance), one must perform the rituals according to the sutras, so it is not dhyana (禪定, meditation).' Moreover, when grasping at signs, the mind is disturbed, which proves that it is not dhyana. Ci yi rao xin zhe (此亦擾心者, this also disturbs the mind): Since one does not want people to practice the previous two methods of repentance, the reason for listing these methods is to adapt to the capacities of sentient beings and to decisively know that these methods are not wu sheng and will all cause mental disturbance. Why? Because there are examples of practicing for seven days, twenty-one days, forty-nine days, sixty-three days, ninety days, one year, many years, or even long-term practice. Wouldn't that cause mental disturbance? The meaning also includes encouraging those who practice the previous two methods of repentance to further admire guan li (觀理, contemplation of principle) and to wonderfully eliminate them as one. Moreover, eliminating the words of reproach is not the meaning of the previous two methods of repentance. Therefore, guan xiang chan is based on the mind and environment of offense, and facing the state of offense eradication, one generates deep shame and remorse, not sparing one's life and changing one's original thoughts. From this, it can be known that that person has no understanding of li guan (理觀, principle-based contemplation). 3. Wu Sheng Er (無生二, Non-arising in Two Parts): First, Correctly Explaining Wu Sheng: Ci guan cheng shi zhe (此觀成時者, when this contemplation is accomplished): Master Jingxi said: 'Refers to the stage of beginning to learn the path of contemplation before initially rejoicing.' Since the previous stage was long and slow, it is necessary to clearly point out the stage of practice. Mo dai (末代, degenerate age)
行者自揣其心。幸非利根何辭觀相。觀相重滅無生可成。勿辜其心空云理是。相應之語不在於他。善格內懷安同眾聖。端坐念實相者坐即四儀之一事。念即三觀之總名。實相乃三諦之異號。蓋用一心三觀觀一心三諦遍融諸法。眾罪寧存。坐念既然餘三亦爾。四儀六作無非實相。諦觀尚一。罪福詎分。達罪空中如日消露。無勞下結功顯過也。二對事料簡二。初牒事問。二約人答。二初約鈍人須事。二約利人唯理三。初正明理懺。荊溪云。此無生門懺於三道一念除滅消苦道也。畢故忘新袪業煩惱。必能滅故已不造新。既不造新豈應習故。一剎那頃名故名新。不懺墮非。尋即名故。設懺罪滅。畢故忘新。新罪既除何新之有。便不落謝新故並忘。二故大下引證破執。荊溪云。故大論下示悔初后。於此初后謂罪定有而生重憂罪定不滅。以此心起不順無生。應滅憂心已生無主方名罪性本自無生。罪尚無生豈計憂悔。舍悔憂想相續永忘了自性心本無生滅。如是悔者名真無生憂。亦悔之別名而已。故一切大教皆為眾生示滅罪相。如禮二十五佛聞文殊等名。更云有罪即名謗佛。散心尚爾況復無生。又若下重釋罪心。罪體幾忘。不獨由執。世人作罪常謂罪無。可由此心令罪自滅。若如是者豈不增于諸見計耶。今云不執從悔心說。若設悔已信
【現代漢語翻譯】 現代漢語譯本 行者反思自己的內心，如果不是天資聰穎之人，又何必推辭觀察實相呢？觀察實相，就能徹底滅除無明，成就無生之果。不要辜負自己的真心，空談理論。相應的言語不在於其他，善於體察內心，就能安然地與眾聖賢同在。端身正坐，觀想實相，『坐』就是行住坐臥四種威儀中的一種行為，『念』就是空假中三觀的總稱，『實相』則是空、無相、無作三諦的別名。這是用一心三觀來觀一心三諦，使一切諸法圓融無礙。這樣，眾罪又怎麼會存在呢？坐禪觀想是這樣，其餘三種威儀也是如此。四種威儀、六根運作，無一不是實相的顯現。既然諦觀的本體是唯一的，那麼罪與福又有什麼區別呢？通達罪性本空，就像陽光消融露水一樣，不需要再刻意去消除罪業，功德自然顯現，罪過自然消除。 二、對事理進行辨析： 首先，提出問題；其次，根據不同的人回答。首先，針對根器遲鈍的人，需要從事上下功夫；其次，針對根器敏銳的人，只需在理上通達。 首先，正面闡明理懺。荊溪大師說：『這種無生之門，能在一念之間消除三惡道的痛苦。』徹底斷除舊惡，不再滋生新的煩惱，必定能夠滅除罪業，因為已經不再造作新的罪業。既然不再造作新的罪業，又怎麼會重蹈覆轍呢？一剎那的時間，可以稱為『舊』，也可以稱為『新』。不懺悔就會墮落，立刻懺悔就能滅罪，斷除舊惡，不再滋生新的煩惱。新的罪業既然已經消除，又有什麼新的罪業呢？這樣就不會落入新舊的窠臼，新舊罪業都一併忘卻。 其次，引用大乘經典來破除執著。荊溪大師說：『《大智度論》以下的內容，揭示了懺悔的初始和最終目的。』這裡的『初始和最終』，指的是認為罪業是真實存在的，因此產生沉重的憂慮，認為罪業是無法滅除的。以這樣的心態，就違背了無生的道理。應該滅除憂慮之心，因為罪業的產生本來就沒有主宰，這才能稱之為罪性本自無生。罪業尚且是無生的，又何必計較憂愁和悔恨呢？捨棄悔恨和憂愁的念頭，永遠忘卻自性的心本來就沒有生滅。像這樣懺悔，才能稱之為真正的無生之懺悔，憂愁也只是懺悔的另一種名稱而已。所以，一切大乘經典都是爲了眾生而示現滅罪之相，例如禮拜二十五佛，聽聞文殊菩薩等名號。如果還說有罪，那就是誹謗佛。散亂的心尚且如此，更何況是無生之理呢？ 再次，重新解釋罪業之心。罪業的本體幾乎被遺忘，不僅僅是因為執著。世人作惡，常常認為罪業不存在，可以憑藉這種心態使罪業自行消滅。如果這樣的話，豈不是增加了各種錯誤的見解嗎？現在說不執著，是從懺悔的心來說的。如果已經懺悔，就應該相信罪業已經消除。
【English Translation】 English version The practitioner should reflect on their own mind. If one is not of sharp intellect, why refuse to contemplate the true nature of reality? Contemplating reality thoroughly eradicates ignorance and allows one to achieve the state of non-origination (Wusheng, 無生). Do not betray your true heart by merely paying lip service to doctrines. The appropriate words are not found elsewhere; skillfully examining one's inner self allows one to peacefully abide with all the sages. To sit upright and contemplate the true nature of reality: 'sitting' is one of the four modes of conduct (Siyi, 四儀) – walking, standing, sitting, and lying down; 'contemplation' is the collective name for the Threefold Contemplation (Sanguan, 三觀); 'true nature of reality' is another name for the Three Truths (Sandai, 三諦). This involves using the One Mind's Threefold Contemplation to contemplate the One Mind's Three Truths, allowing all phenomena to be perfectly integrated and unobstructed. How then can numerous sins still exist? Just as sitting meditation is like this, so too are the other three modes of conduct. The four modes of conduct and the six senses' activities are all manifestations of the true nature of reality. Since the essence of true contemplation is singular, what distinction is there between sin and merit? Understanding that the nature of sin is emptiness is like the sun melting dew; there is no need to deliberately eliminate sins, as merit naturally manifests and transgressions naturally disappear. 2. Discriminating between phenomena and principles: First, pose the question; second, answer according to different individuals. First, for those of dull faculties, effort is needed in both phenomena and principles; second, for those of sharp faculties, only understanding the principle is necessary. First, directly explain repentance through principle. Master Jingxi said: 'This gate of non-origination can, in a single thought, eliminate the suffering of the three evil realms.' Completely cutting off old evils and no longer generating new afflictions will surely eradicate sins, because one no longer creates new sins. Since one no longer creates new sins, how can one repeat old mistakes? A moment can be called 'old' or 'new.' Not repenting leads to downfall; immediate repentance eliminates sins, cutting off old evils and no longer generating new afflictions. Since new sins have already been eliminated, what new sins are there? Thus, one does not fall into the trap of old and new, forgetting both old and new sins together. Second, citing Mahayana scriptures to break through attachments. Master Jingxi said: 'The content below the Mahaprajnaparamita Shastra reveals the initial and ultimate purpose of repentance.' The 'initial and ultimate' here refers to believing that sins are real, thus generating heavy worry, and believing that sins cannot be eliminated. With such a mindset, one goes against the principle of non-origination. One should eliminate the worrying mind, because the arising of sin originally has no master; only then can it be called the nature of sin being originally non-originated. Since sin itself is non-originated, why bother calculating worry and regret? Abandoning thoughts of regret and worry, forever forgetting that the nature of the self-mind is originally without arising or ceasing. Repenting in this way can be called true repentance of non-origination; worry is merely another name for repentance. Therefore, all Mahayana scriptures manifest the appearance of eliminating sins for the sake of sentient beings, such as bowing to the Twenty-Five Buddhas and hearing the names of Manjushri Bodhisattva, etc. If one still says there are sins, that is slandering the Buddha. Even a distracted mind is like this, let alone the principle of non-origination. Again, re-explain the mind of sin. The substance of sin is almost forgotten, not only because of attachment. People often commit sins, believing that sins do not exist; one can use this mindset to make sins disappear on their own. If this is the case, wouldn't it increase various wrong views? Now, saying not to be attached is from the perspective of the repentant mind. If one has already repented, one should believe that sins have been eliminated.
佛云無。尚執有愆公違佛教。故知。觀罪本為滅心。若反執心與滅相反。三若下顯理功能。若能等者荊溪云。覆滅心宗顯懺功著見理者見無生理也。事性等者事謂違無作罪性即性罪根本即根本妄惑罪。此之三罪是前三懺所破。故荊溪云。事即事懺性即觀相根本即是無生懺也。罪心是心即罪根本。能達心者根本永忘。又見理者貪等無生。此則以理破於心執故此心執通能障於三種懺也。三種懺內無生為首。無生生執罪尚不滅。況於前二而生執耶。三為解釋二。初正明三句三。初約心境解。荊溪云。彼罪性等四句推者本推于共。具如止觀等諸文所明。二約根境識解。荊溪云。若十八界等者內根外塵中間識也。此十八界從緣而生。尚自不實。何以更能保罪心耶。三約唯心解二。初正示。於三解中此釋最要。何則前明根境。不出色心。色從心造全色是心。故但觀心無所不攝。灸病得穴伐樹除根喻之可觀。荊溪云。觀心者前對外境。此唯觀心造罪由心不作罪。時尚須觀照。豈況作罪而不觀之。二故普下引證。荊溪云。引普賢觀者心謂罪心法即罪境。心境成業全是自心。是故更令觀於心也。作是等者作是懺悔明懺悔之體。嚴謂眾法助體。所行所嚴即是中道實相。無罪謂罪本無破壞是舍離想。心識謂執心家之分別。行此至心如流水等者
【現代漢語翻譯】 現代漢語譯本 佛說一切皆空，如果還執著于『有』，那就是違背了佛教的教義。所以要知道，觀察罪的本質是爲了滅除妄心。如果反而執著於心，就與滅除妄心的目標背道而馳。 下面進一步闡釋通過體悟真理所具有的功能。『若能等者』，如荊溪大師所說：『進一步滅除心宗，彰顯懺悔的功用，在於覺悟真理的人能夠認識到無生之理。』 『事性等者』，『事』指的是違背無作之戒所犯下的罪行，『性』指的是性罪的根本，『根本』指的是根本的妄惑之罪。這三種罪是前面三種懺悔所要破除的。所以荊溪大師說：『事即是事懺，性即是觀相懺，根本即是無生懺。』 罪心，即是心即是罪的根本。能夠通達心的人，根本的妄念就會永遠消失。而且，覺悟真理的人，對於貪慾等念頭也不會產生。這就是用真理來破除對於心的執著，因此這種對於心的執著能夠阻礙三種懺悔的進行。三種懺悔之中，以無生懺為首要。如果對於無生之理產生執著，罪業尚且不能滅除，更何況對於前兩種懺悔產生執著呢？ 下面進一步解釋這三種懺悔。首先明確三句的含義。首先從心和境的角度來解釋。荊溪大師說：『彼罪性等四句推者，本推于共，具體內容如《止觀》等諸多經文所闡明。』 其次從根、境、識的角度來解釋。荊溪大師說：『若十八界等者，內根、外塵、中間識也。』這十八界都是從因緣而生，尚且不真實，又怎麼能夠保證罪心的存在呢？ 再次從唯心的角度來解釋。首先明確指示。在三種解釋之中，這種解釋最為重要。為什麼呢？因為前面所說的根和境，都沒有超出色和心的範疇。色是從心所造，全部的色都是心。所以只要觀察心，就無所不包。這就像用艾灸治病找準穴位，砍伐樹木除去樹根一樣，效果顯著。 荊溪大師說：『觀心者，前面是對外境的觀察，這裡是唯獨觀心。造罪是由心而起，如果不作罪，尚且需要觀照，更何況作了罪而不觀照呢？』 下面引用普賢觀來證明。荊溪大師說：『引普賢觀者，心指的是罪心，法指的是罪境。心和境構成業，而這一切都是自心所為。所以更要讓人觀察自己的心。』 『作是等者』，『作是懺悔』，說明懺悔的本體。『嚴』指的是各種方法來輔助本體。所行所嚴，就是中道實相。『無罪』，指的是罪的本質本不存在，破壞的是虛妄的想像。『心識』，指的是執著於心的人的分別念。『行此至心如流水等者』，（以下內容未完）
【English Translation】 English version The Buddha said that everything is void. If you still cling to 'existence' (you), you are violating the Buddha's teachings. Therefore, you should know that observing the nature of sin is to eliminate the deluded mind. If you cling to the mind instead, it goes against the goal of eliminating the deluded mind. The following further explains the function of realizing the truth. 'If able, etc.', as Master Jingxi said: 'Further eliminating the mind sect highlights the merit of repentance, in that those who realize the truth can recognize the principle of non-origination (anutpāda).' 'Affairs, nature, etc.', 'affairs' refers to the sins committed by violating the precept of non-action (wu-zuo), 'nature' refers to the root of inherent sin, and 'root' refers to the fundamental delusion-sins. These three sins are what the previous three repentances aim to eliminate. Therefore, Master Jingxi said: 'Affairs are the repentance of affairs, nature is the repentance of observing characteristics, and root is the repentance of non-origination.' The sinful mind is the root of mind being sin. Those who can understand the mind, the fundamental delusions will disappear forever. Moreover, those who realize the truth will not generate thoughts of greed, etc. This is using truth to break the attachment to the mind, so this attachment to the mind can hinder the progress of the three repentances. Among the three repentances, non-origination is the most important. If one clings to the principle of non-origination, sins cannot be eliminated, let alone clinging to the previous two repentances? The following further explains these three repentances. First, clarify the meaning of the three sentences. First, explain from the perspective of mind and environment. Master Jingxi said: 'Those who push the four sentences such as the nature of sin, etc., originally push for the common, and the specific content is explained in many scriptures such as 'Zhi Guan' (止觀) .' Secondly, explain from the perspective of root, environment, and consciousness. Master Jingxi said: 'If the eighteen realms, etc., are the inner root, the outer dust, and the intermediate consciousness.' These eighteen realms are all born from conditions, and are not real, so how can they guarantee the existence of the sinful mind? Again, explain from the perspective of mind-only (唯心). First, clearly indicate. Among the three explanations, this explanation is the most important. Why? Because the roots and environments mentioned earlier do not exceed the categories of form and mind. Form is created from the mind, and all form is mind. Therefore, as long as you observe the mind, you will encompass everything. This is like using moxibustion to treat diseases by finding the right acupoint, and cutting down trees by removing the roots, with remarkable results. Master Jingxi said: 'Those who observe the mind, the previous is the observation of the external environment, here is the unique observation of the mind. Creating sin arises from the mind, if you do not commit sin, you still need to observe, let alone commit sin without observing?' The following quotes the Samantabhadra Contemplation (普賢觀) to prove it. Master Jingxi said: 'Those who quote the Samantabhadra Contemplation, the mind refers to the sinful mind, and the Dharma refers to the sinful environment. The mind and environment constitute karma, and all of this is done by one's own mind. Therefore, it is even more necessary to let people observe their own minds.' 'Making this, etc.', 'Making this repentance' explains the essence of repentance. 'Solemn' refers to various methods to assist the essence. What is practiced and solemn is the Middle Way (中道) and the true reality (實相). 'No sin' refers to the fact that the essence of sin does not exist, and what is destroyed is the false imagination. 'Mind consciousness' refers to the discriminating thoughts of those who cling to the mind. 'Practicing this with sincerity is like flowing water, etc.', (the following content is incomplete)
意明不住能滅所滅心相見罪福有無念念無生。二前兩下結判示意。荊溪云。前兩至小疏者于無生中自有三釋。初解以心境相對。次又解下以根塵識三事對辨。而此二解並是無生非不滅罪。但不與經中佛語相應。佛語唯令觀心故也。故云心垢故眾生垢等。四引佛語證。破波離疑執者疑罪執小。小乘之中但有作法。若準優波離作此執者尚違小教。何況大耶。以毗尼中犯既問心豈非罪從心起。但彼小乘覆相不說唯心名不了義。其斯謂矣。若依此判等者據律問心顯波離失。如毗尼母云。犯必托境關心成業。心有增微境有優劣故也。或心境俱重人作人想殺。或境重心輕人作非人想。或境輕心重非人人想。又成論云。深厚纏殺蟻重慈心殺人。故知。小律結罪由心。故今云。若垢心作輕之與重悉皆是罪也。大士下荊溪云。凈名引佛正教無生除滅以破小執。仍不違小。若心見有眾生等者眾生只是執小宰主。故有執者即名不凈。以不凈故即有罪也。此則能知所知等者心為能知。即無生心。眾生罪垢即是所也。二心俱無不在四句。一一推之皆不可得。何者無生之心既非四句。罪心無生。安屬於四。是則無下以心況罪。由心有罪心無罪無。諸法尚然。何罪可得。不出于如下具如目連圓教三空。故下文中用如幻等譬。五核問波離二。初分科。二
【現代漢語翻譯】 現代漢語譯本 『意明不住能滅所滅心相見罪福有無念念無生。』意思是說，如果明白心不住于任何事物，就能滅除能滅和所滅的對立，這樣就不會有心相的顯現，也就不會有罪福的分別，因為每一個念頭都是無生的。 『二前兩下結判示意。』這是對前面兩種解釋的總結和判斷，表明其含義。 荊溪（指唐代天臺宗僧人湛然）說：『前面兩種解釋，乃至細微的疏漏，都在無生之中自有三種解釋。』 『初解以心境相對。』第一種解釋是以心和境相對待而言。 『次又解下以根塵識三事對辨。』第二種解釋是以根、塵、識這三種事物相對辨析。 『而此二解並是無生非不滅罪。』這兩種解釋都強調無生，而不是不滅罪。 『但不與經中佛語相應。佛語唯令觀心故也。』但是這兩種解釋與經中的佛語不相應，因為佛語只是教人觀心。 『故云心垢故眾生垢等。』所以說，心垢染，眾生就垢染等等。 『四引佛語證。破波離疑執者疑罪執小。』這裡引用佛語來證明，破除Upali（優波離，釋迦牟尼十大弟子之一，持戒第一）的疑惑和執著，Upali疑惑的是罪業，執著的是小乘的觀點。 『小乘之中但有作法。若準優波離作此執者尚違小教。何況大耶。』小乘之中只有作法懺，如果按照Upali的執著，就違背了小乘的教義，更何況是大乘呢？ 『以毗尼中犯既問心豈非罪從心起。』因為在Vinaya（毗奈耶，律藏）中，犯戒都要問心，難道罪不是從心而起的嗎？ 『但彼小乘覆相不說唯心名不了義。』只是小乘遮蓋了真相，不說唯心，所以是不了義。 『其斯謂矣。』說的就是這個意思。 『若依此判等者據律問心顯波離失。』如果按照這個判斷，根據戒律問心，就顯現了Upali的過失。 『如毗尼母云。犯必托境關心成業。心有增微境有優劣故也。』就像《毗尼母經》所說，犯戒必定依託外境，與內心相關聯才能形成業。心的作用有增強和減弱，外境也有優劣之分。 『或心境俱重人作人想殺。或境重心輕人作非人想。』或者心和境都很重要，把人當作人來殺；或者境重要，心輕微，把人當作非人來殺。 『或境輕心重非人人想。』或者境輕微，心重要，把非人當作人來殺。 『又成論云。深厚纏殺蟻重慈心殺人。』《成實論》又說，以深厚的嗔恨心殺死螞蟻，比以慈悲心殺死人罪過更重。 『故知。小律結罪由心。故今云。若垢心作輕之與重悉皆是罪也。』所以知道，小乘戒律判決罪過是由心決定的。所以現在說，如果以垢染的心去做事，無論是輕是重，都是罪過。 『大士下荊溪云。凈名引佛正教無生除滅以破小執。仍不違小。』Vimalakirti（維摩詰）引用佛的正教，用無生來除滅罪業，以此來破除小乘的執著，但仍然不違背小乘的教義。 『若心見有眾生等者眾生只是執小宰主。故有執者即名不凈。以不凈故即有罪也。』如果心中認為有眾生等等，那麼眾生只是執著于小的宰主。所以有執著就叫做不凈，因為不凈所以就有罪。 『此則能知所知等者心為能知。即無生心。眾生罪垢即是所也。』這裡所說的能知和所知等等，心是能知，也就是無生心，眾生的罪垢就是所知。 『二心俱無不在四句。一一推之皆不可得。』能知和所知這兩顆心都沒有，不在四句之中。一一推究，都是不可得的。 『何者無生之心既非四句。罪心無生。安屬於四。』為什麼呢？因為無生的心既然不是四句，罪心也是無生的，怎麼能屬於四句呢？ 『是則下以心況罪。由心有罪心無罪無。諸法尚然。何罪可得。』這是用心的有無來比況罪的有無。因為心有罪，所以有罪；心沒有罪，所以罪也沒有。一切諸法都是這樣，哪裡還有罪可以得到呢？ 『不出于如下具如目連圓教三空。』不出于以下所說的，就像目連所證的圓教三空。 『故下文中用如幻等譬。』所以在下面的經文中，用如幻等等的比喻。 『五核問波離二。初分科。二』這是第五部分，覈實Upali的提問，分為兩個部分，第一部分是分科，第二部分是...
【English Translation】 English version 『Intention clearly not abiding, able to extinguish what is extinguished, mind-appearance seeing, sin-blessing existing or not, thought after thought unproduced.』 This means that if one understands that the mind does not abide in anything, one can extinguish the duality of the able to extinguish and the extinguished, so there will be no manifestation of mind-appearance, and there will be no distinction between sin and blessing, because every thought is unproduced. 『Two, the former two below conclude and judge, indicating the meaning.』 This is a summary and judgment of the previous two explanations, indicating their meaning. Jingxi (referring to Zhanran, a Tiantai Buddhist monk of the Tang Dynasty) said: 『The previous two explanations, even the slightest omissions, have three explanations of their own in the unproduced.』 『The first explanation is based on the relativity of mind and object.』 The first explanation is based on the relativity of mind and object. 『The second explanation below distinguishes between the three things of root, dust, and consciousness.』 The second explanation distinguishes between the three things of root, dust, and consciousness. 『And these two explanations are both unproduced, not not extinguishing sin.』 Both of these explanations emphasize the unproduced, not not extinguishing sin. 『But it does not correspond to the Buddha's words in the sutra. The Buddha's words only instruct people to observe the mind.』 But these two explanations do not correspond to the Buddha's words in the sutra, because the Buddha's words only teach people to observe the mind. 『Therefore, it is said that the mind is defiled, so the beings are defiled, etc.』 Therefore, it is said that the mind is defiled, so the beings are defiled, etc. 『Four, quoting the Buddha's words to prove, breaking Upali's doubts and attachments, Upali doubts sin and is attached to the Hinayana view.』 Here, the Buddha's words are quoted to prove and dispel Upali's doubts and attachments. Upali doubts sin and is attached to the Hinayana view. 『Among the Hinayana, there is only the method of repentance. If Upali makes this attachment, he will violate the Hinayana teachings, let alone the Mahayana.』 Among the Hinayana, there is only the method of repentance. If Upali makes this attachment, he will violate the Hinayana teachings, let alone the Mahayana. 『Since the Vinaya asks about the mind when committing a crime, is it not that the sin arises from the mind?』 Since the Vinaya asks about the mind when committing a crime, is it not that the sin arises from the mind? 『But the Hinayana covers up the truth and does not say that only the mind is called incomplete meaning.』 But the Hinayana covers up the truth and does not say that only the mind is called incomplete meaning. 『That's what it means.』 That's what it means. 『If you judge according to this, asking the mind according to the precepts reveals Upali's fault.』 If you judge according to this, asking the mind according to the precepts reveals Upali's fault. 『As the Vinaya Mother Sutra says, committing a crime must rely on the environment and be related to the mind to form karma. The function of the mind has strengthening and weakening, and the environment also has advantages and disadvantages.』 As the Vinaya Mother Sutra says, committing a crime must rely on the environment and be related to the mind to form karma. The function of the mind has strengthening and weakening, and the environment also has advantages and disadvantages. 『Or both the mind and the environment are important, and people are killed as people. Or the environment is important and the mind is slight, and people are killed as non-people.』 Or both the mind and the environment are important, and people are killed as people. Or the environment is important and the mind is slight, and people are killed as non-people. 『Or the environment is slight and the mind is important, and non-people are killed as people.』 Or the environment is slight and the mind is important, and non-people are killed as people. 『Also, the Chengshi Lun says, killing ants with deep hatred is more serious than killing people with compassion.』 Also, the Chengshi Lun says, killing ants with deep hatred is more serious than killing people with compassion. 『Therefore, it is known that the Hinayana precepts determine the crime by the mind. Therefore, it is said now that if you do things with a defiled mind, whether it is light or heavy, it is a sin.』 Therefore, it is known that the Hinayana precepts determine the crime by the mind. Therefore, it is said now that if you do things with a defiled mind, whether it is light or heavy, it is a sin. 『Vimalakirti quoted the Buddha's correct teachings, using non-birth to eliminate sins, to break the Hinayana's attachments, but still does not violate the Hinayana.』 Vimalakirti quoted the Buddha's correct teachings, using non-birth to eliminate sins, to break the Hinayana's attachments, but still does not violate the Hinayana. 『If the mind sees that there are sentient beings, etc., then sentient beings are only attached to small masters. Therefore, those who are attached are called impure, and because they are impure, there is sin.』 If the mind sees that there are sentient beings, etc., then sentient beings are only attached to small masters. Therefore, those who are attached are called impure, and because they are impure, there is sin. 『Here, the knowable and the known, etc., the mind is the knowable, that is, the unborn mind, and the sins and defilements of sentient beings are the known.』 Here, the knowable and the known, etc., the mind is the knowable, that is, the unborn mind, and the sins and defilements of sentient beings are the known. 『The two minds are both non-existent and not in the four sentences. It is impossible to find them one by one.』 The two minds, the knowable and the known, are both non-existent and not in the four sentences. It is impossible to find them one by one. 『Why? Because the unborn mind is not in the four sentences, and the sinful mind is also unborn. How can it belong to the four?』 Why? Because the unborn mind is not in the four sentences, and the sinful mind is also unborn. How can it belong to the four? 『This is to compare the existence of sin with the existence of the mind. Because the mind has sin, there is sin; if the mind has no sin, then there is no sin. All dharmas are like this, where can sin be obtained?』 This is to compare the existence of sin with the existence of the mind. Because the mind has sin, there is sin; if the mind has no sin, then there is no sin. All dharmas are like this, where can sin be obtained? 『It does not go beyond what is said below, such as the three emptinesses of the perfect teaching of Maudgalyayana.』 It does not go beyond what is said below, such as the three emptinesses of the perfect teaching of Maudgalyayana. 『Therefore, the metaphors such as illusion are used in the following text.』 Therefore, the metaphors such as illusion are used in the following text. 『Five, verify Upali's question in two parts. The first part is classification, and the second part is...』 This is the fifth part, verifying Upali's question, divided into two parts. The first part is classification, and the second part is...
隨釋三。初大士問。二波離答。三大士類顯。六入真分判斷除二。初懸敘分科二。初懸敘三假二。初列三名。二簡體析二。初正簡。荊溪云。假相者假文具三。皆用幻等。亦入圓真者既是體法能至圓中以通屬故云亦也。所以三釋之中前之。二釋雖亦衍門不及第三唯觀心性。故前兩釋多寄通真。折假者三假之義既在成論。三藏豈無。但諸阿含名多不顯。所以三假之盛在弘教者。故廣在於成論。文中言折假者非無其理。何者如雲因無常故緣亦無常。前念后念悉皆生滅。長不住故短亦不住。既俱無常即破常倒。不假更用自他等名故四句推唯在衍教。便令成於生即無生。故用衍門以破藏拙。隨情者假非即理。故得情名。理即是空順空隨理。二此即下結顯。二分科示意二。初因下隨文釋義二。初別譬三假三。初體因成假二。初總釋。荊溪云。三倒三陰等者心倒受陰想倒想陰見倒行陰心王識陰。四陰是心皆依於色。今順所引佛語易故置色存心。更有同異。具如止觀記引婆沙文。即是無生等者無心者牒上無生。故此三假並約罪心及以罪境。以此文意遍通諸文。二唯優下別釋。荊溪云。我見等五者即身邊等四皆因我生。五及三倒皆因成。故皆對境。故俱合云受。領納隨觸想取像為體。行攝多心所。除不相應行及以無為法皆有所緣。故一
【現代漢語翻譯】 現代漢語譯本 隨釋三。初大士問。二波離答。三大士類顯。六入真分判斷除二。初懸敘分科二。初懸敘三假二。初列三名。二簡體析二。初正簡。荊溪云：『假相者，假文具三，皆用幻等。亦入圓真者，既是體法，能至圓中，以通屬故，云亦也。』所以三釋之中，前之二釋雖亦衍門，不及第三唯觀心性。故前兩釋多寄通真。折假者，三假之義既在《成論》，三藏豈無？但諸《阿含》名多不顯。所以三假之盛在弘教者，故廣在於《成論》。文中言折假者，非無其理。何者？如雲因無常故，緣亦無常。前念后念悉皆生滅。長不住故，短亦不住。既俱無常，即破常倒。不假更用自他等名，故四句推唯在衍教。便令成於生即無生。故用衍門以破藏拙。隨情者，假非即理，故得情名。理即是空，順空隨理。二此即下結顯。二分科示意二。初因下隨文釋義二。初別譬三假三。初體因成假二。初總釋。荊溪云：『三倒三陰等者，心倒受陰，想倒想陰，見倒行陰，心王識陰。四陰是心，皆依於色。今順所引佛語易故，置色存心。更有同異，具如《止觀記》引《婆沙》文。』即是無生等者，無心者牒上無生。故此三假並約罪心及以罪境。以此文意遍通諸文。二唯優下別釋。荊溪云：『我見等五者，即身邊等四皆因我生。五及三倒皆因成，故皆對境。故俱合云受，領納隨觸想取像為體。行攝多心所，除不相應行及以無為法皆有所緣。故一 English version Explanation continued, part 3. First, the Bodhisattva asks. Second, 波離 (Bōlí) answers. Third, the Bodhisattva categorizes and clarifies. The true division of the six entrances distinguishes and eliminates two aspects. First, a preliminary narration divides into categories, in two parts. First, a preliminary narration of the three falsities, in two parts. First, listing the three names. Second, a simple analysis of the substance, in two parts. First, the correct simplification. Jingxi says: 'The false appearances are the three falsities, complete with false language, all using illusion and the like. They also enter the perfect truth because they are the substance of the Dharma, capable of reaching the perfect middle, and thus universally belong, hence the term 'also'.' Therefore, among the three explanations, the first two, although also from the expansive teachings, do not match the third, which solely contemplates the nature of the mind. Thus, the first two explanations mostly rely on the common truth. As for 'breaking down the falsities,' since the meaning of the three falsities is in the Chengshi Lun (成論, Treatise on the Completion of Truth), how could the Tripitaka (三藏, Three Baskets) not have it? However, the names in the Agamas (阿含) are mostly not obvious. Therefore, the flourishing of the three falsities is in the teachings that propagate widely, hence it is extensively found in the Chengshi Lun. The text's mention of 'breaking down the falsities' is not without reason. Why? For example, it says that because of impermanence, conditions are also impermanent. Each thought, past and future, arises and ceases. Because what is long does not stay, what is short also does not stay. Since both are impermanent, the inversion of permanence is broken. There is no need to use names like 'self' and 'other,' so the four-sentence reasoning is only in the expansive teachings. It then leads to the realization that birth is non-birth. Therefore, the expansive teachings are used to break down the clumsiness of the Tripitaka. 'Following sentiment' means that the false is not identical to the principle, hence it gets the name 'sentiment.' The principle is emptiness, conforming to emptiness and following the principle. Second, this concludes and clarifies below. Second, indicating the division into categories, in two parts. First, explaining the meaning of the text following the text, in two parts. First, separately illustrating the three falsities, in three parts. First, the falsity of substance, cause, and formation, in two parts. First, a general explanation. Jingxi says: 'The three inversions and three aggregates, etc., are the inversion of mind and the aggregate of feeling (受陰, shòu yīn), the inversion of thought and the aggregate of perception (想陰, xiǎng yīn), the inversion of view and the aggregate of volition (行陰, xíng yīn), and the mind-king and the aggregate of consciousness (識陰, shí yīn). The four aggregates are the mind, all relying on form (色, sè). Now, following the Buddha's words for ease, form is set aside and the mind is retained. There are further similarities and differences, as detailed in the Zhiguan Ji (止觀記, Records of Cessation and Contemplation), quoting the Vibhasa (婆沙) text.' 'That is, no-birth, etc.' means that 'no-mind' refers to the no-birth mentioned above. Therefore, these three falsities all concern the sinful mind and the sinful realm. The meaning of this text universally applies to all texts. Second, only 優 (Yōu) explains separately below. Jingxi says: 'The five of 'I-view' etc., that is, the four of 'nearness to self' etc., all arise from 'I'. The five and the three inversions are all formed by causes, hence they all face objects. Therefore, they are all combined and called 'feeling,' receiving and accepting according to contact, perception taking the image as its substance. Volition encompasses many mental factors, except for non-corresponding formations and unconditioned dharmas, all of which have objects of focus. Therefore, one
【English Translation】 English translation line 1 English translation line 2
一文中並闕。推句至下二假。方乃具之。
維摩經略疏垂裕記卷第六 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第七
錢唐沙門釋智圓述
二體相續假。荊溪云。以顯迅速者幼猶似住。三體相待假。待有二種者荊溪云。異時豎待也。同時橫待也。相待之文皆具此二待。前無後有故豎。待三無為故橫。二總譬三假。或是者前分此文屬相待假。今又作總釋。故云或也。七結成奉律。二二比丘心得清凈二。初分科。二隨釋三。初比丘稱歎。荊溪云。不能用衍通別圓者以四句推通三教故。二波離愜伏。三比丘發心。四結成不堪。九命羅云二。初分科敘意。二羅睺下隨文釋義二。初命問疾。亦云羅云等者新云羅怙羅。此云執日。有娠音申孕也。又脂刃反。二辭不堪二。初分科。二隨釋四。初正辭不堪。二述不堪之由二。初敘意分科。二隨文釋義二。初長者問。作輪王者輪王有四。金銀銅鐵輪。如次王四三二一天下。其將即位先沐浴齋戒于高樓上。而輪寶自應從東方來。臣兵象馬女兒凡七寶皆爾。具如大經聖行品說。肇云。佛不出家應為金輪王王四天下。羅睺羅不出家應為鐵輪王王一天下。以其所舍不輕所期必重。故問其利也。二羅云答。如賢愚至出家功德者
【現代漢語翻譯】 現代漢語譯本： 文中有所省略。將句子推演至下文的第二種假名（二體相續假、三體相待假），才能完整理解。
《維摩經略疏垂裕記》卷第六 大正藏第 38 冊 No. 1779 《維摩經略疏垂裕記》
《維摩經略疏垂裕記》卷第七
錢塘沙門釋智圓 述
二、二體相續假。荊溪（指湛然法師）說：『爲了顯示迅速，（事物）即使是幼小的時候也好像是靜止的。』三、三體相待假。相待有兩種，荊溪說：『不同時是豎向相待，同時是橫向相待。』相待的文句都具備這兩種相待。先前沒有而後來有，所以是豎向相待；與三種無為法相對待，所以是橫向相待。二、總的用譬喻說明三種假名。『或是』，是前面一部分的文字屬於相待假。現在又作總的解釋，所以說『或』。七、總結成奉行戒律。二、二比丘心得清凈。二、初分科。二、隨釋三。初、比丘稱歎。荊溪說：『不能運用衍教、通教、別教、圓教的人，用四句來推論貫通三教。』二、波離（Paali）感到滿意順服。三、比丘發心。四、總結成不堪勝任。九、命令羅云（Rahula，佛陀的兒子）二、初分科敘述意圖。二、羅睺（Rahula）下文隨文解釋意義二、初、命令問疾。也說羅云等，新譯為羅怙羅（Rahula），這裡譯為執日。有娠，音申，是懷孕的意思。又音脂刃反。二、辭謝不堪勝任二、初分科。二、隨文解釋四、初、正式辭謝不堪勝任。二、陳述不堪勝任的理由二、初、敘述意圖分科。二、隨文解釋意義二、初、長者問。作輪王（cakravartin）者，輪王有四種：金輪、銀輪、銅輪、鐵輪。依次統治四大、三大、二大、一天下。將要即位時，先沐浴齋戒在高樓上，輪寶自然從東方而來。臣、兵、象、馬、女兒，凡七寶都是這樣。詳細情況如《大經》（涅槃經）聖行品所說。肇法師說：『佛如果不出家，應當成為金輪王，統治四大天下。羅睺羅（Rahula）如果不出家，應當成為鐵輪王，統治一天下。』因為他們所捨棄的不輕，所期望的必定重大，所以問他出家的利益。 二、羅云（Rahula）回答。如《賢愚經》所說出家功德。
【English Translation】 English version: A passage is omitted in the text. Only by extending the sentence to the second type of provisionality (the provisionality of two entities in succession, and the provisionality of three entities in relation) below can it be fully understood.
Vimalakirti Sutra Commentary with Notes on Spreading Bounties, Volume 6 Taisho Tripitaka, Volume 38, No. 1779, Vimalakirti Sutra Commentary with Notes on Spreading Bounties
Vimalakirti Sutra Commentary with Notes on Spreading Bounties, Volume 7
By Shramana Zhìyuán of Qiantang
- The provisionality of two entities in succession. Jingxi (referring to Dharma Master Zhanran) said: 'To show swiftness, (things) seem to be still even when they are young.' 3. The provisionality of three entities in relation. There are two types of relation. Jingxi said: 'Different times are vertical relation, and the same time is horizontal relation.' Sentences of relation all have these two relations. Having none before and having it later is vertical relation; being related to the three unconditioned dharmas is horizontal relation. 2. Generally using metaphors to explain the three provisionalities. 'Or it is,' is that the previous part of the text belongs to the provisionality of relation. Now it is made a general explanation again, so it is said 'or'. 7. Concluding to uphold the precepts. 2. Two Bhikshus' minds attain purity. 2. First, dividing into sections. 2. Following with explanation 3. First, Bhikshus praise. Jingxi said: 'Those who cannot use the teachings of the Expansive, Common, Distinct, and Perfect, use four phrases to infer and connect the three teachings.' 2. Paali feels satisfied and compliant. 3. Bhikshus generate the aspiration. 4. Concluding to be incapable. 9. Ordering Rahula (Buddha's son). 2. First, dividing into sections and narrating the intention. 2. Rahula, the following text explains the meaning according to the text. 2. First, ordering to inquire about the illness. It is also said Rahula, etc. The new translation is Rahula, here translated as 'Grasping the Sun'. Having pregnancy, pronounced Shen, means being pregnant. Also pronounced Zhi Ren in reverse. 2. Declining to be capable. 2. First, dividing into sections. 2. Following with explanation. 4. First, formally declining to be capable. 2. Stating the reasons for being incapable. 2. First, narrating the intention and dividing into sections. 2. Following with explanation of the meaning. 2. First, the elder asks. Those who become Wheel-Turning Kings (cakravartin), there are four types of Wheel-Turning Kings: Golden Wheel, Silver Wheel, Bronze Wheel, Iron Wheel. They rule over the four, three, two, and one great continents respectively. When about to ascend the throne, they first bathe and fast in a high building, and the wheel treasure naturally comes from the east. Ministers, soldiers, elephants, horses, daughters, all seven treasures are like this. Detailed information is as described in the Chapter on Holy Conduct in the Great Sutra (Nirvana Sutra). Dharma Master Zhao said: 'If the Buddha did not leave home, he should become a Golden Wheel-Turning King, ruling over the four great continents. If Rahula did not leave home, he should become an Iron Wheel-Turning King, ruling over one continent.' Because what they give up is not light, what they expect must be great, so he asks about the benefits of leaving home.
- Rahula answers. As the Sutra of the Wise and Foolish says about the merits of leaving home.
彼經第七云。出家因緣其福甚多。若放男女奴婢若聽人民若自己身出家入道者功德無量。佈施之報十世受福。六天人中往返十到猶故不如放人出家及自出家功德為勝。何以故佈施之報福有限極。出家之福無邊無量。經文格量甚廣。不能繁引。十智如前記。三正述彈訶二。初分科。二隨釋五。初正彈訶。此形服出家者下疏文自立四句。荊溪云。應以形心對於偏圓及以信法作多四句。今正當令圓心出。二為解釋二。初正解釋三。初釋訶蜜行。荊溪云。若為利生者于無利中而行於利。方乃得於不思議空。空心出家以赴物機今物推理。二約理訶。寄密行名以依理出家而為訶也。密積功德之利。方名無利無功德也。二釋訶智斷。荊溪云。有為法者又訶羅云。雖見偏真同於有為。故大經云。空者等者意引不空。即無為中具一切法。若於小乘真空之中但是于空不具諸法。故不合說。三釋訶出家心。荊溪云。即是平等真法界等者此中寄之以斥古師而成今解。真法界中尚無界外出家度人。豈有形服度人功德。又亦得名大小名同體異而訶。亦是況訶。前後並爾。即如羅云。小乘中密小乘之理尚不可得。況平等法界畢竟真空而云利耶。引彼真諦以證無為。大乘無為具諸功德。故不同小。若有若無皆不能具一切諸法。二料簡。荊溪云。問凈名等
【現代漢語翻譯】 現代漢語譯本 《彼經》第七卷說：『出家（Chujia，renunciation）的因緣福報非常多。如果放男女、奴婢，或者允許人民，或者自己本身出家入道，那麼功德無量。佈施的果報是十世享受福報，在六慾天（Liuyu tian，the six heavens of desire）中往返十次，仍然不如放人出家以及自己出家的功德殊勝。為什麼呢？因為佈施的果報福報有限，而出家的福報無邊無量。』經文的衡量非常廣泛，不能全部引用。十智（Shizhi，ten wisdoms）如前所述。三正述彈訶二（San zheng shu tan he er，three correct statements and two criticisms）。首先是分科，其次是隨文解釋五點。首先是正彈訶。『此形服出家者』以下是疏文自己立的四句。荊溪（Jingxi，a Buddhist monk）說：『應該用形和心來對應偏圓，以及用信和法來作多種四句。』現在正是要讓圓心出。其次是解釋二點。首先是正解釋三點。首先是解釋訶蜜行。荊溪說：『如果爲了利益眾生，在無利之中而行於利，才能得到不思議空。』空心出家是爲了適應眾生的根機，現在用事物來推理。其次是用理來訶斥。借用密行（Mi xing，secret practice）的名義，用依理出家來作為訶斥。秘密積累功德的利益，才叫做無利無功德。其次是解釋訶智斷。荊溪說：『有為法（You wei fa，conditioned dharma）者又訶羅云（Heluo yun，reproach Rahula）。』即使見到偏真也等同於有為。所以《大經》（Da jing，Great Sutra）說：『空者等者』，意思是引導不空，即無為（Wu wei，unconditioned）中具備一切法。如果在小乘（Xiao cheng，Hinayana）的真空之中，只是空而不具備諸法，所以不應該這樣說。第三是解釋訶出家心。荊溪說：『即是平等真法界（Pingdeng zhen fajie，the true realm of equality）等者』，這裡借用它來斥責古師，從而成就現在的理解。真法界中尚且沒有超出界限的出家度人，哪裡有形服度人的功德？又可以命名為大小名同體異而訶斥，也是一種比況訶斥。前後都是這樣。就像羅云，小乘中的秘密和小乘的道理尚且不可得，何況平等法界畢竟真空而說是利益呢？引用彼真諦（Bi zhendi，that ultimate truth）來證明無為。大乘（Da cheng，Mahayana）的無為具備各種功德，所以不同於小乘。若有若無都不能具備一切諸法。其次是料簡。荊溪說：『問凈名（Jingming，Vimalakirti）等』
【English Translation】 English version The seventh volume of 'That Sutra' says: 'The causes and conditions for renunciation (Chujia) are extremely meritorious. If one releases men and women, servants, or allows people, or if one renounces the world and enters the path oneself, the merit is immeasurable. The reward for generosity is to enjoy blessings for ten lifetimes, and even after ten cycles of rebirth in the six desire heavens (Liuyu tian), it is still not as superior as the merit of allowing others to renounce the world or renouncing the world oneself.' Why? Because the reward for generosity is limited, while the merit of renunciation is boundless and immeasurable.' The sutra's measurements are very extensive and cannot be fully quoted. The ten wisdoms (Shizhi) are as previously mentioned. Three correct statements and two criticisms (San zheng shu tan he er). First is the division of categories, and second is the explanation of five points according to the text. First is the direct criticism. 'Those who renounce the world in this form and attire' below are the four sentences established by the commentary itself. Jingxi (a Buddhist monk) said: 'One should use form and mind to correspond to the partial and the complete, and use faith and dharma to make multiple four sentences.' Now it is precisely to let the complete mind emerge. Second is the explanation of two points. First is the correct explanation of three points. First is the explanation of criticizing secret practice. Jingxi said: 'If one is to benefit sentient beings, one must practice benefit within non-benefit in order to attain inconceivable emptiness.' Renouncing the world with an empty mind is to adapt to the faculties of sentient beings; now use things to reason. Second is to criticize with reason. Borrowing the name of secret practice (Mi xing), using renunciation based on reason as criticism. The benefit of secretly accumulating merit is called no benefit and no merit. Second is the explanation of criticizing wisdom and cutting off. Jingxi said: 'Those who have conditioned dharmas (You wei fa) also reproach Rahula (Heluo yun).' Even seeing partial truth is equivalent to conditioned. Therefore, the Great Sutra (Da jing) says: 'Those who are empty, etc.,' meaning to guide non-emptiness, that is, the unconditioned (Wu wei) possesses all dharmas. If in the true emptiness of the Hinayana (Xiao cheng), it is only empty and does not possess all dharmas, so it should not be said like this. Third is the explanation of criticizing the mind of renunciation. Jingxi said: 'That is the true realm of equality (Pingdeng zhen fajie), etc.,' here borrowing it to criticize the ancient teachers, thereby achieving the current understanding. In the true realm of equality, there is not even renunciation and deliverance of people beyond the boundaries, so where is the merit of renouncing the world in form and attire? It can also be named as large and small, with the same name but different entities, and criticized, which is also a metaphorical criticism. The front and back are the same. Just like Rahula, the secret and the principle of the Hinayana are not attainable, let alone the true emptiness of the realm of equality, which is said to be beneficial? Quoting that ultimate truth (Bi zhendi) to prove the unconditioned. The unconditioned of the Mahayana (Da cheng) possesses all kinds of merits, so it is different from the Hinayana. Neither existence nor non-existence can possess all dharmas. Second is the selection. Jingxi said: 'Question Vimalakirti (Jingming), etc.'
者經中祇云無為無利。此即問前引大涅槃。虛空佛性平等法界此名自足。何以名之為真密行。與無為義亦不相應。答中意者羅云正說小乘無為功德之利。又稱小中密行第一。凈名以大折其二事令俱不成。大乘無為如如意珠。珠即諸物密豈過此。無為之語其理未極。故云一往。故知。大乘無為非無勝利。以其羅云已得小乘無為故以大乘無為折之。既破小已方述大乘無為法遍。以明小乘有為無為並不能具一切諸法。若如是者方是密行中之上品。故十人中皆以其行而為破立。以為半滿深淺之致。三廣示出家功德二。初分科。二隨釋二。初自行若觀至得真無為者荊溪云。真無為即真密行。下去一一皆結以為真無為中具諸功德。一一義當密斥羅云。離一切見清凈禪者界外之見等覺方離。小果豈無。處於涅槃等者荊溪云。故此無為密行之理即具三德。此即性德三德明文。此是大師之深旨也。一家學者愿思于百界因緣一念三道。觀中證果至修因者觀字平聲。二化他二。初分科懸示。波旬此云極惡。二隨文釋義二。初降眾魔。經云降伏眾魔度五道等者荊溪云。由降故度。乃至離惡皆由降魔。疏云。得菩薩道者文雖別說然須約圓。故得菩薩道。時已得法性。初住之道故具二時已得不動即是究竟。余可準知。又此不動應知。不是二十五三昧
之不動。此借三藏降魔時別立之名。破他化等者赤色三昧也。故知。不得有前後也。故引大經證成圓位圓家降魔之分齊。又一一文義通始行可為行者之初修也。度五道至三種意生身者于中雖不可立界外五道之名已引大經二十五三昧。經既名為三昧中王能度二十五有。三諦之惑具足三智三身三脫。尚成十種破二十五有。即是十種度五道也。能度界內等者正出分段及以變易二處五道。況復下句云凈五眼。言凈五眼者雖五對五非謂體同。重明能度之體用耳。破諸惡業對肉眼者欲指人中是肉眼。故明四趣眼不及人天。故為所破。此亦一往。亦有龍鬼過人肉眼終是惡業。從道以判破。諸亂心等者亂既云諸即指欲界。以天眼法在色界故破欲方有四禪天眼。應知。從教判為別圓。約五力者力既由眼。眼由度道故釋根力亦依別圓進退明之或具四教。問約于道品何以不列三四七八。何故五根復居力后。答此乃別圓果地諸法七科一一獨頭為門。何以用因法相生難耶。問眼不分教力何以分。于分仍有判權實耶。答此亦成於眼家體用。若凈五眼根力必全。一往文中似相生相。莫不皆以降魔所成。故用降魔以為本也。下去文相併本並生。何但獨頭迭生迭本。二摧外道四結真出家。荊溪云。是則一心具足萬行者撮前自他悉一心。故故前四科必同體也
。五勸諸長者子出家二。初分科。二隨釋四。初勸出家。荊溪云。今得值得聞等者諸長者子初聞大乘出家功德。信于佛法都未曾沾。故知。曾聞只聞向說。若不聞者如三億人。二辭有礙。三重勸。荊溪云。四句者應具如前辨多四句以判於心。若不爾者何殊于小。故云各有大乘等也。言各有等者既云善根。即是宿種。非於凈名始勸發心故也。菩薩戒品隨心即發者非謂發心即具戒體。且以大小相形言之。然于大乘亦假緣具。在家緣具父母咸聽。以不妨於色養故也。但小乘教以色及非色心而為戒體。菩薩雖亦身口為助增上在心名隨心戒。雖大小別上品咸心。但大律儀四弘為本。立心緣境三聚更互相資。故凈名云。即是出家是即具足四發心。四結成不堪。十命阿難二。初分科敘意。二即是下隨文釋義二。初命問疾。荊溪云。三因緣得名者亦可此三義立四悉。本願世界也。父母對治也。從見生善及第一義。二辭不堪二。初分科。二一奉下隨釋四。初正辭不堪。二述不堪之由。明生身真佛者即指王宮所生之身以為真佛也。飢渴寒熱等即九惱也。暹云。一金槍。二馬麥。三寒風。四熱病。五出血。六旃遮女謗。七乞食不得空缽而還。八為婆羅門害。九背痛。是則下荊溪云。明方等意。若從本說正當符於半滿之文。若實行者應但依今具
【現代漢語翻譯】 現代漢語譯本 五、勸諸長者子出家（分為二部分：一、分科；二、隨文解釋，共四部分）。 一、勸出家。荊溪大師說：『現在得到機會值得聽聞等等』，這些長者子最初聽聞大乘出家的功德，對於佛法都未曾瞭解。因此可知，曾經聽聞的只是聽聞別人說，如果不曾聽聞的，就像三億人一樣。 二、推辭說有障礙。 三、再次勸說。荊溪大師說：『四句應該像前面一樣，用多種四句來判斷內心。如果不是這樣，那和二乘有什麼區別？』所以說『各有大乘』等等。說『各有』等等，既然說是善根，就是宿世的種子，不是在《維摩詰經》才開始勸發菩提心。菩薩戒品隨心即發，不是說發心就具備戒體。只是用大小乘來比較而言。然而對於大乘，也需要因緣具足，在家因緣具足，父母都同意，因為不妨礙奉養父母。只是小乘教以色身和非色身的心作為戒體，菩薩雖然也以身口為輔助，但增上的是在心，名為隨心戒。雖然大小乘有區別，但上品都是用心。但大乘律儀以四弘誓願為根本，立心緣境，三聚戒互相資助。所以《維摩詰經》說：『即是出家，就是具足四種發心。』 四、總結說不堪勝任。 十、命令阿難（分為二部分：一、分科敘述用意；二、就是下面隨文解釋意義）。 一、命令問疾。荊溪大師說：『三種因緣得名』，也可以用這三種意義建立四悉檀（catursiddhanta）：本願世界，父母對治，從見生善以及第一義。 二、推辭不堪勝任（分為二部分：一、分科；二、一、奉下隨文解釋，共四部分）。 一、正式推辭不堪勝任。 二、陳述不堪勝任的理由。說明生身真佛，就是指在王宮所生的身體作為真佛。飢渴寒熱等等，就是九惱。 暹大師說：一、金槍（遭受金槍刺傷）；二、馬麥（食用馬麥）；三、寒風（遭受寒風侵襲）；四、熱病（患熱病）；五、出血（身體出血）；六、旃遮女謗（被旃遮女誹謗）；七、乞食不得空缽而還（乞食空缽而歸）；八、為婆羅門害（被婆羅門所害）；九、背痛（背部疼痛）。 『是則下』，荊溪大師說：說明方等部的意思。如果從根本上說，正應當符合半滿教的經文。如果實行的人，應當只依據現在所具備的。
【English Translation】 English version 5. Encouraging the Elders' Sons to Renounce Home (divided into two parts: 1. Classification; 2. Explanation according to the text, in four parts). 1. Encouraging Renunciation. Master Jingxi said: 'Now having the opportunity to be worthy of hearing, etc.,' these elders' sons initially hear the merits of Mahayana renunciation, and have never been exposed to the Buddhadharma. Therefore, it can be known that those who have heard only heard others say it, and those who have not heard are like the three hundred million people. 2. Declining due to obstacles. 3. Encouraging again. Master Jingxi said: 'The four sentences should be like before, using various four sentences to judge the mind. If it is not like this, what is the difference from the Two Vehicles?' Therefore, it is said 'each has Mahayana,' etc. Saying 'each has,' etc., since it is said to be good roots, it is a seed from a past life, not starting to encourage the aspiration in the Vimalakirti Sutra. The Bodhisattva precepts arise immediately with the mind, not saying that the aspiration immediately possesses the precepts. It is only comparing the Great and Small Vehicles. However, for the Mahayana, it also needs complete conditions, complete conditions at home, and parents agree, because it does not hinder supporting parents. Only the Small Vehicle teaches to take the physical body and the non-physical mind as the precepts, although the Bodhisattva also uses body and speech as assistance, but what increases is in the mind, called precepts that follow the mind. Although the Great and Small Vehicles are different, the highest quality is all with the mind. But the Mahayana Vinaya takes the Four Great Vows as the foundation, establishing the mind and conditions, and the Three Aggregates of Precepts mutually assist each other. Therefore, the Vimalakirti Sutra says: 'That is renunciation, which is possessing the Four Aspirations.' 4. Concluding that they are not capable. 10. Ordering Ananda (divided into two parts: 1. Classification and narration of intention; 2. That is, the following explanation of meaning according to the text). 1. Ordering to inquire about the illness. Master Jingxi said: 'Three causes give rise to the name,' and these three meanings can also be used to establish the four siddhantas (catursiddhanta): original vow world, parents' antidote, generating good from seeing, and the first meaning. 2. Declining to be capable (divided into two parts: 1. Classification; 2. 1. Offering below, explanation according to the text, in four parts). 1. Formally declining to be capable. 2. Stating the reasons for being incapable. Explaining that the true Buddha of the physical body refers to the body born in the royal palace as the true Buddha. Hunger, thirst, cold, heat, etc., are the nine afflictions. Master Xian said: 1. Golden spear (suffering from being stabbed by a golden spear); 2. Horse barley (eating horse barley); 3. Cold wind (suffering from cold wind); 4. Hot disease (suffering from hot disease); 5. Bleeding (bleeding from the body); 6. Cincana slander (being slandered by Cincana); 7. Begging for food and returning with an empty bowl (returning with an empty bowl after begging for food); 8. Being harmed by Brahmins (being harmed by Brahmins); 9. Back pain (suffering from back pain). 'Therefore below,' Master Jingxi said: Explaining the meaning of the Vaipulya section. If speaking from the root, it should conform to the texts of the half and full teachings. If those who practice, should only rely on what is currently possessed.
出二涂。即是教意。三正述被彈二。初分科。二隨釋三。初核問乞意二。初凈名問分衛未至者未是食時也。分衛如前記。二阿難答。二正彈訶二。初分科。二隨釋四。初重止阿難二謗。荊溪云而說有者疾是苦果。果必由因。身小有疾者只此一言咸招二謗。二顯金剛之身二。初牒文正釋。所以喻金剛者者荊溪云。三德具故故以金剛三義以譬三德。既即一而三。故約法身以示二德。諸惡下五住皆除即不思議解脫也。然解脫般若各應具三。謂三脫三智也。例法身可知。故文從略。問今云五住皆除。云何對三脫耶。答圓融三脫皆破五住。若約別對不無其旨。真性脫無明實慧脫見思方便脫塵沙。以總收別以別簡總。宜令得意無失圓旨。摩訶至萬善者只是三智導福。從因至果故云冥于中道究竟圓極也。是則至宛然者三句經文符合三德。宛然可見也。即金剛之體是法身。諸惡已斷是解脫。眾善普會是般若。各三成九。九隻是三。三一互融展轉無礙。如斯妙體豈有疾乎。則無苦果者既無五住苦因。則無二死苦果。前云五住皆除。此云則無苦果。互現其義耳。但消惡宜約五住。消疾宜約苦果。此破三藏等者報身即王宮之身。智斷即樹下三十四心斷見思也。是則法身先有智斷後得縱而且橫。未免疾惱。荊溪云。具如止觀。縱橫三德大小各三
。此荊溪指體相章也。衍教法身智斷者荊溪云。越于通教直述別圓。二但舊下斥古顯今。四時五時者法花玄義明古人判教。咸以華嚴為頓。于漸則有三時四時五時等。暹云。虎丘岌師分三時。十二年前見有。得道名有相教。十二年後齊至法華明見空得道名無相教。最後雙林明一切眾生佛性闡提作佛名常住教。宗愛師為四時。三如前。更于無相后常住前指法華會三歸一名同歸教。定林柔次二師明五時。四不異前。于無相后同歸前指凈名思益諸方等經為褒貶抑揚教。猶是八十年佛者古人將般若在方等前。猶同三藏佛是八十無常也。七百阿僧祇者暹云。首楞嚴三昧經下卷堅首白佛言。世尊佛壽幾何何時入滅。佛告堅首。東方去此五萬二千佛土國名莊嚴。佛號照明莊嚴自在王。十號具足今現說法。如彼佛所有壽量。我壽亦爾。又問彼佛壽命幾何。佛言。汝自往問彼當自答。堅首承佛神力乃至答言。如釋迦壽我亦如是。汝欲知者我壽七百阿僧祇劫。釋迦亦爾。古人意謂。今明金剛之體即同七百勝應之身。非法身常住也。而不受今所釋者荊溪云。四時五時家所計並不以前四時三時有常住理。是故不受今釋。今釋顯榮。榮即大故故違他解。三結二謗二。初分科。二隨釋二。初結成損謗。結云大威德諸天者荊溪云。通論諸天皆有威德悉
皆無病。他方凈土等者且指安養。下至十念臨終一念皆得往生。故云小善。二結成增謗。寧共師之者寧豈也。既是惡人豈堪師稟。四牒釋對破二。初標。二當知下隨釋二。初正釋四。初釋法身斷德。二釋法身智德。三重釋斷德。二種三漏者欲界煩惱除無明名欲漏。上二界煩惱除無明名有漏。三界癡名無明漏。界外三漏準說可知。漏有二義。一漏失道理。二漏落生死。四重釋智德。二總結。三阿難恥愧二。初分科。二隨釋二。初正恥愧。二空聲慰喻。如普賢觀之所明者即彼經云。釋迦牟尼名毗盧遮那遍一切處。所以引者大師意顯空聲是釋迦法身非余佛也。荊溪云。問此是何佛之法身耶。答十方諸如來同共一法身。何得言誰法身耶。然不別而別。應物由聲。緣別聲殊。即是釋迦法身之身。問法身無聲何得有聲。答法無應有。問既云法身今那云應。答無色曰法。聲即是應。應即法身。何求異耶。故云吾今此身即法身也。法華空聲準應可見。五濁者羅什云。大劫中有小劫。多諸惡事。總名劫濁。善人既盡純惡眾生眾生濁也。除邪見已諸煩惱。如三毒等。增上重者不以道理。能障聖道必入惡趣。如是結使煩惱濁也。除四見已唯取邪見。謗無因果罪福及聖道涅槃是名見濁。凡減劫減至百二十歲已下至於三歲悉名命濁。釋迦出世當壽
【現代漢語翻譯】 現代漢語譯本 皆無病。他方凈土等，且指安養（極樂世界）。下至臨終時的十念，甚至一念，皆可往生。故說'小善'。二、總結並構成增上誹謗。'寧共師之者'，'寧'是難道的意思。既然是惡人，怎麼能堪為師長呢？四、分條解釋並對治破斥。初、標出。二、'當知'下，隨之解釋，分二：初、正式解釋四點。初、解釋法身的斷德（斷除煩惱的功德）。二、解釋法身的智德（智慧的功德）。三、重釋斷德。'二種三漏'者，欲界煩惱去除無明，名為欲漏。上二界（色界、無色界）煩惱去除無明，名為有漏。三界癡（愚癡）名為無明漏。界外三漏，可以類推得知。漏有二義：一、漏失道理。二、漏落生死。四、重釋智德。二、總結。三、阿難（Ananda）的恥愧，分二：初、分科。二、隨之解釋，分二：初、正式的恥愧。二、空中的聲音慰問勸喻。'如普賢觀之所明者'，即彼經所說：'釋迦牟尼（Sakyamuni）名毗盧遮那（Vairocana），遍一切處'。之所以引用，大師意在顯示空中的聲音是釋迦（Sakyamuni）法身，而非其他佛。荊溪說：'問：這是何佛的法身呢？答：十方諸如來同共一個法身。怎麼能說誰的法身呢？'然而，不分別而又分別，應物隨聲，因緣不同，聲音各異，即是釋迦（Sakyamuni）法身之身。問：法身無聲，怎麼會有聲？答：法無常，應則有。問：既然說是法身，現在怎麼說是應？答：無色名為法，聲即是應，應即法身，何必尋求差異呢？故說'吾今此身即法身也'。《法華經》的空聲，可以參照理解。'五濁'者，鳩摩羅什（Kumarajiva）說：大劫中有小劫，多有各種惡事，總名為劫濁。善人既然已經盡了，純粹是惡的眾生，是為眾生濁。去除邪見之後，各種煩惱，如三毒等，增上且嚴重，不講道理，能障礙聖道，必定墮入惡趣，這是結使煩惱濁。去除四見之後，只取邪見，誹謗沒有因果罪福以及聖道涅槃，是名見濁。凡是減劫減到一百二十歲以下，乃至三歲，都稱為命濁。釋迦（Sakyamuni）出世時，壽命
【English Translation】 English version All are without illness. 'Other pure lands, etc.' specifically refers to Sukhavati (the Pure Land of Amitabha). Even with ten recitations at the time of death, or even just one, one can be reborn there. Therefore, it is called 'small good'. Second, it concludes and constitutes increased slander. 'How can one take such a person as a teacher?' 'How can' means 'can it be that?' Since they are evil people, how can they be worthy of being a teacher? Fourth, it explains and refutes in sections. First, it labels. Second, 'Know that...' follows with explanation, divided into two: First, the formal explanation of four points. First, explaining the Dharma body's virtue of cessation (the merit of ceasing afflictions). Second, explaining the Dharma body's virtue of wisdom (the merit of wisdom). Third, re-explaining the virtue of cessation. 'The two kinds of three outflows' refers to the afflictions of the desire realm, minus ignorance, which is called the outflow of desire. The afflictions of the upper two realms (form realm and formless realm), minus ignorance, are called the outflow of existence. The ignorance of the three realms is called the outflow of ignorance. The three outflows beyond the realms can be inferred. Outflow has two meanings: first, losing the principle; second, falling into birth and death. Fourth, re-explaining the virtue of wisdom. Second, concluding. Third, Ananda's shame and remorse, divided into two: first, dividing into sections; second, following with explanation, divided into two: first, the formal shame and remorse; second, consolation and encouragement from an empty voice. 'As explained in the Universal Worthy Contemplation', that is, as stated in that sutra: 'Sakyamuni is named Vairocana, pervading all places'. The reason for quoting this is that the master intends to show that the empty voice is the Dharma body of Sakyamuni, not of other Buddhas. Jingxi said: 'Question: Whose Dharma body is this? Answer: All Tathagatas of the ten directions share one Dharma body. How can one say whose Dharma body it is?' However, it is not separate and yet separate, responding to things according to sound, with different sounds due to different conditions, which is the body of Sakyamuni's Dharma body. Question: The Dharma body is without sound, how can there be sound? Answer: The Dharma is impermanent, and there is response. Question: Since it is said to be the Dharma body, why is it now said to be response? Answer: Formlessness is called Dharma, sound is response, response is the Dharma body, why seek difference? Therefore, it is said, 'This body of mine now is the Dharma body'. The empty voice in the Lotus Sutra can be understood by reference. 'The five turbidities' are, as Kumarajiva said: In a great kalpa there are small kalpas, with many kinds of evil deeds, collectively called the kalpa turbidity. Since good people have already been exhausted, and there are purely evil beings, this is called the sentient being turbidity. After removing wrong views, various afflictions, such as the three poisons, increase and are severe, unreasonable, able to obstruct the holy path, and will certainly fall into evil destinies, this is the affliction turbidity of fetters. After removing the four views, only wrong views are taken, slandering that there is no cause and effect, merit and demerit, as well as the holy path and nirvana, this is called the view turbidity. All kalpas that decrease to below one hundred and twenty years, and even to three years, are called the life turbidity. When Sakyamuni appeared in the world, his lifespan
一百二十歲時。此依羅什釋也。法華疏具明。為化婆羅門者荊溪云。此明現疾意也。乳光經中七聖共化慳婆羅門。一牛母。二牛子。三𤚲者。四阿難。五凈名。六如來。七空聲也。此婆羅門生來不施。鐵網其舍飛鳥不過。阿難造門凈名訶者為顯如來常住法身。阿難欲去。因空聲勸此婆羅門施心似開仍擇群中不受𤚲者令自𤚲取。阿難言。我大比丘。不應觸乳。佛便化作小婆羅門輒于傍立。婆羅門見乃令𤚲之。才觸牛身受無量樂。於是牛母而說偈言。若𤚲右邊兩應留左邊兩。若𤚲左邊兩應留右邊兩。盡𤚲奉世尊犢子應須養。犢子聞已復說偈言。我本不佈施今來畜生道盡𤚲奉世尊。我自啖水草。於是婆羅門驚異嘆訝。畜生尚爾。何為慳耶。因茲發心傾財大施。乃隨阿難至如來所。佛為說法授記。作佛號曰乳光。此空聲勸具足權實。故一安慰利及二人。不勞恥愧者有大機者大自悉之。若小機聞疾亦何妨。元知宮室父母生身。因既非常。果亦何爽。而實行者此會未知。據共化慳何恥之有。四結成不堪。二次命五百。荊溪云。各說身因者如前十數但述半教之身因耳。藉今彈訶即成常住之真因也。
菩薩品
三菩薩品折伏自體緣集二。初敘意分章。二依章解釋三。初正明此品來意二。初總明來意。不思議依正者寂光依也
【現代漢語翻譯】 現代漢語譯本：一百二十歲時。這是根據鳩摩羅什的解釋。法華疏中有詳細說明。爲了教化婆羅門，荊溪說：『這是爲了顯示佛示現疾病的用意。』《乳光經》中，七聖共同教化慳吝的婆羅門：一是牛母，二是牛子，三是擠奶者（duǒzhě），四是阿難（Ānán），五是凈名（Jìngmíng），六是如來（Rúlái），七是空聲。這位婆羅門生來吝嗇，用鐵網罩住他的房子，飛鳥都無法通過。阿難建造門，凈名呵斥，是爲了彰顯如來常住法身。阿難想要離開，因為空中的聲音勸說這位婆羅門佈施，他的心似乎打開了，仍然選擇人群中不接受擠奶者，讓他自己擠奶。阿難說：『我是大比丘，不應該觸碰乳汁。』佛便化作小婆羅門，站在旁邊。婆羅門看見后，就讓他擠奶。才觸碰到牛身，就感受到了無量的快樂。於是牛母說偈語：『如果擠右邊的兩份，就應該留下左邊的兩份；如果擠左邊的兩份，就應該留下右邊的兩份；全部擠出來奉獻給世尊，小牛犢應該需要餵養。』小牛犢聽了之後也說偈語：『我本來不佈施，現在來到畜生道，全部擠出來奉獻給世尊，我自己吃水草。』於是婆羅門驚異嘆訝，畜生尚且如此，為何要吝嗇呢？因此發心傾盡家財，廣行佈施，於是跟隨阿難來到如來處。佛為他說法，授記，作佛，號為乳光（Rǔguāng）。這空中的聲音勸說，具足權實，所以一次安慰，利益了兩個人。不勞煩恥辱愧疚的人，是有大根基的人，自然全部明白。如果小根基的人聽到疾病，又有什麼妨礙呢？原本就知道宮室父母生身，因為既然不是永恒的，結果又有什麼不同呢？而實際修行的人，這次法會還不知道。根據共同教化慳吝的人，有什麼可恥的呢？四是總結成不堪。二是命令五百人。荊溪說：『各自說自身的原因，如前面十數，只是陳述半教的自身原因罷了。憑藉現在的彈劾呵斥，就成為常住的真因了。』
菩薩品
三是菩薩品，折伏自體，因緣聚集，分為二部分。一是敘述意圖，分章節。二是根據章節解釋，分為三部分。一是正式說明此品的目的，分為二部分。一是總的說明來意。不可思議的依正，是寂光（Jìguāng）的依報。
【English Translation】 English version: At the age of one hundred and twenty. This is according to Kumārajīva's interpretation. The Lotus Sutra Commentary explains it in detail. To transform the Brahmins, Jingxi said: 'This clarifies the intention of manifesting illness.' In the Milk Light Sutra, seven sages together transform a miserly Brahmin: first, a cow mother; second, a calf; third, a milkmaid (duǒzhě); fourth, Ānanda (Ānán); fifth, Vimalakīrti (Jìngmíng); sixth, Tathāgata (Rúlái); seventh, a voice from the sky. This Brahmin was born stingy, with an iron net covering his house, so that even birds could not pass through. Ānanda built a door, and Vimalakīrti scolded him, in order to reveal the Tathāgata's eternal Dharma body. Ānanda wanted to leave, but the voice from the sky advised the Brahmin to give alms. His heart seemed to open, but he still chose someone from the crowd who did not accept the milkmaid, so that he could milk the cow himself. Ānanda said: 'I am a great Bhikṣu, I should not touch milk.' The Buddha then transformed into a small Brahmin and stood beside him. When the Brahmin saw this, he let him milk the cow. As soon as he touched the cow's body, he felt immeasurable joy. Then the cow mother spoke a verse: 'If you milk two portions from the right side, you should leave two portions on the left side; if you milk two portions from the left side, you should leave two portions on the right side; milk everything and offer it to the World Honored One, the calf should be fed.' After hearing this, the calf also spoke a verse: 'I originally did not give alms, but now I have come to the animal realm; I will milk everything and offer it to the World Honored One, and I will eat grass and drink water myself.' Then the Brahmin was amazed and astonished, thinking, 'Even animals are like this, why should I be stingy?' Therefore, he resolved to give away all his wealth and give alms widely. Then he followed Ānanda to the Tathāgata's place. The Buddha preached the Dharma to him, gave him a prophecy, and he became a Buddha named Milk Light (Rǔguāng). This voice from the sky's advice is complete with expedient means and ultimate truth, so one act of comfort benefits two people. Those who do not feel shame or embarrassment are those with great potential, who naturally understand everything. If those with little potential hear about illness, what harm is there? Originally knowing that palaces, parents, and the physical body are impermanent, what difference does the result make? But those who actually practice do not yet know this assembly. According to the common transformation of the miserly, what is there to be ashamed of? Fourth, it concludes that it is unbearable. Second, he orders five hundred people. Jingxi said: 'Each speaks of the cause of their own body, like the previous ten or so, only stating the cause of the body of the half-teaching. Relying on the current impeachment and rebuke, it becomes the true cause of permanence.'
Bodhisattva Chapter
Third is the Bodhisattva Chapter, subduing the self, the causes and conditions gather, divided into two parts. First, narrating the intention, dividing the chapters. Second, explaining according to the chapters, divided into three parts. First, formally clarifying the purpose of this chapter, divided into two parts. First, generally explaining the intention. The inconceivable support and environment is the support of Stillness Light (Jìguāng).
。法身正也。離身無土離土無身名不思議。眾生本具迷故不知。初住分證。妙覺究竟令得此二故云欲令眾生等也。而有自體之患者無明未盡猶為所訶。或對高訓下以圓訶偏。或策其圓行令進上位。義如下說。此明下且約以圓訶偏結示文旨。訶偏正報顯圓依果。二別明來意三。初開章辨異。而義有殊者義與前殊。隨章自見。若核其大旨則前五共成折小。此五共成彈偏。二依章正釋五。初為顯凈名不思議勝智。靡不歸伏者靡無也。但餘四義者即下四章。二為轉方便教門二。初標示。二初轉下正解二。初轉教。二初述意。鈍根菩薩者三教菩薩通名鈍根。二有三下正釋三。初列章。二正釋三。初轉三藏方便。與聲聞五味同者至法華方入圓。故利根者被訶悟圓不得後味。故名利也。二轉般若中方便。佛從得道夜等者荊溪云。此大論中明說般若有顯有密定及不定。約顯次第唯在第三。于當部中權豎不定。且復未明今通豎論以明密教。故成道后中間常說。故今用之以至方等。故方等中以大訶小。大義正當始終般若。故於通別所益不同。皆來至今。須待彈斥。菩薩別聞者不在鹿苑對二乘說至方等會對大聞小。然非秘密之般若也。此仍方所論不定耳。言方所者十方相望。又此亦名約行五味而論不定。三轉華嚴中方便。荊溪云。稟華嚴等者
【現代漢語翻譯】 現代漢語譯本：法身是真正的（正也）。離開了法身就沒有國土，離開了國土就沒有法身，這叫做不可思議（離身無土離土無身名不思議）。眾生本來就具備，因為迷惑所以不知道（眾生本具迷故不知）。初住菩薩只是部分地證得，只有妙覺菩薩才能究竟證得，所以說想要讓眾生都一樣（初住分證。妙覺究竟令得此二故云欲令眾生等也）。然而有自體之患的，是因為無明還沒有斷盡，仍然會被呵斥（而有自體之患者無明未盡猶為所訶）。或者針對高位菩薩訓誡低位菩薩，用圓滿的教義來呵斥偏頗的教義（或對高訓下以圓訶偏），或者鞭策他們的圓滿修行，讓他們進步到更高的地位（或策其圓行令進上位）。意義如下面所說。這裡說明下面暫且用圓滿的教義來呵斥偏頗的教義，總結並揭示文章的宗旨（此明下且約以圓訶偏結示文旨）。呵斥偏頗的正報，彰顯圓滿的依果（訶偏正報顯圓依果）。 二、分別說明來意的三個方面（二別明來意三）。首先，開章辨別差異（初開章辨異）。而意義有不同，是因為意義與前面不同（而義有殊者義與前殊），隨著章節自然會顯現。如果考察其大的宗旨，那麼前面的五章共同構成折伏小乘，這五章共同構成彈呵偏頗（若核其大旨則前五共成折小。此五共成彈偏）。二、依據章節正式解釋這五個方面（二依章正釋五）。首先，爲了彰顯《凈名經》（Vimalakirti Sutra）不可思議的殊勝智慧，沒有不歸順的（初為顯凈名不思議勝智。靡不歸伏者靡無也）。只是其餘四個方面，就是下面的四章（但餘四義者即下四章）。二、爲了轉變方便教門（二為轉方便教門二）。首先標示（初標示）。二、開始轉變，下面正式解釋（二初轉下正解二）。首先轉變教義（初轉教）。二、首先陳述意圖（二初述意）。鈍根菩薩，是三教菩薩的通稱（鈍根菩薩者三教菩薩通名鈍根）。二、有三個方面，下面正式解釋（二有三下正釋三）。首先列出章節（初列章）。二、正式解釋這三個方面（二正釋三）。首先，轉變三藏的方便法門（初轉三藏方便）。與聲聞的五味相同，直到《法華經》（Lotus Sutra）才進入圓教（與聲聞五味同者至法華方入圓）。所以利根的人被呵斥后，領悟了圓教，得不到後面的味道，所以叫做利（故利根者被訶悟圓不得後味。故名利也）。二、轉變般若中的方便法門（二轉般若中方便）。佛陀從得道之夜等等，荊溪說（佛從得道夜等者荊溪云），這部大論中明確說明般若有顯說、有密說、有定說和不定說。按照顯說的次第，只在第三位。在當部中權且豎立不定說，並且還沒有明確說明，現在通過通途的論述來闡明密教。所以在成道后中間經常說，所以現在用它來達到方等階段（故成道后中間常說。故今用之以至方等）。所以在方等階段用大的教義來呵斥小的教義，大的意義正當，始終貫穿般若（故方等中以大訶小。大義正當始終般若）。所以在通教和別教中所獲得的利益不同，都來到現在，需要等待彈斥（故於通別所益不同。皆來至今。須待彈斥）。菩薩分別聽聞，不在鹿苑對二乘說，到方等法會上對大眾說小乘（菩薩別聞者不在鹿苑對二乘說至方等會對大聞小）。然而不是秘密的般若。這仍然是方所論的不定。所說的方所，是十方相互觀望。又可以稱為按照修行五味來論述不定。三、轉變《華嚴經》（Avatamsaka Sutra）中的方便法門（三轉華嚴中方便）。荊溪說（荊溪云），稟受《華嚴經》等等
【English Translation】 English version: The Dharmakaya (法身) is the true (正也). Without the Dharmakaya, there is no land; without the land, there is no Dharmakaya. This is called inconceivable (離身無土離土無身名不思議). Sentient beings inherently possess it, but they do not know it because of delusion (眾生本具迷故不知). Bodhisattvas of the initial stage (初住) only partially realize it, while only the Wonderful Enlightenment (妙覺) Bodhisattva can ultimately realize it. Therefore, it is said that one wishes to make all sentient beings equal (初住分證。妙覺究竟令得此二故云欲令眾生等也). However, those who suffer from the affliction of 'self-nature' (自體之患) are still subject to criticism because their ignorance (無明) has not been completely eradicated (而有自體之患者無明未盡猶為所訶). Or, higher-ranking Bodhisattvas instruct lower-ranking Bodhisattvas, using the complete teachings to criticize the biased teachings (或對高訓下以圓訶偏), or they urge their complete practice to advance to higher positions (或策其圓行令進上位). The meaning is as explained below. This explains that below, we will temporarily use the complete teachings to criticize the biased teachings, summarizing and revealing the purpose of the text (此明下且約以圓訶偏結示文旨). Criticizing the biased retribution (正報) reveals the complete dependent fruition (依果) (訶偏正報顯圓依果). 2. Separately explain the three aspects of the intention (二別明來意三). First, open the chapter to distinguish the differences (初開章辨異). The meaning is different because the meaning is different from before (而義有殊者義與前殊), and it will naturally appear as the chapters progress. If we examine its great purpose, then the previous five chapters together constitute the subduing of the Hinayana (小乘), and these five chapters together constitute the criticizing of the biased (若核其大旨則前五共成折小。此五共成彈偏). 2. According to the chapters, formally explain these five aspects (二依章正釋五). First, in order to highlight the inconceivable and supreme wisdom of the 'Vimalakirti Sutra' (凈名經), there is nothing that does not submit (初為顯凈名不思議勝智。靡不歸伏者靡無也). Only the remaining four aspects are the following four chapters (但餘四義者即下四章). 2. In order to transform the expedient teaching methods (二為轉方便教門二). First, indicate (初標示). 2. Start the transformation, and formally explain below (二初轉下正解二). First, transform the teachings (初轉教). 2. First, state the intention (二初述意). Dull-rooted Bodhisattvas are the common name for Bodhisattvas of the three teachings (鈍根菩薩者三教菩薩通名鈍根). 2. There are three aspects, and formally explain below (二有三下正釋三). First, list the chapters (初列章). 2. Formally explain these three aspects (二正釋三). First, transform the expedient Dharma gate of the Tripitaka (三藏) (初轉三藏方便). It is the same as the five flavors of the Sravakas (聲聞), and only enters the complete teaching in the 'Lotus Sutra' (法華經) (與聲聞五味同者至法華方入圓). Therefore, those with sharp roots realize the complete teaching after being criticized, and cannot obtain the later taste, so it is called sharp (故利根者被訶悟圓不得後味。故名利也). 2. Transform the expedient Dharma gate in Prajna (般若) (二轉般若中方便). The Buddha, from the night of enlightenment, etc., Jingxi (荊溪) said (佛從得道夜等者荊溪云), this great treatise clearly states that Prajna has explicit, secret, fixed, and unfixed teachings. According to the order of explicit teachings, it is only in the third position. In this section, the unfixed teaching is temporarily established, and it has not been clearly explained yet. Now, the secret teaching is clarified through general discussion. Therefore, it is often said in the middle after enlightenment, so it is now used to reach the Vaipulya (方等) stage (故成道后中間常說。故今用之以至方等). Therefore, in the Vaipulya stage, the great teachings are used to criticize the small teachings. The great meaning is correct and runs through Prajna from beginning to end (故方等中以大訶小。大義正當始終般若). Therefore, the benefits obtained in the common and separate teachings are different, and they have all come to the present, waiting to be criticized (故於通別所益不同。皆來至今。須待彈斥). Bodhisattvas hear separately, not in the Deer Park (鹿苑) speaking to the Two Vehicles (二乘), but at the Vaipulya assembly speaking to the masses about the Hinayana (菩薩別聞者不在鹿苑對二乘說至方等會對大聞小). However, it is not the secret Prajna. This is still the unfixed theory of the place. The so-called place is the mutual observation of the ten directions. It can also be called the unfixed theory based on the five flavors of practice. 3. Transform the expedient Dharma gate in the 'Avatamsaka Sutra' (華嚴經) (三轉華嚴中方便). Jingxi (荊溪) said (荊溪云), receiving the 'Avatamsaka Sutra', etc.
于彼處會未能獲益。來至鹿苑密利全無。至此會中待別彈斥。三複次下料簡八。初簡彈訶用不。二初正簡示三。初立義四味等者荊溪云。釋前文顯密五味。於五味中而辨訶意。明乳等四方便真實須訶不訶。何以故下釋訶所以。恐失訶意。封教等即不得意人。雖齊下即得意人。若稟下失意須訶得意不訶。二疑問。荊溪云。問向訶及不訶之意。三答釋。教人俱廢者既非真實得意不得並須訶也。二釋此下示文旨。法病俱訶等者法即得意病即不得。圓教即具二意如文。二簡體益通前。答如所問者于鹿苑有通二乘但密非顯。三簡訶人存法。荊溪云。方便菩薩者于方便教復約人法辨訶不訶。以存方等之教故也。四簡華嚴權滯。荊溪云。若封至海也者大師正以圓頓之教是華嚴經之元旨是故彼教不同二蘇。二蘇仍有遠近二意。乃俱得遠論唯頓。故云此即法華弄引。五簡涅槃通前。荊溪云。問亦云至此意者既通初后。亦應具四。四中方便及以真實有斥不斥。何不出之。答雖有此意未見明文者問此引佛答迦葉之文。此即是文。乃云無者但未若華嚴其文分明。復是智論之明文也。亦曰。有文故從若欲去即以義推名異義同以為答意。六簡般若華嚴。荊溪云。得道夜等者前答雖云名異義同華嚴般若悉涉方等。不知亦有異部名為名異。為當同部立異
【現代漢語翻譯】 現代漢語譯本 在那裡的集會中未能獲得利益。來到鹿野苑（Mrigadava，佛陀初轉法輪之地）卻一無所獲。因此，在此集會中，有必要特別地進行彈斥。再三重申，以下將簡要地分析八點。首先，簡要說明彈斥是否適用。其次，初步簡要地闡述三點。首先，確立義理，如四味等，荊溪（指湛然法師）說：『解釋前文所說的顯教和密教的五味，在五味之中辨別彈斥的含義，明確乳等四味是方便之說，真實的教義是否需要彈斥。』為什麼呢？下面解釋彈斥的原因，恐怕失去彈斥的意義。封教等，就是指那些沒有領會教義的人。雖然齊等，就是指那些領會教義的人。如果稟承，就是指那些沒有領會教義的人需要彈斥，領會教義的人則不需要彈斥。其次，提出疑問。荊溪說：『詢問先前彈斥以及不彈斥的含義。』第三，回答解釋。教人和教法都廢棄，既然不是真實的，沒有領會教義，那麼教人和教法都需要彈斥。其次，解釋下面闡述文章的宗旨。法病俱訶等，法指領會教義，病指沒有領會教義。圓教（指天臺宗的教義）具備兩種含義，如文中所說。其次，簡要說明益通前文。回答如所問，在鹿野苑有通向二乘（聲聞乘和緣覺乘）的教義，但密教並非顯教。第三，簡要說明彈斥人而保留法。荊溪說：『方便菩薩，對於方便教，再次從人法兩方面辨別是否需要彈斥，因為要儲存方等部的教義。』第四，簡要說明《華嚴經》的權宜和滯留。荊溪說：『如果封至海也，大師正是以圓頓的教義作為《華嚴經》的根本宗旨，因此，《華嚴經》的教義不同於二蘇（指生酥和熟酥，比喻教義的深淺）。二蘇仍然有遠近兩種含義，都只能從遠的角度來論述圓頓教義。』所以說，『這就是《法華經》的引導。』第五，簡要說明《涅槃經》通向前文。荊溪說：『詢問也說至此意，既然貫通始終，也應該具備四種含義。四種含義中，方便和真實，有彈斥和不彈斥，為什麼不提出來呢？』回答說，雖然有這種含義，但沒有看到明確的文字，詢問這裡引用佛陀回答迦葉（Kasyapa，佛陀的十大弟子之一）的文字，這就是經文。』說沒有，只是沒有像《華嚴經》那樣文字分明，又是《智論》的明文。』也說：『有經文，所以從若欲去，就用義理來推斷，名稱不同，意義相同，作為回答的含義。』第六，簡要說明《般若經》和《華嚴經》。荊溪說：『得道夜等，前面回答雖然說名稱不同，意義相同，《華嚴經》和《般若經》都涉及到方等部，不知道也有異部名稱不同，還是同部立異。』
【English Translation】 English version There was no benefit gained from that assembly. Coming to Mrigadava (Deer Park, the place where Buddha first turned the Dharma wheel) yielded nothing at all. Therefore, in this assembly, it is necessary to specifically criticize and refute. Repeating again and again, the following will briefly analyze eight points. First, briefly explain whether criticism and refutation are applicable. Second, initially and briefly elaborate on three points. First, establish the meaning, such as the four flavors, etc. Jingxi (referring to Master Zhanran) said: 'Explain the five flavors of the explicit and esoteric teachings mentioned in the previous text, and distinguish the meaning of criticism within the five flavors, clarifying whether the four flavors such as milk are expedient teachings, and whether the true teachings need to be criticized.' Why? The following explains the reason for criticism, fearing the loss of the meaning of criticism. 'Sealed teachings,' etc., refer to those who have not understood the teachings. 'Although equal,' etc., refers to those who have understood the teachings. 'If inheriting,' refers to those who have not understood the teachings and need to be criticized, while those who have understood the teachings do not need to be criticized. Second, raise questions. Jingxi said: 'Inquire about the meaning of previous criticism and non-criticism.' Third, answer and explain. 'Both the teacher and the teachings are abandoned,' since they are not true and have not understood the teachings, then both the teacher and the teachings need to be criticized. Second, explain the following elaboration of the article's purpose. 'Both the Dharma and the illness are criticized,' etc., Dharma refers to understanding the teachings, and illness refers to not understanding the teachings. The Perfect Teaching (referring to the Tiantai school's teachings) possesses both meanings, as stated in the text. Second, briefly explain the benefit of connecting to the previous text. Answer as asked, in Mrigadava there are teachings that lead to the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), but the esoteric teachings are not explicit. Third, briefly explain criticizing the person while preserving the Dharma. Jingxi said: 'Expedient Bodhisattvas, regarding the expedient teachings, again distinguish from the aspects of person and Dharma whether criticism is needed, because the teachings of the Vaipulya Sutras need to be preserved.' Fourth, briefly explain the expediency and stagnation of the Avatamsaka Sutra. Jingxi said: 'If 'sealed to the sea,' the Master precisely uses the perfect and sudden teachings as the fundamental purpose of the Avatamsaka Sutra, therefore, the teachings of the Avatamsaka Sutra are different from the two Surs (referring to raw butter and cooked butter, metaphors for the depth of the teachings). The two Surs still have two meanings of near and far, and can only discuss the perfect and sudden teachings from a distant perspective.' Therefore, it is said, 'This is the guidance of the Lotus Sutra.' Fifth, briefly explain the Nirvana Sutra connecting to the previous text. Jingxi said: 'Asking also says 'to this meaning,' since it connects from beginning to end, it should also possess four meanings. Among the four meanings, expediency and truth, there are criticism and non-criticism, why not mention them?' The answer is, although there is this meaning, there are no clear words seen, asking here quotes the words of the Buddha answering Kasyapa (one of the Buddha's ten great disciples), 'This is the sutra.' Saying there is none, it is just not as clear in words as the Avatamsaka Sutra, and it is also the clear text of the Mahaprajnaparamita Sastra.' It also says: 'There is sutra text, so from 'if desiring to go,' then use the principle to infer, the names are different, the meanings are the same, as the meaning of the answer.' Sixth, briefly explain the Prajnaparamita Sutra and the Avatamsaka Sutra. Jingxi said: 'The night of attaining the Way, etc., the previous answer although said the names are different, the meanings are the same, the Avatamsaka Sutra and the Prajnaparamita Sutra both involve the Vaipulya section, I don't know if there are different sections with different names, or the same section establishing differences.'
耶。答中分二。若不共者即是異部。若其共者即是同部。若爾還是以教望教論同異部。七簡涅槃異名。問中先引偈。次若爾下正問答者荊溪云。意明何但名異義同。論部亦得有同有異。部異理等於義不失。何況但是異名而已。八簡方等通前。荊溪云。問自凈名等者亦應合有方等生酥通乳酪耶。若其有者何不說之。答文雖爾應須具如法華玄文第十卷中。今若復欲論理有者鹿苑理密說彈斥。又華嚴中四何須更論。亦是其例。既其一切俱通初后。豈可方等不通於初。準此問前亦應問后。文無者略。若爾一音之教非無小得。但失於鈍以歷五時。故不全用玄文所引。二轉觀。荊溪云。轉觀等者對教但是信法別耳。顯密次第一切同教。依前諸義隨觀待訶。但加殺人以為不定。用顯行相。以此為別。故引大經殺人為證。文為二。初正釋二。初明今機熟堪聞二。初正明轉觀二。初正明獲益。其既利根者各于當教對彼信行得名利根。聞三藏等者夫名法行非全不聞。聞少思多。故得名耳。般若在通華嚴據別。而未見正道者稟前三教未見圓理。若聞下正示轉觀也。入不二門者從偏入圓位通深淺。以觀行相似分真悉名入不二門。約今訶意唯取分真。二複次下約味顯位二。初顯位。於前三處等者藏教菩薩既不斷惑。淺深雖殊但名為乳。通人約味配
【現代漢語翻譯】 耶（耶：語氣詞）。答中分為二。如果不共通，那就是異部。如果共通，那就是同部。如果這樣，還是以教義來判斷同部或異部。七、簡別涅槃的異名。問中先引用偈頌，接著『若爾』（如果這樣）之後是正式的問答。荊溪（荊溪：指唐代天臺宗僧人湛然）說，意思是說明不僅名稱不同，意義相同，論部也可能有相同有不同。部派不同，道理等於意義不失，何況只是異名而已。八、簡別方等通於前教。荊溪說，問：像《凈名經》等，也應該合併有方等、生酥通於乳酪嗎？如果這樣，為什麼不說呢？答：文雖如此，應該像《法華玄文》第十卷中那樣具足。現在如果再要論理，鹿苑（鹿苑：指佛陀初轉法輪之處）的道理秘密，說彈斥。又《華嚴經》中四種，何須再論？也是這個例子。既然一切都貫通始終，難道方等不通於初教？按照這個，問前也應該問后，文中沒有是因為省略了。如果這樣，一音之教並非沒有小乘的得益，只是因為鈍根而經歷了五時，所以不完全用《玄文》所引。二、轉觀。荊溪說，轉觀等，對於教義來說只是信法不同而已。顯教、密教的次第一切相同。依照前面的各種意義，隨觀待訶（隨觀待訶：指根據不同情況採取不同的態度）。只是加上殺人作為不定，用以顯示行相，以此作為區別。所以引用《大般涅槃經》殺人作為證據。文分為二。首先正式解釋二，首先說明現在根機成熟堪能聽聞二，首先正式說明轉觀二，首先正式說明獲得利益。那些利根的人，各自在相應的教義中，對於他們所信奉的行持，得到利根的名稱。聽聞三藏等的人，並非完全沒有聽聞法行，只是聽聞得少，思考得多，所以得到這個名稱。般若（般若：智慧）在通教，華嚴（華嚴：指《華嚴經》）據別教，而未見正道的人，稟受前三教，未見圓滿的道理。如果聽聞下，正式指示轉觀。入不二門（入不二門：指進入不二法門），從偏入圓，位階貫通深淺。以觀行相似，分證都稱為入不二門。按照現在訶責的意思，只取分證。二、複次下，用味道來顯示位階二，首先顯示位階。在前三處等，藏教菩薩既然不斷惑，深淺雖然不同，但都稱為乳。
【English Translation】 Yea (Yea: an interjection). The answer is divided into two. If it is not shared, then it is a different school. If it is shared, then it is the same school. If so, it is still based on the teachings to determine whether they are the same or different schools. Seven, distinguishing the different names of Nirvana (Nirvana: the ultimate goal of Buddhism). The question first quotes a verse, and then 'Ruò ěr' (若爾, If so) is followed by the formal question and answer. Jingxi (荊溪: refers to Zhanran, a Tiantai Buddhist monk in the Tang Dynasty) said that it means to explain that not only are the names different but the meanings are the same, and the treatises may also have similarities and differences. Different schools, the principle is equal to the meaning is not lost, let alone just different names. Eight, distinguishing Fangdeng (方等: Vaipulya) as being common to the previous teachings. Jingxi said, question: Like the Vimalakirti Sutra, should it also be combined with Fangdeng, clarified butter being common to curds? If so, why not say it? Answer: Although the text is like this, it should be as complete as in the tenth volume of Fa Hua Xuan Wen (法華玄文, Profound Meaning of the Lotus Sutra). Now, if we want to discuss the principle again, the principle of Deer Park (鹿苑: refers to Sarnath, where the Buddha first turned the Wheel of Dharma) is secret, saying criticism. Also, in the Avatamsaka Sutra (華嚴經), what is the need to discuss the four again? It is also an example of this. Since everything is connected from beginning to end, how can Fangdeng not be common to the initial teachings? According to this, asking the former should also ask the latter, the reason why it is not in the text is because it is omitted. If so, the teaching of one sound is not without the benefit of the Small Vehicle, but because of dull roots, it has gone through five periods, so it is not completely used as quoted in Xuan Wen. Two, Zhuan Guan (轉觀, Turning Observation). Jingxi said, Zhuan Guan, etc., for the teachings, it is only the difference in faith and Dharma. The order of Exoteric and Esoteric teachings is all the same. According to the previous meanings, follow the observation and criticism (Sui Guan Dai He, 隨觀待訶: refers to taking different attitudes according to different situations). Just add killing people as uncertain, to show the appearance, and use this as a distinction. Therefore, the Mahaparinirvana Sutra is quoted as evidence of killing people. The text is divided into two. First, formally explain two, first explain that now the roots are mature and able to hear two, first formally explain Zhuan Guan two, first formally explain the benefits obtained. Those with sharp roots, each in their respective teachings, for their faith and practice, get the name of sharp roots. Those who hear the Three Pitakas (三藏, Three Baskets) etc., are not completely without hearing the Dharma practice, but they hear less and think more, so they get this name. Prajna (般若: wisdom) is in the Common Teaching, Avatamsaka (華嚴: refers to the Avatamsaka Sutra) is based on the Separate Teaching, and those who have not seen the right path receive the first three teachings and have not seen the perfect principle. If you hear below, formally indicate Zhuan Guan. Entering the Non-Dual Gate (入不二門: refers to entering the non-dual Dharma gate), from the partial to the round, the position connects the deep and shallow. Because the observation and practice are similar, the partial proof is called entering the Non-Dual Gate. According to the meaning of criticism now, only take the partial proof. Two, Fù Cì (複次, Furthermore) below, use taste to show the position two, first show the position. In the first three places, etc., since the Bodhisattvas of the Store Teaching do not cut off delusions, although the depth is different, they are all called milk.
位可知。若發中道唯在別教。若論證道豈假彈訶。今從部意約教道說故在醍醐。遭訶受益方名殺人。二若聞下明益。若論受益實通深淺。今明毒發止在分真。是則了因如毒無明如人。二是則下結示命意。槌砧等者凈名如槌彌勒等如砧。成熟大乘機緣之器也。悉沾等者因述聞訶。各沾圓益信行轉教法行轉觀。二明今重聞益廣。荊溪云。重明今昔。教觀之益必定不虛以成利益。二料簡二。初簡實益。問訶諸菩薩等者荊溪云。問大士訶辭意皆在圓。而諸菩薩豈皆圓益。答中引論語也。詩三百者即今毛詩有三百五篇。此舉全數。一言謂思無邪也。蔽猶當也。詩雖三百之多六義之廣而唯用思無邪一言。以當三百篇之理。猶今四機雖廣舉一圓普益以當之也。于方等中縱未入圓密受圓益。以因彈折堪至法華。稟權實教等者實即圓教。不得意者既生語見。故被彈訶。訶病不訶法也。二簡權益。猶滯方便者滯應作帶字誤也。問向云皆得一道之益。此中何故云何容不得方便益耶。答顯或方便密唯一道。據佛意為密非密入圓。三為扶成佛國之教。荊溪云。符成等者兼出諸意。此用初文如來答于凈土之意。若見空室入自益位。若見燈王及以香積即得入于利他位也。次故隨下明被訶者自凈土行成入無生位。亦得生於同居等。三又隨福慧下示被訶者
【現代漢語翻譯】 現代漢語譯本 位可知。若發中道，唯在別教（區別教）。若論證道，豈假彈訶（責備）？今從部意，約教道說故在醍醐（比喻佛法的最高妙處）。遭訶受益，方名殺人（比喻棒喝）。 二、若聞下明益。若論受益，實通深淺。今明毒發，止在分真（證得分真即是佛）。是則了因（能生果的條件）如毒，無明如人。二是則下結示命意。槌砧（鐵匠用具）等者，凈名（維摩詰）如槌，彌勒等如砧。成熟大乘機緣之器也。悉沾等者，因述聞訶。各沾圓益，信行轉教，法行轉觀。 二、明今重聞益廣。荊溪云：『重明今昔，教觀之益必定不虛，以成利益。』 二、料簡二。初簡實益。問：訶諸菩薩等者，荊溪云：『問大士訶辭，意皆在圓，而諸菩薩豈皆圓益？』答中引論語也。詩三百者，即今毛詩有三百零五篇。此舉全數。一言謂思無邪也。蔽猶當也。詩雖三百之多，六義之廣，而唯用思無邪一言，以當三百篇之理。猶今四機雖廣，舉一圓普益以當之也。于方等（經典名）中，縱未入圓，密受圓益，以因彈折，堪至法華（法華經）。稟權實教等者，實即圓教。不得意者，既生語見，故被彈訶。訶病不訶法也。 二、簡權益。猶滯方便者，滯應作帶字誤也。問：向云皆得一道之益，此中何故云何容不得方便益耶？答：顯或方便，密唯一道。據佛意為密非密入圓。 三、為扶成佛國之教。荊溪云：『符成等者，兼出諸意。』此用初文如來答于凈土之意。若見空室，入自益位。若見燈王及以香積，即得入于利他位也。次故隨下明被訶者，自凈土行成，入無生位。亦得生於同居等。 三、又隨福慧下示被訶者
【English Translation】 English version The position can be known. If the Middle Way is awakened, it is only in the Distinct Teaching (Biejiao). If discussing the attainment of the Way, why would there be a need for reprimands (tanhe)? Now, according to the meaning of this section, it is discussed in terms of teaching and path, so it is in the stage of ghee (a metaphor for the highest and most wonderful aspect of the Buddha's teachings). Only when one benefits from the reprimands can it be called 'killing a person' (a metaphor for a sharp awakening). 2. 'If hearing' below explains the benefit. If discussing benefit, it truly encompasses both the profound and the shallow. Now, it is clear that the 'poison' takes effect only at the stage of partial realization (fen zhen, partial realization is Buddhahood). Therefore, the causal condition (liao yin, the condition that gives rise to the result) is like poison, and ignorance is like a person. 'Two, therefore' below concludes and indicates the intention. 'Hammer and anvil' (chui zhen, blacksmith's tools) and so on, Vimalakirti (凈名, Jingming) is like the hammer, Maitreya and others are like the anvil. They are vessels for maturing the opportunity for the Great Vehicle. 'All are imbued' and so on, because it describes hearing the reprimands. Each is imbued with the perfect benefit, faith and practice transform teaching, Dharma practice transforms contemplation. 2. Explaining that the benefit of hearing again now is vast. Jingxi says: 'Reiterating the benefits of past and present, the benefits of teaching and contemplation will certainly not be in vain, thereby achieving benefit.' 2. Distinguishing two. First, distinguishing the real benefit. Question: 'Reprimanding all the Bodhisattvas' and so on, Jingxi says: 'Questioning the words of reprimand from the great beings, the intention is all in the perfect, but do all the Bodhisattvas receive perfect benefit?' The answer quotes the Analects. 'The three hundred poems' refers to the current Mao Shi, which has three hundred and five poems. This cites the entire number. 'One word' means 'thinking without evil'. 'Bi' is like 'dang'. Although the poems are numerous, with the breadth of the six meanings, only the one word 'thinking without evil' is used to encompass the principle of the three hundred poems. Similarly, although the four faculties are broad, citing one perfect universal benefit encompasses them. Within the Vaipulya Sutras (方等, Fangdeng, name of a classic), even if one has not entered the perfect, one secretly receives the perfect benefit, because of the reprimands, one is capable of reaching the Lotus Sutra (法華, Fahua, Lotus Sutra). 'Receiving provisional and real teachings' and so on, the real is the perfect teaching. Those who do not understand the meaning, because they give rise to linguistic views, are therefore reprimanded. The reprimand is of the illness, not of the Dharma. 2. Distinguishing the benefit of expediency. 'Still attached to expedient means', 'zhi' should be 'dai', a mistake. Question: 'Previously it was said that all receive the benefit of the One Vehicle, why here is it said that they cannot receive the benefit of expedient means?' Answer: Manifestly, it is expedient, secretly it is only the One Vehicle. According to the Buddha's intention, it is secretly non-secret entering the perfect. 3. To support the teaching of establishing a Buddha-land. Jingxi says: 'Matching and completing' and so on, also expressing various meanings. This uses the initial text of the Tathagata answering the meaning of the Pure Land. If one sees an empty room, one enters the position of self-benefit. If one sees the Lamp King and Fragrant Accumulation, one can enter the position of benefiting others. Next, 'therefore following' below explains that those who are reprimanded, from the accomplishment of their Pure Land practice, enter the position of non-birth. They can also be born in the Land of Co-dwelling and so on. 3. Also, 'following merit and wisdom' below shows those who are reprimanded
凈土行成。所攝眾生來生其國。次此是下總結前意。故知。如來明凈土行。元令具于上來諸文意也。四為折伏住方便行菩薩為入後味之弄引二。初明三經弄引。以訶乳成酪者如佛國品。土復穢時得法眼凈。及方便品為國王居士說無常速朽。皆是訶凡夫之乳成二乘之酪也。至法華成熟酥者荊溪云。問一家諸文咸至法華悉成醍醐。今何得云但成熟酥。答教旨無他人自前卻。況顯露教指二乘人來至法華悉成醍醐。諸菩薩等無處不入。般若同異亦復如是。五千起去三變被移捃拾之言良由多意。如是熟酥即名醍醐。故便法華之後更說般若。良由尚有生酥之名。並是涅槃入法界者。佛化施設一期事畢。前後小別大體無違。尚置余國傳說之言。何必全在靈山之席。若以不盡入於法界則令法華部非終極。爾前諸教有得入者部應圓融。二立五問釋疑五。初釋此經入法界疑。答中意者利已悟入。豈但與華嚴不殊。其實與法華無異。鈍根既未證入。於此但成生酥。或但成酪而已。至后三味者約味應二。約經乃三。以法華涅槃同味故。故大疏云。但未證入者至大品法華涅槃。若約此中新入至大品。有如生酥者。法華有如熟酥者。則大經為醍醐。則亦得云三味。荊溪修定意或在此。二釋寶性論不明疑。二處不殊者于鹿苑后俱談圓頓。故二酥之別者
【現代漢語翻譯】 現代漢語譯本 凈土的修行成就，所攝受的眾生來生到那個佛國。『次此是下總結前意』，這是總結前面的意思。所以知道，如來闡明凈土的修行，原本是爲了包含以上所有經文的意旨。 四、爲了折服安住于方便之行的菩薩，作為進入究竟之味的引導。首先闡明三經的引導作用。用呵斥乳變成酪來比喻，例如在《佛國品》中，國土再次變得污穢時，得到法眼清凈；以及《方便品》中，為國王居士宣說無常迅速朽壞，都是呵斥凡夫的乳，使之成為二乘的酪。 至於《法華經》成熟酥的比喻，荊溪大師說：『問：一家所有的經文都到《法華經》時全部成為醍醐，現在為什麼說只是成熟酥呢？』回答說：『教義的宗旨沒有他人從前退卻的說法，況且顯露的教義是指二乘人來到《法華經》全部成為醍醐，諸位菩薩等無處不入，般若經的相同與不同也是如此。五千人起立離去，三次變化被轉移，捃拾這些話語，都是因為多重含義。』這樣成熟的酥就叫做醍醐，所以在《法華經》之後再說《般若經》，是因為還有生酥的名稱，都是《涅槃經》進入法界的人，佛的教化設施一期之事完畢，前後稍有區別，大體沒有違背。尚且設定在其他國家傳說的言語，何必全部都在靈山的席位上？如果認為沒有完全進入法界，那麼《法華經》就不是最終的歸宿。之前的各種教義有能夠進入的，都應該圓融。 二、建立五問來解釋疑惑。首先解釋此經進入法界的疑惑。回答中的意思是利益自己而悟入，豈止是與《華嚴經》沒有區別，其實與《法華經》也沒有差異。鈍根的人既然沒有證入，因此在此只是成為生酥，或者只是成為酪而已。到後來的三味，從味道來說應該是兩種，從經文來說應該是三種。因為《法華經》和《涅槃經》味道相同。所以大疏中說：『只是沒有證入的人到《大品般若經》、《法華經》、《涅槃經》。』如果按照這裡新入到《大品般若經》，有如生酥的人；《法華經》有如熟酥的人；那麼《大涅槃經》就是醍醐。那麼也可以說是三種味道。荊溪修定大師的用意或許就在這裡。 二、解釋《寶性論》不明確的疑惑。兩處沒有區別，在鹿苑之後都談論圓頓。所以二酥的區別是
【English Translation】 English version The accomplishment of Pure Land practice leads sentient beings to be reborn in that Buddha-land. 'Next, this is a summary of the previous meaning,' which concludes the preceding ideas. Therefore, it is known that the Tathagata's clarification of Pure Land practice originally encompasses the meanings of all the above texts. Fourth, it is to subdue Bodhisattvas who abide in expedient practices, serving as an introduction to entering the ultimate flavor. First, clarify the introductory role of the three sutras. Using the analogy of scolding milk to become curds, as in the 'Buddha-land Chapter' (佛國品) where, when the land becomes impure again, one attains the purity of the Dharma-eye (法眼淨); and in the 'Expedient Means Chapter' (方便品), where impermanence and rapid decay are preached to kings and laypeople, all of these are scolding the milk of ordinary beings to turn it into the curds of the Two Vehicles. As for the analogy of the Lotus Sutra (法華經) maturing into ghee, Master Jingxi (荊溪) says: 'Question: All the texts of one school reach the Lotus Sutra and completely become dahi (醍醐, the finest form of ghee); why is it said now that it only matures into ghee?' The answer is: 'The doctrine's principle does not allow others to retreat from the past. Moreover, the revealed doctrine refers to those of the Two Vehicles who come to the Lotus Sutra and completely become dahi. All Bodhisattvas, etc., enter everywhere; the similarities and differences of the Prajna Sutra (般若經) are also like this. The five thousand who stood up and left, the three transformations that were shifted, the words of gleaning, are all due to multiple meanings.' This matured ghee is called dahi, so after the Lotus Sutra, the Prajna Sutra is spoken again because there is still the name of raw butter. All those who enter the Dharma-realm (法界) through the Nirvana Sutra (涅槃經), the Buddha's teaching arrangements are completed for a period, with slight differences before and after, but no major contradictions. Even setting up the words of transmission in other countries, why must it all be on the seat of Vulture Peak (靈山)? If it is thought that it does not fully enter the Dharma-realm, then the Lotus Sutra is not the ultimate destination. The previous teachings that can enter should all be perfectly integrated. Second, establish five questions to resolve doubts. First, resolve the doubt about this sutra entering the Dharma-realm. The meaning in the answer is to benefit oneself and awaken to entry, not only is it no different from the Avatamsaka Sutra (華嚴經), but in reality, it is no different from the Lotus Sutra. Since those of dull faculties have not yet realized entry, therefore here it only becomes raw butter, or only becomes curds. As for the later three flavors, from the perspective of flavor, there should be two; from the perspective of sutras, there should be three, because the Lotus Sutra and the Nirvana Sutra have the same flavor. Therefore, the Great Commentary says: 'Only those who have not realized entry reach the Great Perfection of Wisdom Sutra (大品般若經), the Lotus Sutra, and the Nirvana Sutra.' If according to those who newly enter here to the Great Perfection of Wisdom Sutra, there are those like raw butter; the Lotus Sutra has those like matured ghee; then the Great Nirvana Sutra is dahi. Then it can also be said to be three flavors. Master Jingxi Xiuding's intention may be here. Second, resolve the doubt about the Ratnagotravibhāga (寶性論) being unclear. There is no difference in the two places; after Deer Park (鹿苑), both discuss perfect and sudden (圓頓). Therefore, the difference between the two ghees is
此約從鹿苑次第入者以說。其新入者於此乃酪。于大品乃生酥。其利根者則頓入法界則成醍醐。並如前說。故知。五時次第是約一番機緣而說。故於諸文並指五人最初稟小。三釋大品上根疑。荊溪云。問上來等者此約上來多五味義。並以涅槃對於法華。而為上下故二乘眾皆至法華而入法界。法界性論何以然耶。答法界性論唯約菩薩入一乘機。故云一乘人也。若二乘人在於法華而為上也。說二乘者明大小共。四釋二經同味疑。約教判味者俱開顯故。今此約人者人入有前後故。五釋法華生酥疑。荊溪云。如所問也者準問為答。即是亦有。準此亦應問云亦有法華如乳者不。答如所問也。亦應更須問出亦有以方等為上上根不答道理然也。三藏之後即入故也。五印定成經。大論第二云。佛法有五種人說。一佛口自說。二者佛弟子說。三者仙人說。四者諸天說。五者變化說。今凈名是佛弟子。故得印定成經也。三為此下指前總結。二略釋菩薩義二。初名義指上。二約教正釋二。初約教總明二。初正明行相。荊溪云。四種菩薩皆云跋致者初舉發心。次入䟦致此則具舉初后也。又被訶者皆不退位從前不退入后不退。三種不退相望說之。以四菩薩中先訶勤不退之行。是故預標不退之言。二但大下結示佛意說四教。明菩薩義者荊溪云。諸波
【現代漢語翻譯】 現代漢語譯本： 這個關於五時教判的說法，是針對那些從鹿苑（Mrigadava，佛陀初轉法輪之地）開始逐步深入佛法的人而說的。對於剛入門的人來說，這時的教法就像牛奶一樣。對於修習《大品般若經》的人來說，教法就像生酥。而對於那些具有銳利根性的人來說，他們可以直接進入法界（Dharmadhatu，一切法的本體），證得最高的醍醐味。這些都和之前所說的一樣。因此可知，五時教判的次第是針對某一類根器的眾生而說的。所以在各種經文中都指出，最初的五比丘是接受小乘教法的人。 三、解釋《大品般若經》中上根利智之人的疑惑。荊溪湛然大師說：『問：上面所說的「等」字，是指上面所說的五味教判的含義嗎？』這是用《涅槃經》來對應《法華經》，以此來區分上下。所以二乘眾生都要到《法華經》時才能進入法界。《法界性論》為什麼不是這樣呢？答：《法界性論》只是針對菩薩進入一乘（Ekayana，唯一佛乘）根器的人而說的，所以說是一乘人。如果二乘人在《法華經》中，那就是上根利智之人了。說二乘，是爲了說明大小乘是共同的。 四、解釋兩部經文味道相同的疑惑。如果從教義上來判斷味道，那麼兩部經都是開顯佛性的。但現在是從人的角度來說，因為人們進入佛法的先後順序不同。 五、解釋《法華經》如生酥的疑惑。荊溪湛然大師說：『如所問也』，這是按照提問來回答，也就是說，也是有的。按照這個思路，也應該問：『也有像牛奶一樣的《法華經》嗎？』回答是：『如所問也』。也應該進一步問：『也有以方等時為上上根器的人嗎？』回答是：『道理是這樣的』。因為在三藏教之後就進入方等時了。 五、印證判定為佛經。 《大智度論》第二卷說：佛法有五種人說，一是佛口自說，二是佛弟子說，三是仙人說，四是諸天說，五是變化人說。現在《維摩詰經》是佛弟子說的，所以可以印證判定為佛經。 三、為此下指前總結。 二、簡略解釋菩薩的含義，分為兩部分。第一部分是名稱的含義，指代上面所說的。第二部分是根據教義來正式解釋，分為兩部分。第一部分是根據教義總的說明，分為兩部分。第一部分是正式說明修行的狀態。荊溪湛然大師說：『四種菩薩都稱為「跋致」（Avaivartika，不退轉），這是首先提出發菩提心，然後進入不退轉的境界，這裡是完整地提出了開始和結果。』又，被呵斥的都是不退轉位，從之前的不退轉進入之後的不退轉。這三種不退轉是相互比較而言的。因為在四種菩薩中，首先呵斥的是勤奮修行而不退轉的行為，所以預先標明了不退轉的說法。 二、但大下結示佛意說四教。明菩薩義者荊溪云。諸波
【English Translation】 English version: This explanation about the Five Periods of Teaching (Goji Kyohan) is for those who gradually enter the Dharma, starting from Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma). For newcomers, the teachings at this stage are like milk. For those who study the Mahaprajnaparamita Sutra (Dapin), the teachings are like raw butter (shengsu). And for those with sharp faculties, they can directly enter the Dharmadhatu (the essence of all phenomena) and attain the highest flavor of ghee (daigo). All of this is as previously stated. Therefore, it can be known that the order of the Five Periods of Teaching is spoken for a certain type of sentient being. Therefore, it is pointed out in various scriptures that the initial five bhikshus were those who received the Hinayana teachings. 3. Explaining the doubts of those with superior faculties and sharp wisdom in the Mahaprajnaparamita Sutra. Master Jingxi Zhanran said: 'Question: Does the word 'etc.' mentioned above refer to the meaning of the Five Flavors of Teaching mentioned above?' This uses the Nirvana Sutra to correspond to the Lotus Sutra, in order to distinguish between upper and lower. Therefore, beings of the Two Vehicles (Shravakas and Pratyekabuddhas) must reach the Lotus Sutra in order to enter the Dharmadhatu. Why isn't the Dharmadhatu-nature Treatise like this? Answer: The Dharmadhatu-nature Treatise is only for those with the faculties of Bodhisattvas entering the One Vehicle (Ekayana), so it is said to be a One Vehicle person. If beings of the Two Vehicles are in the Lotus Sutra, then they are those with superior faculties and sharp wisdom. Speaking of the Two Vehicles is to explain that the Mahayana and Hinayana are common. 4. Explaining the doubt that the two scriptures have the same flavor. If judging the flavor from the perspective of the teachings, then both scriptures reveal the Buddha-nature. But now it is from the perspective of people, because people enter the Dharma in different orders. 5. Explaining the doubt that the Lotus Sutra is like raw butter. Master Jingxi Zhanran said: 'As asked', this is answering according to the question, that is to say, it also exists. According to this line of thought, one should also ask: 'Is there also a Lotus Sutra like milk?' The answer is: 'As asked'. One should also further ask: 'Are there also people who take the Vaipulya period as having the highest faculties?' The answer is: 'The principle is like this'. Because after the Tripitaka teaching, one enters the Vaipulya period. 5. Confirming and determining it as a Buddhist scripture. The second volume of the Mahaprajnaparamita-shastra says: There are five kinds of people who speak the Buddha-dharma, first, the Buddha speaks it himself, second, the Buddha's disciples speak it, third, the immortals speak it, fourth, the devas speak it, and fifth, the transformation beings speak it. Now, the Vimalakirti Sutra is spoken by the Buddha's disciples, so it can be confirmed and determined as a Buddhist scripture. 3. The following refers to the previous summary. 2. Briefly explain the meaning of Bodhisattva, divided into two parts. The first part is the meaning of the name, referring to what was said above. The second part is to formally explain according to the teachings, divided into two parts. The first part is a general explanation according to the teachings, divided into two parts. The first part is a formal explanation of the state of practice. Master Jingxi Zhanran said: 'The four kinds of Bodhisattvas are all called 'Avaivartika' (non-retrogression), this is first raising the Bodhi-mind, and then entering the state of non-retrogression, here it is completely put forward the beginning and the result.' Also, those who are rebuked are all in the non-retrogressive position, entering the non-retrogression from the previous non-retrogression. These three kinds of non-retrogression are compared with each other. Because among the four kinds of Bodhisattvas, the first to be rebuked is the behavior of diligently practicing without retrogression, so the statement of non-retrogression is pre-marked. 2. But Da Xia concludes and shows the Buddha's intention to speak the four teachings. Jingxi Yun, who clarifies the meaning of Bodhisattva. Zhu Bo
羅蜜即橫行也。觀理入智即豎行也。前之三教但明豎位。唯有圓教俱明橫豎。若準前文亦可具如佛國品中一十七句即橫行也一十三句即豎行也。雖不沾藏義立何妨。非權非實等者於一心雙非之理演出四教權實之法。故云而權而實。根緣自異佛意常同。二今言下約題正示二。初正釋三。初主伴同緣。法身眷屬者荊溪云。上來多文皆云深求其致者是應生者。隨機利見如月現水。光明雲。應物現形如水中月。二方便下師資轉益。三如此下結示功能。二料簡六。初諸菩薩與凈名辨異二。初問。荊溪云。明被訶者多在同聞。信知。同聞並非下位。既是同位不應有訶。二答二。初他解先總敘意。有言下敘古也。是權鄰果者謂。本是金粟如來權示等覺菩薩。有三生者即下文始住終也。二今釋。荊溪云。雖復有訶不妨高位。雖曰消文意兼斥古。央掘如前記。二約舉前十心例今所表二。初問。二答二。初同法華四知見。開示悟入即四十真因。下對華嚴類釋自顯。二類華嚴四十位二。初正明四大菩薩者謂。法慧說十住。功德林說十行。金剛幢說十向。金剛藏說十地。善惡融通者魔事即佛事名惡融。如雲行於非道通達佛道也。佛事即魔事名善融。如雲作魔王者多是住于不思議也。二訶意下結示。三約從人對位深淺意融。四約重舉彌勒對前辨益
【現代漢語翻譯】 現代漢語譯本 『羅蜜』（Paramita，意為到達彼岸）即是橫向的修行。『觀理入智』（通過觀察真理而獲得智慧）即是縱向的修行。之前的『三教』（指小乘佛教、中乘佛教、大乘佛教）只闡明了縱向的位次，只有『圓教』（最圓滿的教法）同時闡明了橫向和縱向的修行。如果按照前面的文句，也可以說《佛國品》中的十七句是橫向的修行，十三句是縱向的修行。即使不涉及『藏教』（小乘教法）的意義又有什麼妨礙呢？ 『非權非實』等語，是從一心雙重否定的道理中，演繹出『四教』（藏、通、別、圓四教）權巧和真實的教法。所以說『而權而實』，眾生的根基和因緣各自不同，但佛的本意始終相同。 現在就經文的題目來正式闡釋。首先正式解釋，分為三點。第一，主伴共同的因緣。『法身眷屬』，荊溪大師說：『前面很多文句都說要深入探求其意義，這是對應該度化眾生而言的。隨著機緣而示現，就像月亮在水中顯現一樣。』光明雲：『應物現形，如水中月。』 第二，從『方便』開始，是師父和弟子之間互相傳授利益。第三，從『如此』開始，總結並揭示其功能。第二，辨析六點。第一，諸位菩薩與維摩詰（Vimalakirti）辨論的差異，分為兩點。第一，提問。荊溪大師說：『說明被呵斥的人大多在同一聽聞的場合。』要知道，同一聽聞並非是下位的人。既然是同一位次，不應該有呵斥。 第二，回答，分為兩點。第一，他人的解釋，先總述其意。『有言』，是敘述古人的說法。『是權鄰果』，是指本來是金粟如來，權巧示現等覺菩薩。『有三生者』，就是下文所說的始住終也。第二，現在的解釋。荊溪大師說：『即使有呵斥，也不妨礙其高位。』雖然說是消解文句，但意思兼有駁斥古人的說法。央掘摩羅（Angulimala）的情況如前所述。 第二，用舉出前面十種心來比照現在所要表達的意義，分為兩點。第一，提問。第二，回答，分為兩點。第一，與《法華經》的四種知見相同。『開示悟入』，就是四十種真實的因地修行。下面對照《華嚴經》來分類解釋，自然會顯明。 第二，比照《華嚴經》的四十個位次，分為兩點。第一，正式說明四大菩薩，即法慧菩薩說十住，功德林菩薩說十行，金剛幢菩薩說十向，金剛藏菩薩說十地。『善惡融通』，魔事即是佛事，名為惡融。如《維摩詰經》所說：『行於非道，通達佛道。』佛事即是魔事，名為善融。如《維摩詰經》所說：『作魔王者，多是住于不思議解脫。』 第二，從呵斥的意義來總結揭示。第三，從人的角度來對比位次的深淺，意義融合。第四，再次舉出彌勒菩薩（Maitreya）來對比前面所辨析的利益。
【English Translation】 English version 'Paramita' (羅蜜, meaning 'to the other shore') is horizontal practice. 'Observing principle and entering wisdom' (觀理入智, through observing the truth to gain wisdom) is vertical practice. The previous 'Three Teachings' (三教, referring to Hinayana Buddhism, Middle Vehicle Buddhism, and Mahayana Buddhism) only clarified the vertical positions, only the 'Perfect Teaching' (圓教, the most complete teaching) clarifies both horizontal and vertical practice. If according to the previous sentences, it can also be said that the seventeen sentences in the 'Buddha Land Chapter' are horizontal practice, and the thirteen sentences are vertical practice. Even if it does not involve the meaning of 'Tripitaka Teaching' (藏教, Hinayana teachings), what harm is there? The words 'neither provisional nor real' (非權非實), etc., are derived from the principle of double negation of one mind, deducing the expedient and real teachings of the 'Four Teachings' (四教, the four teachings of Tripitaka, Common, Distinct, and Perfect). Therefore, it is said 'both provisional and real' (而權而實). The roots and conditions of sentient beings are different, but the Buddha's original intention is always the same. Now, let's formally explain based on the title of the scripture. First, formally explain, divided into three points. First, the common cause of the main and accompanying figures. 'Dharma body family' (法身眷屬), Master Jingxi said: 'Many previous sentences have said to deeply explore its meaning, which is for those who should be saved. Manifesting according to the opportunity, like the moon appearing in the water.' Guangmingyun: 'Responding to things and manifesting forms, like the moon in the water.' Second, starting from 'expedient' (方便), it is the mutual transmission of benefits between teacher and disciple. Third, starting from 'so' (如此), summarize and reveal its function. Second, analyze six points. First, the difference between the Bodhisattvas and Vimalakirti (凈名) in debate, divided into two points. First, ask. Master Jingxi said: 'It shows that those who are scolded are mostly in the same hearing. 'Know that the same hearing is not a lower position. Since it is the same position, there should be no scolding. Second, answer, divided into two points. First, others' explanations, first summarize its meaning. 'Youyan' (有言), is narrating the sayings of the ancients. 'Is the expedient neighbor fruit' (是權鄰果), refers to the fact that it was originally the Tathagata Jin Su, expediently showing the Equal Enlightenment Bodhisattva. 'Those with three lives' (有三生者), are the beginning and end of the following text. Second, the current explanation. Master Jingxi said: 'Even if there is scolding, it does not hinder its high position.' Although it is said to resolve the sentences, the meaning also includes refuting the sayings of the ancients. The situation of Angulimala (央掘摩羅) is as mentioned before. Second, use the ten kinds of minds mentioned earlier to compare with the meaning to be expressed now, divided into two points. First, ask. Second, answer, divided into two points. First, it is the same as the four kinds of knowledge and vision in the 'Lotus Sutra'. 'Opening, showing, understanding, and entering' (開示悟入), are the forty kinds of real causes of practice. The following comparison with the 'Avatamsaka Sutra' to classify and explain will naturally become clear. Second, compare with the forty positions of the 'Avatamsaka Sutra', divided into two points. First, formally explain the four great Bodhisattvas, namely, Bodhisattva Dharma Wisdom speaks of the Ten Dwellings, Bodhisattva Merit Forest speaks of the Ten Practices, Bodhisattva Vajra Banner speaks of the Ten Dedications, and Bodhisattva Vajra Treasury speaks of the Ten Grounds. 'Good and evil interpenetrate' (善惡融通), demonic affairs are Buddhist affairs, called evil interpenetration. As the Vimalakirti Sutra says: 'Practicing in the non-path, penetrating the Buddha path.' Buddhist affairs are demonic affairs, called good interpenetration. As the Vimalakirti Sutra says: 'Those who act as demon kings mostly dwell in inconceivable liberation.' Second, summarize and reveal from the meaning of scolding. Third, compare the depth of the positions from the perspective of people, and the meaning is integrated. Fourth, mention Bodhisattva Maitreya (彌勒菩薩) again to compare the benefits analyzed earlier.
。荊溪云。問破彌勒一人等答中意云。悉有故也。所化不定者此是彌勒同事機也。既能遍同。斥于能化所化自整。五約權實雙行。不無旁正。今何得言共行弟子等者此牒前答為難。大疏於前答中於權實化物下云所化共行弟子不定。荊溪前既削去共行之言此中亦合除之。應云今何得言彌勒所化稟實教耶。文方相應。六約華嚴法華。對今辨異。三入文解釋二。初分科。二所以下隨釋二。初命四大菩薩四。初命彌勒二。初命問疾二。初敘先命所以。二言彌下正解名義二。初定姓名。肇云。彌勒南竺國婆羅門姓。出此姓即以為名。生云。雖生兜率猶以本姓稱焉。此二師解亦符今釋。二而名下示慈義二。初約三慈釋名。三慈名義委如前記。或有漏或無漏者漏落變易不漏分段。一向無漏者中道大慈不漏二邊。二用四教格義二。初約四教結判。若以三慈用收四教者前三但有生法。圓教則具無緣。荊溪云。四教皆云與道滅樂不云拔苦集者且消慈邊。未即拔苦圓慈之體理無獨運。若從事說不無二別。故與樂言一途而已。二彌勒下明受訶所以二。初明此權彼實。二又權下明出沒隨機。出沒不定者隨機設化。凈名亦權彌勒亦實。前約一往且以此彼分之。二辭不堪二。初分科。二隨釋四。初辭不堪。二述不堪之由二初略示。兜率陀此云知足。新
【現代漢語翻譯】 荊溪（地名）的湛然法師評論說：『問：如果只破斥彌勒（Maitreya，未來佛）一人，那麼回答『悉有故也』（一切皆有因緣）就顯得不合情理。答：所教化對像不固定，這正是彌勒菩薩同事（一起行菩薩道）的方便。』既然能夠普遍隨順，那麼能教化和所教化自然就整齊了。從權實（權巧方便與真實）五方面來說，權實雙行，不離旁正（輔助和正道）。現在怎麼能說『共行弟子等』呢？這是引用前面的回答來設難。智者大師的《疏》在前面的回答中，在權實化物（用權巧和真實來教化眾生）下說『所化共行弟子不定』。荊溪湛然法師前面已經刪去了『共行』二字，這裡也應該刪除。應該說『現在怎麼能說彌勒所教化的是稟承實教（真實教法）呢？』這樣文意才相符。 六、從華嚴宗和法華宗的角度，對比現在所辨析的差異。分為三入文解釋，分為二：初分科（首先進行分科），二所以下隨釋（然後跟隨解釋）。分為二：初命四大菩薩（首先命令四大菩薩），分為四：初命彌勒（首先命令彌勒），分為二：初命問疾（首先命令問疾），分為二：初敘先命所以（首先敘述先前命令的原因），二言彌下正解名義（然後正式解釋名稱和含義），分為二：初定姓名（首先確定姓名）。肇法師說：『彌勒是南竺國（古印度南部）婆羅門（Brahmana，印度教祭司）的姓氏，出自此姓就以此為名。』生法師說：『雖然生於兜率天（Tusita Heaven，欲界天之一），仍然用本姓來稱呼他。』這兩位法師的解釋也符合現在的解釋。二而名下示慈義（然後揭示慈悲的含義），分為二：初約三慈釋名（首先用三種慈悲來解釋名稱）。三種慈悲的名稱和含義詳細記載在前面。『或有漏或無漏者』，『漏』指漏落變易，『不漏』指不落入分段。『一向無漏者』，指中道大慈，不落入二邊。二用四教格義（然後用四教來比附義理），分為二：初約四教結判（首先用四教來總結判斷）。如果用三種慈悲來涵蓋四教，那麼前三種慈悲只有生法（生滅法），圓教則具備無緣慈（無條件的慈悲）。荊溪湛然法師說：『四教都說與道滅樂（給予道和滅的快樂），而不說拔苦集（拔除苦和集），這只是消除了慈悲的一面。未即拔苦（沒有立即拔除痛苦），圓慈的本體道理不會單獨執行。如果從事相上來說，不無二別（沒有兩種區別）。所以說『與樂』只是一種途徑而已。』二彌勒下明受訶所以（然後說明受到呵斥的原因），分為二：初明此權彼實（首先說明這是權巧方便，那是真實）。二又權下明出沒隨機（然後說明出現和隱沒隨機應變）。『出沒不定者』，指隨機設化。凈名（Vimalakirti，維摩詰）也是權巧方便，彌勒也是真實。前面從一方面來說，姑且用此彼來區分。二辭不堪（然後說辭不恰當），分為二：初分科（首先進行分科），二隨釋（然後跟隨解釋），分為四：初辭不堪（首先說辭不恰當）。二述不堪之由（然後敘述不恰當的原因），分為二：初略示（首先簡略地揭示）。『兜率陀』，這裡翻譯為『知足』。新譯為『喜足』。
【English Translation】 Jingxi (place name), Dharma Master Zhanran commented: 'Question: If only Maitreya (the future Buddha) is refuted, then the answer 'Everything has its cause' seems unreasonable. Answer: The objects of teaching are not fixed, and this is precisely Maitreya Bodhisattva's expedient means of working together (walking the Bodhisattva path).』 Since it can universally accord, then the able-to-teach and the taught naturally become aligned. From the five aspects of provisional and real (expedient means and reality), the provisional and real go hand in hand, without deviating from the auxiliary and the correct path. How can it now be said 'disciples who practice together'? This is quoting the previous answer to pose a difficulty. Great Master Zhiyi's 'Commentary' in the previous answer, under the section on transforming beings with provisional and real means, says 'the disciples who are taught and practice together are not fixed.' Jingxi Zhanran has already deleted the words 'practice together' earlier, so they should also be removed here. It should be said, 'How can it now be said that what Maitreya teaches is based on the real teaching?' Only then will the meaning of the text be consistent. Six, from the perspective of the Huayan and Lotus schools, compare the differences that are now being distinguished. Divided into three entries into the text for explanation, divided into two: first, classification (first classify), second, following the explanation below 'so' (then follow the explanation). Divided into two: first, ordering the four great Bodhisattvas (first order the four great Bodhisattvas), divided into four: first, ordering Maitreya (first order Maitreya), divided into two: first, ordering to inquire about illness (first order to inquire about illness), divided into two: first, narrating the reason for the previous order (first narrate the reason for the previous order), second, explaining the meaning of the name below 'Yan Mi' (then formally explain the name and meaning), divided into two: first, determining the name (first determine the name). Dharma Master Zhao said: 'Maitreya is the surname of a Brahmin (Hindu priest) in South India, and it is used as the name when it comes from this surname.' Dharma Master Sheng said: 'Although born in the Tusita Heaven (one of the desire realm heavens), he is still called by his original surname.' These two Dharma Masters' explanations also conform to the current explanation. Second, revealing the meaning of compassion below 'Er Ming' (then reveal the meaning of compassion), divided into two: first, explaining the name with the three compassions (first explain the name with the three kinds of compassion). The names and meanings of the three compassions are recorded in detail earlier. 'Those with leakage or without leakage', 'leakage' refers to leakage and change, 'no leakage' refers to not falling into segmentation. 'Those who are always without leakage' refer to the great compassion of the Middle Way, not falling into the two extremes. Second, using the four teachings to compare the meaning (then use the four teachings to compare the meaning), divided into two: first, summarizing and judging with the four teachings (first summarize and judge with the four teachings). If the three compassions are used to encompass the four teachings, then the first three compassions only have the law of birth and death, while the perfect teaching possesses unconditional compassion. Jingxi Zhanran said: 'The four teachings all speak of giving the joy of the path and extinction, but do not speak of removing suffering and accumulation, which only eliminates one aspect of compassion. Not immediately removing suffering, the essence of perfect compassion will not operate alone. If speaking from the perspective of phenomena, there is no difference. Therefore, saying 'giving joy' is only one path.' Second, explaining the reason for being reprimanded below 'Maitreya' (then explain the reason for being reprimanded), divided into two: first, explaining that this is expedient and that is real (first explain that this is expedient means and that is reality). Second, explaining that appearance and disappearance are contingent below 'You Quan' (then explain that appearance and disappearance are contingent). 'Those whose appearance and disappearance are uncertain' refer to setting up transformations according to circumstances. Vimalakirti is also expedient, and Maitreya is also real. Earlier, from one aspect, we tentatively distinguished them with this and that. Second, the words are inappropriate (then say the words are inappropriate), divided into two: first, classification (first classify), second, following the explanation (then follow the explanation), divided into four: first, the words are inappropriate (first say the words are inappropriate). Second, narrating the reason for the inappropriateness (then narrate the reason for the inappropriateness), divided into two: first, briefly revealing (first briefly reveal). 'Tushita', here translated as 'contentment'. The new translation is 'joyful contentment'.
云睹史陀。二所以下廣釋二初明天王請法因依。二彌勒下明彌勒為說不退二。初述意。荊溪云。彌勒為說等者具如疏文。釋已委悉。今私助一釋。凡得記者多在不退。既自獲記復為他說。故為天子說得記位因慈而為大士所訶。記雖被訶不訶不退者施訶授記是訶不退。二言不下正釋二。初正明不退二。初牒經釋義。荊溪云。因中得理等者在因證理。故且云也。若從彌勒應云果。由因克故云行也。二但四下約教分別。荊溪云。入燸等者應引俱舍燸必至涅槃頂終不斷善等。若通教明三不退。中雲六地齊功等者以與小共故得齊名。所言皆者顯乘顯地。性地已去皆不退也。十信初心等者以十信位但分初中二心之別。八信至十信以為中心。二結示受訶二。初明隱實施權。二立問答顯意。荊溪云。聞彌勒說至得入者益時別故所因異故。三正述被彈二。初分科。荊溪云。一先總定者對下生滅等文故此成總。二隨釋五。初總定二。初述意。二一生下正釋二。初釋一生。荊溪云。一生等者亦應云二即人天也。亦應云三。兼此生故。二釋授記二。初正約四教。小彌勒經明三藏得記。大彌勒成佛經及大品經並明通教彌勒得記。示斷一品等者荊溪云。前不云示至此方云者易濫實。故大乘諸經多說示故。況有教無人。故須說之。問若爾通亦易濫。何
【現代漢語翻譯】 現代漢語譯本 云睹史陀（Yundushi tuo）。下面從兩個方面廣泛解釋：第一，闡明天王（Tianwang）請法的因緣依據；第二，彌勒（Mile）以下闡明彌勒為（其）宣說不退轉之法。首先是陳述意旨。荊溪（Jingxi）說：『彌勒為（其）宣說等等，詳細情況如疏文所述，已經詳細解釋。』現在我私下補充一種解釋。凡是得到授記的，大多是不退轉者。既然自己獲得了授記，又為他人宣說，所以為天子宣說獲得授記之位，因為慈悲而被大士呵斥。授記雖然被呵斥，但呵斥的不是不退轉者，而是施予呵斥是爲了授予不退轉之記。 第二，『二言下』正式解釋，分為兩個方面。第一，正式闡明不退轉，分為兩個方面。第一，依照經文解釋含義。荊溪說：『因中得理等等，在因地證得真理，所以暫且這樣說。』如果從彌勒的角度來說，應該說是果。因為因地克服困難，所以說是行。第二，『但四下』根據教義進行分別。荊溪說：『入燸（Runu）等等，應該引用《俱舍論》（Jushelun），燸必定到達涅槃（Nirvana），最終不會斷絕善根等等。』如果從通教（Tongjiao）闡明三種不退轉，中間說『六地齊功等等』，是因為與小乘（Xiaocheng）共通，所以得到相同的名稱。所說的『皆』，是顯乘（Xiancheng）顯地（Xiandi）。性地（Xingdi）以後都是不退轉。十信（Shixin）初心等等，因為十信位只是區分初中二心之別，八信到十信是中心。 第二，總結顯示受到呵斥，分為兩個方面。第一，闡明隱藏真實而施行權宜之計。第二，設立問答來彰顯意旨。荊溪說：『聽到彌勒宣說直到獲得進入，是因為利益的時間不同，所以原因不同。』 第三，正式陳述被彈劾，分為兩個方面。第一，分科。荊溪說：『第一，先總的確定，是爲了對應下面的生滅等等經文，所以這裡是總的概括。』第二，隨著解釋分為五個方面。第一，總的確定，分為兩個方面。第一，陳述意旨。第二，『一生下』正式解釋，分為兩個方面。第一，解釋一生。荊溪說：『一生等等，也應該說是二，即人天（Rentiān）。也應該說是三，兼顧此生。』第二，解釋授記，分為兩個方面。第一，正式根據四教（Sijiao）。《小彌勒經》（Xiao Mile Jing）闡明三藏（Sanzang）得到授記，《大彌勒成佛經》（Da Mile Chengfo Jing）和大品經（Da Pin Jing）都闡明通教彌勒得到授記。『示斷一品等等』，荊溪說：『前面不說示，到這裡才說，是因為容易混淆事實。所以大乘（Dacheng）諸經大多說示，何況有教無人，所以需要說明。』問：『如果這樣，通教也容易混淆，為什麼？』
【English Translation】 English version Yundushi tuo. The following is a broad explanation from two aspects: First, it elucidates the causes and conditions for Tianwang's request for the Dharma; second, from Mile onwards, it clarifies that Mile is expounding the Dharma of non-retrogression. The first is a statement of intent. Jingxi said: 'Mile's exposition, etc., is as detailed in the commentary, which has already been explained in detail.' Now I will add a private explanation. Those who receive predictions are mostly non-retrogressors. Since they have received predictions themselves and also expound it to others, they expound the position of receiving predictions to the heavenly king, and are rebuked by the great Bodhisattva because of compassion. Although the prediction is rebuked, it is not the non-retrogressor who is rebuked, but the giving of rebuke is to grant the prediction of non-retrogression. Second, 'The second statement below' formally explains, divided into two aspects. First, formally clarifying non-retrogression, divided into two aspects. First, explaining the meaning according to the sutra. Jingxi said: 'Gaining principle in cause, etc., is to realize the truth in the causal ground, so it is said temporarily.' If viewed from Mile's perspective, it should be said to be the result. Because the cause overcomes difficulties, it is said to be practice. Second, 'But the four below' distinguishes according to the teachings. Jingxi said: 'Entering Runu, etc., should quote the Abhidharmakośabhāṣya, Runu will surely reach Nirvana, and will never cut off good roots, etc.' If explaining the three types of non-retrogression from the perspective of the Common Teaching (Tongjiao), the middle says 'The six grounds have equal merit, etc.,' because it is common with the Hinayana, it gets the same name. The 'all' that is said is the Manifest Vehicle (Xiancheng) and the Manifest Ground (Xiandi). After the Nature Ground (Xingdi), all are non-retrogressing. The initial mind of the Ten Faiths (Shixin), etc., is because the Ten Faith positions only distinguish between the initial and middle minds, and the eighth faith to the tenth faith is the center. Second, summarizing and showing the rebuke, divided into two aspects. First, clarifying the concealment of the real and the implementation of expedient means. Second, setting up questions and answers to highlight the intent. Jingxi said: 'Hearing Mile's exposition until gaining entry is because the time of benefit is different, so the causes are different.' Third, formally stating the impeachment, divided into two aspects. First, dividing into categories. Jingxi said: 'First, generally determining first is to correspond to the sutra texts such as arising and ceasing below, so this is a general summary.' Second, following the explanation, divided into five aspects. First, generally determining, divided into two aspects. First, stating the intent. Second, 'The first life below' formally explains, divided into two aspects. First, explaining one life. Jingxi said: 'One life, etc., should also be said to be two, namely humans and devas (Rentiān). It should also be said to be three, including this life.' Second, explaining the prediction, divided into two aspects. First, formally according to the Four Teachings (Sijiao). The Small Maitreya Sutra (Xiao Mile Jing) clarifies that the Tripitaka (Sanzang) receives the prediction, and the Great Maitreya's Attainment of Buddhahood Sutra (Da Mile Chengfo Jing) and the Mahaprajnaparamita Sutra (Da Pin Jing) both clarify that Mile of the Common Teaching receives the prediction. 'Showing the cutting off of one grade, etc.,' Jingxi said: 'It was not said before, but it is said here because it is easy to confuse the facts. Therefore, most Mahayana (Dacheng) sutras say show, let alone there is teaching without people, so it needs to be explained.' Question: 'If so, the Common Teaching is also easy to confuse, why?'
不說示。答觀名雖濫彼與小共。共不共異極成難濫。又亦可云示者顯示義耳。準此而言余文亦有。善財入樓觀等者爾雅云。狹而修曲曰樓觀謂之闕。郭璞注云。宮門雙闕也。釋名曰。觀觀也。于上觀望也。暹引新經云。善財恭敬右繞已白言。惟愿大聖開樓閣門。時彌勒前詣彈指其門即開命善財入。善財心喜入已還閉。見其樓閣廣博無量同於虛空。乃至或見彌勒初發菩提心時。如是名字如是種族如是善友之所開悟。乃至如是壽命經爾許時親近供養。皆悉明見。或見彌勒最初證得慈心三昧。從是已來號為慈氏。乃至見得忍。或見住地或見成就清凈國土。或見護持如來正教為大法師得無生忍。某時某處某如來所受于無上菩提記以跡表本者荊溪云。圓是實成。若準實成境智合時唯佛見佛。故法華云。唯佛與佛等也。若為菩薩在寂場者故知跡也。跡中圓說但可表本。此亦體用論本跡耳。此意亦與示義大同。故以寂場共表二教。亦如華嚴者問何以一文用表兩教。答機眾教共令經部合。二但彌下結示定意二。初結彌勒隨機。荊溪云。豈測高下者或是古佛久遠難知。有四根緣者問。前文已云沒實用權今隨四緣。則權實俱用何耶。答前云權者不專權。故以圓教中失旨等。三亦須訶。故縱圓教三不退位但訶彌勒。餘者斂蹤。二今下示凈名定
【現代漢語翻譯】 現代漢語譯本 不說示。（不說『示』字）答：『觀』（樓觀）這個名稱雖然很普遍，但它也和小乘共有。共有和不共有的差異極其顯著，很難混淆。又或者也可以說，『示』就是顯示的意思。按照這個理解，其餘的文字也有類似的含義。善財入樓觀等，爾雅說：『狹而修曲的叫做樓觀，也叫做闕。』郭璞註釋說：『宮門前成對的闕樓。』釋名說：『觀，就是觀望的意思，在上面觀望。』 暹（人名）引用新經說：『善財恭敬地右繞彌勒后稟告說：『惟愿大聖開啟樓閣之門。』當時彌勒走到門前彈指，門就開了，讓善財進入。善財心裡很高興，進去後門又關上了。他看見樓閣廣博無量，如同虛空。乃至（善財）或者看見彌勒最初發菩提心的時候，（知道他的）名字、種族，以及哪些善友開悟了他，乃至（知道他）壽命有多長，親近供養了多久，都看得清清楚楚。或者看見彌勒最初證得慈心三昧，從此以後號為慈氏。乃至（善財）看見（彌勒）證得忍，或者看見（彌勒）安住于某個地位，或者看見（彌勒）成就清凈國土，或者看見（彌勒）護持如來正教，成為大法師，得到無生法忍。』某時某處某如來為他授記無上菩提。用事蹟來表明根本，荊溪（地名）說：『圓（教）是真實成就。如果按照真實成就的境界和智慧相合的時候，只有佛才能見到佛。』所以《法華經》說：『唯佛與佛才能究竟明白諸法實相。』如果是爲了菩薩在寂滅道場，就知道這是事蹟。在事蹟中說圓（教），只能用來表明根本。』這也就是體用論中的本跡。這個意思也和『示』的含義非常相似。所以用寂滅道場共同表明二教。也像《華嚴經》一樣。問：為什麼一篇文章要用來表明兩種教義？答：因為根機和教義共同作用，使經部的意義得以統一。二、但彌勒以下總結並顯示（凈名經的）定意。首先總結彌勒隨機施教。荊溪說：『難道能測度（彌勒的）高下嗎？或許是古佛，久遠難知。』有四種根緣。問：前面已經說了捨棄實用權巧，現在又隨順四種因緣，那麼權巧和真實就都用了，為什麼呢？答：前面說的權巧不是專指權巧，所以在圓教中會迷失宗旨等，三、也必須呵斥。所以即使是圓教的三不退位，也只是呵斥彌勒，其餘的都收斂軌跡。二、現在顯示《凈名經》的定意。
【English Translation】 English version Not to speak of 'shi' (示, showing). Answer: Although the name 'guan' (觀, pavilion) is common, it is also shared with the Hinayana. The differences between what is shared and unshared are extremely significant and difficult to confuse. Alternatively, it can also be said that 'shi' simply means 'to show' or 'to reveal.' According to this understanding, the rest of the text also has similar meanings. 'Shancai entering the pavilion,' etc. The Erya (爾雅, a Chinese dictionary) says: 'Narrow and winding structures are called pavilions, also called que (闕, watchtowers).' Guo Pu (郭璞, a commentator) notes: 'Paired watchtowers in front of palace gates.' Shi Ming (釋名, another dictionary) says: 'Guan means to observe, to watch from above.' Xian (暹, a person's name) quotes a new sutra saying: 'Shancai respectfully circumambulated Maitreya to the right and then reported: 'I wish that the Great Sage would open the gate of the pavilion.' At that time, Maitreya went to the gate and snapped his fingers, and the gate opened, allowing Shancai to enter. Shancai was very happy, and after he entered, the gate closed again. He saw that the pavilion was vast and boundless, like empty space. Furthermore, (Shancai) perhaps saw when Maitreya first aroused the Bodhi mind, (knowing his) name, lineage, and which good friends enlightened him, and even (knowing) how long his life was and how long he had been close to and making offerings, all of which he saw clearly. Or he saw Maitreya first attain the Samadhi of Loving-kindness, and from then on he was called Maitreya. Furthermore, (Shancai) saw (Maitreya) attain forbearance, or saw (Maitreya) abide in a certain position, or saw (Maitreya) accomplish a pure land, or saw (Maitreya) protect the Tathagata's true teachings, becoming a great Dharma master and attaining the non-origination forbearance.' At a certain time, in a certain place, a certain Tathagata predicted his supreme Bodhi. Using events to indicate the fundamental, Jingxi (荊溪, a place name) says: 'The 'round' (teaching) is the true accomplishment. If, according to the state of true accomplishment, the realm and wisdom are united, only the Buddha can see the Buddha.' Therefore, the Lotus Sutra says: 'Only Buddhas can fully understand the true nature of all dharmas.' If it is for Bodhisattvas in the place of enlightenment, then we know that this is an event. Speaking of the 'round' (teaching) in events can only be used to indicate the fundamental.' This is also the original trace in the theory of essence and function. This meaning is also very similar to the meaning of 'shi.' Therefore, the place of enlightenment is used to jointly indicate the two teachings. It is also like the Avatamsaka Sutra. Question: Why should one article be used to indicate two doctrines? Answer: Because the faculties and teachings work together to unify the meaning of the sutra. Second, from 'But Maitreya' onwards, summarize and reveal the fixed meaning (of the Vimalakirti Sutra). First, summarize Maitreya's expedient teaching according to the faculties. Jingxi says: 'How can we measure (Maitreya's) height? Perhaps he is an ancient Buddha, difficult to know for a long time.' There are four kinds of roots and conditions. Question: It has already been said that the practical use of skillful means is abandoned, but now it follows the four conditions, so both skillful means and reality are used, why? Answer: The skillful means mentioned earlier do not refer exclusively to skillful means, so in the round teaching, the purpose will be lost, etc. Third, it must also be rebuked. Therefore, even if it is the three non-retreating positions of the round teaching, only Maitreya is rebuked, and the rest are restrained. Second, now show the fixed meaning of the Vimalakirti Sutra.
意。二正訶彈難破二。初分科懸示二。初分科。二懸示三。初標立。二正示二。初別。二通二。初標。二釋二。初四教俱生。二四教俱無生。通教下俱無生者荊溪云。果滿正顯事滿故也。信事滿時理豈不滿。而不單從理為名者理濫初故。制立有異者地前住前次以不次此其異也。三雖下去取。二今就下隨文正釋二。初生門三。初分科。二隨釋三。初約三世定。得繩所繫者準于有部立以得得。漸以後得得於前得。故使往業能至未來。故有部中業入過去得至未來。身死得謝未來報起如一業成以一大得得於業法。又以小得得於大得。第二剎那以三大得得前二得及以業法。初念之得俱成法。故又三小得得前三大並初剎那九法。成就第三剎那二十七法。曇無德者此云法密見空得道也。二難破二。初別破二家二。初難破毗曇三世有。二難破曇無德二世無。二複次下通破二家。荊溪云。複次下通約二家所計以斥彌勒。此約計三世心而為破也。以二家所計雖有去取不出三世此破。二世無也者此四字合在前科之末在此誤也。三引證二。初敘意總釋。二亦生下約宗別解二。初約有門解。薩婆多此云一切有。見有得道也。荊溪云。若依薩婆多等者還約小詮宗以破于小。故約有門用破空門。二料簡。荊溪云。問三相四相等者若但立三則無異相。此
亦兼破計常故也。二若作下破空門執。三有師下破古。二約無生門二。初懸示分科二。初懸示義旨二。初總示。即是訶取衍門等者令二教執方便者及圓起語見人而自警言彌勒不退尚自被訶。我等初心安敢固執。固執既忘不障正道。二何者下徴釋三。初引經列名。二三藏下約教釋義。無無生記者以無生是斷結位故。荊溪云。三藏伏結等者此正破也。更引三藏者明但有于首楞嚴三尚自須破。故三藏教未得無生不合求記。故權無生非正記位。雖復立之立即尋破。與而論之出三相耳。故下歷教皆先引前三教非真次方破于權實得否。干慧至性地等者正出通位。與三藏教三祇百劫其位齊也。若聞授記心則等者破彌勒者令余息心。若破諸天恐濫破余悕冀者耳。三前三下結判訶意。心祈此記者祈告也。告求此記也。二隨文釋義二。初約無生理破三。初歷示訶意二。初明無生記位二。初略示無生。二但三下廣明記位二。初總誡。二三教下別示二。初釋前三記。雖未發心者未發大心也。二通下釋無生記。亦名歡喜地者以初見諦心歡喜故。故借別名以名其地。常住佛果為異者荊溪云。此是究竟法身記也。若通教中唯有八相無法身本故不名也。故望法身此為永別。若智若斷名別教無生者借通教名通途用之。剝蔥切蔥之異者次第斷惑從外至內猶如
剝蔥。不次第斷內外俱破猶如切蔥。問六根凈人見思先盡何異剝蔥。答三惑一心誰論先後。粗垢自落宜善思之。二但稟下示彈訶所以二。初明初心起著。二為此下明寄高訓下三。初標示。二所以下正釋二。初明寄高彈訶。荊溪云。將窮三教無生之源者即補處位名之為源。二若通下明訓下受益二。初約教總明。若圓菩薩者五品人也。二複次下歷位別示。約理被彈者即約圓無生理以彈訶也。三而須下總結。二若以下正解經文四。初解無生受記。二而言下解無生是正位。金剛般若等者荊溪云。然其三教跨節言之皆有此義。若合前喻者賢聖如文武無為如天子。三無生下解無記無果。四所以下解云何受記。二若彌下總結顯益二。初寄意獲益。二立問釋疑。荊溪云。為兜率天王等所作兩釋約諸天子及彌勒身。二約無生行破二。初敘意分科。行成智斷者由緣了行得智斷果。如生是智。如滅是斷。二隨文釋義四。初雙定二。初總明定意。諸佛菩薩至斯盡者觀無生在凡。智生惑滅在聖。真智至漸滅明菩薩分得。若智至斯盡明諸佛究竟。二就此下約教正釋。玄約三教者荊溪云。此但云三教者大破小故。若通至有異者理一向異。何須致疑。事雖云同仍有小別。是故文致一往之言。言小別者界內外殊。兩修之別者次以不次故。二雙破二。初述意
【現代漢語翻譯】 現代漢語譯本 剝蔥。不次第斷，內外俱破，猶如切蔥。 問：六根清凈的人，見思惑先斷盡，這和剝蔥有什麼不同？ 答：三惑一心，誰論先後？粗垢自落，宜善思之。 二、但稟下示彈訶，所以二。初明初心起著。二、為此下明寄高訓下。三、初標示。二、所以下正釋二。初明寄高彈訶。荊溪云：『將窮三教無生之源者，即補處位，名之為源。』 二、若通下明訓下受益二。初約教總明。若圓菩薩者，五品人也。二、複次下歷位別示。約理被彈者，即約圓無生理以彈訶也。 三、而須下總結。二、若以下正解經文四。初解無生受記。二、而言下解無生是正位。金剛般若等者，荊溪云：『然其三教跨節言之，皆有此義。』若合前喻者，賢聖如文武，無為如天子。 三、無生下解無記無果。四、所以下解云何受記。二、若彌下總結顯益二。初寄意獲益。二、立問釋疑。荊溪云：『為兜率天王等所作兩釋，約諸天子及彌勒(Maitreya)身。』 二、約無生行破二。初敘意分科。行成智斷者，由緣了行得智斷果。如生是智。如滅是斷。二、隨文釋義四。初雙定二。初總明定意。諸佛菩薩至斯盡者，觀無生在凡。智生惑滅在聖。真智至漸滅，明菩薩分得。若智至斯盡，明諸佛究竟。 二、就此下約教正釋。玄約三教者，荊溪云：『此但云三教者，大破小故。』若通至有異者，理一向異，何須致疑？事雖云同，仍有小別。是故文致一往之言。言小別者，界內外殊。兩修之別者，次以不次故。二、雙破二。初述意
【English Translation】 English version Peeling an onion. Not cutting it in a gradual sequence, breaking both the inside and outside, just like slicing an onion. Question: How does a person with purified six senses, who has exhausted their 'seeing' and 'thinking' delusions first, differ from peeling an onion? Answer: The three delusions are of one mind; who discusses priority? Coarse defilements fall off naturally; one should contemplate this well. Secondly, it's only based on what is shown below to criticize, therefore there are two parts. First, it clarifies the initial mind's attachment. Second, 'For this reason' below clarifies entrusting the high to instruct the low. Third, first indicate. Second, 'Therefore' below correctly explains two parts. First, clarify entrusting the high to criticize. Jingxi says: 'Those who will exhaust the source of non-birth in the three teachings, that is, the position of the successor, are named as the source.' Second, 'If through' below clarifies the benefit of instructing the low, in two parts. First, generally clarify based on teachings. 'If a complete Bodhisattva', that is, a person of the five grades. Second, 'Furthermore' below separately shows based on positions. Those who are criticized based on principle, that is, criticize based on the principle of complete non-birth. Third, 'And must' below concludes. Second, 'If' below correctly explains the sutra text in four parts. First, explain receiving the prediction of non-birth. Second, 'And speaking of' below explains that non-birth is the correct position. 'Vajra Prajna' etc., Jingxi says: 'However, the three teachings all have this meaning when speaking across sections.' If combined with the previous metaphor, the wise and holy are like civil and military officials, and non-action is like the emperor. Third, 'Non-birth' below explains no record and no result. Fourth, 'Therefore' below explains how to receive the prediction. Second, 'If Maitreya' below concludes and reveals the benefit in two parts. First, entrusting intention gains benefit. Second, establish questions and resolve doubts. Jingxi says: 'The two explanations made for the Tushita Heaven King etc. are about the heavenly beings and the body of Maitreya (Maitreya).' Second, breaking through based on the practice of non-birth in two parts. First, narrate the intention and divide into sections. 'Practice accomplishing wisdom and severance', that is, obtaining the result of wisdom and severance through the practice of conditions and understanding. Like birth is wisdom. Like extinction is severance. Second, explain the meaning according to the text in four parts. First, double determination in two parts. First, generally clarify the intention of determination. 'All Buddhas and Bodhisattvas reach this end', observe non-birth in the ordinary. Wisdom arises and delusions extinguish in the holy. True wisdom reaches gradual extinction, clarifying that Bodhisattvas obtain a share. If wisdom reaches this end, clarifying that all Buddhas ultimately reach it. Second, 'Based on this' below correctly explains based on teachings. 'Profoundly about the three teachings', Jingxi says: 'This only speaks of the three teachings because the great breaks the small.' 'If through to there is difference', the principle is always different, why need to doubt? Although matters are said to be the same, there are still small differences. Therefore, the text has a one-way statement. The small differences are the distinction between inside and outside the realm. The difference between the two cultivations is the sequence and non-sequence. Second, double breaking in two parts. First, narrate the intention.
總標。偏圓二真者通理偏真。別圓圓真。別教理實教權證道同圓通名圓真。二約通下依標正示二。初約教顯義二。初難通教二。初出彌勒所執。從如有行荊溪云。先立當教理以為得記之情執也。二明凈名難破智斷非如二。初牒經示義。二結句重釋。初即約如體。次即約如事。故荊溪云。體乃約理四句從事。事理雖二推使不二也。事理即是智境相依隨理。偏圓皆有事理。初牒經示義二。初牒經。二難意下示義二。初示義二。若如下結難。二結句重釋二。初結句示執。荊溪云。由能緣等者前以理約行。今以事約行。二引偈難破二。初通破四句。並如初句等者應云偈言亦不從他生。豈有所緣真如之理生智斷而得受記也。偈云不共生。豈得能所合生智斷而得受記也。偈云不無因生。豈有離能緣所緣而有智斷而得受記也。二四句下正示所執。二難別圓。二問答科簡四。初簡三教真緣自他。荊溪云。此乃準前釋文為問。問法華玄文明車體。中藏別二教以緣為自。通圓二教以真為自。與此不同其意何耶。答亦不相違。但意各別。故使內外各有即離。即者初心即得真理至故。故乘理用真理為自為體。非實理故不得為自。故藏通理並皆為他。由此因緣依之。二簡別圓真緣不等。問通教等者荊溪云。真既未極故曰斷無。還從智生故云他耳。
【現代漢語翻譯】 現代漢語譯本： 總標：偏圓二教中，通教和別教所證的真如之理是偏真，圓教所證的真如是圓真。別教的理體、實教的權智所證之道，與圓教的圓融相通，都可稱為圓真。 二、約通教如下，依據標示來正式闡述。分為兩個部分：一是約教來彰顯意義，二是難題通教。 首先，難題通教分為兩個部分：一是提出彌勒菩薩的執著。如《行荊溪》所說：『首先確立當教的理體，以此作為獲得授記的情執。』 二是說明凈名菩薩難以破除的智斷並非真如。分為兩個部分：一是引述經文來揭示意義，二是總結語句來重新解釋。首先是約真如的本體，其次是約真如的事相。所以荊溪說：『本體是約理體的四句，從事相上來說。事相和理體雖然是二，但推究起來並不二。』事相和理體就是智慧的境界，相互依存，隨順真理。偏圓二教都有事相和理體。 首先，引述經文來揭示意義，分為兩個部分：一是引述經文，二是難題的意義如下，揭示意義。如果如下總結難題。 二是總結語句來重新解釋，分為兩個部分：一是總結語句來揭示執著。荊溪說：『由能緣等，前面是用理體來約束行為，現在是用事相來約束行為。』 二是引用偈頌來難以破除，分為兩個部分：一是普遍破除四句。並如初句等，應該說偈頌說：『也不從他生』，哪裡有所緣的真如之理產生智斷而獲得授記呢？偈頌說：『不共生』，哪裡能有能緣和所緣合起來產生智斷而獲得授記呢？偈頌說：『不無因生』，哪裡有離開能緣和所緣而有智斷而獲得授記呢？ 二是四句下，正式揭示所執著。 二、難題別教和圓教。 二、問答科簡分為四個部分：一是簡別三教的真緣是自他。荊溪說：『這是依據前面的釋文來提問。《法華玄文》明明說藏教和別教以緣為自，通教和圓教以真為自，這和這裡不同，是什麼意思呢？』回答說：『也不相違背，只是意義各自不同，所以使得內外各有即離。即，是說初心就能證得真理。』所以乘理用真理作為自體，不是真實的理體，所以不能作為自體。所以藏教和通教的理體都作為他體，由此因緣依靠它。 二是簡別別教和圓教的真緣不等。問：通教等，荊溪說：『真既然沒有達到極處，所以說斷無。還是從智慧產生，所以說是他。』 專有名詞解釋： 荊溪 (Jingxi): 唐代天臺宗僧人，著有《法華玄義釋簽》等。 彌勒 (Maitreya): 佛教中的未來佛。 凈名 (Vimalakirti): 即維摩詰，佛教中的一位在家菩薩。 法華玄文 (Fa Hua Xuan Wen): 天臺宗的重要著作，解釋《妙法蓮華經》的玄妙之處。 藏教 (Tripitaka teaching): 小乘佛教的教義。 別教 (Distinct Teaching): 華嚴宗的教義，區別于其他教派。 通教 (Common Teaching): 三論宗的教義，與各教派共通。 圓教 (Perfect Teaching): 天臺宗的教義，圓融無礙。 實教 (Real Teaching): 與權教相對，指真實的教義。 權智 (Expedient Wisdom): 為引導眾生而施設的方便智慧。 真如 (Tathata): 事物的真實本性。 English version: General Summary: In the two teachings of Provisional and Perfect, the True Thusness (Tathata) realized by the Shared and Distinct teachings is provisional truth, while the True Thusness realized by the Perfect teaching is perfect truth. The principle of the Distinct teaching, the expedient wisdom of the Real teaching, and the path realized are all interconnected with the Perfect teaching, and are all called perfect truth. Second, regarding the Shared teaching below, formally explain based on the markings. It is divided into two parts: first, using the teaching to manifest the meaning, and second, challenging the Shared teaching. First, challenging the Shared teaching is divided into two parts: first, presenting the attachment of Bodhisattva Maitreya (Maitreya). As stated in 'Practices of Jingxi (Jingxi)': 'First establish the principle of the current teaching, and use this as the emotional attachment for obtaining prediction of enlightenment.' Second, explaining that the wisdom and severance that Vimalakirti (Vimalakirti) finds difficult to break are not True Thusness. It is divided into two parts: first, quoting the sutra to reveal the meaning, and second, summarizing the sentences to reinterpret. First is about the essence of True Thusness, and second is about the phenomena of True Thusness. Therefore, Jingxi said: 'The essence is about the four phrases of principle, speaking from the phenomena. Although phenomena and principle are two, upon investigation, they are not two.' Phenomena and principle are the realm of wisdom, interdependent, and following the principle. Both the Provisional and Perfect teachings have phenomena and principle. First, quoting the sutra to reveal the meaning, divided into two parts: first, quoting the sutra, and second, the meaning of the challenge is as follows, revealing the meaning. If the following summarizes the challenge. Second, summarizing the sentences to reinterpret, divided into two parts: first, summarizing the sentences to reveal the attachment. Jingxi said: 'From the ability to connect, etc., previously using principle to restrain behavior, now using phenomena to restrain behavior.' Second, quoting verses to make it difficult to break, divided into two parts: first, universally breaking the four phrases. And like the first phrase, etc., it should be said that the verse says: 'Also not born from others', where does the principle of True Thusness that is connected to arise wisdom and severance and obtain prediction of enlightenment? The verse says: 'Not born together', how can the ability to connect and what is connected combine to arise wisdom and severance and obtain prediction of enlightenment? The verse says: 'Not born without cause', how can there be wisdom and severance that obtains prediction of enlightenment apart from the ability to connect and what is connected? Second, below the four phrases, formally reveal what is attached to. Second, challenging the Distinct and Perfect teachings. Second, the question and answer section is divided into four parts: first, distinguishing whether the true conditions of the three teachings are self or other. Jingxi said: 'This is based on the previous explanation of the text to ask. The 'Profound Meaning of the Lotus Sutra (Fa Hua Xuan Wen)' clearly states that the Hidden and Distinct teachings take conditions as self, and the Shared and Perfect teachings take truth as self. What is the meaning of the difference here?' The answer is: 'They are not contradictory, but the meanings are different, so that both inside and outside have both immediacy and separation. Immediacy means that the initial mind can realize the truth.' Therefore, riding the principle uses truth as its own body, not the real principle, so it cannot be taken as its own body. Therefore, the principles of the Hidden and Shared teachings are all taken as other bodies, relying on this cause and condition. Second, distinguishing that the true conditions of the Distinct and Perfect teachings are not equal. Question: Shared teaching, etc., Jingxi said: 'Since the truth has not reached the extreme, it is said to be severed and non-existent. It still arises from wisdom, so it is said to be other.'
【English Translation】 Modern Chinese Translation: Overall Summary: Among the two teachings of Provisional and Perfect, the True Thusness (Tathata) realized by the Shared and Distinct teachings is provisional truth, while the True Thusness realized by the Perfect teaching is perfect truth. The principle of the Distinct teaching, the expedient wisdom of the Real teaching, and the path realized are all interconnected with the Perfect teaching, and are all called perfect truth. Second, regarding the Shared teaching below, formally explain based on the markings. It is divided into two parts: first, using the teaching to manifest the meaning, and second, challenging the Shared teaching. First, challenging the Shared teaching is divided into two parts: first, presenting the attachment of Bodhisattva Maitreya (Maitreya). As stated in 'Practices of Jingxi (Jingxi)': 'First establish the principle of the current teaching, and use this as the emotional attachment for obtaining prediction of enlightenment.' Second, explaining that the wisdom and severance that Vimalakirti (Vimalakirti) finds difficult to break are not True Thusness. It is divided into two parts: first, quoting the sutra to reveal the meaning, and second, summarizing the sentences to reinterpret. First is about the essence of True Thusness, and second is about the phenomena of True Thusness. Therefore, Jingxi said: 'The essence is about the four phrases of principle, speaking from the phenomena. Although phenomena and principle are two, upon investigation, they are not two.' Phenomena and principle are the realm of wisdom, interdependent, and following the principle. Both the Provisional and Perfect teachings have phenomena and principle. First, quoting the sutra to reveal the meaning, divided into two parts: first, quoting the sutra, and second, the meaning of the challenge is as follows, revealing the meaning. If the following summarizes the challenge. Second, summarizing the sentences to reinterpret, divided into two parts: first, summarizing the sentences to reveal the attachment. Jingxi said: 'From the ability to connect, etc., previously using principle to restrain behavior, now using phenomena to restrain behavior.' Second, quoting verses to make it difficult to break, divided into two parts: first, universally breaking the four phrases. And like the first phrase, etc., it should be said that the verse says: 'Also not born from others', where does the principle of True Thusness that is connected to arise wisdom and severance and obtain prediction of enlightenment? The verse says: 'Not born together', how can the ability to connect and what is connected combine to arise wisdom and severance and obtain prediction of enlightenment? The verse says: 'Not born without cause', how can there be wisdom and severance that obtains prediction of enlightenment apart from the ability to connect and what is connected? Second, below the four phrases, formally reveal what is attached to. Second, challenging the Distinct and Perfect teachings. Second, the question and answer section is divided into four parts: first, distinguishing whether the true conditions of the three teachings are self or other. Jingxi said: 'This is based on the previous explanation of the text to ask. The 'Profound Meaning of the Lotus Sutra (Fa Hua Xuan Wen)' clearly states that the Hidden and Distinct teachings take conditions as self, and the Shared and Perfect teachings take truth as self. What is the meaning of the difference here?' The answer is: 'They are not contradictory, but the meanings are different, so that both inside and outside have both immediacy and separation. Immediacy means that the initial mind can realize the truth.' Therefore, riding the principle uses truth as its own body, not the real principle, so it cannot be taken as its own body. Therefore, the principles of the Hidden and Shared teachings are all taken as other bodies, relying on this cause and condition. Second, distinguishing that the true conditions of the Distinct and Perfect teachings are not equal. Question: Shared teaching, etc., Jingxi said: 'Since the truth has not reached the extreme, it is said to be severed and non-existent. It still arises from wisdom, so it is said to be other.'
機教不同者機是鈍根故教成次第。別明下荊溪云。然復別教應須從容更云二義以申其旨。地前一向以真為他。登地亦容以真為自但別得名多非登地。是故今文不以為自。又真為自須有二義。一者從理。二者破計。言從理者智尚本有。況復境耶。故修性合時必從本說。故從本說名為自生。乃至雙非理性本無自他故也。二破計者還須依理。理非自他何得計四。前之二教唯有破計。故后二教皆依遠理。三簡圓教真修四句二。初問。二答二。初明四句不生。二若四下結成難意二。初示難指廣。二不深下結勝況劣。四簡凈名一難三益。峽鄉者懸名亦州。秦將白起攻楚燒夷陵即其地。魏武於此置臨江郡。後魏為拓州取開拓之義。後周以居三峽之口因為峽州也。一番所難等者凈名一難合僧[綏-女+(工/山)]盡像。三教破執合隨人動止。三雙併二。初分科。二隨釋二。初以四為並端二。初標示。二正釋二。初通教二。初示逆順。二正解釋。文有四段。以通教所談生佛依正悉空故。故得逆順以並彌勒。初約眾生如順並。假人至無二者眾生即空彌勒即空凡聖雖殊空體唯一。異則非如者不異曰如。如只是空。空何曾異。若有二異。定非是如。非三數番者數四也。彼通此並義實無窮。豈止三四。二約一切法如順並。前唯正報此兼依報。依
【現代漢語翻譯】 現代漢語譯本 『機教不同者，機是鈍根故教成次第。』意思是說，根機不同的人，因為根機遲鈍，所以接受教法需要循序漸進。 別明下荊溪云：『然而別教應須從容更云二義以申其旨。』荊溪進一步解釋說，別教需要從容地闡述兩種含義來表達其宗旨。 『地前一向以真為他。登地亦容以真為自但別得名多非登地。是故今文不以為自。』在初地之前，總是認為真如是外在的。登地之後，也可以認為真如是內在的，但別教中獲得這種認識的多數並非真正的登地。因此，本文不認為真如是內在的。 『又真為自須有二義。一者從理。二者破計。言從理者智尚本有。況復境耶。故修性合時必從本說。故從本說名為自生。乃至雙非理性本無自他故也。』真如作為內在的，需要具備兩種含義：一是順應真理，二是破除執著。順應真理是指智慧本來就存在，更何況是境界呢？所以，修習自性與真理相合時，必須從根本上說起。因此，從根本上說起就稱為自生，乃至達到空有雙泯的境界，因為理性本身沒有自他之分。 『二破計者還須依理。理非自他何得計四。前之二教唯有破計。故后二教皆依遠理。』破除執著仍然需要依據真理。真理沒有自他之分，怎麼能執著於四相呢？之前的兩種教法只有破除執著的作用，所以後面的兩種教法都依據深遠的真理。 『三簡圓教真修四句二。初問。二答二。初明四句不生。二若四下結成難意二。初示難指廣。二不深下結勝況劣。』第三，簡別圓教的真修四句。分為兩部分：第一是提問，第二是回答。回答又分為兩部分：首先說明四句不生，其次如果執著於四句，就形成了困難的局面。困難的局面又分為兩部分：首先指出困難的範圍很廣，其次如果不深入理解，就無法超越這種困境。 『四簡凈名一難三益。』第四，簡別《維摩詰經》中的一難三益。 『峽鄉者懸名亦州。秦將白起攻楚燒夷陵即其地。魏武於此置臨江郡。後魏為拓州取開拓之義。後周以居三峽之口因為峽州也。』峽鄉，是懸名也是州名。秦國將領白起攻打楚國，焚燒夷陵就是這個地方。魏武帝曹操在這裡設定臨江郡。後魏改名為拓州，取開拓疆土之意。後周因為這裡位於三峽的入口，所以稱為峽州。 『一番所難等者凈名一難合僧[綏-女+(工/山)]盡像。三教破執合隨人動止。』《維摩詰經》中的一難，包含了僧[綏-女+(工/山)]所說的所有表象。三教破除執著，應該隨著人的行動而變化。 『三雙併二。初分科。二隨釋二。初以四為並端二。初標示。二正釋二。初通教二。初示逆順。二正解釋。文有四段。以通教所談生佛依正悉空故。故得逆順以並彌勒。』第三，雙重並列分為兩部分：首先是分科，其次是隨文解釋。隨文解釋又分為兩部分：首先以四句作為並列的開端，其次是正式解釋。正式解釋又分為兩部分：首先是通教，通教又分為兩部分：首先是顯示逆順，其次是正式解釋。文章分為四個段落，因為通教所談論的眾生、佛、依報、正報都是空性的，所以可以逆順並列來與彌勒菩薩相提並論。 『初約眾生如順並。假人至無二者眾生即空彌勒即空凡聖雖殊空體唯一。異則非如者不異曰如。如只是空。空何曾異。若有二異。定非是如。』首先，從眾生的角度，順著並列。從假名的人到空無，兩者都是眾生即是空，彌勒菩薩也是空，凡夫和聖人雖然不同，但空性的本體是唯一的。如果存在差異就不是真如，沒有差異才叫做真如。真如只是空，空又有什麼差異呢？如果存在兩種差異，肯定不是真如。 『非三數番者數四也。彼通此並義實無窮。豈止三四。』不是三次或四次，而是四次。通教和並列的含義實際上是無窮無盡的，豈止是三次或四次呢？ 『二約一切法如順並。前唯正報此兼依報。依』第二，從一切法的角度，順著並列。前面只講了正報，這裡兼顧依報。依
【English Translation】 English version 'Those whose capacities and teachings differ means that their capacities are dull, so the teachings are presented in stages.' This means that people with different capacities need to receive teachings gradually because their capacities are dull. Jingxi explains further: 'However, the Separate Teaching should leisurely explain two meanings to express its purpose.' Jingxi further explains that the Separate Teaching needs to leisurely elaborate on two meanings to express its purpose. 'Before the ground, it is always considered that truth is external. After ascending the ground, it can also be considered that truth is internal, but those who obtain this understanding in the Separate Teaching are mostly not truly ascending the ground. Therefore, this text does not consider truth to be internal.' Before the first ground, it is always thought that Suchness is external. After reaching the ground, it can also be considered that Suchness is internal, but most of those who gain this understanding in the Separate Teaching are not truly on the ground. Therefore, this text does not consider Suchness to be internal. 'Moreover, for truth to be internal, there must be two meanings: first, according to principle; second, to break attachment. According to principle means that wisdom is originally present, let alone the realm. Therefore, when cultivating nature and uniting with truth, it must be spoken from the root. Therefore, speaking from the root is called self-generation, even to the point of non-duality, because reason itself has no self or other.' For Suchness to be internal, it needs to have two meanings: one is to accord with principle, and the other is to break attachment. According to principle means that wisdom is originally present, let alone the realm? Therefore, when cultivating self-nature and uniting with truth, it must be spoken from the root. Therefore, speaking from the root is called self-generation, even to the point of transcending both existence and non-existence, because the principle itself has no self or other. 'The second, breaking attachment, still needs to rely on principle. If principle is neither self nor other, how can one cling to the four characteristics? The previous two teachings only have the function of breaking attachment, so the latter two teachings all rely on distant principles.' Breaking attachment still needs to rely on principle. If principle is neither self nor other, how can one cling to the four characteristics? The previous two teachings only have the function of breaking attachment, so the latter two teachings all rely on profound principles. 'Third, distinguish the four sentences of true cultivation in the Perfect Teaching. Two parts: first question, second answer. The answer is divided into two parts: first, clarify that the four sentences do not arise; second, if clinging to the four sentences, it forms a difficult situation. The difficult situation is divided into two parts: first, indicate the wide range of difficulties; second, if not deeply understood, it is impossible to overcome this predicament.' Third, distinguish the four sentences of true cultivation in the Perfect Teaching. Divided into two parts: first is the question, second is the answer. The answer is divided into two parts: first, clarify that the four sentences do not arise; second, if clinging to the four sentences, it forms a difficult situation. The difficult situation is divided into two parts: first, indicate the wide range of difficulties; second, if not deeply understood, it is impossible to overcome this predicament. 'Fourth, distinguish the one difficulty and three benefits in the Vimalakirti Sutra.' Fourth, distinguish the one difficulty and three benefits in the Vimalakirti Sutra. 'The gorge village is also a state with a suspended name. The Qin general Bai Qi attacked Chu and burned Yiling, which is this place. Emperor Wu of Wei set up Linjiang County here. Later Wei changed it to Tuo Prefecture, taking the meaning of expanding territory. Later Zhou named it Gorge Prefecture because it was located at the entrance of the Three Gorges.' The gorge village is a state with a suspended name. The Qin general Bai Qi attacked Chu and burned Yiling, which is this place. Emperor Wu of Wei, Cao Cao, set up Linjiang County here. Later Wei changed it to Tuo Prefecture, taking the meaning of expanding territory. Later Zhou named it Gorge Prefecture because it was located at the entrance of the Three Gorges. 'The one difficulty and so on in the first episode includes all the images of Sanghavarman. The three teachings break attachment and should change with people's actions.' The one difficulty in the Vimalakirti Sutra includes all the images of Sanghavarman. The three teachings break attachment and should change with people's actions. 'Three double parallels. Two parts: first, classification; second, explanation. The explanation is divided into two parts: first, take the four sentences as the beginning of the parallel; second, formal explanation. The formal explanation is divided into two parts: first, the Common Teaching; the Common Teaching is divided into two parts: first, show the reverse and the forward; second, formal explanation. The article is divided into four paragraphs, because the beings, Buddhas, dependent rewards, and principal rewards discussed in the Common Teaching are all empty, so they can be paralleled in reverse and forward to be compared with Maitreya Bodhisattva.' Third, double parallels are divided into two parts: first, classification; second, explanation. The explanation is divided into two parts: first, take the four sentences as the beginning of the parallel; second, formal explanation. The formal explanation is divided into two parts: first, the Common Teaching; the Common Teaching is divided into two parts: first, show the reverse and the forward; second, formal explanation. The article is divided into four paragraphs, because the beings, Buddhas, dependent rewards, and principal rewards discussed in the Common Teaching are all empty, so they can be paralleled in reverse and forward to be compared with Maitreya (Maitreya) Bodhisattva. 'First, from the perspective of sentient beings, parallel in accordance. From the provisional person to non-existence, both are that sentient beings are empty, Maitreya is also empty, and although ordinary people and saints are different, the empty body is unique. If there is a difference, it is not Suchness, and if there is no difference, it is called Suchness. Suchness is just emptiness. What difference is there in emptiness? If there are two differences, it is definitely not Suchness.' First, from the perspective of sentient beings, parallel in accordance. From the provisional person to non-existence, both are that sentient beings are empty, Maitreya (Maitreya) is also empty, and although ordinary people and saints are different, the empty body is unique. If there is a difference, it is not Suchness, and if there is no difference, it is called Suchness. Suchness is just emptiness. What difference is there in emptiness? If there are two differences, it is definitely not Suchness. 'Not three or four times, but four times. The meaning of the Common Teaching and the parallel is actually endless, not just three or four.' Not three or four times, but four times. The meaning of the Common Teaching and the parallel is actually endless, not just three or four. 'Second, from the perspective of all dharmas, parallel in accordance. The previous only talked about the principal reward, this also takes into account the dependent reward. Dependent'
正俱空。故得為並。須類說之者應云若國土如不生不滅不得受記。彌勒如亦然。例初番說之。何者至佛不授者荊溪云。此乃引異而難於同。況復此中且從破說。若從立義無非授記。一切諸法得記何爽。依尚可記正何所論。凈名今且寄衍權教以不記法而難於記純依圓教。何所難耶。故圓教中因果依正事理既其不二。理既圓具。記亦何疑果有因。無無常果耳。故大經下引證者大旨亦然。故亦且從權教以說。三約眾賢聖如順並。荊溪云。小乘賢聖權無記義。實教具如法華經也。故四味著諸法如及記小乘則為如來綺語之過。故知。凈名不可即用法華經意。故且還依方等部難問。若爾何不用於方等中圓。反以諸法無如為並。答還是方等帶別之圓。故亦未得彰灼而說。華嚴初頓理無餘說。四約彌勒如反並。一一皆云等者反並第三番者。彌勒如無生滅得受記者賢聖如亦無生滅應得受記。賢聖如不得受記彌勒如那獨得受記。若如有異是則非如。若如無異那得一受記一不受記。諸賢聖不得受記者即彌勒亦不得受記也。次反並一切法。次反並一切眾生。例作可見故云宛然。二別圓。類通可知者但別圓兩教皆約中道真如作併爲異也。其中圓教既心外無境。故彌勒得記何妨小乘賢聖。一切依正十界眾生一時得記。以彌勒心遍彼彼故。彼心遍彌勒
故。三無差別舉一全收。約理雖同約事元異。故彌勒受記不關於他。故使凈名引彼理同難此事異。又亦如前荊溪所述。帶別之圓以為難問。凡於圓說善須得意。傳斯宗者若自若他無使乖背。厥或口宣融宗心昧斯旨。如福德子而無壽命。弱喪徒歸猶迷本族。如受貴位不識祖宗。亦如死人而著瓔珞。用是福為用瓔珞為。二正結並二。初標示。二正釋二。初約教二。初通教。二別圓。于中約圓消。此結文以理同難事異。其意彌顯。何妨方等對彼圓機直示。一切悉皆得記于圓成顯於二成密。況亦不妨依荊溪釋以方等機故。二若彌下結顯。四雙結二。初分科。二隨釋二。初約破智德釋二。初正釋二。初約教正示。眾生煩惱有智慧相者如波有水相。動靜雖別濕性無異。動有靜相其意彌顯。人面福德猶成分喻。二雖兼下結判釋疑二。初結判。經意在圓者荊溪云。初總釋中雖有多意或三訶一或一訶三。故今收之明文正意。今謂。大師既云經意在圓則釋前破並等文。悉應事異理同相對並難利根得悟豈異法華。鈍根守株未乖方等。寄語后德。思之審之。二問下釋疑。荊溪云。何以三教俱破者亦應云四教。但三藏教生門破意。故此文中不須重述。問只應更約通別二教。何以破圓。答前總釋中已料簡竟。圓人破于語見等三。今答中但通云執。二
【現代漢語翻譯】 因此，『三無差別』（three non-distinctions）的說法舉一例便可涵蓋整體。從理上說，它們是相同的，但從事相上說，它們本質上是不同的。因此，彌勒（Maitreya，未來佛）的授記不涉及其他人。因此，維摩詰（Vimalakirti，一位著名的在家菩薩）引用了那個理上的相同點來質疑這件事上的不同點。這就像之前荊溪（Jingxi，唐代天臺宗僧人）所說的那樣，帶著別教（Distinct Teaching）的圓融來提出疑問。凡是關於圓教（Perfect Teaching）的說法，都應該善於領會其意。傳承這個宗派的人，無論是自己還是他人，都不要使其背離。如果口頭上宣揚圓融的宗義，而心中卻不明白這個宗旨，就像有福德的孩子卻沒有壽命一樣。即使衰弱地死去，仍然迷失了自己的本族。就像接受了尊貴的地位卻不認識自己的祖先一樣。也像死人戴著瓔珞一樣。用這種福德有什麼用？用瓔珞有什麼用？ 以上是第二部分的總結，分為兩部分。第一部分是標示，第二部分是正式解釋，分為兩部分。第一部分是關於教義的，分為兩部分。第一部分是通教（Common Teaching），第二部分是別圓（Distinct and Perfect）。其中，用圓教來消除（疑問）。這段總結的文字用理同而事異來提出疑問，其意義更加明顯。為什麼不妨礙方等（Vaipulya，方等部經典）針對圓頓的根機直接開示，一切眾生都得到授記，在圓教中顯現，在二乘（聲聞、緣覺）中隱秘？況且也不妨礙依據荊溪的解釋，因為是方等根機。第二，如果彌勒（Maitreya）以下是總結和顯現。 四重總結，分為兩部分。第一部分是分科，第二部分是隨文解釋，分為兩部分。第一部分是根據破智德（destroying wisdom and virtue）來解釋，分為兩部分。第一部分是正式解釋，分為兩部分。第一部分是根據教義來正式開示。眾生的煩惱有智慧的相，就像波浪有水的相一樣。動和靜雖然不同，但濕潤的性質沒有區別。動中有靜的相，其意義更加明顯。人面和福德仍然是成分的比喻。第二，雖然兼顧以下是總結判斷和解釋疑惑，分為兩部分。第一部分是總結判斷。經文的意義在於圓教，荊溪說：『最初的總釋中雖然有很多意義，或者三訶一，或者一訶三。』所以現在總結它，明確經文的真正意義。現在我認為，既然大師說經文的意義在於圓教，那麼解釋之前的破並等文，都應該事異理同，相對並列，利根的人能夠領悟，難道與《法華經》（Lotus Sutra）有什麼不同嗎？鈍根的人守株待兔，並沒有違背方等。寄語後來的學者，仔細思考。 第二，問以下是解釋疑惑。荊溪說：『為什麼三教都破斥呢？』也應該說四教。但三藏教（Tripitaka Teaching）是生門破斥的意義，所以這篇文章中不需要重複敘述。問：只應該再根據通教和別教來破斥，為什麼破斥圓教？答：之前的總釋中已經辨析完畢。圓教的人破斥語見等三。現在的回答中只用『執』來概括。
【English Translation】 Therefore, the statement of 'three non-distinctions' (舉一全收) encompasses the whole with one example. In terms of principle, they are the same, but in terms of phenomena, they are essentially different. Therefore, the prediction of Maitreya (彌勒, the future Buddha) does not concern others. Hence, Vimalakirti (凈名, a famous lay bodhisattva) cited that sameness in principle to question the difference in this matter. It's like what Jingxi (荊溪, a Tang Dynasty Tiantai monk) said before, using the perfect integration of the Distinct Teaching (別教) to raise questions. Regarding all statements about the Perfect Teaching (圓教), one should be good at understanding its meaning. Those who transmit this school, whether it's themselves or others, should not let it deviate. If one verbally proclaims the perfect and harmonious doctrine but doesn't understand this purpose in their heart, it's like a child with blessings but no lifespan. Even if they die weakly, they are still lost from their own clan. It's like receiving a noble position but not knowing one's ancestors. It's also like a dead person wearing a necklace. What's the use of this blessing? What's the use of the necklace? The above is the conclusion of the second part, divided into two sections. The first section is the indication, and the second section is the formal explanation, divided into two parts. The first part is about the teachings, divided into two parts. The first part is the Common Teaching (通教), and the second part is the Distinct and Perfect (別圓). Among them, the Perfect Teaching is used to eliminate (doubts). This concluding text uses the sameness in principle and difference in phenomena to raise questions, making its meaning even clearer. Why not allow the Vaipulya (方等, Vaipulya Sutras) to directly instruct those with perfect and sudden capacities, so that all beings receive predictions, manifested in the Perfect Teaching and hidden in the Two Vehicles (聲聞, 緣覺)? Moreover, it doesn't hinder relying on Jingxi's explanation, because it's a Vaipulya capacity. Second, 'If Maitreya (彌勒) below' is the conclusion and manifestation. Fourfold conclusion, divided into two parts. The first part is the division of categories, and the second part is the explanation following the text, divided into two parts. The first part is explained according to destroying wisdom and virtue (破智德), divided into two parts. The first part is the formal explanation, divided into two parts. The first part is the formal indication according to the teachings. The afflictions of sentient beings have the appearance of wisdom, just as waves have the appearance of water. Although movement and stillness are different, the nature of wetness is the same. There is an aspect of stillness in movement, and its meaning is even clearer. The human face and blessings are still metaphors for components. Second, 'Although also considering below' is the concluding judgment and explanation of doubts, divided into two parts. The first part is the concluding judgment. The meaning of the sutra lies in the Perfect Teaching, Jingxi said: 'Although there are many meanings in the initial general explanation, either three scold one, or one scold three.' So now summarize it, clarifying the true meaning of the sutra. Now I think, since the master said that the meaning of the sutra lies in the Perfect Teaching, then the explanation of the previous texts of destroying and combining, etc., should all be different in phenomena and the same in principle, relatively juxtaposed, so that those with sharp faculties can understand, is there any difference from the 'Lotus Sutra' (法華經)? Those with dull faculties who wait for gains by guarding a tree stump have not violated the Vaipulya. A message to later scholars, think about it carefully. Second, 'Question below' is the explanation of doubts. Jingxi said: 'Why are the three teachings all refuted?' It should also be said four teachings. But the Tripitaka Teaching (三藏教) is the meaning of refutation at the entrance of birth, so there is no need to repeat it in this article. Question: One should only refute according to the Common Teaching and the Distinct Teaching, why refute the Perfect Teaching? Answer: The previous general explanation has already been analyzed completely. People of the Perfect Teaching refute the three of speech and views, etc. In the current answer, only 'attachment' is used to summarize.
此結下結示。二約破斷德釋二。初正釋。別教云眾生如即涅槃相者理本寂滅。但為惑覆所覆之理名為涅槃。既眾生本有何須在果。二此釋下結示。三結過勸舍二。初分科。二隨釋三。初正結過二。初正釋。二料簡。荊溪云。答大論等者佛雖復說性常離著。今恐有著。是故須破。若以誘論佛亦自誘。何但彌勒。然佛必無能化想著。雖訶彌勒能化想著意令天子執記念袪。若舍執心轉權歸實。二勸舍二。初正釋。荊溪云。執得權記執即名邪。二料簡。三解釋四。初破藏。荊溪云。大論委破者廣破三藏菩薩因果具如止觀記。二破通。荊溪云。破如金剛等者經雖具三今且通破。是故今文以別圓破皆云不可以身心得。言不可以身心得者身聲是色。舉色例心。三破別。因滅等者語出大經。意實通圓今約語便。故且在別。至初地時滅九界陰顯佛界常。如是下正用四句檢破。色滅得常是他生。不滅得常自生。共離可知。以不自不他不共不離名菩提故。四破圓。不須緣修等者別教必假地前緣修以顯初地真修。故云因滅是色獲得常色等。圓從初心即觀本具。至於初住任運開發。豈同次第假緣顯真。故知。圓教雖立真緣始終理一。言緣修功德智慧者功德約身智慧約心。次復下荊溪云。以前未立故便立之。故前等者重將前破以示此立。即破中立。
【現代漢語翻譯】 現代漢語譯本 此結下結示（總結前文並引出下文）。二約破斷德釋二（分為兩個方面來解釋：破除和斷除的功德）。初正釋（首先正式解釋）。別教云眾生如即涅槃相者理本寂滅（別教認為眾生本性如涅槃一樣，其理本質上是寂靜的）。但為惑覆所覆之理名為涅槃（只是因為被迷惑所覆蓋，所以這種被覆蓋的理才被稱為涅槃）。既眾生本有何須在果（既然眾生本來就具有涅槃的本性，又何必在果位上再去追求呢）？ 二此釋下結示（第二點，在此解釋之後進行總結）。三結過勸舍二（第三點，總結過失並勸人捨棄，分為兩個方面）。初分科（首先進行分類）。二隨釋三（其次跟隨解釋，分為三個方面）。初正結過二（首先正式總結過失，分為兩個方面）。初正釋（首先正式解釋）。二料簡（其次進行簡別）。荊溪云（荊溪大師說）：答大論等者佛雖復說性常離著（雖然《大智度論》等經典中佛陀也說過自性是常，遠離執著的），今恐有著（但現在擔心有人執著於此）。是故須破（所以需要破除這種執著）。若以誘論佛亦自誘（如果說用誘導的方式，那麼佛陀也是在誘導）。何但彌勒（不僅僅是彌勒菩薩）。然佛必無能化想著（然而佛陀一定沒有能力去教化那些執著于相的人）。雖訶彌勒能化想著意令天子執記念袪（雖然呵斥彌勒菩薩能夠教化執著于相的人，其用意是讓天子執持記憶並去除執著）。若舍執心轉權歸實（如果捨棄執著之心，就能從權巧方便迴歸到真實）。 二勸舍二（第二，勸人捨棄，分為兩個方面）。初正釋（首先正式解釋）。荊溪云（荊溪大師說）：執得權記執即名邪（執著于權巧方便的記別，這種執著就叫做邪見）。二料簡（其次進行簡別）。三解釋四（第三，解釋，分為四個方面）。初破藏（首先破斥藏教）。荊溪云（荊溪大師說）：大論委破者廣破三藏菩薩因果具如止觀記（《大智度論》詳細破斥了三藏教菩薩的因果，具體內容可以參考《止觀輔行記》）。二破通（其次破斥通教）。荊溪云（荊溪大師說）：破如金剛等者經雖具三今且通破（像《金剛經》等經典雖然具備三教的含義，但現在姑且從通教的角度來破斥）。是故今文以別圓破皆云不可以身心得（所以本文用別教和圓教的觀點來破斥，都說不可以通過身和心來獲得）。言不可以身心得者身聲是色（說不可以通過身和心來獲得，是因為身所發出的聲音是色）。舉色例心（舉色來類比心）。 三破別（第三，破斥別教）。因滅等者語出大經（『因滅』等語句出自《大般涅槃經》）。意實通圓今約語便（其含義實際上是通於通教和圓教的，現在只是根據語句的方便）。故且在別（所以姑且放在別教中來解釋）。至初地時滅九界陰顯佛界常（到了初地菩薩的時候，滅除了九界的陰，顯現出佛界的常）。如是下正用四句檢破（下面正式用四句來檢驗破斥）。色滅得常是他生（色滅了才能得到常，這是他生）。不滅得常自生（不滅就能得到常，這是自生）。共離可知（共生和離生可以類推得知）。以不自不他不共不離名菩提故（因為不自生、不他生、不共生、不離生，才叫做菩提）。 四破圓（第四，破斥圓教）。不須緣修等者別教必假地前緣修以顯初地真修（不需要緣修等，是因為別教必須藉助地上之前的緣修，才能顯現初地菩薩的真實修行）。故云因滅是色獲得常色等（所以說『因滅』是色，才能獲得常色等）。圓從初心即觀本具（圓教從最初發心就觀照本具的佛性）。至於初住任運開發（到了初住菩薩的時候，自然而然地開發）。豈同次第假緣顯真（哪裡像別教那樣按照次第，藉助因緣來顯現真實）？故知（所以要知道）。圓教雖立真緣始終理一（圓教雖然也建立真緣，但始終道理是一致的）。言緣修功德智慧者功德約身智慧約心（說到緣修功德智慧，功德是關於身的，智慧是關於心的）。次復下荊溪云（接下來，荊溪大師說）：以前未立故便立之（因為前面沒有建立，所以現在就建立）。故前等者重將前破以示此立（所以前面等於是重新將前面的破斥拿來，以此來顯示現在的建立）。即破中立（即在破斥中建立）。
【English Translation】 English version This concludes the previous discussion and introduces the following. Secondly, it explains the two aspects of breaking and severing virtues: breaking and severing. First, the formal explanation. The Separate Teaching (別教, Bie Jiao) says that sentient beings are like the aspect of Nirvana, and the principle is originally tranquil. However, the principle covered by delusion is called Nirvana. Since sentient beings inherently possess it, why is it necessary to seek it in the fruition? Secondly, this explanation concludes the previous discussion and introduces the following. Thirdly, it summarizes the faults and advises abandonment, in two aspects. First, the classification. Second, the explanation follows, in three aspects. First, the formal conclusion of faults, in two aspects. First, the formal explanation. Second, the selection. Jingxi (荊溪, Jing Xi) says: 'Answering the Great Treatise (大論, Da Lun) etc., although the Buddha repeatedly said that the nature is always free from attachment, now there is concern about attachment. Therefore, it is necessary to break it. If the Buddha also induces with inducement, why only Maitreya (彌勒, Mi Le)? However, the Buddha certainly has no ability to transform those who are attached to thoughts. Although he rebukes Maitreya for being able to transform those who are attached to thoughts, the intention is to have the heavenly beings hold the memory and dispel the attachment. If one abandons the mind of attachment, one turns from the expedient to the real.' Secondly, advising abandonment, in two aspects. First, the formal explanation. Jingxi says: 'Clinging to the expedient record is called evil.' Second, the selection. Thirdly, explanation, in four aspects. First, breaking the Tripitaka (藏, Zang). Jingxi says: 'The Great Treatise thoroughly breaks down the causes and effects of the Bodhisattvas of the Tripitaka Teaching, as detailed in the Records of Cessation and Contemplation (止觀記, Zhi Guan Ji).' Second, breaking the Common Teaching (通, Tong). Jingxi says: 'Breaking like the Diamond Sutra (金剛, Jin Gang) etc., although the sutras possess the three teachings, now we will break them generally. Therefore, the text now uses the Separate and Perfect Teachings to break them, all saying that they cannot be obtained by body and mind.' Saying that they cannot be obtained by body and mind means that the sound of the body is form. Using form as an example for the mind. Thirdly, breaking the Separate Teaching. 'The extinction of causes' etc. comes from the Great Sutra (大經, Da Jing). The meaning is actually common to the Common and Perfect Teachings, but now it is convenient to use the words. Therefore, it is temporarily placed in the Separate Teaching. When one reaches the first ground (初地, Chu Di), one extinguishes the skandhas (陰, Yin) of the nine realms and reveals the permanence of the Buddha realm. Below, the four sentences are used to examine and break down. 'Obtaining permanence through the extinction of form is other-born.' 'Obtaining permanence without extinction is self-born.' The common and separate can be known. Because it is neither self-born, nor other-born, nor common-born, nor separate-born, it is called Bodhi. Fourthly, breaking the Perfect Teaching (圓, Yuan). 'No need for conditioned cultivation' etc. The Separate Teaching must rely on conditioned cultivation before the ground to reveal the true cultivation of the first ground. Therefore, it is said that 'the extinction of causes is form, obtaining permanent form etc.' The Perfect Teaching contemplates the inherent nature from the initial mind. When one reaches the initial dwelling (初住, Chu Zhu), it develops naturally. How can it be the same as the gradual reliance on conditions to reveal the truth? Therefore, know that although the Perfect Teaching establishes true conditions, the principle is the same from beginning to end. Speaking of the merits and wisdom of conditioned cultivation, merit is about the body and wisdom is about the mind. Next, Jingxi says: 'Because it was not established before, it is now established.' Therefore, the previous etc. is to repeat the previous breaking to show this establishment. That is, establishing in the breaking.
四廣說真菩提相二。初敘意分科二。初總敘來意。二分科示義二。寂滅下隨文釋義。三初略說實相菩提。標章一切法趣心者十界四教攝屬於心心外無餘。豈復甄隔。一切即心心即一切。示迷令悟強云趣耳。心即中道者心性不動雖立中名既無偽妄。體復不異故曰真如。故此真如名為寂滅。實相菩提者菩提翻道能通為義。即向心性寂滅遍通一切。故號菩提。四種相有十六相者荊溪云只是四教一十六門執異成機。故以門逗。元知實相本無十六。故有下即三惑二死也。若實至皆滅者圓教四門皆即寂滅。豈存四相。何況下圓執尚滅況餘三教。生不生即對別教。如前釋通序中明。若在諸文皆對通教。今云等者等取通藏。二正約真智斷明菩提二。初分科。即摩訶般若者荊溪云。此從三德中般若立名。於二因中即名了因。於二嚴中即名為智。餘一切法準之可知。明真斷德者智德既是般若此則名為解脫。名緣名福對上可知。二不觀下隨釋二。初略二。初二番明真智德。荊溪云。經云不觀不行等者此望下文斷德釋義。乃是反名而用釋義。何者觀名智德。不觀名斷。不行亦爾。例之可知。亦可云不斷名斷不智名智。凡諸釋義皆有其勢。若立中破即從反釋。若破中立應從順說正明有智即是菩提。疏云。心心數法不行者以證真空。為行般若者以證
【現代漢語翻譯】 現代漢語譯本： 四廣說真菩提相二：首先敘述意圖並進行分科。首先，總述來意。其次，分科展示意義。寂滅以下，隨文解釋意義。 三，首先簡略說明實相菩提。標明『一切法趣心』，十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）四教（藏、通、別、圓）都包含於心，心外沒有其餘。哪裡還需要區分隔離？一切即是心，心即是一切。這是爲了開示迷惑，使之覺悟，所以勉強說是『趣』而已。心即是中道，心性不動，雖然設立了『中』這個名稱，既然沒有虛偽，本體又沒有差異，所以說是真如。因此，這個真如被稱為寂滅。實相菩提，菩提翻譯為『道』，有能通達的含義。即是說，向著心性寂滅，普遍通達一切，所以稱為菩提。四種相有十六相，荊溪（指唐代天臺宗僧人湛然）說，這只是四教的一十六個門，執著差異就形成了機緣，所以用『門』來對應。原本就知道實相本來沒有十六相。所以『故有下』，指的就是三惑（見思惑、塵沙惑、無明惑）和二死（分段生死、變易生死）。如果真實達到，都寂滅了，圓教的四門都即是寂滅，哪裡還存在四相？何況圓教的執著尚且要滅除，更何況其餘三教？『生不生』是針對別教而言，如前面解釋通序中所說明的。如果在其他文章中，都是針對通教而言。現在說『等者』，是等同於通教和藏教。 二，正式依據真智斷除來闡明菩提。首先進行分科。『即摩訶般若』，荊溪說，這是從三德（法身德、般若德、解脫德）中的般若來立名。在二因（正因、了因）中，就稱為『了因』。在二嚴（智慧莊嚴、福德莊嚴）中，就稱為『智』。其餘一切法可以依此類推。闡明真智斷德，智德既然是般若，這就稱為解脫。『名緣名福』，與上面所說的對應可知。 二，『不觀下』，隨文解釋。首先簡略說明。首先，兩番闡明真智德。荊溪說，經文說『不觀不行等』，這是針對下文的斷德來解釋意義。這是用反面的名稱來解釋意義。為什麼呢？『觀』這個名稱是智德，『不觀』就是斷德。『不行』也是這樣，可以依此類推。也可以說，不斷就是斷，不智就是智。凡是解釋意義，都有它的趨勢。如果立中破，就從反面來解釋。如果破中立，就應該順著來說。正面闡明有智就是菩提。疏文說：『心心數法不行』，是用證得真空作為修行般若。
【English Translation】 English version: Fourfold Explanation of the True Bodhi Characteristics, Part Two: First, a narration of the intention and categorization. First, a general narration of the intention. Second, categorization to show the meaning. From 'Stillness and Extinction' onwards, explaining the meaning according to the text. Three, first, a brief explanation of the Reality Bodhi. Marking 'All dharmas lead to the mind,' the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) and the Four Teachings (Tripitaka, Shared, Distinct, Perfect) are all contained within the mind; there is nothing remaining outside the mind. Where is there any need for differentiation and separation? All is mind, and mind is all. This is to enlighten delusion and cause awakening, so it is forced to be called 'leading' only. The mind is the Middle Way; the mind-nature is unmoving. Although the name 'Middle' is established, since there is no falsity, the substance is not different, so it is called Suchness. Therefore, this Suchness is called Stillness and Extinction. Reality Bodhi, Bodhi is translated as 'path,' having the meaning of being able to penetrate. That is to say, towards the stillness and extinction of the mind-nature, universally penetrating all, therefore it is called Bodhi. The four kinds of characteristics have sixteen aspects. Jingxi (referring to Zhanran, a Tiantai monk of the Tang Dynasty) said that these are just the sixteen gates of the Four Teachings; clinging to differences forms opportunities, so they are matched with 'gates.' Originally, it was known that Reality originally has no sixteen aspects. Therefore, 'henceforth,' refers to the Three Confusions (delusions of views and thoughts, delusions like dust and sand, ignorance) and the Two Deaths (death by segments, death by transformation). If truly attained, all are still and extinct; the four gates of the Perfect Teaching are all stillness and extinction. Where do the four aspects still exist? Moreover, even the attachments of the Perfect Teaching must be eliminated, let alone the other three teachings? 'Birth and non-birth' is directed towards the Distinct Teaching, as explained in the preceding introduction. If in other texts, it is all directed towards the Shared Teaching. Now saying 'etc.,' is equivalent to the Shared Teaching and the Tripitaka Teaching. Two, formally explaining Bodhi based on the eradication of true wisdom. First, categorization. 'That is, Maha Prajna,' Jingxi said, this is named from Prajna among the Three Virtues (Dharma-body Virtue, Prajna Virtue, Liberation Virtue). Among the Two Causes (Direct Cause, Contributing Cause), it is called 'Contributing Cause.' Among the Two Adornments (Wisdom Adornment, Merit Adornment), it is called 'Wisdom.' All other dharmas can be inferred by analogy. Explaining the eradication of true wisdom, since Wisdom Virtue is Prajna, this is called Liberation. 'Name of Condition, Name of Blessing,' corresponds to what was said above. Two, 'Not Observing Below,' explaining according to the text. First, a brief explanation. First, explaining the True Wisdom Virtue in two ways. Jingxi said, the sutra says 'Not Observing, Not Practicing, etc.,' this is to explain the meaning in relation to the eradication virtue in the following text. This is using the opposite name to explain the meaning. Why? The name 'Observing' is Wisdom Virtue, 'Not Observing' is Eradication Virtue. 'Not Practicing' is also like this, it can be inferred by analogy. It can also be said that not eradicating is eradicating, not wisdom is wisdom. All explanations have their tendencies. If establishing in the middle and breaking, then explain from the opposite. If breaking in the middle and establishing, then it should be said in accordance. Positively explaining that having wisdom is Bodhi. The commentary says: 'The mind and mental functions do not practice,' is using the attainment of emptiness as the practice of Prajna.
萬行。四種至及一切法者若準四教二嚴之外則無復法。今以人天及一毫等得名一切。下去例爾。二四番明真斷德。荊溪云。離四門等者既云緣修。即是三教之四門也。言一切妄想者具如前文滅諸相中。障是菩提等者平等法界菩提理也。諸佛不行此破方便教中自行。佛不度生者即破方便教中化他。凡云障者不過此二。即是上求及以下化。上求兼自下化唯他。故云即障諸方便教門之誓願也。二廣二。初標示分科。荊溪云。少說斷者菩提名智。今釋菩提不多言斷。故初九中但有二斷。由少複雜故不分章。所以有者欲明圓文智斷不二。二隨文釋義二。初九番正約智德。荊溪云。若有方便偏教至對內意根即是二者權教初心不離情想。不知意根即是菩提。以有能對及所對故。圓真至非智來會者從初發心智與理俱。由智從理因果義同。豈從智因來契理果。而不與合者一者無明不盡。二者無明體如。二七番明不可以身心得。荊溪云。次七番即不可以身心得等者前文已破身心得。竟今復言者前一向破今明相即。得而不得不得而得。下去諸句一切悉然。言無處者方便教中心為能依于身土。是故以色名之為處亦可身心俱名為處。觀智即是能依法也。離所依外無別能依。假名等者觀假即理理攝一切。不同小乘觀無我等。三還約實相妙理結成真智
【現代漢語翻譯】 現代漢語譯本 萬行（數量詞）。四種至及一切法者，若準四教（藏、通、別、圓四種教法）二嚴（福德和智慧兩種莊嚴）之外，則沒有其他法了。現在以人天（人道和天道）及一毫等，來命名『一切』。下文的例子也是如此。 二、四番明真斷德。荊溪（指唐代天臺宗僧人湛然）說：『離四門等者，既然說是緣修，那就是三教（指藏、通、別三教）的四門（指苦、集、滅、道四聖諦）。』所說的一切妄想，都如前文『滅諸相』中所說。『障是菩提等者』，平等法界就是菩提之理。諸佛不行此破方便教（破除權巧方便之教）中自行。佛不度生者，即破方便教中化他。凡是說『障』，都不過是上求（向上追求佛法）及以下化（向下教化眾生）這兩種。上求兼顧自己，下化只為他人。所以說，這就會障礙諸方便教門的誓願。 二、廣二。初標示分科。荊溪說：『少說斷者，菩提名為智。』現在解釋菩提，不多說斷。所以最初的九番中，只有兩種斷。因為少而複雜，所以不分章節。之所以有這些，是爲了說明圓教的文智和斷德是不二的。 二、隨文釋義二。初九番正約智德。荊溪說：『若有方便偏教至對內意根，即是二者權教（權巧之教）初心不離情想，不知意根即是菩提。』因為有能對和所對的緣故。圓真至非智來會者，從最初發心，智與理就同時存在。因為智從理而來，因果的意義相同。難道是從智因來契合理果嗎？而不與理結合呢？一者是無明沒有斷盡，二者是無明的本體如如不動。 二、七番明不可以身心得。荊溪說：『次七番即不可以身心得等者，前文已經破斥了身心得。如今又說，是因為前文是一概破斥，現在是說明相即。得而不得，不得而得。』下文的句子都是這樣。所說的『無處』，方便教中，心為能依，身土為所依。所以用色來稱之為『處』，也可以身心都稱為『處』。觀智就是能依法。離開所依之外，沒有別的能依。假名等者，觀假即是理，理攝一切。不同於小乘觀無我等。三、還約實相妙理結成真智。
【English Translation】 English version Myriad Practices. Regarding the 'Four Kinds of Attainment and All Dharmas,' if judged outside the Four Teachings (Tripitaka, Common, Distinct, Perfect) and Two Embellishments (merit and wisdom), there would be no other dharmas. Now, 'all' is named using beings in the realms of humans and gods, and even a single hair. The examples below are similar. Second, the fourfold explanation clarifies true severance and virtue. Jingxi (referring to the Tang Dynasty Tiantai monk Zhanran) said: 'Those who are apart from the Four Gates, since it is said to be cultivation based on conditions, are the Four Gates (referring to the Four Noble Truths of suffering, accumulation, cessation, and path) of the Three Teachings (referring to the Tripitaka, Common, and Distinct Teachings).' All the delusions mentioned are as described in the previous text 'Extinguishing All Appearances.' 'Obstruction is Bodhi, etc.' The equal Dharma realm is the principle of Bodhi. Buddhas do not practice self-cultivation in this teaching of breaking expedient means. 'Buddhas do not liberate beings' refers to transforming others in the teaching of breaking expedient means. Whenever 'obstruction' is mentioned, it is nothing more than these two: seeking upwards (seeking the Dharma) and transforming downwards (teaching sentient beings). Seeking upwards benefits oneself as well, while transforming downwards is solely for others. Therefore, it is said that this obstructs the vows of the expedient teachings. Second, expanding on the two. First, marking and dividing into categories. Jingxi said: 'Those who speak little of severance, Bodhi is named wisdom.' Now, explaining Bodhi, we do not speak much of severance. Therefore, in the initial nine sections, there are only two kinds of severance. Because it is little and complex, it is not divided into chapters. The reason for this is to clarify that the wisdom of the Perfect Teaching and the virtue of severance are non-dual. Second, explaining the meaning according to the text. First, the initial nine sections directly concern the virtue of wisdom. Jingxi said: 'If there are expedient and partial teachings that reach the inner root of intention, that is, the initial intention of the provisional teaching does not depart from emotions and thoughts, and does not know that the root of intention is Bodhi.' Because there is that which can be opposed and that which is opposed. 'Perfect truth until wisdom comes to meet' means that from the initial arising of intention, wisdom and principle exist simultaneously. Because wisdom comes from principle, the meaning of cause and effect is the same. How could one come from the cause of wisdom to accord with the fruit of principle without uniting with principle? One is that ignorance has not been completely severed, and two is that the essence of ignorance is suchness. Second, the seven sections clarify that it cannot be attained by body and mind. Jingxi said: 'The next seven sections, that is, it cannot be attained by body and mind, etc., the previous text has already refuted attainment by body and mind. Now it is said again because the previous text was a general refutation, and now it is clarifying mutual identity. Attaining and not attaining, not attaining and attaining.' The sentences below are all like this. The 'no place' that is spoken of, in the expedient teaching, the mind is the able-reliance, and the body and land are the relied-upon. Therefore, color is used to call it 'place,' and body and mind can both be called 'place.' Contemplative wisdom is the able-relying Dharma. Apart from the relied-upon, there is no other able-reliance. 'Provisional name, etc.' means that contemplating the provisional is the principle, and the principle encompasses everything. It is different from the Small Vehicle's contemplation of no-self, etc. Third, returning to the wonderful principle of reality to conclude true wisdom.
斷。菩提不可以法複比於法者全能喻是所喻故。非諸下只是佛界菩提非九界所知耳。凡謂六界。小謂二乘。並菩薩是為九也。然于佛界當以六即簡之。豈唯此中。文文合爾。五諸天子得益。四結成不堪。二命光嚴二。初分科。二隨釋二。初命問疾三。初敘意辨位。二所以下牒名釋義。八種光明者觀骨人眉間所放之光其色有八。謂見地色如黃白清潔之地。見水色如深淵澄凈之水。見火色如無煙清凈之火。見風色如無塵迥凈之風。見青如金精山。見黃如薝蔔華。見赤如春朝霞。見白如珂貝雪。轉為下即八勝處十一切處也。如法界次第。此等皆名定果色也。暹云。八色唯意所得則屬於心。今據骨人所放故屬色。大經琉璃光等者彼德王品云。時大眾中忽然之頃有大光明。非青見青。非黃見黃。非赤見赤。非白見白。非色見色。非明見明。非見而見。爾時大眾遇斯光已身心快樂。文殊白佛。今此光明誰之所放。如來默然不說。乃至五百菩薩互相咨問悉皆默。佛問文殊。何因緣故有此光明。文殊答云。如是光明名為智慧。智慧者即是常住常住之法無有因緣。云何佛問何因緣故有是光明。是光明者名大涅槃等悉同初文。乃至云。亦有因緣因滅無明則得三菩提燈。佛言。文殊汝今莫入諸法甚深第一義諦。應以世諦而解說之。文殊乃答。
東方不動世界琉璃光菩薩欲來至此。故先現瑞。今舉非青非黃等以證理光。故云即其事也。彼經下引彼經配成今意。光明者即是第一義諦者即經云。光明者名大涅槃也。三藏通別但有色心二光者荊溪云。方便教中不說理具。是故不云第一義光。言色心者光既是色。從色放色但可云色。心即偏真由真偏故故無第一義光。別教地前同於未見心光不無小異。以知但中理故故唯有之言簡於三教。第一義光即圓真也。然第一義非不由色。全色是心從心為本。小乘不即致分色心。應細約教一一分別。名為童真者唯第八住名為童真。今通取無染。則始從初住終至等覺悉名童真。金色迦葉者即大迦葉身作金色。又納金色婦迭臥無慾舍而出家。三前命下對前明益二。初對前辨義二。初明始終咸一。二明總別無殊。二凈名下受訶明益。二辭不堪二。初分科。二隨釋四。初奉辭不堪。二述不堪之由二。初敘意分科。二隨文正釋五。初出入相逢二。初正釋。荊溪云。先約事釋。次或有下即約理解。若迷若悟無異路。故如人迷故以東為西迷悟人殊理路一也。若從示跡以為解者。光嚴從實而示權不出而出。凈名從權以示實不入而入。二料簡。二光嚴致敬作禮者跡同鄉黨。現修長幼禮也。西域記云。彼土致敬之或其儀有九。一發言慰問。二俯首示敬。
【現代漢語翻譯】 現代漢語譯本： 東方不動世界（Akshobhya Buddha's world）的琉璃光菩薩（Bhaisajyaguru）將要來到這裡，所以先顯現祥瑞。現在舉出非青非黃等顏色，來證明理體之光。所以說『即其事也』。彼經（指其他經典）下面引用彼經，配合成現在的意思。光明，就是第一義諦（Paramārtha-satya），也就是經上說的：『光明者，名大涅槃（Mahāparinirvāṇa）也』。三藏教、通教、別教，都只有色光和心光。荊溪（指湛然法師）說：『方便教中不說理具（指天臺宗的理具思想），所以不說第一義光。』說到色光和心光，光既然是色，從色放色，只能說是色。心即是偏真，因為真理有所偏頗，所以沒有第一義光。別教菩薩在初地之前，和沒有見到心光的人差不多，但還是有細微的差別，因為知道但中理（指藏教和通教的但空理），所以『唯有』的說法比三教更簡潔。第一義光就是圓真（指圓教的圓滿真理）。然而第一義並非不通過色相顯現，全部的色相都是心性的顯現，從心性為根本。小乘不認為色心是不二的，導致了色心分離。應該仔細地根據不同的教義一一分別。『名為童真』，只有第八住位的菩薩才稱為童真。現在普遍地取無染的意思，那麼從初住到等覺菩薩，都可以稱為童真。『金色迦葉』，指大迦葉（Mahākāśyapa）的身體呈現金色。又迎娶了金色的妻子，同牀而臥卻沒有慾望，然後捨棄家庭而出家。三、前命下，對照前面，說明利益。二、初對前辨義。二、初明始終咸一。二、明總別無殊。二、凈名（Vimalakirti）下，受到呵斥，說明利益。二、辭不堪。二、初分科。二、隨釋。四、初奉辭不堪。二、述不堪之由。二、初敘意分科。二、隨文正釋。五、初出入相逢。二、初正釋。荊溪說：『先從事情上解釋，其次『或有下』，就從理體上解釋。如果迷惑或者覺悟，道路沒有不同。』所以像人迷路，因此把東當作西，迷惑和覺悟的人不同，但道理的道路是一樣的。如果從示現事蹟來解釋，光嚴（Ratnakara）從真實而示現權巧，是不出而出。凈名從權巧來示現真實，是不入而入。二、料簡。二、光嚴致敬作禮，事蹟上和鄉黨相同，示現修行長幼的禮節。《西域記》說：『那個地方致敬的禮儀有九種，一是發言慰問，二是俯首示敬。
【English Translation】 English version: The Bhaisajyaguru Bodhisattva (Medicine Buddha) from the Akshobhya Buddha's world of the Eastern Immovable Realm intends to come here, so he first manifests auspicious signs. Now, the colors that are neither blue nor yellow are presented to demonstrate the light of the principle. Therefore, it is said, 'It is precisely this matter.' The scripture below (referring to other scriptures) quotes that scripture to complement the present meaning. Light is the Paramārtha-satya (Ultimate Truth), which is what the scripture says: 'Light is called Mahāparinirvāṇa (Great Nirvana).' The Tripitaka teaching, the Common teaching, and the Distinct teaching only have the light of form and the light of mind. Jingxi (Master Zhanran) said: 'The expedient teachings do not speak of the complete embodiment of principle (referring to the Tiantai school's idea of the complete embodiment of principle), so they do not speak of the light of the Ultimate Truth.' Speaking of the light of form and the light of mind, since light is form, and light emanates from form, it can only be called form. Mind is partial truth, and because truth is partial, there is no light of the Ultimate Truth. Bodhisattvas in the Distinct teaching before the first ground are similar to those who have not seen the light of mind, but there are still subtle differences, because they know the principle of emptiness in the provisional (referring to the emptiness of the provisional in the Store teaching and the Common teaching), so the statement 'only have' is more concise than the three teachings. The light of the Ultimate Truth is the complete truth (referring to the complete truth of the Perfect teaching). However, the Ultimate Truth does not manifest without form; all forms are manifestations of mind, with mind as the foundation. The Hinayana does not consider form and mind to be non-dual, leading to the separation of form and mind. One should carefully distinguish them one by one according to the different teachings. 'Called a pure youth (Kumara)', only bodhisattvas in the eighth stage are called pure youths. Now, taking the meaning of non-attachment universally, then from the initial dwelling to the equal enlightenment, all can be called pure youths. 'Golden Kāśyapa', refers to Mahākāśyapa (Great Kasyapa) whose body manifested as golden. He also married a golden-skinned wife, slept in the same bed without desire, and then renounced his family to become a monk. Three, 'previous life below', in contrast to the previous, explains the benefits. Two, first, compare with the previous to distinguish the meaning. Two, first, clarify that the beginning and the end are the same. Two, clarify that the general and the specific are not different. Two, Vimalakirti (Pure Name) below, being rebuked, explains the benefits. Two, declining the task. Two, first, divide the sections. Two, following the explanation. Four, first, respectfully declining the task. Two, stating the reason for declining. Two, first, narrating the intention and dividing the sections. Two, following the text to explain. Five, first, encountering each other in coming and going. Two, first, the correct explanation. Jingxi said: 'First, explain from the perspective of events, and then 'or there is below', explain from the perspective of principle.' If one is deluded or enlightened, the paths are not different. So, like a person who is lost, therefore takes east for west, the deluded and the enlightened are different, but the path of the principle is the same. If one explains from the perspective of showing traces, Ratnakara (Jewel Accumulation) shows skillful means from reality, which is not going out but going out. Vimalakirti shows reality from skillful means, which is not entering but entering. Two, analysis. Two, Ratnakara paying respects and making obeisance, in terms of events, is the same as the local customs, showing the etiquette of seniority in practice. The Records of the Western Regions says: 'The etiquette of paying respects in that place has nine types, one is to speak words of comfort, and two is to bow the head to show respect.'
三舉手高揖。四合掌平拱。五屈膝。六長跪。七手膝據地。八五輪俱屈。九五體投地。三問何來。四答道場來。荊溪云。為欲至事蹟者唯欲說于圓理故耳。故於圓教能表之事亦破皆令入實故也。五光嚴重問二。初正明道場二。初約事總釋。穬谷芒也。治除下心惑合穬糠實相合米。二約教別釋。虛空蓮華為座者只寄別教成道處說。以圓成佛亦無別處故云猶是問虛空為座何身所坐。答以如虛空身坐如虛空座。身座相稱能所交融。即寂光法身依正不二也。只由理具至果方爾。故使初心亦坐空座。故法華云。如來座者諸法空是。此即觀行空座也。今明界成即究竟空座也。應約六即以辨座異。二光嚴下與問所以。三正明被訶二。初懸談義旨二。初明被訶因由二。初明光嚴執情。二顯凈名訶意。荊溪云。焦炷具如止觀記中竟明。焦炷但是斷位今則非果理不離果理。雖非因理不離因理為道場也。是故斷非初后不離初后。依之任運自得道場。二問下示圓道場義二。初問答簡偏。荊溪云。一往約觀于義猶疏。但是附理。方便至為例者仍約當分。二但凈下正示圓義三。初重請顯圓。一中無量者於一心中具足橫豎一切諸行。故云一中無量。而一切行不離一心。即是無量中一。今凈名開總出別。意令物機了別即總。今據現文先總次別。故云一中
【現代漢語翻譯】 現代漢語譯本 三、舉手高揖（拱手）。 四、合掌平拱（雙手合十）。 五、屈膝（彎曲膝蓋）。 六、長跪（雙膝跪地）。 七、手膝據地（手和膝蓋支撐地面）。 八、五輪俱屈（五體投地，五輪指雙肘、雙膝和額頭）。 九、五體投地（全身俯伏于地）。 三、問：從何處來？ 四、答：從道場來。 荊溪（指湛然法師，天臺宗九祖）說：『爲了達到實事求是的境界，才想說圓滿的道理。』因此，對於圓教所能表達的事相，也都要破除，使之歸於真實。 五、光嚴童子（Vimalakirti's disciple）鄭重地問了兩個問題。首先，是正面說明道場。分為兩部分：第一部分，從事情上總的解釋。穬谷（kuang gu）指的是芒草的穀粒。治理去除下劣的心，迷惑就如同穬糠，實相就如同飽滿的米粒。第二部分，從教義上分別解釋。虛空蓮花為座，只是借用別教（區別于圓教、藏教、通教）成道的地方來說明。因為圓教成佛也沒有別的地方，所以說『還是問以虛空為座，什麼身所坐？』回答說：『以如虛空的身，坐如虛空的座。』身與座相互對應，能與所交融，就是寂光法身（Dharmakaya），依報和正報不二。只因爲理體具足，才能達到果地的境界。所以使初心修行者也坐于空座。所以《法華經》（Lotus Sutra）說：『如來座者，諸法空是。』這就是觀行（Vipassanā）的空座。現在說明界成就，就是究竟的空座。應該根據六即（理即、名字即、觀行即、相似即、分證即、究竟即）來辨別座位的不同。 二、光嚴童子下面問了原因。 三、正面說明被呵斥。分為兩部分：第一部分，懸談義旨。分為兩部分：第一部分，說明被呵斥的原因。第一，說明光嚴童子的執著。第二，顯示維摩詰（Vimalakirti）呵斥的用意。荊溪說：『焦炷（燒焦的燈芯）的例子，詳細記載在《止觀》（Mohe Zhiguan）中。』焦炷只是斷除位次，現在則並非果地的道理，但不離果地的道理。雖然不是因地的道理，但不離因地的道理，所以是道場。因此，斷除並非最初和最後，但不離最初和最後。依靠它，任運自然地獲得道場。 二、問下面顯示圓道場的意義。分為兩部分：第一部分，問答簡別偏頗。荊溪說：『如果只從觀行的角度來說，義理還是疏遠，只是附帶道理。』以方便至為例，仍然是就其當下的分位而言。 二、但維摩詰下面正式顯示圓教的意義。分為三部分：第一部分，重新請求顯示圓教。一中無量，指的是在一個心中具足橫向和縱向的一切諸行。所以說『一中無量』。而一切行不離一心，就是無量中一。現在維摩詰（Vimalakirti）展開總相，顯出別相，意在使眾生的根機明白別相就是總相。現在根據現有的經文，先說總相，再說別相。所以說『一中』
【English Translation】 English version Three, raising hands in high salutation (bowing with clasped hands). Four, joining palms in a flat bow (hands pressed together at chest level). Five, bending the knees. Six, kneeling upright (on both knees). Seven, hands and knees on the ground. Eight, all five wheels bent (prostration with elbows, knees, and forehead touching the ground; 'five wheels' refers to the two elbows, two knees, and forehead). Nine, prostrating the five limbs (full prostration with the entire body on the ground). Three, asking: 'From where do you come?' Four, answering: 'From the Bodhimanda (Bodhimanda, the place of enlightenment)'. Jingxi (Master Zhanran, the ninth patriarch of the Tiantai school) said: 'In order to reach the realm of factual truth, one wishes to speak of the perfect principle.' Therefore, even the phenomena that the perfect teaching can express must be broken down, so that they return to reality. Five, the Youth Guangyan (Vimalakirti's disciple) solemnly asked two questions. First, is a direct explanation of the Bodhimanda. Divided into two parts: The first part, a general explanation from the perspective of phenomena. 'Guanggugu' refers to the grains of awn grass. Governing and removing the inferior mind, delusion is like the chaff, and true reality is like the full grain of rice. The second part, a separate explanation from the perspective of doctrine. The lotus flower in emptiness as a seat is only used to illustrate the place of enlightenment in the Separate Teaching (distinct from the Perfect Teaching, the Treasury Teaching, and the Common Teaching). Because there is no other place to attain Buddhahood in the Perfect Teaching, it is said, 'Still asking, with emptiness as the seat, what body sits?' The answer is: 'With a body like emptiness, sitting on a seat like emptiness.' The body and the seat correspond to each other, and the able and the object intermingle, which is the Dharmakaya (Dharmakaya, the body of truth), the non-duality of the reward body and its environment. Only because the principle is complete can one reach the realm of fruition. Therefore, even the initial practitioner sits on an empty seat. Therefore, the Lotus Sutra (Lotus Sutra) says: 'The seat of the Tathagata (Tathagata, the thus-come one) is the emptiness of all dharmas.' This is the empty seat of contemplation. Now, explaining the accomplishment of the realm is the ultimate empty seat. One should distinguish the differences in seats according to the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization). Two, Youth Guangyan asked the reason below. Three, directly explaining the rebuke. Divided into two parts: The first part, a preliminary discussion of the meaning. Divided into two parts: The first part, explaining the reason for the rebuke. First, explaining Youth Guangyan's attachment. Second, revealing Vimalakirti's intention in rebuking. Jingxi said: 'The example of the charred wick is recorded in detail in the Mohe Zhiguan (Mohe Zhiguan, Great Calming and Contemplation).' The charred wick only cuts off positions, but now it is not the principle of the fruition, but it does not depart from the principle of the fruition. Although it is not the principle of the cause, it does not depart from the principle of the cause, so it is the Bodhimanda. Therefore, cutting off is not the beginning and the end, but it does not depart from the beginning and the end. Relying on it, one naturally attains the Bodhimanda. Two, the question below reveals the meaning of the Perfect Bodhimanda. Divided into two parts: The first part, the question and answer distinguish the bias. Jingxi said: 'If only from the perspective of contemplation, the meaning is still distant, it is only an attachment to the principle.' Taking the expedient means as an example, it is still in terms of its present position. Two, but Vimalakirti formally reveals the meaning of the Perfect Teaching below. Divided into three parts: The first part, re-requesting to reveal the Perfect Teaching. 'Limitless in one' refers to the complete possession of all horizontal and vertical practices in one mind. Therefore, it is said, 'Limitless in one.' And all practices do not depart from one mind, which is one in the limitless. Now Vimalakirti unfolds the general appearance and reveals the separate appearance, intending to make the beings' faculties understand that the separate appearance is the general appearance. Now, according to the existing text, first speak of the general appearance, then speak of the separate appearance. Therefore, it is said, 'In one'
無量等也。如囊下囊如一心寶如萬行。寶在囊內行具心中探以示人。喻於一心分別廣說。二但示下類通大事。前總答道場類彼。其車今示橫豎猶談高廣。三若隨下指文示意。約圓初心者于觀行心總攬橫豎。乃是今文正意。二隨文正釋二。初分科。二隨釋四。初一往豎明二。初懸談義旨二。初依別豎對。二亦不下依圓橫辨二。初初住橫論。荊溪云。具此三心如磁石等者任運意也。顯住任運上求下化。二此下下例示諸句。二直心下隨文正釋四。初直心。華嚴等者荊溪云。引初發心成正覺以證直心是道場。了達至一切證無虛假。八直即八正也。法華難五品等者至五品位必至六根深趣初住分真道場。二發行。荊溪云。具發萬行等者自行化他俱得名行。三深心。荊溪云。自然流入海亦證深。四菩提心總前三心是三德菩提者此對前三心作總別釋。直心是法身德。實性菩提深心是般若德。實智菩提發行是解脫德。方便菩提。今總攬前三。故云菩提心是道場。如此三心不縱不橫名無錯謬。二一往橫明二。初懸示分科。以橫望豎者圓心之橫收別之豎。以阿字門具諸地故故成高廣。二一約下隨文釋義五。初約六度自行二。初標示。皆具五種者世間及四教故。具如前釋者即前釋凈土中也。同是取土利物道場。豈非當得成佛之處。故同凈土明義
【現代漢語翻譯】 現代漢語譯本 無量等也是如此。比如囊下囊，如一心寶，如萬行。寶在囊內，萬行具於心中，取出展示於人，比喻用一心來分別廣泛地解說（佛法）。 第二，只是向下顯示，通達大事。前面總回答道場，類似於那個。現在的車，顯示橫豎，仍然談論高廣。 第三，如果順著（經文）指示，根據文字來領會意義，對於圓教的初學者來說，在觀行心中總攬橫豎，才是現在這段經文的真正意義。 第二，隨著經文正式解釋。分為兩部分。第一部分是分科，第二部分是隨著（經文）解釋，分為四部分。第一部分是一往豎明，分為兩部分。第一部分是懸談義旨，分為兩部分。第一部分是依據別教的豎對，第二部分是也不向下，依據圓教的橫辨，分為兩部分。第一部分是初住的橫論。荊溪（指湛然法師）說，具備這三種心，就像磁石一樣，是任運（自然而然）的。顯示初住菩薩任運地向上求佛道，向下度化眾生。 第二，這以下是舉例說明各種語句。第二部分是直心以下，隨著經文正式解釋，分為四部分。第一部分是直心。《華嚴經》等，荊溪說，引用初發心就成就正覺來證明直心就是道場。了達（真理）直至一切，證明沒有虛假。八直就是八正道。法華（經）難五品等，到達五品位必定到達六根深趣初住，分證真如的道場。 第二部分是發行。荊溪說，具備發起萬行等，自己修行和教化他人都可以稱為行。 第三部分是深心。荊溪說，（善根）自然流入大海，也可以證明深心。 第四部分是菩提心，總括前面的三種心，這三種心是三德菩提，這是對前面三種心作總別解釋。直心是法身德，是實性菩提；深心是般若德，是實智菩提；發行是解脫德，是方便菩提。現在總攬前面的三種心，所以說菩提心是道場。這樣三種心不縱不橫，叫做沒有錯謬。 第二，一往橫明，分為兩部分。第一部分是懸示分科。用橫來觀察豎，圓心的橫收攝別教的豎。因為阿字門具足各個地的功德，所以成就高廣。 第二，一約以下，隨著經文解釋意義，分為五部分。第一部分是約六度自行，分為兩部分。第一部分是標示。都具備五種，因為世間和四教的緣故。具備如前面的解釋，就是前面解釋凈土中的內容。同樣是取土利物（利益眾生）的道場，難道不是應當成就佛的地方嗎？所以和凈土一樣來闡明意義。
【English Translation】 English version Limitless and equal are also like this. For example, 'nang xia nang' (a phrase describing interconnectedness), like the one-mind treasure, like the myriad practices (wan xing). The treasure is within the bag, the practices are complete within the heart; taking it out and showing it to people is like using the one mind to separately and extensively explain (the Dharma). Second, it merely shows downwards, penetrating great matters. The previous general answer about the Bodhimanda (dao chang, place of enlightenment) is similar to that. The present chariot shows the horizontal and vertical, still discussing height and breadth. Third, if following the instructions (of the sutra), understanding the meaning according to the text, for beginners in the perfect teaching (yuan jiao), to comprehensively grasp the horizontal and vertical in the mind of contemplation and practice is the true meaning of this passage. Second, formally explaining according to the text. Divided into two parts. The first part is dividing into categories, the second part is explaining according to (the text), divided into four parts. The first part is 'one-way vertical explanation', divided into two parts. The first part is 'suspending discussion of the meaning', divided into two parts. The first part is 'relying on the separate teaching's vertical opposition', the second part is 'also not downwards, relying on the perfect teaching's horizontal discrimination', divided into two parts. The first part is 'horizontal discussion of the initial dwelling (chu zhu)'. Jingxi (referring to Venerable Zhanran) said, 'Possessing these three minds, like a lodestone, is effortless (ren yun)'. It shows that the initial dwelling Bodhisattva effortlessly seeks the Buddha's path upwards and transforms sentient beings downwards. Second, below this are examples illustrating various sentences. The second part is 'direct mind' below, formally explaining according to the text, divided into four parts. The first part is 'direct mind'. The Huayan Sutra etc., Jingxi said, 'Citing the initial arising of the mind to accomplish perfect enlightenment to prove that direct mind is the Bodhimanda. Understanding (the truth) until everything, proving there is no falsehood. Eight direct is the Eightfold Noble Path.' The Lotus Sutra difficult five grades etc., reaching the five grades will certainly reach the six roots deeply inclining towards the initial dwelling, partially realizing the Bodhimanda of true thusness. The second part is 'arising of practice (fa xing)'. Jingxi said, 'Possessing the arising of myriad practices etc., self-cultivation and teaching others can both be called practice.' The third part is 'deep mind (shen xin)'. Jingxi said, '(Good roots) naturally flowing into the ocean can also prove deep mind.' The fourth part is 'Bodhi mind (pu ti xin)', encompassing the preceding three minds, these three minds are the three virtues of Bodhi; this is making a general and specific explanation of the preceding three minds. Direct mind is the virtue of the Dharmakaya (fa shen), is the real nature Bodhi; deep mind is the virtue of Prajna (ban ruo), is the real wisdom Bodhi; arising of practice is the virtue of liberation, is the expedient Bodhi. Now encompassing the preceding three minds, therefore it is said that Bodhi mind is the Bodhimanda. These three minds, neither vertical nor horizontal, are called without error. Second, 'one-way horizontal explanation', divided into two parts. The first part is 'suspending the showing of categories'. Using the horizontal to observe the vertical, the horizontal of the perfect mind collects the vertical of the separate teaching. Because the 'A' character gate possesses the merits of each ground, therefore it accomplishes height and breadth. Second, 'one approximately' below, explaining the meaning according to the text, divided into five parts. The first part is 'approximately the six paramitas of self-cultivation', divided into two parts. The first part is 'marking and showing'. All possess five kinds, because of the world and the four teachings. Possessing as explained previously, which is the content explained previously in the Pure Land. Similarly, it is the Bodhimanda of taking the land to benefit beings, is it not the place where one should accomplish Buddhahood? Therefore, it is the same as the Pure Land in clarifying the meaning.
。二佈施下正釋。荊溪云。六度中一一皆云法身者六度悉能滿法身。故然但用對治以為能依。故一一句皆是所依。所依即是法身也。文為六悉可解。二約四等化他二。初標示。荊溪云。四等皆須從圓以釋。語似方便釋使成圓。今謂。一心三慈乃至一心三舍四三互融方稱文旨。二正釋二。初四等如文。二能化法。四等在內。化法在外。由神通等四。四等方能利物。文為四。初神通。荊溪云。顯出法性真凈六根者入初住六根具十。六根即是六通故也。二解脫。荊溪云。乃能出等者除入勝處也。言能出二乘等者小從大出大必具小。故今開之皆令成大。以其因中等者因中用於小乘八解。後轉入大見八解理。一一地中具足佛性。是故轉名王解脫也。後用利物還依本習隨宜設化。以一切法得入中已悉具難思化他之行。心之與法俱名行也。故成二十五三昧中勝妙解脫也。三方便。荊溪云。方便是道場等者方便即實道場存焉。四四攝。三約多聞進行二。初標示。二正釋二。初多聞進行三。初多聞。荊溪云。多聞是道場者自治治他俱得名為如聞行也。言顯發者即于文字而達至理。釋道場義二。皆云初心菩薩者道場即是從果立名今通於因。故並云初心。發心畢竟二不別故亦可以六即而分別之。然此四菩薩初二約果后二因者亦表初后不二故耳
【現代漢語翻譯】 現代漢語譯本 二、佈施下正釋。 荊溪云：『六度中一一皆云法身者，六度悉能滿法身。故然但用對治以為能依，故一一句皆是所依。所依即是法身也。』文為六悉可解。 二、約四等化他二。初標示。荊溪云：『四等皆須從圓以釋。語似方便釋使成圓。』今謂，一心三慈乃至一心三舍，四三互融，方稱文旨。 二、正釋二。初四等如文。二能化法。四等在內，化法在外。由神通等四，四等方能利物。文為四。初神通。荊溪云：『顯出法性真凈六根者，入初住六根具十。六根即是六通故也。』 二、解脫。荊溪云：『乃能出等者，除入勝處也。言能出二乘等者，小從大出，大必具小。故今開之皆令成大。以其因中等者，因中用於小乘八解。後轉入大見八解理，一一地中具足佛性。是故轉名王解脫也。』後用利物，還依本習，隨宜設化。以一切法得入中已，悉具難思化他之行。心之與法，俱名行也。故成二十五三昧中勝妙解脫也。 三、方便。荊溪云：『方便是道場等者，方便即實道場存焉。』四、四攝。 三、約多聞進行二。初標示。二正釋二。初多聞進行三。初多聞。荊溪云：『多聞是道場者，自治治他俱得名為如聞行也。言顯發者，即于文字而達至理。』釋道場義二。皆云初心菩薩者，道場即是從果立名，今通於因。故並云初心。發心畢竟二不別故，亦可以六即而分別之。然此四菩薩，初二約果，后二因者，亦表初后不二故耳。
【English Translation】 English version 2. Explanation of Giving (Dāna) Jingxi says: 'Among the Six Perfections (Six Pāramitās), each one speaks of the Dharmakāya (法身, Dharma Body), because all Six Perfections can fulfill the Dharmakāya. Therefore, they are used as antidotes to rely on. Thus, each and every sentence is what is relied upon. What is relied upon is the Dharmakāya.' The text can be understood in six aspects. 2. Transforming Others Through the Four Immeasurables (四等, Four Brahmavihāras). First, indication. Jingxi says: 'The Four Immeasurables must all be explained from the perspective of the complete and perfect (圓, perfect). The language seems to be a skillful means (方便, Upaya) to explain and make them complete and perfect.' Now, it is said that the Three Kinds of Loving-kindness (慈, Maitrī) in one mind, up to the Three Kinds of Equanimity (舍, Upekṣā) in one mind, the mutual integration of the four threes, is what truly aligns with the meaning of the text. 2. Proper Explanation. First, the Four Immeasurables as in the text. Second, the Dharma (法, Dharma) that can transform. The Four Immeasurables are internal, the Dharma that transforms is external. Through the Four Powers such as supernatural powers (神通, Abhijñā), the Four Immeasurables can then benefit beings. The text is in four parts. First, supernatural powers. Jingxi says: 'Revealing the true and pure six faculties of Dharma-nature (法性, Dharma-nature) means that entering the first stage (初住, First Bhumi) the six faculties possess ten. The six faculties are the six supernatural powers.' 2. Liberation (解脫, Vimoksha). Jingxi says: 'Being able to emerge, etc., means excluding entering the superior realms. Saying 'being able to emerge from the Two Vehicles (二乘, Two Vehicles), etc.' means the small emerges from the great, and the great must possess the small. Therefore, now opening them all up makes them great. Because in the causal stage, etc., in the causal stage, the Eight Liberations (八解, Eight Vimokshas) of the Small Vehicle are used. Later, transforming and entering the Great, one sees the principle of the Eight Liberations, and in each and every stage, the Buddha-nature (佛性, Buddha-nature) is fully possessed. Therefore, it is transformed and named King Liberation.' Later, using it to benefit beings, one still relies on one's original habits, and skillfully establishes transformations according to the situation. Because all Dharmas have been able to enter the Middle Way (中, Middle Way), they all possess the inconceivable practice of transforming others. The mind and the Dharma are both called practice. Therefore, it becomes the supreme and wonderful liberation among the Twenty-Five Samādhis. 3. Skillful Means (方便, Upaya). Jingxi says: 'Skillful means is the Bodhimaṇḍa (道場, Bodhimaṇḍa), etc., skillful means is where the real Bodhimaṇḍa exists.' 4. The Four Ways of Gathering (四攝, Four Saṃgrahavastus). 3. Relying on Extensive Learning to Advance in Practice. First, indication. Second, proper explanation. First, relying on extensive learning to advance in practice. First, extensive learning. Jingxi says: 'Extensive learning is the Bodhimaṇḍa, self-governing and governing others can both be called practicing as heard. Saying 'revealing and developing' means reaching the ultimate principle through the written words.' Explanation of the meaning of Bodhimaṇḍa. All say 'beginner Bodhisattva (菩薩, Bodhisattva)' means Bodhimaṇḍa is named from the result, now it extends to the cause. Therefore, they are all called beginner. Because the initial aspiration and the ultimate are not different, they can also be distinguished by the Six Identities (六即, Six Identities). However, these four Bodhisattvas, the first two are about the result, and the last two are about the cause, also indicating that the beginning and the end are not two.
。二伏心皆名伏者以有上地惑故。金剛等覺居眾伏之頂之。三道品界內四諦至有為者界內之滅猶有變易。故成界外之苦。所以四並有為。界外苦集道即有為。滅即中道乃是無為。無量下前約內外對辨。義通通別以兩教鄰接故。今于界外更簡別圓則知。三並有為乃屬別教。圓中四諦唯苦集是有為。若論即即苦是滅。即集是道故全有為即是無為。故此苦集與別全殊。以別苦集定是有為不能即故。二觀諦二。初標示。二正釋五。初諦。顯權實理者十界唯心權實理一。四種四諦攝無不周。二緣起。有四種相者隨四智所觀也。得三種菩提者以觀三道即三德故。見三佛性者還約三道對論三性。三煩惱。及以佛法皆畢竟空者有法過涅槃者亦如幻化故。四眾生。觀九道至真性者既達己心九界當體空中則攝外事境一一咸爾。以內外不二自他互融故。下觀實法例亦如是。五一切法。得五涅槃者即舍無常色獲得常色。受想行識亦復如是名涅槃也。四約降魔說法二。初標。二正釋三。初降魔。二三界。三師子吼。五約力無畏果德二。初標示。二正釋三。初力無畏不共。十種智力者暹云。彼經第十四卷初云。智首菩薩問文殊言。佛子菩薩云何得處非處智力。過未現在業報智力。根勝劣智力。種種界智力。種種解智力。一切至處道智力。禪解脫三昧
【現代漢語翻譯】 現代漢語譯本 二、伏心都稱為『伏』，是因為還有上地之惑的緣故。金剛等覺位於眾多『伏』的頂端。 三、在道品界內，四諦中的苦、集、道（有為法）乃至有為法，界內的滅仍然有變易，因此成為界外的苦。所以說四者都是有為法。界外的苦、集、道即是有為法，滅即是中道，乃是無為法。 無量下文，先前是約內外相對辨析，義理上通於通教和別教，因為兩教鄰接的緣故。現在於界外更進一步簡別，就知道圓教的三者（苦、集、道）都是有為法，屬於別教。圓教中的四諦，只有苦和集是有為法。如果從『即』的角度來說，即苦是滅，即集是道，所以全部有為法即是無為法。因此，這裡的苦和集與別教的完全不同，因為別教的苦和集一定是屬於有為法，不能『即』。 二、觀諦二： 初、標示。 二、正釋五： 初、諦。顯權實理：十界唯心，權實理一。四種四諦涵蓋無所不周。 二、緣起。有四種相，是隨四智所觀而得。得三種菩提，是因為觀三道即三德的緣故。見三佛性，還是約三道來對應論述三性。 三、煩惱。以及佛法都畢竟空，有法勝過涅槃，也如幻化一般。 四、眾生。觀九道乃至真性，既然通達自己心中九界當體即空，那麼攝取外在的事境，一一都是如此。因為內外不二，自他互相融合的緣故。下面的觀實法也是如此。 五、一切法。得五涅槃，即捨棄無常的色而獲得常色，受、想、行、識也是如此，這稱為涅槃。 四、約降魔說法二： 初、標。 二、正釋三： 初、降魔。 二、三界。 三、師子吼。 五、約力無畏果德二： 初、標示。 二、正釋三： 初、力無畏不共。十種智力，暹云：『彼經第十四卷初云。智首菩薩問文殊言：佛子菩薩云何得處非處智力？過未現在業報智力？根勝劣智力？種種界智力？種種解智力？一切至處道智力？禪解脫三昧（禪定、解脫、三昧）』
【English Translation】 English version 2. 'Subduing the mind' is the name given to all 'subduings' because of the presence of delusions in the higher realms. The Vajra-like Equal Enlightenment resides at the summit of all 'subduings'. 3. Within the realm of the Paths, the Four Noble Truths, from Suffering, Accumulation, Path (conditioned dharmas) to the conditioned, the Cessation within the realm still has change and transformation, thus becoming Suffering outside the realm. Therefore, all four are conditioned. Suffering, Accumulation, and Path outside the realm are conditioned dharmas, while Cessation is the Middle Way, which is unconditioned. In the following text on Immeasurable [Meanings], the previous discussion was about distinguishing between internal and external, and the meaning is common to both the Common and Distinct Teachings because the two teachings are adjacent. Now, further distinguishing outside the realm, we know that the three (Suffering, Accumulation, Path) of the Perfect Teaching are all conditioned dharmas and belong to the Distinct Teaching. In the Four Noble Truths of the Perfect Teaching, only Suffering and Accumulation are conditioned dharmas. If we discuss it from the perspective of 'is', then 'is Suffering' is Cessation, and 'is Accumulation' is Path, so all conditioned dharmas are unconditioned dharmas. Therefore, the Suffering and Accumulation here are completely different from those of the Distinct Teaching because the Suffering and Accumulation of the Distinct Teaching are definitely conditioned dharmas and cannot 'be'. 2. Contemplating the Truths, in two parts: First, the indication. Second, the correct explanation, in five parts: First, the Truth. Revealing the provisional and real principles: the ten realms are only mind, and the provisional and real principles are one. The four types of Four Noble Truths encompass everything without exception. Second, Dependent Origination. Having four aspects is according to what is contemplated by the four wisdoms. Obtaining the three Bodhis is because contemplating the three paths is the three virtues. Seeing the three Buddha-natures is still discussing the three natures in relation to the three paths. Third, Afflictions. And the Buddha-dharma are ultimately empty; if there is a dharma that surpasses Nirvana, it is also like an illusion. Fourth, Sentient Beings. Contemplating the nine realms up to the true nature, since one understands that the nine realms in one's own mind are empty in their very essence, then taking in external events and circumstances, each and every one is like this. Because the internal and external are not two, and self and others are mutually integrated. The following contemplation of real dharmas is also like this. Fifth, All Dharmas. Obtaining the five Nirvanas is to abandon impermanent form and obtain permanent form; sensation, perception, volition, and consciousness are also like this, which is called Nirvana. 4. About subduing demons and expounding the Dharma, in two parts: First, the indication. Second, the correct explanation, in three parts: First, subduing demons. Second, the three realms. Third, the lion's roar. 5. About the powers, fearlessnesses, and fruition virtues, in two parts: First, the indication. Second, the correct explanation, in three parts: First, the powers, fearlessnesses, and unshared [qualities]. The ten kinds of wisdom powers, the Siamese [translation] says: 'The beginning of the fourteenth volume of that sutra says: Bodhisattva Wisdom Leader asked Manjushri, saying: Buddha-son, how do Bodhisattvas obtain the wisdom power of knowing what is and is not the case? The wisdom power of knowing the karmic retribution of the past, present, and future? The wisdom power of knowing the superior and inferior faculties? The wisdom power of knowing the various realms? The wisdom power of knowing the various understandings? The wisdom power of knowing the path to all destinations? The dhyana (meditation), vimoksha (liberation), samadhi (concentration)'
染凈智力。宿住念智力。無障礙天眼智力。斷諸集智力。二三明。三一念。三結釋。荊溪云。初文開章即云結釋。此中從便即云結成。釋只是成耳。除偽顯真者除三教偽顯圓理真。三命持世二。初分科。二隨釋二。初命問疾三。初敘意辨位。二所言下牒名釋義二。初總釋實相真心。領憶諸法者一念三諦具足三千名領諸法。二持義下別釋二。初標列五名。二四教下約教釋義二。初簡偏取圓。二一遮下依圓釋義二。初歷解五名。二菩薩下結成圓具二。初明初后圓具。二持世下結施權益物二。初正明施益。二開即下結示顯位。暹云。總別不二者只是亦總亦別。善德即是非總非別。皆在初心故也。三前訶下對前明益二。初通辨彈訶。暹云。皆破果上因中者且約偏說義皆互具。二今佛下正明今益。二辭不堪二。初分科。二隨釋四。初奉辭不堪。二述不堪之由二。初敘意分科。二隨文正釋五。初住靜室。二魔作釋來。經云。時魔波旬者。肇曰。波旬秦言或名殺者或名極惡。斷人善根因名殺者。違佛亂僧罪莫之大。故名極惡。經絃歌者周禮注云。弦謂琴瑟也。詩傳曰。歌謂曲合樂也。論語子之武城聞絃歌之聲是也。疏分二。初略釋。已得聖道者得初果也。若約大乘即二地菩薩也。二今明下廣釋二。初約教正釋二。初約四魔。覺知折伏
【現代漢語翻譯】 現代漢語譯本 染凈智力（區分染污與清凈的智慧力量）。宿住念智力（回憶過去生世的智慧力量）。無障礙天眼智力（沒有阻礙的天眼觀察能力）。斷諸集智力（斷除一切煩惱根源的智慧力量）。 二三明（宿命明、天眼明、漏盡明）。三一念（一念三諦）。三結釋（三結的解脫）。荊溪（指湛然法師）說：『最初的文句開篇就說是結釋。這裡爲了方便就說是結成。釋只是成就的意思。』除偽顯真，就是去除三教的虛偽，顯現圓教的真實。 三命持世分為兩部分：第一部分是分科，第二部分是隨文解釋。隨文解釋又分為兩部分：第一部分是命問疾，包括三個方面：首先是敘述意圖，辨明位置；其次是『所言下』，照應題目，解釋含義，分為兩部分：首先是總釋實相真心，領會憶念諸法，一念之中三諦具足，三千諸法都能領會；其次是『持義下』，分別解釋，分為兩部分：首先是標列五名；其次是『四教下』，用四教來解釋含義，分為兩部分：首先是簡擇偏頗，選取圓滿；其次是『一遮下』，依據圓教來解釋含義，分為兩部分：首先是歷數解釋五名；其次是『菩薩下』，總結成就圓滿具足，分為兩部分：首先是說明從初到后都圓滿具足；其次是『持世下』，總結施予利益，利益眾生，分為兩部分：首先是正式說明施予利益；其次是『開即下』，總結顯示地位。暹（可能是指一位法師）說：『總別不二，只是亦總亦別。善德即是非總非別。都在初心的緣故。』 第三，『前訶下』，對照前面，說明利益，分為兩部分：首先是通盤辨別彈斥呵責。暹說：『都是破斥果上的，因中的。』且就偏頗的說法而言，義理都是相互具備的。其次是『今佛下』，正式說明現在的利益。 二辭不堪分為兩部分：第一部分是分科，第二部分是隨文解釋，分為四個方面：首先是奉辭不堪；其次是陳述不堪的原因，分為兩部分：首先是敘述意圖，分清條理；其次是隨文正式解釋，分為五個方面：首先是住在靜室；其次是魔來作亂。經中說：『當時魔波旬（Mara Papiyas，佛教中欲界第六天之主，常擾亂修行者）』。肇（指僧肇法師）說：『波旬，秦語或者叫做殺者，或者叫做極惡。斷人善根，所以叫做殺者，違背佛法，擾亂僧眾，罪過沒有比這更大的了，所以叫做極惡。』經中說絃歌，周禮的註釋說：『弦指琴瑟。』詩經的傳記說：『歌指配合樂曲的歌曲。』論語中孔子在武城聽到絃歌的聲音就是這個意思。疏分為兩部分：首先是簡略解釋，已經得到聖道，就是得到初果（須陀洹）。如果按照大乘佛法來說，就是二地菩薩。其次是『今明下』，詳細解釋，分為兩部分：首先是按照四魔（煩惱魔、五陰魔、死魔、天魔）來正式解釋，覺察並且折服。
【English Translation】 English version The power of wisdom regarding defilement and purity (Dranjinga Zhili) (the wisdom to distinguish between defiled and pure states). The power of wisdom regarding recollection of past lives (Su Zhu Nian Zhili) (the ability to recall past existences). The power of unobstructed heavenly eye wisdom (Wu Zhang'ai Tianyan Zhili) (unobstructed observation with a divine eye). The power of wisdom to cut off all accumulations (Duan Zhu Ji Zhili) (the wisdom to sever the roots of all afflictions). The Two Threefold Knowledges (Ersan Ming) (knowledge of past lives, divine eye knowledge, and knowledge of the extinction of outflows). The Threefold One Thought (San Yi Nian) (one thought encompassing the three truths). The Threefold Knot Release (San Jie Shi) (the release from the three bonds). Jingxi (referring to Venerable Zhanran) said: 'The initial sentence in the chapter speaks of knot release. Here, for convenience, it is said to be knot formation. Release simply means accomplishment.' Eliminating falsehood and revealing truth means eliminating the falsehood of the three teachings and revealing the truth of the perfect teaching. The Threefold Command to Uphold the World is divided into two parts: the first part is the division into sections, and the second part is the explanation following the text. The explanation following the text is further divided into two parts: the first part is the command to inquire about illness, which includes three aspects: first, narrating the intention and distinguishing the position; second, 'Suo Yan Xia,' corresponding to the title and explaining the meaning, divided into two parts: first, a general explanation of the true mind of reality, comprehending and recollecting all dharmas, with the three truths fully present in one thought, and all three thousand dharmas can be comprehended; second, 'Chi Yi Xia,' explaining separately, divided into two parts: first, listing the five names; second, 'Si Jiao Xia,' using the four teachings to explain the meaning, divided into two parts: first, selecting the complete and rejecting the partial; second, 'Yi Zhe Xia,' explaining according to the perfect teaching, divided into two parts: first, enumerating and explaining the five names; second, 'Pusa Xia,' summarizing the accomplishment of perfect completeness, divided into two parts: first, explaining that it is perfectly complete from beginning to end; second, 'Chi Shi Xia,' summarizing the bestowal of benefits, benefiting sentient beings, divided into two parts: first, formally explaining the bestowal of benefits; second, 'Kai Ji Xia,' summarizing and revealing the position. Xian (possibly referring to a Dharma master) said: 'The non-duality of totality and particularity is simply both total and particular. Good virtue is neither total nor particular. It is all due to the initial mind.' Third, 'Qian He Xia,' comparing with the previous, explaining the benefits, divided into two parts: first, a comprehensive discernment of criticism and rebuke. Xian said: 'All are refuting the effects on the fruit, within the cause.' And speaking from the perspective of partiality, the meanings are all mutually inclusive. Second, 'Jin Fo Xia,' formally explaining the present benefits. The Twofold Inability to Accept is divided into two parts: the first part is the division into sections, and the second part is the explanation following the text, divided into four aspects: first, respectfully declining; second, stating the reasons for the inability to accept, divided into two parts: first, narrating the intention and clarifying the order; second, formally explaining following the text, divided into five aspects: first, residing in a quiet room; second, the demon comes to cause disturbance. The sutra says: 'At that time, Mara Papiyas (Mara Papiyas, the lord of the sixth heaven in the desire realm in Buddhism, who often disturbs practitioners)'. Zhao (referring to Dharma Master Sengzhao) said: 'Papiyas, in the Qin language, is either called the killer or the extremely evil. Cutting off the roots of goodness, therefore called the killer, violating the Buddha's teachings, disturbing the Sangha, the offense is greater than this, therefore called the extremely evil.' The sutra says stringed music, the commentary of the Zhou Rituals says: 'Strings refer to zithers and lutes.' The commentary of the Book of Poetry says: 'Singing refers to songs that match the music.' Confucius hearing the sound of stringed music in Wucheng in the Analects is this meaning. The commentary is divided into two parts: first, a brief explanation, already attaining the holy path, is attaining the first fruit (Srotaapanna). If according to Mahayana Buddhism, it is the second ground Bodhisattva. Second, 'Jin Ming Xia,' explaining in detail, divided into two parts: first, formally explaining according to the four maras (affliction mara, five aggregates mara, death mara, heavenly mara), perceiving and subduing.
而已者即用無常觀觀察五陰。伏三界結名折伏也。樹王下先降天魔者緣起如瑞應。輔行第一備引。二約八魔。三藏至伏四魔者即邪常樂我凈也。圓破八魔者二邊即中魔。即佛界不破而破名為圓破。所以八皆稱魔者魔名殺者。常等殺真諦善。無常等殺中道善。故初住已上雖分證真常無明未盡變易仍在。是故無常等四極至後心。問別教行向已伏無常等四。既未證真常。所觀俗諦為魔攝不。答亦是常等所攝而非界內邪常。所以然者夫理本無名強為立名。雖強為立德不出四。佛滅度后外人竊用常等四名以計神我。故佛初出說無常等以破常等。二乘不了計無常等以之為極。故佛復說常等四德破無常等。出假菩薩異二乘邊名為常等。菩薩不達但執教道又說非常非無常等破之。今圓初住圓破八魔顯雙非也。而雙非只是真常等四對破二邊得雙非名。二問答。料簡二。初問。二答二。初總明持世權施。二別約三義對辨二。初正明三義二。初釋三。初事理一方便至一如者前三教人悉皆避事入理。藏通避生死入偏真。別人避二邊入但中。通教雖即避事咸同。豈知性具三千彼彼互融一如無二。無所去取等者魔即佛故無所去。佛即魔故無所取。魔佛一如。有何滯礙。如是觀者名為能覺。不為境動所以能降。豈聞佛即是魔便求魔法。須了即魔是佛。
{ "translations": [ "現代漢語譯本：", "『而已者即用無常觀觀察五陰。伏三界結名折伏也。』意思是說，用無常的觀點來觀察五陰（色、受、想、行、識，構成個體存在的五種要素），以此來降伏三界（欲界、色界、無色界）的煩惱，這叫做折伏。", "『樹王下先降天魔者緣起如瑞應。輔行第一備引。』指的是在菩提樹下首先降伏天魔的事情，其緣起如同《瑞應經》所記載。《輔行記》第一卷對此有詳細引用。", "『二約八魔。三藏至伏四魔者即邪常樂我凈也。』這裡說的八魔，三藏教義中降伏四魔，指的是邪、常、樂、我、凈這四種顛倒的見解。", "『圓破八魔者二邊即中魔。即佛界不破而破名為圓破。所以八皆稱魔者魔名殺者。常等殺真諦善。無常等殺中道善。』圓教中破除八魔，指的是二邊（有和無，常和斷等）實際上就是中道的障礙。即使是佛的境界，也要以不破而破的方式來破除，這叫做圓破。之所以都稱為魔，是因為魔有殺害的意思。常、樂、我、凈殺害了真諦的善，無常、苦、無我、不凈殺害了中道的善。", "『故初住已上雖分證真常無明未盡變易仍在。是故無常等四極至後心。問別教行向已伏無常等四。既未證真常。所觀俗諦為魔攝不。答亦是常等所攝而非界內邪常。』因此，初住位以上的菩薩雖然分證了真常，但無明尚未斷盡，變易生死仍然存在。所以，無常等四種觀念要貫徹到最後。問：別教的行向位菩薩已經降伏了無常等四種觀念，但既然還沒有證得真常，那麼他們所觀察的俗諦是否會被魔所攝？答：也屬於常等所攝，但不是界內的邪常。", "『所以然者夫理本無名強為立名。雖強為立德不出四。佛滅度后外人竊用常等四名以計神我。故佛初出說無常等以破常等。二乘不了計無常等以之為極。故佛復說常等四德破無常等。出假菩薩異二乘邊名為常等。菩薩不達但執教道又說非常非無常等破之。今圓初住圓破八魔顯雙非也。而雙非只是真常等四對破二邊得雙非名。』之所以這樣說，是因為理體本來沒有名字，只是勉強給它安立名字。即使勉強安立，其德行也不超出常、樂、我、凈這四種。佛陀滅度后，外道竊取常等四名來執著神我。所以佛陀最初出現時，宣說無常等來破除常等。二乘人不明白，執著無常等為究竟。所以佛陀又宣說常等四德來破除無常等。出假菩薩不同於二乘的偏頗，認為常等是真實的。菩薩不通達，只是執著教條，又說非常非無常等來破除它。現在圓教初住位的菩薩圓滿地破除八魔，顯現雙非的道理。而雙非只是用真常等四對來破除二邊，從而得到雙非的名稱。", "『二問答。料簡二。初問。二答二。初總明持世權施。二別約三義對辨二。初正明三義二。初釋三。初事理一方便至一如者前三教人悉皆避事入理。藏通避生死入偏真。別人避二邊入但中。通教雖即避事咸同。豈知性具三千彼彼互融一如無二。』第二部分是問答，用來簡別說明。分為初問和二答。二答又分為初總明持世權施和二別約三義對辨。初正明三義又分為二，初釋三。初事理一方便到一如，指的是前三種教義的人都避開事相而進入理體。藏教和通教避開生死而進入偏真，別教避開二邊而進入但中。通教雖然也避開事相，但都相同。哪裡知道自性具足三千，彼此互相融合，一如而沒有二。", "『無所去取等者魔即佛故無所去。佛即魔故無所取。魔佛一如。有何滯礙。如是觀者名為能覺。不為境動所以能降。豈聞佛即是魔便求魔法。須了即魔是佛。』沒有捨棄和取捨等等，因為魔就是佛，所以沒有需要捨棄的。佛就是魔，所以沒有需要取捨的。魔和佛是一如的，有什麼可以滯礙的呢？像這樣觀察的人，叫做能覺，不被外境所動搖，所以能夠降伏。難道聽到佛就是魔，就去尋求魔法嗎？必須明白魔就是佛。", "", "english_translations": [ "English version:", "'That is, using the contemplation of impermanence to observe the Five Skandhas (Wuyin). Subduing the bonds of the Three Realms is called 'breaking and subduing'.'", "'The first subduing of the heavenly demons under the Bodhi tree originates as described in the 'Auspicious Response Sutra'. The first volume of 'Auxiliary Conduct' provides a detailed citation.' This refers to the event of first subduing the heavenly demons under the Bodhi tree (Shuwang), with its origins as recorded in the 'Ruiying Jing' (Auspicious Response Sutra). The first volume of the 'Fuxing Ji' (Auxiliary Conduct) provides a detailed citation.", "'Secondly, regarding the Eight Demons. The Three Storehouses (Sancang) up to subduing the Four Demons refer to the four inverted views of evil, permanence, bliss, self, and purity (xie chang le wo jing).' Here, the Eight Demons are mentioned, and the subduing of the Four Demons in the teachings of the Three Storehouses refers to the four inverted views of evil, permanence, bliss, self, and purity.", "'The complete breaking of the Eight Demons means that the two extremes are the demons of the middle way. That is, even the realm of the Buddha is broken without breaking, which is called complete breaking. The reason why all eight are called demons is that 'demon' means 'killer'. Permanence, etc., kill the goodness of the true truth. Impermanence, etc., kill the goodness of the middle way.' The complete breaking of the Eight Demons in the Perfect Teaching refers to the fact that the two extremes (existence and non-existence, permanence and impermanence, etc.) are actually obstacles to the Middle Way. Even the realm of the Buddha must be broken in a way that does not break, which is called complete breaking. The reason why all eight are called demons is that 'demon' means 'killer'. Permanence, bliss, self, and purity kill the goodness of the true truth; impermanence, suffering, non-self, and impurity kill the goodness of the Middle Way.", "'Therefore, although those above the initial dwelling (chuzhu) partially realize true permanence, ignorance is not exhausted, and the change and transformation still exist. Therefore, the four extremes of impermanence, etc., reach the final mind. Question: The practice and direction of the Separate Teaching (biejiao) have already subdued the four of impermanence, etc. Since they have not yet realized true permanence, is the conventional truth they observe taken by the demon? Answer: It is also taken by permanence, etc., but it is not the evil permanence within the realm.' Therefore, although Bodhisattvas above the initial dwelling partially realize true permanence, ignorance has not been exhausted, and the change and transformation of birth and death still exist. Therefore, the four concepts of impermanence, etc., must be carried through to the end. Question: Bodhisattvas in the practice and direction stage of the Separate Teaching have already subdued the four concepts of impermanence, etc., but since they have not yet realized true permanence, is the conventional truth they observe taken by the demon? Answer: It is also taken by permanence, etc., but it is not the evil permanence within the realm.", "'The reason for this is that the principle is originally without a name, and a name is forcibly established. Although a virtue is forcibly established, it does not go beyond the four. After the Buddha's extinction, outsiders secretly used the four names of permanence, etc., to calculate the divine self. Therefore, when the Buddha first appeared, he spoke of impermanence, etc., to break permanence, etc. The two vehicles (er cheng) did not understand and regarded impermanence, etc., as the ultimate. Therefore, the Buddha again spoke of the four virtues of permanence, etc., to break impermanence, etc. The Bodhisattva who emerges from the provisional differs from the two vehicles, and the name is permanence, etc. The Bodhisattva does not understand but only adheres to the teaching, and also says non-permanence, non-impermanence, etc., to break it. Now, the initial dwelling of the Perfect Teaching completely breaks the Eight Demons and shows the double negation. And the double negation is only the four pairs of true permanence, etc., breaking the two extremes to obtain the name of double negation.' The reason for this is that the principle is originally without a name, and a name is forcibly established. Even if a virtue is forcibly established, it does not go beyond the four: permanence, bliss, self, and purity. After the Buddha's extinction, outsiders secretly used the four names of permanence, etc., to cling to a divine self. Therefore, when the Buddha first appeared, he spoke of impermanence, etc., to break permanence, etc. The two vehicles did not understand and clung to impermanence, etc., as the ultimate. Therefore, the Buddha again spoke of the four virtues of permanence, etc., to break impermanence, etc. The Bodhisattva who emerges from the provisional differs from the bias of the two vehicles and considers permanence, etc., to be real. The Bodhisattva does not understand but only clings to the teachings and also speaks of non-permanence, non-impermanence, etc., to break it. Now, the Bodhisattva of the initial dwelling in the Perfect Teaching completely breaks the Eight Demons, revealing the principle of double negation. And the double negation is only using the four pairs of true permanence, etc., to break the two extremes, thereby obtaining the name of double negation.", "'Second question and answer. Distinguishing two. First question. Second answer two. First, the general Ming holds the world's power to give. Second, the other about the three meanings to distinguish two. First, the righteous Ming three meanings two. First release three. First, the matter is one convenient to one such as the former three teachers all avoid things into reason. The Tibetan pass avoids life and death into partial truth. Others avoid the two sides into but the middle. Although the general teaching avoids things, they are the same. How can we know that the nature is full of three thousand, each other melts into one such as no two.' The second part is questions and answers, used to distinguish and explain. It is divided into the first question and the second answer. The second answer is further divided into the first general Ming holding the world's power to give and the second other about the three meanings to distinguish. The first righteous Ming three meanings is further divided into two, the first release three. The first matter is one convenient to one such as, refers to the people of the first three teachings all avoid phenomena and enter the principle. The Tibetan and Common teachings avoid birth and death and enter partial truth, the Separate teaching avoids the two extremes and enters only the middle. Although the Common teaching also avoids phenomena, they are all the same. How can we know that the nature is full of three thousand, mutually融into one such as no two.", "'No place to go to take and so on, the devil is the Buddha, so there is no place to go. The Buddha is the devil, so there is no place to take. The devil Buddha is one such as. What is the stagnation. Such as the viewer is called the able to feel. Not for the environment to move so can be reduced. How can you hear that the Buddha is the devil and then seek magic. You must understand that the devil is the Buddha.' There is no abandoning and taking, etc., because the demon is the Buddha, so there is nothing to abandon. The Buddha is the demon, so there is nothing to take. The demon and the Buddha are one such as, what can be stagnant? Those who observe like this are called the able to feel, not shaken by the external environment, so they can subdue. How can you hear that the Buddha is the demon and then seek magic? You must understand that the demon is the Buddha." ] }
所以能降。凡云相即意顯理融。佈教之宗本令舍惡。事理真妄魔佛內外一切皆然。將來學者幸宜留意。二約真緣。常住三昧寂而常照者心外無境。魔豈能藏形耶。分真懸見其事可知。若圓初心唯達實相恣其變怪寂爾如空須備方鏡。至不能變本形等者抱樸子曰。昔張蓋蹋及偶豪成二人精思于蜀雲臺山石室中。忽有四人。黃絹單衣葛巾往到其前曰。勞乎道士辛苦幽隱。於是二人顧視鏡中乃鹿也。續搜神記曰。林盧山下有一亭。人每過此宿者或病死。時有郅伯夷者。宿於此明燭而坐。中夜忽有十餘人來自共蒲博。伯夷密以鏡照之乃是群犬。三約調不。二權教下結。二今持下結指其人。魔亦知人等者有他心通故。三魔來不識。人中姓者緣起如涅槃記。乃令轉教者荊溪云。乃今轉教說于般若也。亦是三德者常住法身般若慧命解脫法財。五種三堅未知說何者既破天樂只應為說三藏三堅。但天主機難可定判。破欲之後豈必藏耶。俱通四機故未定判。四魔更施女經云。可備掃灑者上悉報反下所買反。通俗文云。以水掩塵曰灑。曲禮曰。納女于天子曰備。百姓於國君曰備酒漿。于大夫曰備掃灑。鄭玄雲。酒漿掃灑婦人之職。生公云。因其說法可詭以從善。實欲以女亂之。五嫌怪不受而要我者于遙反案要猶強也。亦要難也。廣雅云。要遮也
。三明不堪之事二。初分科。二隨釋八。初凈名覺悟持世。嬈固者纂文云。嬈戲弄也。固字宜作厭蠱之蠱。字林蠱音固音古。爾雅云。蠱疑也。郭璞曰。疑惑人也。摩蹬伽經作擾蠱。謂此魔作擾亂厭蠱也。生公云。固者非虛焉。二凈名就魔索女。三魔驚懼欲去。四空聲勸舍。荊溪云。空聲三釋並無去取者已如前文阿難中釋。生公云。非維摩詰則是持世也。亦可魔自作之耳。五魔舍女。俯仰者謂低頭仰舉首也。謂自強為之也。六大士為女說法二。初敘意示義二。初總敘來意。二分科示義。二如應不隨文正釋二。初勸發心。二勸修行二。初敘意分科。二隨文釋義三。初凈名勸修法樂。二天女請問。三凈名答。三初懸談義旨。二分科略示。三初文下隨文正釋五。初樂歸三寶。二樂離集諦。三樂觀苦諦。四樂修道諦二。初分科。二隨釋三。初修行本。二正行皆名法下闕樂字。三遍行二。初對前辨示。二樂廣下牒文別釋。降伏眾魔者荊溪云。凈名寄此潛譏魔眾。以示天女住宮之儀。樂凈佛國土者一切皆是佛土之行。此中別示凈土言者即此別示是通示也。恐諸天女未有菩薩凈土緣。故樂成就相好者相好即是取土之身。諸方便教行時非證時者前二教人行證可知。別教地前名為行時。未見中道不名證時。若小證者通教七地及兩二乘亦粗
通兩教學地。示教利喜者大論五十九云。示者示人好醜善不善應行不應行。生死為丑。涅槃安隱為好。分別三乘六度如是等名示。教者教言汝舍惡行善是名教。利者未得善法味故心則退沒。為說法引導令出。汝莫因時求果。汝今雖勤苦果報出時大得利益。令其心利故名利。喜者隨其所得而讚歎之令其心喜。為樂佈施贊佈施則喜。故以此四事莊嚴說法 大集等者此則彼經明通明禪五支。中喜支相也。彼經云。如心覺大覺思惟大思惟觀於心性是名覺支。觀心行大行偏行是為觀支。如實知大知心動至心喜是為喜支。身安心受於樂觸是為安支。心住大住不亂于緣是名定支。止觀以真俗二諦配釋。如心覺大覺等疏文所引語小不同。今文如實知剩真字。至心下闕喜字于義無妨。去取難解者此誡後人當隨經部增減釋之。即去取也。五結成法樂。七波旬乞女三如疏。八大士還女二。初分科。二隨釋四。初凈名還女。二諸女請法欲還。事須咨請者左傳曰。訪問于善為咨。咨親為詢。咨禮為度。咨事為諏。咨難為謀。今是訪問于善也。三為說無盡燈。有盡燈之無盡者灰斷故有盡。轉次即無盡。四諸女致敬隨去。四結成不堪。四命善得二。初分科。二隨釋二。初命問疾三。初敘人辨位。二所以下牒名釋義二。初總釋。二但約下別釋二。初正明
四教。是則無得為得等者法性則無明無理可得。無明即法性無事可得。事理俱忘。故云無得。如是照了名之為得。故云無得為得。照了於何只了無得故得無得。又境能發智名無得為得。智慧照境名得無所得。境智互融彰名善得。二今長下結示立名。三其義下對前明益二。初對前辨義三。初總示施權。二何以下對前正辨。三此即下約圓結示。二凈名下受訶明益。二辭不堪二。初分科。二隨釋四。初奉辭不堪。二述不堪之由。經云。一切沙門者羅什云。佛法及外道凡出家者皆名沙門。異學能大論議者名外道也。孤獨乞人者孟子曰。老而無妻曰鱞。老而無夫曰寡。老而無子曰獨。幼而無父曰孤。此四天下之窮民無告者。羅什云。乞人有三種。一沙門。二貴人。三賤人隨其所求皆名為乞人也。疏為二。初述意。二言文下正釋二。初總釋。關河舊解者謂。關中河西諸師也。荊溪云。觀今文意不取此解釋。弟子中前訶弟子。已久除邪。今訶菩薩須與小異。此乃以圓而訶于偏。或圓訶藏。是故不取其行。邪祠者祠音祠祠祭也。曲禮云。禱祠祭祀。供給鬼神。非禮不誠不莊。宰牛者宰割也。二但施下別釋二。初約四教辨義。四教相望唯圓名度。一切法趣等假也。檀尚不可得空也。云何下中也。達施三諦到大涅槃方名度也。二實是下明示
【現代漢語翻譯】 現代漢語譯本 四教（四種教義）。如果認為有『得』（獲得）可得，例如『法性』（諸法的真實本性），那麼『無明』（對真理的迷惑）和『無理』（沒有道理）就都可以被獲得。但實際上，『無明』即是『法性』，沒有什麼可以獲得。事和理都應被遺忘，所以說『無得』（沒有獲得）。像這樣照亮和理解，就叫做『得』（獲得），所以說『無得為得』（沒有獲得即是獲得）。照亮和理解什麼呢？只是理解沒有獲得，所以才能獲得沒有獲得。另外，境（客觀事物）能夠引發智慧，叫做『無得為得』。智慧能夠照亮境，叫做『得無所得』（獲得沒有獲得）。境和智相互融合，彰顯出來，叫做『善得』（善於獲得）。 二、現在長行文的下文總結並揭示了立名的原因。 三、『其義下』（下面的文句）對照前面的內容，闡明了利益。分為兩部分。第一部分對照前面的內容辨析意義，分為三點。第一點總的揭示了施設權巧方便。第二點『何以下』（下面的文句）對照前面的內容正式辨析。第三點『此即下』（下面的文句）用圓教總結揭示。第二部分，凈名（維摩詰）受到呵斥，闡明了利益。 二、辭不堪（推辭不能勝任），分為兩部分。第一部分分科。第二部分隨文解釋，分為四點。第一點奉辭不堪。第二點陳述不堪勝任的原因。經文說：『一切沙門』，鳩摩羅什解釋說：『佛法以及外道，凡是出家的人都叫做沙門。』異學能夠進行大型辯論的人叫做外道。『孤獨乞人』，孟子說：『老而無妻叫做鰥，老而無夫叫做寡，老而無子叫做獨，幼而無父叫做孤。』這四種人是天下貧窮無依無靠的人。鳩摩羅什說：『乞人有三種，一是沙門，二是貴人，三是**，隨其所求，都可以叫做乞人。』 疏文分為兩部分。第一部分陳述意思。第二部分『言文下』（下面的文句）正式解釋，分為兩部分。第一部分總的解釋。『關河舊解』指的是關中河西一帶的法師。荊溪（湛然）說：『觀察現在的文意，不採用這種解釋。弟子中前面呵斥弟子，已經很久了，消除了邪見。現在呵斥菩薩，必須與之前略有不同。這實際上是用圓教來呵斥偏教，或者用圓教呵斥藏教。』所以不採用他們（關河舊解）的說法。『邪祠』，祠（cí）音同『祠』，是祠祭的意思。《曲禮》說：『禱祠祭祀，供給鬼神，不合乎禮儀，不誠心，不莊重。』『宰牛者』，宰是宰割的意思。 二、『但施下』（下面的文句）分別解釋，分為兩部分。第一部分用四教辨析意義。四教相互比較，只有圓教才叫做『度』（度脫）。『一切法趣』等同於假名。『檀尚不可得』等同於空。『云何下』（下面的文句）等同於中道。達到施的三諦，到達大涅槃，才叫做『度』。 二、『實是下』（下面的文句）揭示說明。
【English Translation】 English version The Four Teachings. If one thinks there is something to 'attain' (get), such as 'Dharma-nature' (the true nature of all dharmas), then 'ignorance' (delusion about the truth) and 'unreason' (no reason) can both be attained. But in reality, 'ignorance' is 'Dharma-nature,' and there is nothing to be attained. Both phenomena and principle should be forgotten, so it is said 'no attainment' (nothing is attained). Illuminating and understanding in this way is called 'attainment' (getting), so it is said 'no attainment is attainment.' What is illuminated and understood? Only understanding that there is no attainment, so one can attain no attainment. Also, the object (objective things) can trigger wisdom, called 'no attainment is attainment.' Wisdom can illuminate the object, called 'attaining no attainment.' The mutual integration of object and wisdom, manifesting, is called 'skillful attainment.' 2. Now, the following text of the long passage summarizes and reveals the reason for establishing the name. 3. 'The meaning below' (the following sentences) contrasts with the previous content, clarifying the benefits. Divided into two parts. The first part contrasts with the previous content to analyze the meaning, divided into three points. The first point generally reveals the establishment of expedient means. The second point 'What follows' (the following sentences) formally analyzes in contrast to the previous content. The third point 'This is below' (the following sentences) concludes and reveals with the perfect teaching. The second part, Vimalakirti (Vimalakīrti) is rebuked, clarifying the benefits. 2. Declining incompetence, divided into two parts. The first part divides the categories. The second part explains according to the text, divided into four points. The first point declines incompetence. The second point states the reason for incompetence. The sutra says: 'All Shramanas (Śrāmaṇa)', Kumarajiva (Kumārajīva) explains: 'Buddhism and other religions, all those who have left home are called Shramanas.' Those of different schools who can engage in large debates are called heretics. 'Lonely beggars', Mencius said: 'Old and without a wife is called a widower, old and without a husband is called a widow, old and without a son is called alone, young and without a father is called orphaned.' These four types of people are the poor and helpless people in the world. Kumarajiva said: 'There are three types of beggars, one is Shramana, the second is nobles, and the third is **, whatever they ask for can be called beggars.' The commentary is divided into two parts. The first part states the meaning. The second part 'The text below' (the following sentences) formally explains, divided into two parts. The first part generally explains. 'Old interpretations of Guanhe' refers to the Dharma masters in the Guanzhong and Hexi areas. Jingxi (Zhanran) said: 'Observing the current meaning of the text, this interpretation is not adopted. Among the disciples, the disciples were rebuked earlier, and heresies have been eliminated for a long time. Now rebuking the Bodhisattvas must be slightly different from before. This is actually using the perfect teaching to rebuke the partial teaching, or using the perfect teaching to rebuke the Tripitaka teaching.' Therefore, their (old interpretations of Guanhe) statements are not adopted. 'Heretical sacrifices', the sound of sacrifice (cí) is the same as 'sacrifice', which means sacrificial offering. The Book of Rites says: 'Praying for sacrifices, providing for ghosts and gods, not in accordance with etiquette, not sincere, not solemn.' 'Butchers', butcher means slaughtering. 2. 'But giving below' (the following sentences) explains separately, divided into two parts. The first part analyzes the meaning with the four teachings. Comparing the four teachings with each other, only the perfect teaching is called 'deliverance' (liberation). 'All dharmas lead to' is equivalent to false names. 'Giving is not attainable' is equivalent to emptiness. 'What follows' (the following sentences) is equivalent to the middle way. Reaching the three truths of giving and reaching great Nirvana is called 'deliverance'. 2. 'In fact, it is below' (the following sentences) reveals and explains.
權利物。三正述被彈之事二。初分科。二隨釋六。初正彈訶二。初正釋。二料簡二。初正簡財法二。初問。荊溪云。文但略消法施而已。經但對財而云法施。其旨難辨故須問起。然向疏文雖說財中有法之理未是彰灼示其觀門。今欲雙明故亦須問。二答二。初雙標。備有兩義者一以說法為法施。二以即財具法為法施。荊溪云。義通於四。即理唯圓。故約法論財。用施一切受者無不咸沾法門。法既無涯施亦無限。以此傳化如無盡燈。二經論下雙釋二。初通約四教財法兩殊。此答初義也。以說法為法施義通偏小。二今不下別約圓融。即財是法。此答次義也。則財是法名為法施不通前三。文為二。初通明施義二。初略示。財中具足一切佛法者財即色塵也。豈只心遍。其色亦遍。色何以遍。色則心故所以三千依正不出一塵。故云具足一切佛法。是知。不但唯心亦乃唯色。若不唯色色非心耶。唯色唯心一體無二。從要從的須指唯心。庶幾精詳無令失意。二如無下廣辨二。初依法華辨示。二今凈下引今文釋成。何關說法者即財是法功由觀心不因口說也。二今文下別示今文三。初明財中具法。二若能下明受者蒙益。三如此下不達遭訶。一切同沾者若了一塵即己心性是則具足一切諸佛法。亦具一切眾生法。以彼彼互融三無差故。故施一塵
【現代漢語翻譯】 現代漢語譯本 權利物。三正述被彈之事二。初分科。二隨釋六。初正彈訶二。初正釋。二料簡二。初正簡財法二。初問。荊溪（唐代天臺宗僧人）說：『文句只是略微解釋了法施而已，經文只是針對財施而說法施，其中的旨意難以分辨，所以需要提問。』然而之前的疏文雖然說了財施中包含法施的道理，但並沒有明確地展示其觀門。現在想要同時闡明財施和法施，所以也需要提問。 二答二。初雙標。具備兩種含義：一是把說法作為法施，二是認為財物本身就具備佛法，作為法施。荊溪（唐代天臺宗僧人）說：『這個含義貫通四教，但只有圓教才能完全體現。』所以從佛法的角度來談論財施，用財施利益一切接受者，沒有誰不能沾染佛法。佛法既然沒有邊際，財施也就沒有限量。用這種方式傳播佛法，就像無盡燈一樣。 二經論下雙釋二。初通約四教財法兩殊。這是回答第一種含義，即把說法作為法施，這種含義貫通偏教和小教。二今不下別約圓融。認為財物就是佛法，這是回答第二種含義，即財物本身就是佛法，稱為法施，不貫通前三教。文分為二。初通明施義二。初略示。財物中具足一切佛法，是因為財物就是色塵。難道只是心遍佈一切嗎？色塵也遍佈一切。色塵為什麼遍佈一切？因為色塵就是心，所以三千世界的依報和正報都離不開一塵。所以說具足一切佛法。由此可知，不僅僅是唯心，也是唯色。如果不是唯心，難道就不是唯色嗎？唯色和唯心一體不二。從重要和根本的角度來說，必須指明唯心，這樣才能精細詳盡，不至於產生誤解。 二如無下廣辨二。初依法華辨示。二今凈下引今文釋成。『何關說法』的意思是，財物就是佛法，其功德來自於觀心，而不是因為口說。二今文下別示今文三。初明財中具法。二若能下明受者蒙益。三如此下不達遭訶。『一切同沾』的意思是，如果瞭解一塵就是自己的心性，那麼就具足一切諸佛的佛法，也具足一切眾生的佛法。因為它們彼此互相融合，沒有差別。所以佈施一塵。
【English Translation】 English version The object of right. The second of the three sections describes the matter of being impeached. The first is the division of categories. The second follows with six explanations. The first is the direct impeachment and rebuke, in two parts. The first is the direct explanation. The second is the examination and simplification, in two parts. The first is the direct simplification of wealth and Dharma, in two parts. The first is the question. Jingxi (a Tiantai Buddhist monk in Tang Dynasty) said: 'The text only briefly explains Dharma giving. The sutra only speaks of Dharma giving in contrast to material giving. Its meaning is difficult to distinguish, so it is necessary to ask.' However, although the previous commentary explained the principle that material giving contains Dharma, it did not clearly show its contemplation method. Now, wanting to clarify both material and Dharma giving, it is also necessary to ask. The second is the answer, in two parts. The first is the double indication. It fully possesses two meanings: one is to regard teaching the Dharma as Dharma giving, and the other is to regard material possessions themselves as possessing Dharma, as Dharma giving. Jingxi (a Tiantai Buddhist monk in Tang Dynasty) said: 'This meaning penetrates the four teachings, but only the perfect teaching can fully embody it.' Therefore, discussing material giving from the perspective of Dharma, using material giving to benefit all recipients, none will not be imbued with the Dharma. Since the Dharma is boundless, material giving is also limitless. Using this method to propagate the Dharma is like an inexhaustible lamp. The second, 'Following the Sutras and Treatises,' explains in two parts. The first is a general agreement on the differences between material and Dharma in the four teachings. This answers the first meaning, which is to regard teaching the Dharma as Dharma giving, a meaning that penetrates the provisional and small teachings. The second, 'Now, not below,' specifically agrees on perfect fusion, considering material possessions as Dharma. This answers the second meaning, which is that material possessions themselves are Dharma, called Dharma giving, and does not penetrate the previous three teachings. The text is divided into two parts. The first generally clarifies the meaning of giving, in two parts. The first is a brief indication. Material possessions fully possess all Buddha-Dharma because material possessions are themselves form-dust. Is it only the mind that pervades everything? Form also pervades everything. Why does form pervade everything? Because form is mind, therefore the environment and beings of the three thousand worlds do not go beyond a single dust. Therefore, it is said to fully possess all Buddha-Dharma. From this, it is known that it is not only mind but also form. If it is not only mind, is it not only form? Only form and only mind are one and not two. From the perspective of importance and fundamentality, it is necessary to point out only mind, so that it can be detailed and thorough, without causing misunderstanding. The second, 'Like Without Below,' extensively distinguishes in two parts. The first relies on the Lotus Sutra to distinguish and show. The second, 'Now Pure Below,' quotes the current text to explain and complete. 'What does teaching the Dharma have to do with it' means that material possessions are Dharma, and its merit comes from contemplating the mind, not because of speaking. The second, 'Now the Text Below,' specifically shows the current text in three parts. The first clarifies that Dharma is contained in material possessions. The second, 'If Able Below,' clarifies that recipients receive benefit. The third, 'Like This Below,' encounters rebuke due to not understanding. 'All share alike' means that if one understands that a single dust is one's own mind-nature, then one fully possesses all the Buddha-Dharma of all Buddhas, and also fully possesses the Dharma of all sentient beings. Because they mutually fuse without difference. Therefore, giving a single dust.
量等法界。以其不達致被彈訶。二問但下更簡遍圓。問意者圓教觀心施財既名法施。前三教人行佈施時若依當教修觀得名法施以不。答中雲亦有此義者荊溪云。此非正意義立而已。故云亦有。以三教心不能即故。故三教理理外論事。事不見理不稱圓宗。及但約觀以為解釋故云但非圓普。出沒者有無也只圓教中於諸經論有無不定。何但前之三教文耶。故四教文並得名為出沒不定。二善得請說。三凈名略說。荊溪云。具十界法至即是施法者問。雙照即是施十法界然施十界。有何功德。九界若非何以施彼。九界若是用佛界為。答若事若理皆有勝益。所言事者斷六界法與其四界。與其斷法故名為施。后四界中卷權歸實。漸與不定事理皆然。所言理者十界之理同在一心。不一不多不無不有。十即是百百即是千。千即三千而空假中。故空假中咸名理法。法不出事故號法財。以法融財以財引法。用施於彼名為法施。故法在財名波羅密。如意珠譬思之可知。複次下亦令用權助不思議。即如法華異方便等。通望眾人亦名一切。四善得重請。荊溪云。又跡示未悟者若爾本地善得此會自知法施之理。但為受者其心未融故重請之成受者解。符成之義其理宛然。然凈名元示財中之法。意令後代行者說者睹文對境皆須約財論法故也。五凈名廣說二。
【現代漢語翻譯】 現代漢語譯本 量等法界（dharma-dhātu，宇宙的本體）。因為他們不通達，所以受到批評。第二個問題『但下更簡遍圓』，是爲了更簡潔地說明圓滿的道理。問題是：圓教（perfect teaching）的觀心（contemplation of mind）施財（giving wealth）既然稱為法施（dharma-dāna，佈施佛法），那麼前三教（前三種教義）的人在行佈施時，如果依照他們所學的教義修觀，是否也能稱為法施？回答中說『亦有此義』，荊溪（指湛然）說：『這並非正意義立。』所以說『亦有』。因為前三教的心不能立即達到圓融的境界。因此，前三教的理在理外論事，事不能見理，不符合圓宗（perfect teaching）。並且只是就觀的角度來解釋，所以說『但非圓普』。『出沒』指的是有無。只有圓教中，在各種經論中有無不定。難道僅僅是前三教的經文嗎？所以四教（四種教義）的經文都可以稱為出沒不定。 第二個是善得（Sudatta，給孤獨長者）的請求解說。第三個是《維摩經》（Vimalakīrti Nirdeśa Sūtra）的略說。荊溪說：『具十界法至即是施法者問』，雙照（simultaneous illumination）就是施十法界（ten realms of existence），那麼施十法界有什麼功德？九界（nine realms）如果不是，為什麼要施給他們？九界如果是，那麼用佛界（Buddha-realm）做什麼？回答說：『若事若理皆有勝益』。所說的事，是斷六界（six realms）的法，給予四界（four realms）。給予他們斷法，所以稱為施。后四界中，卷權歸實（abandoning the provisional and returning to the real），逐漸給予不定，事理都是這樣。所說的理，是十界的理同在一心，不一不多，不無不有，十即是百，百即是千，千即三千，而空假中（emptiness, provisional existence, and the Middle Way）。所以空假中都稱為理法。法不出事，所以稱為法財。以法融財，以財引法，用施給他們，稱為法施。所以法在財中，稱為波羅蜜（pāramitā，到達彼岸）。如意珠（cintāmaṇi，如意寶珠）的比喻，思考一下就可以明白。 『複次下亦令用權助不思議』，就像《法華經》（Lotus Sutra）的異方便（skillful means）等。通望眾人，也稱為一切。第四個是善得的再次請求。荊溪說：『又跡示未悟者若爾本地善得此會自知法施之理』，但是因為接受者他們的心沒有融會貫通，所以再次請求，成就接受者的理解，符合成就的意義，道理很明顯。然而《維摩經》原本是揭示財中的法，意思是讓後代的修行者和說法者，看到經文面對境界時，都必須結合財來論法。第五個是《維摩經》的廣說，分為兩部分。
【English Translation】 English version They measure and equal the Dharma-dhātu (universe's fundamental nature). Because they do not understand it, they are criticized. The second question, 'But the following further simplifies the pervasive and complete,' is to explain the complete principle more concisely. The question is: Since the perfect teaching's (perfect teaching) contemplation of mind (contemplation of mind) and giving of wealth (giving wealth) are called dharma-dāna (dharma-dāna, giving of the Dharma), when people of the previous three teachings (previous three teachings) practice giving, if they cultivate contemplation according to their teachings, can it also be called dharma-dāna? The answer says, 'There is also this meaning,' Jingxi (referring to Zhanran) said: 'This is not the establishment of the correct meaning.' So it is said, 'There is also.' Because the minds of the previous three teachings cannot immediately reach the state of perfect harmony. Therefore, the principles of the previous three teachings discuss matters outside of principle, and matters cannot see principle, which does not conform to the perfect teaching. And it is only explained from the perspective of contemplation, so it is said, 'But it is not completely universal.' 'Emergence and disappearance' refers to existence and non-existence. Only in the perfect teaching, the existence and non-existence are uncertain in various sutras and treatises. Is it just the texts of the previous three teachings? Therefore, the texts of the four teachings (four teachings) can all be called uncertain in emergence and disappearance. The second is Sudatta's (Sudatta, Anāthapiṇḍika) request for explanation. The third is the brief explanation of the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra). Jingxi said: 'Possessing the Dharma of the ten realms to the point of being the giving of Dharma is a question,' simultaneous illumination (simultaneous illumination) is the giving of the ten realms of existence (ten realms of existence), so what are the merits of giving the ten realms of existence? If the nine realms (nine realms) are not, why give to them? If the nine realms are, then what is the Buddha-realm (Buddha-realm) used for? The answer is: 'Whether in terms of phenomena or principle, there are superior benefits.' What is said in terms of phenomena is the cutting off of the Dharma of the six realms (six realms) and giving to the four realms (four realms). Giving them the Dharma of cutting off, so it is called giving. Among the latter four realms, abandoning the provisional and returning to the real (abandoning the provisional and returning to the real), gradually giving uncertainty, both phenomena and principle are like this. What is said in terms of principle is that the principle of the ten realms is the same in one mind, not one, not many, not non-existent, not existent, ten is one hundred, one hundred is one thousand, one thousand is three thousand, and emptiness, provisional existence, and the Middle Way (emptiness, provisional existence, and the Middle Way). Therefore, emptiness, provisional existence, and the Middle Way are all called the Dharma of principle. The Dharma does not go beyond phenomena, so it is called Dharma-wealth. Using the Dharma to blend with wealth, and using wealth to attract the Dharma, using giving to them is called Dharma-giving. Therefore, when the Dharma is in wealth, it is called pāramitā (pāramitā, reaching the other shore). The analogy of the cintāmaṇi (cintāmaṇi, wish-fulfilling jewel), think about it and you will understand. 'Furthermore, the following also allows the use of skillful means to assist the inconceivable,' just like the skillful means (skillful means) in the Lotus Sutra (Lotus Sutra), etc. Looking at everyone in general, it is also called everything. The fourth is Sudatta's repeated request. Jingxi said: 'Also, the traces show those who are not enlightened, if so, Sudatta in this assembly knows the principle of Dharma-giving,' but because the recipients' minds have not merged and penetrated, they request again, achieving the recipients' understanding, in accordance with the meaning of achievement, the principle is very clear. However, the Vimalakīrti Sutra originally reveals the Dharma within wealth, meaning that future practitioners and speakers, when seeing the text and facing the situation, must combine wealth to discuss the Dharma. The fifth is the extensive explanation of the Vimalakīrti Sutra, divided into two parts.
初懸示分科二。初懸示二。初明財中具法。若離財等者三教於財必無其法。二所以下明受者獲益二。初正明獲益三。初法。荊溪云。以此施人至一切法也者問。諸佛菩薩深位之人何嘗離於以財導法。眾生受用地水火風任運常蒙佛菩薩益。諸佛菩薩不可數知。受用時長。眾生久益。如何更令凡夫假想如是作者所益幾。何況復反隱佛菩薩術。答其義實爾。然須曉宗。先荷聖恩兼蒙凡益。但化物之式譬若征夫。大陣難當理藉多戰。良將雖強不容獨致。傍賞散健併力共攻。散健獲勛功由將術。況設未破賊教緣何嫌。卒急施兵拔健。為將縱未全可。勉強礪器方堪不難。故諸菩薩無始運慈而諸眾生亦無始沾化。以是得知眾生難化。常處生死受苦時長。忽感應道交乃彼此兼益。況復眾生亦有先修凈土行者。彼彼弘願更互相熏。彼彼相資至果方益。即受化者共別不同彼我悉然。深可思也。故一佛出世眾聖咸臻。須達老婢例之可見。二喻三合。二引例釋二。初引大經。彼喻佛性遍於五道。今喻法施遍於五塵。二眾生下今釋成。二分科。
維摩經略疏垂裕記卷第七 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第八
錢唐沙門釋智圓述
二一約下隨文釋義四。初約四等。荊
【現代漢語翻譯】 現代漢語譯本 初懸示分科分為兩部分。第一部分是初懸示，又分為兩部分。第一部分是明財中具法：如果離開了財物等，那麼儒、釋、道三教在財物方面一定沒有其法則。第二部分是『所以下』，說明接受者獲得利益，分為兩部分。第一部分是正明獲益，分為三個方面：第一是法。荊溪大師說：『用這些財物施捨給他人，乃至一切法』。有人問：諸佛菩薩這些處於高位的人，何嘗離開過用財物來引導佛法？眾生所受用的地、水、火、風，時時刻刻都蒙受佛菩薩的利益。諸佛菩薩的數量不可計數，眾生受益的時間很長。為什麼還要讓凡夫假想這樣做，所能帶來的利益又有多少呢？更何況反而掩蓋了佛菩薩的法術。回答是：道理確實是這樣。但是必須明白宗旨。先承受聖人的恩惠，兼蒙凡人的利益。但教化眾生的方式，譬如征戰的士兵。大陣難以抵擋，道理在於多次戰鬥。良將雖然強大，也不容許獨自取勝。從旁賞賜勇健的士兵，合力共同攻打。勇健的士兵獲得功勛，功勞在於將領的戰術。何況假設還沒有攻破敵人的陣營，教化又有什麼可嫌棄的呢？士兵緊急時施以兵力，選拔勇健的士兵。作為將領縱然還不能完全勝任，勉強磨礪兵器，才能勝任不困難的任務。所以諸菩薩無始以來執行慈悲，而諸眾生也無始以來沾染教化。由此可知眾生難以教化，常常處於生死輪迴，遭受痛苦的時間很長。忽然感應道交，乃是彼此兼得利益。何況眾生也有先修凈土法門的人，他們彼此的弘願更加互相熏習，他們彼此互相資助，直到證得果位才算受益。即接受教化的人，共同和個別不同，彼此都是這樣。很值得深思。所以一佛出世，眾多聖賢都來輔佐。須達長者的老婢女的例子就可以說明這一點。第二是比喻，分為三個部分。第二是引用例子來解釋，分為兩個部分。第一是引用《大般涅槃經》。那個比喻是佛性遍佈於五道（地獄、餓鬼、畜生、人、天），現在這個比喻是法施遍佈於五塵（色、聲、香、味、觸）。第二是『眾生下』，現在解釋完成。第二是分科。
《維摩經略疏垂裕記》卷第七 大正藏第 38 冊 No. 1779 《維摩經略疏垂裕記》
《維摩經略疏垂裕記》卷第八
錢塘沙門釋智圓 述
第二，從『二一約下』開始，隨文解釋經義，分為四個部分。第一部分是根據四等（四無量心：慈、悲、喜、舍）。荊溪大師說：
【English Translation】 English version The initial suspension and division into categories is divided into two parts. The first part is the initial suspension, which is further divided into two parts. The first part is clarifying that the Dharma is inherent in wealth: if one is separated from wealth, etc., then Confucianism, Buddhism, and Taoism will certainly not have their principles regarding wealth. The second part is 'Therefore below,' explaining that the recipients obtain benefits, divided into two parts. The first part is directly clarifying the benefits, divided into three aspects: first is the Dharma. Master Jingxi said: 'Using these possessions to give to others, even to all Dharmas.' Someone asks: How have Buddhas and Bodhisattvas, those in high positions, ever been separated from using wealth to guide the Dharma? The earth, water, fire, and wind that sentient beings enjoy are constantly benefiting from the Buddhas and Bodhisattvas. The number of Buddhas and Bodhisattvas is countless, and the time sentient beings benefit is very long. Why should ordinary people imagine doing this, and how much benefit can it bring? Moreover, it conceals the magic of the Buddhas and Bodhisattvas. The answer is: The principle is indeed like this. But one must understand the purpose. First, receive the grace of the saints, and also receive the benefits of ordinary people. But the way of transforming sentient beings is like a soldier in battle. A large formation is difficult to resist, and the principle lies in multiple battles. Although a good general is strong, he is not allowed to win alone. Bestowing rewards on brave soldiers from the side, working together to attack. Brave soldiers gain merit, and the credit lies in the general's tactics. Moreover, supposing the enemy's camp has not yet been broken, what is there to dislike about the teaching? When soldiers are in urgent need, they are given strength, and brave soldiers are selected. As a general, even if he is not yet fully competent, he must reluctantly sharpen his weapons to be able to handle difficult tasks. Therefore, the Bodhisattvas have been practicing compassion since the beginning, and sentient beings have also been influenced by the teachings since the beginning. From this, it can be known that sentient beings are difficult to transform, and they are often in the cycle of birth and death, suffering for a long time. Suddenly, there is a response and interaction, which is a mutual benefit. Moreover, there are also sentient beings who have first cultivated the Pure Land Dharma, and their great vows are even more mutually influenced, and they mutually assist each other until they attain the fruit position to be considered benefited. That is, those who receive the teachings, both collectively and individually, are different, and it is all like this. It is worth pondering deeply. Therefore, when a Buddha appears in the world, many sages come to assist. The example of the old maid of Sudatta (Sudatta: Anāthapiṇḍika, a wealthy merchant and a major patron of the Buddha) can illustrate this point. The second is a metaphor, divided into three parts. The second is to cite examples to explain, divided into two parts. The first is to cite the Mahāparinirvāṇa Sūtra. That metaphor is that Buddha-nature pervades the five realms (hell, hungry ghosts, animals, humans, and gods), and this metaphor is that Dharma-giving pervades the five dusts (form, sound, smell, taste, and touch). The second is 'Sentient beings below,' now the explanation is completed. The second is the division into categories.
Vimalakīrti-nirdeśa Sūtra, Abridged Commentary with Supplementary Notes, Volume 7 Taishō Tripiṭaka, Volume 38, No. 1779, Vimalakīrti-nirdeśa Sūtra, Abridged Commentary with Supplementary Notes
Vimalakīrti-nirdeśa Sūtra, Abridged Commentary with Supplementary Notes, Volume 8
Commented on by Śramaṇa Shizhiyuan of Qiantang
Second, starting from 'Second, from '二一約下'', explain the meaning of the sutra according to the text, divided into four parts. The first part is based on the Four Immeasurables (Four Immeasurables: loving-kindness, compassion, joy, and equanimity). Master Jingxi said:
溪云。無施無受等者意明大舍等無緣慈。是故彼此皆云無也。故以四種不可說法名為平等。即是大舍之體理也。平等真法界佛不度眾生等者於此舍中慈悲喜三即是度心。舍中無著即是不度。然四與六及諸雜行一一皆是獨頭法施為欲相成故並列耳。二約六度二。初正釋。所以六度次四等者荊溪云。四若得六方稱兼懷。二料簡。何故雙釋者即前云起五種檀四權一實也。三約三脫。荊溪云。約三脫者即以空等對化生等。既是圓行應具一切。對雖且爾不必全然。互對亦成圓行故也。用互對意一一釋之。令成圓義方稱教旨。四約眾行。古人分為十段。今且依之初護法度生。四攝謂愛語利行佈施同事。二敬事修施皆如供佛者以介爾有心三千具足。不輕皆禮蓋此意也。三六念六和生凈天第一義天者大論云。三種天。一假號天如人王。二生天即三界諸天。三清凈天即三乘聖人。大經四天。謂世天即假號也。二生天。三凈天。謂四果支佛。四義天。謂十住菩薩。故彼經云。以何等義十住菩薩名為義天。以能善解諸法義故云何為義。見一切法是空義故又云。我曾聞。有第一義天。謂佛菩薩常不變易。今明達檀法界能破無明。即生義天及第一義天。六念所緣既通四教。故兼云凈天。故知。凈天即前二教。四種六和者類例委作。其義可見。今且
【現代漢語翻譯】 現代漢語譯本 溪云：『無施無受等』意在闡明大舍（Maha-tyaga，偉大的佈施）等同於無緣慈（無條件的慈悲）。因此，施者和受者都可稱為『無』。所以用四種不可言說的法來稱之為平等，這就是大舍的本體和道理。『平等真法界佛不度眾生等』：在這種舍（Dāna，佈施）的狀態中，慈悲喜三種心念就是度化眾生的心。舍中沒有執著，就是不度化。然而，四攝法、六度以及各種雜行，每一種都是獨立的法施，爲了相互成就，所以並列在一起。 二、約六度（Paramita，到達彼岸的六種方法）來解釋。首先是正式解釋。『所以六度次四等』，荊溪（地名）說：『四攝法如果運用得當，就能普遍獲得稱讚和懷念。』其次是簡要分析。『何故雙釋』，就是前面所說的『起五種檀四權一實』。三、約三脫（三種解脫）來解釋。荊溪說：『約三脫，就是用空等來對應化生等。』既然是圓滿的修行，就應該具備一切。雖然只是對應，但不一定完全如此。相互對應也能成就圓滿的修行。用相互對應的意思來一一解釋，使之成為圓滿的意義，才符合佛教的宗旨。 四、約眾行（各種修行）來解釋。古人分為十段，現在暫且依照這種分法。首先是護法度生。四攝法包括愛語、利行、佈施、同事。其次是敬事修施，都如同供養佛一樣，因為即使是微小的心念，也具備三千種功德。不輕視一切，恭敬禮拜，大概就是這個意思。第三是六念（六種憶念）、六和（六種和合）生凈天（清凈天）、第一義天（勝義天）。《大智度論》說：『有三種天。一是假號天，如人間的國王。二是生天，即三界諸天。三是清凈天，即三乘聖人。』《大般涅槃經》中有四種天，一是世天，即假號天。二是生天。三是凈天，指四果阿羅漢和辟支佛。四是義天，指十住菩薩。所以該經說：『以什麼意義，十住菩薩被稱為義天？因為他們能夠善於理解諸法的意義。』什麼是義？見到一切法都是空性的意義。』又說：『我曾聽說，有第一義天，指佛菩薩常住不變。』現在明白通達佈施的法界，能夠破除無明，就能生起義天和第一義天。六念所緣既然貫通四教，所以兼說凈天。所以知道，凈天就是前二教。四種六和的類別和例子可以詳細寫作，其中的意義可以見到。現在暫且...
【English Translation】 English version Ksi-yun: 'No giver, no receiver, etc.' means to clarify that Maha-tyaga (Great Renunciation) is equivalent to Apramanas (unconditional compassion). Therefore, both the giver and the receiver can be called 'no'. Therefore, the four unspeakable dharmas are used to call it equality, which is the essence and principle of Maha-tyaga. 'The Buddha of the equal true dharma realm does not liberate sentient beings, etc.': In this state of Dana (giving), the three thoughts of loving-kindness, compassion, and joy are the mind of liberating sentient beings. In giving, there is no attachment, which means not liberating. However, the Four Sangrahavastus (four means of gathering), the Six Paramitas (six perfections), and various miscellaneous practices are all independent dharma givings, and they are listed together for mutual accomplishment. Second, explain in terms of the Six Paramitas. The first is the formal explanation. 'Therefore, the Six Paramitas are followed by the Four Sangrahavastus, etc.', Ksi-yun (place name) said: 'If the Four Sangrahavastus are used properly, they can universally obtain praise and remembrance.' The second is a brief analysis. 'Why explain both?', that is, the previous saying 'arising five kinds of giving, four provisional and one real'. Third, explain in terms of the Three Vimoksas (three liberations). Ksi-yun said: 'In terms of the Three Vimoksas, it is to correspond emptiness, etc. to transformation and birth, etc.' Since it is a complete practice, it should have everything. Although it is only a correspondence, it is not necessarily completely so. Mutual correspondence can also achieve complete practice. Use the meaning of mutual correspondence to explain each one, so that it becomes a complete meaning, which is in line with the purpose of Buddhism. Fourth, explain in terms of various practices. The ancients divided it into ten sections, and now we will temporarily follow this division. The first is protecting the Dharma and liberating sentient beings. The Four Sangrahavastus include loving speech, beneficial conduct, giving, and cooperation. The second is revering and practicing giving, all like offering to the Buddha, because even a small thought has three thousand merits. Do not despise everything, respectfully bow, probably this is the meaning. The third is the Six Recollections (six kinds of mindfulness), the Six Harmonies (six kinds of harmony) born in Pure Heaven (pure heaven), and the First Meaning Heaven (supreme meaning heaven). The Mahaprajnaparamita Sutra says: 'There are three kinds of heavens. One is the false name heaven, such as the kings of the human world. The second is the heaven of birth, that is, the heavens of the three realms. The third is the pure heaven, that is, the saints of the three vehicles.' The Mahaparinirvana Sutra has four kinds of heavens, one is the world heaven, that is, the false name heaven. The second is the heaven of birth. The third is the pure heaven, referring to the Four Arhats and Pratyekabuddhas. The fourth is the meaning heaven, referring to the Ten Dwelling Bodhisattvas. Therefore, the sutra says: 'In what sense are the Ten Dwelling Bodhisattvas called Meaning Heaven? Because they are able to understand the meaning of all dharmas well.' What is meaning? Seeing that all dharmas are the meaning of emptiness.' It also says: 'I have heard that there is a First Meaning Heaven, referring to the Buddha and Bodhisattvas who are permanent and unchanging.' Now understanding and penetrating the dharma realm of giving, being able to break through ignorance, can give rise to Meaning Heaven and First Meaning Heaven. Since the object of the Six Recollections penetrates the Four Teachings, it also includes Pure Heaven. Therefore, it is known that Pure Heaven is the first two teachings. The categories and examples of the four kinds of Six Harmonies can be written in detail, and the meaning can be seen. Now temporarily...
略示圓中六和者然此六法並應雲和敬。謂身慈和敬等。又文所列小不次第。若依常說者一同戒和敬。謂通達實相知罪本無。為欲安立眾生持諸戒品無有乘諍。又和眾生因於戒善未來必得菩提。是以敬之如佛。故說同戒為和敬。二同見和敬。謂通達實相本無知見為欲安立眾生巧同知見無有乖諍。亦知眾生知見開解必得種智。是以敬之如佛。三同行和敬。謂通達實相本無念行。為欲安立眾生於實相理行行無乖。亦知眾生因此諸行當成佛道。是以敬之如佛。四身慈和敬。謂住無緣慈現諸威儀和同九道。亦知眾生悉有佛性未來必得金剛之身。是以敬之如佛。五口慈和敬。謂以無緣慈普出衆音和同九道。亦知眾生悉有佛性未來必得無上口業。是以敬之如佛。六意慈和敬。謂以無緣慈現諸心意和同九道。亦知眾生悉有佛性未來當如佛心。是以敬之如佛。既知四下四理雖殊三諦收盡。一心三諦互融無滯不可說示。名為質直。四正行凈心而近下為實施權。故近偏小賢聖。五調惡出家惡人來乞等者為惡之極不過闡提。既有佛性其即是佛。豈于佛所而生艱難。部雖未談圓意無異。六說行無諍。七佛慧解縛。八相好凈土。九鑒機了法。隨情權實者統三教為隨情。以對圓融名為隨智。不同諸文明三種也。起于慧業者荊溪云。此亦復與諸文不等。
【現代漢語翻譯】 現代漢語譯本： 略微展示圓教中的六和，這六法都應該說是和敬，包括身慈和敬等。而且文中所列的順序略有顛倒。如果按照通常的說法，一是同戒和敬。即通達實相，知道罪的本質是空無，爲了安立眾生持守各種戒律，沒有爭論。而且與眾生共同持戒，因為戒的善行，未來必定能夠得到菩提，因此像敬佛一樣敬重他們，所以說同戒是和敬。二是同見和敬。即通達實相，原本沒有知見，爲了安立眾生巧妙地擁有共同的知見，沒有乖違爭論。也知道眾生的知見一旦開啟理解，必定能夠得到一切種智，因此像敬佛一樣敬重他們。三是同行和敬。即通達實相，原本沒有念頭和行為，爲了安立眾生在實相的道理中修行，行為沒有乖違。也知道眾生因為這些行為，將來能夠成就佛道，因此像敬佛一樣敬重他們。四是身慈和敬。即安住于無緣慈，顯現各種威儀，與九道眾生和諧一致。也知道眾生都具有佛性，未來必定能夠得到金剛之身，因此像敬佛一樣敬重他們。五是口慈和敬。即以無緣慈普遍發出各種聲音，與九道眾生和諧一致。也知道眾生都具有佛性，未來必定能夠得到無上的口業，因此像敬佛一樣敬重他們。六是意慈和敬。即以無緣慈顯現各種心意，與九道眾生和諧一致。也知道眾生都具有佛性，未來能夠像佛一樣的心，因此像敬佛一樣敬重他們。既然知道四下四理雖然不同，但都被三諦所包含。一心三諦互相融合，沒有阻礙，不可言說，這叫做質直。四正行凈心而接近下根器，是爲了實施權巧方便，所以接近偏頗、狹小、賢聖的根器。五是調伏惡人，出家人遇到惡人來乞討等情況，即使是惡到極點的闡提（Icchantika），既然有佛性，他就是佛，怎麼能對佛產生為難之心呢？雖然經典中沒有談到圓教的意義，但意思沒有不同。六是說行無諍。七是佛慧解脫束縛。八是相好莊嚴的凈土。九是鑑別根機，瞭解佛法，隨順眾生的根性而施設權巧和真實，統攝三教是隨順眾生的根性。以圓融的視角來看，這叫做隨智。與諸文明的三種不同。荊溪（Jingxi）說，『起于慧業』也與其他的經文不同。
【English Translation】 English version: To briefly illustrate the six harmonies within the perfect teaching, all six of these practices should be described as harmony and respect, including bodily kindness, harmony, and respect, etc. Furthermore, the order listed in the text is slightly out of sequence. According to the usual explanation, the first is shared precepts, harmony, and respect. This means understanding the true nature of reality, knowing that the essence of sin is emptiness. In order to establish beings in upholding various precepts, there is no contention. Moreover, harmonizing with beings through precepts and good deeds will inevitably lead to Bodhi in the future. Therefore, they are respected as Buddhas, hence the saying that shared precepts are harmony and respect. Second is shared views, harmony, and respect. This means understanding the true nature of reality, originally without views. In order to establish beings in skillfully sharing common views, there is no discord or contention. It is also known that once beings' views are opened and understood, they will inevitably attain all-knowing wisdom. Therefore, they are respected as Buddhas. Third is shared practice, harmony, and respect. This means understanding the true nature of reality, originally without thoughts or actions. In order to establish beings in practicing within the principle of true reality, actions are without discord. It is also known that beings, through these practices, will attain Buddhahood in the future. Therefore, they are respected as Buddhas. Fourth is bodily kindness, harmony, and respect. This means abiding in causeless kindness, manifesting various dignified behaviors, and harmonizing with the nine realms of existence. It is also known that all beings possess Buddha-nature and will inevitably attain a diamond body in the future. Therefore, they are respected as Buddhas. Fifth is verbal kindness, harmony, and respect. This means universally emitting various sounds with causeless kindness, harmonizing with the nine realms of existence. It is also known that all beings possess Buddha-nature and will inevitably attain supreme verbal karma in the future. Therefore, they are respected as Buddhas. Sixth is mental kindness, harmony, and respect. This means manifesting various mental intentions with causeless kindness, harmonizing with the nine realms of existence. It is also known that all beings possess Buddha-nature and will become like the Buddha's mind in the future. Therefore, they are respected as Buddhas. Since it is known that although the four lower and four principles are different, they are all encompassed by the Three Truths. The Three Truths in one mind mutually interpenetrate without obstruction, and cannot be described, this is called 'straightforwardness'. The fourth, 'correct practice and purifying the mind' while approaching those of lower capacity, is to implement skillful means, therefore approaching those of biased, small, virtuous, and saintly capacities. Fifth, 'subduing evil-doers', such as when a monastic encounters an evil person begging, even if they are an Icchantika (one who has cut off their roots of good), since they have Buddha-nature, they are a Buddha. How can one create difficulties for a Buddha? Although the scriptures have not discussed the meaning of the perfect teaching, the meaning is not different. Sixth is 'speaking and acting without contention'. Seventh is 'Buddha's wisdom liberating from bondage'. Eighth is 'a pure land adorned with excellent marks'. Ninth is 'discerning capacities and understanding the Dharma', adapting skillful means and truth according to beings' dispositions, encompassing the three teachings is adapting to beings' dispositions. From the perspective of perfect integration, this is called 'following wisdom'. It is different from the three types of various texts. Jingxi (Jingxi) said, 'Arising from the karma of wisdom' is also different from other scriptures.
諸文對智或云因果。今乃以慧而蕩于智。十斷行助道。五結成法施。經云。如是善男子等者荊溪云。如前諸句。一一皆須約圓施心細辨相狀。具如前章明。諸教意來入此中寄法華說述其觀旨。悉入法門達財如法方稱此中諸科文旨。若唯消法相何能涉于財中法耶。法施既迷亦不達于菩提道場及法樂等。如今消釋方表其事。是故不與貪等相應。乃至不與無量相應。唯與一實不受冥合。六時眾得益二。初八科。二隨釋二。初婆羅門發心。荊溪云。此最利根。是故於中別標其發二善得清凈二。初分科。二隨釋四。初善得心凈致敬供養。二凈名謙讓不受。三善得重請令受。丹誠赤心也。四凈名受已回施二。初敘意分科。以無所受等者自性寂然本無所受。隨機利見四教明受。故云而受諸受。二隨文釋義四。初回施悲敬兩田。福田不二者種福之田名為福田。悲敬雖殊皆堪種福通名福田。種福雖同高下實異。今於事異而達理同。乞人心地三千與難勝心地三千互入齊等生佛一致名為不二。了達不二名法施會。二眾見瓔珞在彼佛上。四德無礙者四種以表四德。不相障蔽以表無礙。三凈名略說法施之會。四城中乞人發菩提心。四結成不堪。二命諸大菩薩。
問疾品
二室內說法。引接攝受二。初對前略示二。初釋品題。二明來意
【現代漢語翻譯】 現代漢語譯本： 有些文章將智慧（智，jnana）或將因果關係作為討論的對象。現在這裡是用智慧（慧，prajna）來掃蕩對智慧（智）的執著。十種斷除煩惱的修行（十斷行）輔助菩提道。五種因緣和合而成法佈施（法施，dharma-dana）。經文中說，『如是善男子等』，荊溪大師解釋說，像前面這些語句，每一句都必須結合圓滿佈施的心來仔細辨別其相狀，詳細情況如前章所說。各種教派的意旨來到這裡，寄託在《法華經》的說法中，闡述其觀行的宗旨，全部進入法門，通達財物如法，才符合這裡各個科目的旨意。如果只是消解法的表相，怎麼能涉及財物中的法呢？如果對法佈施迷惑不解，也就不能通達菩提道場以及法樂等等。現在這樣解釋，才能夠表明其事。因此，不與貪婪等煩惱相應，乃至不與無量煩惱相應，只與一實相相應，不與愚昧暗合。六時大眾獲得利益。分為兩部分：第一部分是前八科，第二部分是隨文解釋。第一部分是婆羅門發心。荊溪大師說，這是最上等的根器，所以在這裡特別標明其發心。兩種善根得到清凈。分為兩部分：第一部分是分科，第二部分是隨文解釋。分為四部分：第一部分是善根得到心凈，以致敬供養。第二部分是維摩詰謙讓不受。第三部分是善根得到，再次請求維摩詰接受，這是丹誠赤心。第四部分是維摩詰接受后回施。分為兩部分：第一部分是敘述意圖並分科，以『無所受』等表示自性寂然，本來就沒有什麼可接受的，隨著眾生的根機而示現四教的接受，所以說『而受諸受』。第二部分是隨文解釋意義，分為四部分：第一部分是回施悲田和敬田。福田不二，種植福報的田地稱為福田。悲田和敬田雖然不同，但都可以種植福報，統稱為福田。種植福報雖然相同，但高下卻有實際的差異。現在於事相的差異中通達理體相同，乞丐人心地的三千大千世界與難勝心地的三千大千世界互相進入，齊等無別，眾生與佛一致，稱為不二。了達不二，名為法佈施之會。第二部分是大眾看見瓔珞在那尊佛的身上。四德無礙，四種瓔珞用來表示四德，不互相障礙遮蔽，用來表示無礙。第三部分是維摩詰簡略地說說法佈施之會。第四部分是城中的乞丐人發起菩提心。四種因緣和合而成不堪。第二部分是命令各位大菩薩。 《問疾品》 第二部分是室內說法，引導接引攝受眾生。分為兩部分：第一部分是針對前面內容略作開示，分為兩部分：第一部分是解釋品題，第二部分是說明來意。
【English Translation】 English version: Some texts discuss wisdom (jnana) or causality. But here, wisdom (prajna) is used to sweep away attachment to wisdom (jnana). The ten practices of cutting off afflictions (十斷行, shi duan xing) aid the path to enlightenment. The five conditions combine to form dharma-dana (法施, dharma-dana, giving of the Dharma). The sutra says, 'Such good men, etc.' Jingxi explains that each of the preceding sentences must be carefully discerned in terms of its appearance with a mind of perfect giving, as explained in detail in the previous chapter. The intentions of various teachings come here, relying on the explanation of the Lotus Sutra, elaborating on the principles of its contemplation, all entering the Dharma gate, understanding wealth in accordance with the Dharma, only then conforming to the meaning of the various categories here. If one only dissolves the appearance of the Dharma, how can one involve the Dharma within wealth? If one is confused about dharma-dana, one cannot understand the Bodhi-mandala (菩提道場, bodhi daochang, place of enlightenment) and the joy of the Dharma, etc. Only now, with this explanation, can its significance be expressed. Therefore, it does not correspond to greed, etc., and does not correspond to limitless afflictions, only corresponding to the one reality, not blindly merging with ignorance. The assembly of the six periods gains benefit. Divided into two parts: the first part is the first eight categories, and the second part is the explanation following the text. The first part is the Brahmin's aspiration. Jingxi says that this is the sharpest capacity, so here it is specifically marked as his aspiration. Two kinds of good roots are purified. Divided into two parts: the first part is the division of categories, and the second part is the explanation following the text. Divided into four parts: the first part is the good roots obtaining purity of mind, leading to respectful offerings. The second part is Vimalakirti's (凈名, Jingming) humble refusal to accept. The third part is the good roots obtaining, requesting Vimalakirti to accept again, which is sincere and wholehearted. The fourth part is Vimalakirti accepting and giving back. Divided into two parts: the first part is narrating the intention and dividing the categories, with 'nothing received, etc.' indicating that the self-nature is still and originally there is nothing to receive, manifesting the acceptance of the four teachings according to the capacity of sentient beings, so it is said 'and receiving all receptions'. The second part is explaining the meaning following the text, divided into four parts: the first part is giving back to the fields of compassion and respect. The field of merit is non-dual, the field for planting blessings is called the field of merit (福田, futian). Although the fields of compassion and respect are different, both can plant blessings, collectively called the field of merit. Although planting blessings is the same, the levels are actually different. Now, in the difference of phenomena, one understands the sameness of principle, the three thousand great thousand worlds of the beggar's mind and the three thousand great thousand worlds of the mind of the invincible entering each other, equal and undifferentiated, sentient beings and Buddhas being one, called non-dual. Understanding non-duality is called the assembly of dharma-dana. The second part is the assembly seeing the necklace on that Buddha. The four virtues are unobstructed, the four kinds of necklaces are used to represent the four virtues, not obstructing each other, used to represent unobstructedness. The third part is Vimalakirti briefly speaking about the assembly of dharma-dana. The fourth part is the beggars in the city arousing the Bodhi mind. The four conditions combine to form unworthiness. The second part is commanding all the great Bodhisattvas. The 'Inquiry of Illness' Chapter (問疾品, Wenji Pin) The second part is speaking the Dharma in the room, guiding and receiving sentient beings. Divided into two parts: the first part is briefly indicating in response to the preceding content, divided into two parts: the first part is explaining the chapter title, and the second part is explaining the intention.
二。初示義。荊溪云。前明凈名託疾等者即指前來兩節文也。方便品中廣為諸來問疾者說此有二義。近為俗眾當座之益。遠為后時耶定成經。即方便品初料簡文是。次弟子品初云自念寢疾于床等。具如前文五種利益。今欲總以前二處文而為室外。室外彈訶者問何以不云世界悉耶。答二門各須先歡喜已方可為說。二門共有是故不論。問第一義理亦是共有何以明之。答雖即共有有入不入而於入者。故須說之。又世界一種有則不定。若第一義一向須有。是故須說二。已折下結意。二開章委釋二。初列章。二隨釋五。初此品來意二。初總示。荊溪云。權謀者明方便。品處處現身即其事也。應問云無謀之權。何以更得云權謀耶。答無謀即是大權謀也。大像無形大音希聲。故知。不思議之權謀即是希聲無形大形聲也。前已用四教等者言凡夫者指方便品。言二乘者指弟子品。諸偏菩薩者指菩薩品。問只應云以圓折伏。而云四者何耶。答訶凡用藏訶小用衍斥大用圓。或展轉訶。故須用四。今嘆等者即指文殊稱歎。凈名令修等者即指調伏慰喻之文及下四品也。入不思議指不思議品。得見凈剎即指香積阿閦佛品。言及下五品者至下文中各隨其品不出折攝。二別釋二。初列章。荊溪云。此又為五者亦與前品五義意同。而但與前名異義別。亦可
【現代漢語翻譯】 現代漢語譯本 二。初示義。《荊溪》說：『前面《維摩詰所說經·方便品》中，維摩詰假託生病等，就是指前面兩節經文。』《方便品》中廣泛地為前來問候疾病的人講述，這有兩層意義：近的是爲了讓在座的俗眾得到利益，遠的是爲了後世能夠確定此經的成立。也就是《方便品》最初的簡擇文。其次，《弟子品》最初說『自己回憶臥病在床等』，具體如前文所說的五種利益。現在想要總括前面兩處的經文作為室外所說。室外彈訶，有人問：『為什麼不說世界悉耶？』回答說：『兩門各自需要先歡喜，之後才可以為他們宣說。』兩門是共有的，所以不談論。問：『第一義理也是共有的，為什麼還要說明呢？』回答說：『雖然是共有的，但有入與不入的區別，而對於能夠入的人，所以需要宣說。』又，世界這種有是不定的，如果第一義理一向必須有，所以需要宣說。』這是已經摺伏后總結的意思。 二。展開章節詳細解釋。分為兩部分：首先是列出章節，其次是隨著章節進行解釋，分為五個部分。首先是此品（指《維摩詰所說經》的某一品）的來意，分為兩部分：首先是總的說明。《荊溪》說：『權謀，是說明方便。品中處處示現身形，就是這件事。』應該問：『沒有謀略的權，為什麼還能說是權謀呢？』回答說：『沒有謀略就是最大的權謀。』大象沒有形狀，大的聲音聽不見。所以知道，不可思議的權謀就是聽不見聲音、沒有形狀的大的形狀和聲音。前面已經用四教等，說凡夫指《方便品》，說二乘指《弟子品》，諸偏菩薩指《菩薩品》。問：『只應該說用圓教折伏，而說四教，為什麼呢？』回答說：『呵斥凡夫用藏教，呵斥小乘用衍教，斥責大乘用圓教。或者輾轉呵斥，所以需要用四教。』現在讚歎等，就是指文殊菩薩的稱讚。維摩詰令修等，就是指調伏慰喻的經文以及下面的四品。入不思議，指《不思議品》。得見凈剎，指《香積佛品》和《阿閦佛品》。說到下面的五品，到下面的經文中各自隨著那一品的內容，不出折伏和攝受。 二。分別解釋，分為兩部分：首先是列出章節。《荊溪》說：『這又分為五個部分，也與前面一品的五個意義相同，只是與前面的名稱不同，意義有區別，也可以。』
【English Translation】 English version II. Initial Explanation of Meaning. Jingxi says, 'The previous section where Vimalakirti feigns illness, etc., in the Vimalakirti Sutra, Upaya Chapter refers to the preceding two sections of text.' In the Upaya Chapter (Convenient Means Chapter), it is extensively explained to those who come to inquire about the illness, which has two meanings: the immediate benefit for the laypeople present, and the long-term establishment of the sutra for future generations. This refers to the initial selection text in the Upaya Chapter. Secondly, the beginning of the Disciples Chapter says, 'Recalling being ill in bed, etc.,' which fully embodies the five benefits mentioned in the previous text. Now, the intention is to summarize the texts from the two previous sections as what is said outside the room. Regarding the refutation outside the room, someone asks, 'Why not mention the entire world (Skt: loka)?' The answer is, 'Each of the two doors (teachings) needs to be rejoiced in first before they can be explained to them.' The two doors are shared, so they are not discussed. Question: 'The ultimate meaning (Skt: paramartha) is also shared, so why is it explained?' The answer is, 'Although it is shared, there is a distinction between entering and not entering, and for those who are able to enter, it needs to be explained.' Furthermore, the existence of the world is uncertain, but if the ultimate meaning must always exist, then it needs to be explained.' This is the concluding meaning after the refutation. II. Detailed Explanation by Unfolding the Chapters. Divided into two parts: first, listing the chapters; second, explaining according to the chapters, divided into five parts. First, the intention of this chapter (referring to a specific chapter of the Vimalakirti Sutra), divided into two parts: first, a general explanation. Jingxi says, 'Skillful means (Skt: upaya) explain convenience. The manifestation of bodies everywhere in the chapter is precisely this.' One might ask, 'How can a skill without strategy be called skillful means?' The answer is, 'No strategy is the greatest strategy.' The great elephant has no form, and the great sound is silent. Therefore, it is known that inconceivable skillful means are the great form and sound that are silent and formless. The previous use of the Four Teachings, etc., refers to the Upaya Chapter for ordinary beings, the Disciples Chapter for the Two Vehicles (Skt: śrāvakayāna and pratyekabuddhayāna), and the Bodhisattvas Chapter for the partial bodhisattvas. Question: 'It should only be said that the Perfect Teaching (Skt: pūrṇabuddha) is used to subdue, so why mention the Four Teachings?' The answer is, 'To rebuke ordinary beings, the Treasury Teaching (Skt: śrāvakayāna) is used; to rebuke the Lesser Vehicle, the Expanding Teaching (Skt: mahāyāna) is used; to rebuke the Greater Vehicle, the Perfect Teaching is used. Or, they are rebuked in turn, so the Four Teachings need to be used.' Now, praising, etc., refers to Manjushri's praise. Vimalakirti instructing practice, etc., refers to the texts of taming and consoling, as well as the following four chapters. Entering the Inconceivable refers to the Inconceivable Chapter. Seeing the Pure Lands refers to the Fragrant Accumulation Buddha Chapter and the Akshobhya Buddha Chapter. As for the following five chapters, each chapter follows its content, without going beyond subduing and embracing. II. Separate Explanations, divided into two parts: first, listing the chapters. Jingxi says, 'This is further divided into five parts, which also have the same meaning as the five meanings of the previous chapter, but the names are different from the previous ones, and the meanings are distinct, which is also possible.'
言名同義異。以文殊受命亦依文殊各隨五別於此須與前文辨別。二正解五。初為赴時眾渴仰之心。荊溪云。親承者向雖聞述被訶之事但可罔像才信而已。若見神變並聞智辨得益不輕。故須隨從。二為三觀攝受引入。三為扶成凈土之教。荊溪云。隨障盡多少者障即宿障。障必具三。以同居中分凈穢故是故於障必須分三。不同緣集但三種也。若二乘人已入位者亦可從於顯露教說。復亦須云令顯入位者成於生酥。在第四意中為后弄引者。是各生凈國者具如前文佛國品中。四為入大品法華弄引。已入正位者證果二乘也。前雖等者荊溪云。前據未轉者也。亦容已有根轉之人及秘密悟。上下文相一切皆然。言不累施。文偏事具。故具從顯一往以說。若至大品等者此文亦依次第以說。不可準前轉教觀等。前既總撮大旨已意。下去處處一切且別。復須述意。故云利根。發時不定具如前說。五為還佛所結定。對佛印定者前列章但云結定。荊溪云。結即印也。所言結者大士化事其功方畢。收束機宜理在成教。故云結也。問印前可爾。何須云后。答非庵園后名之為后。前雖聞述而默印之未知默意其旨何在。至后入室累聞勝因復見大士施多權變入室之後故云后耳。如是等事理不容易。故藉如來對眾印可。復假天帝發願弘通佛複述成令傳後代。準
【現代漢語翻譯】 現代漢語譯本 言語和名稱相同，但意義不同。例如，文殊菩薩接受佛陀的使命，也是依據文殊菩薩的身份，各自適應五種不同的情況，這裡需要與前面的經文加以區分。 二、正確解釋這五種情況。首先，是爲了滿足當時大眾渴望仰慕的心情。荊溪大師說：『親自侍奉佛陀的人，之前雖然聽聞過敘述文殊菩薩被訶責的事情，但也只是將信將疑而已。如果親眼見到文殊菩薩的神變，並且聽聞他的智慧辯才，所獲得的利益將非同小可。』因此，需要跟隨文殊菩薩。 其次，是爲了用三種觀（空觀、假觀、中觀）來攝受和引導眾生進入佛道。 第三，是爲了扶持和成就凈土的教義。荊溪大師說：『隨著業障的多少而有所不同，這裡的業障指的是宿世的業障。業障必然具備三種，因為在凡聖同居土中，既有清凈的，也有污穢的，所以對於業障必須區分三種。』這不同於因緣和合，而只是三種業障。如果二乘人已經進入果位，也可以根據顯露的教義進行解說。還需要說明，讓已經進入果位的人成就生酥（比喻成熟的佛法）。在第四種意義中，是爲了以後引導眾生進入凈土。所謂『各自往生清凈佛國』，具體內容如同前面《佛國品》中所說。 第四，是爲了引導眾生進入《大品般若經》和《法華經》。已經進入正位的人，指的是證得果位的二乘人。前面雖然相同，荊溪大師說：『前面是根據尚未轉化的眾生來說的。』也可能已經有具有根基並轉化的人，以及秘密開悟的人。上下文的意思都是如此。言語不拘泥於形式，文字雖然簡略但事情卻很完備。所以，一般情況下都是根據顯露的教義來說。如果到了《大品般若經》等經典，這裡的經文也是按照次第進行解說，不能像前面那樣轉化教觀等。前面已經總括了大體的意思，接下來各處都會有所不同。還需要闡述其中的含義，所以說『利根』。發起的時間不確定，具體內容如同前面所說。 第五，是爲了回到佛陀那裡進行總結和確定。與佛陀印證確定，前面章節只是說『結定』。荊溪大師說：『結就是印。』所謂『結』，指的是大菩薩的化度事業圓滿結束，收束機緣，理應成就教法，所以說是『結』。問：在佛陀印證之前可以這樣說，為什麼還要說『之後』呢？答：不是在庵園之後才稱之為『后』。之前雖然聽聞過敘述，但只是默默地印證，不知道默默印證的意義何在。到後來進入室內，多次聽聞殊勝的因緣，又見到大菩薩施展多種權巧方便，進入室內之後，所以說是『后』。像這些事理不容易理解，所以藉助如來在眾人面前印可。又藉助天帝發願弘揚流通，佛陀又加以闡述，使其流傳後代。以此為準。
【English Translation】 English version Words and names are the same, but the meanings are different. For example, Mañjuśrī (Bodhisattva of wisdom) receiving the Buddha's command is also based on Mañjuśrī's identity, each adapting to five different situations. Here, it is necessary to distinguish it from the previous text. Second, to correctly explain these five situations. First, it is to satisfy the eager and admiring hearts of the masses at that time. Master Jingxi said: 'Those who personally serve the Buddha, although they have heard the narration of Mañjuśrī being reprimanded, they only half-believe it. If they personally witness Mañjuśrī's miraculous transformations and hear his wise eloquence, the benefits gained will be extraordinary.' Therefore, it is necessary to follow Mañjuśrī. Second, it is to use the three contemplations (emptiness, provisional existence, and the Middle Way) to embrace and guide sentient beings into the Buddhist path. Third, it is to support and accomplish the teachings of Pure Land. Master Jingxi said: 'It varies depending on the amount of karmic obstacles, which refers to past karmic obstacles. Karmic obstacles necessarily possess three aspects, because in the Land of Coexistence of Ordinary Beings and Sages, there are both pure and defiled aspects, so it is necessary to distinguish three types of karmic obstacles.' This is different from the aggregation of conditions, but only three types of karmic obstacles. If the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) practitioners have already entered the stage of fruition, they can also explain according to the revealed teachings. It is also necessary to explain that those who have already entered the stage of fruition can achieve ghee (a metaphor for mature Dharma). In the fourth meaning, it is to guide sentient beings to enter the Pure Land in the future. The so-called 'each reborn in a pure Buddha-land' is as described in the previous chapter on 'Buddha-lands'. Fourth, it is to guide sentient beings into the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) and the Lotus Sūtra. Those who have already entered the right position refer to the Two Vehicles practitioners who have attained the fruit. Although the previous is the same, Master Jingxi said: 'The previous is based on sentient beings who have not yet been transformed.' It is also possible that there are already people with roots who have been transformed, as well as those who have secretly awakened. The meaning of the context is the same. Words are not bound by form, and although the text is brief, the matters are complete. Therefore, in general, it is based on the revealed teachings. If it comes to the Mahāprajñāpāramitā Sūtra and other scriptures, the scriptures here are also explained in order, and cannot be transformed like the previous teachings and contemplations. The previous has already summarized the general meaning, and the following will be different everywhere. It is also necessary to elaborate on the meaning, so it is said 'sharp roots'. The time of initiation is uncertain, as described earlier. Fifth, it is to return to the Buddha to summarize and confirm. Confirming with the Buddha, the previous chapter only said 'conclusion'. Master Jingxi said: 'Conclusion is confirmation.' The so-called 'conclusion' refers to the completion of the great Bodhisattva's work of transformation, gathering the opportunities, and it is reasonable to accomplish the Dharma, so it is called 'conclusion'. Question: It can be said this way before the Buddha's confirmation, why is it necessary to say 'after'? Answer: It is not called 'after' only after being in the Ambapali Garden. Although I had heard the narration before, I only silently confirmed it, and did not know the meaning of the silent confirmation. Later, after entering the room, I repeatedly heard the special causes and conditions, and saw the great Bodhisattva using various skillful means, so after entering the room, it is called 'after'. These matters are not easy to understand, so I borrowed the Tathagata's approval in front of everyone. I also borrowed the Heavenly Emperor's vow to promote and circulate it, and the Buddha elaborated on it to pass it on to future generations. Take this as the standard.
此必須重至庵園。起發阿難者即菩薩行品初阿難白佛以何因緣有此瑞應等。二文殊堪為問疾人二。初標列。二正解五。初位高。不無高下者等覺有初中後心。故文殊修行積久即後心菩薩也。此亦一往者暹云。皆望后釋。所以前文但成一往。二垂跡。是龍種如來者楞嚴云也。三顯圓。央掘從少者既少分弘偏。故為央掘訶折。以多分弘圓故與凈名事同。四愜眾情。左面大臣者且順此方以分左右。余如前記。五隨物機。諸菩薩至如兩槌者荊溪云。不云二乘但云菩薩者只是互無砧槌而已。以力等故得兩槌名。必不可云兩砧故也。亦可互為砧槌如初入室。文殊設問而凈名答。至觀眾生凈名乃令文殊說法。及不二門更互說默為二聖利物之式。亦可得云文殊以言說之槌扣凈名真理之砧乃成中間稱教之益。始會砧槌理教之用。為凈名稱歎者暹云。經云。善來文殊師利等是也。三釋權實兩疾二。初敘意總明二。初明二疾。二若從下辨前後。能化即大士所化即眾生。文云下證能化也。初證前權疾又云下次證后實疾。故凈下證所化也。以眾生病前實也。則我有病後權也。二今約下開章別釋二。初實疾二。初標示分章。二依章正釋四。初辨因果疾相。瘵礙者瘵側界反病也。同篋性異者色身如篋。四大如蛇。光明雲。地水二蛇其性沉下。風火二蛇
【現代漢語翻譯】 現代漢語譯本 此必須返回到庵園。阿難發起提問，即菩薩行品開始時，阿難問佛，因何緣故有此瑞應等等。二、文殊菩薩堪為問疾之人，分為兩點：一、標明列出；二、正式解釋，分為五點：一、地位高。『不無高下者』，等覺菩薩有初、中、後心。所以文殊菩薩修行積累已久，即是後心菩薩。這只是一種說法，暹法師說，都是希望後面的解釋。所以前面的文字只成就一種說法。二、垂跡。『是龍種如來者』，《楞嚴經》中說。三、彰顯圓融。『央掘從少者』，既然只小部分弘揚偏頗之法，所以被央掘摩羅訶斥。因為大部分弘揚圓融之法，所以與維摩詰的事蹟相同。四、符合大眾心意。『左面大臣者』，姑且順應此方以區分左右。其餘的如同之前的記載。五、隨順眾生根機。『諸菩薩至如兩槌者』，荊溪湛然法師說，不說是二乘，只說是菩薩，只是互相沒有砧和槌而已。因為力量相等，所以得到『兩槌』的名稱。一定不能說是『兩砧』的緣故。也可以互相為砧和槌，如同初入不二法門時，文殊菩薩提問而維摩詰回答。到觀察眾生時，維摩詰就讓文殊菩薩說法。以及不二法門中，互相以說和默來作為二聖利益眾生的方式。也可以說文殊菩薩用言說之槌敲擊維摩詰真理之砧，才成就中間稱合教義的利益。開始會合砧槌理教的功用。『為凈名稱歎者』，暹法師說，經中說：『善來，文殊師利』等等。三、解釋權實兩種疾病，分為兩點：一、敘述意圖，總明兩種疾病。一、說明兩種疾病。二、如果從下文辨別前後，能化者即是大士，所化者即是眾生。《維摩詰經》說，下文證明能化者。先證明前面的權巧之疾，又說下文證明後面的真實之疾。所以維摩詰下文證明所化者。以眾生之病為前面的真實之疾。那麼『我有病』為後面的權巧之疾。二、現在根據下文展開章節分別解釋，分為兩點：一、真實之疾，分為兩點：一、標示分章；二、依照章節正式解釋，分為四點：一、辨別因果疾病之相。『瘵礙者』，『瘵』讀作側界反，是病的意思。『同篋性異者』，色身如同篋，四大如同蛇。光明法師說，地水二蛇其性沉下，風火二蛇其性
【English Translation】 English version This must return to the monastery garden. The initiation of Ānanda's question is when Ānanda asks the Buddha at the beginning of the Bodhisattva Conduct chapter, 'For what reason is there such an auspicious response?' etc. Second, Mañjuśrī (Bodhisattva of wisdom) is qualified to be the one who inquires about the illness, divided into two points: First, to mark and list; second, to formally explain, divided into five points: First, high position. 'Not without high and low,' the Equal Enlightenment Bodhisattva has initial, middle, and final minds. Therefore, Mañjuśrī Bodhisattva's practice has accumulated for a long time, that is, the final mind Bodhisattva. This is just one way of saying it, Master Xian said, all hoping for the following explanation. Therefore, the previous text only achieves one way of saying it. Second, manifestation of traces. 'Is the Dragon Seed Thus Come One,' as said in the Śūraṅgama Sūtra. Third, highlighting the complete and harmonious. 'Aṅgulimāla from a young age,' since only a small part promotes biased teachings, he was rebuked by Aṅgulimāla. Because most of it promotes complete and harmonious teachings, it is the same as Vimalakīrti's deeds. Fourth, in line with the public's wishes. 'The minister on the left,' for the time being, follow this direction to distinguish between left and right. The rest is like the previous record. Fifth, according to the sentient beings' capacity. 'All Bodhisattvas are like two hammers,' Chanran, the Master of Jingxi, said, not saying the two vehicles, only saying Bodhisattvas, just that there is no anvil and hammer for each other. Because the strength is equal, they get the name 'two hammers.' It must not be said 'two anvils.' They can also be anvils and hammers for each other, just like when first entering the non-dual dharma gate, Mañjuśrī Bodhisattva asked questions and Vimalakīrti answered. When observing sentient beings, Vimalakīrti asked Mañjuśrī Bodhisattva to speak the Dharma. And in the non-dual dharma gate, using speech and silence to benefit sentient beings as the method of the two sages. It can also be said that Mañjuśrī Bodhisattva uses the hammer of speech to strike Vimalakīrti's anvil of truth, which achieves the benefit of conforming to the teachings in the middle. The function of the anvil and hammer of principle and teaching begins to converge. 'Praised by Vimalakīrti,' Master Xian said, the sutra says: 'Welcome, Mañjuśrī' and so on. Third, explain the two kinds of illnesses, provisional and real, divided into two points: First, narrate the intention, generally clarifying the two kinds of illnesses. First, explain the two kinds of illnesses. Second, if distinguishing the front and back from the following text, the one who can transform is the great Bodhisattva, and the one who is transformed is sentient beings. The Vimalakīrti Sutra says that the following text proves the one who can transform. First prove the previous skillful illness, and then say that the following text proves the later real illness. Therefore, Vimalakīrti's following text proves the one who is transformed. The illness of sentient beings is the previous real illness. Then 'I am ill' is the later skillful illness. Second, now according to the following text, unfold the chapters and explain separately, divided into two points: First, the real illness, divided into two points: First, mark and divide the chapters; second, formally explain according to the chapters, divided into four points: First, distinguish the aspects of cause, effect, and illness. 'Wasting obstruction,' 'wasting' is pronounced as 'ce jie fan', which means illness. 'Same box, different nature,' the physical body is like a box, and the four great elements are like snakes. Dharma Master Guangming said that the nature of the earth and water snakes sinks, and the fire and wind snakes
性輕上升。互起增損者水增火損則成冷病等。余大比說。二解釋二。初釋因病。荊溪云。貪慾至一身者前之三分引經義立。等分對身者稍似身耳。雖乃從義義通於實。實由於心理必然也夷平也。二釋果疾二。初約四大。二約四相。如瑞應等者荊溪云。問何不云生。答三由於生生亦由三故不別出。火譬貪者以己攝他如火焚薪。水譬瞋者嗔心毀慈如水溺物。今一往等者荊溪云。通別二義于理方成。何者由此三毒通感於身。別對非無通造為善。故引通文以成別也。三通別因果各有通別者並以人人共有為通。別造別發為別。因通別如文。果中雲四大四苦為通者四苦即生等。若因中唯通者謂。不別造四重等。是故但感人中四大四苦之身。故云果時亦爾。若因中別造四重十惡則別發三塗重苦。乃至得生人中。六別受四大增損四苦增加之執。故華嚴云。殺生之罪能令眾生墮三惡道。後生人中得二種果報。一者多病。二者短命。歷十惡明之此即別因發別果也。多病則四大增損。短命即四苦增加。強弱者重強輕弱。四約土重輕。荊溪云。約土輕重者雖復橫論又更豎攝又為四。初同居。天道地獄因疾。皆言不定者約心以論能起善惡。故天非定善獄非定惡。二有餘二。初正釋。但有別教通別等者荊溪云。有餘上中雖有藏通五人生彼至彼無復藏
【現代漢語翻譯】 現代漢語譯本 性輕上升。互相作用引起增減變化的是水增火減，從而形成冷病等。其餘內容可以參考其他大部頭的說法。 二、解釋二。首先解釋病因。《荊溪》中說：『貪慾集中於一身』，這是引用經文的意義來立論。『等分對應于身』，只是稍微相似於身體罷了。雖然是從義理出發，但義理是通達實際的，實際情況必然是由於心理的平和。』 二、解釋果報的疾病二。首先從四大（地、水、火、風，構成物質世界的四種基本元素）的角度來說，其次從四相（生、老、病、死）的角度來說。如《瑞應經》等所說，《荊溪》中說：『問：為什麼不說生呢？答：三者（指貪、嗔、癡）都源於生，而生也源於三者，所以不單獨提出。』火比喻貪，因為貪婪會像火燒柴一樣攝取其他事物。水比喻嗔，因為嗔恨之心會像水淹沒物體一樣毀壞慈悲之心。 現在籠統地來說，《荊溪》中說：『通和別的兩種意義在理上才能成立。為什麼呢？因為這三種毒（貪、嗔、癡）普遍地影響身體，分別來說，並非沒有普遍造作善業的情況。』所以引用普遍的經文來成就分別的意義。 三、普遍和分別的因果各有普遍和分別之處，都是以人人共有為普遍，分別造作、分別引發為分別。因的普遍和分別如經文所說。果報中說四大和四苦（生、老、病、死）為普遍，四苦即是生等。如果因中只有普遍的情況，即沒有分別造作四重罪（殺、盜、淫、妄）等，因此只能感得人中的四大和四苦之身，所以說果報的時候也是這樣。如果因中分別造作四重罪和十惡業，就會分別引發三惡道（地獄、餓鬼、畜生）的深重苦難，乃至即使得生人中，也會分別承受四大增損和四苦增加的執著。所以《華嚴經》中說：『殺生的罪業能使眾生墮入三惡道，後來生到人中，會得到兩種果報：一是多病，二是短命。』歷數十惡業來說明，這就是分別的因引發分別的果報。多病就是四大增損，短命就是四苦增加。強弱是指罪業的輕重。 四、從國土的輕重來說。《荊溪》中說：『從國土的輕重來說，雖然是橫向的論述，但又進一步縱向地攝取，又分為四種。』首先是同居土（凡聖同居的國土），天道和地獄的疾病，都說是不確定的，這是從心來論述，能夠引發善惡。所以天道並非一定是善，地獄並非一定是惡。 二、有餘土（方便有餘的國土）二。首先是正式的解釋。但有別教（藏教以外的菩薩教法）、通別等，《荊溪》中說：『有餘土的上品和中品，雖然有藏教（聲聞、緣覺的教法）和通教（三乘共修的教法）的五種人（人、天、聲聞、緣覺、菩薩）生到那裡，但不會再有藏教』
【English Translation】 English version The nature is light and rises upwards. Mutual interaction causing increase or decrease refers to water increasing and fire decreasing, thus forming cold diseases, etc. For the rest, refer to other voluminous texts. Two, Explanation Two. First, explain the cause of illness. The 'Jingxi' says: 'Greed concentrates on one's body,' which is quoting the meaning of the scriptures to establish the argument. 'Equal division corresponds to the body' is only slightly similar to the body. Although it starts from the principle of righteousness, the principle of righteousness leads to reality, and the actual situation is inevitably due to the peace of mind.' Two, explain the diseases of karmic retribution two. First, from the perspective of the Four Great Elements (earth, water, fire, wind, the four basic elements that constitute the material world), and secondly, from the perspective of the Four Characteristics (birth, old age, sickness, death). As stated in the 'Ruiying Sutra' and others, the 'Jingxi' says: 'Question: Why not say birth? Answer: The three (referring to greed, anger, and ignorance) all originate from birth, and birth also originates from the three, so it is not mentioned separately.' Fire is a metaphor for greed, because greed will absorb other things like fire burning firewood. Water is a metaphor for anger, because anger will destroy compassion like water drowning objects. Now, generally speaking, the 'Jingxi' says: 'The two meanings of common and separate can only be established in principle. Why? Because these three poisons (greed, anger, and ignorance) universally affect the body. Separately speaking, it is not that there is no universal creation of good karma.' Therefore, quoting the universal scriptures to accomplish the separate meaning. Three, the causes and effects of common and separate each have common and separate aspects, all based on what everyone has in common as common, and separate creation and separate initiation as separate. The common and separate causes are as stated in the scriptures. In the karmic retribution, it is said that the Four Great Elements and the Four Sufferings (birth, old age, sickness, death) are common, and the Four Sufferings are birth, etc. If there are only common situations in the cause, that is, there is no separate creation of the Four Grave Offenses (killing, stealing, sexual misconduct, lying), then one can only feel the body of the Four Great Elements and the Four Sufferings in the human realm, so it is said that the karmic retribution is also like this. If one separately creates the Four Grave Offenses and the Ten Evil Deeds in the cause, one will separately initiate the deep suffering of the Three Evil Paths (hell, hungry ghosts, animals), and even if one is born into the human realm, one will separately endure the attachment to the increase and decrease of the Four Great Elements and the increase of the Four Sufferings. Therefore, the 'Avatamsaka Sutra' says: 'The sin of killing can cause sentient beings to fall into the Three Evil Paths, and later, when they are born into the human realm, they will receive two kinds of karmic retribution: one is frequent illness, and the other is a short life.' Enumerating the Ten Evil Deeds to illustrate, this is the separate cause initiating the separate karmic retribution. Frequent illness is the increase and decrease of the Four Great Elements, and short life is the increase of the Four Sufferings. Strength and weakness refer to the severity of the sin. Four, from the perspective of the lightness and heaviness of the land. The 'Jingxi' says: 'From the perspective of the lightness and heaviness of the land, although it is a horizontal discussion, it is further vertically taken in, and it is divided into four types.' First, the Land of Coexistence (the land where ordinary people and sages coexist), the diseases of the heavenly realm and hell, are all said to be uncertain, which is discussed from the mind, which can initiate good and evil. Therefore, the heavenly realm is not necessarily good, and hell is not necessarily evil. Two, the Land of Remaining (the land of expedient remaining) two. First, the formal explanation. But there are Separate Teachings (Bodhisattva teachings other than the Tripitaka teachings), common and separate, etc. The 'Jingxi' says: 'The upper and middle grades of the Land of Remaining, although there are five kinds of people (humans, devas, sravakas, pratyekabuddhas, bodhisattvas) of the Tripitaka teachings (teachings of sravakas and pratyekabuddhas) and the Common Teachings (teachings practiced by the three vehicles) born there, there will no longer be Tripitaka teachings.'
通之名。其教既謝位名亦失。約未見別理即別地前。彼土克實但有別圓二種人也。從漸教說藏通初轉或且入別。初轉豈容全不入圓。但是附文從別而說。二科簡三。初簡四分因疾。荊溪云。答分無為緣集等者名同體別。即與界內三界愛見四分名同其體則與界內永別。況復界外方便說耶。二簡四大果疾。荊溪云。答亦有變易等者唯輕無重。故但云通。言具有地等四大及生等四苦。但彼苦果與心體同。以從貪等得四大名故使生等唸唸變易。故以變易故名為生死。以有生死任運老病。三簡果疾輕微。荊溪云。所以不問生死苦者變易生死諸教盛談。所以但疑老病苦耳。三實報三。初正釋二。初正釋疾相。荊溪云。亦名因緣者但未見理故屬因緣。故與界內名同體異。即法性為因無明為緣。不成實疾者不應作亦字之誤也。二但變下對前簡示二。初別對二土。變易名通者以無界內分段生死則界外通名變易。以因移果易故也。若別論觀解斷惑則有方便果報二種之殊。若論自體者即果報土有自體緣集也。乃至無後有者此于果報土中更約因緣。及十地有後等覺無後。位位破惑上下相望更論輕重。二通約十界。前對明二土止在四聖。今對六凡共成十界論疾輕重。阿鼻是六凡之始。等覺是四聖之終。望于究竟俱有實疾。以果報即分證果故得名佛
【現代漢語翻譯】 現代漢語譯本 通教之名。其教法一旦終結，相應的果位和名號也隨之消失。如果尚未證得別教的真理，那麼實際上仍然處於別教之前的階段。在彼土（指方便有餘土），確實只有別教和圓教兩種根性的人存在。從漸教的角度來說，藏教和通教的修行者最初轉入別教，或許也可能進入圓教。初轉之時，怎麼可能完全不涉及圓教的教義呢？但這只是根據經文，從別教的角度來闡述。這兩科（指因疾和果疾）是爲了簡別於三科（指實報土的三種疾病）。 首先簡別四分因疾。荊溪（指湛然法師）說：『回答中提到的無為緣集等，只是名稱相同而體性不同。』也就是說，它與界內（指欲界、色界、無色界）的三界愛見四分（指見苦所斷、見集所斷、見滅所斷、見道所斷的煩惱）名稱相同，但其體性則與界內完全不同。更何況是界外的方便之說呢？ 其次簡別四大果疾。荊溪說：『回答中提到的亦有變易等，只是輕微而沒有沉重。』所以只說是通教。所說的具有地等四大（指地、水、火、風四大元素）以及生等四苦（指生、老、病、死四苦），只是那些苦果與心體相同。因為是從貪等煩惱而得到四大之名，所以使得生等唸唸變易。因此，因為有變易，所以名為生死。因為有生死，所以自然會有老病。 第三簡別果疾的輕微。荊溪說：『之所以不問生死苦，是因為變易生死在各種教法中被廣泛談論。所以只是懷疑老病苦而已。』 實報土的三種疾病。 首先正式解釋兩種疾病。首先正式解釋疾病的相狀。荊溪說：『也名為因緣，只是因為沒有見到真理，所以屬於因緣。』因此，它與界內的疾病名稱相同而體性不同。也就是說，以法性為因，無明為緣。『不成實疾者』不應作『亦』字之誤。 其次，『但變下』是爲了對照前面，簡要地顯示兩種疾病。首先，從別教的角度對照兩種土（指方便有餘土和實報莊嚴土）。變易名為通教，是因為沒有界內的分段生死，所以界外通稱為變易。因為因轉移，果改變的緣故。如果從別教的角度來討論觀解斷惑，那麼就有方便果報兩種不同。如果從自體來討論，那麼果報土就有自體緣集。乃至沒有後有，這是在果報土中進一步討論因緣，以及十地菩薩有後有，等覺菩薩沒有後有。位位破除迷惑，上下相互比較，進一步討論輕重。 其次，從通教的角度概括十法界。前面是對照說明兩種土，只侷限於四聖（指聲聞、緣覺、菩薩、佛）。現在對照六凡（指地獄、餓鬼、畜生、阿修羅、人、天），共同構成十法界，討論疾病的輕重。阿鼻地獄是六凡的開始，等覺菩薩是四聖的終結。相對於究竟的佛果來說，都具有真實的疾病。因為果報土是分證的果位，所以得名為佛。 English version The name of the Tong (Common) teaching. Once its teachings cease, the corresponding positions and titles also disappear. If one has not yet realized the truth of the Bie (Distinct) teaching, then one is actually still in the stage before the Bie teaching. In that land (referring to the Land of Expedient Residue), there are indeed only two types of people with the natures of Bie and Yuan (Perfect). From the perspective of the gradual teaching, practitioners of the Zang (Tripitaka) and Tong teachings initially transfer to the Bie teaching, and perhaps may also enter the Yuan teaching. How could it be possible that the initial transfer does not involve the doctrines of the Yuan teaching at all? But this is only explained from the perspective of the Bie teaching, according to the scriptures. These two categories (referring to the diseases of cause and the diseases of effect) are to distinguish them from the three categories (referring to the three types of diseases in the Land of Actual Reward). First, distinguish the four divisions of causal diseases. Jingxi (referring to Dharma Master Zhanran) said: 'The mention of unconditioned conditioned arising, etc., in the answer, is only the same in name but different in nature.' That is to say, it is the same in name as the four divisions of afflictions (referring to afflictions severed by seeing suffering, seeing accumulation, seeing cessation, and seeing the path) of the three realms (referring to the desire realm, the form realm, and the formless realm) within the boundary, but its nature is completely different from that within the boundary. Moreover, what about the expedient teachings outside the boundary? Second, distinguish the four great elements of resultant diseases. Jingxi said: 'The mention of transformation, etc., in the answer is only light and not heavy.' Therefore, it is only said to be the Tong teaching. The so-called having the four great elements such as earth, etc. (referring to the four great elements of earth, water, fire, and wind) and the four sufferings such as birth, etc. (referring to the four sufferings of birth, old age, sickness, and death), are only those suffering results that are the same as the mind-essence. Because the names of the four great elements are obtained from afflictions such as greed, etc., they cause birth, etc., to change from moment to moment. Therefore, because of the transformation, it is called birth and death. Because there is birth and death, there will naturally be old age and sickness. Third, distinguish the lightness of the resultant diseases. Jingxi said: 'The reason for not asking about the suffering of birth and death is that the transformation of birth and death is widely discussed in various teachings. Therefore, there is only doubt about the suffering of old age and sickness.' The three types of diseases in the Land of Actual Reward. First, formally explain the two types of diseases. First, formally explain the characteristics of the diseases. Jingxi said: 'It is also called conditioned arising, only because one has not seen the truth, so it belongs to conditioned arising.' Therefore, it is the same in name but different in nature from the diseases within the boundary. That is to say, taking Dharma-nature as the cause and ignorance as the condition. 'Those who do not achieve real diseases' should not make the mistake of adding the word 'also'. Second, 'But the transformation below' is to compare with the previous one, briefly showing the two types of diseases. First, from the perspective of the Bie teaching, compare the two lands (referring to the Land of Expedient Residue and the Land of Actual Reward). Transformation is called the Tong teaching because there is no segmented birth and death within the boundary, so transformation is generally called transformation outside the boundary. Because the cause shifts and the effect changes. If we discuss the understanding of contemplation and the severing of delusions from the perspective of the Bie teaching, then there are two differences between expedient reward and actual reward. If we discuss it from the self-nature, then the Land of Actual Reward has self-nature conditioned arising. Even to the point of having no subsequent existence, this is a further discussion of conditioned arising in the Land of Actual Reward, as well as the Bodhisattvas of the Ten Grounds having subsequent existence, and the Bodhisattvas of Equal Enlightenment having no subsequent existence. Each position breaks through delusions, and comparing up and down, we further discuss the lightness and heaviness. Second, from the perspective of the Tong teaching, summarize the Ten Dharma Realms. The previous comparison explained the two lands, limited to the Four Saints (referring to Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas). Now, comparing the Six Realms of Ordinary Beings (referring to hells, hungry ghosts, animals, asuras, humans, and devas), together they form the Ten Dharma Realms, discussing the lightness and heaviness of diseases. Avici Hell is the beginning of the Six Realms of Ordinary Beings, and the Bodhisattva of Equal Enlightenment is the end of the Four Saints. Relative to the ultimate Buddhahood, both have real diseases. Because the Land of Actual Reward is the fruit of partial realization, it is named Buddha.
【English Translation】 English version The name of the Tong (Common) teaching. Once its teachings cease, the corresponding positions and titles also disappear. If one has not yet realized the truth of the Bie (Distinct) teaching, then one is actually still in the stage before the Bie teaching. In that land (referring to the Land of Expedient Residue), there are indeed only two types of people with the natures of Bie and Yuan (Perfect). From the perspective of the gradual teaching, practitioners of the Zang (Tripitaka) and Tong teachings initially transfer to the Bie teaching, and perhaps may also enter the Yuan teaching. How could it be possible that the initial transfer does not involve the doctrines of the Yuan teaching at all? But this is only explained from the perspective of the Bie teaching, according to the scriptures. These two categories (referring to the diseases of cause and the diseases of effect) are to distinguish them from the three categories (referring to the three types of diseases in the Land of Actual Reward). First, distinguish the four divisions of causal diseases. Jingxi (referring to Dharma Master Zhanran) said: 'The mention of unconditioned conditioned arising, etc., in the answer, is only the same in name but different in nature.' That is to say, it is the same in name as the four divisions of afflictions (referring to afflictions severed by seeing suffering, seeing accumulation, seeing cessation, and seeing the path) of the three realms (referring to the desire realm, the form realm, and the formless realm) within the boundary, but its nature is completely different from that within the boundary. Moreover, what about the expedient teachings outside the boundary? Second, distinguish the four great elements of resultant diseases. Jingxi said: 'The mention of transformation, etc., in the answer is only light and not heavy.' Therefore, it is only said to be the Tong teaching. The so-called having the four great elements such as earth, etc. (referring to the four great elements of earth, water, fire, and wind) and the four sufferings such as birth, etc. (referring to the four sufferings of birth, old age, sickness, and death), are only those suffering results that are the same as the mind-essence. Because the names of the four great elements are obtained from afflictions such as greed, etc., they cause birth, etc., to change from moment to moment. Therefore, because of the transformation, it is called birth and death. Because there is birth and death, there will naturally be old age and sickness. Third, distinguish the lightness of the resultant diseases. Jingxi said: 'The reason for not asking about the suffering of birth and death is that the transformation of birth and death is widely discussed in various teachings. Therefore, there is only doubt about the suffering of old age and sickness.' The three types of diseases in the Land of Actual Reward. First, formally explain the two types of diseases. First, formally explain the characteristics of the diseases. Jingxi said: 'It is also called conditioned arising, only because one has not seen the truth, so it belongs to conditioned arising.' Therefore, it is the same in name but different in nature from the diseases within the boundary. That is to say, taking Dharma-nature as the cause and ignorance as the condition. 'Those who do not achieve real diseases' should not make the mistake of adding the word 'also'. Second, 'But the transformation below' is to compare with the previous one, briefly showing the two types of diseases. First, from the perspective of the Bie teaching, compare the two lands (referring to the Land of Expedient Residue and the Land of Actual Reward). Transformation is called the Tong teaching because there is no segmented birth and death within the boundary, so transformation is generally called transformation outside the boundary. Because the cause shifts and the effect changes. If we discuss the understanding of contemplation and the severing of delusions from the perspective of the Bie teaching, then there are two differences between expedient reward and actual reward. If we discuss it from the self-nature, then the Land of Actual Reward has self-nature conditioned arising. Even to the point of having no subsequent existence, this is a further discussion of conditioned arising in the Land of Actual Reward, as well as the Bodhisattvas of the Ten Grounds having subsequent existence, and the Bodhisattvas of Equal Enlightenment having no subsequent existence. Each position breaks through delusions, and comparing up and down, we further discuss the lightness and heaviness. Second, from the perspective of the Tong teaching, summarize the Ten Dharma Realms. The previous comparison explained the two lands, limited to the Four Saints (referring to Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas). Now, comparing the Six Realms of Ordinary Beings (referring to hells, hungry ghosts, animals, asuras, humans, and devas), together they form the Ten Dharma Realms, discussing the lightness and heaviness of diseases. Avici Hell is the beginning of the Six Realms of Ordinary Beings, and the Bodhisattva of Equal Enlightenment is the end of the Four Saints. Relative to the ultimate Buddhahood, both have real diseases. Because the Land of Actual Reward is the fruit of partial realization, it is named Buddha.
界有疾也。具云一闡提。此云惡欲。極惡欲之邊故謂無信等五根也。或翻為信不具。阿鼻至此云無間。無間有二。一身二受苦。以闡提因疾感無間果疾。此乃別疾之極重也。以上九界傳論輕重中略八界故云乃至。又于佛界略初住等故云乃至。故一乃至略其二番。二科簡二。初簡因疾。引請觀音者既凈毒根即成佛道。驗是界外破無明見佛性。不了知自體得云三毒。既名三毒即是四分。二簡果疾。答既有等者荊溪云。既許生死何妨四大。四大既別故引大品一切法趣界外四大名同體別其理不疑。次引大經。明究竟位四大四苦已盡故不為生死所遷。三斥古。其如何教者向引涅槃。明佛不為生死所遷。豈非等覺猶為生死所遷乎。況復下云從癡有愛既通等覺。豈無生死此皆誠教。諸師何背之耶。荊溪云。古來不知此文難會。若不得今意如何能釋觀音品中果報惡業煩惱火水風別。從癡有愛者故等覺中一分無明亦名癡愛。從此癡愛感等覺地一品生死。乃能為物受癡愛生。若不爾者感應之道不同。設化之儀未普。若金剛下明等覺無明亦名癡愛。示同等覺設化普矣。四約寂光二。初正釋二。初約究竟無疾。二種者一唯在極果。二通於下地。二若通下約中下有疾二。初約別。荊溪云。此所有後無有後生死者唯取此之兩位以為中下。若依仁王等
【現代漢語翻譯】 現代漢語譯本 界有疾也。（界：指眾生所處的境界）具云一闡提（Icchantika）。（一闡提：斷善根的人）此云惡欲。極惡欲之邊故謂無信等五根也。（五根：信根、精進根、念根、定根、慧根）或翻為信不具。阿鼻（Avīci）至此云無間。無間有二。一身二受苦。以闡提因疾感無間果疾。此乃別疾之極重也。以上九界傳論輕重中略八界故云乃至。又于佛界略初住等故云乃至。故一乃至略其二番。二科簡二。初簡因疾。引請觀音者既凈毒根即成佛道。驗是界外破無明見佛性。不了知自體得云三毒。（三毒：貪、嗔、癡）既名三毒即是四分。二簡果疾。答既有等者荊溪云。既許生死何妨四大。（四大：地、水、火、風）四大既別故引大品一切法趣界外四大名同體別其理不疑。次引大經。明究竟位四大四苦已盡故不為生死所遷。三斥古。其如何教者向引涅槃。明佛不為生死所遷。豈非等覺猶為生死所遷乎。況復下云從癡有愛既通等覺。豈無生死此皆誠教。諸師何背之耶。荊溪云。古來不知此文難會。若不得今意如何能釋觀音品中果報惡業煩惱火水風別。從癡有愛者故等覺中一分無明亦名癡愛。從此癡愛感等覺地一品生死。乃能為物受癡愛生。若不爾者感應之道不同。設化之儀未普。若金剛下明等覺無明亦名癡愛。示同等覺設化普矣。四約寂光二。初正釋二。初約究竟無疾。二種者一唯在極果。二通於下地。二若通下約中下有疾二。初約別。荊溪云。此所有後無有後生死者唯取此之兩位以為中下。若依仁王等
【English Translation】 English version The realms have sickness. It is fully called Icchantika (one who has severed their roots of goodness). This translates to 'evil desire'. Because it is the extreme of evil desire, it is said to lack the five roots of faith, etc. (five roots: roots of faith, diligence, mindfulness, concentration, and wisdom). Or it is translated as 'incomplete faith'. Avīci (the hell of incessant suffering) here means 'without interruption'. 'Without interruption' has two aspects: one, the body; two, the suffering endured. Because the Icchantika's cause is sickness, they experience the result of sickness in Avīci. This is the extreme severity of a particular sickness. In the above discussion of the heaviness and lightness of the nine realms, eight realms are omitted, hence the use of 'etc.'. Also, within the Buddha realm, the initial stages of dwelling, etc., are omitted, hence the use of 'etc.'. Therefore, the 'etc.' in both instances indicates omission. The two sections distinguish two aspects. The first distinguishes the sickness of the cause. Quoting the one who requests Avalokiteśvara (the Bodhisattva of Compassion), since they purify the root of poison, they attain Buddhahood. This proves that beyond the realms, they break through ignorance and see the Buddha-nature. Not understanding the self, they are said to have the three poisons (greed, hatred, and delusion). Since they are called the three poisons, they are the four divisions. The second distinguishes the sickness of the result. Answering 'since there is, etc.', Jingxi says, 'Since birth and death are permitted, what harm is there in the four elements (earth, water, fire, and wind)?' Since the four elements are distinct, the Mahāprajñāpāramitā Sūtra is quoted, stating that all dharmas tend towards the four elements beyond the realms, which have the same name but different substance, so there is no doubt about the principle. Next, the Mahāparinirvana Sutra is quoted, clarifying that in the ultimate position, the four elements and four sufferings are exhausted, so one is not moved by birth and death. The third criticizes the ancients. 'How can their teachings be?' They previously quoted the Nirvana Sutra, clarifying that the Buddha is not moved by birth and death. How can those of near-perfect enlightenment still be moved by birth and death? Moreover, the text below says that from ignorance comes love, which extends to near-perfect enlightenment. How can there be no birth and death? These are all sincere teachings. Why do the teachers contradict them? Jingxi says, 'In the past, people did not understand this difficult passage. If one does not understand the present meaning, how can one explain the distinctions of karmic retribution, evil karma, afflictions, fire, water, and wind in the Avalokiteśvara chapter? From ignorance comes love, so a portion of ignorance in near-perfect enlightenment is also called ignorance and love. From this ignorance and love, one experiences a single instance of birth and death in the stage of near-perfect enlightenment. This allows one to receive births of ignorance and love for the sake of beings. If not, the ways of interaction and response would be different, and the methods of transformation would not be universal. If the Vajrasamadhi Sutra clarifies that ignorance in near-perfect enlightenment is also called ignorance and love, it shows that it is the same as near-perfect enlightenment, and the transformation is universal.' The fourth discusses the two aspects of Stillness and Light. The first correctly explains the two aspects. The first discusses ultimate freedom from sickness. There are two types: one exists only in the ultimate result; the other extends to the lower stages. The second, if it extends to the lower stages, discusses the two aspects of sickness in the middle and lower stages. The first discusses the particular. Jingxi says, 'Those who have subsequent birth and death only take these two positions as the middle and lower stages. If based on the Humane King Sutra, etc.'
者于無後等覺位中以立二生既不立等覺。但云十地位中有三生也。則立法雲而為始生準此。但取住生終生以為寂光。以始生者讓為實報。故云因緣。二此別下約圓二。初簡別依圓。荊溪云。此別教為便者以依仁王故不立三十心為斷無明位。又法雲一地而分三品故成別也。況有教無人未可依用。今對寂光依圓教。故圓教三十心皆是因緣。二雖作下簡因依果。荊溪云。未可定用者向來雖對別圓兩教及等覺有無。以立中下寂光之義未若唯立上品為定。況復暫借攝師之名。二料簡二。初問。荊溪云。此問意者由用有後生死等言是攝師義。是故且推以屬天親。玄義云。無著造攝大乘論。無著即天親之兄俱是五性宗。然法相之盛在乎天親。故云天親義也。二答三。初明二聖同悟義合通用。同入不二法門者所證妙理一體無殊。四悉隨機立宗兩異。龍樹承于文殊。明一切眾生悉有佛性名一性宗。天親承于彌勒。說三無二有名五性宗。三無者闡提及定性二乘。俱無佛性不得作佛。二有者不定及菩薩。俱有佛性未來成佛。故西方此土人到於今有兩宗之異。今本下大師雖承龍樹觀法其或解釋佛經名相何隔天親。況知。內證本同。隨機暫異。故於此文聊用攝義。荊溪云。答意雖爾一家所用龍樹為宗。二兩宗擅美共顯佛經。若分別等者世以天親為
【現代漢語翻譯】 現代漢語譯本： 在無後等覺位（指等覺菩薩的果位）中，如果設立二生（指始生和終生），就不設立等覺位。只是說十地位（菩薩修行的十個階位）中有三生（指始生、住生和終生）。那麼，法雲宗所立的『而為始生』，以此為準，只取住生和終生作為寂光土（常寂光凈土的別稱），把始生讓給實報土（實報莊嚴土的別稱），所以說是因緣。二、此別下，約圓教和別教兩種教義進行區分。初、簡別依圓，荊溪大師說：『此別教爲了方便，因為依據《仁王經》，所以不設立三十心（菩薩修行過程中的三十種心）作為斷無明（斷除根本無明）的位次。』又，法雲宗在一地（菩薩的某個修行階段）中劃分三品，所以成為別教的特點。況且有教義而沒有人去實踐，也不可以依用。現在針對寂光土，依據圓教，所以圓教的三十心都是因緣。二、雖作下，簡別因、依、果。荊溪大師說：『未可定用，是因為向來雖然針對別教和圓教兩種教義以及等覺的有無，來設立中品、下品寂光土的意義，但不如只設立上品寂光土作為定論。』況且只是暫時借用攝論師的名稱。 二、料簡二。初問。荊溪大師說：『此問的意思是，因為使用有後生死等言，是攝論師的義理，所以姑且推斷它屬於天親菩薩。』玄義中說：『無著菩薩造《攝大乘論》，無著是天親的哥哥，都是五性宗（根據眾生根性分為五種類別）。』然而法相宗的興盛在於天親菩薩，所以說是天親菩薩的義理。二、答三。初、明二聖（指龍樹菩薩和天親菩薩）同悟，義理可以通用。『同入不二法門』，指所證悟的妙理一體無二。四悉檀（指佛陀說法的四種方式）隨機設立宗派，兩者不同。龍樹菩薩繼承文殊菩薩，闡明一切眾生都有佛性，稱為一性宗。天親菩薩繼承彌勒菩薩，說三無二有，稱為五性宗。三無是指闡提（斷善根的人）和定性二乘（只求自度的小乘修行者），都沒有佛性，不能成佛。二有是指不定性眾生和菩薩，都有佛性，未來可以成佛。所以西方和此土（指印度和中國）的人直到現在還有兩種宗派的差異。今本下，大師雖然繼承龍樹菩薩的觀法，但如果解釋佛經的名相，又有什麼和天親菩薩相悖的呢？況且知道，內證的體悟本來相同，只是隨機應化而暫時不同。所以在這段文字中姑且使用攝論的義理。荊溪大師說：『回答的意思雖然如此，但一家所用的宗派是龍樹菩薩。』二、兩宗擅長各自的美德，共同彰顯佛經。如果分別等等，世人認為天親菩薩是……
【English Translation】 English version: In the position of 'Wu Hou Deng Jue' (the stage of Near-Perfect Enlightenment), if 'Er Sheng' (two births, referring to the beginning and end of life) are established, then 'Deng Jue' (Near-Perfect Enlightenment) is not established. It is only said that in the 'Ten Bhumi' (ten stages of Bodhisattva practice) there are 'San Sheng' (three births: beginning, dwelling, and ending). Then, the 'Er Wei Shi Sheng' (establishing the beginning of life) of the Fayun School, based on this, only takes the dwelling and ending of life as 'Ji Guang' (the Land of Tranquil Light). The beginning of life is given to 'Shi Bao' (the Land of True Retribution), so it is said to be 'Hetu-pratyaya' (cause and condition). Second, 'Ci Bie Xia' (this distinction below) distinguishes between the Round and Distinct teachings. First, 'Jian Bie Yi Yuan' (distinguishing and differentiating based on the Round teaching), Master Jingxi said: 'This Distinct teaching, for convenience, does not establish the 'Thirty Minds' (thirty types of minds in the Bodhisattva's practice) as the stage of cutting off ignorance because it is based on the 'Ren Wang Jing' (Sutra of Humane Kings). Also, the Fayun School divides one Bhumi (stage) into three grades, thus becoming a characteristic of the Distinct teaching. Moreover, it is not advisable to rely on teachings without practitioners. Now, in response to the Land of Tranquil Light, based on the Round teaching, all thirty minds of the Round teaching are Hetu-pratyaya (cause and condition). Second, 'Sui Zuo Xia' (although doing below), distinguishes between cause, basis, and result. Master Jingxi said: 'It is not advisable to determine, because although the meanings of the middle and lower grades of the Land of Tranquil Light have been established in response to the two teachings of Distinct and Round and the existence or non-existence of Near-Perfect Enlightenment, it is not as good as establishing only the upper grade of the Land of Tranquil Light as a conclusion.' Moreover, it is only temporarily borrowing the name of the 'She Lun Shi' (Compendium Master). Second, 'Liao Jian Er' (briefly examining two). First question. Master Jingxi said: 'The meaning of this question is that because the use of words such as 'You Hou Sheng Si' (having subsequent birth and death) is the meaning of the Compendium Master, it is tentatively inferred that it belongs to Bodhisattva Vasubandhu (Tianqin Pusa).』 The 'Xuan Yi' (Profound Meaning) says: 'Bodhisattva Asanga (Wuzhuo Pusa) composed the 'She Da Cheng Lun' (Compendium on the Great Vehicle), Asanga is the elder brother of Vasubandhu, both are of the 'Five Natures School' (classifying beings into five categories based on their inherent nature).』 However, the prosperity of the 'Faxiang School' (Consciousness-Only School) lies in Vasubandhu, so it is said to be the meaning of Vasubandhu. Second, answer three. First, clarify that the two sages (referring to Bodhisattva Nagarjuna and Bodhisattva Vasubandhu) have the same enlightenment, and the meanings can be used interchangeably. 'Entering the Non-Dual Dharma Gate together' means that the wonderful principle realized is one and the same. The 'Four Siddhanthas' (four modes of teaching by the Buddha) establish sects according to circumstances, and the two are different. Bodhisattva Nagarjuna inherited Bodhisattva Manjusri, clarifying that all sentient beings have Buddha-nature, called the 'One Nature School'. Bodhisattva Vasubandhu inherited Bodhisattva Maitreya, saying that three are without and two are with, called the 'Five Natures School'. The three without refer to 'Icchantikas' (those who have cut off their roots of goodness) and 'Determined Two Vehicles' (small vehicle practitioners who only seek self-liberation), who do not have Buddha-nature and cannot become Buddhas. The two with refer to 'Undetermined Nature Beings' and Bodhisattvas, who have Buddha-nature and can become Buddhas in the future. Therefore, people in the West and this land (referring to India and China) still have differences between the two schools to this day. 'Jin Ben Xia' (present version below), although the master inherits the contemplation method of Bodhisattva Nagarjuna, what is contrary to Bodhisattva Vasubandhu if he explains the terms of the Buddhist scriptures? Moreover, knowing that the inner realization is originally the same, only temporarily different according to circumstances. Therefore, the meaning of the Compendium is temporarily used in this text. Master Jingxi said: 'Although the meaning of the answer is like this, the sect used by the family is Bodhisattva Nagarjuna.' Second, the two sects are good at their respective virtues, jointly highlighting the Buddhist scriptures. If distinguishing and so on, the world thinks that Bodhisattva Vasubandhu is...
法相宗。龍樹為法性宗。其可知矣。龍樹于佛滅后五百年出。天親九百年出。三但下義符天親以杜他謗。地攝映望者地持論是彌勒所造亦天親所宗也。今一家釋經豈但宗承龍樹觀法。至於義門名相悉依智論及以中論。法相有闕則取他宗以為補助諸文皆爾。不獨此中。既非正用故云映望。或謂下既憑天親他終無謗。二權疾五。初總釋二。初通明權疾二。初通舉五行。然此五行含于因果體用。涅槃疏中分別甚詳。今以聖行為因。天梵為果。天梵為體。兒病為用。問諸文或云。聖梵是因。今何以梵行在果。答聖梵二行並通因果。對於天行以二為因。今云在果何所疑也。以聖即三學梵即四等故知。戒定慈悲因果俱有論其傍正。故須分別。荊溪云。從聖生天梵等者由因證理從理起用。用又指因故云聖行乃至而起。問天既是證何名為行。答從天起行。故名天行。故天行位在於地住。驗知。從於別圓二種聖行而生。二嬰兒下別釋病兒二。初標示所起。示同小善名為嬰兒。示同有惡名為病行。同善為與其樂。同惡為拔其苦。故此二用由於慈悲。故向荊溪云。用又指因也。是故或以聖為自行因。天為自行果。梵行為因中化他。病兒為果上化他。故因於慈悲而有二行。梵通因果。向已略明。二何者下徴釋自他二。初明自行則無。諸惡永斷者
顯無二行。嬰兒小善望佛仍惡。眾善普會者即天行究竟也。天然理顯定慧莊嚴。故云普會。有何下初無兒行。次無病行。二但以下化他示有二。初正明兩行。形充法界者現十界像也。若此下明由機息故應謝。荊溪云。明於二行息之由也。二但眾下結示隨機。荊溪云。機生曰興。若約物病何時不興。二故文下引文證成。二今凈下結指凈名。荊溪云。約法從人。前雖通辨意出今文。文意亦在通被諸土。二但實下別釋三。初指上標今。今權疾亦約四土者荊溪云。然且四土皆有權實之兩疾也。若約寂光但現權疾唯有實報。則位位中一實一權。若方便中亦有神通。得名權疾。但不得名應化權耳。是則二土亦權亦實。二同居土一向唯實。于同居中得實益者亦可隨義判釋不同。二一同下明四土四。初居二。初穢二。初正釋。二料簡。答意者佛界即圓似七信已前。菩薩界在別即七住已前。在通即已辨已前。聲聞即三果已還。緣覺則指凡位以一坐斷故。然二乘未入無餘者亦有果中通疾。菩薩佛界未生方便準此可知。故云約界內至未盡也。二凈。荊溪云。人天並四。故名六界。然凈土中雖無藏教二乘之人亦可得有通教二乘並后三教菩薩及佛。故成六也。由是亦得名為六界。二有餘三果報。因緣有後等者於七種中此三生死並屬果報故也。四寂
【現代漢語翻譯】 現代漢語譯本 顯無二行（彰顯沒有兩種修行）。嬰兒小善望佛仍惡（即使是微小的善行，如果期望佛果，仍然是惡）。眾善普會者即天行究竟也（各種善行普遍彙集，就是天道的究竟修行）。天然理顯定慧莊嚴（自然之理顯現，則有禪定和智慧的莊嚴）。故云普會（所以說普遍彙集）。 有何下初無兒行。次無病行（『有何』之後，首先是沒有兒童的修行，其次是沒有疾病的修行）。二但以下化他示有二（但這兩種修行是爲了教化他人而示現的，有兩種含義）。初正明兩行（首先是正面說明兩種修行）。形充法界者現十界像也（形體充滿法界，是顯現十法界的形象）。若此下明由機息故應謝（『若此』之後，說明由於根機止息，所以應謝絕）。荊溪云（荊溪大師說），明於二行息之由也（這是說明兩種修行止息的原因）。二但眾下結示隨機（『二但眾』之後，總結並揭示隨順根機）。荊溪云（荊溪大師說），機生曰興（根機產生就叫做興起）。若約物病何時不興（如果就眾生的病痛來說，什麼時候不會興起呢）？二故文下引文證成（『二故文』之後，引用經文來證明）。二今凈下結指凈名（『二今凈』之後，總結並指向《維摩詰經》）。荊溪云（荊溪大師說），約法從人（就法而言，是依人而說的）。前雖通辨意出今文（前面雖然普遍辨析，但意義出自現在的經文）。文意亦在通被諸土（經文的意義也在於普遍覆蓋各個國土）。 二但實下別釋三（『二但實』之後，分別解釋三種含義）。初指上標今（首先指向上文，標明現在）。今權疾亦約四土者（現在的權巧之疾也與四土有關）。荊溪云（荊溪大師說），然且四土皆有權實之兩疾也（然而四土都有權巧和真實兩種疾病）。若約寂光但現權疾唯有實報（如果就常寂光土來說，只顯現權巧之疾，只有實報）。則位位中一實一權（那麼每個位次中都有一實一權）。若方便中亦有神通（如果在方便土中也有神通），得名權疾（可以稱為權巧之疾），但不得名應化權耳（但不能稱為應化之權）。是則二土亦權亦實（那麼這兩個國土也是權也是實）。二同居土一向唯實（二同居土一向唯實）。于同居中得實益者亦可隨義判釋不同（在同居土中得到真實利益的人，也可以根據意義來判斷解釋不同）。 二一同下明四土四（『二一同』之後，說明四土的四種含義）。初居二（首先是居住的兩種含義）。初穢二（首先是穢土的兩種含義）。初正釋（首先是正面解釋）。二料簡（其次是簡別）。答意者佛界即圓似七信已前（回答的意思是，佛的境界是圓教，類似於七信位之前）。菩薩界在別即七住已前（菩薩的境界在別教，就是七住位之前）。在通即已辨已前（在通教，就是已經辨析過的之前）。聲聞即三果已還（聲聞就是三果位之前）。緣覺則指凡位以一坐斷故（緣覺則是指凡夫位，因為一坐斷除）。然二乘未入無餘者亦有果中通疾（然而二乘沒有進入無餘涅槃的，也有果位中的通病）。菩薩佛界未生方便準此可知（菩薩和佛的境界沒有產生方便，可以參照這個來理解）。故云約界內至未盡也（所以說，在界內直到沒有窮盡）。二凈（其次是凈土）。荊溪云（荊溪大師說），人天並四（人天加上四種聖者）。故名六界（所以稱為六界）。然凈土中雖無藏教二乘之人亦可得有通教二乘並后三教菩薩及佛（然而凈土中雖然沒有藏教的二乘之人，也可以有通教的二乘以及后三教的菩薩和佛）。故成六也（所以成為六界）。由是亦得名為六界（因此也可以稱為六界）。 二有餘三果報（其次是有餘涅槃的三種果報）。因緣有後等者（因緣有後等等）。於七種中此三生死並屬果報故也（在七種之中，這三種生死都屬於果報）。四寂（第四是寂滅）。
【English Translation】 English version 'Manifesting No Two Practices'. Even a small act of goodness, if hoping for Buddhahood, is still evil. The complete gathering of all good deeds is the ultimate practice of the heavenly path. The natural principle manifests as the adornment of Samadhi and wisdom. Therefore, it is called 'complete gathering'. Following 'What?', first, there is no practice of children; second, there is no practice of the sick. These two are shown to transform others, having two meanings. First, directly clarifying the two practices. 'Form filling the Dharma Realm' means manifesting the images of the Ten Realms. Following 'If this', it explains that due to the cessation of the faculty, it should be declined. Jingxi said, 'Clarifying the reason for the cessation of the two practices'. Second, following 'But the assembly', it concludes by showing accordance with the faculty. Jingxi said, 'The arising of the faculty is called flourishing. If considering the illness of beings, when does it not flourish?' Second, following 'Therefore, the text', it cites the text to prove it. Second, following 'Now, Pure', it concludes by pointing to Vimalakirti. Jingxi said, 'Regarding the Dharma, it follows the person. Although the previous was a general discussion, the meaning comes from this text. The meaning of the text also lies in universally covering all lands'. Second, following 'But the reality', it separately explains three meanings. First, pointing to the above, marking the present. 'The present expedient illness also relates to the Four Lands'. Jingxi said, 'However, all Four Lands have both expedient and real illnesses. If considering the Land of Eternal Tranquility, only expedient illnesses are manifested, and only real rewards exist. Then, in each position, there is one real and one expedient. If in the Land of Expediency, there are also supernormal powers, named expedient illnesses, but not called transformation-response expedient. Therefore, these two lands are both expedient and real. The Land of Co-dwelling is always only real. Those who obtain real benefits in the Land of Co-dwelling can also be judged and interpreted differently according to the meaning'. Second, following 'Together with', it clarifies the four meanings of the Four Lands. First, the two meanings of dwelling. First, the two meanings of the defiled land. First, the direct explanation. Second, the selection. The answer means that the Buddha Realm is the perfect teaching, similar to before the Seven Faiths. The Bodhisattva Realm in the separate teaching is before the Seven Abodes. In the common teaching, it is before what has already been discussed. The Hearer is before the Third Fruit. The Solitary Realizer refers to the position of ordinary beings because of cutting off in one sitting. However, those of the Two Vehicles who have not entered Nirvana without remainder also have common illnesses in the fruit position. It can be understood that Bodhisattvas and Buddhas have not generated expedients. Therefore, it is said that within the realm, it is not exhausted. Second, the pure land. Jingxi said, 'Humans and gods together with the four saints, therefore, it is called the Six Realms. However, although there are no people of the Two Vehicles of the Treasury Teaching in the Pure Land, there can be people of the Two Vehicles of the Common Teaching, as well as Bodhisattvas and Buddhas of the later three teachings. Therefore, it becomes six. Therefore, it can also be called the Six Realms'. Second, the three reward bodies of the Remainder Nirvana. 'Causes and conditions have consequences, etc.' Among the seven types, these three births and deaths all belong to reward bodies. Fourth, tranquility.
光。三是則下結示權疾。權同四土者荊溪云。實報方便及二同居。故云四土。以寂光究竟無實疾故今謂。若約中下與實報同。則四土之言同居合一。並荊溪義共成兩解。三料簡二。初問。荊溪云。作此問者以土望人其人既猶有實疾。何能自於無障礙中現等覺地之權疾耶。二答二。初總貴。荊溪云。先以本跡高下四句不可測答。然若云凈名本是金粟如來者則是本高跡下。豈不能現實報權疾耶。二但權下正答二。初總標。荊溪云。從實位釋。二若妙下別示二。初明寂光唯權。二等覺下明三土俱有。三初實報二。初正明等覺權實二疾俱有也。二如此下例示下位。二有餘。三同居。四觀心。荊溪云。約觀心者義通初心。是故云也。如無貪人權現貪等。故置無疾現疾等言。或自行等者明示現權疾之所以也。自行精進只可示為懈怠之權。不可實墮而示精進。化益不定。意在隨宜。乃至一切者一切鬼神亦有權變假設之相。事通意局。五如此下歡結二。初嘆唯佛能知。二今凈下結文殊善解。四明因疾出六品二。初明因疾有品二。初正示。六品皆從至故有者謂。疾是權疾是實出生諸品也。當如符契者文心雕龍曰。符者孚也。徴召防偽事資中孚。三代玉瑞。漢世金竹。末代從省代以書翰也。契者結也。上古純質結繩執契。今謂。入文帖釋與
【現代漢語翻譯】 現代漢語譯本 光。三是總結並揭示權宜之法。『權』與四土相同，荊溪解釋說：『實報土、方便土以及兩種同居土，故稱四土。』因為寂光土究竟而言沒有真實的疾病，所以現在說，如果按照中下品位，與實報土相同，那麼四土之說就是同居土與方便土合一。這與荊溪的觀點共同構成了兩種解釋。三、辨析兩種情況。首先是提問。荊溪說：『提出這個問題的人，是從土的角度來看人，既然這個人仍然有真實的疾病，怎麼能在沒有障礙的境界中示現等覺地的權宜之法呢？』第二是回答，分為兩部分。首先是總的肯定。荊溪說：『先用本跡高下四句不可測來回答。然而，如果說凈名（Vimalakirti）本來是金粟如來（Kasyapa Buddha），那就是本高跡下，怎麼不能示現實報土的權宜之法呢？』其次是僅僅從權宜之法來正面回答，分為兩部分。首先是總的標明。荊溪說：『從實位來解釋。』第二是『若妙』以下，分別揭示兩種情況。首先是說明寂光土只有權宜之法。第二是『等覺』以下，說明三土都有權宜之法。三、首先是實報土，分為兩部分。首先是正面說明等覺菩薩既有權宜之法，也有真實之疾。第二是『如此』以下，用下位的情況來舉例說明。二、有餘土。三、同居土。四、觀心。荊溪說：『從觀心的角度來說，意義貫通於初心。』所以說『也』。例如沒有貪慾的人，權宜示現貪慾等等。所以設定了『無疾現疾』等等的說法。或者『自行』等等，是明確地揭示示現權宜之法的原因。自身精進，只能示現為懈怠的權宜之法，不能真的墮落而示現精進。化益不定，意在隨順適宜。乃至一切，一切鬼神也有權變假設的相狀，事情是普遍的，但意義是侷限的。五、『如此』以下，歡喜地總結，分為兩部分。首先是讚歎只有佛才能知道。第二是『今凈』，總結文殊菩薩（Manjusri）善於理解。四、說明因為疾病而產生六品，分為兩部分。首先是說明因為疾病而有品位，分為兩部分。首先是正面揭示。六品都是從疾病而產生的，所以說『有』，意思是說，疾病是權宜之法，也是真實之疾，由此出生各種品位。『當如符契』，文心雕龍說：『符，是信的意思。徵召、防偽，事情依靠誠信。三代用玉瑞，漢代用金竹，末代簡化，用書信代替。契，是結的意思。上古時代純樸，用結繩記事，執契為憑。』現在說，進入文帖解釋，與……
【English Translation】 English version Light. Thirdly, it concludes and reveals the expedient means. 'Expedient' is the same as the Four Lands, Jingxi explains: 'The Land of Actual Reward, the Land of Expedient Means, and the two Lands of Co-dwelling, hence called the Four Lands.' Because the Land of Stillness and Light ultimately has no real illness, it is now said that if according to the middle and lower grades, it is the same as the Land of Actual Reward, then the saying of the Four Lands is the union of the Land of Co-dwelling and the Land of Expedient Means. This, together with Jingxi's view, forms two interpretations. Three, analyze the two situations. First is the question. Jingxi said: 'The person who raises this question looks at people from the perspective of the land. Since this person still has real illnesses, how can he manifest the expedient means of the stage of Equal Enlightenment in a realm without obstacles?' Second is the answer, divided into two parts. First is the general affirmation. Jingxi said: 'First use the four immeasurable sentences of the root and trace, high and low, to answer. However, if it is said that Vimalakirti was originally Kasyapa Buddha, then that is the root being high and the trace being low, how can he not manifest the expedient means of the Land of Actual Reward?' Second is to answer directly from the expedient means, divided into two parts. First is the general indication. Jingxi said: 'Explain from the position of reality.' Second is 'If Wonderful' below, revealing the two situations separately. First is to explain that the Land of Stillness and Light only has expedient means. Second is 'Equal Enlightenment' below, explaining that the Three Lands all have expedient means. Three, first is the Land of Actual Reward, divided into two parts. First is to directly explain that the Equal Enlightenment Bodhisattva has both expedient means and real illness. Second is 'Such' below, using the situation of the lower position to illustrate. Two, the Land of Remaining. Three, the Land of Co-dwelling. Four, Contemplation of Mind. Jingxi said: 'From the perspective of contemplation of mind, the meaning penetrates the initial mind.' Therefore, it is said 'also'. For example, a person without greed expediently manifests greed, etc. Therefore, the sayings of 'manifesting illness without illness', etc., are set up. Or 'self-practice', etc., is to clearly reveal the reason for manifesting expedient means. One's own diligence can only be shown as the expedient means of laziness, and one cannot really fall and show diligence. The benefit of transformation is uncertain, and the intention is to follow what is appropriate. Even all, all ghosts and gods also have the appearance of expedient changes and assumptions. The matter is universal, but the meaning is limited. Five, 'Such' below, joyfully concluding, divided into two parts. First is to praise that only the Buddha can know. Second is 'Now Pure', summarizing that Manjusri Bodhisattva is good at understanding. Four, explaining that the six grades arise because of illness, divided into two parts. First is to explain that there are grades because of illness, divided into two parts. First is the direct revelation. The six grades all arise from illness, so it is said 'have', meaning that illness is an expedient means, and also a real illness, from which various grades are born. 'Should be like a tally', Wenxin Diaolong (The Literary Mind and the Carving of Dragons) says: 'Tally means trust. Summoning and preventing forgery, matters rely on trust. The Three Dynasties used jade tallies, the Han Dynasty used gold bamboo, and later generations simplified it, replacing it with letters. Tally means knot. In ancient times, people were simple and used knotted ropes to record events, holding tallies as proof.' Now it is said that entering the explanation of documents and notes, and...
此合同。故如符契。二破古顯今二。初問。荊溪云。五源八始者古人意云。問疾一品因於文殊至凈名室。除去所有為下五品之源本也。八始者至法供養猶是正經。故問疾初為下正經八品之始。二答二。初斥古。主對全疏。二今明下顯今疾義周普。二初敘意列章。二三由下．依章正釋。荊溪云。三由等者因於古釋今亦立三亦名為由。而義少別。但從疾生。非全一品而為初由。但三處由疾。故曰三由。一俗眾。二聲聞。三菩薩。六源者意明示疾為六品之源。問疾初文亦無此品調伏慰喻之源始也。並下五品故為六源。五入文帖釋三。初問疾品。略明權實二疾二。初分科。二隨釋二。初佛命文殊。二文殊恭命二。初敘意分科。二一自下隨文釋義五。初恭命問疾二。初自謙。行人之常儀者行平聲猶云使人也。恭命將行禮宜謙遜。故云常儀。往復非易者往復猶問答也。二出謙難之事二。初分科。謙難者難去聲畏難也。二隨釋四。初二智深廣實智深廣者豎鄰妙覺故深。橫周法界故廣。若權智至非要也者荊溪云。二智體同。並得名為說權說實。今從泛爾隨情之權且作此說耳。如法華下第五轉輪王譬也。賞以金銀七寶喻說權小七覺法也。解髻中明珠賜之喻說開顯圓實法也。明珠者明譬中道智。圓譬于常。在頂者極果所宗。髻中者實為權隱
【現代漢語翻譯】 現代漢語譯本： 此合同。好比符契一樣。 二、破斥舊說，彰顯今義。二部分。 首先是提問。荊溪大師說：『五源八始』是古人的意思。問疾品（指《維摩詰經·問疾品》）起因於文殊菩薩到維摩詰居士的房間，除去所有，是下面五品的源頭。八始，是指到法供養品為止，仍然是正經。所以問疾品一開始是下面正經八品的開端。 其次是回答。分為兩部分。首先是駁斥舊說，認為主客之間的應對完全疏遠。其次是闡明今義，說明疾病的意義周全普遍。 二、首先敘述意旨，列出章節。二、三、由下文開始，依照章節正式解釋。荊溪大師說：『三由』等，是因為古人的解釋，現在也立了三個，也稱為『由』，但意義稍微不同。只是從疾病產生，並非整個問疾品都作為最初的『由』。只是三處由疾病而起，所以說『三由』。一是俗眾，二是聲聞，三是菩薩。六源，是意在表明疾病是六品的源頭。問疾品一開始也沒有這一品調伏、慰問的源頭。連同下面的五品，所以是六源。 五、進入經文，貼切地解釋。分為三部分。首先是問疾品。簡略地說明權巧和真實兩種疾病。分為兩部分。首先是分科。其次是隨著經文解釋。首先是佛陀命令文殊菩薩。其次是文殊菩薩恭敬地接受命令。分為兩部分。首先是敘述意旨，分清科判。其次是一、從下文開始，隨著經文解釋，分為五部分。首先是恭敬地接受命令去問疾。分為兩部分。首先是自謙。行人的通常禮儀，『行』讀平聲，相當於『使人』。恭敬地接受命令將要前往，禮儀上應該謙遜，所以說是通常的禮儀。往返不容易，『往返』相當於問答。 二、說明謙遜的原因，事情的困難。分為兩部分。首先是分科。謙遜的原因，『難』讀去聲，是畏懼困難的意思。其次是隨著經文解釋，分為四部分。首先是兩種智慧深廣，真實智慧深廣，豎窮鄰于妙覺，所以說深。橫遍周於法界，所以說廣。如果是權巧的智慧，至於非必要等。荊溪大師說：兩種智慧體性相同，都可以稱為說權、說實。現在姑且從泛泛的、隨順情意的權巧方面作此解說。如同《法華經》中第五轉輪王的譬喻。賞賜金銀七寶，比喻說權巧的小七覺法。解開發髻中的明珠賜予，比喻說開顯圓滿真實的法。明珠，是比喻中道智慧。圓，是比喻常。在頭頂上，是極果所歸。髮髻中，是真實隱藏在權巧之中。
【English Translation】 English version: This contract is like a tally. Second, refuting the old interpretations and highlighting the present meaning. Two parts. First is the question. Jingxi said: 'The five sources and eight beginnings' are the meaning of the ancients. The 'Inquiry of Illness' chapter (referring to the Vimalakirti Sutra, 'Inquiry of Illness' chapter) originated from Manjushri Bodhisattva's visit to Vimalakirti's room, removing all, and is the source of the following five chapters. The eight beginnings refer to up to the 'Offering of the Dharma' chapter, which is still the main scripture. Therefore, the 'Inquiry of Illness' chapter is the beginning of the following eight chapters of the main scripture. Second is the answer. Divided into two parts. First, refuting the old interpretations, believing that the responses between the host and guest are completely distant. Second, clarifying the present meaning, explaining that the meaning of illness is comprehensive and universal. Two, first narrate the intention and list the chapters. Two, three, starting from the following text, officially interpret according to the chapters. Jingxi said: 'The three causes' etc., is because of the ancient interpretations, and now three are also established, also called 'causes', but the meaning is slightly different. It only arises from illness, and not the entire 'Inquiry of Illness' chapter is taken as the initial 'cause'. It is only that the illness arises from three places, so it is said 'three causes'. One is the laity, two is the Shravaka (hearer), and three is the Bodhisattva. The six sources are intended to show that illness is the source of the six chapters. The beginning of the 'Inquiry of Illness' chapter also does not have the source of this chapter of taming and comforting. Together with the following five chapters, it is therefore six sources. Five, enter the sutra text and interpret it closely. Divided into three parts. First is the 'Inquiry of Illness' chapter. Briefly explain the two kinds of expedient and true illnesses. Divided into two parts. First is the division of categories. Second is to interpret according to the sutra text. First is the Buddha's command to Manjushri Bodhisattva. Second is Manjushri Bodhisattva respectfully accepting the command. Divided into two parts. First is to narrate the intention and distinguish the categories. Second is one, starting from the following text, interpreting according to the sutra text, divided into five parts. First is to respectfully accept the command to inquire about the illness. Divided into two parts. First is self-deprecation. The usual etiquette of a messenger, '行(xíng)' is read in the even tone, equivalent to 'to send someone'. Respectfully accepting the command to go, one should be humble in etiquette, so it is said to be the usual etiquette. Going back and forth is not easy, 'going back and forth' is equivalent to question and answer. Two, explain the reason for humility, the difficulty of the matter. Divided into two parts. First is the division of categories. The reason for humility, '難(nán)' is read in the departing tone, meaning fear of difficulty. Second is to interpret according to the sutra text, divided into four parts. First is the two kinds of wisdom are profound and vast, true wisdom is profound and vast, vertically exhausting and adjacent to wonderful enlightenment, so it is said to be profound. Horizontally encompassing the Dharma realm, so it is said to be vast. If it is expedient wisdom, as for unnecessary etc. Jingxi said: The two kinds of wisdom have the same nature, and can both be called speaking of expedient and speaking of truth. Now, let's just explain it from the general, compliant expedient aspect. Like the analogy of the fifth Chakravartin (wheel-turning king) in the Lotus Sutra. Rewarding gold, silver, and seven treasures is like speaking of the expedient small seven factors of enlightenment. Untying the pearl in the hair bun and bestowing it is like speaking of revealing the complete and true Dharma. The pearl is a metaphor for the wisdom of the Middle Way. Round is a metaphor for permanence. On the top of the head is where the ultimate fruit belongs. In the hair bun is the truth hidden in the expedient.
。解髻即開權。與珠即顯實。部雖隔小而對圓機所談則與法華無異。故且引之。四句者荊溪云。前二句即三教后二句是圓。此即下以大經三句次第配三教。生不生配別。意如前釋。四辨赴緣。說三教等者荊溪云。既云赴緣。理須說四。今從用權且云三耳。知病等者三教苦集病。道滅藥也。二明因果德滿。權實之法式也者修觀漸頓斷惑高下歷位多少化他廣狹悉是法式也。非但等者荊溪云。意云。悉知之言猶濫未證。故以成就約證而對說之。不務速說者務貌侃疏云。嚮慕也。三化他功大荊溪云。十方等者義通橫豎。八方橫也。即是同居凈穢二土。上下豎也。即是有餘果報二土。荊溪此釋一往言也。今謂。十方是橫義必包豎。以不離同居有三土故如法華壽量品。四結二智究竟。二正恭命。冀無等者冀望也。二大眾俱往二。初分科。二隨釋二。初眾欲隨往。二文殊與眾俱往。三賓主往復二。初分科。凈名為主。文殊為賓。賓問主答即往復也。二初又下隨釋四。初凈名空室現相二。初分科。敘意。二初云下隨文釋義二。初神力空室二。初略示敘意二。初略示。二空室下敘意二。初成前。二生后。二今約下廣釋所表二。初正約四土四。初同居二。初穢二凈。二方便。三實報。四寂光。荊溪云。常寂光究竟清凈者以表究竟。若約自行
【現代漢語翻譯】 現代漢語譯本 解開發髻（解髻）就意味著開顯權巧方便（開權），給予寶珠（與珠）就意味著彰顯真實（顯實）。即使《解深密經》（部）偏重於小乘，但其所談論的針對圓頓根機的內容，與《法華經》並無差異。因此，暫且引用它。關於『四句』，荊溪大師說：『前兩句對應三教，后兩句是圓教。』這指的是下面用《大經》的三句話，依次對應三教。『生不生』對應別教，含義如前解釋。『四辨赴緣』，宣說三教等，荊溪大師說：『既然說是應機施教（赴緣），理應宣說四教。現在從權巧方便的角度，暫且只說三教。』『知病』等，指的是三教的苦、集是病，道、滅是藥。二、闡明因果功德圓滿。權巧和真實的方法和準則，指的是修習觀行的漸進或頓悟，斷除迷惑的高下，經歷階位的多少，教化他人的廣狹，都是方法和準則。『非但等』，荊溪大師說：『意思是說，即使說全部知曉，仍然有未證得的嫌疑。所以用成就來對應證得而加以說明。』『不務速說』，務貌侃疏解釋說：『指向往。』三、教化他人的功德廣大，荊溪大師說：『十方等，意義貫通橫向和縱向。八方是橫向，指的是同居穢土和凈土。上下是縱向，指的是有餘果報土。』荊溪大師的解釋只是一種說法。我認為，十方是橫向的意義，必然包含縱向，因為不離開同居土而有三土的緣故，如同《法華經·壽量品》。四、總結二智究竟。二、鄭重恭敬地接受教命。『冀無等』，冀是希望的意思。二、大眾一同前往。二、初、分科。二、隨文解釋。二、初、大眾想要一同前往。二、文殊菩薩與大眾一同前往。三、賓主之間的往復問答。二、初、分科。凈名（Vimalakirti）(維摩詰)為主，文殊（Manjusri）(文殊)為賓。賓問主答，就是往復問答。二、初、又下，隨文解釋。四、初、凈名（Vimalakirti）(維摩詰)空室顯現瑞相。二、初、分科。敘述意旨。二、初、云下，隨文解釋。二、初、神力空室。二、初、略示，敘述意旨。二、初、略示。二、空室下，敘述意旨。二、初、承接前文。二、引生後文。二、今約下，廣泛解釋所表之義。二、初、正約四土。四、初、同居土。二、初、穢土。二、凈土。二、方便土。三、實報土。四、寂光土。荊溪大師說：『常寂光（Eternal Stillness Light）(常寂光)究竟清凈，是爲了表示究竟。如果從自身修行的角度來說，
【English Translation】 English version Unbinding the hair (Jieji) signifies revealing expedient means (Kaiquan), and offering the pearl (Yuzhu) signifies manifesting the truth (Xianshi). Although the Samdhinirmocana Sutra (Bu) leans towards the Hinayana, its content regarding those with perfect and sudden faculties is no different from the Lotus Sutra. Therefore, it is temporarily cited. Regarding the 'four phrases,' Master Jingxi said: 'The first two phrases correspond to the three teachings, and the last two phrases are the perfect teaching.' This refers to using the three phrases of the Great Sutra below to correspond to the three teachings in order. 'Birth and non-birth' corresponds to the Separate Teaching, with the meaning as explained earlier. 'Four Discriminations Responding to Conditions,' expounding the three teachings, etc., Master Jingxi said: 'Since it is said to be teaching according to the occasion (Fuyuan), it is reasonable to expound the four teachings. Now, from the perspective of expedient means, only three teachings are temporarily mentioned.' 'Knowing the illness,' etc., refers to the suffering and accumulation of the three teachings as illness, and the path and cessation as medicine. Second, elucidating the perfection of cause, effect, and virtue. The methods and principles of expedient and true teachings refer to the gradual or sudden cultivation of contemplation, the high or low of severing delusions, the amount of traversing stages, and the breadth or narrowness of transforming others, all of which are methods and principles. 'Not only,' etc., Master Jingxi said: 'The meaning is that even if it is said to know everything, there is still suspicion of not having attained realization. Therefore, it is explained by corresponding achievement to attainment.' 'Not striving to speak quickly,' Wu Mao Kan's commentary explains: 'To aspire to.' Third, the merit of transforming others is vast, Master Jingxi said: 'The ten directions, etc., the meaning penetrates horizontally and vertically. The eight directions are horizontal, referring to the Land of Coexistence of Defilement and Purity. Up and down are vertical, referring to the Land of Remaining Reward.' Master Jingxi's explanation is just one way of saying it. I believe that the meaning of the ten directions being horizontal necessarily includes the vertical, because there are three lands without leaving the Land of Coexistence, just like the Chapter on the Duration of Life of the Tathagata in the Lotus Sutra. Fourth, concluding the ultimate of the two wisdoms. Second, respectfully accepting the command. 'Hoping for no equal,' Ji means hope. Second, the assembly goes together. Two, first, dividing the sections. Two, following the explanation. Two, first, the assembly wants to go together. Two, Manjusri (Manjusri) Bodhisattva goes together with the assembly. Three, the back-and-forth questions and answers between the host and the guest. Two, first, dividing the sections. Vimalakirti (Vimalakirti) is the host, and Manjusri (Manjusri) is the guest. The guest asking and the host answering is the back-and-forth question and answer. Two, first, again below, following the explanation. Four, first, Vimalakirti (Vimalakirti)'s empty room manifests auspicious signs. Two, first, dividing the sections. Narrating the intention. Two, first, Yunxia, following the explanation. Two, first, the empty room of spiritual power. Two, first, briefly showing, narrating the intention. Two, first, briefly showing. Two, below the empty room, narrating the intention. Two, first, continuing the previous text. Two, leading to the subsequent text. Two, now about below, broadly explaining the meaning of what is expressed. Two, first, precisely about the four lands. Four, first, the Land of Coexistence. Two, first, the defiled land. Two, the pure land. Two, the Land of Expedient Means. Three, the Land of Real Reward. Four, the Land of Eternal Stillness Light (Eternal Stillness Light). Master Jingxi said: 'The Eternal Stillness Light (Eternal Stillness Light) is ultimately pure, in order to express the ultimate. If viewed from the perspective of one's own practice,
現此相者正言。我與文殊俱除微煙。故用表之。為他亦然。理須從極表。果報之末者亦指等覺。故地持等者上句釋其所以。次離一切下正示斷障名禪明是等覺。二若表下結顯權實。荊溪云。若表等者具如前釋權實二疾各隨己之所有明其權實不同。二以疾而臥二。初正釋二。初略示敘意二。初略示。二此亦下敘意二。初成前二生后。二所以下廣釋所表二。初釋床疾。二臥表下釋而臥三。初正釋所表。荊溪云。心安不動等者智契極境斷所以滿。自非元品永除至於究竟智斷豈令三事具足俱得滿名。凈名雖居等覺所現終成究竟。二故大下引經證成。荊溪云。引此偈意安眠即是真性軌也。實慧慈悲即是方便解脫也。三如人下結釋自他二。初立譬。二實下合釋。實慧亦爾者合如人也。實慧冥法身如無病眠。實慧起應用如有病眠。實慧即報身也。文為二。初約自行實慧冥真。二若有下約化他也。實慧起應二。初正明。即是實慧法身應之者報與法合能起應用如水銀和真金能涂諸色像也。二若凈下例結。二料簡二。初簡疾所表。二簡床所表。今解凈名等者荊溪云。勸舍執耳。用莊周言托興假設立此人名名為罔象。意明罔象乍可得珠過若窮研只恐失寶。況復轉譬誠有所憑。言罔象得珠者莊子外篇云。黃帝游乎赤水之北登乎崑崙之丘。南望還
【現代漢語翻譯】 現代漢語譯本： 現在用這個『相』（指某種表法的方式）來說明正理。我與文殊菩薩都已去除細微的塵垢，所以用這種方式來表達。為他人說法也是如此，理應從最究竟的層面來表達。所表達的果報的終極是等覺（菩薩的最高階位）。因此，《地持經》等經文的上句解釋了這樣表達的原因。接下來，『離一切』等語句，正是表明斷除障礙，『禪明』就是等覺的境界。 第二，『若表』以下總結顯示權巧和真實。荊溪湛然大師說：『若表』等內容，就像前面解釋的權巧和真實二種方法，各自根據自身所具有的來闡明權巧和真實的不同。 二、以疾病和臥床來表法。首先正式解釋這兩種表法，先簡略地說明意圖。 首先是簡略地說明。其次，『此亦』以下敘述意圖。先承接前面的內容，再引出後面的內容。然後，『所以』以下廣泛地解釋所要表達的含義。先解釋疾病的表法，再解釋臥床的表法。 首先正式解釋所要表達的含義。荊溪湛然大師說：『心安不動』等語句，是指智慧契合于最高的境界，斷除煩惱才能圓滿。如果不是從根本上徹底斷除煩惱，直到最終的究竟境界，智慧和斷證怎麼能三者都具足，都得到圓滿的名稱呢？維摩詰雖然處於等覺的地位，但他所展現的最終成就了究竟的境界。 其次，『故大』以下引用經文來證明。荊溪湛然大師說：引用這首偈頌的意思是，安眠就是真性的法則，真實的智慧和慈悲就是方便解脫。 第三，『如人』以下總結解釋自利和他利。先立一個比喻，然後『實』以下結合比喻來解釋。『實慧亦爾』是對應『如人』的比喻。真實的智慧暗合於法身，就像沒有疾病時的睡眠。真實的智慧生起應用，就像有疾病時的睡眠。真實的智慧就是報身。 這段經文分為兩部分。首先，從自身修行的角度來說，真實的智慧暗合于真如。其次，『若有』以下是從教化他人的角度來說。真實的智慧生起應用。首先是明確說明，這就是真實智慧的法身所應現的報身，報身與法身結合，能夠生起應用，就像水銀和真金混合，能夠塗抹各種顏色和形象。 其次，『若凈』以下舉例總結。二、辨析兩種表法。首先辨析疾病所表達的含義，其次辨析臥床所表達的含義。現在解釋《凈名經》等經文，荊溪湛然大師說：勸人捨棄執著。用莊周的言論來寄託興致，假設設立這個人名為罔象（wǎng xiàng）。意思是說，罔象或許可以得到寶珠，但如果窮盡研究，恐怕會失去寶珠。更何況是轉用比喻，確實有所依據。說罔象得到寶珠，出自《莊子·外篇》，說黃帝遊玩于赤水之北，登上崑崙山，向南眺望
【English Translation】 English version: Now, let's use this 'characteristic' (referring to a certain way of expressing the Dharma) to explain the correct principle. Both I and Manjushri (Bodhisattva of Wisdom) have removed subtle defilements, so we use this method to express it. It's the same when speaking for others; one should express it from the most ultimate level. The ultimate result expressed is Equal Enlightenment (the highest stage of a Bodhisattva). Therefore, the upper sentence of scriptures like the Bodhisattva-bhumi Sutra explains the reason for expressing it this way. Next, phrases like 'apart from all' precisely indicate the cutting off of obstacles, and 'Chan clarity' is the state of Equal Enlightenment. Secondly, 'If expressing' below summarizes and reveals skillful means and reality. Jingxi Zhanran (Tang Dynasty Tiantai Buddhist master) said: 'If expressing' and so on, is like the previously explained two methods of skillful means and reality, each according to what they possess to clarify the difference between skillful means and reality. Two, using illness and lying down to represent the Dharma. First, formally explain these two representations, first briefly explaining the intention. First is a brief explanation. Secondly, 'This also' below narrates the intention. First, it connects the previous content and then introduces the following content. Then, 'Therefore' below extensively explains the meaning to be expressed. First, explain the representation of illness, and then explain the representation of lying down. First, formally explain the meaning to be expressed. Jingxi Zhanran said: 'The mind is peaceful and unmoving' and other phrases refer to wisdom that is in accord with the highest state, and only by cutting off afflictions can one be complete. If one does not completely cut off afflictions from the root, until the final ultimate state, how can wisdom and realization be complete in all three aspects and receive the name of completeness? Although Vimalakirti (name of a famous Buddhist figure) is in the position of Equal Enlightenment, what he manifests ultimately achieves the ultimate state. Secondly, 'Therefore, great' below quotes scriptures to prove it. Jingxi Zhanran said: The meaning of quoting this verse is that peaceful sleep is the rule of true nature, and true wisdom and compassion are skillful means of liberation. Thirdly, 'Like a person' below summarizes and explains self-benefit and benefiting others. First, establish a metaphor, and then 'Real' below combines the metaphor to explain. 'Real wisdom is also like this' corresponds to the metaphor of 'like a person'. True wisdom is in accord with the Dharmakaya (Dharma Body), like sleep without illness. True wisdom arises in application, like sleep with illness. True wisdom is the Sambhogakaya (Reward Body). This passage is divided into two parts. First, from the perspective of one's own practice, true wisdom is in accord with Suchness. Secondly, 'If there is' below is from the perspective of teaching others. True wisdom arises in application. First, it is clearly stated that this is the Sambhogakaya manifested by the Dharmakaya of true wisdom. The Sambhogakaya combined with the Dharmakaya can give rise to application, just like mercury mixed with pure gold can coat various colors and images. Secondly, 'If pure' below summarizes with an example. Two, analyze the two representations. First, analyze the meaning expressed by illness, and secondly, analyze the meaning expressed by lying down. Now explaining the Vimalakirti Sutra and other scriptures, Jingxi Zhanran said: Persuade people to abandon attachments. Use Zhuang Zhou's words to express interest, and hypothetically establish this person's name as Wangxiang (wǎng xiàng). The meaning is that Wangxiang may be able to obtain the pearl, but if one exhausts research, one is afraid of losing the pearl. Moreover, it is indeed based on something to use metaphors. Saying that Wangxiang obtained the pearl comes from the Outer Chapters of Zhuangzi, saying that the Yellow Emperor traveled north of the Red Water and ascended Kunlun Mountain, looking south
鄉遺其玄珠。使智索之而不得。使離朱索之而不得。使𧩶詬索之而不得。乃使罔象罔象得之。黃帝曰。異哉罔象乃可以得之乎。說者謂。絕思慮故智索不得。離聲色故離朱索不得。離言辨故𧩶詬索不得。罔象無心義無心乃得珠。𧩶詬上枯駕及下苦候反巧言也。二文殊現相知表二。初正釋。二料簡二。初問。二答二。初徴文示義。表土表身者表寂光法身也。荊溪云。若對向四不可說文應表四土三身。二又下舉勝況劣。荊溪云。又文殊尚知欲說法華等者若以凈名望于如來誠為不易。況法華方等難易可知。信知。何經不有天華地動放眉間光。文殊才觀知異一代。便憶住世曾有見聞。故見瑞時乃引燈明釋彌勒疑。即懸知今欲說妙法。此事尚識。況方等耶。三凈名稱歎文殊二。初敘意分科。二隨文釋義二。初正稱歎二。初略釋。二餘非下廣釋二。初簡非善來。荊溪云。終求無餘等者無餘等言本在三藏。通雖稍巧及以斷惑然所求果不出無餘。果是所期。故云終求。轉心觀者心即斯心次第觀。即初地雙流。所以彈訶菩薩多在三教及失圓意者。問那得第七立是圓教後心人耶。答圓教失意定在初心。與物無緣者簡第六七。若被彈者簡於前四。今總言之得作此說。二今文下顯是善來。二釋嘆二。初正釋二。初釋不來相而來二。初引古逐破。
【現代漢語翻譯】 現代漢語譯本 鄉遺其玄珠（丟失了他的玄妙寶珠）。使智（有智慧的人）索之而不得。使離朱（視力極好的人）索之而不得。使𧩶詬（善於言辭的人）索之而不得。乃使罔象（傳說中的神）罔象得之。黃帝曰：『異哉！罔象乃可以得之乎？』說者謂：絕思慮故智索不得，離聲色故離朱索不得，離言辨故𧩶詬索不得。罔象無心，義無心乃得珠。𧩶詬上枯駕及下苦候反巧言也。 二文殊現相知表二（文殊菩薩顯現，相互瞭解，分為兩部分）。初正釋（首先是正式的解釋）。二料簡二（其次是簡要的說明，分為兩部分）。初問（首先是提問）。二答二（其次是回答，分為兩部分）。初徴文示義（首先是引用經文來揭示意義）。表土表身者表寂光法身也（所表示的國土和身體，表示的是寂光法身）。荊溪云：『若對向四不可說文應表四土三身（荊溪大師說：如果相對而言，四種不可說的文字應該表示四土三身）。』二又下舉勝況劣（其次是舉例說明殊勝的情況和不足之處）。荊溪云：『又文殊尚知欲說法華等者，若以凈名望于如來，誠為不易（荊溪大師說：文殊菩薩尚且知道要宣說《法華經》等，如果用《維摩詰經》來期望如來，確實不容易）。況法華方等難易可知（更何況《法華經》和方等經的難易程度是可以知道的）。信知，何經不有天華地動放眉間光（相信你知道，哪部經沒有天降花雨、大地震動、佛放眉間光呢）？文殊才觀知異一代（文殊菩薩才觀察就知道與衆不同）。便憶住世曾有見聞（便回憶起過去住世時曾經見過聽過）。故見瑞時乃引燈明釋彌勒疑（所以在見到祥瑞時，就引用《燈明經》來解釋彌勒菩薩的疑惑）。即懸知今欲說妙法（就預先知道現在要宣說妙法）。此事尚識，況方等耶（這件事尚且知道，更何況方等經呢）？』 三凈名稱歎文殊二（《維摩詰經》稱讚文殊菩薩，分為兩部分）。初敘意分科（首先敘述意圖，劃分科判）。二隨文釋義二（其次是隨著經文解釋意義，分為兩部分）。初正稱歎二（首先是正式的稱讚，分為兩部分）。初略釋（首先是簡略的解釋）。二餘非下廣釋二（其次是廣泛的解釋，分為兩部分）。初簡非善來（首先是簡要說明不是善來）。荊溪云：『終求無餘等者，無餘等言本在三藏（荊溪大師說：最終尋求無餘涅槃等，無餘等詞語本來在三藏中）。通雖稍巧及以斷惑，然所求果不出無餘（雖然通教稍微巧妙，並且可以斷除迷惑，然而所尋求的果位不出無餘涅槃）。果是所期，故云終求（果位是所期望的，所以說最終尋求）。轉心觀者，心即斯心，次第觀，即初地雙流（轉變心念的觀法，心就是這個心，次第觀，就是初地菩薩的雙流）。所以彈訶菩薩多在三教及失圓意者（所以彈劾菩薩大多在三教以及失去圓教意義的人）。問那得第七立是圓教後心人耶（提問：怎麼能說第七識是圓教後心人呢）？答圓教失意定在初心（回答：圓教失去意義一定在初心）。與物無緣者簡第六七（與事物沒有緣分的人，簡別第六識和第七識）。若被彈者簡於前四（如果被彈劾的人，簡別前四識）。今總言之得作此說（現在總而言之，可以這樣說）。』二今文下顯是善來（其次是經文顯示是善來）。二釋嘆二（其次是解釋稱歎，分為兩部分）。初正釋二（首先是正式的解釋，分為兩部分）。初釋不來相而來二（首先是解釋不來之相而來，分為兩部分）。初引古逐破（首先是引用古例來逐一破斥）。
【English Translation】 English version Xiang lost his mysterious pearl. He made Zhi (a wise man) search for it, but he could not find it. He made Li Zhu (a person with excellent eyesight) search for it, but he could not find it. He made Jian Gou (a person skilled in speech) search for it, but he could not find it. Then he made Wang Xiang (a legendary god) Wang Xiang find it. The Yellow Emperor said, 'How strange! Wang Xiang was able to find it?' The speaker said: 'Because he cut off thoughts, Zhi could not find it. Because he separated from sounds and colors, Li Zhu could not find it. Because he separated from words and arguments, Jian Gou could not find it. Wang Xiang had no mind, and because he had no mind, he found the pearl.' Jian Gou's upper part is withered and the lower part is bitter, which is the opposite of skillful speech. Two, Manjushri (Bodhisattva of wisdom) manifests mutual understanding, divided into two parts. First, the formal explanation. Second, a brief explanation, divided into two parts. First, a question. Second, an answer, divided into two parts. First, citing the scriptures to reveal the meaning. What the land and body represent is the Sambhogakaya (reward body). Jingxi said: 'If speaking relatively, the four unspeakable words should represent the four lands and three bodies.' Second, giving examples of superior situations and shortcomings. Jingxi said: 'Moreover, Manjushri still knows that he wants to preach the Lotus Sutra, etc. If one expects the Tathagata (Thus Come One) with the Vimalakirti Sutra, it is indeed not easy. Moreover, the difficulty of the Lotus Sutra and the Vaipulya Sutra can be known.' Believe that you know, which sutra does not have heavenly flowers falling, the earth shaking, and the Buddha emitting light from his brow? Manjushri only observed and knew that it was different from other times. Then he remembered that he had seen and heard it in the past. Therefore, when he saw the auspicious signs, he cited the Lamp Sutra to explain Maitreya's (future Buddha) doubts. He immediately knew that he wanted to preach the wonderful Dharma (teachings). He still knows this matter, let alone the Vaipulya Sutra?' Three, the Vimalakirti Sutra praises Manjushri, divided into two parts. First, narrating the intention and dividing the categories. Second, explaining the meaning according to the scriptures, divided into two parts. First, the formal praise, divided into two parts. First, a brief explanation. Second, a broad explanation, divided into two parts. First, briefly explaining that it is not 'welcome'. Jingxi said: 'Those who ultimately seek Nirvana without remainder, the words 'without remainder' are originally in the Tripitaka (three baskets of Buddhist scriptures). Although the common teaching is slightly skillful and can cut off delusions, the fruit sought does not go beyond Nirvana without remainder. The fruit is what is expected, so it is said that it is ultimately sought.' Those who transform their minds and contemplate, the mind is this mind, sequential contemplation, that is, the double flow of the first ground Bodhisattva. Therefore, those who criticize Bodhisattvas are mostly in the Three Teachings and those who have lost the meaning of the Perfect Teaching. Question: How can it be said that the seventh consciousness is a person with a later mind in the Perfect Teaching? Answer: Losing the meaning of the Perfect Teaching is definitely in the initial mind. Those who have no affinity with things distinguish the sixth and seventh consciousnesses. Those who are criticized distinguish the first four consciousnesses. Now, in general, it can be said in this way.' Second, the text now shows that it is 'welcome'. Second, explaining the praise, divided into two parts. First, the formal explanation, divided into two parts. First, explaining the appearance of not coming, divided into two parts. First, citing ancient examples to refute one by one.
應嘆二乘者荊溪云。二諦語通責同異耳。凈名皆應嘆諸菩薩者地住已上皆有法應。即列眾中不無其人。唯有語見須在博地。皆言表語通於三萬二千故也。即是自性來者古人謂。定執來相而成自性不顧定執假來複成他性。不出四計與外何殊。二今言下今師正解二。初雙標。二何下雙釋二。初簡非。二若圓下顯是二。初簡有德無緣。知四不可說者達三諦互融。即知四理俱不可說。此合如來命章者命者召也始也。始談凈土而以佛國召章。但諸圓教至不嘆者荊溪云。此中釋前圓不應斥。既云初中後心。故知。前文理合通取第六第七。但為無緣而不堪耳。故於高位最藉有緣。所以唯在文殊一人耳。二今文下顯德緣兩備。荊溪云。皆是四不可說者有機之人理亦無說。理不自顯然由說成。文殊扣機不說而說。二釋不見相而見二。初略釋。二言不下廣釋二。初簡見相而見。二若入下顯不見相而見二。初通示圓見。三聚眾生者大論五十云。眾生有三聚。一者正定必入涅槃。二者邪定必入惡道。三者不定。今皆不見者外境即心咸空中故。故不二門云。空中妙故心色體絕。不見眾生七方便異。不見國土凈穢差品。而圓見法界者空中即假而帝網依正終日炳然也。二今文下別顯文殊。荊溪云。與凈名齊者今此大會豈無齊人。故亦須以有緣簡之。準
【現代漢語翻譯】 現代漢語譯本 應嘆二乘（聲聞和緣覺）者，荊溪（指湛然）說：『二諦（真諦和俗諦）的說法相通，只是責備他們執著于同和異。』 維摩詰都應該讚歎諸菩薩，因為地上菩薩已經有了相應的法。即使在聽眾中不乏這樣的人，但只有言語和見解需要在凡夫地才能表達。都說言語相通於三萬二千種法門，這就是自性本來的。古人說，如果執著于『來』的表相而形成自性，又不顧執著于虛假的『來』而又形成他性，那就跳不出四計（常見、斷見、亦常亦斷見、非常非斷見），與外道有什麼區別？ 現在所說的『言下』，今師（指湛然）正確地解釋了二諦。首先是雙重標示，其次是雙重解釋。首先是簡要地否定，其次是闡明什麼是正確的。首先是簡要地否定有德行但沒有緣分的人。瞭解四種不可說，就是通達三諦（空諦、假諦、中諦）相互融合，也就是了解四種道理都不可說。這符合如來『命』章的含義，『命』是召喚、開始的意思。開始談論凈土，而以佛國來召喚這一章。但是，對於那些圓教中不應該讚歎的人，荊溪說：『這裡解釋了前面所說的圓教不應該斥責。』 既然說是『初中後心』，就知道前面的文理應該包括第六識和第七識，只是因為沒有緣分而不能勝任。所以在高位上最需要有緣分的人，所以只有文殊菩薩一人而已。 現在文中的意思是德行和緣分都具備。荊溪說：『都是四種不可說，是有機緣的人，道理也是不可說的。』 道理不是自己顯現的，而是通過言說來成就的。文殊菩薩扣擊機要，不說而說。其次是解釋『不見相而見』，首先是簡要地解釋，其次是詳細地解釋。首先是簡要地否定『見相而見』，其次是闡明『不見相而見』。首先是普遍地展示圓滿的見解。『三聚眾生』，《大智度論》第五十卷說：『眾生有三聚，一是正定聚，必定進入涅槃；二是邪定聚，必定進入惡道；三是不定聚。』 現在都看不見，是因為外境即是心，都歸於空性。所以《不二法門》說：『空中妙有，心色體絕。』 看不見眾生七方便（七種修行方法）的差異，看不見國土清凈和污穢的差別，而是圓滿地見到法界，空中即是假，而帝網（因陀羅網）般的依報和正報終日光明燦爛。 現在文中的意思是特別地闡明文殊菩薩。荊溪說：『與維摩詰齊等的人，難道這次大會中沒有齊等的人嗎？』 所以也必須用有緣來加以簡別，以此類推。
【English Translation】 English version Jingxi (Zhanran) said, 'Those who should be lamented are the Two Vehicles (Śrāvaka and Pratyekabuddha). The language of the Two Truths (Saṃvṛti-satya and Paramārtha-satya) is the same, only blaming them for clinging to sameness and difference.' Vimalakirti should praise all Bodhisattvas, because Bodhisattvas on the grounds already have corresponding Dharmas. Even if there are such people among the audience, only speech and views need to be expressed in the position of ordinary people. It is said that language is connected to 32,000 Dharma doors, which is the original nature. The ancients said that if one clings to the appearance of 'coming' and forms self-nature, and ignores clinging to the false 'coming' and forms other-nature, then one cannot escape the Four Views (eternalism, annihilationism, both eternalism and annihilationism, neither eternalism nor annihilationism), what is the difference from external paths? Now, the 'under the words' mentioned now, Master Jin (Zhanran) correctly explains the Two Truths. The first is double indication, and the second is double explanation. The first is to briefly deny, and the second is to clarify what is correct. The first is to briefly deny those who have virtue but no affinity. Understanding the Four Unspeakables is to understand the mutual integration of the Three Truths (emptiness, provisional existence, and the middle way), which is to understand that the Four Principles are all unspeakable. This is in line with the meaning of the Tathagata's 'command' chapter, 'command' means summoning and beginning. Starting to talk about Pure Land, and using the Buddha Land to summon this chapter. However, for those in the perfect teaching who should not be praised, Jingxi said: 'This explains that the previous perfect teaching should not be criticized.' Since it is said to be 'the initial, middle, and final mind,' it is known that the previous text should include the sixth and seventh consciousnesses, but they are not competent because they have no affinity. Therefore, those in high positions need the most affinity, so only Mañjuśrī Bodhisattva is the only one. The meaning of the text now is that both virtue and affinity are possessed. Jingxi said: 'All are the Four Unspeakables, they are people with opportunities, and the principles are also unspeakable.' The principle is not self-evident, but is achieved through speech. Mañjuśrī Bodhisattva knocks on the key, speaking without speaking. The second is to explain 'seeing without seeing the appearance,' the first is to briefly explain, and the second is to explain in detail. The first is to briefly deny 'seeing the appearance and seeing,' and the second is to clarify 'seeing without seeing the appearance.' The first is to universally show the perfect view. 'Three kinds of beings,' the fiftieth volume of the Mahāprajñāpāramitāśāstra says: 'There are three kinds of beings, one is the rightly determined group, who will surely enter Nirvana; the second is the wrongly determined group, who will surely enter evil paths; and the third is the undetermined group.' Now they are all invisible, because the external environment is the mind, and they all return to emptiness. Therefore, the Non-Dual Dharma Door says: 'The wonderful existence in emptiness, the body of mind and form is cut off.' One cannot see the differences in the seven expedient means (seven methods of practice) of beings, one cannot see the differences in the purity and impurity of the land, but one fully sees the Dharma Realm, emptiness is provisional existence, and the dependent and retribution like Indra's net are bright and brilliant all day long. The meaning of the text now is to specifically clarify Mañjuśrī Bodhisattva. Jingxi said: 'Are there no people equal to Vimalakirti in this assembly?' Therefore, it must also be distinguished by affinity, and so on.
前嘆德悉嘆等覺故也。下去對釋。但皆少於有緣一事。故須節節添其有緣。二料簡二。初約來見。問二。以眼智。答二。初分對引。荊溪云。答意者先分別是。次引法華二文者意明知見必不相離不同三教知見相別。二復下約位正解。荊溪云。複次圓教等者亦是通出知見之位表因至果。皆是不來而來故也。然于文殊無趣果義。正當不來而來義也。不同眾生來故云不來相而來。見亦如是。四文殊述成其言二。初敘意分科。二隨文釋義二。初文殊領解印可述成二。初標示。言三句者世行經本闕第三句。依大師所釋準義合有但知而已。不須添經。二初句下正釋三。初釋來已更不來二。初簡非。荊溪云。前五等者故知。善來取后二也。以有緣簡故不取之。自此已下不能繁述。準例可知。二今圓下顯是二。初通取圓因。發軫者軫車也。文選云。發軫清洛內金沙大河者大經因佛說。一切江河必有回曲。文殊遂難。佛云。於此三千世界有渚名尼拘耶。其渚有河端直不曲。名娑婆。猶如直繩直入西海。今以江河回曲喻前教。金沙直入喻圓頓觀法。即障是德如直入海。二複次下別顯圓果。二釋去已更不去二。初正解釋。非是善去者由前三教。果理俱未究竟故非善去也。去已猶應更去者謂。去至取相更去偏真。乃至去但中更去圓中。二此之下
【現代漢語翻譯】 現代漢語譯本 前文讚歎的是德悉嘆（Dharmakshetra，佛陀證悟之處）的等覺境界。接下來的內容是對前文的解釋。但這些解釋都少於『有緣』一事所包含的意義，因此需要逐節補充『有緣』的含義。 二、辨析兩種情況：首先，從前來拜見（佛陀）的角度進行辨析。提出兩個問題，分別關於眼和智。回答也有兩部分。首先是分別對應地引用經文。荊溪湛然大師說：『回答的意圖在於首先要分別什麼是（正確的）知，什麼是（正確的）見。』接著引用《法華經》中的兩段經文，意在說明知與見必然不可分離，這與三教（指藏教、通教、別教）中知見相互區別的觀點不同。其次，從果位（修行所證的境界）的角度進行正式的解釋。荊溪湛然大師說：『其次，圓教等，也是爲了全面闡述知見的果位，表明從因到果，都是不來而來的。』然而，對於文殊菩薩來說，沒有趣向果位的意義，正是不來而來的含義。這不同於眾生因為有『來』的相狀所以說『不來相而來』。『見』也是如此。 四、文殊菩薩闡述並總結他的觀點，分為兩部分。首先敘述意圖並進行分科。其次，根據經文解釋含義，也分為兩部分。首先，文殊菩薩領悟並認可，然後進行闡述和總結。首先是標示。經文中說有三句話，但現在流傳的經本缺少第三句。根據智者大師的解釋，按照義理應該有『但知而已』這句話。不需要新增其他經文。 二、第一句之後，正式解釋三句話的含義。首先解釋『來已更不來』。首先進行簡別，排除錯誤的情況。荊溪湛然大師說：『前面的五種情況等，可知善來是取後面的兩種情況。』因為有『有緣』的簡別，所以不取前面的五種情況。從這裡開始，不能詳細敘述，可以按照例子類推。 二、現在，從圓教的角度來顯明『來已更不來』的含義。首先，普遍採用圓教的因。『發軫』指的是車子的出發。文選中有『發軫清洛內』的句子。『金沙大河』出自《大般涅槃經》，因為佛陀說一切江河必定有回曲。文殊菩薩於是提出疑問。佛陀說：『在這個三千大千世界中，有一個洲叫做尼拘耶（Nikaya），這個洲里有一條河流端直不彎曲，叫做娑婆（Sahā）。』就像用繩子拉直一樣，直接流入西海。現在用江河的回曲來比喻前教，用金沙的直入來比喻圓頓觀法，即障礙就是功德，就像直接流入大海一樣。 二、其次，分別顯明圓教的果。二、解釋『去已更不去』。首先，正式解釋。『非是善去者』，因為前面的三教，果位的道理都沒有究竟，所以不是『善去』。『去已猶應更去者』，指的是，去除了取相的偏頗，還要去除偏真，乃至去除但中，更要去除圓中。 二、在此之下
【English Translation】 English version The previous praise is for the perfect enlightenment of Dharmakshetra (the place where the Buddha attained enlightenment). The following content is an explanation of the previous text. However, these explanations are all less than the meaning contained in the 'predestined affinity' (有緣), so it is necessary to supplement the meaning of 'predestined affinity' section by section. 2. Distinguishing two situations: First, distinguish from the perspective of coming to visit (the Buddha). Ask two questions, respectively about the eye and wisdom. There are also two parts to the answer. The first is to quote the scriptures separately and correspondingly. Jingxi Zhanran (荊溪湛然) Master said: 'The intention of the answer is to first distinguish what is (correct) knowledge and what is (correct) view.' Then quote two passages from the 'Lotus Sutra' (法華經), intending to illustrate that knowledge and view must be inseparable, which is different from the view of the three teachings (referring to the Tripitaka teaching, the Common teaching, and the Separate teaching) that knowledge and view are different from each other. Secondly, from the perspective of the fruit position (the realm attained by cultivation), a formal explanation is given. Jingxi Zhanran Master said: 'Secondly, the Perfect Teaching (圓教) etc. is also to fully elaborate the fruit position of knowledge and view, indicating that from cause to effect, it is 'not coming but coming'.' However, for Manjushri Bodhisattva (文殊菩薩), there is no meaning of going to the fruit position, which is exactly the meaning of 'not coming but coming'. This is different from sentient beings because they have the appearance of 'coming', so it is said 'not coming but coming'. 'View' is also the same. 4. Manjushri Bodhisattva elaborates and summarizes his views, divided into two parts. First, narrate the intention and divide the sections. Secondly, explain the meaning according to the scriptures, also divided into two parts. First, Manjushri Bodhisattva understands and approves, and then elaborates and summarizes. The first is the indication. The scripture says that there are three sentences, but the current circulating scripture lacks the third sentence. According to the explanation of Zhiyi Master (智者大師), according to the meaning, there should be the sentence 'but only know'. No need to add other scriptures. 2. After the first sentence, formally explain the meaning of the three sentences. First explain 'having come, no longer come'. First, make a simple distinction to exclude errors. Jingxi Zhanran Master said: 'The previous five situations etc., it can be known that 'good come' takes the latter two situations.' Because there is a distinction of 'predestined affinity', the previous five situations are not taken. From here on, it cannot be described in detail, and can be inferred according to the example. 2. Now, from the perspective of the Perfect Teaching, clarify the meaning of 'having come, no longer come'. First, universally adopt the cause of the Perfect Teaching. 'Starting the axle' refers to the departure of the car. There is a sentence in Wen Xuan (文選): 'Starting the axle in Qingluo'. 'Jinsha River' comes from the 'Mahaparinirvana Sutra' (大般涅槃經), because the Buddha said that all rivers must have bends. Manjushri Bodhisattva then raised a question. The Buddha said: 'In this three thousand great thousand world, there is a continent called Nikaya (尼拘耶), and there is a river in this continent that is straight and not curved, called Saha (娑婆).' Just like pulling a rope straight, it flows directly into the Western Sea. Now use the bends of the river to compare the previous teachings, and use the straight entry of Jinsha to compare the Perfect and Sudden contemplation method, that is, obstacles are merits, just like flowing directly into the sea. 2. Secondly, separately clarify the fruit of the Perfect Teaching. 2. Explain 'having gone, no longer go'. First, formally explain. 'Not a good departure', because the principles of the fruit position of the previous three teachings have not been thoroughly understood, so it is not a 'good departure'. 'Having gone, still should go again', refers to removing the bias of taking appearances, but also removing the bias of partial truth, and even removing the middle, and even more removing the perfect middle. 2. Below this
對前簡二。初引文簡辨。荊溪云。若以果望因等者亦如前文以事表理。故大品等者須云二種三界意也。又大論等者即先以佛依理不來不去。為眾生故而來而去故。文殊答亦依此理。二如凈下例示今義。凈名為主謂文殊為來。文殊為賓指空室名去。來去名殊俱在空室。三釋見已更不見二。初總釋。過此所表等者圓融極果已究竟故。雖見者有淺深文殊論其所表圓極一也。二複次下別釋二釋述成。四正宣旨二。初敘意釋置。荊溪云。賓主相見之儀者若二大士俱是法身。有何賓主而欲設儀。若約化事今此凈名本雖妙喜妙善亦是中間跡耳。但約此跡先處毗耶。故使文殊仍為遊客。況復問疾親詣所居。故有賓主設儀何咎。二文為下分科懸示。二宣旨下隨文釋義二。初宣佛旨二。初分科。二隨釋二。初正宣佛旨三。初問疾可忍不。故有勞問者勞郎到反慰也。又如大品少病少惱等者等取興居輕利氣力安不。智論第十云。諸佛法爾。知而故問。複次隨世界法世人問訊。佛示人中生受寒熱生死與人等。問訊法亦應等。複次世界中大貴大賤不應相問訊。佛力等故應相問訊。複次佛土凈穢雖殊智慧神力俱等無異。故相問訊。二別釋二。初正釋二。初正釋四。初同居。今亦約四土者荊溪云。夫不可忍惡中之極。內心既惡相必外彰。故可忍者有損之
【現代漢語翻譯】 現代漢語譯本 對前簡二。初引文簡辨。荊溪（指唐代天臺宗僧人湛然，著有《止觀輔行傳弘決》）說：『如果以果望因等等，也像前文以事來表達理。』所以《大品般若經》等等，必須說是二種三界之意。又《大智度論》等等，就是先以佛依理不來不去，爲了眾生才來而去。文殊（指文殊菩薩）的回答也依據這個道理。 二如凈名經下例示今義。《維摩詰經》以維摩詰（居士名）為主，說文殊為來；文殊為賓，指空室名為去。來去之名不同，但都在空室之中。 三釋見已更不見二。初總釋。超過此所表達的等等，圓融的極果已經究竟了。雖然見者有淺深，文殊所論的所表達的圓滿究竟是一樣的。 二複次下別釋二釋述成。 四正宣旨二。初敘意釋置。荊溪說：『賓主相見之禮，如果兩位大士都是法身，有什麼賓主之分而要設立禮儀呢？如果從化身的事蹟來說，現在的維摩詰，本來是妙喜世界（阿彌陀佛的凈土）的妙善菩薩，也只是中間示現的應化之跡罷了。但就這個應化之跡來說，先住在毗耶離城（古印度城市名），所以讓文殊仍然作為遊客。何況是問疾，親自到他所居住的地方，所以有賓主設儀，有什麼過錯呢？』 二文為下分科懸示。 二宣旨下隨文釋義二。初宣佛旨二。初分科。二隨釋二。初正宣佛旨三。初問疾可忍不。『故有勞問者』，勞，慰問的意思。又如《大品般若經》中的『少病少惱』等等，等等取問候起居、身體輕利、氣力安好之意。《大智度論》第十卷說：『諸佛法爾（自然如此），知道而故意問。』 複次，隨順世間法，世人問訊。佛示現在人中出生，感受寒熱生死，與人一樣，問訊之法也應該一樣。 複次，世間中大貴大賤不應該互相問訊，佛力平等，所以應該互相問訊。 複次，佛土凈穢雖然不同，智慧神力都相等沒有差異，所以互相問訊。 二別釋二。初正釋二。初正釋四。初同居。今亦約四土來說，荊溪說：『不可忍是惡中之極，內心既然邪惡，相貌必定外露。』所以可忍者，是有所損害的。
【English Translation】 English version Regarding the former section two. Firstly, the citation is briefly distinguished. Jingxi (referring to Zhanran, a monk of the Tiantai School in the Tang Dynasty, author of 'Annotations on the Practice of Cessation and Contemplation') said: 'If one regards the result as looking forward to the cause, it is like the previous text expressing the principle through events.' Therefore, the 'Mahaprajnaparamita Sutra' and others must be said to mean the two types of the three realms. Also, the 'Mahaprajnaparamita-sastra' and others first state that the Buddha, according to the principle, neither comes nor goes, but comes and goes for the sake of sentient beings. Manjushri's (referring to Manjushri Bodhisattva) answer is also based on this principle. Secondly, as in the 'Vimalakirti Sutra' below, an example illustrates the present meaning. The 'Vimalakirti Sutra' takes Vimalakirti (a layman's name) as the host, saying that Manjushri comes; Manjushri is the guest, referring to the empty room as going. The names of coming and going are different, but both are in the empty room. Thirdly, after seeing, one no longer sees two. Firstly, a general explanation. Surpassing what is expressed here, the perfect and complete result has already been achieved. Although those who see have shallow and deep understandings, Manjushri's discussion of what is expressed is the same in its perfect completeness. Secondly, the following is a separate explanation of the two explanations that elaborate on the completion. Fourthly, the correct declaration of the purpose two. Firstly, narrating the intention and setting it aside. Jingxi said: 'The etiquette of the host and guest meeting, if the two great beings are both Dharmakaya (Dharma body), what distinction is there between host and guest that requires establishing etiquette? If speaking from the events of transformation bodies, the current Vimalakirti, originally the Wonderful Good Bodhisattva of the Wonderful Joy World (Amitabha Buddha's Pure Land), is only a manifested trace in the middle. But speaking from this manifested trace, he first resides in Vaishali (an ancient Indian city), so Manjushri remains as a visitor. Moreover, it is to inquire about illness, personally visiting his residence, so what fault is there in having the etiquette of host and guest?' Secondly, the text below divides and displays the categories. Secondly, following the declaration of the purpose, the meaning is explained according to the text two. Firstly, declaring the Buddha's purpose two. Firstly, dividing the categories. Secondly, following the explanation two. Firstly, correctly declaring the Buddha's purpose three. Firstly, asking if the illness is tolerable. 'Therefore, there is the one who troubles to ask', 'trouble' means to comfort. Also, like 'few illnesses and few afflictions' in the 'Mahaprajnaparamita Sutra', etc., etc., takes the meaning of inquiring about daily life, the lightness of the body, and the peace of strength. The tenth volume of the 'Mahaprajnaparamita-sastra' says: 'The Buddhas are naturally like this, knowing and intentionally asking.' Furthermore, following the worldly dharma, people inquire. The Buddha manifests birth among people, experiencing cold, heat, birth, and death, being the same as people, so the method of inquiry should also be the same. Furthermore, in the world, the greatly noble and the greatly lowly should not inquire of each other, but the Buddha's power is equal, so they should inquire of each other. Furthermore, although the Buddha lands are different in purity and impurity, wisdom and spiritual power are equal without difference, so they inquire of each other. Secondly, separate explanations two. Firstly, the correct explanation two. Firstly, the correct explanation four. Firstly, co-residence. Now also speaking in terms of the four lands, Jingxi said: 'Intolerable is the extreme of evil, since the inner mind is evil, the appearance must be outwardly manifested.' Therefore, the tolerable one is one who has suffered some harm.
理。即是易治之人故也。八苦五衰者八苦如前記。顯宗論有大小五衰。大五者一衣染塵埃。二華鬘萎華。三兩腋汗出。四臭氣入身。五不樂本座。此五相現決定命終。設遇強緣亦不能轉。小五者一衣服嚴具絕可愛聲。二自身光明歘然不現。三于沐浴位水滴著身。四本性囂馳今滯一境。五眼本凝寂今數瞤動。此五相現非定命終。遇勝善緣猶可轉。故果疾是一而因疾九種者荊溪云。言果一者六道隨一三善隨一三塗隨一。以三塗中亦可宿習能生三乘及六道因故云因九。於九因中三乘可忍。六六不可二有餘三實報。荊溪云。但不如有餘等者若以地地而為相待上不可忍待不可忍。有何不可。但不如橫一時相望可對。不可義則易見。此並果報土中義立。四寂光。荊溪云。無實權之疾等者問既無實疾何以無權。答今約自行當土不須故云無也。若望三土應云無實而得有權。二佛止下結嘆。佛止一句等者荊溪云。乃成如來一音普應。故一家解釋深窮佛心。無所不該者該包也。家語云。夫孔子者大聖無該。王肅注云。該包。二料簡。荊溪云。答至實疾也者固勸學者順大師意見諸經論不須違拒。達通二義教復無違。故以寂光與三土體體常相即復順三品寂光之文。二問療治有損二。初總釋。荊溪云。但眾生疾三有不同等者至此不云有為等三。但
【現代漢語翻譯】 理，即是容易調治的人的緣故。八苦五衰：八苦如前面所記載的。顯宗論中有大五衰和小五衰。大五衰是：一、衣服染上塵埃；二、頭上的花鬘（mala，花環）枯萎；三、兩腋下出汗；四、身上發出臭氣；五、不樂於原來的座位。這五種衰相出現，就決定了壽命將盡，即使遇到強大的因緣也不能轉變。小五衰是：一、不再喜愛衣服和裝飾；二、自身的光明忽然消失；三、洗澡時水滴沾在身上感到不適；四、原本好動，現在卻滯留在一個地方；五、眼睛原本平靜，現在卻頻繁跳動。這五種衰相出現，並非一定壽命將盡，遇到殊勝的善緣還可以轉變。所以說果報的疾病是一種，而因緣的疾病有九種。荊溪（指唐代天臺宗僧人湛然）說，說果報是一種，是指六道輪迴中隨一種，三善道隨一種，三惡道隨一種。因為三惡道中也可能有宿世的習氣，能夠產生三乘（聲聞乘、緣覺乘、菩薩乘）以及六道的因緣，所以說因緣有九種。在這九種因緣中，三乘是可以忍受的，六道和二有餘（指有餘涅槃，即阿羅漢的境界）是不可忍受的，三實報（指實報莊嚴土，是菩薩修行證果的凈土）也是不可忍受的。荊溪說，只是不如有餘等，如果以地地（指菩薩修行的各個階位）來互相比較，上面的不可忍受等待下面的不可忍受，有什麼不可以的呢？只是不如橫向一時比較可以對應。不可的意義就容易明白了。這些都是在果報土中建立的意義。四、寂光（指常寂光凈土，是佛的法身所住的凈土）。荊溪說，沒有真實的權巧方便的疾病等，問：既然沒有真實的疾病，為什麼沒有權巧方便呢？答：現在就自身修行和所處的凈土來說，不需要權巧方便，所以說沒有。如果從三土（指法身、報身、應身所居的凈土）來看，應該說沒有真實的疾病，但可以有權巧方便。二、佛止一句以下是總結讚歎。佛止一句等，荊溪說，乃成就如來一音普遍應機。所以一家的解釋深入窮究佛心，無所不包，該是包容的意思。家語說，孔子是大聖人，無所不包。王肅註解說，該是包容。二、料簡。荊溪說，回答到真實疾病，是勸學者順從大師的意見，諸經論不需要違背抗拒，通達二義，教義就沒有違背。所以用寂光與三土的本體常常相即，又順應三品寂光的文義。二、問療治有損二，首先總的解釋。荊溪說，但眾生的疾病在三有（指欲有、色有、無色有）中不同等，到這裡不說有為等三，只是 現代漢語譯本： English version: Reason: The person is easy to treat. The eight sufferings and five decays: the eight sufferings are as previously recorded. The Manifest Teaching Treatise has the greater and lesser five decays. The greater five decays are: 1. Clothes become stained with dust; 2. The flower garland (mala, flower wreath) on the head withers; 3. Sweat exudes from both armpits; 4. A foul odor emanates from the body; 5. Discomfort with the original seat. When these five signs appear, it is determined that life is coming to an end, and even encountering strong causes cannot reverse it. The lesser five decays are: 1. No longer liking clothes and ornaments; 2. The light of the body suddenly disappears; 3. Feeling discomfort when water droplets touch the body during bathing; 4. Originally active, now staying in one place; 5. The eyes, originally calm, now twitch frequently. When these five signs appear, it is not necessarily the end of life, and encountering excellent good causes can still reverse it. Therefore, it is said that the disease of karmic retribution is one, while the disease of causes has nine types. Jingxi (referring to the Tang Dynasty Tiantai Buddhist monk Zhanran) said that saying the karmic retribution is one refers to following one of the six realms of reincarnation, following one of the three good realms, and following one of the three evil realms. Because there may also be past habits in the three evil realms that can produce the causes of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the six realms, it is said that there are nine types of causes. Among these nine types of causes, the Three Vehicles are tolerable, while the six realms and the Two with Remainder (referring to Nirvāṇa with Remainder, the state of an Arhat) are intolerable, and the Three Real Rewards (referring to the Pure Land of Real Reward Adornment, the pure land where Bodhisattvas cultivate and attain fruition) are also intolerable. Jingxi said that it is just not as good as the Remainder, etc. If comparing stage by stage (referring to the various stages of Bodhisattva practice), the upper intolerable waits for the lower intolerable, what is impossible? It is just not as good as comparing horizontally at one time, which can correspond. The meaning of impossible is easily understood. These are all meanings established in the Land of Karmic Retribution. 4. Tranquil Light (referring to the Pure Land of Eternal Tranquil Light, the pure land where the Dharma body of the Buddha resides). Jingxi said that there are no real skillful means of disease, etc. Question: Since there is no real disease, why are there no skillful means? Answer: Now, in terms of self-cultivation and the pure land in which one resides, skillful means are not needed, so it is said that there are none. If looking from the Three Lands (referring to the pure lands where the Dharma body, Reward body, and Manifestation body reside), it should be said that there is no real disease, but there can be skillful means. 2. The following from the sentence 'Buddha stops' is a summary of praise. The sentence 'Buddha stops,' etc., Jingxi said, achieves the Tathāgata's one sound universally responding to the occasion. Therefore, the explanation of one school deeply explores the Buddha's mind, encompassing everything, 'encompassing' meaning including. The Family Words say that Confucius is a great sage, encompassing everything. Wang Su annotated that 'encompassing' means including. 2. Selection and explanation. Jingxi said that answering to real disease is to advise scholars to follow the master's opinion, and there is no need to violate or resist the various scriptures and treatises. Understanding the two meanings, the teachings have no contradiction. Therefore, the essence of Tranquil Light is often immediately connected with the Three Lands, and it also follows the meaning of the Tranquil Light of the Three Grades. 2. Asking about treatment and harm, two parts, first a general explanation. Jingxi said that the diseases of sentient beings are different in the Three Existences (referring to the Desire Realm, Form Realm, and Formless Realm), etc. Here, it does not say the Three Conditioned, etc., just
【English Translation】 The reason is that the person is easy to treat. The eight sufferings and five decays: the eight sufferings are as previously recorded. The Manifest Teaching Treatise has the greater and lesser five decays. The greater five decays are: 1. Clothes become stained with dust; 2. The flower garland (mala, flower wreath) on the head withers; 3. Sweat exudes from both armpits; 4. A foul odor emanates from the body; 5. Discomfort with the original seat. When these five signs appear, it is determined that life is coming to an end, and even encountering strong causes cannot reverse it. The lesser five decays are: 1. No longer liking clothes and ornaments; 2. The light of the body suddenly disappears; 3. Feeling discomfort when water droplets touch the body during bathing; 4. Originally active, now staying in one place; 5. The eyes, originally calm, now twitch frequently. When these five signs appear, it is not necessarily the end of life, and encountering excellent good causes can still reverse it. Therefore, it is said that the disease of karmic retribution is one, while the disease of causes has nine types. Jingxi (referring to the Tang Dynasty Tiantai Buddhist monk Zhanran) said that saying the karmic retribution is one refers to following one of the six realms of reincarnation, following one of the three good realms, and following one of the three evil realms. Because there may also be past habits in the three evil realms that can produce the causes of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the six realms, it is said that there are nine types of causes. Among these nine types of causes, the Three Vehicles are tolerable, while the six realms and the Two with Remainder (referring to Nirvāṇa with Remainder, the state of an Arhat) are intolerable, and the Three Real Rewards (referring to the Pure Land of Real Reward Adornment, the pure land where Bodhisattvas cultivate and attain fruition) are also intolerable. Jingxi said that it is just not as good as the Remainder, etc. If comparing stage by stage (referring to the various stages of Bodhisattva practice), the upper intolerable waits for the lower intolerable, what is impossible? It is just not as good as comparing horizontally at one time, which can correspond. The meaning of impossible is easily understood. These are all meanings established in the Land of Karmic Retribution. 4. Tranquil Light (referring to the Pure Land of Eternal Tranquil Light, the pure land where the Dharma body of the Buddha resides). Jingxi said that there are no real skillful means of disease, etc. Question: Since there is no real disease, why are there no skillful means? Answer: Now, in terms of self-cultivation and the pure land in which one resides, skillful means are not needed, so it is said that there are none. If looking from the Three Lands (referring to the pure lands where the Dharma body, Reward body, and Manifestation body reside), it should be said that there is no real disease, but there can be skillful means. 2. The following from the sentence 'Buddha stops' is a summary of praise. The sentence 'Buddha stops,' etc., Jingxi said, achieves the Tathāgata's one sound universally responding to the occasion. Therefore, the explanation of one school deeply explores the Buddha's mind, encompassing everything, 'encompassing' meaning including. The Family Words say that Confucius is a great sage, encompassing everything. Wang Su annotated that 'encompassing' means including. 2. Selection and explanation. Jingxi said that answering to real disease is to advise scholars to follow the master's opinion, and there is no need to violate or resist the various scriptures and treatises. Understanding the two meanings, the teachings have no contradiction. Therefore, the essence of Tranquil Light is often immediately connected with the Three Lands, and it also follows the meaning of the Tranquil Light of the Three Grades. 2. Asking about treatment and harm, two parts, first a general explanation. Jingxi said that the diseases of sentient beings are different in the Three Existences (referring to the Desire Realm, Form Realm, and Formless Realm), etc. Here, it does not say the Three Conditioned, etc., just
云見思等三者何耶。意明疾相此三義顯。故有為等暫用非極。為破滯有著有為名無為。破著亦復如是。又無為者傍涉塵沙及以無明。其體混濫。故義非永又立。見等為欲對下三觀四教調伏慰喻其文便故。二別釋二。初直約四土。荊溪云。從空至傍給同居無知者以界內塵沙不障界外之生故雖生彼有而須斷既生界外。界外為正。縱未出界惑終非正於外破內。內則易壞。三中道正觀正治有餘等者有餘土中無明全在。果報土中余無明在。雖複果報有餘及以全在併爲中治。言利根至傍治者通教利根具界內惑。但修中觀細惑未破。粗雖前除亦非正意故立傍也。又非正障中故故亦云傍。二今明下歷示根遮二。初約同居二。初正示。四句止誦一偈者佛親授偈。令槃持誦偈云。守口攝意身莫犯。如是行者得度世。槃特感佛深恩誦得上口。佛告曰。今汝年老唯誦一偈人皆知之不足為奇。須解其義。所謂身三口四意三。觀其所起察其所滅。由之生天由之墜淵由之得道菩提自然。因此心開意解得羅漢果。大論云。九十日誦一偈。法句經云。三年始誦一偈。今依大論故云一夏。央掘等者彼經云。央掘摩羅本名一切世間現。于婆羅門師摩尼跋陀所學四韋陀。師受王請令其守舍。師婦見其端正而生染心前執其衣。央掘不從。師歸婦讒之即言。其初生時
有大瑞相必無是過。然語之言。汝殺千人取指為鬘冠首可得免罪成婆羅門耳。世間現受教殺人。后見佛云。我師云。若害沙門必得生天。於是逐佛奔走不及。白佛說偈佛化之得羅漢果。聞阿說示等者阿說示即頞鞞也。梵音楚夏耳。大論云。身子因見頞鞞威儀庠序問曰。汝師是誰。答悉達太子捨生老病死得三菩提。是吾師也。又問師說何法。答云。諸法從緣生(苦諦)是法說因緣(集諦)是法緣及盡(滅諦)我師如是說。身子聞已得初果還其所止。目連謂曰。汝得甘露應可共嘗。身子如聞而說。目連亦得初果。二人見佛得羅漢。二凈名下結指凈名。二約三土。荊溪云。若就等者言無明永不損者一往雖爾然又云三乘相形大小既別。亦可義立。但彼土無執教之惑。是故無有不損之理。若約初心宿業等者若已生彼無復重惡。遮障宿業約在此土修圓觀人未破無明。或復當破而云有遮義同彼土。故寄言之。但有損損增損也。三問不至增乎二。初舉事。二凈名下表法二。初歷土示義。善果調達者大經迦葉品云。善星雖復讀誦十二部經獲得四禪親近惡友退失四禪。生惡邪見說無佛無法無有涅槃。善星今者近在尼連禪河。佛與迦葉共到彼所。善星遙見佛來生邪惡心。生身陷入阿鼻地獄。調達墮獄如前記。尸利鞠多莊嚴論明。尸利鞠多長者
受外道囑令殺佛。與雜毒于飯中請佛食。佛知令阿難唱僧跋已方食。唱已毒散。退法人者即退法羅漢遇緣退為初果也。而三乘至亦得有三者荊溪云。五人位別稟教不同。故云利鈍。已得位不退者若約三土明三不退即其土中猶有二退。若破塵沙得行不退。若破無明得念不退。即入果報。果報一向是念不退。況餘二耶。約土既然。從位可識。皆是損損者若此言之方便亦應唯有損損。文且寄於二種退義名損增耳。其實不可更為增病。或約出入觀義立三句者暹云。入觀為增損出觀為損增。入更無出直至念不退名為損損也。二凈名下指人結歸。二總述佛意。或有多句下疏約兩義以釋無量。荊溪云。一者當時佛語辭多。譯人等存略。或是下二者通述不盡之相。如世人云無量無已之類。故知。文殊殊宣佛旨不事余辭。堪可承旨良有以也。第一疏中明度不盡唯取初義中譯者簡略。二述已情二。初敘意分科。答出不思議品者不思議用是權跡。故答出觀眾生等四品者觀眾生品明空觀。佛道品明假觀。不二門及香積二品明中觀雙流三觀。所破三惑即實疾也。二就問下隨文釋義二。初問果中權疾二。初示義分科二。初問下隨文正釋三。初問果疾因起。二初文殊問三。初問疾因起。二問久近。三問滅疾之法。二凈名答二。初分科敘意。二今先下隨
文釋義二。初超。答第二第三問三。初正疊。答兩問二。初答第二問疾生二。初正釋四。初同居。荊溪云。凈名為眾生至正意在此者若皆非近須論悲體。體即實理。理與一切眾同。別論發心者自從初發四弘誓來有疾而眾生亦無始本有。但以菩薩未發心前及以未得無生忍來有疾可爾。況發心已大愿始張。至真位初疾方分現。未審凈名證來幾時。其所現疾未知久近。約所度物緣會應興其疾乃現故關初心。結緣多少生熟偏圓凈土固成權疾方現。自爾已後生產生熟。生生願行。剎那剎那三業四儀未曾剎那闕於行愿。故知。悲疾後後隨興。據此言之則凈名疾近眾生疾久。今約理說有何久近。久近之義節節委論。二方便同居癡愛盡等者荊溪云。道理有餘果報二處之病只是未斷不名為生。今云生者寄於粗破細法方現。義當於生如四正勤中未生者。是因愛生死者愛即別惑。愛心在名生愛心滅名死。下地愛滅上地愛生。番番變易名為生死。亦不退細受粗者不退上地細變易受下地粗變易也。然方便受滅即入果報。今為顯方便土生死之義故須相涉而說。又方便土中約于無明有已伏未伏之殊。圓觀有初中後心之異亦得論于下地上地以明生死。既未破無明則並在方便。若然亦不涉于果報。從容釋義兩說無咎。三實報染依正者愛著實報依正。雖心心
寂滅自然流入對於妙覺下地並有愛染也。四寂光。二料簡二。初問。荊溪云。此問意者以理難事。事有久近理無久近。二答。荊溪云。答中意者欲分事理。先理次事。所言理者只此癡愛即是明脫癡愛明脫悉是本有。乃與凈名本理悲同。所言事者眾生尚迷凈名久悟凈名久以大悲動性。眾生機發對凈名悲機感相應乃成疾相。是故凈名權疾則近。一切眾生實疾則久。從發心后雖有大悲仍未堪同眾生之病。所以能度所度皆非久近而論久近。若知此意可以立愿可以修行可以赴機可以施教。文為三。初約理俱無。二而論下約事則有。三若依下相對結示。荊溪云。若依理等者理本有故即無明是故云久也。即此無明覆名為事。故事亦久。二答第三問疾滅二。初正釋疾滅二。初總釋。二何者下別釋。二若諸下破古釋疑二。初破古。二釋疑。通論實疾不盡等者以眾生不可盡故。今且下約機熟受化以論滅義。二釋二。初釋答權疾久近。二釋答權疾得滅之由。三譬顯二。初分科。二隨釋二。初開譬二。初開有疾生大悲住一子地者以四等心至果住二地。故慈悲喜成住一子地。愛念眾生如一子。故舍心成住空平等地。能所俱空不求恩報。故此之二地位位橫具。今約現疾偏從悲。說言略意周。四等具足開。有性理等者十界雖殊一性無異。故名一子。二
【現代漢語翻譯】 現代漢語譯本 寂滅自然流入對於妙覺（妙覺：佛教修行的一個階段，指達到覺悟的最高境界）下地並有愛染（愛染：指對世間事物的貪戀和執著）也。四寂光（四寂光：指常、樂、我、凈四種涅槃功德）。二料簡二（二料簡二：指對兩種觀點進行辨析）。初問：荊溪（荊溪：指唐代天臺宗僧人湛然）云：『此問意者以理難事。事有久近，理無久近。』 二答：荊溪云：『答中意者欲分事理，先理次事。所言理者，只此癡愛（癡愛：指愚癡的愛戀）即是明脫（明脫：指明白解脫），癡愛明脫悉是本有（本有：指本來就具有的）。乃與凈名（凈名：指維摩詰）本理悲同。所言事者，眾生尚迷，凈名久悟，凈名久以大悲動性。眾生機發，對凈名悲機感相應乃成疾相。是故凈名權疾（權疾：指維摩詰菩薩示現的疾病）則近，一切眾生實疾（實疾：指眾生真實的疾病）則久。從發心后雖有大悲，仍未堪同眾生之病。所以能度所度皆非久近，而論久近。若知此意，可以立愿，可以修行，可以赴機，可以施教。』文為三：初約理俱無，二而論下約事則有，三若依下相對結示。 荊溪云：『若依理等者，理本有故，即無明（無明：指對真理的無知）是故云久也。即此無明覆名為事，故事亦久。』二答第三問疾滅二：初正釋疾滅二，初總釋，二何者下別釋。二若諸下破古釋疑二：初破古，二釋疑。通論實疾不盡等者，以眾生不可盡故。今且下約機熟受化以論滅義。 二釋二：初釋答權疾久近，二釋答權疾得滅之由。三譬顯二：初分科，二隨釋二，初開譬二，初開有疾生大悲住一子地者，以四等心（四等心：指慈、悲、喜、舍四種心）至果住二地。故慈悲喜成住一子地，愛念眾生如一子，故舍心成住空平等地，能所俱空不求恩報。故此之二地位位橫具，今約現疾偏從悲。說言略意周，四等具足開。有性理等者，十界（十界：指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛十種境界）雖殊一性無異，故名一子。二
【English Translation】 English version The extinction of nature naturally flows into the stage below Wonderful Enlightenment (Miaojue: the highest state of enlightenment in Buddhism) and still has attachment and defilement (Airan: refers to the greed and attachment to worldly things). The Four Lights of Tranquility (Si Jiguang: refers to the four virtues of Nirvana: permanence, joy, self, and purity). Two analyses in two parts. First question: Jingxi (Jingxi: refers to the Tang Dynasty Tiantai Buddhist monk Zhanran) said, 'The meaning of this question is that it is difficult to explain things through principle. Events have duration, but principles do not.' Second answer: Jingxi said, 'The intention of the answer is to distinguish between principle and event, prioritizing principle over event. What is meant by principle is that this very ignorance and love (Chiai: refers to foolish love) is itself clear liberation (Mingtuo: refers to clear liberation), and ignorance, love, clear liberation are all inherent (Benyou: refers to being inherent from the beginning). This is the same as Vimalakirti's (Jingming: refers to Vimalakirti) fundamental principle of compassion. What is meant by event is that sentient beings are still deluded, while Vimalakirti has long been enlightened, and Vimalakirti has long moved his nature with great compassion. When the potential of sentient beings arises, it resonates with Vimalakirti's compassionate potential, thus forming the appearance of illness. Therefore, Vimalakirti's expedient illness (Quanji: refers to the illness manifested by Vimalakirti Bodhisattva) is near, while the real illness (Shiji: refers to the real illness of sentient beings) of all sentient beings is long-lasting. Although there is great compassion after the initial aspiration, it is still not enough to share the suffering of sentient beings. Therefore, both the one who liberates and the one who is liberated are not about duration, but about discussing duration. If you understand this meaning, you can make vows, practice, respond to opportunities, and teach.' The text is in three parts: first, according to principle, both are non-existent; second, according to event, there is existence; third, according to the following, relative conclusion. Jingxi said, 'If according to principle, they are equal, because principle is inherent, therefore ignorance (Wuming: refers to ignorance of the truth) is said to be long-lasting. This very ignorance is also called event, so the event is also long-lasting.' Second answer to the third question about the quick extinction in two parts: first, directly explain the quick extinction in two parts, first, general explanation, second, specific explanation below. Second, if the following refutes the ancient interpretation and doubts in two parts: first, refute the ancient, second, dispel doubts. Generally speaking, the real illness is not exhausted, because sentient beings cannot be exhausted. Now, according to the maturity of the opportunity to receive transformation, discuss the meaning of extinction. Two explanations: first, explain the duration of the expedient illness, second, explain the reason why the expedient illness can be extinguished. Third, illustrate with a metaphor in two parts: first, divide the categories, second, explain accordingly in two parts, first, open the metaphor in two parts, first, open the one who has illness and generates great compassion and dwells in the stage of one child, using the four equal minds (Si Dengxin: refers to the four minds of loving-kindness, compassion, joy, and equanimity) to reach the fruit and dwell in the two stages. Therefore, loving-kindness, compassion, and joy become dwelling in the stage of one child, loving and cherishing sentient beings as one child, therefore the mind of equanimity becomes dwelling in the stage of emptiness and equality, both the able and the object are empty, not seeking favor or reward. Therefore, these two stages are horizontally complete in each position, now according to the present illness, focus on compassion. The words are brief but the meaning is complete, the four equal minds are fully opened. Those who have the nature of principle, although the ten realms (Shijie: refers to the ten realms of hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are different, the one nature is not different, therefore it is called one child. Two
開疾愈。子是實疾父母權疾。二合譬如文。二追答第一問。經文兩句。初牒文殊問。次菩薩下正答。疏分三。初對前文標示。二即不下顯無緣正釋二。初約義正辨二。初約無緣正示。此無心於物者實不緣念三土眾生而於眾生自然現益。大經云下即如來入王舍乞食時調達教阇王放護財醉象害佛。如來即入慈定舒手示之即於五指出五師子。今凈名下例同也。但分真極果淺深少殊耳。二眾生下簡生法。重明眾生緣等者三慈義委如前記。二故大下引經徴釋二。初引經略示。二問下約喻徴釋二。初徴問。荊溪云。石異於吸等者一往觀之二句無別。細尋文旨不無少殊。先問石異於吸。意問法體不關用耶。次問吸異於石。意問法用不關體耶。體即法身用即悲疾。二答釋二。初約喻簡示。荊溪云。答中意者必不相異方名體用。二無緣下約法正明二。初明體用互融。法身體也慈悲用也。二如鏡下更以喻顯。三眾生下約機應結示二。初明體性一如。二以三下明隨機起應。眾生迷性起惑。菩薩遂往應之。二問此室何空二。初分科。二隨釋二。初問。二答二。初分科。二隨釋二。初答室空七。初答室空二。初總標。二從來下別示二。初明昔表方便。二今欲下明今表真實二。初正釋二。初正表寂光。二空何下兼空三土。二料簡二。初問。荊溪云。
【現代漢語翻譯】 現代漢語譯本 開疾愈：指疾病很快痊癒。 『子是實疾父母權疾二合譬如文』：這句話的意思是，（菩薩的）疾病，既是真實的疾病，也是爲了度化眾生而示現的方便之疾，這兩種情況結合在一起，就像經文中所說的那樣。 『二追答第一問』：這是第二次回答文殊菩薩的第一個問題。 『經文兩句。初牒文殊問。次菩薩下正答』：經文分為兩句。第一句是重複文殊菩薩的提問，第二句是菩薩正式回答。 疏分三：科判分為三部分。 『初對前文標示。二即不下顯無緣正釋二。初約義正辨二。初約無緣正示』：第一部分是針對前文進行標示，第二部分是直接闡釋『無緣』的含義，分為兩個方面。第一方面是從義理上辨析，又分為兩個小方面。第一個小方面是闡釋『無緣』的含義。 『此無心於物者實不緣念三土眾生而於眾生自然現益』：這裡所說的『無心於物』，實際上是指不刻意去緣念三界（欲界、色界、無色界）的眾生，但卻能自然而然地利益眾生。 『大經云下即如來入王舍乞食時調達教阇王放護財醉象害佛。如來即入慈定舒手示之即於五指出五師子。今凈名下例同也』：《大般涅槃經》中記載，如來佛在王舍城乞食時，提婆達多唆使阿阇世王放出被馴養的醉象來加害佛陀。如來佛立即進入慈定，伸出手掌，從五個手指中化現出五隻獅子。現在《維摩詰經》中所說的（菩薩示疾）也是同樣的道理。 『但分真極果淺深少殊耳』：只是在真實果位和究竟果位的深淺程度上略有不同而已。 『二眾生下簡生法。重明眾生緣等者三慈義委如前記』：第二方面是簡要說明眾生之法。再次說明眾生之緣等，關於三種慈悲的含義，詳細內容已在前文記錄。 『二故大下引經徴釋二。初引經略示。二問下約喻徴釋二。初徴問』：第二部分是引用經文來論證和解釋，分為兩個方面。第一方面是引用經文簡要說明。第二方面是通過比喻來論證和解釋，首先是提出疑問。 『荊溪云。石異於吸等者一往觀之二句無別。細尋文旨不無少殊。先問石異於吸。意問法體不關用耶。次問吸異於石。意問法用不關體耶。體即法身用即悲疾』：荊溪大師說，『石頭與磁鐵不同』等等，乍一看這兩句話沒有區別。但仔細推敲文中的旨意，還是略有不同的。先問『石頭與磁鐵不同』，意思是問，法體與作用無關嗎？接著問『磁鐵與石頭不同』，意思是問，法的作用與法體無關嗎？法體就是法身，作用就是慈悲。 『二答釋二。初約喻簡示。荊溪云。答中意者必不相異方名體用。二無緣下約法正明二。初明體用互融。法身體也慈悲用也』：第二部分是回答和解釋，分為兩個方面。第一方面是通過比喻簡要說明。荊溪大師說，回答中的意思是，體和用必須不相分離，才能稱之為體用。第二方面是根據佛法正式說明，分為兩個方面。第一方面是說明體和用相互融合。法體就是法身，慈悲就是作用。 『二如鏡下更以喻顯。三眾生下約機應結示二。初明體性一如。二以三下明隨機起應。眾生迷性起惑。菩薩遂往應之』：第二方面是用鏡子的比喻來進一步闡明。第三方面是根據眾生的根機和感應來總結說明，分為兩個方面。第一方面是說明體性和作用是一如的。第二方面是通過三種方式來說明根據眾生的根機而隨機應化。眾生因為迷惑本性而產生煩惱，菩薩就前往應化。 『二問此室何空二。初分科。二隨釋二。初問。二答二。初分科。二隨釋二。初答室空七。初答室空二。初總標。二從來下別示二。初明昔表方便。二今欲下明今表真實二。初正釋二。初正表寂光。二空何下兼空三土。二料簡二。初問。荊溪云』：第二個問題是，這個房間為什麼是空的？分為兩個部分。第二部分是隨文解釋，分為兩個部分。第一部分是提問。第二部分是回答，分為兩個部分。第一部分是科判。第二部分是隨文解釋，分為七個方面來回答房間的空性。首先是回答房間的空性，分為兩個方面。第一方面是總的標示。第二方面是從『從來』開始分別說明，分為兩個方面。第一方面是說明過去所表示的是方便之法。第二方面是說明現在所表示的是真實之法，分為兩個方面。第一方面是正式解釋，分為兩個方面。第一方面是正式表示寂光（常寂光凈土）。第二方面是『空何下兼空三土』，兼帶說明空掉三界（欲界、色界、無色界）。第二部分是辨析和簡擇，首先是提問。荊溪大師說。
【English Translation】 English version 『開疾愈』：Refers to a quick recovery from illness. 『子是實疾父母權疾二合譬如文』：This means that (a Bodhisattva's) illness is both a real illness and a provisional illness manifested to liberate sentient beings. The combination of these two is like what is said in the scriptures. 『二追答第一問』：This is the second time answering Manjushri Bodhisattva's first question. 『經文兩句。初牒文殊問。次菩薩下正答』：The sutra text is divided into two sentences. The first sentence repeats Manjushri Bodhisattva's question, and the second sentence is the Bodhisattva's formal answer. 『疏分三』：The commentary is divided into three parts. 『初對前文標示。二即不下顯無緣正釋二。初約義正辨二。初約無緣正示』：The first part is to mark the previous text, and the second part directly explains the meaning of 'without conditions,' which is divided into two aspects. The first aspect is to distinguish from the perspective of meaning, which is further divided into two sub-aspects. The first sub-aspect is to explain the meaning of 'without conditions'. 『此無心於物者實不緣念三土眾生而於眾生自然現益』：'Without intention towards things' actually refers to not deliberately thinking about sentient beings in the Three Realms (Desire Realm, Form Realm, Formless Realm), but being able to naturally benefit sentient beings. 『大經云下即如來入王舍乞食時調達教阇王放護財醉象害佛。如來即入慈定舒手示之即於五指出五師子。今凈名下例同也』：The Mahaparinirvana Sutra records that when the Tathagata Buddha was begging for food in Rajagriha, Devadatta instigated King Ajatasatru to release trained drunken elephants to harm the Buddha. The Tathagata Buddha immediately entered the Samadhi of Loving-kindness, extended his palm, and transformed five lions from his five fingers. The (Bodhisattva manifesting illness) mentioned in the Vimalakirti Sutra is the same principle. 『但分真極果淺深少殊耳』：It's just that there is a slight difference in the depth of the real fruit and the ultimate fruit. 『二眾生下簡生法。重明眾生緣等者三慈義委如前記』：The second aspect is to briefly explain the Dharma of sentient beings. Reiterate the conditions of sentient beings, etc. The detailed meaning of the three kinds of loving-kindness has been recorded in the previous text. 『二故大下引經徴釋二。初引經略示。二問下約喻徴釋二。初徴問』：The second part is to cite scriptures to demonstrate and explain, divided into two aspects. The first aspect is to briefly explain by citing scriptures. The second aspect is to demonstrate and explain through metaphors, first by raising questions. 『荊溪云。石異於吸等者一往觀之二句無別。細尋文旨不無少殊。先問石異於吸。意問法體不關用耶。次問吸異於石。意問法用不關體耶。體即法身用即悲疾』：Master Jingxi said, 'A stone is different from a magnet,' etc. At first glance, these two sentences are no different. But carefully examining the meaning of the text, there are still slight differences. First ask, 'A stone is different from a magnet,' meaning, is the Dharma body unrelated to its function? Then ask, 'A magnet is different from a stone,' meaning, is the function of the Dharma unrelated to its body? The Dharma body is the Dharmakaya, and the function is compassion. 『二答釋二。初約喻簡示。荊溪云。答中意者必不相異方名體用。二無緣下約法正明二。初明體用互融。法身體也慈悲用也』：The second part is to answer and explain, divided into two aspects. The first aspect is to briefly explain through metaphors. Master Jingxi said that the meaning in the answer is that the body and function must not be separated to be called body and function. The second aspect is to formally explain according to the Dharma, divided into two aspects. The first aspect is to explain that the body and function are mutually integrated. The Dharma body is the Dharmakaya, and compassion is the function. 『二如鏡下更以喻顯。三眾生下約機應結示二。初明體性一如。二以三下明隨機起應。眾生迷性起惑。菩薩遂往應之』：The second aspect is to further clarify with the metaphor of a mirror. The third aspect is to summarize and explain according to the faculties and responses of sentient beings, divided into two aspects. The first aspect is to explain that the body and nature are one. The second aspect is to explain the arising of responses according to the faculties of sentient beings through three ways. Sentient beings generate afflictions because they are deluded about their nature, and Bodhisattvas go to respond. 『二問此室何空二。初分科。二隨釋二。初問。二答二。初分科。二隨釋二。初答室空七。初答室空二。初總標。二從來下別示二。初明昔表方便。二今欲下明今表真實二。初正釋二。初正表寂光。二空何下兼空三土。二料簡二。初問。荊溪云』：The second question is, why is this room empty? Divided into two parts. The second part is to explain according to the text, divided into two parts. The first part is to ask the question. The second part is to answer, divided into two parts. The first part is the classification. The second part is to explain according to the text, answering the emptiness of the room in seven aspects. First, answer the emptiness of the room, divided into two aspects. The first aspect is the general indication. The second aspect is to explain separately starting from 'From the beginning,' divided into two aspects. The first aspect is to explain that what was represented in the past was expedient means. The second aspect is to explain that what is represented now is the true Dharma, divided into two aspects. The first aspect is the formal explanation, divided into two aspects. The first aspect is the formal representation of Still Light (Changjiguang Pure Land). The second aspect is 'What is empty also empties the Three Realms,' also explaining the emptying of the Three Realms (Desire Realm, Form Realm, Formless Realm). The second part is to analyze and select, first by asking questions. Master Jingxi said.
問別有等者若如前釋。已知不別猶恐不了故重問之。二答二。初正答顯同。荊溪云。若答中意者三土即是何須別求。若爾三尚遍有。三外虛通何得不有。若爾虛通之有為與太虛同耶異耶。答若同太虛那遍三土。若異太虛豈得通三。內外靈知遍而非遍。四句推檢通教顯真。問三土之外何殊太虛。答遍同理別。問約理云遍。為復常遍為或在無。答法體常遍常在性無。但可推之不可思之。但可思之不可推之不可觀之。但可會之不可會之。但可觀之。二如螺下引證釋成二。初引證示義。荊溪云。如螺髻等者舉淺況深。淺尚相在況復深耶。故云等者且寄相在以表相即。故將相即酬前問于有無之旨。二言皆下釋成皆空二。初明依正皆空。封疆者中華古今注云。封疆畫界者也。封土為臺以表識疆界也。畫界者於二封之間又為𢷴埒以畫分界域也。荊溪云。言皆空者意明遍空顯非疆畔。亦顯疆外理必不無。以不無故亦名非有。天器即離方之可見。二從下對昔結顯。二問以何為空二。初問。荊溪云。分段下約餘三土對法性問。又聲去約大斥小問。明空三昧者小乘唯但明空。若衍門明十八空中即有空空。下七問答皆須兩消。二答二。初引經總明。荊溪云。若約境智明等者重空之言互對境智。境空于智智空于境。二今言下依教別示二。初斥失。
【現代漢語翻譯】 問：如果還有其他差別，是否如前所述？（問話者）已經知道沒有差別，但恐怕還不明白，所以再次提問。 答：分為兩部分回答。首先，正面回答，顯示相同。（荊溪湛然大師）說：『如果回答符合本意，那麼三土（Three Lands，指實報莊嚴土、方便有餘土、凡聖同居土）就是，何須另外尋求？』如果這樣，三土尚且普遍存在，三土之外的虛空怎麼會沒有呢？如果這樣，虛空的存在是與太虛（Great Void）相同還是不同呢？答：如果與太虛相同，那怎麼能遍及三土？如果與太虛不同，又怎麼能貫通三土？內外靈知，遍在而非遍在。用四句來推究，貫通教義，顯現真理。 問：三土之外與太虛有什麼區別？答：普遍相同，道理不同。問：如果從道理上說普遍，是常遍還是或有或無？答：法體（Dharma-body）常遍，常在性無（nature of emptiness）。只能推究，不可思議。只能思議，不可推究，不可觀察。只能領會，不可言說。只能觀察。 其次，像螺髻（snail-shell-like curls of hair of a Buddha）一樣，引用證據來解釋說明。首先，引用證據來顯示意義。（荊溪湛然大師）說：『像螺髻等，是用淺顯的比喻來比況深奧的道理。淺顯的尚且相互存在，何況深奧的呢？』所以說『等』，只是借用相互存在來表示相互即是。所以用相互即是來回答前面關於有無的提問。 其次，『皆言』以下解釋說明皆空（all is emptiness）。首先，說明依報（environment）和正報（sentient beings）皆空。封疆（boundaries）者，《中華古今注》說：『封疆，劃定界限的人。堆土為臺，以表示識別疆界。劃界的人在兩個封土之間又設定𢷴埒（small mounds），以劃分界域。』（荊溪湛然大師）說：『說皆空，意思是說明普遍空，顯示沒有疆界。也顯示疆界之外的道理必定不是沒有。因為不是沒有，所以也稱為非有。』天器（heavenly objects）即是離開方位就可以看見的。 其次，從下文對照過去總結顯示。二問：以什麼為空？首先提問。（荊溪湛然大師）說：『分段以下，用其餘三土對照法性（Dharma-nature）提問。又從聲音上去，用大的來排斥小的提問。』明空三昧（Samadhi of Illumination of Emptiness）者，小乘（Hinayana）只是說明空。如果大乘（Mahayana）法門說明十八空（Eighteen aspects of emptiness）中即有空空（emptiness of emptiness）。以下七個問答都需要兩方面消除。 答：分為兩部分回答。首先，引用經文總的說明。（荊溪湛然大師）說：『如果從境（object）智（wisdom）方面說明等，那麼重空（double emptiness）的說法是境智相互對應。境空于智，智空于境。』其次，『今言』以下，依據教義分別顯示。首先是駁斥缺失。
【English Translation】 Question: If there are other differences, are they as explained before? (The questioner) already knows there are no differences, but fears not understanding completely, so asks again. Answer: There are two parts to the answer. First, a direct answer, showing sameness. (Venerable Jingxi Zhanran) says: 'If the answer accords with the meaning, then the Three Lands (Real Reward Land, Land of Expedient Abundance, Land of Co-dwelling of Saints and Ordinary Beings) are it, why seek separately?' If so, the Three Lands are already universally present, how could there not be emptiness outside the Three Lands? If so, is the existence of emptiness the same as or different from the Great Void? Answer: If it is the same as the Great Void, how can it pervade the Three Lands? If it is different from the Great Void, how can it penetrate the Three Lands? Inner and outer spiritual awareness, pervasive and yet non-pervasive. Use the four phrases to investigate, penetrate the teachings, and reveal the truth. Question: What is the difference between what is outside the Three Lands and the Great Void? Answer: Universally the same, the principle is different. Question: If speaking of universality in principle, is it constantly pervasive, or sometimes present and sometimes absent? Answer: The Dharma-body (Dharmakaya) is constantly pervasive, constantly present in the nature of emptiness. It can only be investigated, not conceived. It can only be conceived, not investigated, not observed. It can only be understood, not spoken. It can only be observed. Second, like the snail-shell-like curls of hair of a Buddha (snail-shell-like curls of hair of a Buddha), cite evidence to explain and clarify. First, cite evidence to show the meaning. (Venerable Jingxi Zhanran) says: 'Like the snail-shell-like curls of hair of a Buddha, it is using a shallow analogy to compare to a profound principle. The shallow still exist interdependently, how much more so the profound?' Therefore, it says 'etc.,' merely borrowing interdependent existence to express mutual identity. Therefore, use mutual identity to answer the previous question about existence and non-existence. Second, 'All say' below explains that all is emptiness. First, explain that the environment (support) and sentient beings (reward) are all empty. Boundaries (boundaries), the 'Zhonghua Gujin Zhu' says: 'Boundaries, those who delineate boundaries. Piling earth to make a platform, to indicate and recognize boundaries. Those who delineate boundaries also set up small mounds between the two platforms to divide the territory.' (Venerable Jingxi Zhanran) says: 'Saying all is empty means explaining universal emptiness, showing there are no boundaries. It also shows that the principle outside the boundaries must not be non-existent. Because it is not non-existent, it is also called non-existent.' Heavenly objects (heavenly objects) are those that can be seen when separated from direction. Second, from the following text, compare and summarize the past. Second question: What is empty? First ask. (Venerable Jingxi Zhanran) says: 'Below the section, use the remaining Three Lands to compare with Dharma-nature (Dharma-nature) to ask. Also, from the sound, use the large to reject the small to ask.' Samadhi of Illumination of Emptiness (Samadhi of Illumination of Emptiness), the Hinayana (Hinayana) only explains emptiness. If the Mahayana (Mahayana) Dharma-gate explains that among the Eighteen aspects of emptiness (Eighteen aspects of emptiness) there is emptiness of emptiness (emptiness of emptiness). The following seven questions and answers all need to eliminate both aspects. Answer: There are two parts to the answer. First, cite the scriptures to generally explain. (Venerable Jingxi Zhanran) says: 'If explaining equality from the aspect of object (object) and wisdom (wisdom), then the saying of double emptiness (double emptiness) is that object and wisdom correspond to each other. Object is empty in wisdom, wisdom is empty in object.' Second, 'Now say' below, according to the teachings, separately show. First is refuting the deficiency.
荊溪云。雖開境智別相難分。一者從證不可分故。二者居因淺深莫測故。故須約教區以別之。二若藏下顯得。以知教別無上二失。三問空何用空二。初問。荊溪云。所以更進問等者問中雙申兩問之勢。初通約理性對智以辨。況又言去別約真諦以斯空名近真諦。故一往且從鄰近為問。問空何用空備斯二意。二答二。初明達本性須空智障如前記。二亡真諦須空對前問中兩意細尋說之。四問空可分別二。初問。荊溪云。先正難次若以下引同小乘。若是空者下夫云空者應空分別。今那更云空不空耶。二答二。初依實正釋二。初明能所俱空。荊溪云。答意者分別尚空。況不分別豈不空耶。若所觀分別等者雖約境智相對以辨無分別相。而須互作自他等性及以破性而辨二空。二若能下約能所互顯。初以能顯所。以所觀下以所顯能。二諸方下權實對顯二。初約教對顯。荊溪云。圓教等者以是而觀三教境智境智猶二。是故未名分別亦空。故須唯指圓境智也。二複次下約土對顯。五問空當於何求二。初問。二答二。初約喻總釋。荊溪云。今眾生未悟至常寂之土者。文中乃以悟未悟為言者且以因果相望易見耳。若未入圓不名悟。故以未入圓非善行故。故亦應云圓與三教所明不同。亦可得云即與不即。分別之盛豈過諸見。諸見即是。何以別求。
【現代漢語翻譯】 現代漢語譯本： 荊溪大師說：雖然開境和智的差別難以區分，原因有二：一是證悟的境界不可分割；二是處於因位的修行者，其理解的深淺難以測度。因此，必須依據教義來區分。如果從藏教以下就能顯現出（圓教的道理），就會犯既不知教，又無上智的兩種過失。 問：空有什麼用？空掉兩種什麼？（以下是）第一個問題。荊溪大師說：之所以更進一步提問等等，是因為問題中同時包含兩種提問的意圖。首先，從理性的角度，針對智慧來辨析。何況又說『去別』，是從真諦的角度來說，因此『空』這個名稱接近真諦。所以，姑且從鄰近的角度來提問。問：空有什麼用？空掉哪兩種含義？（以下是）第二個回答。回答分為兩部分。首先，闡明通達本性需要空掉智障，如前文所記述。其次，爲了亡掉真諦，需要空掉（與此）相對的（概念），需要仔細尋味前面問題中的兩種意圖。 問：空可以分別嗎？（以下是）第一個問題。荊溪大師說：先正面提問，其次『若以下』引用小乘的觀點。『若是空者下』，如果說空，就應該空掉分別。現在為什麼又說空不空呢？（以下是）第二個回答。回答分為兩部分。首先，依據實相正面解釋。首先，闡明能空和所空都空。荊溪大師說：回答的意思是，分別尚且是空，何況不分別呢？『若所觀分別等者』，雖然從境和智相對的角度來辨析無分別相，但必須互相作為自體和他體等性質，以及破除這些性質，來辨析二空。 其次，『若能下』從能空和所空互相顯現的角度來說明。首先，用能空來顯現所空。『以所觀下』，用所空來顯現能空。 其次，『諸方下』從權巧和真實的對立來顯現。首先，從教義的角度來顯現。荊溪大師說：圓教等等，是用圓教的智慧來觀察三教的境界，（三教的）境界和智慧仍然是二，因此不能稱為分別也空。所以必須唯獨指向圓教的境界和智慧。 其次，『複次下』從國土的角度來顯現。問：空應當在哪裡求得？（以下是）第一個問題。（以下是）第二個回答。首先，用比喻來總括解釋。荊溪大師說：現在眾生沒有覺悟到常寂光土（常寂光土，指佛的法身所住的清凈國土），文中用覺悟和未覺悟來說明，是因為從因果相望的角度容易理解。如果沒有進入圓教，就不能稱為覺悟。所以說沒有進入圓教就不是善行。所以也可以說圓教和三教所闡明的不同。也可以說即或不即。分別的盛行難道超過各種見解嗎？各種見解就是（分別），為什麼還要另外尋求呢？
【English Translation】 English version: Jingxi said: Although the differences between opening the realm (kai jing, 開境, opening of the realm of enlightenment) and wisdom (zhi, 智, wisdom) are difficult to distinguish, there are two reasons: first, the state of enlightenment cannot be divided; second, practitioners at the stage of cause (yin, 因, cause) have depths of understanding that are difficult to fathom. Therefore, it is necessary to distinguish them according to the teachings. If the (principles of the Perfect Teaching) can be revealed from the teachings below the Tripitaka Teaching (zang jiao, 藏教, Tripitaka Teaching), one would commit the two errors of neither knowing the teachings nor having supreme wisdom. Question: What is the use of emptiness (kong, 空, emptiness)? What two things does it empty? (The following is) the first question. Jingxi said: The reason for further questioning, etc., is that the question contains the intention of two questions at the same time. First, from the perspective of reason, analyze it in relation to wisdom. Moreover, it is said 'to remove distinctions' (qu bie, 去別, to remove distinctions) from the perspective of the truth of cessation (zhen di, 真諦, truth of cessation), so the name 'emptiness' is close to the truth of cessation. Therefore, let's ask from a nearby perspective for the time being. Question: What is the use of emptiness? What two meanings does it empty? (The following is) the second answer. The answer is divided into two parts. First, it clarifies that attaining the original nature requires emptying the obstacles of wisdom, as recorded earlier. Second, in order to eliminate the truth of cessation, it is necessary to empty the (concepts) opposite to it, and it is necessary to carefully consider the two intentions in the previous question. Question: Can emptiness be distinguished? (The following is) the first question. Jingxi said: First, ask directly, and then 'if below' quotes the views of the Hinayana (xiao cheng, 小乘, Hinayana). 'If it is empty below', if it is said to be empty, then distinctions should be emptied. Why do you say emptiness and non-emptiness now? (The following is) the second answer. The answer is divided into two parts. First, explain it positively according to reality. First, clarify that both the emptier and the emptied are empty. Jingxi said: The meaning of the answer is that even distinctions are empty, let alone non-distinctions? 'If the object of observation is distinguished, etc.', although the non-distinction phase is analyzed from the perspective of the object and wisdom, it is necessary to mutually regard them as self-nature and other-nature, and to break these natures, to analyze the two emptinesses. Secondly, 'if able below' explains from the perspective of the mutual manifestation of the emptier and the emptied. First, use the emptier to manifest the emptied. 'With what is observed below', use what is emptied to manifest the emptier. Secondly, 'all directions below' manifests from the opposition of expediency and reality. First, manifest from the perspective of doctrine. Jingxi said: The Perfect Teaching (yuan jiao, 圓教, Perfect Teaching), etc., uses the wisdom of the Perfect Teaching to observe the realms of the Three Teachings, and the realms and wisdom (of the Three Teachings) are still two, so they cannot be called emptiness of distinctions. Therefore, it is necessary to point only to the realm and wisdom of the Perfect Teaching. Secondly, 'furthermore below' manifests from the perspective of the land. Question: Where should emptiness be sought? (The following is) the first question. (The following is) the second answer. First, use a metaphor to summarize the explanation. Jingxi said: Now that sentient beings have not awakened to the Land of Eternal Tranquility (chang ji guang tu, 常寂光土, Land of Eternal Tranquility), the text uses awakening and non-awakening to explain, because it is easy to understand from the perspective of cause and effect. If one does not enter the Perfect Teaching, one cannot be called awakened. Therefore, it can be said that not entering the Perfect Teaching is not a good deed. Therefore, it can also be said that the Perfect Teaching is different from what the Three Teachings explain. It can also be said that it is immediate or not immediate. Does the prevalence of distinctions exceed all kinds of views? All kinds of views are (distinctions), why seek them separately?
二今明下約見別釋二。初正示見相。二今約下約教辨示二。初歷教明。見空門昆勒門等者入成論墮空。入昆勒墮兩亦中。等取雙非也。如大經乳譬等者大經云。佛言。若有說言乳中有酪是名執著。若言無酪是名虛妄。離是二事應定說言亦有亦無。乃至云非有酪性非無酪性。是故說言一切眾生定有佛性。是名爲著。若無佛性是名虛妄。智者應說眾生佛性亦有亦無。荊溪云。佛性從緣生。乳四句叵得。佛性亦爾。執成四見體之見理。自此已前皆名邪見者于圓失意亦邪見也。何況前三。二無我者只是人法二無我也。見悉是我。體之全空。即是諸教破見入空能空不同。故分教別。二所以下結意顯求。荊溪云。若從凡夫等者向雖一途但似豎耳。今更約教即成橫論。應云具足橫豎。二行已如前釋。六問六十二見當於何求二。初問二答。荊溪云。不染而染等者理本不染無始常昧。豈染不染。而能觀之。故起六十二見至之源者如窮無明源者是也。冰者理同義異。不別而別。同一真土眾生所依唯一法身為諸身體。所依不二能依自殊。所既不殊能亦何異。無始妄習謂依正殊。七問諸佛解脫當於何求二。初問。二答二。初釋心中解脫三種圓融二。初總明解脫。般若等者初句明一切諸佛由觀己心不異佛心故得成佛。次句者釋前句中所觀之心。心
【現代漢語翻譯】 二、現在對前面的內容進行概括，分為兩個部分來解釋。首先，正式地展示『見』（見解）的相狀。其次，現在根據教義來辨別和展示，也分為兩個部分。首先，歷數各種教派來闡明。認為『空門』、『昆勒門』等宗派的人，如果執著于《成實論》的觀點，就會落入『空』（虛無）的偏見。如果執著于『昆勒』的觀點，就會陷入『亦有亦無』的中間狀態。『等』字包括了『雙非』（既非有也非無）的觀點。例如，《大般涅槃經》中關於牛奶的比喻說：『佛說，如果有人說牛奶中有酪，這叫做執著；如果說沒有酪，這叫做虛妄。應該離開這兩種說法，確定地說牛奶亦有亦無。』乃至說『沒有酪的自性，也沒有無酪的自性。』所以說，如果說一切眾生一定有佛性，這叫做執著；如果說沒有佛性，這叫做虛妄。智者應該說眾生的佛性亦有亦無。』荊溪湛然大師說：『佛性從因緣而生，牛奶的四句（有、無、亦有亦無、非有非無）都不可得，佛性也是如此。』執著于《成實論》的四種見解，就成了見理的障礙。從這之前的所有見解都叫做邪見，因為他們迷失了圓融的真理，更何況是之前的那些偏見。認為『無我』只是人無我和法無我。認為一切都是『我』，就完全落入了『空』。這就是各個教派破除見解、進入空性的方法不同，所以要區分教派。 其次，總結前面的意思，顯示出探求真理的必要性。荊溪湛然大師說：『如果從凡夫的角度來看，雖然方向一致，但只是垂直的。現在如果根據教義來分析，就形成了橫向的論述。』應該說同時具備橫向和縱向的分析。關於『行』的解釋，已經在前面說過了。六、問：六十二見應該在哪裡尋求？分為兩個部分。首先是提問，然後是回答。荊溪湛然大師說：『不染而染』，真理本來是不染的，但從無始以來就被矇蔽了，難道染和不染能夠觀察到它嗎？所以產生了六十二見的根源，就像窮盡無明的根源一樣。『冰』，真理相同但意義不同，不區分而區分。同一個真如實相，是眾生所依賴的，唯一的法身是諸佛的身體。所依賴的本體沒有區別，能依賴的智慧自然不同。所依賴的本體既然沒有區別，能依賴的智慧又有什麼不同呢？無始以來的妄想習氣認為依報和正報是不同的。 七、問：諸佛的解脫應該在哪裡尋求？分為兩個部分。首先是提問，然後是回答，回答又分為兩個部分。首先解釋心中解脫的三種圓融。首先總的說明解脫。『般若』等，第一句說明一切諸佛因為觀察自己的心和佛心沒有差別，所以才能成佛。第二句解釋前一句中所觀察的心。
【English Translation】 Two, now summarize the previous content, divided into two parts to explain. First, formally present the 'views' (見, jiàn) aspect. Second, now according to the teachings to distinguish and show, also divided into two parts. First, enumerate the various schools to clarify. Those who believe in the 'empty gate' (空門, kōng mén), 'Kunle gate' (昆勒門, kūn lè mén), etc., if they adhere to the views of the Chengshi Lun (成實論), will fall into the bias of 'emptiness' (空, kōng, nihilism). If they adhere to the views of 'Kunle' (昆勒), they will fall into the intermediate state of 'both existent and non-existent' (亦有亦無, yì yǒu yì wú). The word 'etc.' includes the view of 'neither both nor neither' (雙非, shuāng fēi). For example, the Mahāparinirvāṇa Sūtra (大般涅槃經) uses the analogy of milk, saying: 'The Buddha said, if someone says there is cheese in milk, this is called attachment; if they say there is no cheese, this is called falsehood. One should leave these two statements and definitively say that milk is both existent and non-existent.' And even say 'There is no nature of cheese, nor is there a nature of no cheese.' Therefore, if one says that all sentient beings certainly have Buddha-nature (佛性, fó xìng), this is called attachment; if one says there is no Buddha-nature, this is called falsehood. The wise should say that the Buddha-nature of sentient beings is both existent and non-existent.' Master Jingxi Zhanran (荊溪湛然) said: 'Buddha-nature arises from conditions, the four statements about milk (existent, non-existent, both existent and non-existent, neither existent nor non-existent) are unattainable, and so is Buddha-nature.' Adhering to the four views of the Chengshi Lun becomes an obstacle to seeing the truth. All views before this are called wrong views, because they have lost the complete and harmonious truth, let alone those earlier biases. Thinking that 'no-self' (無我, wú wǒ) is just the no-self of persons and the no-self of dharmas. Thinking that everything is 'self' (我, wǒ) completely falls into 'emptiness'. This is why the methods of breaking through views and entering emptiness differ in various schools, so it is necessary to distinguish the schools. Secondly, summarize the previous meaning, showing the necessity of seeking the truth. Master Jingxi Zhanran said: 'If viewed from the perspective of ordinary people, although the direction is the same, it is only vertical. Now, if analyzed according to the teachings, it forms a horizontal discussion.' It should be said that it possesses both horizontal and vertical analysis. The explanation of 'practice' (行, xíng) has already been said before. Six, ask: Where should the sixty-two views be sought? Divided into two parts. First is the question, then the answer. Master Jingxi Zhanran said: 'Not defiled but defiled', the truth is originally undefiled, but has been obscured since beginningless time, can defilement and non-defilement observe it? Therefore, the source of the sixty-two views arises, just like exhausting the source of ignorance. 'Ice', the truth is the same but the meaning is different, distinguishing without distinguishing. The same true reality is what sentient beings rely on, the only Dharmakaya (法身, fǎ shēn) is the body of all Buddhas. Since the relied-upon essence has no difference, how can the relying wisdom be different? Since the relied-upon essence has no difference, what difference is there in the relying wisdom? Beginningless habitual delusions think that the dependent and the reward are different. Seven, ask: Where should the liberation of all Buddhas be sought? Divided into two parts. First is the question, then the answer, and the answer is divided into two parts. First explain the three kinds of complete harmony of liberation in the mind. First, generally explain liberation. 'Prajna' (般若, bō rě) etc., the first sentence explains that all Buddhas can become Buddhas because they observe that their own mind and the Buddha's mind are no different. The second sentence explains the mind observed in the previous sentence.
如佛心佛心無垢己心亦無。次句者五道由心。心體本凈雖遍五道不受彼色。如病眼者遍空見華花雖遍空空無所受。冰波水濕亦復如是。次句者總結觀意。作此解者成圓融道。二問下徴釋三種。荊溪云。問求真性等者舉心修觀。觀惑相無體。一切諸法唯一真如。若爾為復更有餘二脫不。答中意者真性雖一一體猶三。惑體既三而不三。解脫亦即三而一。二若見下明依正不二歸宗佛國二。初明依正不二。所以至極至而名有異者幸冀后德細讀斯文一心遍收。於斯可曉無情成佛無在致疑。厥或信有情成佛而不信無情成者。其猶信天帝是忉利主。不信憍尸迦是三十三天主也。況文顯云身土理同而名有異。大師親說。宜深思之。二故凈下約所表釋成二。初明依正互顯。二故下明答意符宗。終從此出者意明雖有三觀及以通別根本皆從空室生也。二答無侍者三。初懸敘分科。二隨文釋義二。初正答二。初明應機有侍。荊溪云。所言侍者不出四教。凈名轉用者轉魔事為佛事也。二若同下約土廣明。二釋出。三問是疾何相二。初分科。二隨釋三。初問疾體相二。初問。二答二。問疾用二。初問三。初標。二為與下釋二。初約進合。金剛身者法身不壞喻以金剛。出大經等者荊溪云。佛為師子吼說十力是也。二若與下約退合。三若不下結。二答三
【現代漢語翻譯】 現代漢語譯本 如佛心（Buddha's mind）佛心無垢，己心亦無垢。下一句說，五道（five realms）皆由心生。心的本體本來清凈，雖然遍及五道，卻不受五道的影響。就像患有眼病的人，眼中所見虛空遍佈鮮花，但鮮花雖遍佈虛空，虛空本身卻不受影響。冰、波和水的濕性也是如此。下一句總結了觀想的意義。如此理解，便能成就圓融之道。 第二個問題以下，是對三種（真性、惑體、解脫）的解釋。荊溪（指湛然）說：『問求真性等』，是說通過觀心來修行。觀想迷惑之相本無實體，一切諸法都只是唯一的真如（Tathata）。如果這樣，是否還有另外兩種解脫？回答中的意思是，真性雖然只有一個，但其本體卻有三種。迷惑的本體既然是三而不三，解脫也就是三而一。 第二，『若見下』，闡明依報（environment）和正報（sentient beings）不二，最終歸宗于佛國。首先闡明依正不二。『所以至極至而名有異者』，希望後來的學者仔細閱讀這段文字，一心領會，便能明白無情眾產生佛並非不可思議。如果有人相信有情眾生可以成佛，卻不相信無情眾生可以成佛，這就好比相信天帝是忉利天（Trayastrimsa）的主宰，卻不相信憍尸迦（Kausika）是三十三天（Trayastrimsa）的主宰一樣。更何況經文明白地說，身土（body and land）在理上是相同的，只是名稱不同。大師（指智顗）親自說過，應該深入思考。 第二，『故凈下』，通過所表達的內容來解釋和成就。首先闡明依報和正報相互彰顯。『二故下』，闡明回答的意義符合宗旨。『終從此出者』，意思是說，雖然有三種觀想以及通教和別教，但根本都從空室（emptiness）產生。 第二，回答沒有侍者的問題，分為三部分。首先是懸敘分科。第二是隨文解釋，分為兩部分。首先是正面回答，分為兩部分。首先闡明應機有侍。荊溪說：『所言侍者不出四教（four teachings）』。凈名（Vimalakirti）之所以轉變使用侍者，是爲了將魔事轉變為佛事。 第二，『若同下』，從國土的角度廣泛闡明。第二是解釋出處。 第三個問題是『是疾何相』，分為兩部分。首先是分科。第二是隨文解釋，分為三部分。首先是問疾病的體相，分為兩部分。首先是提問。第二是回答，分為兩部分。問疾病的作用，分為三部分。首先是標示。第二，『為與下』，解釋，分為兩部分。首先是約進合。『金剛身者』，法身（Dharmakaya）不壞，用金剛（diamond）來比喻。『出大經等者』，荊溪說：『佛為師子吼說十力（ten powers）是也』。 第二，『若與下』，約退合。 第三，『若不下』，總結。 第二是回答，分為三部分。
【English Translation】 English version Like the Buddha's mind, the Buddha's mind is without defilement, and one's own mind is also without defilement. The next sentence says that the five realms (Gati) arise from the mind. The essence of the mind is originally pure, and although it pervades the five realms, it is not affected by them. Just like a person with diseased eyes sees flowers filling the sky, but although the flowers fill the sky, the sky itself is not affected. The wetness of ice, waves, and water is also the same. The next sentence summarizes the meaning of contemplation. Understanding in this way can achieve the path of perfect integration. The second question below is an explanation of the three (true nature, the substance of delusion, and liberation). Jingxi (referring to Zhanran) said: 'Asking about seeking true nature, etc.' means cultivating through contemplating the mind. Contemplate that the appearance of delusion has no substance, and all dharmas are only the one true Thusness (Tathata). If so, are there two other liberations? The meaning in the answer is that although true nature is only one, its essence has three aspects. Since the substance of delusion is three but not three, liberation is also three in one. Second, 'If you see below' clarifies that the environment (supportive environment) and sentient beings (retribution body) are not two, and ultimately return to the Buddha land. First, clarify that the environment and sentient beings are not two. 'The reason why the ultimate is reached and the names are different' is that I hope later scholars will carefully read this passage and comprehend it wholeheartedly, and they will understand that the enlightenment of insentient beings is not inconceivable. If someone believes that sentient beings can become Buddhas but does not believe that insentient beings can become Buddhas, it is like believing that the Emperor of Heaven is the master of Trayastrimsa, but not believing that Kausika is the master of the thirty-three heavens (Trayastrimsa). Moreover, the scriptures clearly state that the body and land are the same in principle, but the names are different. The master (referring to Zhiyi) personally said that we should think deeply about it. Second, 'Therefore, pure below' explains and accomplishes through what is expressed. First, clarify that the environment and sentient beings manifest each other. 'Second, therefore, below' clarifies that the meaning of the answer is in line with the purpose. 'Those who ultimately come out from this' mean that although there are three contemplations and the common and distinct teachings, the foundation all arises from the empty room (emptiness). Second, the answer to the question of no attendant is divided into three parts. The first is a preliminary description and classification. The second is to explain the text, divided into two parts. The first is a direct answer, divided into two parts. First, clarify that there should be an attendant according to the situation. Jingxi said: 'The so-called attendant does not go beyond the four teachings'. The reason why Vimalakirti transformed and used attendants was to transform demonic affairs into Buddha affairs. Second, 'If the same below' broadly clarifies from the perspective of the land. The second is to explain the origin. The third question is 'What is the appearance of the disease', divided into two parts. The first is classification. The second is to explain the text, divided into three parts. The first is to ask about the substance and appearance of the disease, divided into two parts. The first is to ask. The second is to answer, divided into two parts. Ask about the function of the disease, divided into three parts. The first is to mark. Second, 'For and below' explains, divided into two parts. First, about the combination of progress. 'The Vajra body' is the Dharmakaya (Dharmakaya) is indestructible, and the diamond (Vajra) is used as a metaphor. 'Those who come out of the Great Sutra, etc.' Jingxi said: 'The Buddha roars like a lion and speaks of the ten powers'. Second, 'If and below', about the combination of retreat. Third, 'If not below', summarize. The second is the answer, divided into three parts.
。初法二。初舉凡夫實疾。二況聖人權疾。二喻二。初明不合。二雖不下明現像。三合下二。初合不合良由凡聖色心俱即空故。故病不與身合。言身相離者猶云身相空也。二凡夫下合現像。三問成疾之法二。初問。二答二。初約病大。對明即離二。初實疾二。初不即二。初約外內各辨。內亦應爾者依正雖殊四大無別。外大無病內云何有。內四大者骨肉地大。血汗水大。暖氣火大。報息風大。二複次下約內大兩時。二亦不下不離。二凈名下權疾。二又非下約理事對明即離二。初依經正示二。初依他經顯義。引請觀音委釋如前記。三故凈下牒今文明權。二今遍下約土釋成。二問因中實疾二。初懸談略判三。初敘意總明。二文為下分文示義二。初分文對行二。初分科指經。二信行下對根設法二。初對現根二異。互有利鈍者又信行利一聞即悟故。法行鈍曆法觀察故。或俱利俱鈍。信行人聞慧利。修慧鈍。法行人修慧利。聞慧鈍。二對宿種兩殊。二成立上下。荊溪云。文殊問云何慰等者準下五品既從此生下之五品。復能成上。須以通相三觀釋之。若不爾者國王長者亦樂佛身。諸大弟子用三教斥菩薩。亦用三教為訶。雖多用圓義歸於衍故須通相別在其中。是故上文但云從別。故此文意用上為基空既通已。豈有中假而不通耶。故準往
【現代漢語翻譯】 現代漢語譯本 初法二：第一部分講述凡夫的真實疾病，第二部分比喻聖人的方便示現之疾病。此二喻又分二：第一部分說明（凡夫之病）不相合，第二部分雖然沒有直接說明，但暗示了（聖人之病）的示現。第三部分結合前述二者，又分二：第一部分說明不相合的原因在於凡夫和聖人的色身和心識都即是空性，所以疾病不與身體相合。說『身相離』，就如同說身體是空性一樣。第二部分，『凡夫下』，結合了（聖人）示現的現象。 三問成疾之法，又分二：第一部分提問，第二部分回答，又分二：第一部分從病癥的嚴重程度，對比說明即和離的道理。第一部分，真實疾病，又分二：第一部分，不即，又分二：第一部分，從外在和內在各自辨析。『內在也應該如此』，意思是說，依報和正報雖然不同，但四大（地、水、火、風）沒有區別。外在的四大沒有疾病，內在的怎麼會有呢？內在的四大，骨肉是地大，血液汗液是水大，暖氣是火大，呼吸是風大。第二部分，『複次下』，從內在的四大在不同時期的狀態來分析。第二部分，『亦不下』，說明不離。 第二部分，『凈名下』，講述方便示現的疾病。第二部分，『又非下』，從理和事兩個方面，對比說明即和離的道理。第一部分，依據經典正式闡述，又分二：第一部分，依據其他經典來顯明意義，引用請觀音菩薩的詳細解釋，如前文所記載。第三部分，『故凈下』，依照《維摩詰經》的經文，闡明（菩薩）示現權巧方便。第二部分，『今遍下』，從國土的角度來解釋和成就（菩薩示疾）。 二問因中實疾，又分二：第一部分，概括性地談論和簡要地判斷，又分三：第一部分，敘述意圖，總括性地說明。第二部分，『文為下』，分段說明經文的意義，又分二：第一部分，分段對應修行，又分二：第一部分，分科指明經文。第二部分，『信行下』，針對不同的根器設定不同的方法，又分二：第一部分，針對現世根器的差異，互有利鈍，信行的人有利根和鈍根，信行的人利根，一聽就明白，法行的人鈍根，需要經歷各種方法的觀察才能明白。或者兩者都利，或者兩者都鈍。信行的人聞慧敏銳，修慧遲鈍。法行的人修慧敏銳，聞慧遲鈍。第二部分，針對宿世的根器，有兩種不同。 二成立上下。荊溪（指唐代天臺宗僧人湛然）說：『文殊菩薩問「如何慰問」等，是說依據下五品（的修行），既然是從此處產生的下五品，又能成就上（位的修行）。』需要用通相三觀（空、假、中）來解釋。如果不是這樣，國王長者也會喜歡佛身。諸大弟子用三教（指儒、釋、道）來駁斥菩薩，也用三教來呵斥。雖然多用圓教的意義，但最終歸於大乘，所以必須將通相和別相包含在其中。因此，上文只說『從別』。所以這段文字的意思是以『上』為基礎，空性既然是通達的，怎麼會有中觀和假觀是不通達的呢？所以依據以往的（說法）。
【English Translation】 English version First, the two aspects of the initial Dharma: The first part discusses the real illness of ordinary beings. The second part uses the illness manifested by sages as a metaphor for skillful means. This two-part metaphor is further divided into two: The first part explains the incompatibility (of ordinary beings' illness with their bodies). The second part, although not explicitly stated, implies the manifestation of (sages') illness. The third part combines the aforementioned two, and is further divided into two: The first part explains that the reason for the incompatibility lies in the fact that the form and consciousness of both ordinary beings and sages are inherently empty. Therefore, illness does not combine with the body. Saying 'the body is separate' is like saying the body is empty. The second part, 'Fanfu xia (凡夫下, Ordinary beings below)', combines the manifested phenomena (of sages). Three questions about the method of contracting illness, further divided into two: The first part asks the question, and the second part answers, which is further divided into two: The first part uses the severity of the illness to comparatively explain the principles of identity and separation. The first part, real illness, is further divided into two: The first part, non-identity, is further divided into two: The first part distinguishes between external and internal aspects. 'The internal should also be like this' means that although the dependent and principal retributions are different, the four elements (earth, water, fire, and wind) are not different. If the external four elements do not have illness, how can the internal ones have it? The internal four elements are: bones and flesh are the earth element, blood and sweat are the water element, warmth is the fire element, and breath is the wind element. The second part, 'Fuci xia (複次下, Furthermore below)', analyzes the state of the internal four elements at different times. The second part, 'Yi bu xia (亦不下, Also not below)', explains non-separation. The second part, 'Jingming xia (凈名下, Vimalakirti below)', discusses the illness manifested as skillful means. The second part, 'You fei xia (又非下, Moreover not below)', comparatively explains the principles of identity and separation from the aspects of principle and phenomena. The first part, formally elucidates based on the scriptures, further divided into two: The first part, elucidates the meaning based on other scriptures, citing the detailed explanation of Avalokitesvara Bodhisattva, as recorded in the previous text. The third part, 'Gu Jing xia (故凈下, Therefore Vimalakirti below)', elucidates the skillful means of manifestation (of Bodhisattvas) according to the text of the Vimalakirti Sutra. The second part, 'Jin bian xia (今遍下, Now universally below)', explains and accomplishes (the manifestation of illness by Bodhisattvas) from the perspective of the land. Two questions about real illness in the causal stage, further divided into two: The first part, generally discusses and briefly judges, further divided into three: The first part, narrates the intention and generally explains. The second part, 'Wen wei xia (文為下, The text is below)', explains the meaning of the scripture in sections, further divided into two: The first part, divides and corresponds to practice, further divided into two: The first part, divides the categories and points out the scripture. The second part, 'Xin xing xia (信行下, Faith practice below)', sets up different methods for different capacities, further divided into two: The first part, addresses the differences in present capacities, with mutual advantages and disadvantages. People of faith practice have sharp and dull roots. People of faith practice with sharp roots understand as soon as they hear, while people of Dharma practice with dull roots need to go through various methods of observation to understand. Or both are sharp, or both are dull. People of faith practice have sharp hearing wisdom and dull cultivation wisdom. People of Dharma practice have sharp cultivation wisdom and dull hearing wisdom. The second part, addresses the two differences in past capacities. Two establish above and below. Jingxi (荊溪, refers to the Tang Dynasty Tiantai monk Zhanran) said: 'Manjusri Bodhisattva asks "How to comfort," etc., which means that based on the lower five grades (of practice), since the lower five grades are produced from here, they can also accomplish the upper (position of practice).' It is necessary to explain it with the three universal aspects (emptiness, provisionality, and the middle way). If not, kings and elders would also like the Buddha's body. The great disciples use the three teachings (Confucianism, Buddhism, and Taoism) to refute the Bodhisattvas, and also use the three teachings to rebuke. Although the meaning of the perfect teaching is mostly used, it ultimately returns to the Mahayana, so the universal and specific aspects must be included in it. Therefore, the above text only says 'from the specific'. So the meaning of this passage is based on 'above', since emptiness is universally understood, how can the middle way and provisionality not be understood? Therefore, according to the previous (saying).
復以論所表。次從空中生一切法。為存方等遍對諸土及以三惑因果不同故須別辨。觀眾生等及以別訶弟子菩薩。故至法華方純一味。文為二。初成上二成下。為入不二至作本者不二是雙遮。香積是雙流。三而不下四教用舍。二初對前明用舍意殊。荊溪云。未入室明四教等者俗眾未斷見思之惑。須加三藏而對治之。以三藏教治欲勝故。若爾俗眾豈無斷有為者。答若依小斷已在小數。若依大斷已在大數。故且別引具惑為俗。二故知下顯經文與一家義合。二今初下隨文廣釋二。初為信行人問慰喻教門。二初文殊問。二凈名答二。初分科懸示。荊溪云。三藏助通者故經云。說身無常無常是三藏。不說厭離即用通門。故知。通人用三藏者知無常已無不即空。若助別圓對轉兼具準例可知。今且消經未通圓別。且作助通以說也。二今先下隨文釋義四。初用藏助通。慰喻二。初敘意分科。二果是下隨文釋義二。初從果假入空。二從因假入空。不懺宿罪者小乘奚嘗不懺宿罪耶。但由不能觀心即空名為不懺。又是不能觀心實相。十界罪福性空無主。故真天眼無從開發。不見凈土原於此也。若欲區別易解應云小乘懺界內宿罪不懺界外宿罪故云不懺宿罪。界外宿罪者何。所謂根本無明也。達無明即法性名無生懺。若無怨對者內外怨對莫不皆由一
【現代漢語翻譯】 現代漢語譯本 再次討論您所提出的觀點。接下來討論一切法從空中產生的問題。因為方等經典普遍針對各個世界的眾生，並且三惑（見惑、思惑、無明惑）的因果不同，所以需要分別辨析。經典中既有對眾生的普遍觀察，也有對弟子和菩薩的特別訓誡。因此，只有到了《法華經》，才完全是純一的味道。這段文字分為兩部分：第一部分是總結上文，第二部分是闡述下文。爲了進入不二法門，以『至作本者』來說，『不二』是雙重遮遣，而香積菩薩則是雙重施予。三而不下，指的是四教的運用和捨棄。第二部分首先對照前文，說明運用和捨棄的意義不同。荊溪大師說：『未入室明四教等者』，指的是凡夫俗子尚未斷除見思之惑，需要藉助三藏教來對治。因為三藏教在對治慾望方面更勝一籌。如果這樣說，難道凡夫俗子就沒有斷除有為法的嗎？回答是：如果按照小乘的觀點，斷除的已經在少數之列；如果按照大乘的觀點，斷除的已經在多數之列。所以暫且特別引用具足惑業的凡夫俗子作為例子。第二部分『故知下』，顯示經文與天臺宗的義理相合。現在開始詳細解釋經文，分為兩部分：第一部分是為信行人提問，慰問和勸喻教門；第二部分是具體解釋經文。首先是文殊菩薩提問，然後是維摩詰菩薩回答。首先進行分科，懸示綱要。荊溪大師說：『三藏助通者』，所以經中說：『說身無常』，『無常』是三藏教的內容。『不說厭離』，就是運用通教的法門。因此可知，通教行人運用三藏教，是因為他們明白無常即是空性。如果輔助別教或圓教，對轉兼具，可以參照類似的例子來理解。現在暫且按照經文來解釋，不涉及通教、圓教和別教，暫且作為輔助通教來講解。現在開始按照經文解釋義理，分為四個部分：第一部分是用藏教輔助通教來慰問和勸喻；第二部分是具體解釋經文，分為兩部分：第一部分是從果報的虛假入手，證悟空性；第二部分是從因緣的虛假入手，證悟空性。『不懺宿罪者』，小乘難道不懺悔過去的罪業嗎？但是因為不能觀照心即是空性，所以稱為『不懺』。又是因為不能觀照心的實相，十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的罪福，其自性本空無主，所以真正的天眼無法開發，也看不到凈土原來就在這裡。如果要區分得容易理解，應該說小乘懺悔界內的宿罪，不懺悔界外的宿罪，所以說『不懺宿罪』。什麼是界外的宿罪呢？就是根本無明。通達無明即是法性，稱為無生懺。『若無怨對者』，內外一切怨恨和對立，無不是由一個念頭引起的。
【English Translation】 English version Again, let's discuss the points you raised. Next, we will discuss the issue of all dharmas arising from emptiness. Because the Vaipulya Sutras (Fangdeng, 方等) universally address beings in all realms, and the causes and effects of the three delusions (見惑, 思惑, 無明惑 - delusions of views, delusions of thought, and delusions of ignorance) are different, they need to be distinguished separately. The sutras contain both general observations of sentient beings and specific admonitions to disciples and Bodhisattvas. Therefore, only in the Lotus Sutra (法華經) is there a completely pure and unified flavor. This passage is divided into two parts: the first part summarizes the previous text, and the second part elaborates on the following text. In order to enter the non-dual dharma gate, 'to make the original' means that 'non-duality' is a double negation, while Bodhisattva Fragrant Accumulation (香積) is a double bestowal. 'Three but not below' refers to the application and abandonment of the four teachings. The second part first compares with the previous text to explain the different meanings of application and abandonment. Master Jingxi (荊溪) said: 'Those who have not entered the room and understand the four teachings, etc.' refers to ordinary people who have not yet severed the delusions of views and thoughts, and need to use the Tripitaka (三藏) teachings to counteract them. Because the Tripitaka teachings are superior in counteracting desires. If so, do ordinary people not sever conditioned dharmas? The answer is: if according to the Hinayana (小乘) view, those who have severed are already in the minority; if according to the Mahayana (大乘) view, those who have severed are already in the majority. Therefore, we will temporarily cite ordinary people who are full of delusions and karma as examples. The second part, 'Therefore know below,' shows that the sutra text is consistent with the doctrines of the Tiantai school (天臺宗). Now we will begin to explain the sutra text in detail, divided into two parts: the first part is for believers to ask questions, inquire, and encourage the teaching methods; the second part is a specific explanation of the sutra text. First, Manjushri Bodhisattva (文殊菩薩) asks questions, and then Vimalakirti Bodhisattva (維摩詰菩薩) answers. First, we will classify and suspend the outline. Master Jingxi said: 'The Tripitaka assists the common,' so the sutra says: 'Speaking of the impermanence of the body,' 'impermanence' is the content of the Tripitaka teachings. 'Not speaking of renunciation' is the use of the common teaching method. Therefore, it can be known that those who practice the common teaching use the Tripitaka teachings because they understand that impermanence is emptiness. If assisting the separate or perfect teachings, the conversion and combination can be understood by referring to similar examples. Now we will temporarily explain according to the sutra text, without involving the common, perfect, and separate teachings, and temporarily explain it as assisting the common teaching. Now we will begin to explain the meaning of the sutra text, divided into four parts: the first part is to use the Tripitaka teaching to assist the common teaching to inquire and encourage; the second part is a specific explanation of the sutra text, divided into two parts: the first part is to enter emptiness from the falsity of karmic retribution; the second part is to enter emptiness from the falsity of causes and conditions. 'Those who do not repent of past sins,' does the Hinayana not repent of past sins? But because they cannot contemplate that the mind is emptiness, it is called 'not repenting.' Also, because they cannot contemplate the true nature of the mind, the sins and blessings of the ten realms (地獄, 餓鬼, 畜生, 阿修羅, 人, 天, 聲聞, 緣覺, 菩薩, 佛 - hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas), their nature is originally empty and without a master, so the true heavenly eye cannot be developed, and one cannot see that the Pure Land (淨土) is originally here. If you want to distinguish it easily, you should say that the Hinayana repents of past sins within the realm, and does not repent of past sins outside the realm, so it is said 'not repenting of past sins.' What are the past sins outside the realm? It is fundamental ignorance (無明). Understanding ignorance is the dharma nature, called unproduced repentance. 'If there is no resentment,' all internal and external resentments and oppositions are caused by one thought.
念無明所造。反觀無生怨對何從。轉怨為親任運受化。伐樹除根喻意可識。菩薩以殺為初者以大慈為本。故觀一切眾生悉有佛性未來定成佛。故聲聞下大論五十一云。淫慾雖不惱眾生心心繫縛故為大罪。以是故戒律中淫慾為初。白衣不殺戒在前為求福故。引毗曇成論如前記。問此文用通慰喻。何以作圓義釋悔先罪耶。答通有利根。即解圓法。通相三觀意在此也。故引菩薩以殺為初正指別圓。若藏通菩薩同聲聞戒也。如大論明之。二別教慰喻二。初敘意分科。二初明下隨文釋義五。初勸起悲心。二勸發願饒益。三勸修福慧。如大論下離四五邪故名正命。四邪者大論第四云。出家人合藥五穀殖樹等不凈活命者名下口食。觀視星宿日月風雨雷電霹靂不凈活命是仰口食。曲嬪豪勢通使四方巧言多求不凈活命者名方口食。種種咒術卜算吉兇小術不正名四維口食。五邪者一為求利養故現奇特相。二為利養故自說功德。三卜相吉兇為人說法。四高聲現威令人敬畏。五說所得供養以動人心。此等並是高名上位所慎應非寡德末流所窺。若不得等者荊溪云。非唯離於四邪五邪。正顯住於四教慧命。四勸生勇健心。荊溪云。即是首楞嚴心者入假勇健之心名為健相。五勸精進不退。三圓教慰喻二。初正釋現文。二此慰下通前辨示。四結成。二為
【現代漢語翻譯】 現代漢語譯本 念無明所造（由無明煩惱所造作的惡業）。反觀無生怨對何從（反過來觀察，一切法本無生，那麼怨恨從何而來呢）？轉怨為親任運受化（將怨恨轉化為親善，順其自然地接受感化）。伐樹除根喻意可識（砍伐樹木要去除樹根的比喻，其中的含義應該可以理解）。菩薩以殺為初者以大慈為本（菩薩以『殺』為方便的開始，是因為以大慈悲為根本）。故觀一切眾生悉有佛性未來定成佛（所以觀察一切眾生都具有佛性，未來必定成佛）。故聲聞下大論五十一云（所以《大智度論》第五十一卷中說）：『淫慾雖不惱眾生心心繫縛故為大罪（淫慾雖然不直接惱害眾生，但心心相繫縛，所以是很大的罪過）。』以是故戒律中淫慾為初（因此，戒律中將淫慾放在首位）。白衣不殺戒在前為求福故（在家居士不殺生戒放在前面，是爲了求福的緣故）。引毗曇成論如前記（引用《阿毗曇成實論》如前所述）。問：此文用通慰喻（問：這段文字是用來普遍地安慰開導），何以作圓義釋悔先罪耶（為什麼用圓教的義理來解釋懺悔以前的罪業呢）？答：通有利根（答：普遍的教法對於有利根的人），即解圓法（就能理解圓教的法門）。通相三觀意在此也（普遍地宣講空、假、中三觀，用意就在這裡）。故引菩薩以殺為初正指別圓（所以引用菩薩以『殺』為方便的開始，正是指別教和圓教）。若藏通菩薩同聲聞戒也（如果藏教和通教的菩薩，他們的戒律就和聲聞一樣了）。如大論明之（《大智度論》中對此有詳細說明）。 二別教慰喻（二、別教的安慰開導）：初敘意分科（首先敘述大意，分清科判）。二初明下隨文釋義五（其次，從『初明』開始，按照文句解釋義理，分為五個部分）：初勸起悲心（首先勸導生起悲心）。二勸發願饒益（勸導發願饒益眾生）。三勸修福慧（勸導修習福德和智慧）。如大論下離四五邪故名正命（如《大智度論》所說，遠離四邪和五邪，才叫做正命）。四邪者大論第四云（四邪，《大智度論》第四卷中說）：出家人合藥五穀殖樹等不凈活命者名下口食（出家人調合藥物、種植五穀樹木等不清凈的謀生活命方式，叫做下口食）。觀視星宿日月風雨雷電霹靂不凈活命是仰口食（觀察星宿日月風雨雷電霹靂等不清凈的謀生活命方式，叫做仰口食）。曲嬪豪勢通使四方巧言多求不凈活命者名方口食（委曲逢迎權貴，通使四方，用巧妙的言辭多方索取的不清凈謀生活命方式，叫做方口食）。種種咒術卜算吉兇小術不正名四維口食（用種種咒術、卜算吉兇等小法術不正當謀生活命的方式，叫做四維口食）。五邪者一為求利養故現奇特相（五邪：一、爲了求取利養，故意顯現奇特的相貌）。二為利養故自說功德（二、爲了求取利養，自己宣說功德）。三卜相吉兇為人說法（三、占卜相面，預測吉兇，為人說法）。四高聲現威令人敬畏（四、高聲大氣，顯現威嚴，使人敬畏）。五說所得供養以動人心（五、宣說自己得到的供養，以此來打動人心）。此等並是高名上位所慎應非寡德末流所窺（這些都是有名望、地位高的人應該謹慎的，不應該是德行淺薄的人所窺視的）。若不得等者荊溪云（如果不能得到等等）。非唯離於四邪五邪（荊溪大師說：不僅僅是遠離四邪和五邪），正顯住於四教慧命（正是爲了顯明安住於四教的慧命）。四勸生勇健心（四、勸導生起勇猛剛健的心）。荊溪云（荊溪大師說）：即是首楞嚴心者入假勇健之心名為健相（就是具有首楞嚴三昧的人，進入假觀的勇猛剛健之心，叫做健相）。五勸精進不退（五、勸導精進不退）。 三圓教慰喻（三、圓教的安慰開導）：初正釋現文（首先正面解釋現有的文字）。二此慰下通前辨示（其次，這種安慰開導貫通前後，加以辨析指示）。四結成（四、總結完成）。二為（二、爲了）
【English Translation】 English version Arising from ignorance (nian wu ming suo zao) [The karma created by ignorance]. Reversing the gaze, where does resentment originate (fan guan wu sheng yuan dui he cong) [Looking back, where does the resentment come from if all dharmas are originally unborn]? Transform resentment into kinship, naturally accepting transformation (zhuan yuan wei qin ren yun shou hua) [Transform resentment into kindness, naturally accepting and being influenced]. Cutting down the tree and removing its roots, the meaning of the metaphor can be understood (fa shu chu gen yu yi ke shi) [The metaphor of cutting down a tree and removing its roots, the meaning should be understandable]. Bodhisattvas who begin with 'killing' do so with great compassion as their foundation (pu sa yi sha wei chu zhe yi da ci wei ben) [Bodhisattvas who start with 'killing' do so with great compassion as their foundation]. Therefore, observe that all sentient beings possess Buddha-nature and will definitely become Buddhas in the future (gu guan yi qie zhong sheng xi you fo xing wei lai ding cheng fo) [Therefore, observe that all sentient beings possess Buddha-nature and will definitely become Buddhas in the future]. Hence, the Shravaka's Great Treatise, volume 51, states (gu sheng wen xia da lun wu shi yi yun) [Therefore, the Shravaka's Great Treatise, volume 51, states]: 'Although lust does not directly harm sentient beings, it binds the mind, therefore it is a great offense (yin yu sui bu nao zhong sheng xin xin xi fu gu wei da zui) [Although lust does not directly harm sentient beings, it binds the mind, therefore it is a great offense].' Therefore, in the precepts, lust is placed first (yi shi gu jie lü zhong yin yu wei chu) [Therefore, in the precepts, lust is placed first]. For laypeople, the precept against killing comes first, for the sake of seeking blessings (bai yi bu sha jie zai qian wei qiu fu gu) [For laypeople, the precept against killing comes first, for the sake of seeking blessings]. Quoting the Abhidharma-samuccaya-vyākhyā, as previously noted (yin pi tan cheng lun ru qian ji) [Quoting the Abhidharma-samuccaya-vyākhyā, as previously noted]. Question: This text is used for general consolation and encouragement (wen ci wen yong tong wei yu) [Question: This text is used for general consolation and encouragement], why is it interpreted with the perfect meaning to repent for past sins (he yi zuo yuan yi shi hui xian zui ye) [why is it interpreted with the perfect meaning to repent for past sins]? Answer: General teachings benefit those with sharp faculties (da tong you li gen) [Answer: General teachings benefit those with sharp faculties], who can then understand the perfect Dharma (ji jie yuan fa) [who can then understand the perfect Dharma]. The intention of generally explaining the Three Contemplations lies here (tong xiang san guan yi zai ci ye) [The intention of generally explaining the Three Contemplations lies here]. Therefore, quoting the Bodhisattva who begins with 'killing' specifically refers to the Distinct and Perfect (gu yin pu sa yi sha wei chu zheng zhi bie yuan) [Therefore, quoting the Bodhisattva who begins with 'killing' specifically refers to the Distinct and Perfect]. If the Bodhisattvas of the Tripitaka and Common teachings are the same as the Shravaka precepts (ruo zang tong pu sa tong sheng wen jie ye) [If the Bodhisattvas of the Tripitaka and Common teachings are the same as the Shravaka precepts]. As explained in the Great Treatise (ru da lun ming zhi) [As explained in the Great Treatise]. Two, Distinct Teaching Consolation (er bie jiao wei yu) [Two, Distinct Teaching Consolation]: First, narrating the intention and dividing the sections (chu xu yi fen ke) [First, narrating the intention and dividing the sections]. Second, from 'First Explanation' onwards, explaining the meaning according to the text, in five parts (er chu ming xia sui wen shi yi wu) [Second, from 'First Explanation' onwards, explaining the meaning according to the text, in five parts]: First, encouraging the arising of compassion (chu quan qi bei xin) [First, encouraging the arising of compassion]. Second, encouraging the making of vows to benefit others (er quan fa yuan rao yi) [Second, encouraging the making of vows to benefit others]. Third, encouraging the cultivation of merit and wisdom (san quan xiu fu hui) [Third, encouraging the cultivation of merit and wisdom]. As the Great Treatise says, below, to be apart from the four and five evils is called Right Livelihood (ru da lun xia li si wu xie gu ming zheng ming) [As the Great Treatise says, below, to be apart from the four and five evils is called Right Livelihood]. The four evils are, as the Great Treatise, volume four, says (si xie zhe da lun di si yun) [The four evils are, as the Great Treatise, volume four, says]: Monks compounding medicine, planting grains and trees, etc., to make a living in an impure way, is called Lower Mouth Food (chu jia ren he yao wu gu zhi shu deng bu jing huo ming zhe ming xia kou shi) [Monks compounding medicine, planting grains and trees, etc., to make a living in an impure way, is called Lower Mouth Food]. Observing the stars, sun, moon, wind, rain, thunder, lightning, and thunderbolts to make a living in an impure way is called Upward Mouth Food (guan shi xing xiu ri yue feng yu lei dian pi li bu jing huo ming shi yang kou shi) [Observing the stars, sun, moon, wind, rain, thunder, lightning, and thunderbolts to make a living in an impure way is called Upward Mouth Food]. Flattering the powerful, communicating in all directions, using clever words to seek much, making a living in an impure way, is called Directional Mouth Food (qu pin hao shi tong shi si fang qiao yan duo qiu bu jing huo ming zhe ming fang kou shi) [Flattering the powerful, communicating in all directions, using clever words to seek much, making a living in an impure way, is called Directional Mouth Food]. Various spells, divination, fortune-telling, and petty arts, improper ways of making a living, are called Four-Dimensional Mouth Food (zhong zhong zhou shu bu suan ji xiong xiao shu bu zheng ming si wei kou shi) [Various spells, divination, fortune-telling, and petty arts, improper ways of making a living, are called Four-Dimensional Mouth Food]. The five evils are: one, displaying extraordinary appearances to seek profit and offerings (wu xie zhe yi wei qiu li yang gu xian qi te xiang) [The five evils are: one, displaying extraordinary appearances to seek profit and offerings]. Two, praising one's own merits for the sake of profit and offerings (er wei li yang gu zi shuo gong de) [Two, praising one's own merits for the sake of profit and offerings]. Three, telling fortunes and preaching the Dharma for others (san bu xiang ji xiong wei ren shuo fa) [Three, telling fortunes and preaching the Dharma for others]. Four, raising one's voice and displaying power to make people fear and respect (si gao sheng xian wei ling ren jing wei) [Four, raising one's voice and displaying power to make people fear and respect]. Five, speaking of the offerings received to move people's hearts (wu shuo suo de gong yang yi dong ren xin) [Five, speaking of the offerings received to move people's hearts]. These are all things that those of high reputation and position should be cautious of, and should not be spied upon by those of meager virtue and low status (ci deng bing shi gao ming shang wei suo shen ying fei gua de mo liu suo kui) [These are all things that those of high reputation and position should be cautious of, and should not be spied upon by those of meager virtue and low status]. If one cannot obtain, etc., Jingxi says (ruo bu de deng zhe jing xi yun) [If one cannot obtain, etc., Jingxi says]. Not only is one apart from the four and five evils (fei wei li yu si xie wu xie) [Not only is one apart from the four and five evils], but one is also truly dwelling in the wisdom-life of the Four Teachings (zheng xian zhu yu si jiao hui ming) [but one is also truly dwelling in the wisdom-life of the Four Teachings]. Four, encouraging the arising of courageous and vigorous mind (si quan sheng yong jian xin) [Four, encouraging the arising of courageous and vigorous mind]. Jingxi says (jing xi yun) [Jingxi says]: That is, those with the Shurangama Samadhi, the courageous and vigorous mind entering the provisional, is called the Vigorous Aspect (ji shi shou leng yan xin zhe ru jia yong jian zhi xin ming wei jian xiang) [That is, those with the Shurangama Samadhi, the courageous and vigorous mind entering the provisional, is called the Vigorous Aspect]. Five, encouraging diligent progress without regression (wu quan jing jin bu tui) [Five, encouraging diligent progress without regression]. Three, Perfect Teaching Consolation (san yuan jiao wei yu) [Three, Perfect Teaching Consolation]: First, directly explaining the present text (chu zheng shi xian wen) [First, directly explaining the present text]. Second, this consolation connects the previous and clarifies and indicates (er ci wei xia tong qian bian shi) [Second, this consolation connects the previous and clarifies and indicates]. Four, concluding and completing (si jie cheng) [Four, concluding and completing]. Two, for (er wei) [Two, for]
法行人問調伏觀法二。初分科。二隨釋二。初文殊問。二凈名答二。初懸談二。初敘意分科。調伏界內別圓等者應云界內外。不言外者闕文。二三觀下懸示觀法二。初簡藏通。二今但下顯別圓二。初正示三觀三。初標列。二解釋。初別相即別人所修。十住入空。十行入假。十向修中。初地證中。故云若入中道等也。二通相即通別人受圓接者所修也。如通別入空位中。頓解圓理於此空心體達三諦。雖知互攝而止在當教入空位耳。故使三觀通相皆空。通別出假受接別教修中受接準空可解只是于假中心解圓融耳。從本受稱名假名中。若論圓融與一心無別。但據入處遂致兩殊。故下文云通相一心的屬圓教。雖然下結示觀相初云信解虛通。受圓接也。次云就觀除疾就當教位也。問若受接人依彼圓修進破結惑則是圓位。豈是就當教位耶。答其解雖圓從本入位還名次第。三一心者其相可知。三初別下結判通相一心的在圓者荊溪云。問那云斷惑終成前後耶。答行相無殊從教前後。故文云。恐是方等中意也。當知。猶是方便之說。問此通相觀由來學者未敢定判。或謂。同於漸次止觀。或謂。方等部內別有一機宜此修證。況大師疏文荊溪舊記皆不云通相是圓接通別。今何以作接義釋耶。答大師判釋荊溪贊述其文甚微其旨甚顯。不約接釋恐乖
宗師。請為陳之。大師向云信心虛通就觀除惑不無前後。此云通相一心的屬圓教。除惑前後非通別位耶。的屬圓教非被接耶。荊溪又。云行相無殊從教前後。既云從教豈非示當教受接位有空假等耶。況下荊溪消中觀調伏中顯云圓接。又云三空但破見思。三假但破塵沙。虛解虛通未成實益。今之中觀定空假並中。豈非約受接進破無明耶。若謂同於漸次止觀者大師荊溪何嘗顯示。況三種止觀俱是法華妙行。此明通相唯在方等。故疏云。恐是方等中意。故知不同。若謂別有一機更為不可。若爾四教收機未遍。方等之中應有五教。此最為非。問就方等部有通相觀者何以大師獨於此說。如光明觀經等悉屬方等。彼疏何不明耶。答華嚴般若悉應有之。豈止方等諸部有義。此經有文彼既無文。故於諸疏置而不說。此經六品文義雙具。豈得不論。庶幾后賢再思此義。厥或文理有會則夷涂共遊失旨乖轍。請從良導。二今室下通經釋疑二。初通下經文。二釋二種疑。問意者既並是圓何故有通相一心兩種之殊也。答中約通論圓者通於通別有受接人。故云約通論圓。以受接人非同始終圓修者故須通相以簡一心。恐是等者時部未融故有受接。法華開顯唯一圓融。問大師親以三種三觀釋經。何云恐是。答一家三觀遠承龍樹近稟南嶽。今用釋經推寄有
本。未敢獨斷。故云恐是。二隨釋三。初空觀。調伏見思疾二。初分科懸示二。初分科。亦名二諦觀者假是入空之詮先須觀假知假虛妄而得會真。故言二諦觀。二初文下懸示二。初明柝義乖通。二今明下示通義所以二。初約義委明二。初明菩薩異小。但體三假者體小乘隨事三假成大乘隨理三假也。言隨事者有二種。一約正報。二約依報。正報又二。一約心者法塵對意根。一念心起即因成假。前念后念次第不斷即相續假。待余無心知有此心即相待假。上因成約內根外塵。相續但約內根。相待豎待滅無之無。又橫待三無為之無心也。二約色明三假者先世行業託生父母得有此身即因成。相續連持即相續。以身待不身即相待。二約依報者如四微成柱。時節改變相續不斷。此柱待不柱及長短等。今大乘達無明起皆如幻化。因成尚無。豈有後二。故色心依正悉如幻化也。二是(此下十一行不足)義三。初入眾生假空。二初分科。二隨釋三。初破眾生假入空。二釋三結。荊溪云。問我與眾生何別。答我計宰主眾生攬陰。二入實法假空二。初分科。二隨釋三。初分別法二。初敘意二。初明先分別相。二所以下明更起法想二。初牒義例示。如身子等者引身子為例。小乘利根即得無學。既為轉法尚須停留。況菩薩化他。故須先起法想。二今
菩下結顯今意。二但以下牒釋。荊溪云。分別法者法者只是陰入耳。亦是十法界法者后四法界只是六中空假中耳。此四法界既亦名法。故知。法空義長。他云。二乘不得法空不明所空法之長短。今空四界入實相中。二破除。不同數人者數人所明小乘義耳。四人涅槃即四聖法界也。二邊法想者荊溪云。前既二解即有兩種二邊不同。如下文云若依前解即我我所為二邊也。若約后解即約十界生死涅槃為二邊也。即是兩種平等空也。九百七十二者八十一品品品各有一十二故。問何故破見一番四十八句。破思一品各一十二耶。答斷雖一番諸見各別每於一見皆防轉計。故四十八。思。無轉計唯一三假故但十二。三釋三入平等假空二。初正釋。荊溪云。若存平等等者兼破古人。釋平等空。具如前文目連章中。以辨大小三空不同。二料簡二。初問此違瓔珞者彼第二從空入假觀亦名空平等觀。謂前破假用空。今破空用假。破用既均故名平等。今以今等名同爲難。二答二。初總答。利根懸破者既懸破空病。故雖初觀同彼第二。二此有下別答二。初約真諦為病二。初標。二通下釋二。初明凡夫計空為病。荊溪云。此如大論至生使者彼論中辨有緣于無為而生惑使。此引毗曇證第一義亦須空之。如雖平等復言平等以為有者亦須空。故如無為無使能
【現代漢語翻譯】 現代漢語譯本 菩下結顯今意（菩提樹下總結，顯明現在的意義）。二但以下牒釋（第二段只是用來解釋說明）。荊溪（唐代天臺宗僧人湛然的別號）說：『分別法者，法者只是陰入耳（所謂分別諸法，法只是五陰、十二入、十八界）。亦是十法界法者，后四法界只是六中空假中耳（也是十法界，后四法界只是六道中的空、假、中）。』此四法界既亦名法，故知法空義長（這四法界既然也稱為法，所以知道法空的意義深遠）。他云：『二乘不得法空，不明所空法之長短（其他人說：二乘聲聞緣覺不瞭解法空，不明白所空的法的長短）。今空四界入實相中（現在空掉四法界，進入實相之中）。』 二破除（第二是破除）。不同數人者，數人所明小乘義耳（與一般人不同，一般人所說的是小乘的義理）。四人涅槃即四聖法界也（四果阿羅漢的涅槃就是四聖法界）。二邊法想者，荊溪云：『前既二解，即有兩種二邊不同（執著於二邊的法想，荊溪說：『前面既然有兩種解釋，就有兩種不同的二邊』）。如下文云，若依前解，即我我所為二邊也（如下文所說，如果依照前面的解釋，就是我與我所為二邊）。若約后解，即約十界生死涅槃為二邊也（如果依照後面的解釋，就是以十法界的生死和涅槃為二邊）。』即是兩種平等空也（這就是兩種平等空）。 九百七十二者，八十一品品品各有一十二故（九百七十二句，是因為八十一品，每一品各有十二句）。問：何故破見一番四十八句，破思一品各一十二耶（問：為什麼破除見惑時，每一番有四十八句，而破除思惑時，每一品只有十二句呢）？答：斷雖一番，諸見各別，每於一見皆防轉計，故四十八（答：雖然斷除見惑只有一番，但各種見解各不相同，每一種見解都要防止產生其他的想法，所以有四十八句）。嗯，無轉計，唯一三假故，但十二（思惑，沒有其他的想法，只有空假中三假，所以只有十二句）。 三釋三入平等假空二（第三是解釋三入的平等假空）。初正釋（首先是正式解釋）。荊溪云：『若存平等等者，兼破古人（荊溪說：『如果執著于平等，就兼破了古人的觀點』）。釋平等空，具如前文目連章中，以辨大小三空不同（解釋平等空，詳細內容在前文目連章中，用來辨別大小乘的三空的不同）。』二料簡二（第二是簡別）。初問：此違瓔珞者，彼第二從空入假觀亦名空平等觀（首先提問：這與《瓔珞經》相違背，《瓔珞經》中的第二觀，從空入假觀，也稱為空平等觀）。謂前破假用空，今破空用假（《瓔珞經》是先破假用空，現在是破空用假）。破用既均，故名平等（破除和作用既然相同，所以稱為平等）。今以今等名同爲難（現在用現在的平等來質疑《瓔珞經》的平等）。 二答二（第二是回答）。初總答：利根懸破者，既懸破空病，故雖初觀同彼第二（首先是總的回答：利根的人預先破除，既然預先破除了空病，所以雖然初觀與《瓔珞經》的第二觀相同）。二此有下別答二（第二是詳細的回答）。初約真諦為病二（首先從真諦的角度來說明空是病）。初標（首先是標明）。二通下釋二（第二是解釋）。初明凡夫計空為病（首先說明凡夫執著于空是病）。荊溪云：『此如大論至生使者（荊溪說：『這就像《大智度論》所說，乃至產生煩惱』）。彼論中辨有緣于無為而生惑使（《大智度論》中辨別有為法會因為無為法而產生迷惑和煩惱）。此引毗曇證第一義亦須空之（這裡引用《毗曇》來證明第一義也需要空掉）。如雖平等復言平等以為有者亦須空（比如雖然是平等，但如果又說平等，認為平等是真實存在的，也需要空掉）。故如無為無使能（所以就像無為法一樣，沒有作用』）。
【English Translation】 English version Concluding the Present Meaning Below the Bodhi Tree. The second part, starting with 'but,' explains and elaborates. Jingxi (also known as Zhanran, a prominent Tiantai Buddhist monk of the Tang Dynasty) says: 'To distinguish dharmas, dharmas are merely the skandhas, entrances, and realms. They are also the ten dharma realms; the latter four dharma realms are merely the emptiness, provisionality, and middle within the six realms.' Since these four dharma realms are also called dharmas, it is known that the meaning of emptiness of dharmas is profound. Others say: 'The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not understand the emptiness of dharmas and do not understand the length of the dharmas that are emptied.' Now, emptying the four realms enters into reality. The second is elimination. 'Different from ordinary people' refers to the meaning of the Small Vehicle (Hinayana) explained by ordinary people. The Nirvana of the four people (Sotāpanna, Sakadāgāmin, Anāgāmin, and Arhat) is the four noble dharma realms. Regarding the thought of the two extremes, Jingxi says: 'Since there are two explanations, there are two different two extremes.' As the following text says, 'If based on the previous explanation, then 'I' and 'mine' are the two extremes. If based on the latter explanation, then life and death and Nirvana of the ten realms are the two extremes.' This is the two kinds of equal emptiness. The nine hundred and seventy-two sentences are because there are eighty-one chapters, and each chapter has twelve sentences. Question: Why are there forty-eight sentences in each round of breaking views, but only twelve sentences in each chapter of breaking thoughts? Answer: Although there is only one round of cutting off, the views are different, and each view must be prevented from generating other thoughts, so there are forty-eight sentences. Thoughts have no other thoughts, only the three provisionalities of emptiness, provisionality, and middle, so there are only twelve. The third is to explain the equality and provisional emptiness of the three entrances. The first is the formal explanation. Jingxi says: 'If one clings to equality, one also breaks the views of the ancients.' Explaining equal emptiness is detailed in the previous chapter on Maudgalyāyana, to distinguish the differences between the three emptinesses of the Great and Small Vehicles. The second is to distinguish. The first question: 'This contradicts the Yingluo Sutra (The Bodhisattva Ground Sutra), where the second contemplation, the contemplation of entering provisionality from emptiness, is also called the contemplation of equal emptiness.' It means that the previous one breaks provisionality with emptiness, and now it breaks emptiness with provisionality. Since the breaking and function are the same, it is called equality. Now, using the present equality to question the equality of the Yingluo Sutra. The second is the answer. The first is the general answer: 'Those with sharp roots pre-emptively break, since they pre-emptively break the disease of emptiness, so although the initial contemplation is the same as the second contemplation of the Yingluo Sutra.' The second is the detailed answer. The first is to explain that emptiness is a disease from the perspective of the ultimate truth. The first is to mark. The second is to explain. The first is to explain that ordinary people clinging to emptiness is a disease. Jingxi says: 'This is like the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), even to the point of generating afflictions.' That treatise distinguishes that conditioned dharmas can generate confusion and afflictions because of unconditioned dharmas. This quotes the Abhidhamma to prove that the ultimate meaning also needs to be emptied. For example, although it is equality, if one says equality again, thinking that equality is real, it also needs to be emptied. Therefore, it is like unconditioned dharmas, without function.'
緣之心緣之生使。滅諦下惑即其相也。二別圓下明斷惑滯空為病。荊溪云。別圓不爾等者異偏真等。雖以別圓一時共說釋義必須分別圓相。如前屬對三種三觀。既云別相以屬別教通相一心以屬於圓。又云。通相雖圓然帶方等。乃成圓中之別相耳。故此三空通屬別圓。自此已下但尋此中一段經文。若云空即空于涅槃及以中道。結釋即云從假入空而已。故知。空三諦故故在於中。終在入空故但似別。故初雙標圓別二教。所以此經若分教釋理具別圓。統消經文復依通相。若爾為定別圓。答既云方等適機為宗。圓別二人隨聞各異。故從宗釋。須辨別圓。名分義通隨機常別。眾生佛性準例可知。故上文云。下之三品從此中生。若爾始末俱是一音之教何異流支。答顯秘既殊一音冥契。二複次下約中道為病二。初中病亦空二。初正明。若言等者更引前文對此以明三諦俱空。則顯今文空于中病。此正用通相觀意也。一往等者一往通於三觀。二往但在於空。二此觀下結示二。初觀下約位顯示。位行至入空者通見地已上別初住已上接入。但是圓相似位。是以雖知中道未破無明。二假觀調伏無知疾二。初懸談義旨二。初正談義旨三。初敘觀示意二。初約觀總敘。荊溪云。亦名平等者且依瓔珞作此說耳。二以無下牒文示意。二出假下借通顯位二
。初借通三根。荊溪云。出假有三等者即三根也。上根煩惱未斷。約此三教同從此空。故通三根俱名有疾。以下根人尚有習氣故通教意無有不留余殘習者。故三根人並有實疾。二若別下顯別教位。荊溪云。若別至入假者引別辨異。但別圓下明於兩教寄位之意。非用通等者前約通教三根斷者意明別教三根亦然。故先辨通意令識別又復空通。故得借辨此空。雖即不空于空乃有假中二觀在。故若下二觀三俱假中以漸深故通教留習尚名有疾。況本圓別仍有塵砂無明惑在。故方等教且對所出三根欲同。若論所入長短大異。故使有疾多少不同。故別教等覺唯有一品尚名有疾。故使菩薩無有無疾之者。然此中既其多約次第三觀。故知。非是不思議假。故使別圓約地住前。若止觀中三根出假意則不爾(云云)。三前明下對前明假。
維摩經略疏垂裕記卷第八 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第九
錢唐沙門釋智圓述
二例上分章。荊溪云雖不次第者。第一當前第三。第二當第五。第三當第一。第四當第二。第五當第四。所以有此兩次第者。各有其旨。前次第者教門必須大悲居首。依悲起誓其根鬚利及以勇進。今次第者內觀任運即是根利是故居初。利根鬚進
【現代漢語翻譯】 現代漢語譯本：最初是借用通教的三種根器。荊溪（指湛然，Tangyue Jingxi）說，『出假』有三種等級，指的就是這三種根器。上根器的人煩惱尚未斷盡，從這個角度來說，三教（指藏教、通教、別教）都同樣從此『空』入手。因此，通教的三種根器都被稱為『有疾』（有缺陷）。下根器的人尚有習氣，所以通教的意旨沒有不留下殘餘習氣的。因此，三種根器的人都有真實的『疾』（缺陷）。 第二種情況，如果從別教的角度來顯明別教的位次。荊溪說，『如果從別教到入假』，這是引用別教來辨別差異。只是別教和圓教在下位時，顯明這兩種教義寄託于位次的含義。而不是用通教等教義來解釋，前面是根據通教的三種根器斷除煩惱的情況，來說明別教的三種根器也是如此。所以先辨別通教的含義，以便識別又返回到空通。因此可以借用它來辨別這個『空』。雖然『即』不是空，但在空的基礎上才有假觀和中觀。所以『如果』以下的內容是說二觀和三觀都屬於假觀和中觀，因為漸次深入的緣故，通教留下習氣尚且被稱為『有疾』。更何況本來的圓教和別教仍然有塵沙惑和無明惑存在。所以方等教姑且針對所出的三種根器，希望相同。如果論及所入的程度，長短差異很大。所以導致『有疾』的程度不同。所以別教的等覺位，即使只有一品惑未斷，仍然被稱為『有疾』。所以菩薩沒有沒有『疾』的。然而這裡大多是根據次第的三觀來說的。所以可知，這不是不可思議的假觀。所以別教和圓教是根據地位和住位來劃分的。如果在止觀中，三種根器出假的含義就不是這樣了（云云）。 第三，『前明』以下是針對前面所說的假觀。維摩經略疏垂裕記卷第八 維摩經略疏垂裕記卷第九 錢唐沙門釋智圓 述 第二，舉例說明上面的分章。荊溪說，『雖然不是按照次第』，第一應該放在第三，第二應該放在第五，第三應該放在第一，第四應該放在第二，第五應該放在第四。之所以有這兩種次第，各有其旨。前面的次第是說教門必須以大悲為首。依靠大悲發起誓願，其根器必須銳利以及勇猛精進。現在的次第是說內觀任運就是根器銳利，所以放在最前面。銳利的根器必須精進。
【English Translation】 English version: Initially, it borrows the three roots of the Tong teaching. Jingxi (referring to Zhanran, Tangyue Jingxi) said, 'Emerging from the provisional' has three levels, which refer to these three roots. People of superior root have not yet completely severed their afflictions. From this perspective, the three teachings (referring to the Tripitaka teaching, the Common teaching, and the Distinct teaching) all start from this 'emptiness'. Therefore, the three roots of the Tong teaching are all called 'having disease' (having defects). People of inferior root still have habitual tendencies, so the meaning of the Tong teaching does not leave behind residual habitual tendencies. Therefore, people of the three roots all have real 'disease' (defects). In the second case, if we clarify the positions of the Distinct teaching from the perspective of the Distinct teaching. Jingxi said, 'If from the Distinct teaching to entering the provisional', this is quoting the Distinct teaching to distinguish differences. It's just that when the Distinct and Perfect teachings are in the lower positions, they clarify the meaning of these two teachings being entrusted to the positions. It is not explained by using the Tong teaching and other teachings. The previous explanation is based on the situation of the three roots of the Tong teaching severing afflictions, to illustrate that the three roots of the Distinct teaching are also the same. Therefore, first distinguish the meaning of the Tong teaching in order to recognize and return to the empty Tong. Therefore, it can be borrowed to distinguish this 'emptiness'. Although 'that is' not empty, only on the basis of emptiness can there be provisional contemplation and middle contemplation. So 'if' the following content is saying that the two contemplations and the three contemplations all belong to provisional contemplation and middle contemplation. Because of the gradual deepening, the Tong teaching leaving behind habitual tendencies is still called 'having disease'. Moreover, the original Perfect and Distinct teachings still have dust-sand delusions and ignorance delusions. Therefore, the Fangdeng teaching tentatively aims at the three roots that are produced, hoping to be the same. If we talk about the degree of entry, the length and difference are very large. So it leads to different degrees of 'having disease'. Therefore, the equal enlightenment position of the Distinct teaching, even if only one grade of delusion has not been severed, is still called 'having disease'. Therefore, Bodhisattvas do not have those without 'disease'. However, here it is mostly based on the sequential three contemplations. So it can be known that this is not an inconceivable provisional contemplation. Therefore, the Distinct and Perfect teachings are divided according to position and dwelling position. If in the cessation and contemplation, the meaning of the three roots emerging from the provisional is not like this (etc.). Third, 'Qian Ming' below is aimed at the provisional contemplation mentioned earlier. Vimalakirti Sutra Commentary: Notes on Spreading Abundance, Volume 8 Vimalakirti Sutra Commentary: Notes on Spreading Abundance, Volume 9 Written by Shramana Shizhiyuan of Qiantang Second, give examples to illustrate the above chapter divisions. Jingxi said, 'Although not in order', the first should be placed in the third, the second should be placed in the fifth, the third should be placed in the first, the fourth should be placed in the second, and the fifth should be placed in the fourth. There are different purposes for these two orders. The previous order is that the teaching must be headed by great compassion. Relying on great compassion to initiate vows, its roots must be sharp and courageous and diligent. The current order is that inner contemplation is the sharpness of the roots, so it is placed at the forefront. Sharp roots must be diligent.
重起大悲弘誓勇猛。二初解下隨文正釋五。初利根出假二。初總釋二。初釋以無所受智斷是菩薩無生者。大論云阿羅漢若智若斷是菩薩無生忍。阿羅漢字下脫羅漢二字。應云羅漢智斷也。二大品下釋而受諸受二。初引經總立。二菩薩下約受正解二。初正解二。為是下牒結二。別釋二。初標列二。正解三。初凡夫二。初標二。屬下釋二。初愛。荊溪云屬愛善受等者。善惡各三故合修羅為下十善。然于而受諸受之中具足。廣約節目階位作相狀者。意欲略明出假菩薩。委悉受相令後學者作出假因。先具照之而為方便。二見二。二乘二。初藏。荊溪云滅三心涅槃者三空也。二通十喻如前記。久知不生生者。以不生生對通者。如夢如幻點空說生。三菩薩二。初正釋。二料簡。荊溪云觀此等者。然此通相三觀之圓。但前二觀唯云空假。未有一中一切中。故須更明圓教四門。以圓四門始末皆悉入中故也。是故更須說第三觀。二大精進二。初總釋猶如懶人等者。猶如陶師雖得輪繩作器。若不精勤無由成辦。如大施太子等者。暹云。如好施太子求如意珠。得珠墜海而抒大海。正使筋骨枯盡終不懈廢。誓得如意以給眾生濟其身苦。諸天問之。答云生生不休。諸天見此精進助其抒海。水乃減半。諸龍見海水減恐海乾竭遂還其珠。華嚴明七地欲
【現代漢語翻譯】 現代漢語譯本 重起大悲弘誓勇猛。二、初解下隨文正釋五。初、利根出假二。初、總釋二。初、釋以無所受智斷是菩薩無生者。《大智度論》云：『阿羅漢（梵語Arhat，斷盡煩惱，證入涅槃的小乘聖者）若智若斷是菩薩無生忍。』阿羅漢字下脫羅漢二字，應云羅漢智斷也。 二、大品下釋而受諸受二。初、引經總立。二、菩薩下約受正解二。初、正解二。為是下牒結二。別釋二。初、標列二。正解三。初、凡夫二。初、標二。屬下釋二。初、愛。荊溪云：『屬愛善受等者，善惡各三故合修羅（梵語Asura，意為非天，六道之一）為下十善。』然于『而受諸受』之中具足。廣約節目階位作相狀者，意欲略明出假菩薩，委悉受相令後學者作出假因，先具照之而為方便。二、見二。二乘二。初、藏。荊溪云：『滅三心涅槃（梵語Nirvana，意為寂滅，佛教修行的最終目標）者三空也。』二、通十喻如前記。久知不生生者，以不生生對通者，如夢如幻點空說生。三、菩薩二。初、正釋。二、料簡。荊溪云：『觀此等者，然此通相三觀之圓，但前二觀唯云空假，未有一中一切中，故須更明圓教四門，以圓四門始末皆悉入中故也。』是故更須說第三觀。二、大精進二。初、總釋猶如懶人等者，猶如陶師雖得輪繩作器，若不精勤無由成辦。如大施太子等者，暹云：『如好施太子求如意珠，得珠墜海而抒大海，正使筋骨枯盡終不懈廢，誓得如意以給眾生濟其身苦。諸天問之，答云生生不休。諸天見此精進助其抒海，水乃減半。諸龍見海水減恐海乾竭遂還其珠。』《華嚴經》明七地欲
【English Translation】 English version Renewing the Great Compassion, Vow, Courage, and Vigour. 2. First, Explaining and Interpreting the Text in Detail, in Five Parts. 1. First, Sharp-Rooted Emancipation from Provisionality, in Two Parts. 1. First, General Explanation, in Two Parts. 1. First, Explaining that the Wisdom and Cessation of Non-Receptivity are the Non-Arising of a Bodhisattva. The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'The wisdom and cessation of an Arhat (Sanskrit: Arhat, a Hinayana saint who has extinguished all afflictions and entered Nirvana) are the forbearance of non-arising of a Bodhisattva.' The characters 'Arhat' are missing after the word 'Arhat'; it should say 'wisdom and cessation of an Arhat'. 2. Explaining 'And Receiving All Receptions' from the Mahaprajnaparamita Sutra, in Two Parts. 1. First, Establishing Generally by Quoting the Sutra. 2. Second, Explaining Specifically About Reception by a Bodhisattva, in Two Parts. 1. First, Specific Explanation, in Two Parts. 'For This Reason' Below is a Summary Conclusion, in Two Parts. Separate Explanation, in Two Parts. 1. First, Listing and Enumerating, in Two Parts. Specific Explanation, in Three Parts. 1. First, Ordinary People, in Two Parts. 1. First, Listing, in Two Parts. 'Belonging To' Below is Explanation, in Two Parts. 1. First, Love. Jingxi says: 'Those belonging to loving, good receptions, etc., good and evil each have three, so combining Asuras (Sanskrit: Asura, meaning non-heavenly beings, one of the six realms of existence) makes the lower ten good deeds.' However, within 'And Receiving All Receptions', it is fully complete. Broadly describing the characteristics according to the program and stages, the intention is to briefly explain the Bodhisattva who emerges from provisionality, detailing the aspects of reception so that later learners can create the cause for emerging from provisionality, first illuminating it completely as a convenience. 2. Views, in Two Parts. Two Vehicles, in Two Parts. 1. First, the Tripitaka. Jingxi says: 'Extinguishing the three minds is Nirvana (Sanskrit: Nirvana, meaning extinction, the ultimate goal of Buddhist practice), which is the three emptinesses.' 2. The ten metaphors of the Common Teaching are as previously recorded. 'Knowing for a long time that non-arising arises' means using non-arising to counter the Common Teaching, like dreams and illusions, speaking of arising in emptiness. 3. Bodhisattvas, in Two Parts. 1. First, Specific Explanation. 2. Second, Brief Explanation. Jingxi says: 'Observing these, this common aspect is the completeness of the three contemplations, but the previous two contemplations only speak of emptiness and provisionality, without one in all and all in one, so it is necessary to further clarify the four gates of the perfect teaching, because the beginning and end of the four gates of the perfect teaching all enter into the middle.' Therefore, it is necessary to speak of the third contemplation. 2. Great Vigor, in Two Parts. 1. First, General Explanation, like lazy people, etc., like a potter who obtains a wheel and rope to make a vessel, but if not diligent, there is no way to accomplish it. Like Prince Great Giving, etc., Xian says: 'Like Prince Good Giving seeking the wish-fulfilling pearl, obtaining the pearl and dropping it into the sea, and drawing out the great sea, even if his muscles and bones are exhausted, he will never slacken, vowing to obtain the wish-fulfilling pearl to give to sentient beings and relieve their suffering. The gods asked him, and he replied that he would not rest life after life. The gods saw this vigor and helped him draw out the sea, and the water was reduced by half. The dragons saw the seawater decreasing and feared that the sea would dry up, so they returned the pearl.' The Avatamsaka Sutra clarifies the desire of the seventh ground
沈空等者。荊溪云具如前引華嚴文也。二別釋二。初明三受具法二。初標二釋三。初凡夫二。初愛二。初惡。荊溪云。菩薩于諸不善至通達佛道者。於此惡中以知惡。故而為所觀于能觀中具有四種。分于藥病成八不同。各分因果為十六諦。所觀惡境不同。既爾。善境乃至二乘菩薩節級減之。知病識藥。藥治減故隨減說之。道品下去一一皆云自他。以有疾故以習假故須自行也。二善。天文謂星辰躔度地理謂山川形勢理亦文也。韋陀如前記。書史者書則通指六經具如前記。史即馬遷史記班固漢書劉珍東觀漢記。世謂之三史也。后三國分方魏吳各有史官。蜀無其職。晉初陳壽採集其事謂之三國誌。自茲厥後世有史書。五明者內外俱有五明。內五者聲醫方工巧咒術與因明。外五前四同最後是符印。六藝者禮樂書數射御也。韋陀五明約西土。書史六藝約此方。神仙之論者釋名曰。老而不死曰仙。仙遷也。故制字人傍山也。抱樸子曰求仙者要當以忠孝和順仁信為本。若德不修而但務方術終不得長生也。行惡大者司命奪紀。小過奪算。隨所犯輕重故所奪有多少。此亦此方神仙之論也。楞嚴經明七趣。於六趣更加仙趣。善論者帝釋猶居欲界。但說散心十善以為天因。梵王皆說禪定令離欲界。故名出欲論。無不皆知者謂。出假菩薩于上天
文地理乃至梵論為化眾生。一皆精練。二見二二乘例前惡中者。應云例前釋。利根出假中。三菩薩。二若受下結示引證。三起悲心。四弘誓二。初分科。二隨釋四。初酬愿化物。荊溪云。若薄若盡等者對於三根伏見侵思併名薄地。約初出假故云稍破。二去取二。初斥古二。今釋。荊溪云。一切眾生具十界法者此從實理談其意也。既云十法不同。是則凡聖事理因果行位俱十。十界百界三千世間俱在一念。若凡夫人迷中三千若兼圓別。應知次與不次有除不除。若唯圓者理性三千一向不除。故云而不除法。言除病者次第應知。除九界病。不次第者但云體達。以達為除。粗細前後以分次位。則無諸界減少之名。言溫身等者溫法身照惑暗成行食。照暗般若成食解脫。十二因緣亦復如是。但破執病法。何所除。三道之法本三德故。亦如治眼者猶是分喻可喻次第。三正化物。荊溪云。今謂至無明取相者界內無明名為取相。四傳釋二。初分科。二隨釋二。初釋出病本。荊溪云。過去攀緣等者因是果病之根本也。現未悉然。二釋教化斷除。病本即內外見者。涅槃即內我即外。此即二邊空也。則能見般若者實相般若也。五勇健心二。初分科。二隨釋二。初正結釋。不得法施慧利者。非惠賜之惠。蓋言法施是智慧之利也。肇師云。若不能爾其
所修行。內未足有慧。外未足有利也。生公云無慧利於物也。此二師亦以智慧釋義。二譬顯。怨平聲。論語以直報怨字皆此作。說文從囚從免。三中觀調伏無明疾二。初懸談義旨二。初敘觀示意。二辨修位次二。初示位次。荊溪云。修此觀位約教有三種者。荊溪云。別教接通八地已上。並於別圓地前住前初列通教。欲出別接之位耳。七地破塵砂至名眼見者。七地被接八地雙流九地聞中十地方證。故云眼見。且約一塗不必全爾。隨三根故此但屬下圓教等者。雖屬通相復以教分。圓教永異。故以空觀多屬於通。入假屬別。入中屬圓。或圓接別或圓接通。以方等中不定判故。請觀荊溪所釋。既以通相中觀約圓接義。釋之驗前空假。亦約圓接。此為對教故未論之。若謂不然豈得云通相的屬圓耶。二以別下判權實。行生修者謂行般若乃至修般若。委如前記。二分科正釋二。初分科。二正釋二。初正明中觀二。初明觀體二。初明自觀。因前二空者。空觀空生死假觀空涅槃故名二空觀也。二觀眾生即是以前內觀遍歷外境。即外是內。一理同歸。此觀法之大端一家之憑托。故義例云。若欲修觀必須內心。內心若凈以此凈心遍歷諸境即內外泯合也。普門玄雲。境不出二。內謂即心而具。外謂眾生與佛。不二門云。凡所觀境不出內外。總而
【現代漢語翻譯】 現代漢語譯本 所修之行，內在尚未具備足夠的智慧，外在也未具備足夠的利益。生公說，沒有智慧就難以利益他人。這兩位法師也用智慧來解釋義理。這兩個比喻很明顯。『怨』字讀平聲。《論語》中『以直報怨』的『怨』字，在這裡也是這樣讀。《說文解字》中，『怨』字從『囚』從『免』。第三部分，中觀調伏無明之疾，分為兩部分。首先，懸談義旨，分為兩部分。首先，敘述觀想，示意其要點。其次，辨別修行的位次，分為兩部分。首先，展示位次。荊溪大師說，修習此觀，從教理上來說，有三種位次。荊溪大師說，別教接通教，從八地菩薩以上，並且在別教圓教地前住位之前，首先列出通教，是爲了顯出別教接通教的位次。七地菩薩破除塵沙惑，達到『名眼見』的境界。七地菩薩被接引到八地菩薩，雙流九地菩薩，十地菩薩證得果位。所以說『眼見』。這只是就一種情況而言，不必完全如此。隨順三種根器，所以這裡只屬於下圓教等。雖然屬於通相，但又以教理來區分，圓教永遠不同於通教。所以空觀多屬於通教，入假觀屬於別教，入中觀屬於圓教。或者圓教接別教，或者圓教接通教。因為在方等經中，判教不定。請看荊溪大師的解釋。既然以通相中觀來解釋圓接的義理，那麼驗證前面的空假觀，也是圓接。這是爲了針對教理，所以沒有論述。如果說不是這樣，怎麼能說通相一定屬於圓教呢？其次，用別教來判斷權實。行生修，是指行般若，乃至修般若，詳細情況如前所述。第二大段，分科正釋，分為兩部分。首先，分科。其次，正釋，分為兩部分。首先，正明中觀，分為兩部分。首先，明觀體，分為兩部分。首先，明自觀。因為前面有二空，空觀空生死，假觀空涅槃，所以稱為二空觀。其次，觀眾生，就是以前面的內觀遍歷外境，即外即內，一理同歸。這個觀法是最大的綱要，是一家之所憑托。所以義例中說，如果想要修觀，必須內心清凈。內心如果清凈，用這個清凈的心遍歷諸境，即內外泯合。普門玄義中說，境不出二，內是指即心而具，外是指眾生與佛。《不二門論》中說，凡所觀之境，不出內外，總而言之。
【English Translation】 English version The practice undertaken lacks sufficient wisdom internally and sufficient benefit externally. Master Sheng said that without wisdom, it is difficult to benefit others. These two teachers also use wisdom to explain the meaning. These two metaphors are clear. The word '怨' (yuàn, resentment) is pronounced in the first tone (flat tone). In the Analects, the phrase 'repay resentment with uprightness' uses the same character '怨' here. In the Shuowen Jiezi (an ancient Chinese dictionary), the character '怨' is composed of '囚' (qiú, prisoner) and '免' (miǎn, to escape). The third part, 'Middle Way Contemplation to Subdue the Disease of Ignorance,' is divided into two sections. First, a preliminary discussion of the meaning, divided into two parts. First, a narration of the contemplation, indicating its key points. Second, a distinction of the stages of practice, divided into two parts. First, showing the stages. Master Jingxi said that the stages of cultivating this contemplation, according to the teachings, are of three types. Master Jingxi said that the Distinct Teaching (別教, Biéjiào) connects with the Common Teaching (通教, Tōngjiào) from the Eighth Ground (八地, Bādì) upwards, and before the Distinct and Perfect Teaching (圓教, Yuánjiào) Ground, the Common Teaching is listed first, in order to show the position where the Distinct Teaching connects with the Common Teaching. The Seventh Ground breaks through the dust and sand delusions (塵沙惑, chénshāhuò) to reach the state of 'seeing with the name-eye.' The Seventh Ground is connected to the Eighth Ground, the Ninth Ground flows in both, and the Tenth Ground attains the fruit. Therefore, it is said 'seeing with the eye.' This is only in one case, and it is not necessarily always so. According to the three capacities, this only belongs to the Lower Perfect Teaching, etc. Although it belongs to the common characteristic, it is distinguished by the teachings. The Perfect Teaching is eternally different from the Common Teaching. Therefore, the contemplation of emptiness mostly belongs to the Common Teaching, the contemplation of provisional existence belongs to the Distinct Teaching, and the contemplation of the Middle Way belongs to the Perfect Teaching. Or the Perfect Teaching connects with the Distinct Teaching, or the Perfect Teaching connects with the Common Teaching. Because in the Vaipulya Sutras (方等經, Fāngděng jīng), the classification of teachings is not fixed. Please observe Master Jingxi's explanation. Since the Middle Way Contemplation of the common characteristic is used to explain the meaning of the Perfect Connection, then verifying the previous contemplation of emptiness and provisional existence is also a Perfect Connection. This is in response to the teachings, so it is not discussed. If it is said that it is not so, how can it be said that the common characteristic definitely belongs to the Perfect Teaching? Second, using the Distinct Teaching to judge the expedient and the real. ' 行生修' (xíng shēng xiū, practice arising from cultivation) refers to practicing Prajna (般若, Bōrě) and even cultivating Prajna, as detailed in the previous record. The second major section, dividing the categories and explaining correctly, is divided into two parts. First, dividing the categories. Second, explaining correctly, divided into two parts. First, clearly explaining the Middle Way Contemplation, divided into two parts. First, clarifying the substance of the contemplation, divided into two parts. First, clarifying self-contemplation. Because there are two emptinesses before, the contemplation of emptiness empties birth and death, and the contemplation of provisional existence empties Nirvana, so it is called the two emptiness contemplations. Second, contemplating sentient beings is to traverse the external realms with the previous internal contemplation, that is, the external is the internal, and one principle returns to the same. This method of contemplation is the greatest outline and the reliance of the school. Therefore, the example of meaning says that if you want to cultivate contemplation, you must have a pure inner mind. If the inner mind is pure, using this pure mind to traverse all realms, that is, the internal and external are merged. The Profound Meaning of the Universal Gate says that the realm does not go beyond two, the internal refers to being fully equipped with the mind, and the external refers to sentient beings and Buddhas. The Non-Dual Gate says that all the realms contemplated do not go beyond internal and external, in short.
言之祇是華嚴心佛眾生三無差別。涅槃虛空佛性。法華諸法實相耳。故初心學者體內外不二了三無差別。如聞而觀更無他趣。故云修此觀時非但自知疾非真非有。知眾生亦然也。此雖通相可例一心。何者下徴釋也。眾生至生死者。六界眾生墮分段死。四界眾生墮變易死。以佛界通因故。了知十界者即外境事造十界也。故己他至無明者攝外歸內也。故不二門云。是則外法全為心性也。故云同是真體等。既知全真體為無明。即達全無明是真體。如識即水為波。即識即波是水。寄語後人。細尋此意即能于病患心中求諸佛解脫。乃知一切法趣病。是趣不過等。方了一家觀病患境成不思議。上根即入初住或內外凡。中下猶迷。更假髮心至無法愛十乘雖異。一心無殊。咸空假中理無他向。茍或昧此徒自營營擬造佛乘。吾未之信。采芙蓉于木末塞薜荔於水中。唐棄功夫終無得者。愿舍妄執反照真心。荊溪云。菩薩觀照等者即凈名病與物理同。既專後心。驗知即是本修圓人。前之二觀成既前後。雖后亦云三空三假。三空但破見思之惑。三假但破塵沙之惑。虛解疏通未成實益。今之中觀定空假並中。進退消之依教準部無令失旨。二簡非二。初分科標示。二初文下隨文釋義。三初約愛見大悲。荊溪云。既簡觀中簡此見愛。信在初心修中觀耳
【現代漢語翻譯】 現代漢語譯本： 總而言之，所說的不過是華嚴宗所講的心、佛、眾生三者並無差別，涅槃經中所說的虛空與佛性，以及法華經中所說的諸法實相罷了。因此，初學之人應了悟自身內外並無二致，明白心、佛、眾生三無差別。如能聽聞此理並加以觀照，便不會再有其他歧途。所以說，修習這種觀法時，不僅自己知道疾病並非真實存在，也應知曉眾生亦是如此。這雖然是普遍的道理，但可以類比於一心。為什麼這麼說呢？下面會進行解釋。『眾生至生死者』，指的是六道眾生會墮入分段生死，四聖界的眾生會墮入變易生死。因為佛界貫通因果，所以了知十法界，就是以外境之事造作十法界。因此，『己他至無明者』，是將外在的一切攝歸於內心。所以《不二門》中說：『這樣一來，外在的法完全就是心性。』所以說『同是真體』等等。既然知道整個真體就是無明，那就通達整個無明就是真體。如同認識到水就是波浪，也認識到波浪就是水。奉勸後人，仔細尋思這個道理，就能在病患心中尋求諸佛的解脫，才能明白一切法趨向病患，就是趨向于無所趨向等等。這樣才能真正明白一家所觀的病患之境是不可思議的。上根之人當下就能進入初住位，或者進入內外凡位。中下根器的人仍然迷惑不解，還需要進一步發心，乃至達到無法愛。十乘觀法雖然各不相同，但一心之理並無差別，都包含空、假、中三諦之理，沒有其他的方向。如果對此不明白，只是徒勞地想要造就佛乘，我是不會相信的。這就像在樹梢上採摘芙蓉，在水中塞滿薜荔，白白浪費功夫，最終一無所得。希望大家捨棄虛妄的執著，反過來觀照自己的真心。荊溪大師說：『菩薩觀照』等等，就像《維摩詰經》中所說的疾病與物理相同。既然專心於后觀，就可以驗證得知這就是本來修習圓教的人。前面的二觀已經成就，既然有前後之分，即使是后觀也說是三空三假。三空只是破除見思之惑，三假只是破除塵沙之惑，只是虛浮地理解疏通，並沒有成就實際的利益。現在的中觀，是同時觀空、假、中三諦，並加以運用消化，要依據教義，參照經論，不要偏離宗旨。二簡非二，首先是分科標示，其次是從初文開始，按照文句解釋意義。第三，首先是關於愛見與大悲。荊溪大師說：『既然要簡別觀法，就要簡別這種見愛。』相信這是在初心修習中觀的時候說的。
【English Translation】 English version: In short, what is being said is simply the 'three non-differences' of mind, Buddha, and sentient beings as taught in the Avatamsaka Sutra (Huayan, 華嚴), the emptiness and Buddha-nature of the Nirvana Sutra (Nirvana, 涅槃), and the true aspect of all dharmas in the Lotus Sutra (Fahua, 法華). Therefore, beginners should realize that there is no duality between the internal and external, and understand the three non-differences. If one can hear this principle and contemplate it, there will be no other deviations. Therefore, it is said that when practicing this contemplation, not only does one know that illness is not real, but one should also know that sentient beings are the same. Although this is a universal principle, it can be compared to the single mind. Why is this so? The following will explain. 'Sentient beings to birth and death' refers to the sentient beings in the six realms who fall into segmented birth and death, and the sentient beings in the four noble realms who fall into variable birth and death. Because the Buddha realm connects cause and effect, understanding the ten realms is to create the ten realms with external matters. Therefore, 'self and other to ignorance' is to bring everything external back to the internal. Therefore, the 'Non-Dual Gate' says: 'In this way, the external dharma is entirely the nature of the mind.' Therefore, it is said 'all are the true essence' and so on. Since one knows that the entire true essence is ignorance, then one understands that the entire ignorance is the true essence. Just as recognizing that water is waves, and also recognizing that waves are water. I advise future generations to carefully ponder this meaning, so that they can seek the liberation of all Buddhas in the minds of the sick, and then understand that all dharmas tend towards sickness, which is to tend towards nothing to tend towards, and so on. Only then can one truly understand that the realm of illness contemplated by this school is inconceivable. Those with superior faculties can immediately enter the initial dwelling stage (初住, Chuzhu), or enter the inner and outer ordinary stages. Those with medium and inferior faculties are still confused and need to further arouse their aspiration, even to the point of having no love for dharma. Although the ten vehicles of contemplation are different, the principle of the single mind is the same, all containing the principles of emptiness, provisionality, and the middle way, with no other direction. If one does not understand this and only vainly tries to create the Buddha vehicle, I will not believe it. This is like picking hibiscus from the treetops and filling water with creeping fig, wasting effort in vain and ultimately gaining nothing. I hope everyone will abandon false attachments and turn around to contemplate their true mind. Master Jingxi (荊溪, Jingxi) said: 'Bodhisattva contemplation' and so on, is like the disease and physics mentioned in the Vimalakirti Sutra (凈名, Jingming). Since one is focused on the later contemplation, one can verify that this is the person who originally practiced the perfect teaching. The previous two contemplations have been accomplished, and since there is a distinction between before and after, even the later contemplation is said to be the three emptinesses and three provisionalities. The three emptinesses only break the delusions of views and thoughts, and the three provisionalities only break the delusions of dust and sand, only superficially understanding and explaining, without achieving actual benefits. The current middle way contemplation is to contemplate emptiness, provisionality, and the middle way simultaneously, and to use and digest them. One must rely on the teachings and refer to the scriptures, and not deviate from the purpose. 'Two simplifications are not two', first is to divide the sections and mark them, second is to explain the meaning according to the sentences starting from the first text. Third, first is about love, views, great compassion. Master Jingxi said: 'Since we want to distinguish contemplations, we must distinguish this love and view.' I believe this is said when practicing the middle way contemplation in the initial aspiration.
。故向云從本已來與其菩薩俱非有無。復云。順道愛生障入菩薩位。菩薩位者即初住也。故知愛見覆屬無明。言慈悲者正當二邊之慈悲耳。作此說者斥二邊位令入中耳。故知即是同體見愛名為順道。文為二。初懸示義旨二。初簡非示體。文中先簡非次今觀下示體也。二此之下約體示惑。若約正道者正道即中諦也。二隨文釋義二。初分科。二隨釋四。初正起愛見。頂墮如前記。二釋是非二。初分科。二隨釋二。初除失不有而有者。光明雲。無明體性本自不有。妄想因緣和合而有。自性之心即中道也。若用悲心者即愛見悲也。二顯得。三引佛語證。四結觀舍。二約禪定二。初分科。二隨釋二。初簡非。荊溪云。若貪著有漏根本等者。世人若但作此釋者。何能釋于中道實慧。小乘尚離根本之著。況菩薩耶。故今文中乃至漸深。以釋諸土。二顯是。二約二智二。初分科二。初標下隨釋二。初約修行明二智因三。初標章。二解釋二。初總標。荊溪云。釋前四章門者。慧即實慧方便。是權。故方便與實更互相成。闕一則俱失。故互明之。故前兩句約權論實辨權有無明實縛解。后之二句約實論權辨實有無明權縛解。故上二句中莊嚴等是權。權無故實縛解。則反此。下二句者植本是實實無故權縛解則反此。二隨釋四。初釋無方便慧縛。
言三脫門者當約圓中釋之。二釋有方便慧解。三釋無慧方便縛。荊溪云不加修真慧者。真者實也。正明無實故使無權。若俱破者則權實並顯。四釋有慧方便解二。初正釋。二料簡。答愛見是順道而起者。荊溪云。以順實道而起于愛令方便闕。故經云無方便慧縛。故云以愛見心莊嚴佛土等。三毒著依正者。經云無慧方便縛。故云住貪慾邪見煩惱而植眾德本。答利物下以利他取凈土名成就眾生。自行求佛身名植眾德本。故引金剛論文證成二義。智習至凈土者。此明真土諸佛無莊嚴國土之事。唯有真實智慧習識通達。則是修習無分別智通達唯識真實之性。此明取寂光土。寂光體融即具三土。此即成就眾生故取土也。即是非形等者。即是正智證真如。無漏功德無有形相為莊嚴也。此明求佛果法身即植眾德本也。三總結。二約真應明二智果二。初分科。二隨釋二。初觀身有實疾權疾二。初分科。初觀法身實疾是實智者。荊溪云。觀法身故名為實慧。有實疾故須觀無常。故知亦約具足三惑者。而修中觀須作是觀。次觀應身權疾等可知。二隨釋二。初觀法身實疾。是實智即事不實者。荊溪云。謂無常等事即是真如如常照事。故於實疾事中觀常法身理境故云俱游。二鳥如前記。二觀應身權疾是權智。二觀身疾不離不滅二。初分科。二隨
【現代漢語翻譯】 現代漢語譯本： 關於三脫門，應當從圓融的角度來解釋。第一種解釋是有方便（upaya，善巧方法）和智慧（prajna，般若智慧）的解脫。第二種解釋是沒有智慧方便的束縛。荊溪大師說：『不加上修習真實的智慧，真，就是真實。』 正是說明沒有真實，所以沒有權巧方便。如果兩者都破除，那麼權巧和真實就都顯現了。第三種解釋是有智慧方便的解脫。這裡分為兩部分：首先是正式解釋，然後是簡要分析。回答：『愛見是順著道而生起的』，荊溪大師說：『因為順著實道而生起愛，導致方便有所欠缺，所以經中說沒有方便智慧的束縛。』 因此說『以愛見心莊嚴佛土』等等。三毒（貪嗔癡）執著于依報和正報，經中說沒有智慧方便的束縛。因此說『安住于貪慾邪見煩惱而種植眾德之本』。回答：『利益眾生』以下，以利益他人來取得凈土之名，成就眾生。自己修行求佛身，名為種植眾德之本。所以引用《金剛經》的論文來證明這兩種含義。智慧習氣到達凈土，這說明真土諸佛沒有莊嚴國土的事情，只有真實的智慧習識通達，這就是修習無分別智通達唯識真實之性。這說明取得寂光土。寂光體性融合，就具備三土。這就是成就眾生，所以取得凈土。『即是非形等』，就是正智證悟真如，無漏功德沒有形相作為莊嚴。這說明求佛果法身，就是種植眾德之本。以上是總結。第二，從真身和應身來闡明二智之果。首先是分科，然後是隨著解釋。首先觀察身有實疾和權疾兩種。首先是分科。首先觀察法身實疾，是實智。荊溪大師說：『觀察法身，所以名為實慧。』 因為有實疾，所以需要觀察無常。因此知道也是針對具足三種惑的人，而修習中觀需要這樣觀察。其次觀察應身權疾等，可以類推得知。其次是隨著解釋。首先觀察法身實疾，是實智，即事不實。荊溪大師說：『所謂無常等事，就是真如，如常照事。』 所以在實疾的事中觀察常法身理境，所以說『俱游』。二鳥如前所述。其次觀察應身權疾，是權智。其次觀察身疾不離不滅兩種。首先是分科，然後是隨著解釋。
【English Translation】 English version: The three gates of liberation should be explained from the perspective of perfect integration. The first explanation is liberation with skillful means (upaya) and wisdom (prajna). The second explanation is freedom from the bondage of lacking wisdom and skillful means. The Jingxi Master said: 'If one does not add the cultivation of true wisdom, 'true' means reality.' It precisely illustrates that without reality, there are no skillful means. If both are eliminated, then both skillful means and reality will manifest. The third explanation is liberation with wisdom and skillful means. This is divided into two parts: first, the formal explanation, and then a brief analysis. Answer: 'Affection and views arise in accordance with the path.' The Jingxi Master said: 'Because affection arises in accordance with the real path, it leads to a deficiency in skillful means, so the sutra says there is no bondage of lacking skillful means and wisdom.' Therefore, it is said, 'To adorn the Buddha-land with the mind of affection and views,' and so on. The three poisons (greed, hatred, and delusion) are attached to the dependent and the direct rewards, the sutra says there is no bondage of lacking wisdom and skillful means. Therefore, it is said, 'Dwelling in greed, desire, and wrong views, one plants the roots of all virtues.' Answer: 'Benefiting beings' below, using benefiting others to obtain the name of Pure Land, accomplishing sentient beings. Cultivating oneself to seek the Buddha's body is called planting the roots of all virtues. Therefore, the essay in the Diamond Sutra is cited to prove these two meanings. When the habit of wisdom reaches the Pure Land, this explains that the Buddhas in the True Land do not have the matter of adorning the Buddha-land, only the true wisdom habit of understanding and penetrating, which is cultivating non-discriminating wisdom to penetrate the true nature of consciousness-only. This explains obtaining the Land of Eternal Tranquility. The nature of Eternal Tranquility is integrated, and it possesses the three lands. This is accomplishing sentient beings, so obtaining the land. 'That is, non-form, etc.,' is the correct wisdom realizing Suchness, and the un-outflowed merits have no form as adornment. This explains seeking the Dharma-body of the Buddha-fruit, which is planting the roots of all virtues. The above is a summary. Second, from the True Body and the Response Body, the two fruits of wisdom are explained. First is the division into categories, and then following the explanation. First, observe that the body has two kinds of sickness: real sickness and expedient sickness. First is the division into categories. First, observe that the real sickness of the Dharma-body is real wisdom. The Jingxi Master said: 'Observing the Dharma-body is called real wisdom.' Because there is real sickness, it is necessary to observe impermanence. Therefore, it is known that it is also aimed at those who possess the three delusions, and cultivating the Middle Way requires such observation. Next, observing the expedient sickness of the Response Body, etc., can be inferred. Next is following the explanation. First, observe that the real sickness of the Dharma-body is real wisdom, that is, the matter is not real. The Jingxi Master said: 'So-called impermanent matters, etc., are Suchness, like constantly illuminating matters.' Therefore, in the matter of real sickness, observe the principle of the constant Dharma-body, so it is said 'travel together.' The two birds are as previously mentioned. Next, observe that the expedient sickness of the Response Body is expedient wisdom. Next, observe that the body's sickness is neither separate nor extinguished. First is the division into categories, and then following the explanation.
釋二。初約不離明實智。荊溪云是病是身等者。菩薩自觀實疾身病即約實慧以明實境。境即實體與悲實同。故悲與生俱非新故。二約不滅明權智。荊溪云。于餘眾生者還待有緣。二道觀雙流二。初敘意分科。二隨文釋義二。初結前觀為行本三。初調伏觀成。二結過正釋。三結成行本。二正明雙流行二。初分科。二隨釋五。初雙明雙流行。二單明雙流行。荊溪云單明雙流者。如雲過魔伏魔只是一邊。而無示魔同魔一邊故也。雖但一邊任運具二故出一邊。亦明雙流。又如求一切智及不非時求亦只一邊。對於而示現入假方是雙流。下去準知不能委釋。不隨解脫生五凈居者。修八解脫具足事禪。問何故不云不隨實報入無功用。答通釋無妨。但是文略。三約道品正觀。荊溪云雖行四念處者。正觀相應四字並冠下七科。照俗十力等者。以力望理十用皆俗。正觀助道者。道品必正。且據空邊以對於助。廣簡正助。具如止觀記。皆異二乘者。二破二入故也。四約現相自在入真而能入俗者。內秘大行是入真。現二乘像是入俗。應知皆以中道不生不滅為真。故現二乘威儀入俗也。五約依正三。初標示。二正釋二。初約依報結成佛國宗。二約正報結成解脫體。三若諸下斥古。云何消此經文者。以經顯然明界外依正。故如向消文是也。五時眾得
【現代漢語翻譯】 現代漢語譯本 釋二。初約不離明實智。（釋二：解釋第二點。初約不離明實智：首先，從不離實相的角度來闡明實智。）荊溪云『是病是身等者』。（荊溪大師說：『是病是身等者』：這裡所說的疾病和身體等，）菩薩自觀實疾身病即約實慧以明實境。（菩薩自己觀察真實的疾病和身體的病痛，就是憑藉實慧來闡明實境。）境即實體與悲實同。（實境就是實體，與悲實相同。）故悲與生俱非新故。（所以，慈悲和眾生的產生都不是新的或舊的。） 二約不滅明權智。（二約不滅明權智：第二，從不滅的角度來闡明權智。）荊溪云『于餘眾生者還待有緣』。（荊溪大師說：『于餘眾生者還待有緣』：對於其餘的眾生，還需要等待因緣成熟。） 二道觀雙流二。（二道觀雙流二：第二，關於道觀雙流，分為兩部分。）初敘意分科。（初敘意分科：首先，敘述意圖並進行分類。）二隨文釋義二。（二隨文釋義二：其次，根據經文解釋意義，分為兩部分。）初結前觀為行本三。（初結前觀為行本三：首先，總結之前的觀法作為修行的根本，分為三點。）初調伏觀成。（初調伏觀成：首先，調伏的觀法成就。）二結過正釋。（二結過正釋：其次，總結過失並正確解釋。）三結成行本。（三結成行本：再次，總結成為修行的根本。）二正明雙流行二。（二正明雙流行二：其次，正式闡明雙流行，分為兩部分。）初分科。（初分科：首先，進行分類。）二隨釋五。（二隨釋五：其次，根據經文解釋，分為五點。）初雙明雙流行。（初雙明雙流行：首先，同時闡明雙流行。） 二單明雙流行。（二單明雙流行：其次，單獨闡明雙流行。）荊溪云『單明雙流者。如雲過魔伏魔只是一邊。而無示魔同魔一邊故也』。（荊溪大師說：『單獨闡明雙流行，比如說過魔、伏魔只是一方面，而沒有示現魔、與魔相同的另一方面。』）雖但一邊任運具二故出一邊。（雖然只是一方面，但任運之中具備兩方面，所以只說一方面。）亦明雙流。（也闡明了雙流行。）又如求一切智及不非時求亦只一邊。（又比如求一切智以及不非時求也只是一方面。）對於而示現入假方是雙流。（通過對比而示現入假才是雙流行。）下去準知不能委釋。（接下來的內容可以類推得知，不能詳細解釋。） 不隨解脫生五凈居者。（不隨解脫生五凈居者：不隨解脫而生於五凈居天。）修八解脫具足事禪。（修習八解脫，具足事禪。）問何故不云不隨實報入無功用。（問：為什麼不說不隨實報而入無功用？）答通釋無妨。（答：普遍解釋沒有妨礙。）但是文略。（只是經文省略了。） 三約道品正觀。（三約道品正觀：第三，從道品的角度來闡明正觀。）荊溪云『雖行四念處者』。（荊溪大師說：『雖然修行四念處，』）正觀相應四字並冠下七科。（『正觀相應』四個字都冠于下面的七科。）照俗十力等者。（照俗十力等者：照俗的十力等，）以力望理十用皆俗。（以十力來觀察真理，十種作用都是世俗的。）正觀助道者。（正觀輔助道品的人，）道品必正。（道品必定是正的。）且據空邊以對於助。（且從空性的角度來對比輔助。）廣簡正助。（廣泛地簡擇正助。）具如止觀記。（詳細內容見《止觀記》。）皆異二乘者。（皆異二乘者：都不同於二乘。）二破二入故也。（因為破除了二種執著，進入了二種境界。） 四約現相自在入真而能入俗者。（四約現相自在入真而能入俗者：第四，從現相自在的角度來說，入真而能入俗的人。）內秘大行是入真。（內心秘密地修持大行是入真。）現二乘像是入俗。（示現二乘的形象是入俗。）應知皆以中道不生不滅為真。（應當知道，都是以中道不生不滅為真。）故現二乘威儀入俗也。（所以示現二乘的威儀是入俗。） 五約依正三。（五約依正三：第五，從依報和正報的角度，分為三點。）初標示。（初標示：首先，標明指示。）二正釋二。（二正釋二：其次，正式解釋，分為兩點。）初約依報結成佛國宗。（初約依報結成佛國宗：首先，從依報的角度來總結成就佛國。）二約正報結成解脫體。（二約正報結成解脫體：其次，從正報的角度來總結成就解脫的本體。） 三若諸下斥古。（三若諸下斥古：第三，如果從下面開始駁斥古說。）云何消此經文者。（云何消此經文者：如何解釋這段經文呢？）以經顯然明界外依正。（因為經文顯然闡明了界外的依報和正報。）故如向消文是也。（所以像之前那樣解釋經文才是正確的。） 五時眾得。（五時眾得：五時眾都獲得了利益。）
【English Translation】 English version Section 2. First, explain the real wisdom from the perspective of not being separate. Jingxi said, 'Being sick, being the body, etc.,' (Jingxi: Master Jingxi) When a Bodhisattva observes their own real illness and physical sickness, they use real wisdom to illuminate the real realm. The realm is the entity, the same as real compassion. Therefore, compassion and birth are neither new nor old. Second, explain expedient wisdom from the perspective of non-extinction. Jingxi said, 'For other sentient beings, it still depends on conditions.' The second is the dual flow of the two paths, divided into two parts. First, describe the intention and divide the categories. Second, explain the meaning according to the text, divided into two parts. First, conclude the previous contemplation as the basis of practice, divided into three parts. First, the contemplation of taming is accomplished. Second, conclude the errors and explain correctly. Third, conclude as the basis of practice. Second, clearly explain the dual flow, divided into two parts. First, divide the categories. Second, explain according to the text, divided into five parts. First, clearly explain the dual flow simultaneously. Second, explain the dual flow separately. Jingxi said, 'Explaining the dual flow separately is like saying that overcoming demons and subduing demons are only one side, without showing the side of being like demons or the same as demons.' Although it is only one side, it inherently possesses both sides, so only one side is mentioned. It also clarifies the dual flow. Also, seeking all wisdom and not seeking it at the wrong time are only one side. Showing entry into the provisional through comparison is the dual flow. The following can be inferred and cannot be explained in detail. Those who do not follow liberation to be born in the Five Pure Abodes. They cultivate the Eight Liberations and fully practice dhyana. Question: Why not say not following the Real Reward to enter non-effort? Answer: A general explanation is fine. But the text is abbreviated. Third, explain right contemplation from the perspective of the factors of enlightenment. Jingxi said, 'Although practicing the Four Foundations of Mindfulness,' the four words 'right contemplation corresponding' are prefixed to the following seven categories. Those who illuminate the mundane ten powers, etc., using the ten powers to view the truth, all ten uses are mundane. Those who help the path with right contemplation, the factors of enlightenment must be right. And based on the side of emptiness to compare and assist. Broadly select right and assistance. Details are in the Records of the Cessation and Contemplation. All are different from the Two Vehicles because they break through the two attachments and enter the two realms. Fourth, explain those who enter the real with the freedom of manifestation and can enter the mundane. Internally and secretly practicing great conduct is entering the real. Manifesting the image of the Two Vehicles is entering the mundane. It should be known that all take the Middle Way of non-birth and non-extinction as real. Therefore, manifesting the demeanor of the Two Vehicles is entering the mundane. Fifth, from the perspective of the environment and the person, divided into three parts. First, indicate. Second, explain correctly, divided into two parts. First, conclude the establishment of the Buddha Land sect from the perspective of the environment. Second, conclude the establishment of the body of liberation from the perspective of the person. Third, if the following refutes the ancient. How to interpret this scripture? Because the scripture clearly explains the environment and the person beyond the realm. Therefore, explaining the text as before is correct. The assembly at the five times attained benefits.
益。
不思議品
二不思議品廣釋權疾二。初總示大章二。初總示來意重決。前問疾品者。決謂開決。前義既略更開決廣明也。二此五下對下重分。二今略下別釋今品二。初列章。二隨釋三。初品來意。荊溪云。凈名空室至所表者。空表寂光。寂光亦有本跡之別。身居空室跡也。本因感果本也。身亦有二望土可知。現疾表跡亦是跡用。二略釋不思議二。初列章。二隨釋二。初明三德解脫不思議二。初徴文總示。二初標列徴文。二何者下牒經示義。菩薩住此等者。慧為能住性為所住。只是分真境智冥合能起大用。故以須彌內于芥子。須彌芥子只是依報。十界依正尚在一心。於一界中依報大小何妨相入。大小既唯心性。心性一一融通故至分真有斯大用。二但四下約教簡顯二。初總示略標荊溪云。四教皆明三種之理者。前二各以真諦之理為真性也。各以二智而為餘二。得此意已后兩自明。待絕即應三一相對。不思議義而有二種者。即三一相對。若玄文中從理相對即前二教約思議理。論生無生。后二約不思議理論生無生。今待絕相對不思議中猶有教道。此絕仍待。今除別教。是故須以待絕簡之。二若三下約義正解二。初略解。若三教所明即是相待者。荊溪云並三道之外有三解脫。圓人三道。約即可知如文廣釋。有
【現代漢語翻譯】 益。
不思議品
二不思議品廣釋權疾二。初總示大章二。初總示來意重決。前問疾品者。決謂開決。前義既略更開決廣明也。二此五下對下重分。二今略下別釋今品二。初列章。二隨釋三。初品來意。荊溪云。凈名空室至所表者。空表寂光（佛的清凈光明）。寂光亦有本跡之別。身居空室跡也。本因感果本也。身亦有二望土可知。現疾表跡亦是跡用。二略釋不思議二。初列章。二隨釋二。初明三德解脫不思議二。初徴文總示。二初標列徴文。二何者下牒經示義。菩薩住此等者。慧為能住性為所住。只是分真境智冥合能起大用。故以須彌（山名）內于芥子。須彌芥子只是依報。十界依正尚在一心。於一界中依報大小何妨相入。大小既唯心性。心性一一融通故至分真有斯大用。二但四下約教簡顯二。初總示略標荊溪云。四教皆明三種之理者。前二各以真諦之理為真性也。各以二智而為餘二。得此意已后兩自明。待絕即應三一相對。不思議義而有二種者。即三一相對。若玄文中從理相對即前二教約思議理。論生無生。后二約不思議理論生無生。今待絕相對不思議中猶有教道。此絕仍待。今除別教。是故須以待絕簡之。二若三下約義正解二。初略解。若三教所明即是相待者。荊溪云並三道之外有三解脫。圓人三道。約即可知如文廣釋。有
【English Translation】 Benefit.
Inconceivable Chapter
The second 'Inconceivable Chapter' extensively explains the two aspects of skillful means and swiftness. It begins with two main sections: the first provides a general indication of the chapter's intent, emphasizing a decisive clarification. The previous 'Inquiry of Illness' chapter aimed at a resolution, meaning an opening and clarifying. Since the previous meaning was brief, this further opens, clarifies, and extensively explains it. The second section, starting with 'These five,' corresponds to the following section, re-dividing it. The second part, starting with 'Now briefly,' separately explains this chapter in two sections: first, listing the topics; second, following with explanations in three parts. The first part concerns the chapter's intent. Jingxi says, 'Vimalakirti's empty room represents the essence of Stillness and Light (the pure light of the Buddha).' Stillness and Light also have distinctions between the original and the manifested. Residing in an empty room is a manifestation. The original cause leading to the resulting effect is the original. The body also has two aspects, which can be understood by considering the land. Manifesting illness represents a trace, also a manifested function. The second part briefly explains the inconceivable in two sections: first, listing the topics; second, following with explanations in two parts. The first part clarifies the inconceivable nature of the three virtues and liberation in two sections: first, a general indication citing the text; second, first marking and listing the citations. The second part, starting with 'What is it,' quotes the sutra to show the meaning. 'Bodhisattvas abide in this,' etc. Wisdom is the ability to abide, and nature is the place where they abide. It is simply the merging of differentiated true realms and wisdom, which can give rise to great functions. Therefore, Mount Sumeru (name of a mountain) is contained within a mustard seed. Mount Sumeru and the mustard seed are merely dependent retributions. The dependence and correctness of the ten realms are still within one mind. Within one realm, what harm is there in the interpenetration of the size of dependent retributions? Since size is only of the nature of mind, and the nature of mind interpenetrates each other, there is such great function in the differentiated truth. The second part, starting with 'But the four,' simplifies and clarifies based on the teachings in two sections: first, a general indication and brief marking. Jingxi says, 'The four teachings all clarify the principle of the three kinds.' The first two each take the principle of true reality as true nature. Each takes the two wisdoms as the remaining two. Having obtained this meaning, the latter two will become clear on their own. Waiting for cessation corresponds to the three and one relatively. The meaning of inconceivable has two kinds, which is the relative of three and one. If in the profound text, relative from the principle, then the first two teachings are about the principle of thinking, discussing arising and non-arising. The latter two are about the inconceivable theory, discussing arising and non-arising. Now, waiting for cessation, there is still teaching within the inconceivable. This cessation still waits. Now, excluding the separate teaching. Therefore, it is necessary to simplify it by waiting for cessation. The second part, starting with 'If the three,' correctly explains based on the meaning in two sections: first, a brief explanation. 'If what the three teachings clarify is relative,' Jingxi says, 'Besides the three paths, there are three liberations.' The three paths of the perfect person can be known by approximation, as explained extensively in the text. There are
思之不思者。三教展轉待上。上能思下故有思下。不思上是不思。無思之不思者三道即三德。凡聖理一。非但下不能思上。上亦不能思下。故云無思等。二所以下廣解二。初約三教明相待。二今明下約圓融明絕待二。初正明。二是則下結示。是則至三道者。以凡聖理同因果性一故。引文殊般若者。佛界不思議證下不能思上。眾生界不思議證上不能思下。豈但不可以心思。亦不可以言議也。總而言之只是圓融妙理。非聖凡心口之所思議耳。二明本跡依土不思議二。初正釋二。初對前簡示。二今明下正明跡用二。初正明同居。集在一國者荊溪云。且在此經。若從此理亦可一塵具一切剎。故不二門云。塵身與法身量同。塵國與寂光無異。是則一一塵剎一切剎一一塵身一切身。廣狹勝劣難思議。凈穢方所無窮盡。若非三千空假中安能成茲自在用。二若跡下結況二土。二料簡二。初問。問意者以經通名難品別目也。既云一名不思議解脫。是則品品俱不思議。何獨此品。二答二。初正答。二引例。今品亦爾者雖一經終始皆不思議。然欲求不思議事。當於此品中求。由身子念座凈名借座。於是一向廣明不思議神用也。三入文貼釋二。初分科。二隨釋六。初身子為眾念座五。初身子生念二。凈名問經云云何者總責之辭。猶言云何念座也
【現代漢語翻譯】 現代漢語譯本 思之不思者：對於『思』的思考，是建立在上下關係之上的。三教（儒教、道教、佛教）的教義輾轉相傳，都依賴於上位者（如聖人、佛）能夠思考下位者（如凡人、眾生）的情況，所以才會有『思下』。『不思上』則是不思考上位者的情況。而『無思之不思者』，指的是超越了思考與不思考的絕對狀態，這與佛家的法身、般若、解脫三道相應，即是法身德、般若德、解脫德。凡人和聖人的道理本質上是一樣的。 不僅僅是下位者不能思考上位者，上位者也不能以凡人的思維來思考下位者。所以說，（佛的智慧）是『無思』的，是平等的。下面進一步解釋『二』（指前文的兩種『思』）。首先，從三教的角度說明這種相對性；其次，現在從圓融的角度說明這種絕對性。先正面說明，然後用『是則』總結。 『是則至三道者』：因為凡人和聖人的道理相同，因果的本性是一致的。引用《文殊般若經》的例子，佛的境界是不可思議的，證明下位者不能思考上位者；眾生的境界也是不可思議的，證明上位者不能思考下位者。豈止是不能用心思去思考，也是不能用言語去議論的。總而言之，這只是圓融的妙理，不是聖人和凡人的心口所能思議的。 二、說明本跡（根本與示現）依土（所依的國土）的不可思議。先正面解釋，分為兩部分：先對比前文進行簡要說明，然後正面說明跡用（佛的示現作用）。正面說明同居（凡聖同居土）：『集在一國者』，荊溪（指湛然）說：『且在此經中，如果從這個道理來看，也可以說一粒微塵就包含了一切剎土。』所以《不二法門》說：『微塵之身與法身的量是相同的，微塵之國與寂光土沒有差別。』這樣，每一個微塵剎土就是一切剎土，每一個微塵之身就是一切身。廣狹、殊勝、低劣，都是難以思議的。清凈與污穢，方位與處所，都是無窮無盡的。如果不是三千（指天臺宗的三千性相）空、假、中（空觀、假觀、中觀），怎麼能成就這種自在的作用呢？ 『二若跡下結況二土』：用示現的例子來總結兩種國土（凡聖同居土和實報莊嚴土）。二、料簡（辨析）。先提問：提問的意思是，用經的通名（總名）和品的別名（特別的名稱）來發問。既然說『一名不思議解脫』，那麼每一品都應該是不可思議的，為什麼單單這一品（《不思議品》）呢？ 二、回答，分為兩部分：先正面回答，然後引用例子。『今品亦爾者』：雖然一部經從頭到尾都是不可思議的，但是如果想要求得不可思議的事情，就應當在這《不思議品》中求。因為舍利弗（Sariputra）想念座位，維摩詰（Vimalakirti）就借給他座位，於是就一直廣泛地說明不可思議的神通作用。 三、進入經文，貼切地解釋。先分科（分段），然後隨著經文解釋六個部分。首先，舍利弗為大眾想念座位。五、舍利弗生起念頭。維摩詰問經中說『云何者』，這是總責之辭，意思是『為什麼想念座位呢？』
【English Translation】 English version 『Thinking of not thinking』: The consideration of 『thinking』 is built upon a hierarchical relationship. The doctrines of the Three Teachings (Confucianism, Taoism, and Buddhism) are transmitted through the relationship between superiors (such as sages or Buddhas) who can contemplate the conditions of inferiors (such as ordinary people or sentient beings), hence the existence of 『thinking of inferiors.』 『Not thinking of superiors』 refers to not contemplating the conditions of superiors. 『Not thinking of not thinking』 refers to the absolute state beyond thinking and not thinking, which corresponds to the Three Dharmas of the Buddha School—Dharmakaya (法身), Prajna (般若), and Liberation (解脫)—namely, Dharmakaya Virtue, Prajna Virtue, and Liberation Virtue. The principles of ordinary people and sages are essentially the same. It is not only that inferiors cannot think of superiors, but also that superiors cannot think of inferiors with the minds of ordinary people. Therefore, it is said that (the wisdom of the Buddha) is 『without thinking』 and is equal. Below, 『two』 (referring to the two types of 『thinking』 mentioned earlier) is further explained. First, from the perspective of the Three Teachings, this relativity is explained; second, now from the perspective of perfect integration, this absoluteness is explained. First, a direct explanation is given, and then 『is ze』 (是則) is used to summarize. 『Is ze zhi san dao zhe』 (是則至三道者): Because the principles of ordinary people and sages are the same, and the nature of cause and effect is consistent. Quoting the example from the 『Manjushri Prajna Sutra』 (文殊般若經), the realm of the Buddha is inconceivable, proving that inferiors cannot think of superiors; the realm of sentient beings is also inconceivable, proving that superiors cannot think of inferiors. It is not only that it cannot be thought of with the mind, but also that it cannot be discussed with words. In short, this is just the wonderful principle of perfect integration, which cannot be conceived by the minds and mouths of sages and ordinary people. Two, explaining the inconceivable nature of the Original and Manifestations (本跡) relying on the Land (土). First, a direct explanation is given, divided into two parts: first, a brief explanation is given in contrast to the previous text, and then the Manifestation Function (佛的示現作用) is directly explained. Directly explaining the Co-dwelling (凡聖同居土): 『Ji zai yi guo zhe』 (集在一國者), Jingxi (荊溪, referring to Zhanran 湛然) said: 『Moreover, in this sutra, if viewed from this principle, it can also be said that a single dust particle contains all Buddha-lands.』 Therefore, the 『Non-Dual Dharma Gate』 (不二法門) says: 『The measure of the body of a dust particle is the same as that of the Dharmakaya, and the land of a dust particle is no different from the Land of Tranquil Light.』 Thus, each dust particle Buddha-land is all Buddha-lands, and each dust particle body is all bodies. The breadth, superiority, inferiority are all inconceivable. Purity and defilement, directions and locations, are all endless. If it were not for the Three Thousand (三千, referring to the Three Thousand Aspects of Tiantai 天臺宗) Empty, Provisional, and Middle (空觀, 假觀, 中觀), how could this free and unfettered function be achieved? 『Er ruo ji xia jie kuang er tu』 (二若跡下結況二土): Using the example of manifestation to summarize the two lands (the Land of Co-dwelling of Saints and Ordinary Beings and the Land of Actual Reward and Adornment). Two, Differentiation (辨析). First, ask a question: The meaning of the question is to ask using the general name (總名) of the sutra and the specific name (特別的名稱) of the chapter. Since it is said 『one name Inconceivable Liberation,』 then every chapter should be inconceivable, why only this chapter (『Inconceivable Chapter』 《不思議品》)? Two, answer, divided into two parts: first, a direct answer, then quote an example. 『Jin pin yi er zhe』 (今品亦爾者): Although a sutra is inconceivable from beginning to end, if one wants to seek inconceivable matters, one should seek them in this 『Inconceivable Chapter.』 Because Sariputra (舍利弗) thought of a seat, Vimalakirti (維摩詰) lent him a seat, and thus the inconceivable magical powers were widely explained. Three, enter the sutra text and explain it closely. First, divide into sections (分段), and then explain six parts according to the sutra text. First, Sariputra thinks of a seat for the assembly. Five, Sariputra generates a thought. Vimalakirti says in the sutra 『Yun he zhe』 (云何者), which is a general rebuke, meaning 『Why think of a seat?』
。仁者下以二事別責之。三身子答。荊溪云。即有三失者。第一責違心失此取答時。然身子本來非全求座。但責現在不能亡軀。義當求座以成身失為責之法道理如然。念座居懷口稱為法。豈不正當心口相違。第二約法責訶。不稱理者。準次第教承前已來未曾求大。雖云被屈復聞文殊稱歎難酬。然亦未作慕大之想。信知爾時雖云爲法但欲樂聞所行小法。此則正當違所求理。第三興念失者。但于小乘尚乃成失況復大耶。四凈名彈訶三。初約事訶其違心失。二約法訶其不稱理失二。初敘意分科。二隨文釋義四。初約陰入三界訶。還招粗變易死者。方便為粗實報為細。二約三寶訶。九部為法者。小乘於十二中無方廣授記無問自說也。又知法名佛等者。荊溪云。于中能知即佛義也。離相名法者。即向所知體全是法境。既云離相令知無著。無為即僧者。法體既離故得遍和。若不和者由法非離。事和尚爾況理和耶。三總約四諦訶二。初敘意分科。二隨文釋義二。初訶豈析觀苦者。析破陰界是壞於身。二釋若執生滅有諍論者于生滅理各執一門名為諍論。四別約四諦訶二。初敘意分科又解至別訶者。身子利根總訶已悟其未悟者。故待別訶言悟者。但是恥小慕大得生酥益耳。二隨文釋義四。初苦荊溪云。乃行生滅者。界外生滅亦是界內生滅
【現代漢語翻譯】 現代漢語譯本：有德之人會用兩件事來分別責備他。舍利弗（Śāriputra，智慧第一的佛陀弟子）回答。荊溪大師解釋說，這裡有三重過失：第一重是責備他違背本心。舍利弗本來並非完全爲了求取座位，而是責備他現在不能捨棄自身。按照道理，應當爲了成就自身而求取座位，將捨棄自身作為責備的方法，這是合乎情理的。心中想著座位，口中卻說是爲了佛法，這難道不是心口相違嗎？第二重是根據佛法來責備他，認為他的行為不符合道理。按照次第教導，此前從未求取大乘佛法。雖然說受到了委屈，又聽聞文殊菩薩（Mañjuśrī）稱讚大乘佛法難以報答，然而也未曾產生羨慕大乘佛法的想法。可以確信，當時雖然說是爲了佛法，但實際上只是想聽聞所修行的小乘佛法。這正是違背了他所追求的道理。第三重是生起念頭的過失，僅僅是對於小乘佛法尚且會產生過失，更何況是大乘佛法呢？維摩詰（Vimalakīrti）呵斥了三重過失。首先，根據事情來呵斥他違背本心的過失。其次，根據佛法來呵斥他不符合道理的過失，分為兩部分：首先是敘述意圖並進行分科，其次是根據經文來解釋含義，分為四個方面：首先，根據陰、入、三界來呵斥他，仍然招致粗陋、變易、死亡。方便法門是粗陋的，實報莊嚴土是精細的。其次，根據三寶來呵斥他，九部經典是佛法，小乘佛法在十二部經典中沒有方廣經典、授記經典、無問自說經典。又說知法名為佛等等，荊溪大師解釋說，在其中能夠知曉的就是佛的含義。離相名為法，就是說先前所知的本體全是佛法的境界。既然說是離相，就應當知道沒有執著。無為即是僧，佛法的本體既然是遠離一切相的，所以能夠普遍和諧。如果不和諧，是因為佛法並非遠離一切相。事情上的和諧尚且如此，更何況是道理上的和諧呢？第三，總的根據四諦來呵斥，分為兩部分：首先是敘述意圖並進行分科，其次是根據經文來解釋含義，分為兩個方面：首先呵斥他難道是分析觀察苦諦的人嗎？分析破除陰界是破壞自身。其次解釋說如果執著于生滅之理而產生爭論，那麼對於生滅之理各自執著於一個方面，就叫做爭論。第四，分別根據四諦來呵斥，分為兩部分：首先是敘述意圖並進行分科，又解釋說到了分別呵斥，舍利弗是利根之人，總的呵斥已經領悟了那些沒有領悟的人，所以等待分別呵斥才說領悟了，但是（這種領悟）只是恥于小乘佛法，羨慕大乘佛法，得到了生酥的利益罷了。其次是根據經文來解釋含義，分為四個方面：首先是苦諦，荊溪大師解釋說，乃至於修行生滅之法的人，界外的生滅也是界內的生滅。 English version: The virtuous would use two things to separately rebuke him. Śāriputra (the Buddha's disciple foremost in wisdom) answered. Master Jingxi explained that there are three faults here: The first is rebuking him for going against his original intention. Śāriputra originally did not entirely seek the seat, but is rebuked for not being able to abandon himself now. According to reason, he should seek the seat to accomplish himself, taking abandoning himself as the method of rebuke, which is reasonable. Thinking of the seat in his heart, yet saying it is for the Dharma, isn't this contradicting his heart with his words? The second is rebuking him according to the Dharma, considering his actions not in accordance with reason. According to the sequential teachings, he had never sought the Great Vehicle before. Although he said he was wronged and heard Mañjuśrī Bodhisattva praising the Great Vehicle as difficult to repay, he had never conceived the idea of admiring the Great Vehicle. It can be believed that although he said it was for the Dharma at that time, he actually only wanted to hear the Small Vehicle Dharma he practiced. This is precisely going against the reason he sought. The third is the fault of arising thoughts; even with the Small Vehicle, faults arise, let alone with the Great Vehicle? Vimalakīrti rebuked three faults. First, according to the matter, he rebuked the fault of going against his original intention. Second, according to the Dharma, he rebuked the fault of not being in accordance with reason, divided into two parts: first, narrating the intention and dividing the categories; second, explaining the meaning according to the text, divided into four aspects: First, according to the skandhas, entrances, and three realms, he rebuked him for still inviting the coarse, changeable, and death. Expedient means are coarse, and the Land of Actual Reward is refined. Second, according to the Three Jewels, he rebuked him; the nine divisions of scriptures are the Dharma; the Small Vehicle Dharma does not have the Vaipulya Sutras, predictions, or self-spoken sutras among the twelve divisions of scriptures. Also, saying that knowing the Dharma is called Buddha, etc., Master Jingxi explained that being able to know within it is the meaning of Buddha. Non-attachment is called Dharma, which means that the previously known essence is entirely the realm of the Dharma. Since it is said to be non-attachment, one should know there is no clinging. Non-action is Sangha, since the essence of the Dharma is free from all forms, it can be universally harmonious. If it is not harmonious, it is because the Dharma is not free from all forms. Harmony in matters is already like this, let alone harmony in principles? Third, generally rebuking according to the Four Noble Truths, divided into two parts: first, narrating the intention and dividing the categories; second, explaining the meaning according to the text, divided into two aspects: First, rebuking him, 'Are you one who analyzes and observes suffering?' Analyzing and breaking the skandhas and realms is destroying oneself. Second, explaining that if one clings to the principle of arising and ceasing and creates disputes, then each clinging to one aspect of the principle of arising and ceasing is called dispute. Fourth, separately rebuking according to the Four Noble Truths, divided into two parts: first, narrating the intention and dividing the categories, and explaining that reaching separate rebukes, Śāriputra is a person of sharp faculties, and the general rebuke has already enlightened those who have not been enlightened, so waiting for separate rebukes to say they are enlightened, but (this enlightenment) is only ashamed of the Small Vehicle Dharma, admiring the Great Vehicle, and obtaining the benefit of clarified butter. Second, explaining the meaning according to the text, divided into four aspects: First, the Truth of Suffering, Master Jingxi explained that even those who practice the Dharma of arising and ceasing, the arising and ceasing outside the realm is also the arising and ceasing within the realm.
【English Translation】 Modern Chinese Translation: The virtuous would use two things to separately rebuke him. Śāriputra (the Buddha's disciple foremost in wisdom) answered. Master Jingxi explained that there are three faults here: The first is rebuking him for going against his original intention. Śāriputra originally did not entirely seek the seat, but is rebuked for not being able to abandon himself now. According to reason, he should seek the seat to accomplish himself, taking abandoning himself as the method of rebuke, which is reasonable. Thinking of the seat in his heart, yet saying it is for the Dharma, isn't this contradicting his heart with his words? The second is rebuking him according to the Dharma, considering his actions not in accordance with reason. According to the sequential teachings, he had never sought the Great Vehicle before. Although he said he was wronged and heard Mañjuśrī Bodhisattva praising the Great Vehicle as difficult to repay, he had never conceived the idea of admiring the Great Vehicle. It can be believed that although he said it was for the Dharma at that time, he actually only wanted to hear the Small Vehicle Dharma he practiced. This is precisely going against the reason he sought. The third is the fault of arising thoughts; even with the Small Vehicle, faults arise, let alone with the Great Vehicle? Vimalakīrti rebuked three faults. First, according to the matter, he rebuked the fault of going against his original intention. Second, according to the Dharma, he rebuked the fault of not being in accordance with reason, divided into two parts: first, narrating the intention and dividing the categories; second, explaining the meaning according to the text, divided into four aspects: First, according to the skandhas, entrances, and three realms, he rebuked him for still inviting the coarse, changeable, and death. Expedient means are coarse, and the Land of Actual Reward is refined. Second, according to the Three Jewels, he rebuked him; the nine divisions of scriptures are the Dharma; the Small Vehicle Dharma does not have the Vaipulya Sutras, predictions, or self-spoken sutras among the twelve divisions of scriptures. Also, saying that knowing the Dharma is called Buddha, etc., Master Jingxi explained that being able to know within it is the meaning of Buddha. Non-attachment is called Dharma, which means that the previously known essence is entirely the realm of the Dharma. Since it is said to be non-attachment, one should know there is no clinging. Non-action is Sangha, since the essence of the Dharma is free from all forms, it can be universally harmonious. If it is not harmonious, it is because the Dharma is not free from all forms. Harmony in matters is already like this, let alone harmony in principles? Third, generally rebuking according to the Four Noble Truths, divided into two parts: first, narrating the intention and dividing the categories; second, explaining the meaning according to the text, divided into two aspects: First, rebuking him, 'Are you one who analyzes and observes suffering?' Analyzing and breaking the skandhas and realms is destroying oneself. Second, explaining that if one clings to the principle of arising and ceasing and creates disputes, then each clinging to one aspect of the principle of arising and ceasing is called dispute. Fourth, separately rebuking according to the Four Noble Truths, divided into two parts: first, narrating the intention and dividing the categories, and explaining that reaching separate rebukes, Śāriputra is a person of sharp faculties, and the general rebuke has already enlightened those who have not been enlightened, so waiting for separate rebukes to say they are enlightened, but (this enlightenment) is only ashamed of the Small Vehicle Dharma, admiring the Great Vehicle, and obtaining the benefit of clarified butter. Second, explaining the meaning according to the text, divided into four aspects: First, the Truth of Suffering, Master Jingxi explained that even those who practice the Dharma of arising and ceasing, the arising and ceasing outside the realm is also the arising and ceasing within the realm.
。而反責之。二集為習報二因所成者只是惑業合集能招苦果故名集也。凡明集諦大小兩異。小乘約惑業大乘唯約惑。涅槃聖行中唯以愛為集。以諸惑中貪愛最能牽生故。下引九喻即其文也。習因至約業者。或謂習因約心報因約色。色即身口也。總是三業耳。今云報因約業者。則通取三業。意業與煩惱何別耶。當是三毒與身口相應者名業。不與身口相應者名惑耳。以此區別報習自分。愛有九種者。聖行品文也。一者如責主有餘。如貧人負債雖償未畢者猶繫在獄。二乘亦爾。有愛習故不得菩提。二如羅剎女婦隨所生子生已便食。愛羅剎女食善根子。三如妙華莖毒蛇纏之。凡夫貪五欲華不見愛蛇。死墮三惡。四如惡食性所不便食已而死。食愛食已墮三惡道。五如淫女愚人與通巧作諂媚奪財驅出。愛淫女奪善法財驅之惡道。六如摩樓迦子。鳥食墮糞即便生長。繞尼俱樹遂至枯死。愛纏善法亦爾。七如瘡中瘜肉。若不治者即便命終。凡夫五陰如瘡愛如瘜肉。若不治者死墮三惡。八如暴風偃山拔樹。愛暴風亦爾。于父母所生噁心能拔大智舍利弗菩提樹。九如彗星。彗星若出天下饑饉。愛慧星亦爾。令人受生死苦。凡夫行世諦等者解上心行於境也。心即凡夫心二乘心。境即世諦真諦。各以心行於境成業因。故招內外苦。三滅即有七識
者。荊溪云。此內執小教不明。既取滅諦即是內執名隨相生識。暹云內執者以第七識執第八見分以為內我。執第六等以為外我。故云內執。以二乘取滅諦之相義當七識也。四道亦名為佛者。以有覺義故此約名通以說。三訶興念有舍道法失。五天子得法眼凈。荊溪云。今推此文等者觀彈訶四段經文。無別圓相。而多似通。又復訶小不應但通。故知只是以中入空。故使聞者亦得小乘法眼凈也。即斷見位。二凈名借座二。初敘意分科。二隨文釋義六。初凈名問。二文殊答。三神力借座。荊溪云。若準下文等者。下文為成彼土菩薩雙流之行。須先傳白動彼機情來。彼菩薩發問之端即應先遣化菩薩往。今無斯事須使義布。四燈王遣座。荊溪云。即表果報土者。問何以不云下之三土。答果報具三何須別列。況小能容大尚在一塵。五大眾嘆仰。六令眾就座二。初分科。二隨釋三。初令文殊等就座。二得通者稱座而坐。三新發意等皆不能升二。初分科。二隨釋五。初新發意等皆不能升。二語身子就座。三身子辭不能升。荊溪云身子及諸等者。身子內心未證此理。燈王之座由證而成。凈名亦是證故能借。身子未證二人所證此稱理事。事高難升。正由即理之事高廣。故使無理之事靡升。以過一切方便人事理之外。故令此等皆不能升。所以新
【現代漢語翻譯】 現代漢語譯本 者。荊溪（指荊溪湛然，唐代天臺宗高僧）說：『這是內心執著于小乘教法而不明白。既然執取了滅諦（涅槃），這就是內心執著，名相隨著認識產生。』 暹（可能是指湛暹）說：『內心執著是指第七識執著第八識的見分（認識作用）作為內在的我，執著第六識等作為外在的我，所以說是內心執著。因為二乘（聲聞乘和緣覺乘）執取滅諦的相，義理上相當於第七識。』 四道（四聖諦之道）也稱為佛，因為有覺悟的意義，這是從名稱上通用的說法。 三訶（三次呵斥）興念有舍道法失（興起念頭就會失去舍道之法）。五天子（五位天神）得到法眼凈（證得初果須陀洹）。荊溪說：『現在推究這段經文等，觀察彈訶（彈指呵斥）這四段經文，沒有特別圓融的相，而多半類似通教（三乘共修的教法）。又呵斥小乘不應該只是通教，所以知道只是以中道進入空性，因此使得聽聞者也能得到小乘的法眼凈。』 也就是斷見惑的地位。 二凈名（維摩詰）借座二（分為兩部分）。初敘意分科（首先敘述意圖並進行分科）。二隨文釋義六（然後根據經文解釋六個方面）。初凈名問（首先是維摩詰的提問）。二文殊答（文殊菩薩的回答）。三神力借座（以神通力借座）。荊溪說：『如果按照下文等，下文是爲了成就彼土菩薩雙流之行（同時進行兩種修行）。必須先傳達白動彼機情來（先傳達資訊，觸動他們的機緣和情感）。彼菩薩發問之端即應先遣化菩薩往（那些菩薩發起提問的開端，就應該先派遣化身菩薩前往）。現在沒有這件事，需要使義理鋪開。』 四燈王遣座（燈王如來派遣座位）。荊溪說：『就是表示果報土（佛的果報所成的國土）。』 問：『為什麼不說下之三土（下面的三種國土）？』 答：『果報具三（果報已經包含了三種國土），何須分別列出？況且小能容大（小的能容納大的），尚且在一粒微塵之中。』 五大眾嘆仰（大眾嘆息仰慕）。六令眾就座二（讓大眾就座，分為兩部分）。初分科（首先分科）。二隨釋三（然後根據經文解釋三個方面）。初令文殊等就座（首先讓文殊菩薩等就座）。二得通者稱座而坐（得到神通的人稱量座位而坐）。三新發意等皆不能升二（新發菩提心的人等都不能升上去，分為兩部分）。初分科（首先分科）。二隨釋五（然後根據經文解釋五個方面）。初新發意等皆不能升（首先是新發菩提心的人等都不能升上去）。二語身子就座（告訴舍利弗就座）。三身子辭不能升（舍利弗推辭說不能升上去）。荊溪說：『舍利弗及諸等，舍利弗內心沒有證得這個道理。燈王如來的座位因為證得而成就。維摩詰也是證得了，所以能夠借座。舍利弗沒有證得，這兩個人所證得的稱之為理事。事情高妙難以攀升。正是因為即理之事高廣，所以使得沒有道理的事情無法攀升。因為它超越了一切方便人事理之外，所以讓這些人全都不能升上去。所以新
【English Translation】 English version The Venerable Jingxi (referring to Jingxi Zhanran, a prominent Tiantai Buddhist monk of the Tang Dynasty) said: 'This refers to internally clinging to the teachings of the Small Vehicle (Hinayana) without understanding. Since they grasp at the cessation of suffering (Nirvana), this is internal clinging, where names and forms arise along with consciousness.' Xian (possibly referring to Zhan Xian) said: 'Internal clinging refers to the seventh consciousness clinging to the seeing-aspect of the eighth consciousness as the inner self, and clinging to the sixth consciousness, etc., as the outer self. Therefore, it is called internal clinging. Because the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) grasp at the characteristic of the cessation of suffering, its meaning corresponds to the seventh consciousness.' The Four Paths (the Four Noble Truths) are also called Buddha because they have the meaning of awakening. This is a general term. The three rebukes (three times of rebuking) cause the loss of the Dharma of abandoning when thoughts arise. The five Devas (five celestial beings) attained the pure Dharma-eye (achieved the first stage of enlightenment, Srotapanna). Jingxi said: 'Now, examining this passage, etc., observing the four sections of scripture on snapping fingers and rebuking, there is no distinct perfect characteristic, but it mostly resembles the Common Teaching (a teaching shared by the three vehicles). Moreover, rebuking the Small Vehicle should not only be the Common Teaching. Therefore, it is known that it is simply entering emptiness through the Middle Way, thus enabling the listeners to also attain the pure Dharma-eye of the Small Vehicle.' That is, the stage of severing the views. Two, Vimalakirti (Vimalakirti) borrowing a seat, two parts. First, narrating the intention and classifying (first narrating the intention and classifying). Second, explaining the meaning according to the text, six parts (then explaining six aspects according to the text). First, Vimalakirti asks (first, Vimalakirti's question). Second, Manjushri answers (Manjushri's answer). Third, borrowing a seat through supernatural power (borrowing a seat through supernatural power). Jingxi said: 'If according to the following text, etc., the following text is to accomplish the dual flow practice of the Bodhisattvas in that land (simultaneously carrying out two practices). It is necessary to first convey the message to move their emotions (first convey the message to touch their opportunities and emotions). The beginning of the Bodhisattvas' questions should first send the manifested Bodhisattvas to go (the beginning of those Bodhisattvas asking questions should first send the manifested Bodhisattvas to go). Now there is no such thing, it is necessary to spread the meaning.' Fourth, Lamp King sends a seat (Lamp King Tathagata sends a seat). Jingxi said: 'That is to represent the land of retribution (the land formed by the Buddha's retribution).' Question: 'Why not say the three lands below?' Answer: 'Retribution has three (retribution already includes three lands), why should they be listed separately? Moreover, the small can contain the large, and it is still in a grain of dust.' Fifth, the assembly admires (the assembly sighs and admires). Sixth, ordering the assembly to sit, two parts (ordering the assembly to sit, divided into two parts). First, classifying (first classifying). Second, explaining three aspects (then explaining three aspects according to the text). First, ordering Manjushri, etc., to sit (first ordering Manjushri Bodhisattva, etc., to sit). Second, those who have attained supernatural powers sit according to their seats (those who have attained supernatural powers sit according to their seats). Third, those who have newly aroused the intention, etc., cannot ascend, two parts (those who have newly aroused Bodhicitta, etc., cannot ascend, divided into two parts). First, classifying (first classifying). Second, explaining five aspects (then explaining five aspects according to the text). First, those who have newly aroused the intention, etc., cannot ascend (first, those who have newly aroused Bodhicitta, etc., cannot ascend). Second, telling Shariputra to sit (telling Shariputra to sit). Third, Shariputra declines and cannot ascend (Shariputra declines and says he cannot ascend). Jingxi said: 'Shariputra and others, Shariputra has not yet realized this principle in his heart. The seat of Lamp King Tathagata is accomplished because of realization. Vimalakirti has also realized it, so he can borrow the seat. Shariputra has not realized it, and what these two have realized is called principle and matter. The matter is high and difficult to climb. It is precisely because the matter that is in accordance with the principle is high and broad, so that the matter that is without principle cannot climb. Because it transcends all expedient human affairs and principles, it makes all these people unable to ascend. Therefore, new
發意者亦不能升。菩薩不一故比決之。故將諸賢位展轉不同。別圓新發意尚自不及。況復前二初心之人。身子雖是前教後心仍是小乘。方須禮座。既被加已升亦何難。四令禮燈王。荊溪云小乘歸向等者。此彈訶中亦生酥益故令升。意預表后升。故至法華究竟升也。五作禮方升。三明不思議神用二。初分科。二隨釋二。初明身子見此神用嘆未曾有。止長七千由旬者。暹云勝天王般若云。閻浮提地縱廣七千由旬北廣南狹。其中人面亦似地形。嘆未曾有者。自普集來罕睹其跡。二凈名答。廣明諸佛菩薩有大神用二。初懸談義旨二。初敘意分科。今凈名至此解脫者即等覺分住非究竟住也。二顯成權疾二。初對上釋成二。初標示。二何者下正釋。二所以下結示今意二。初云下隨文釋義三。初約佛菩薩顯不思議體。荊溪云。初云諸佛菩薩等者。若云理者眾生共之。既云諸佛及諸菩薩則已證不思議理。下文復云若菩薩住是解脫者即是已契真性之理。驗前所契亦真性也。智境合時理應有兩。此乃修性合論。故真性唯一。二約菩薩住不思智。住不思議之智等者。若非初心解了一念具足三千。咸空假中自他互遍者。分真實慧從何開發。寄言來學。宜加用心。昔會稽太守孟顗事佛精懇。謝公謂之曰。得道應須慧業丈人生天應在靈運前。成佛必
在靈運后。顗深恨之。是故一日三舍其身。不如受持四句者。只由慧業能出生死也。既逢秘要宜在修心。無誦空言奢夸圓妙。鸚鵡學語為益且疏。三明不思議之大用二。初敘意分科二。初一下隨文釋義。初略別明不思議用八。初藏納山海對二。初標。二正釋二。初釋芥納須彌二。初總示標難。二有師下古今釋義二。初斥古解。準涅槃玄義古解芥納須彌凡有七家。今疏略出其二。初謂神力能爾者。此以作意神通以解不思議用故為今破。故云神力何能爾。若曉無作妙性本自融通。凡夫迷故非局。而局則大小質礙。聖人悟故非遍。而遍則山芥相容。由證理體有茲事用。故此事用亦名神通。名與他同義體永別。次云小無小相等者。此謂芥子自無小相對須彌故名小。須彌自無大相對芥子故名大。既俱虛假。待對所以虛假相入。今謂下今破。自性既不相入。他性豈相入耶。對大名小對小名大是他性也。二明今釋二。初明證理有用二。初引經總立。二觀下約證釋成二。初因證有用。一念無明心即如來心者。即妄而真三諦具足名如來心。豈但即因而果名如來心。其亦即自而他名如來心。是則他生他佛尚即自心。況自己依正寧乖一念。應知心外無境。大小互融以心入心。誰云隔礙。必在初住妙用方彰。故觀眾生一念等即通名字觀行相似。
【現代漢語翻譯】 在靈運（指劉宋時期的謝靈運）之後，智顗（隋代天臺宗的實際創始人）對此深感遺憾。因此，即使一日三次捨棄自身性命，也不如受持四句偈（佛經中的四句精要）。這僅僅是因為智慧之業能夠使人脫離生死輪迴。既然遇到了精妙的法要，就應該專注于修心，不要空誦華麗的辭藻，誇耀圓融的道理。鸚鵡學舌，即使有所得，也顯得疏遠。下面解釋三明（宿命明、天眼明、漏盡明）不可思議的巨大作用。分為兩部分：首先是敘述意圖，然後是分科解釋。首先是簡略地說明不可思議的作用，分為八個方面。首先是藏納山海，分為兩部分：首先是標示，然後是正式解釋。正式解釋又分為兩部分：首先是解釋芥子納須彌山，分為兩部分：首先是總的標示和提問，然後是有師父對古今的解釋。古今解釋分為兩部分：首先是駁斥古老的解釋。根據《涅槃玄義》，古人解釋芥子納須彌山，大概有七家。現在疏中簡略地列出其中兩家。第一種認為是通過神通力可以做到。這種解釋用作意神通來解釋不可思議的作用，所以現在要破斥它。所以說，『神通力怎麼能做到呢？』如果明白無作妙性的本體本來就是融通的，凡夫因為迷惑所以有所侷限，而侷限就會有大小的質礙。聖人因為覺悟所以無所不遍，而遍則山和芥子可以相互容納。因為證得了理體，所以有這樣的事用。所以這件事用也叫做神通。名稱雖然與其他的相同，但義理本體卻永遠不同。第二種認為小沒有小的相對性等等。這種認為芥子本身沒有小的相對性，相對於須彌山所以叫做小。須彌山本身沒有大的相對性，相對於芥子所以叫做大。既然都是虛假的，依賴於對待，所以虛假地相互進入。現在說，自性既然不相互進入，他性怎麼能相互進入呢？對大叫做小，對小叫做大，這是他性。下面說明現在的解釋，分為兩部分：首先是說明證得理體有作用，分為兩部分：首先是引用經文總的立論，然後是觀察，通過證悟來解釋和成就。首先是通過因來證明有作用。一念無明的心就是如來的心，即妄即真，三諦具足，叫做如來的心。豈止是即因而果叫做如來的心，它也是即自而他叫做如來的心。這樣看來，他方眾生、他方佛尚且是即自心，何況自己的依報和正報，怎麼會違背一念呢？應該知道心外沒有境界，大小相互融合，以心入心，誰說有隔閡呢？必定在初住的妙用才能彰顯。所以觀察眾生一念等同，就通達了名字觀行相似。
【English Translation】 After Lingyun (referring to Xie Lingyun of the Liu Song dynasty), Zhiyi (the actual founder of the Tiantai school in the Sui dynasty) deeply regretted this. Therefore, even sacrificing one's life three times a day is not as good as upholding the four-line verse (the essence of the Buddhist scriptures). This is simply because the karma of wisdom can liberate one from the cycle of birth and death. Since one has encountered the subtle and essential Dharma, one should focus on cultivating the mind, and not just recite empty and flowery words, boasting about perfect and all-encompassing principles. A parrot learning to speak, even if it gains something, still seems distant. The following explains the inconceivable great function of the Three Vidyas (Threefold Knowledge: knowledge of previous lives, knowledge of the future, and knowledge of the extinction of outflows). It is divided into two parts: first, the narration of intention, and then the explanation by categories. First, briefly explain the inconceivable function, divided into eight aspects. First is 'containing mountains and seas,' divided into two parts: first, the indication, and then the formal explanation. The formal explanation is further divided into two parts: first, the explanation of 'a mustard seed containing Mount Sumeru,' divided into two parts: first, the general indication and question, and then the explanation of ancient and modern times by a teacher. The explanation of ancient and modern times is divided into two parts: first, the refutation of the ancient explanation. According to the 'Profound Meaning of Nirvana,' the ancients explained 'a mustard seed containing Mount Sumeru' in about seven ways. Now, the commentary briefly lists two of them. The first believes that it can be done through supernatural power. This explanation uses intentional supernatural power to explain the inconceivable function, so it is now refuted. Therefore, it is said, 'How can supernatural power do this?' If one understands that the essence of non-action is inherently all-pervading, ordinary people are limited because of delusion, and limitation will have the obstruction of size. Sages are all-pervading because of enlightenment, and pervasiveness allows mountains and mustard seeds to contain each other. Because one has realized the principle, there is such a function. Therefore, this function is also called supernatural power. Although the name is the same as others, the meaning and essence are forever different. The second believes that 'small has no small relativity,' etc. This believes that the mustard seed itself has no small relativity, so it is called small relative to Mount Sumeru. Mount Sumeru itself has no large relativity, so it is called large relative to the mustard seed. Since both are false, relying on opposition, they falsely enter each other. Now it is said that since self-nature does not enter each other, how can other-nature enter each other? Calling large small and calling small large is other-nature. The following explains the current explanation, divided into two parts: first, explaining that realizing the principle has a function, divided into two parts: first, quoting the scriptures to establish the general theory, and then observing, explaining and accomplishing through realization. First, proving that there is a function through cause. The mind of one thought of ignorance is the Tathagata's (Tathagata: 'Thus Gone One' or 'Thus Come One', referring to the Buddha) mind, which is false and true, complete with the Three Truths, called the Tathagata's mind. Not only is it that the cause becomes the result called the Tathagata's mind, but it is also that self becomes other called the Tathagata's mind. In this way, sentient beings and Buddhas in other lands are still self-mind, let alone one's own dependent and proper rewards, how can they violate one thought? It should be known that there is no realm outside the mind, large and small mutually integrate, entering the mind with the mind, who says there is separation? The subtle function of the initial dwelling will surely manifest. Therefore, observing that the one thought of sentient beings is equal, one understands the similarity of name, contemplation, and practice.
若見之言唯在分真及以究竟。本具理顯名見此心。神用無方故能入芥。此事既爾。諸事皆然。唯約一心更無別趣。是故果地妙用悉在因心。故因心顯處妙用無礙。故荊溪云。古釋此品隨事多雲。未應經旨。今疏一釋用冠十雙遂使古今諸師拱手。若觀下總結示也。若觀二字唯在初心。得諸佛解脫者。得謂證得通分極。二何者下簡偏顯圓。二乘心性奚嘗不具不思議性耶。但由背性成迷非局而局。故法華開已一道無外。二言其下明有機乃見二。初簡無機。二顯有機二。初明神力所加。二若能下因見入位。必得如來滅度者分證究竟也。二毛藏海水。經云黿鼉者。黿音元三蒼云。似鱉而大。紀年志曰。穆王十七年起師至九江。以黿為梁。鼉音陀。三蒼似蛟而大。山海經云。江水足鼉。郭璞曰。似蜥蜴大者長一丈。有鱗甲皮可以為鼓。二世界去還對經斷取音。短陶家者。蒼頡篇云。陶作瓦家也。三延促時日對。四彼此理土對。五供具三光對。六吸風內火對。七世界上下對。八現身變聲對二。初標現文。經中現身應具現十界。略舉四聖及人天耳。於四聖中又闕菩薩者。以正明菩薩界現諸身。故變聲即通十界及大小乘。尋經可見。二上來下例前通示。散釋既訖。更略明之。俾尋讀者無忘心性故。大論五十一云。諸佛有二種說法。初略后
【現代漢語翻譯】 現代漢語譯本： 如果所見之言只在于分真和究竟的層面，那麼本自具足的理體顯現，就叫做『見此心』。心的神妙作用沒有固定的方向，所以能夠進入芥子之中。這件事既然是這樣，那麼所有的事情都是這樣。只是圍繞著一心，再沒有其他的途徑。因此，果地（佛果）的妙用全部都在因地（修行）的心中。所以，因心顯現之處，妙用就沒有障礙。所以荊溪大師說：『古人解釋這一品，大多隨事解釋，沒有符合經文的旨意。現在我疏解這一品，用十雙來概括，使得古今的諸位法師都拱手稱讚。』如果觀察下面的總結，是爲了指示初心。『如果觀察』這兩個字，只在于初心。『得到諸佛解脫』，『得』是指證得，包括分證和究竟。『二何者下』，是爲了簡別偏頗，顯明圓滿。二乘（聲聞乘和緣覺乘）的心性，難道不具備不可思議的自性嗎？只是由於背離自性而成為迷惑，不是侷限而自以為侷限。所以《法華經》開顯之後，就只有一個佛道，沒有其他的外道。『二言其下』，說明有根機的人才能見到。分為兩個部分：一是簡別沒有根機的人，二是顯明有根機的人。在顯明有根機的人中，又分為兩個部分：一是說明神力的加持，二是『若能下』，因為見到而進入果位，必定得到如來的滅度，包括分證和究竟。『二毛藏海水』，《經》中說的黿鼉（yuán tuó），黿，音元，三蒼解釋說，像鱉而大。《紀年志》記載，穆王十七年起兵到達九江，用黿來作為橋樑。鼉，音陀，三蒼解釋說，像蛟龍而大。《山海經》記載，江水中有鼉。郭璞說，像蜥蜴，大的長一丈，有鱗甲，皮可以用來做鼓。『二世界去還對經斷取音』，短陶家（duǎn táo jiā），《蒼頡篇》解釋說，陶是製作瓦器的工匠。『三延促時日對』，『四彼此理土對』，『五供具三光對』，『六吸風內火對』，『七世界上下對』，『八現身變聲對』，分為兩個部分：一是標明經文中的顯現。經中顯現身形，應該具備顯現十法界。這裡省略地舉出四聖（佛、菩薩、緣覺、聲聞）以及人天。在四聖中又缺少菩薩，是因為正在說明菩薩界顯現各種身形。所以變聲就貫通十法界以及大小乘。檢視經文就可以明白。『二上來下例前通示』，散開解釋完畢，再略微說明，使得閱讀的人不要忘記心性。大論第五十一卷說，諸佛有兩種說法，一是略說，二是廣說。
【English Translation】 English version: If the words seen are only at the level of partial truth and ultimate truth, then the inherent principle manifests, which is called 'seeing this mind'. The mind's miraculous function has no fixed direction, so it can enter a mustard seed. Since this is the case, all things are like this. It is only about one mind, and there is no other path. Therefore, all the wonderful functions of the Fruition Ground (Buddhahood) are in the mind of the Causal Ground (practice). Therefore, where the Causal Mind manifests, the wonderful function is unobstructed. Therefore, Master Jingxi said: 'The ancients explained this chapter mostly according to the events, which did not conform to the meaning of the sutra. Now I explain this chapter, summarizing it with ten pairs, so that all the masters of ancient and modern times praise it with folded hands.' If you observe the following summary, it is to instruct the initial mind. The words 'if you observe' are only in the initial mind. 'Obtaining the liberation of all Buddhas', 'obtaining' means attaining, including partial attainment and ultimate attainment. 'The second, what is below', is to distinguish the biased and reveal the complete. Do the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) not possess the inconceivable nature? It is only because they deviate from their nature and become deluded, not limited but thinking they are limited. Therefore, after the opening of the Lotus Sutra, there is only one Buddha Vehicle, and no other external paths. 'The second, what is below', explains that those with the capacity can see. It is divided into two parts: one is to distinguish those without capacity, and the other is to reveal those with capacity. In revealing those with capacity, it is divided into two parts: one is to explain the blessing of divine power, and the other is 'if one can below', because seeing enters the position, one will surely obtain the extinction of the Tathagata, including partial attainment and ultimate attainment. 'Two hairs contain the sea water', the Sutra says yuán tuó (黿鼉) (soft-shelled turtle and alligator). Yuán (黿), pronounced yuán, San Cang explains, it is like a turtle but large. The Annals record that in the seventeenth year of King Mu, he raised troops and arrived at Jiujiang, using yuán as a bridge. Tuó (鼉), pronounced tuó, San Cang explains, it is like a dragon but large. The Classic of Mountains and Seas records that there are tuó in the Jiang River. Guo Pu said that it is like a lizard, the large ones are ten feet long, with scales and armor, and the skin can be used to make drums. 'The second, the world goes and returns, corresponding to the sutra, taking the sound', duǎn táo jiā (短陶家) (short potter), Cangjie Pian explains, táo is a craftsman who makes tiles. 'The third, prolonging and shortening time corresponds', 'The fourth, the other and this manage the land corresponds', 'The fifth, offerings and the three lights correspond', 'The sixth, absorbing wind and internal fire corresponds', 'The seventh, the world above and below corresponds', 'The eighth, manifesting the body and changing the voice corresponds', divided into two parts: one is to mark the manifestation in the sutra. The manifestation of the body in the sutra should possess the manifestation of the Ten Dharma Realms. Here, the Four Saints (Buddha, Bodhisattva, Pratyekabuddha, Śrāvaka) and humans and devas are omitted. Among the Four Saints, Bodhisattvas are missing, because it is being explained that the Bodhisattva Realm manifests various bodies. Therefore, changing the voice penetrates the Ten Dharma Realms and the Mahayana and Hinayana. You can understand by looking at the sutra. 'The second, above comes below, following the previous general indication', the scattered explanation is finished, and then briefly explained, so that the readers do not forget the nature of the mind. The fifty-first volume of the Mahāprajñāpāramitāśāstra says that the Buddhas have two kinds of teachings, one is brief, and the other is extensive.
廣為解義故。初廣后略為攝持故。今疏例上略示正為攝持。二總廣明不思議用。四迦葉嘆仰二。初分科。二隨釋二。初迦葉稱歎。二語身子可嘆事二。初分科。二隨釋四。初小乘聞不能解。三無漏根者證三道時必發三根。一未知欲知根即見道。二知根即修道。三知已根即無學道大乘。以初地為見。二地至七地名修。八九十地為無學。以別望圓約住亦爾。荊溪云。即以住前對於登住為無漏道。望小比擬亦應可見。法眼根壞者。且對事論。不能盡理究竟應云佛眼根壞。雖復聞說不能發識者。不能發道種智也。二勸智者發心除正位者。謂小乘聖人也。三自責聲聞無分。荊溪云。一切聲聞等者準此。亦是佛及凈名大聖加之方有此說。故云迦葉此意等也。四慶菩薩得利二。初慶勸頂受。二明住法知魔。即知魔幻者由達魔界即佛故。五時眾得益。六凈名述成二。初分科。二隨釋二。初述魔不能壞。二明住不思議菩薩能成就行人三。初法如法華至所成者。彼經云。由提婆達多善知識故令我具足六波羅蜜。乃至成等正覺廣度眾生。故知世世惱害令行堅固。法華髮跡通名善知識。非但指為阿私仙時也。故云恒為調達所成。經云珂貝者。珂螺屬潔白如雪可以嬰馬膺也。二譬經雲龍象者。即名象為龍。猶此方雲龍馬也。周官曰。馬八尺以上為
龍。七尺以上為騋。六尺以上為馬。肇師云。像之上者名龍象也。若依大論釋嘆德文龍。像乃是二類龍是水中之大。像是陸行之大。故知二釋俱通。蹴蹋上子六反。謂以足逆蹋之曰蹴也。下徒盍反踐也。三合。
觀眾生品
三后四品廣釋實疾二。初總標列章。二依章釋義三。初明此品及下三品來意二。初明來意二。初約不思議品明來意。所以更明前品來意者。欲使後文承躡不亂耳。文為二。初近對問疾品。成上果義者。即成近遠二處果用故耳。近而為語已下文是。暹云只緣勝用難思。則知果證深遠。故云成上果義。不思議因緣利物之疾者。因緣只是感應耳。或因聖而緣凡。或因凡而緣聖。因親緣疏義如常辨。若云感應者。感定在凡應定在聖。故知止約八雙明不思議用。悉是利物之疾也。二遠對佛國品。二約此去四品明來意二。初略示。荊溪云。兼成室外四品者。理須兼于佛國半品。通總論之故且云四。故方便下三正當三觀。方便品約所用法正多屬空。弟子菩薩約能訶法。而弟子多屬假。以菩薩多屬中。佛國具三。三觀既爾。四教準知。二分此下廣釋二。初近成問疾調伏慰喻二。初標牒。二解釋三。初此品成上從假入空。荊溪云。而云成者。即釋成也。上所明空既空一切。即是皆空故也。應具假中而但云空
【現代漢語翻譯】 現代漢語譯本：龍。身長七尺以上稱為'騋'（lái）。身長六尺以上稱為馬。肇法師說，像中之佼佼者名為龍象。如果依照《大智度論》解釋讚歎功德的'龍'和'象'，那麼龍是水中之大者，像是陸行之大者。因此可知兩種解釋都可行。'蹴蹋'（cù tà），'蹴'讀作上聲，'蹋'讀作六反，意思是說用腳逆向踩踏。'踐'（jiàn），讀作下徒盍（hé）反，意思是踩。
觀眾生品
在《維摩詰經》中，'三'（指前三品）之後有四品，廣泛解釋了'實'（實在）和'疾'（快速）。首先是總的標列章節，其次是依照章節解釋意義。在解釋意義中，首先說明此品及以下三品的來意。在說明來意中，首先從《不思議品》說明來意。之所以要再次說明前品的來意，是爲了使後面的文句承接不亂。文分為兩部分。首先是近對《問疾品》，成就上面的果義，即成就近處和遠處兩種果用。'近而為語'以下是正文。湛然法師說，只因爲殊勝的作用難以思議，所以知道果證深遠，因此說成就上面的果義。《不思議品》的因緣利益眾生的快速，因緣只是感應而已。或者因為聖人而緣于凡人，或者因為凡人而緣于聖人。因親緣疏的意義如常辨析。如果說是感應，那麼感一定在凡人，應一定在聖人。因此可知只約八雙來闡明不思議的作用，全部都是利益眾生的快速。 其次是遠對《佛國品》。從此處開始的四品說明來意，分為兩部分。首先是略微指示。荊溪湛然法師說，兼顧成就室外四品，理應兼顧《佛國品》的一半，通盤總論，所以暫且說是四品。所以《方便品》以下的三品，正當於三觀。'方便品'約所用法正多屬空觀，'弟子品'和'菩薩品'約能訶法，而'弟子品'多屬於假觀，因為'菩薩品'多屬於中觀。《佛國品》具足三觀。三觀既然如此，四教也依此準知。其次是詳細解釋，分為兩部分。首先是近成《問疾品》的調伏和慰喻。首先是標明。其次是解釋，分為三部分。首先是此品成就從假入空。荊溪湛然法師說，之所以說'成就'，就是解釋'成就'。上面所闡明的空，既然空了一切，就是皆空。
【English Translation】 English version: Dragon. Those exceeding seven chi in length are called 'Lai'. Those exceeding six chi are called horses. Dharma Master Zhao said, 'The best among elephants is called a dragon elephant.' If, according to the Great Perfection of Wisdom Treatise, we interpret the 'dragon' and 'elephant' that praise virtues, then dragons are the greatest in water, and elephants are the greatest on land. Therefore, it is known that both interpretations are valid. 'Cu Ta' (蹴蹋), 'Cu' is pronounced in the rising tone, and 'Ta' is pronounced as Liu Fan (六反), meaning to trample in reverse with the feet. 'Jian' (踐), pronounced as Xia Tu He Fan (下徒盍反), means to tread.
Chapter on Observing Living Beings
In the Vimalakirti Sutra, the 'three' (referring to the first three chapters) are followed by four chapters, extensively explaining 'reality' and 'swiftness'. First is the general listing of chapters, and second is explaining the meaning according to the chapters. In explaining the meaning, first explain the intention of this chapter and the following three chapters. In explaining the intention, first explain the intention from the 'Inconceivable Chapter'. The reason for explaining the intention of the previous chapter again is to prevent the subsequent sentences from being disjointed. The text is divided into two parts. First, it closely addresses the 'Inquiry of Illness Chapter', accomplishing the fruit of the above, that is, accomplishing the fruit in both near and far places. 'Near and for speech' below is the main text. Dharma Master Zhanran said, 'Only because the supreme function is difficult to conceive, it is known that the fruit of realization is profound,' therefore it is said to accomplish the fruit of the above. The swiftness of the conditions in the 'Inconceivable Chapter' benefiting sentient beings, the conditions are only responses. Either because of the sage and related to the ordinary person, or because of the ordinary person and related to the sage. The meaning of affinity and distance is as usual. If it is said to be a response, then the feeling must be in the ordinary person, and the response must be in the sage. Therefore, it is known that only about eight pairs are used to explain the inconceivable function, all of which are the swiftness of benefiting sentient beings. Second, it remotely addresses the 'Buddha Land Chapter'. The four chapters starting from here explain the intention, divided into two parts. First is a brief indication. Dharma Master Zhanran of Jingxi said, 'Also taking into account the four chapters outside the room, it should also take into account half of the 'Buddha Land Chapter', a comprehensive overview, so it is temporarily said to be four chapters.' Therefore, the three chapters below the 'Expedient Means Chapter' are exactly the three contemplations. The 'Expedient Means Chapter' is about the Dharma used, mostly belonging to the contemplation of emptiness, the 'Disciples Chapter' and the 'Bodhisattva Chapter' are about those who can rebuke the Dharma, and the 'Disciples Chapter' mostly belongs to the provisional contemplation, because the 'Bodhisattva Chapter' mostly belongs to the middle contemplation. The 'Buddha Land Chapter' is complete with the three contemplations. Since the three contemplations are like this, the four teachings should also be known accordingly. Second is a detailed explanation, divided into two parts. First, it closely accomplishes the taming and consolation of the 'Inquiry of Illness Chapter'. First is the indication. Second is the explanation, divided into three parts. First, this chapter accomplishes the entry into emptiness from the provisional. Dharma Master Zhanran of Jingxi said, 'The reason for saying 'accomplishment' is to explain 'accomplishment'. The emptiness explained above, since it empties everything, is all emptiness.'
者。此有二意。一者通途虛照三諦。雖三而空。二者由在方等教中雖三而通。故使通相復異次第。未是獨顯。但是通知。若爾空尚未委。況今于空加四無量及廣上等。故云小異。是故今以三品釋上觀眾生。中有假有中故云約空起四無量。義當假觀含于空中。故云約空。若準此文窮眾生源。義當中在空中意也。凈名答等者。源者即是無住之源本也。尚至無住豈但空耶。二佛道品成上從空入假。荊溪云。次佛道品既辨假中。任運變成不思議之假中也。文中雖不彰灼言之道理應爾。雖然此乃從於教旨。以說顯機乃須依附方等。故分三品以屬三觀。三不二香積兩品成上中道。荊溪云。如我病者等者。能見斯病與空同體。故中雙非病亦雙非非俗。故非有非真。故非無。此則正當中道義也。二遠成室外四品二。初正成三品三。初此品成上方便品。二佛道品成上弟子品。三不二香積成上菩薩品。二今得下扶成佛國。二此四下牒品分章。二略釋此品名二。初生起總釋。荊溪云。自之與他等者。應先了心方知生佛。初既了矣反后照時但照一邊。無不具足故。今但云觀眾生耳。此意正顯空之與中。故先引華嚴自他雙顯。還依方等且從於通。故釋觀達觀穿之文皆空三諦。慈悲接物者。物即眾生以從利他故觀他也。利他之法指四無量。二觀以下
【現代漢語翻譯】 現代漢語譯本：
這段話有兩種含義。一是普遍地以空性的角度來觀照三諦（空、假、中），雖然有三種，但本質是空。二是由於在方等教中，這三種是相通的，因此使得它們的相狀與次第有所不同，還不是獨立顯現，只是相互通知。如果這樣，那麼對於空的理解尚且不透徹，更何況現在在空的基礎上加上四無量心以及廣大的上等等法。所以說『小異』。因此，現在用三種品來解釋上面所說的觀察眾生。在假有之中，所以說『約空起四無量』，其意義相當於假觀包含于空之中，所以說『約空』。如果按照這個文句來探究眾生的根源，其意義應當在于空之中。凈名經的回答等等，根源就是無住的根源。尚且達到無住，豈止是空呢？二，佛道品成就了從空入假。荊溪大師說：『其次的佛道品既然辨明了假和中，自然而然地變成不可思議的假和中。』文中雖然沒有明確地說，但道理應該是這樣。雖然這樣，這乃是從教義出發。用說法來顯現根機，就必須依附方等教，所以分為三種品來歸屬於三種觀。三，不二法門和香積佛品成就了上面的中道。荊溪大師說：『如我病者等等，能夠見到這個病與空同體，所以中道是雙重否定，病也是雙重否定，不是俗諦，所以不是有，不是真諦，所以不是無。』這就是真正地符合中道的意義。二，從遠處成就室外四品。初，正成就三品。初，此品成就了上面的方便品。二，佛道品成就了上面的弟子品。三，不二法門和香積佛品成就了上面的菩薩品。二，現在得到下面來扶助成就佛國。二，這四句是按照品來劃分章節。二，簡略地解釋此品的名字。初，生起總的解釋。荊溪大師說：『自己與他人等等，應該先了解自己的心，才能知道生佛。』最初既然瞭解了，反過來照見的時候，只是照見一邊，沒有不具足的。所以，現在只說觀察眾生。這個意思正是顯現空和中。所以先引用《華嚴經》自己和他人雙重顯現。還是依照方等教，暫且從相通的角度出發。所以解釋觀、達到、觀穿的文句都是空、三諦。慈悲接引眾生，眾生就是所要利益的對象，因為是從利他的角度來觀察他人。利他的方法指的是四無量心。二，觀以下 English version:
This has two meanings. First, it universally illuminates the Three Truths (Emptiness, Provisional Existence, and the Middle Way) through emptiness. Although there are three, their essence is emptiness. Second, because in the Vaipulya teachings, these three are interconnected, their appearances and order differ, not yet independently manifest, but mutually informing. If that's the case, the understanding of emptiness is not yet thorough, let alone adding the Four Immeasurables and vast higher practices on top of emptiness. Therefore, it's said to be a 'slight difference'. Hence, we now use three sections to explain the above-mentioned observation of sentient beings. Within provisional existence, hence the saying 'arising the Four Immeasurables based on emptiness', its meaning is equivalent to the provisional contemplation containing emptiness, hence the saying 'based on emptiness'. If we investigate the origin of sentient beings according to this passage, its meaning should be within emptiness. The reply in the Vimalakirti Sutra, etc., the origin is the source of non-abiding. Reaching non-abiding, how can it be just emptiness? Second, the Buddha Path section accomplishes entering provisional existence from emptiness. Master Jingxi said: 'Next, the Buddha Path section, having distinguished provisional existence and the Middle Way, naturally transforms into inconceivable provisional existence and the Middle Way.' Although not explicitly stated in the text, the principle should be like this. Although so, this is based on the teachings. To reveal the potential through teachings, one must rely on the Vaipulya teachings, hence dividing into three sections belonging to the three contemplations. Third, the Non-duality Dharma Gate and Fragrant Accumulation Buddha section accomplish the above-mentioned Middle Way. Master Jingxi said: 'Like my illness, etc., being able to see this illness as being of the same essence as emptiness, hence the Middle Way is a double negation, and the illness is also a double negation, not mundane truth, hence not existence, not ultimate truth, hence not non-existence.' This truly accords with the meaning of the Middle Way. Second, remotely accomplishing the four sections outside the chamber. First, directly accomplishing three sections. First, this section accomplishes the above-mentioned Expedient Means section. Second, the Buddha Path section accomplishes the above-mentioned Disciples section. Third, the Non-duality Dharma Gate and Fragrant Accumulation Buddha section accomplish the above-mentioned Bodhisattvas section. Second, now obtaining the below to support and accomplish the Buddha Land. Second, these four sentences divide the chapters according to the sections. Second, briefly explaining the name of this section. First, arising the general explanation. Master Jingxi said: 'Self and others, etc., one should first understand one's own mind to know sentient beings and Buddhas.' Having understood the beginning, when reflecting back, only reflecting on one side, nothing is lacking. Therefore, now only speaking of observing sentient beings. This meaning precisely reveals emptiness and the Middle Way. Therefore, first quoting the Avatamsaka Sutra, self and others doubly manifest. Still relying on the Vaipulya teachings, temporarily starting from the interconnected perspective. Therefore, explaining the sentences of contemplation, reaching, and penetrating are all emptiness and the Three Truths. Compassionately receiving sentient beings, sentient beings are the objects to be benefited, because it is observing others from the perspective of benefiting them. The method of benefiting others refers to the Four Immeasurables. Second, contemplation below
【English Translation】 This has two meanings. First, it universally illuminates the Three Truths (Emptiness, Provisional Existence, and the Middle Way) through emptiness. Although there are three, their essence is emptiness. Second, because in the Vaipulya teachings, these three are interconnected, their appearances and order differ, not yet independently manifest, but mutually informing. If that's the case, the understanding of emptiness is not yet thorough, let alone adding the Four Immeasurables and vast higher practices on top of emptiness. Therefore, it's said to be a 'slight difference'. Hence, we now use three sections to explain the above-mentioned observation of sentient beings. Within provisional existence, hence the saying 'arising the Four Immeasurables based on emptiness', its meaning is equivalent to the provisional contemplation containing emptiness, hence the saying 'based on emptiness'. If we investigate the origin of sentient beings according to this passage, its meaning should be within emptiness. The reply in the Vimalakirti Sutra, etc., the origin is the source of non-abiding. Reaching non-abiding, how can it be just emptiness? Second, the Buddha Path section accomplishes entering provisional existence from emptiness. Master Jingxi said: 'Next, the Buddha Path section, having distinguished provisional existence and the Middle Way, naturally transforms into inconceivable provisional existence and the Middle Way.' Although not explicitly stated in the text, the principle should be like this. Although so, this is based on the teachings. To reveal the potential through teachings, one must rely on the Vaipulya teachings, hence dividing into three sections belonging to the three contemplations. Third, the Non-duality Dharma Gate and Fragrant Accumulation Buddha section accomplish the above-mentioned Middle Way. Master Jingxi said: 'Like my illness, etc., being able to see this illness as being of the same essence as emptiness, hence the Middle Way is a double negation, and the illness is also a double negation, not mundane truth, hence not existence, not ultimate truth, hence not non-existence.' This truly accords with the meaning of the Middle Way. Second, remotely accomplishing the four sections outside the chamber. First, directly accomplishing three sections. First, this section accomplishes the above-mentioned Expedient Means section. Second, the Buddha Path section accomplishes the above-mentioned Disciples section. Third, the Non-duality Dharma Gate and Fragrant Accumulation Buddha section accomplish the above-mentioned Bodhisattvas section. Second, now obtaining the below to support and accomplish the Buddha Land. Second, these four sentences divide the chapters according to the sections. Second, briefly explaining the name of this section. First, arising the general explanation. Master Jingxi said: 'Self and others, etc., one should first understand one's own mind to know sentient beings and Buddhas.' Having understood the beginning, when reflecting back, only reflecting on one side, nothing is lacking. Therefore, now only speaking of observing sentient beings. This meaning precisely reveals emptiness and the Middle Way. Therefore, first quoting the Avatamsaka Sutra, self and others doubly manifest. Still relying on the Vaipulya teachings, temporarily starting from the interconnected perspective. Therefore, explaining the sentences of contemplation, reaching, and penetrating are all emptiness and the Three Truths. Compassionately receiving sentient beings, sentient beings are the objects to be benefited, because it is observing others from the perspective of benefiting them. The method of benefiting others refers to the Four Immeasurables. Second, contemplation below
分字別解二。初正釋。二初觀三初雙標。荊溪云。言觀穿者。不依止觀作貫穿者。貫字亦與觀義大同。彼用貫字釋觀字也。二雙釋二。初觀達二。初約生佛總辨二。初正明。二引證。二俗諦下約三諦別釋。菩薩照了者。荊溪云。約利根人從茲得入。故大經下利钁斫之者。竹角反。說文斫削也。盤石砂礫對三惑。如觀穿中。問觀達觀穿同用此喻。云何辨異。答了三惑一心是觀達義。而惑破前後是觀穿義。俱觀中理。如到金剛。是則觀達約橫觀穿約豎。橫豎雖異三惑無別。故大經一喻二處通用。二觀穿二。初約破惑顯義。二引法華證成。荊溪云。故法華等者雖用三空。但是借彼法華之譬。譬三根人觀于眾生入三諦空。然今見中理與法華等。兼帶約部小為不等。二故入下雙結。眾生三種約橫也。窮源檢之約豎也。二釋眾生二。初牒名略示。荊溪云言眾生等者。觀字兩向。釋觀字雖兼眾生但是能觀通總而說。今此別釋眾生兩字。眾生即是所觀境也。二毗曇下敘宗釋義二。初敘宗計。荊溪云。眾生兩字並約小乘諸部以釋。部屬方等宜從小宗。若大乘中但論觀別。釋名何殊。文中凡出四家。一毗曇二犢子三成實四方廣道人。其中犢子方廣是附佛法外道。自以聰明讀佛經書而生一見。犢子讀舍利弗毗曇自製別義言。我在四句外第五不
【現代漢語翻譯】 現代漢語譯本 分字別解二。初正釋。二初觀三初雙標。荊溪說：『說「觀穿」的人，如果不依據止觀來貫穿理解，那麼「貫」字也和「觀」的意義大致相同。』他用「貫」字來解釋「觀」字。二雙釋二。初觀達二。初約生佛總辨二。初正明。二引證。二俗諦下約三諦別釋。菩薩照了者。荊溪說：『這是針對利根之人，從這裡可以入門。』所以《大經》中說，利器砍削（的人）。（「竹角反」，《說文》解釋為砍削。）盤石、砂礫對應三種迷惑，如同觀穿中所說。問：觀達和觀穿都用這個比喻，如何區分它們的差異？答：了知三種迷惑一心，這是觀達的意義；而迷惑破除有先後順序，這是觀穿的意義。都觀照中道真理，如同到達金剛一般。這樣說來，觀達是橫向的，觀穿是縱向的。橫向和縱向雖然不同，但三種迷惑沒有區別。所以《大經》同一個比喻在兩處都可以使用。二觀穿二。初約破惑顯義。二引《法華經》證成。荊溪說：『所以《法華經》等，雖然使用三空（的概念），但是借用《法華經》的比喻，比喻三種根器的人觀照眾生進入三諦空。』然而現在所見的中道真理與《法華經》等同，只是兼帶了部派和大小乘的不同。二故入下雙結。眾生三種是橫向的說法。窮源檢之是縱向的說法。二釋眾生二。初牒名略示。荊溪說：『說「眾生」等，觀字有兩方面的含義。解釋「觀」字雖然兼顧眾生，但是能觀是通盤總括而言的。現在這裡分別解釋「眾生」兩個字，「眾生」就是所觀的對象。』二毗曇下敘宗釋義二。初敘宗計。荊溪說：『「眾生」兩個字都是從小乘各部的角度來解釋。部派屬於方等，應該從小乘的宗義出發。如果在大乘中只論觀的差別，解釋名稱又有什麼不同呢？』文中總共出現四家：一、毗曇（Abhidharma，論藏）；二、犢子（Vatsiputriya，部派佛教宗派）；三、成實（Satya-siddhi，論書名）；四、方廣道人（Vaipulya，附佛法外道）。其中犢子和方廣是附佛法的外道，自以為聰明，讀佛經書而產生一種偏見。犢子讀《舍利弗毗曇》（Sariputra Abhidharma）自己制定了別的意義說：『我在四句之外，第五句不……』
【English Translation】 English version Section 2: Detailed Explanation of Individual Words. First, the Correct Explanation. Second, the Initial Observation. Third, the Initial Double Designation. Jingxi said: 'Those who speak of 'penetrating observation' (觀穿, guan chuan) without relying on Zhi Guan (止觀, cessation and contemplation) for thorough understanding, the word 'penetrating' (貫, guan) is largely the same in meaning as 'observation' (觀, guan).' He uses the word 'penetrating' to explain the word 'observation.' Second, Double Explanation. First, Observation and Attainment. First, General Differentiation between Sentient Beings and Buddhas. First, Direct Explanation. Second, Citation of Evidence. Second, Explanation of the Three Truths based on Conventional Truth. 'Bodhisattvas illuminate' (菩薩照了, Pusa zhao liao). Jingxi said: 'This is aimed at those with sharp faculties, from here they can enter.' Therefore, the Great Sutra says, 'Those who use sharp tools to cut.' (竹角反, zhu jiao fan, explained in Shuowen as cutting and trimming). Hard rock, gravel, and sand correspond to the three delusions, as mentioned in penetrating observation. Question: Both observation and attainment and penetrating observation use this metaphor, how to distinguish their differences? Answer: Understanding the three delusions as one mind is the meaning of observation and attainment; while the breaking of delusions has a sequential order, this is the meaning of penetrating observation. Both observe the Middle Way truth, like reaching Vajra (金剛, diamond). Thus, observation and attainment is horizontal, while penetrating observation is vertical. Although horizontal and vertical are different, the three delusions are no different. Therefore, the same metaphor in the Great Sutra can be used in both places. Second, Penetrating Observation. First, Explaining the Meaning through Breaking Delusions. Second, Citing the Lotus Sutra for Confirmation. Jingxi said: 'Therefore, the Lotus Sutra, etc., although using the three emptinesses (三空, san kong), it borrows the metaphor of the Lotus Sutra to illustrate how people of three capacities observe sentient beings entering the emptiness of the three truths.' However, the Middle Way truth seen now is the same as the Lotus Sutra, etc., only differing in terms of school and the Great and Small Vehicles. Second, 'Therefore, entering' (故入, gu ru) below is a double conclusion. 'Three kinds of sentient beings' (眾生三種, zhong sheng san zhong) is a horizontal statement. 'Exhaustively investigating the source' (窮源檢之, qiong yuan jian zhi) is a vertical statement. Second, Explanation of Sentient Beings. First, Brief Indication of the Name. Jingxi said: 'Speaking of 'sentient beings' (眾生, zhong sheng), etc., the word 'observation' has two aspects. Although explaining the word 'observation' includes sentient beings, the ability to observe is a general and comprehensive statement. Now, here, we separately explain the two words 'sentient beings,' 'sentient beings' are the object of observation.' Second, Narration of the School and Explanation of Meaning. First, Narration of the School's View. Jingxi said: 'The two words 'sentient beings' are both explained from the perspective of the various schools of the Small Vehicle. The school belongs to Vaipulya (方等, expansive teachings), so it should be based on the tenets of the Small Vehicle. If in the Great Vehicle only the difference in observation is discussed, what difference is there in explaining the name?' In the text, four schools are mentioned: 1. Abhidharma (毗曇, Abhidharma); 2. Vatsiputriya (犢子, Vatsiputriya, a sectarian Buddhist school); 3. Satyasiddhi (成實, Satyasiddhi, name of a treatise); 4. Vaipulya practitioners (方廣道人, Vaipulya, non-Buddhist schools attached to Buddhism). Among them, Vatsiputriya and Vaipulya are non-Buddhist schools attached to Buddhism, who consider themselves intelligent, read Buddhist scriptures and generate a biased view. The Vatsiputriya, reading the Sariputra Abhidharma (舍利弗毗曇, Sariputra Abhidharma), formulated a separate meaning saying: 'I am outside the four sentences, the fifth is not...'
可說藏中。方廣道人讀佛十喻自作義云。不生不滅如幻如化。空幻為宗。毗曇明所成眾生等者。以攬五陰成眾生故。故眾生假名是所成。五陰實法是能成。第五不可說藏者。三世及無為法為四句。我離此四故云第五。我即眾生假合名眾生。主宰故名我。由主宰故假合由假合故。主宰其實一也。大論破此者破方廣也。失衍意者。荊溪云。無三假故。彼是小乘濫用大名而無大旨故云失也。二今經下明今釋。荊溪云。況今約衍幻化本通。通於佛性中道。二料簡三。初簡邪正二。初問二答二。初簡邪。荊溪云。取空戲論等者。彼執幻化破他析法。而全無入空之門。況復入中不思議理。二此經下顯正。大經至涅槃是引大經大論證中道亦名眾生也。六法謂五陰及眾生。今攬中道法性以立假名。是佛性不離六法也。此與大經文義少別。彼明佛性真理與六法妄事不即不離。故言不即六法不離六法。今文但攬法性五陰假名眾生。名不離六法耳。引大論者。法即五陰。五陰並常名五涅槃。居十界極故無過上。荊溪云。眾生佛性不離等者。空通於中得作此說。此中所釋與余文異。此證三諦皆約眾生故。各不離中道佛性。佛性亦名眾生故也。若對不即通涂明者。假不即故即是真俗二眾生也。言不離者空假眾生體即中故。又不即者三皆非故。又不
【現代漢語翻譯】 現代漢語譯本： 可說藏中，方廣道人解讀佛十喻，自立新義說：『不生不滅，如幻如化，以空幻為根本宗旨。』 毗曇宗認為『所成眾生』等，是因為執取五陰而成為眾生。所以，眾生是假名，是『所成』；五陰是實法，是『能成』。第五不可說藏，以三世和無為法為四句。『我』超越這四句，所以說是第五。『我』即是眾生，假合而名為眾生，因為有主宰作用所以名為『我』。因為有主宰作用，所以假合；因為假合，所以有主宰。其實主宰和假合是一體的。《大智度論》破斥此觀點，是破斥方廣道人的觀點。『失衍意』，荊溪湛然大師說，因為沒有三假（體假、用假、教假），他們是小乘，濫用大乘的名詞，卻沒有大乘的宗旨，所以說是『失衍意』。 第二，『今經下明今釋』，說明現在的解釋。荊溪湛然大師說：『況且現在依據大乘，幻化本來就通達，通達于佛性中道。』 第三，料簡三種觀點。首先，簡別邪正兩種觀點。首先是提問，然後是回答。首先簡別邪說。荊溪湛然大師說：『取空戲論等』，他們執著于空，以戲論的方式破斥他人，分析法相，卻完全沒有進入空性的門徑，更何況進入中道不可思議的道理。 第二，『此經下顯正』，彰顯正說。《大般涅槃經》到《涅槃經》，是引用《大般涅槃經》、《大智度論》來證明中道，中道也叫做眾生。六法指的是五陰和眾生。現在執取中道法性來建立假名，是佛性不離六法。這與《大般涅槃經》的文義略有不同。彼經說明佛性真理與六法妄事不即不離，所以說『不即六法，不離六法』。現在的文句只是執取法性五陰，假名為眾生，名為不離六法而已。引用《大智度論》說，法即是五陰，五陰並常，名為五涅槃，居於十法界之極，所以沒有比它更高的了。 荊溪湛然大師說：『眾生佛性不離等』，空通達于中道，才能這樣說。這裡所解釋的與其他的文句不同，這裡證明三諦都依據眾生，所以各自不離中道佛性，佛性也叫做眾生。如果針對『不即』，普遍地說明，假不即，所以即是真俗二眾生。說『不離』，是因為空假眾生的本體即是中道。又『不即』，是因為三者都不是。
【English Translation】 English version: In the Treatise on the Hidden Meaning of What Can Be Spoken, Daoren of Fangguang, interpreting the ten metaphors of the Buddha, created his own meaning, saying: 'Neither arising nor ceasing, like illusion and transformation, with emptiness and illusion as the fundamental principle.' The Sarvastivada school considers 'beings that are formed' etc., because they grasp the five skandhas to become beings. Therefore, beings are a provisional name, 'that which is formed'; the five skandhas are real dharmas, 'that which is able to form'. The fifth inexpressible treasury takes the three times and unconditioned dharmas as four phrases. 'I' transcends these four phrases, so it is called the fifth. 'I' is beings, provisionally combined and named beings, because it has a ruling function it is named 'I'. Because there is a ruling function, therefore it is provisional combination; because it is provisional combination, therefore there is a ruling function. In fact, ruling and provisional combination are one. The Mahaprajnaparamita-sastra refutes this view, refuting the view of Daoren of Fangguang. 'Losing the meaning of the Avatamsaka Sutra', Master Jingxi Zhanran said, because there are no three provisionalities (provisionality of essence, provisionality of function, provisionality of teaching), they are Hinayana, misusing Mahayana terms, but without the Mahayana purpose, so it is said to 'lose the meaning of the Avatamsaka Sutra'. Second, 'The current sutra explains the current interpretation', explaining the current interpretation. Master Jingxi Zhanran said: 'Moreover, now based on the Mahayana, illusion and transformation are originally pervasive, pervading the Buddha-nature and the Middle Way.' Third, distinguishing three views. First, distinguishing between heterodox and orthodox views. First is the question, then the answer. First distinguishing heterodox views. Master Jingxi Zhanran said: 'Taking emptiness as frivolous debate etc.', they are attached to emptiness, refuting others in a frivolous way, analyzing dharmas, but completely without entering the gate of emptiness, let alone entering the inconceivable principle of the Middle Way. Second, 'This sutra reveals the orthodox', revealing the orthodox teaching. The Mahaparinirvana Sutra to the Nirvana Sutra, is quoting the Mahaparinirvana Sutra and the Mahaprajnaparamita-sastra to prove the Middle Way, the Middle Way is also called beings. The six dharmas refer to the five skandhas and beings. Now grasping the dharma-nature of the Middle Way to establish a provisional name, it is Buddha-nature not separate from the six dharmas. This is slightly different from the meaning of the Mahaparinirvana Sutra. That sutra explains that the truth of Buddha-nature and the false affairs of the six dharmas are neither identical nor separate, so it says 'neither identical to the six dharmas, nor separate from the six dharmas'. The current sentence only grasps the dharma-nature and the five skandhas, provisionally naming beings, named not separate from the six dharmas. Quoting the Mahaprajnaparamita-sastra saying, dharma is the five skandhas, the five skandhas are both constant, named the five Nirvanas, residing at the extreme of the ten dharma realms, so there is nothing higher than it. Master Jingxi Zhanran said: 'Beings and Buddha-nature are not separate etc.', emptiness pervades the Middle Way, so it can be said this way. The interpretation here is different from other sentences, here proving that the three truths are all based on beings, so each is not separate from the Buddha-nature of the Middle Way, Buddha-nature is also called beings. If targeting 'not identical', universally explaining, the provisional is not identical, so it is the two beings of truth and convention. Saying 'not separate', is because the essence of empty and provisional beings is the Middle Way. Also 'not identical', is because the three are all not.
離者三皆是故。故觀眾生義通一切。此即荊溪通取三諦以釋六法。于文似異其義仍通。二簡大小二。初問如第五大等者。法有定數。大但有四終無第五。今觀生本無如第五大。既唯空寂何故向文約真中解眾生耶。荊溪云。問等者正意欲擬三諦即空。故以諸土而問于觀。約觀非但唯空。于有亦空假中。雖無空于變易之文義當空於二土之惑。故答中引菩薩觀空例之。二答中初約唯空分段答。二約遍空三諦答。此即兩番通明經意。初既唯空分段。何妨更約真諦論變易眾生。次明菩薩三諦俱空。則經云第五大等。豈止喻于分段。亦喻變易本空故得約三諦以解眾生也。初答中雲依真不無等者。分段雖空變易未空。次文分二。初簡小尚不觀。涅槃空者。涅槃不空故受變易。二今明下顯大二。初明三諦皆空。荊溪云。又云至亦空者信三諦空。既是虛解雖未能見若假若中能破執假執中之病。二所以下示中空所以二。初明破執用空。荊溪云。所以有時等者。非但虛解破執而已。亦能實破二邊之惑。不同虛解故云有時。若空二邊即顯中道。故云空於二邊也。若計等者為破二觀之人計中道者說之。二一往下顯空即三諦二。初明空非斷滅。一心具萬行者。荊溪云。此為因茲入圓中者而說之也。既空假俱空而入中。空中空任運具足萬行。故此下無
【現代漢語翻譯】 現代漢語譯本 離體（離一切諸法）者，三諦（空、假、中）皆是故。故觀眾生之義，通達一切法。此即荊溪（指唐代天臺宗僧人湛然）通取三諦來解釋六法（地、水、火、風、空、識）。于文句上看似不同，但其義理仍然相通。二、簡別大小乘之觀。初問：『如第五大等』者，法有定數，『大』（四大）但有四，終無第五。今觀眾生本無，如第五大。既然唯是空寂，為何向文約真諦（空諦）中解釋眾生呢？荊溪說：『問等者』，正意是想擬比三諦即是空。故以諸土（穢土、凈土）而問于觀。約觀來說，非但唯是空，于有（假有）亦是空假中。雖無空于變易（變易生死）之文，義當空於二土之惑。故答中引用菩薩觀空的例子。二、答中，初約唯空分段回答，二約遍空三諦回答。此即兩次通明經文之意。初既唯空分段，何妨更約真諦論變易眾生？次明菩薩三諦俱空，則經文所說『第五大等』，豈止是比喻于分段生死，亦比喻變易本空，故得約三諦來解釋眾生也。初答中雲：『依真不無等』者，分段生死雖空，變易生死未空。次文分二，初簡小乘尚不觀涅槃空者，涅槃不空，故受變易生死。二、今明下，顯大乘之觀。二，初明三諦皆空。荊溪說：『又云至亦空者』，信三諦皆空，既是虛解，雖未能見若假若中，能破執假執中之病。二、所以下，示中空之所以。二，初明破執用空。荊溪說：『所以有時等』者，非但虛解破執而已，亦能實破二邊之惑，不同虛解，故云『有時』。若空二邊，即顯中道，故云『空於二邊也』。若計等者，為破二觀之人計中道者說之。二、一往下，顯空即三諦。二，初明空非斷滅。『一心具萬行』者，荊溪說：『此為因茲入圓中者而說之也』。既空假俱空而入中，空中空任運具足萬行，故此下無文。
【English Translation】 English version Those who are separate (separate from all dharmas) are all three truths (emptiness, provisional existence, the Middle Way). Therefore, the meaning of observing sentient beings encompasses all dharmas. This is Jingxi (referring to Zhanran, a Tang Dynasty Tiantai Buddhist monk) comprehensively taking the three truths to explain the six elements (earth, water, fire, wind, space, consciousness). Although the wording may seem different, the meaning remains consistent. Second, distinguishing between the views of the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana). First question: 'Like the fifth great element, etc.' Dharma has a fixed number; 'great' (the four great elements) only has four, and there is never a fifth. Now, observing that sentient beings are fundamentally non-existent, like the fifth great element. Since it is only emptiness and tranquility, why does the text explain sentient beings in terms of the true truth (the truth of emptiness)? Jingxi said: 'The question, etc.,' the main intention is to compare the three truths to emptiness. Therefore, the question is asked about observation in terms of various lands (defiled lands, pure lands). Speaking of observation, it is not only emptiness, but also emptiness, provisional existence, and the Middle Way in existence (provisional existence). Although there is no emptiness in the text about change (changeable birth and death), the meaning should be emptiness regarding the delusion of the two lands. Therefore, the example of the Bodhisattva's observation of emptiness is cited in the answer. Second, in the answer, the first part answers in terms of only emptiness, and the second part answers in terms of the three truths pervading emptiness. This is to clarify the meaning of the sutra twice. Since the first part is only emptiness, why not discuss changeable sentient beings in terms of the true truth? Next, it is clarified that the Bodhisattva's three truths are all empty, so the sutra says 'the fifth great element, etc.,' which is not only a metaphor for segmented birth and death, but also a metaphor for the fundamental emptiness of change, so it is possible to explain sentient beings in terms of the three truths. In the first answer, it is said: 'Relying on the truth is not non-existent, etc.,' although segmented birth and death are empty, changeable birth and death are not empty. The next text is divided into two parts. The first part distinguishes that the Small Vehicle does not even observe the emptiness of Nirvana. Nirvana is not empty, so it is subject to changeable birth and death. Second, the following clarifies the view of the Great Vehicle. Second, the first part clarifies that the three truths are all empty. Jingxi said: 'Also saying that it is also empty,' believing that the three truths are all empty, since it is a false understanding, although it cannot see the provisional or the Middle Way, it can break the illness of clinging to the provisional or clinging to the Middle Way. Second, the following shows the reason for the emptiness of the Middle Way. Second, the first part clarifies the use of emptiness to break attachments. Jingxi said: 'Therefore, sometimes, etc.,' it is not only a false understanding that breaks attachments, but it can also truly break the delusion of the two extremes, which is different from false understanding, so it is said 'sometimes.' If the two extremes are emptied, the Middle Way will be revealed, so it is said 'emptying the two extremes.' If counting, etc., it is said for those who count the Middle Way to break the two views. Second, going down, it shows that emptiness is the three truths. Second, the first part clarifies that emptiness is not annihilation. 'One mind possesses ten thousand practices,' Jingxi said: 'This is said for those who enter the perfect Middle Way because of this.' Since both emptiness and provisional existence are emptied and enter the Middle Way, emptiness in emptiness spontaneously possesses ten thousand practices, so there is no text below.
色界色正譬中道空也。是故向釋眾生得約三諦。二當知下於空具三二。初正釋具三。雖同入空至三智也者。荊溪云。若據名者準入空時只可得名一切智耳。此一切智其理既通。即此一切亦通三諦。如是入空下結成通相也。如此品所明者。空中既具慈等三義義當於假。舍者義當於中。此即品內所明也。二若空下結歸二義。橫達豎穿俱約三諦。三簡中空二。初問。荊溪云。問意者中體須立何須更空。以中破真中體理極。更將何法而空中耶。二答。荊溪云。答中意者中體性空何須用空。不同空假事猶有滯。具如前文。妄取下故知空中亦為計者。破計見理二俱空也。複次下重釋出之。若更等者。釋前中道不須更空之所以也。但云性自是空無無窮過故復說之。三帖釋入文三。初觀眾生品明從假入空觀二。初分科。荊溪云。文為四者。更加無量及以窮源天女散華。而明別惑方乃表於三諦悉空。華著者小乘空之失也。二初所下隨釋四。初正觀眾生從假入空二。初文殊問。二凈名答二。初分科。二隨釋三。初約如幻等十譬觀眾生世諦二。初懸示分科。荊溪云。自有體性等者。即性計也。故云性空等。若體假即實者。體假名假猶有實法。故空假實方見實體。皆是幻有者。假實皆幻。言隨理者法性理即是空。假即空故故云隨理。又觀此假假
立生名以為觀境。故云觀生。此下十譬正觀實法令成法空。故云觀眾生也。此下釋中欲以下四同如幻。故先委釋幻。次以此四例后五譬后五。隨情者。問此品明隨理通空。何須更立隨情五譬。答既計陰實。雖亦知假假未即真。故立隨情以助隨理。對幻判之故屬析法。二初言下隨文釋義二。初如幻譬文中先消喻而不知者等者。謂傍觀人也。次由有下合法。菩薩合幻師無明合幻法。自他眾生合幻物為人。惑者即凡夫也。此合傍觀人。今觀等者合自識幻法也。世諦眾生者雖知本空不壞世諦。三假委如前記。二餘九譬二。初標。二如水下釋二。初釋隨理。菩薩自知等者。荊溪云。此通相空不關二乘。一切皆應云是菩薩。非但此中。此中且取異體為譬。故以天月譬于無明。若論正意正取觀時。於法性處而觀眾生即見眾生。遍於法性亦見法性全是眾生。故水中月本自無月。今不除之意令即于眾生而見法性。此下三譬意亦不同。但熱焰二法稍似不即。今亦于熱而觀于焰全熱是焰。攝大乘八譬依梨耶者。論既譬別。方等意同。然欲通圓亦何所隔。八譬名義如前記。二釋隨情。二約第五大等五譬觀眾生真諦。無有定性者。荊溪云。隨彼諸譬。若空假中假名宛然。故云不妨。如龜毛等者雖喻毛角。不同三藏但破我人。且譬毛角。其實毛角須
【現代漢語翻譯】 現代漢語譯本 『立生名以為觀境』，因此稱為『觀生』。下面的十個比喻是爲了說明通過正確的觀察，可以使實在的法轉變成空法，所以稱為『觀眾生』。下面解釋中，『欲以下四同如幻』，是因為下面四個比喻和幻象相似。所以先詳細解釋幻象，然後用這四個比喻來類比後面的五個比喻。『隨情者』，有人問：這一品明明是闡述隨順真理而通達空性，為什麼還要設立隨順情識的五個比喻？回答說：因為人們執著於五蘊的實在性，即使知道它是虛假的，也未能立即認識到它的真實性。所以設立隨順情識的比喻，來輔助隨順真理的理解。因為是對幻象進行分析判斷，所以屬於析法。 二、首先，『初言下隨文釋義二』，分為兩部分。第一部分是『初如幻譬文中先消喻』，其中『而不知者等者』，指的是旁觀的人。第二部分是『次由下合法』，菩薩比喻幻術師，無明比喻幻術，自他眾生比喻幻術變出的人。『惑者』就是凡夫，這裡比喻旁觀的人。『今觀等者』，比喻自己認識到幻術的本質。『世諦眾生者』，雖然知道其本性是空，但不破壞世俗諦。 三、關於『假委如前記』。二、其餘九個比喻分為兩部分。第一部分是『初標』。第二部分是『二如水下釋二』，分為兩部分。第一部分是解釋隨順真理。『菩薩自知等者』，荊溪說：『這通達了相空，與二乘無關。一切都應該說是菩薩，不僅僅是這裡。』這裡只是取異體作為比喻，所以用天上的月亮來比喻無明。如果從正意上來說，應該取觀照的時候，在法性的地方觀察眾生，就能見到眾生，遍及法性，也能見到法性，全部都是眾生。所以水中的月亮本來就沒有月亮，現在不去除它的意思，是爲了讓人直接在眾生中見到法性。下面的三個比喻意思也不同，只是熱焰兩種法稍微有些不即不離。現在也是在熱中觀察火焰，全部的熱就是火焰。攝大乘的八個比喻依據阿賴耶識，論述雖然比喻不同，但方等經的意義相同。如果想要通達圓融，又有什麼阻礙呢？八個比喻的名義如前所述。 第二部分是解釋隨順情識。二、大約用第五個『大』等五個比喻來觀察眾生的真諦，沒有一定的自性。荊溪說：『隨著這些比喻，空、假、中，假名宛然存在，所以說不妨礙。』比如龜毛等，雖然比喻毛角，但不同於三藏教只是破除我人，只是比喻毛角，實際上毛角需要存在。
【English Translation】 English version 『Establishing a name for the sake of observation,』 hence it is called 『observing birth.』 The following ten metaphors are to illustrate that through correct observation, the real dharma can be transformed into empty dharma, hence it is called 『observing sentient beings.』 In the following explanation, 『wanting the following four to be the same as illusion,』 is because the following four metaphors are similar to illusions. Therefore, first explain the illusion in detail, and then use these four metaphors to analogize the following five metaphors. 『Those who follow sentiment,』 someone asks: This chapter clearly elucidates the attainment of emptiness by following the truth, why is it necessary to establish five metaphors that follow sentiment? The answer is: Because people are attached to the reality of the five aggregates, even if they know it is false, they have not immediately realized its truth. Therefore, establishing metaphors that follow sentiment is to assist in the understanding of following the truth. Because it is an analysis and judgment of illusions, it belongs to analytical dharma. Two, first, 『the first statement below explains the meaning according to the text in two parts,』 divided into two parts. The first part is 『the first metaphor of illusion first eliminates the metaphor,』 where 『those who do not know, etc.,』 refers to bystanders. The second part is 『the next is the legal combination,』 the Bodhisattva is a metaphor for the illusionist, ignorance is a metaphor for illusion, and self and other sentient beings are metaphors for the people transformed by illusion. 『Those who are confused』 are ordinary people, here a metaphor for bystanders. 『Now observing, etc.,』 is a metaphor for oneself recognizing the essence of illusion. 『Sentient beings of the mundane truth,』 although they know that their nature is empty, they do not destroy the mundane truth. Three, regarding 『false details as previously recorded.』 Two, the remaining nine metaphors are divided into two parts. The first part is 『the first mark.』 The second part is 『the second is like water below explains two,』 divided into two parts. The first part is the explanation of following the truth. 『Bodhisattvas know themselves, etc.,』 Jingxi said: 『This penetrates the emptiness of phenomena and has nothing to do with the Two Vehicles. Everything should be said to be Bodhisattvas, not just here.』 Here, only different entities are taken as metaphors, so the moon in the sky is used as a metaphor for ignorance. If speaking from the correct meaning, one should take the time of observation, observing sentient beings in the place of dharma-nature, and one can see sentient beings, pervading dharma-nature, and one can also see dharma-nature, all of which are sentient beings. Therefore, the moon in the water originally has no moon, and the intention of not removing it now is to allow people to directly see dharma-nature in sentient beings. The meanings of the following three metaphors are also different, only the two dharmas of heat and flame are slightly neither close nor separate. Now also observing the flame in the heat, all the heat is the flame. The eight metaphors of the Compendium of the Great Vehicle rely on the Alaya consciousness, although the metaphors are different in the discussion, the meaning of the Vaipulya Sutra is the same. If you want to penetrate and harmonize, what obstacles are there? The names and meanings of the eight metaphors are as previously stated. The second part is the explanation of following sentiment. Two, approximately use the fifth 『great』 and other five metaphors to observe the ultimate truth of sentient beings, without a fixed self-nature. Jingxi said: 『Following these metaphors, emptiness, falsity, and the middle way, false names exist clearly, so it is said that it does not hinder.』 For example, turtle hair, etc., although metaphors for hair and horns, are different from the Tripitaka teaching which only destroys self and others, only metaphors for hair and horns, in fact, hair and horns need to exist.
于幻處以見空。空故下中空亦非余境。若不了者逐語流移。失三諦空。將何合譬無此道理者。經有定數。大唯有四乃至界唯十八。若言第五十九如雲龜有毛兔有角也。此定無故。三約如無色界等譬眾生中諦二。初標簡非有非無者。凡小謂無色。無色故非有。佛菩薩見無色有色故非無。所以無色界色可譬中道雙非二邊。下十四譬例說可見。不如如幻等者。幻人水月等雖並虛假而不妨有色像可見。故不同第五大等究竟是無。故所以分譬真俗。今十五譬並異前二。故屬中道。二如無下正釋二。初釋無色界色譬二。初正釋。舍利毗曇者此亦小宗自說有色也。然在小宗終以無色無色為是。而以說有色者為不了義。故婆沙中毗婆阇婆提說無色有色。若育多提婆說。無色無色何者是耶。答佛經中說。名色緣識亦應有色。又余經說。壽燸識三常相隨逐無色。既有壽識云何無燸。又余比丘說。餘四陰說識。有去來生死者不應爾。如從欲界生無色界。經二四六八萬劫斷色後生欲界還生色者。入無餘界應更與行相續。欲令無此過故說無色有色。言無色者此依何經。答經云。解脫寂靜過色入無色者。故知無色。又云色離欲無色離一切入涅槃。故知無色。此二云何通。何者為勝。答說無者勝。說有者云何通。答未了義故。問引經云何通。答欲有名
【現代漢語翻譯】 現代漢語譯本 于幻處以見空。因為空，所以下中空也不是其他的境界。如果不能理解這一點，就會被文字所迷惑，失去三諦空的真意。用什麼來比喻這種『沒有這種道理』的情況呢？經典的數量是固定的。『大』只有四種，乃至『界』只有十八種。如果說有第五十九種，就像說烏龜有毛，兔子有角一樣。這是絕對沒有的。三約如無等譬眾生中諦二。初標簡非有非無者。凡夫和小乘認為無色界是『無』。因為沒有色，所以說『非有』。但佛和菩薩看到無色界是有色的，所以說『非無』。因此，沒有色可以比喻中道，即同時否定有和無兩種邊見。下面十四個比喻可以用來類推說明。不如如幻等者。幻人、水月等雖然都是虛假的，但不妨礙有色相可見。所以不同於第五大等，後者是究竟的『無』。因此，這樣區分是爲了比喻真諦和俗諦。現在的十五個比喻都與前兩個不同，所以屬於中道。二如無下正釋二。初釋無**色譬二。初正釋。舍利毗曇（Sariputra Abhidhamma）認為有色，這也是小乘宗派自己的說法。然而，在小乘宗派看來，最終還是認為無色才是正確的，而認為無色界有色是不了義的說法。所以，《婆沙論》（Vibhasa）中，毗婆阇婆提（Vibhāṣāvadī）說無色界有色。如果育多提婆（Yuktatīvadī）說，無色界是無色的，那麼什麼是無色界呢？回答說，佛經中說，名色緣識，也應該有色。另外，其他經典中說，壽、燸、識三者常常相隨，無色界既然有壽和識，怎麼會沒有燸呢？另外，有比丘說，其餘四陰說識，有去來生死，不應該這樣說。比如從欲界生到無色界，經過二、四、六、八萬劫斷色后，又生到欲界，又會生色，如果入無餘涅槃界，應該再與行蘊相續。爲了避免這種過失，所以說無色界有色。說無色界是無色的，這是依據什麼經典呢？回答說，經典中說，解脫寂靜，越過色界進入無色界。所以知道無色界是無色的。又說，色界離欲，無色界離一切，入涅槃。所以知道無色界是無色的。這兩種說法如何才能統一？哪一種說法更勝一籌？回答說，說無色界是無色的說法更勝一籌。說無色界有色的說法如何才能統一呢？回答說，因為是不了義的說法。問：引用的經典如何才能統一呢？答：因為想要有名。
【English Translation】 English version To see emptiness in illusion. Because of emptiness, the lower and middle emptiness are also not other realms. If one does not understand this, one will be carried away by the words, losing the true meaning of the three truths of emptiness. What analogy can be used for this 'there is no such reason' situation? The number of sutras is fixed. 'Mahā (great)' only has four, and even 'dhātu (elements)' only has eighteen. If one says there is a fifty-ninth, it is like saying a turtle has hair or a rabbit has horns. This is absolutely non-existent. The three are like the absence of ** etc., which are metaphors for the middle truth of sentient beings. The first mark is to simply state 'neither existent nor non-existent'. Ordinary people and Hinayana followers consider the formless realm to be 'non-existent'. Because there is no form, it is said to be 'neither existent'. But Buddhas and Bodhisattvas see that the formless realm has form, so it is said to be 'neither non-existent'. Therefore, there is no ** form that can be used to describe the middle way, which simultaneously negates the two extremes of existence and non-existence. The following fourteen metaphors can be used for analogous explanation. Not like illusory people, water moons, etc. Although illusory people, water moons, etc., are all false, they do not prevent the appearance of visible forms. Therefore, they are different from the fifth great element, etc., which are ultimately 'non-existent'. Therefore, this distinction is made to illustrate the true and conventional truths. The current fifteen metaphors are all different from the previous two, so they belong to the middle way. Two, like the absence of ** below, explains the two correctly. The first explanation is the metaphor of the absence of ** form. The first correct explanation. Sariputra Abhidhamma (舍利毗曇) considers there to be form, which is also the view of the Hinayana school itself. However, in the view of the Hinayana school, it is ultimately considered that formlessness is correct, and that saying the formless realm has form is an incomplete explanation. Therefore, in the Vibhasa (婆沙論), the Vibhāṣāvadī (毗婆阇婆提) says that the formless realm has form. If the Yuktatīvadī (育多提婆) says that the formless realm is formless, then what is the formless realm? The answer is that the sutras say that name and form are conditioned by consciousness, so there should also be form. Also, other sutras say that life, warmth, and consciousness always accompany each other. Since the formless realm has life and consciousness, how can it not have warmth? Also, some monks say that the remaining four skandhas speak of consciousness, which has coming and going, birth and death, and should not be said in this way. For example, from the desire realm, one is born into the formless realm, and after cutting off form for two, four, six, or eight myriads of kalpas, one is born again into the desire realm, and form will be born again. If one enters the Nirvāṇa realm without remainder, one should continue to be associated with the formations skandha. In order to avoid this fault, it is said that the formless realm has form. What sutra is it based on to say that the formless realm is formless? The answer is that the sutra says that liberation is tranquility, surpassing the form realm and entering the formless realm. Therefore, it is known that the formless realm is formless. It also says that the form realm is free from desire, and the formless realm is free from everything, entering Nirvāṇa. Therefore, it is known that the formless realm is formless. How can these two statements be reconciled? Which statement is superior? The answer is that the statement that the formless realm is formless is superior. How can the statement that the formless realm has form be reconciled? The answer is that it is an incomplete explanation. Question: How can the cited sutras be reconciled? Answer: Because one wants to have a name.
色無色無也。欲有三法隨逐無色無也。色續論者四句分別。無色續色色續無色色續色無色續無色。故知無咎。今以小乘自說有色義符今喻。所以引之。二故知下結顯二。初結顯異前二。初結義異前。智者見空等者。此即利根于空見中。不空即中道也。大品下初句雙非二邊。如是有即中道也。是事不知等者。是事即中道。不達中道故名無明。故無明惑為中道障。二又上下結文異前。既前文已結此重立章。知與前異須譬中道。二此皆下結顯成上。二如焦下釋餘十四譬二。初正釋諸喻。如焦谷牙者荊溪云。若引法華非專今意。但約菩薩通方述之時在小宗未有斯見。次引大經意亦同爾。以密斥之意令當發次三果。譬大意亦然。小乘亦無界外生死。雖于大乘會中聞之亦未能有曉了之信。藏通菩薩尚未盡知。以其教意入無餘。故得忍菩薩此約通教入無生者。如佛煩惱習者指應化佛示有煩惱。小乘教中亦明示。故訶調達責身子者。訶調達如前記。大論云。羅云從佛經行。佛問羅云。何為羸瘦。羅云以偈答佛。若人食油則得力若食酥者得好色。食麻滓菜無色力。大德世尊自應知。佛問誰為上座。答和尚舍利弗。佛言舍利弗食不凈食。時舍利弗轉聞是語即時吐出食。誓曰我從今不復受請。今以佛有譏訶是瞋習相。荊溪云。從盲者見色去譬
【現代漢語翻譯】 現代漢語譯本 色界和無色界都是空無自性的。欲界的三種法（指欲界的善、惡、無記三種性質）是否也隨同無色界一樣是空無自性的呢？對於色界延續的討論，可以用四句來分別：色界延續、無色界延續、色界和無色界延續、非色界非無色界延續。因此，這樣理解是沒有過失的。現在用小乘的觀點來說明有色界的意義，這符合現在的比喻，所以引用它。『二故知下結顯二』，分為兩個部分。首先總結顯示與前面兩種不同的地方。首先總結意義上與前面不同。『智者見空等者』，這是指利根的人在觀察空性的時候，不空即是中道。『大品下初句雙非二邊』，像這樣有就是中道。『是事不知等者』，『是事』就是指中道。因為不通達中道，所以稱為無明。因此，無明迷惑是中道的障礙。『二又上下結文異前』，既然前面的文章已經總結，這裡又重新立章，就知道與前面不同，需要用譬喻來說明中道。『二此皆下結顯成上』，總結顯示成就上面的內容。『二如焦下釋餘十四譬二』，解釋剩餘的十四個譬喻，分為兩個部分。首先正式解釋這些譬喻。『如焦谷牙者』，荊溪大師說，如果引用《法華經》，並非專門指現在的意思，只是從菩薩通達方便的角度來敘述，當時還在小乘宗，沒有這樣的見解。其次引用《大涅槃經》，意思也相同。用秘密呵斥的意思，讓其應當發起次三果。譬喻的大意也是這樣。小乘也沒有界外的生死。即使在大乘法會上聽到，也不能有清楚明白的信心。藏教和通教的菩薩尚未完全瞭解。因為他們的教義是進入無餘涅槃，所以得到忍位的菩薩，這裡是指通教進入無生忍的菩薩。『如佛煩惱習者』，指的是應化佛示現具有煩惱。小乘教中也明確說明。『故訶調達責身子者』，呵斥調達如前面所記載。《大智度論》中說，羅睺羅跟隨佛陀經行，佛陀問羅睺羅：『為什麼如此羸瘦？』羅睺羅用偈頌回答佛陀：『如果人吃油就能得到力氣，如果吃酥就能得到好顏色，吃麻滓菜就沒有顏色和力氣，大德世尊您自己應該知道。』佛陀問誰是上座，回答說是和尚舍利弗。佛陀說舍利弗吃不乾淨的食物。當時舍利弗聽到這話，立刻吐出食物，發誓說我從今以後不再接受邀請。現在用佛陀有譏諷呵斥的行為，作為嗔恚習氣的表現。荊溪大師說，『從盲人看見顏色』來做譬喻。
【English Translation】 English version Both the Form Realm and the Formless Realm are devoid of inherent existence. Are the three dharmas of the Desire Realm (referring to the good, evil, and neutral qualities of the Desire Realm) also devoid of inherent existence like the Formless Realm? Regarding the discussion of the continuation of the Form Realm, it can be distinguished by four sentences: the continuation of the Form Realm, the continuation of the Formless Realm, the continuation of both the Form and Formless Realms, and the continuation of neither the Form nor Formless Realms. Therefore, there is no fault in understanding it this way. Now, using the perspective of the Hinayana to explain the meaning of the Form Realm, this aligns with the current metaphor, so it is cited. 『The second, 『therefore knowing, below concludes and reveals two』』, is divided into two parts. First, it summarizes and reveals the differences from the previous two. First, it summarizes the difference in meaning from the previous one. 『Those with wisdom see emptiness, etc.』, this refers to those with sharp faculties who, when observing emptiness, see that non-emptiness is the Middle Way. 『The first sentence below 『Mahaprajnaparamita Sutra』 negates both extremes』, like this, existence is the Middle Way. 『Not knowing this matter, etc.』, 『this matter』 refers to the Middle Way. Because of not understanding the Middle Way, it is called ignorance. Therefore, the delusion of ignorance is an obstacle to the Middle Way. 『The second, 『again, the concluding text above and below differs from the previous』』, since the previous text has already concluded, this chapter is re-established, so it is known to be different from the previous, and it needs to use metaphors to explain the Middle Way. 『The second, 『all of this below concludes and reveals the accomplishment of the above』』, summarizes and reveals the accomplishment of the above content. 『The second, 『like scorched below explains the remaining fourteen metaphors in two』』, explains the remaining fourteen metaphors, divided into two parts. First, formally explain these metaphors. 『Like scorched grain sprouts』, Master Jingxi said, if quoting the 『Lotus Sutra』, it does not specifically refer to the current meaning, but is only described from the perspective of the Bodhisattva's thorough understanding of skillful means, at that time still in the Hinayana school, there was no such view. Secondly, quoting the 『Mahaparinirvana Sutra』, the meaning is also the same. Using the meaning of secret rebuke, to make them should generate the next three fruits. The general meaning of the metaphor is also like this. The Hinayana also has no birth and death outside the realms. Even if heard in the Mahayana Dharma assembly, they cannot have clear and understanding faith. The Bodhisattvas of the Tripitaka and Common Teachings have not fully understood. Because their teachings are to enter Nirvana without remainder, so the Bodhisattva who attains the stage of forbearance, here refers to the Bodhisattva of the Common Teaching who enters the forbearance of non-birth. 『Like the Buddha's habitual afflictions』, refers to the manifested Buddha showing that he has afflictions. The Hinayana teachings also clearly state this. 『Therefore, scolding Devadatta and rebuking Shariputra』, scolding Devadatta is as recorded earlier. The 『Mahaprajnaparamita Shastra』 says that Rahula followed the Buddha in walking meditation, and the Buddha asked Rahula: 『Why are you so emaciated?』 Rahula answered the Buddha with a verse: 『If a person eats oil, they will gain strength, if they eat ghee, they will get a good complexion, eating sesame dregs and vegetables will have no complexion or strength, the virtuous World Honored One should know this yourself.』 The Buddha asked who was the senior seat, and the answer was the monk Shariputra. The Buddha said that Shariputra eats unclean food. At that time, Shariputra heard these words and immediately vomited out the food, vowing that I will no longer accept invitations from now on. Now, using the Buddha's behavior of sarcasm and rebuke as a manifestation of the habit of anger. Master Jingxi said, 『using the metaphor of a blind person seeing color』.
事則可通於小乘。滅度受身義猶隔小。所以出沒不同者。以此諸譬多在菩薩亦兼小故。罔像欲見者。罔像亦𣷫像不分明貌也。滅定至入出者。由心馳動于內故息出入于外。心想既滅故息無出入也。如身子為女等者。即為天女所變也。如滅度者受身者。荊溪云。此既衍門覆在菩薩。仍兼斥小得作此說。無因之火者。從因緣生不可得故故云無因。還從因生故云之火。今注本經作無煙火。蓋展轉之訛。以火從因誤成煙字。復改字型作此煙耳。故肇師注云。火必因質。故知煙字後人妄改。荊溪云。上來諸譬或因衍門或依小教。以大小相兼者以由方等諸機雜故。然此諸譬經文一往皆似譬無。如無色界色焦谷牙乃至無因之火。以無色定無色焦谷定無牙乃至無因定無火。疏文取意皆顯亦有。如引大經明無色界有色。及酥溉焦谷有生牙義。乃至遇撨蘇繩鉆等緣火則可生。方顯諸譬亦有亦無。細尋疏文一一皆爾。譬眾生中諦如指掌焉。二此等下結顯釋疑。二明起無量心利物二。初敘意分科。二隨文釋義四。初慈二。初問。則有為等者。有為分段無為方便自體果報。即三土眾生。故云三種眾生也。二答二。初敘意分科。荊溪云。答意者所言慈者利物與樂以為其本。故知為說即是利他。即說三諦俱空之理與究竟樂拔究竟苦故。諸慈中具有智斷
【現代漢語翻譯】 現代漢語譯本 此事在小乘佛教中是可以理解的。關於滅度（Nirvana，涅槃）后是否接受身體的問題，仍然與小乘的觀點有所不同。之所以出現出沒（出現和消失）的不同，是因為這些比喻大多是針對菩薩（Bodhisattva，覺有情）的，但也兼顧了小乘的觀點。『罔像欲見者』，『罔像』也寫作『𣷫像』，意思是模糊不清的樣子。『滅定至入出者』，因為心在內部馳動，所以呼吸在外部出入。當心念滅盡時，呼吸也就沒有出入了。『如身子為女等者』，是指舍利弗（Śāriputra，智慧第一）變成天女的事情。『如滅度者受身者』，荊溪湛然大師說，這既是圓教（Perfect Teaching）的觀點，又在於菩薩的境界，並且也包含了對小乘觀點的駁斥，才能這樣說。『無因之火者』，因為是從因緣（Hetupratyaya，原因和條件）生起的，所以不可得，因此說是『無因』。又因為確實是從因緣生起的，所以說是『之火』。現在的注本將本經的『無因火』寫作『無煙火』，這大概是輾轉傳抄的錯誤。因為『火從因生』誤寫成了『煙』字，又更改了字型，才成了現在的『煙』字。所以肇法師（僧肇）在註釋中說：『火必因質』，由此可知『煙』字是後人妄自更改的。荊溪湛然大師說，以上這些比喻，有的依據圓教的觀點，有的依據小乘的教義，之所以大小乘觀點兼顧，是因為方等時期的根機參差不齊。然而，這些比喻，經文表面上看起來都像是『無』，例如『無色』、『焦谷牙』乃至『無因之火』，因為在無色定（Arūpa-samāpatti，無色界禪定）中沒有色，焦谷沒有牙，乃至無因定中沒有火。疏文所取的意義都是爲了顯示『有』，例如引用《大般涅槃經》（Mahāparinirvāṇa Sūtra）來說明『無有色』，以及用酥油澆灌焦谷可以生出牙的道理，乃至遇到撨蘇繩鉆等因緣，火就可以生起，這才顯示出這些比喻亦有亦無。仔細尋味疏文，每一處都是如此。比喻眾生（Sattva，有情）的中道真諦（Madhyamaka，中觀）就像指掌一樣清晰。二、『此等下結顯釋疑』，總結並顯明，解釋疑惑。二、闡明發起無量心（Apramāṇa-citta，四無量心）以利益眾生。二、分為兩個部分：一、敘述意圖並分科；二、隨文解釋意義，分為四個部分：一、慈（Maitrī，慈愛）；二、初問：『則有為等者』，有為（Saṃskṛta，有為法）指分段生死（Śāśvata-uccheda-dṛṣṭi，常見斷見），無為（Asaṃskṛta，無為法）指方便道（Upāya，方便）和自體果報（Svabhāva-phala，自性果報），也就是三土（Trikāya，三身）的眾生，所以說是三種眾生。二、答覆，分為兩個部分：一、敘述意圖並分科。荊溪湛然大師說，回答的意圖是：所說的慈愛，是以利益眾生、給予快樂為根本。由此可知，所說的就是利益他人，即是宣說三諦（Trisatya，三諦理）皆空的道理，給予究竟的快樂，拔除究竟的痛苦。各種慈愛中都具有智慧和決斷。
【English Translation】 English version This matter can be understood in the Hinayana (Small Vehicle). The question of whether one receives a body after Nirvana (Extinction) still differs from the Hinayana viewpoint. The reason for the difference in 'appearance and disappearance' (emergence and vanishing) is that these metaphors are mostly directed at Bodhisattvas (Enlightening Beings), but also take into account the Hinayana viewpoint. 'Those who wish to see the indistinct image,' 'indistinct image' is also written as '𣷫像', meaning a vague and unclear appearance. 'From extinction to entering and exiting,' because the mind is internally agitated, breathing enters and exits externally. When thoughts are extinguished, breathing ceases to enter and exit. 'Like Śāriputra becoming a woman,' refers to Śāriputra (Wisdom First) transforming into a celestial woman. 'Like those who attain extinction receiving a body,' Jingxi Zhanran (Jingxi, surname Zhanran) says that this is both the viewpoint of the Perfect Teaching and is in the realm of Bodhisattvas, and also includes a refutation of the Hinayana viewpoint, so it can be said in this way. 'Fire without a cause,' because it arises from conditions (Hetupratyaya, causes and conditions), it is unattainable, so it is said to be 'without a cause.' And because it does arise from conditions, it is said to be 'fire.' The current annotated version writes 'fire without a cause' in this sutra as 'fire without smoke,' which is probably an error in transmission. Because 'fire arises from cause' was mistakenly written as 'smoke,' and the font was changed, it became the current 'smoke' character. Therefore, Dharma Master Zhao (Sengzhao) said in his commentary: 'Fire must depend on substance,' from this it can be known that the 'smoke' character was falsely changed by later people. Jingxi Zhanran says that the above metaphors are based on either the Perfect Teaching or the Hinayana teachings. The reason for considering both the Great and Small Vehicles is that the faculties during the Vaipulya (Expansive) period were uneven. However, in these metaphors, the sutra appears to be 'without,' such as 'without color,' 'scorched grain sprouts,' and even 'fire without a cause,' because there is no color in the Formless Samadhi (Arūpa-samāpatti, Formless Realm Meditation), scorched grain has no sprouts, and there is no fire in the causeless samadhi. The meaning taken by the commentary is to show 'existence,' such as quoting the Mahāparinirvāṇa Sūtra to explain 'without color, there is color,' and the principle that sprouts can grow from scorched grain irrigated with ghee, and that fire can arise when encountering conditions such as friction, sulfur rope, and drills, which shows that these metaphors are both existent and non-existent. Carefully examine the commentary, and every place is like this. The Middle Way Truth (Madhyamaka, Middle View) of sentient beings (Sattva, beings with consciousness) is as clear as the palm of one's hand. 2. 'This and the following conclude, reveal, and explain doubts,' summarizing and clarifying, explaining doubts. 2. Elucidating the arising of immeasurable minds (Apramāṇa-citta, Four Immeasurables) to benefit sentient beings. 2. Divided into two parts: 1. Narrating the intention and dividing into categories; 2. Explaining the meaning according to the text, divided into four parts: 1. Loving-kindness (Maitrī, loving-kindness); 2. First question: 'Then those with action, etc.,' those with action (Saṃskṛta, conditioned dharmas) refer to the segmented life and death (Śāśvata-uccheda-dṛṣṭi, eternalism and annihilationism), the unconditioned (Asaṃskṛta, unconditioned dharmas) refers to the expedient path (Upāya, expedient) and the self-nature fruition (Svabhāva-phala, self-nature fruition), which are the sentient beings of the Three Bodies (Trikāya, Three Bodies), so it is said to be three kinds of sentient beings. 2. Reply, divided into two parts: 1. Narrating the intention and dividing into categories. Jingxi Zhanran says that the intention of the reply is: what is said about loving-kindness is based on benefiting sentient beings and giving happiness as its foundation. From this, it can be known that what is said is to benefit others, that is, to proclaim the principle that the Three Truths (Trisatya, Three Truths) are all empty, giving ultimate happiness and removing ultimate suffering. All kinds of loving-kindness have wisdom and decisiveness.
聖德等相。故說行相資四段明益。二隨文釋義四。初約為說此法。即真智德慈即如來等者。由無緣慈故乘如實道來成正覺。故云慈即如來。無緣慈無二邊繫縛故云慈即解脫。既無二縛即名中道。故如來等皆慈異名耳。百句解脫者。百句雖多不出三諦。如涅槃疏章安以三諦分百句文也。即是三德者荊溪云。無緣法身。法緣般若。生緣解脫。及以三諦對於三德如常所聞。法華明雖未得等者。雖通引彼正取未得中道無漏為證。室即解脫。衣即法身。座即般若。大經明初依等者。初依即十信。二依住行。三依十向。四依十地。依者憑也。于佛滅后可憑此四人取解故也。故云是人說法亦可信受。今引初依未破無明以證有疾。能知如來秘密之藏者。秘藏即三德此即觀行相似觀於三德故云能知。此與入室著衣等義同也。故入著坐知。並約能觀三觀。室衣座藏即是所觀三德秘藏。從總室等從別即別。而總室等即藏即總而別藏即室等。此是下舉劣況勝相似分真同名有疾。相似之劣利生尚爾。分真之勝化他可知。二約斷德。清涼之池者涼池。喻出大經。不與界內外至合故者。以煩惱生死即菩提涅槃。故即事是理。無事可合如即波是水無波合水。內外八風者。荊溪云。外無八相只有違順真中不同。故與內別。三約聖德。荊溪云。阿羅漢下六句
【現代漢語翻譯】 現代漢語譯本 聖德等同於如來的行相。因此說『行相』是爲了輔助說明四種階段的利益。第二部分是隨文解釋，分為四個方面。首先是總的來說明此法。即真智、功德、慈悲就是如來等同的含義。由於如來具有無緣大慈，所以乘著如實的道路而來成就正覺。因此說『慈即如來』。無緣慈沒有二邊的束縛，所以說『慈即解脫』。既然沒有二邊的束縛，就稱為中道。所以如來等都是慈悲的不同名稱罷了。《百句解脫》中，百句雖然很多，但不超出三諦。如《涅槃疏》中章安用三諦來劃分百句的文句。這就是三德，荊溪說：『無緣是法身，法緣是般若，生緣是解脫。』以及用三諦來對應三德，這是通常所聽聞的。《法華經》中說明『雖未得』等，雖然普遍引用，但主要取未得中道無漏作為證明。『室』（Śīla，戒）即解脫，『衣』（Kṣānti，忍）即法身，『座』（Samādhi，定）即般若。《大般涅槃經》中說明『初依』等，『初依』即十信位，『二依』是十住、十行位，『三依』是十向位，『四依』是十地位。『依』是憑藉的意思。在佛陀滅度后，可以憑藉這四種人來取得解脫，所以說『這些人說法也可以信受』。現在引用『初依』未破無明來證明有疾病。『能知如來秘密之藏』，『秘藏』即三德，這指的是觀行相似觀於三德，所以說『能知』。這與『入室著衣』等含義相同。所以『入』、『著』、『坐』、『知』，都是指能觀的三觀，『室』、『衣』、『座』、『藏』就是所觀的三德秘藏。從總的『室』等，從別來說就是別，而總的『室』等就是『藏』，即總而別，『藏』即『室』等。這是下面舉出低劣的情況來比喻殊勝的情況，相似的分真和同名有疾病。相似的低劣的利益眾生尚且如此，分真的殊勝的化度他人就可想而知了。 第二方面是關於斷德。清涼的池子，涼池，比喻出自《大般涅槃經》。『不與界內外至合故』，因為煩惱生死即是菩提涅槃，所以即事是理，沒有事情可以合併，如即波是水，沒有波浪合併水。內外八風，荊溪說：『外無八相，只有違順真中不同，所以與內別。』 第三方面是關於聖德。荊溪說：『阿羅漢（Arhat，斷盡煩惱，證得無學的聖者）下六句』
【English Translation】 English version The virtues of a sage are equal to the characteristics of a Tathagata (如來，one who has thus come). Therefore, 'characteristics' are discussed to support and clarify the benefits of the four stages. The second part is the explanation of the text, divided into four aspects. The first is a general explanation of this Dharma (法，teachings). That is, true wisdom, merit, and compassion are equivalent to the meaning of Tathagata. Because the Tathagata possesses impartial great compassion, he comes along the path of reality to achieve perfect enlightenment. Therefore, it is said, 'Compassion is the Tathagata.' Impartial compassion has no bondage of two extremes, so it is said, 'Compassion is liberation.' Since there is no bondage of two extremes, it is called the Middle Way. Therefore, Tathagata and others are just different names for compassion. In 'Hundred Phrases of Liberation,' although there are many phrases, they do not exceed the Three Truths. As in the 'Nirvana Commentary,' Zhang'an (章安) uses the Three Truths to divide the sentences of the hundred phrases. This is the Three Virtues. Jingxi (荊溪) says: 'Impartiality is Dharmakaya (法身，Dharma body), Dharma-relatedness is Prajna (般若，wisdom), and birth-relatedness is liberation.' And using the Three Truths to correspond to the Three Virtues is what is usually heard. In the 'Lotus Sutra,' it is explained that 'although not yet attained,' although it is widely cited, it mainly takes not yet attaining the unconditioned and undefiled Middle Way as proof. 'Room' (Śīla, 戒, precepts) is liberation, 'clothing' (Kṣānti, 忍, forbearance) is Dharmakaya, and 'seat' (Samādhi, 定, concentration) is Prajna. The 'Mahaparinirvana Sutra' explains 'first reliance,' etc. 'First reliance' is the ten stages of faith, 'second reliance' is the ten stages of abiding and practice, 'third reliance' is the ten stages of directing merit, and 'fourth reliance' is the ten stages of grounds. 'Reliance' means to depend on. After the Buddha's Parinirvana (般涅槃，complete extinction), one can rely on these four types of people to attain liberation, so it is said, 'The teachings of these people can also be believed and accepted.' Now, citing 'first reliance' without breaking ignorance is used to prove having illness. 'Being able to know the secret treasury of the Tathagata,' 'secret treasury' is the Three Virtues, which refers to the practice of contemplation similar to contemplating the Three Virtues, so it is said 'being able to know.' This has the same meaning as 'entering the room and wearing the clothes.' Therefore, 'entering,' 'wearing,' 'sitting,' and 'knowing' all refer to the three contemplations that can be practiced, and 'room,' 'clothing,' 'seat,' and 'treasury' are the secret treasury of the Three Virtues that are contemplated. From the general 'room,' etc., from the specific, it is specific, and the general 'room,' etc., is the 'treasury,' which is both general and specific, and 'treasury' is 'room,' etc. This is using inferior situations to illustrate superior situations, similar division of truth and the same name having illness. The benefit of sentient beings from similar inferiority is still like this, the transformation of others from the superiority of dividing truth can be imagined. The second aspect is about the virtue of cessation. The cool pond, the cool pond, is a metaphor from the 'Mahaparinirvana Sutra.' 'Not merging with the inside and outside of the realm,' because afflictions and birth-and-death are Bodhi (菩提，enlightenment) and Nirvana (涅槃，extinction), so the event is the principle, and there is nothing to merge, like the wave is water, and there is no wave merging with water. The eight winds inside and outside, Jingxi says: 'Outside there are no eight characteristics, only disagreement and agreement are different from the true middle, so it is different from the inside.' The third aspect is about the virtues of a sage. Jingxi says: 'The six sentences below Arhat (阿羅漢，one who has exhausted afflictions and attained the state of no more learning)'
乃借大小因果等名者。圓慈則與大小因果。其名雖異同入無緣一實慈義。故並用釋無緣慈也。一相一味者。十界眾生同一真如相。四教開顯同詮一乘法。故一相一味。即是一地所生一雨所潤也。大品等者引彼四法同今六句也。彼明般若此明行慈。慈與般若體同名異。暹云大品十四云。須菩提云何是般若波羅蜜。為不思議事故起。佛言所謂佛法如來法自然人法一切智人法。以是須菩提諸佛般若為不思議事起。荊溪云。智人即是菩提及以菩薩羅漢。餘三名同。故引大品四事以證六句。四約眾行。有師云下荊溪云。破他釋者具如前文。菩提道場法施等義。一一皆是獨頭法門。但欲幸依法相次第。以一法中收一切。故雖攝一切然須遍行。以遍行故理須遍列。若如是者可但釋迦一代佛法十方佛法若依若正收在一念慈等心中。今施至方便略列七名。豈用古師專對地位。無遺惜也者。不遺眾生不惜財物也。疏釋法施至子智慧。言不慳不捨乃至不智不愚者。以慳舍愚智悉從心起。能起本無所起。安在以所起法全能起心心性不動。中道明焉。二悲二。初文殊問。二凈名答。荊溪云。功德之大豈過於慈。還將此慈令斷煩惱。故云共之。當知前慈已具拔苦。重明悲者。令識別相即是大慈家之大悲也。后喜舍心同異亦爾。三喜二。初文殊問二凈
【現代漢語翻譯】 現代漢語譯本 至於借用大小因果等名稱，圓慈（圓滿的慈悲）則與大小因果相關。這些名稱雖然不同，但都歸入無緣一實慈的意義。因此，並用這些名稱來解釋無緣慈。『一相一味』指的是，十界眾生都具有同一真如之相，四教的開顯都詮釋同一乘法。所以說『一相一味』，就像同一土地所生，同一雨水所滋潤一樣。《大品》等經文，引用其中的四法，與現在所說的六句（指慈悲喜捨等）相對應。彼經闡明般若（智慧），此經闡明行慈（慈悲的行動）。慈與般若，本體相同而名稱不同。 暹（地名，指暹國）云，《大品》第十四品說，須菩提問：『什麼是般若波羅蜜（到達智慧彼岸的方法）？』佛回答說：『爲了不可思議的緣故而生起。』佛說：『所謂佛法、如來法、自然人法、一切智人法。』因為這個緣故，須菩提，諸佛的般若爲了不可思議的事情而生起。荊溪（指湛然）說，『智人』就是菩提（覺悟）以及菩薩、羅漢。其餘三個名稱相同。所以引用《大品》中的四事來證明這六句。四事是關於各種修行的。有師說，下面的荊溪云，破斥其他解釋，具體內容如前文所述。菩提道場、法施等的意義，每一個都是獨頭法門（獨立的修行方法）。只是想要依靠法相的次第，用一種法門來收攝一切。所以雖然攝取一切，但需要普遍修行。因為普遍修行的緣故，理應普遍列舉。如果這樣的話，可以把釋迦牟尼一代佛法和十方佛法，無論是依是正，都收攝在一念慈等心中。現在從佈施到方便，略微列舉七個名稱，哪裡需要古師專門對應地位呢？ 『無遺惜也』指的是，不遺棄眾生，不吝惜財物。疏釋法施到子智慧，說不慳吝不捨棄，乃至不智不愚蠢，是因為慳吝、捨棄、愚蠢、智慧，都從心中生起。能生起的心本來沒有所生起的事物，哪裡有所生起的法完全能生起心呢？心性不動，中道（不落兩邊的真理）就顯明瞭。 二悲（第二個方面是悲心）。分為兩部分。第一部分是文殊（文殊菩薩）提問，第二部分是凈名（維摩詰）回答。荊溪說，功德之大，難道能超過慈悲嗎？還用這種慈悲來斷除煩惱，所以說是『共之』。應當知道，前面的慈心已經具備了拔除痛苦的作用，再次闡明悲心，是爲了讓人識別相，這就是大慈之家的大悲心。後面的喜心和舍心，同與不同也是這樣。 三喜（第三個方面是喜心）。分為兩部分。第一部分是文殊提問，第二部分是凈
【English Translation】 English version Regarding the borrowing of names like great and small causes and effects, the perfect compassion (圓慈) is related to great and small causes and effects. Although these names are different, they all fall into the meaning of unconditioned and real compassion (無緣一實慈). Therefore, these names are used together to explain unconditioned compassion. 'One form, one taste' (一相一味) refers to the fact that all beings in the ten realms have the same true suchness (真如) form, and the manifestations of the four teachings all interpret the same one vehicle (一乘) Dharma. Therefore, it is said 'one form, one taste,' just as they are born from the same land and nourished by the same rain. The Mahaprajnaparamita Sutra (大品) and other scriptures cite the four dharmas within them, corresponding to the six phrases (referring to loving-kindness, compassion, joy, equanimity, etc.) mentioned now. The former scripture elucidates prajna (般若, wisdom), while this scripture elucidates the practice of loving-kindness (行慈, compassionate action). Loving-kindness and prajna have the same essence but different names. The Siam (暹, referring to Siam, now Thailand) commentary states that in the fourteenth chapter of the Mahaprajnaparamita Sutra, Subhuti (須菩提) asks: 'What is prajnaparamita (般若波羅蜜, the method of reaching the other shore of wisdom)?' The Buddha replies: 'It arises for the sake of the inconceivable.' The Buddha says: 'What is called the Buddha Dharma, the Tathagata Dharma, the natural human Dharma, the all-knowing person's Dharma.' For this reason, Subhuti, the prajna of all Buddhas arises for the sake of the inconceivable. Jingxi (荊溪, referring to Zhanran 湛然) says, 'The wise person' (智人) is Bodhi (菩提, enlightenment) as well as Bodhisattvas and Arhats. The remaining three names are the same. Therefore, the four matters in the Mahaprajnaparamita Sutra are cited to prove these six phrases. The four matters are about various practices. A teacher says that the following Jingxi's words refute other interpretations, the specific content is as mentioned earlier. The meanings of the Bodhi field, Dharma giving, etc., are each independent Dharma gates (獨頭法門, independent practice methods). It is only desired to rely on the order of Dharma characteristics, using one Dharma to encompass everything. Therefore, although it encompasses everything, it needs to be practiced universally. Because of universal practice, it should be listed universally. If this is the case, the Buddha Dharma of Shakyamuni's generation and the Buddha Dharma of the ten directions, whether dependent or principal, can be encompassed in one thought of loving-kindness, etc. Now, from giving to skillful means, seven names are briefly listed, where is the need for ancient teachers to specifically correspond to positions? 'Without leaving or regretting' (無遺惜也) refers to not abandoning sentient beings and not being stingy with wealth. The commentary explains Dharma giving to the wisdom of the son, saying not being stingy or abandoning, and even not being unwise or foolish, is because stinginess, abandonment, foolishness, and wisdom all arise from the mind. The mind that can arise originally has nothing that arises, where is the arising Dharma that can completely arise the mind? The mind-nature is unmoving, and the Middle Way (中道, the truth that does not fall into two extremes) is revealed. Two, compassion (悲). Divided into two parts. The first part is Manjushri's (文殊, Manjushri Bodhisattva) question, and the second part is Vimalakirti's (凈名, Vimalakirti) answer. Jingxi says, can the greatness of merit exceed compassion? Also use this compassion to cut off afflictions, so it is said 'together with it' (共之). It should be known that the previous loving-kindness already has the effect of removing suffering, and clarifying compassion again is to make people recognize the characteristics, which is the great compassion of the great loving-kindness family. The following joy and equanimity, the same and different are also like this. Three, joy (喜). Divided into two parts. The first part is Manjushri's question, and the second part is Jing
名答。后則有悔者。權以小法濟度。非佛本懷。后須廢權。義當有悔。故引法華證成悔義。心懷等者。悔昔不勤教詔。致無訓逃逝。恨子不唯恩義疏我親他。內合如來悔不慇勤令入圓教似位。遂使退失本解。恨其無心不能精進固志逃迷不返。故言悔恨。化期將畢無傳大法之人。如老朽而無子也。大乘法寶如多財物。四舍二。初文殊問。二凈名答。性相常住者有佛開悟不能增。無佛在迷不能減。無增無減。所以常住。問性相何別以如為性亦以如為相。如水是波性亦是波相。一切等者大經云。一切諸法中悉有安樂性。以十界依正悉唯心故。悉本具故。悉空中故。悉互遍故。但一理故。無異端故。豈但識無拔無與。亦可了無情成佛。大經云常行舍也者也。應作心。字誤。經云。福祐者祐助也。周易曰自天祐之。三往復窮眾生源二。初分科二。初六下隨釋二。初約四弘成四無量心二。初敘意分科。初六番者即是四弘成四無量也。荊溪云。今文與余稍別。若準余處四無量中雖加喜舍為成慈悲而已。若無喜心三諦不滿。若無舍心放諦生染。故知其名雖四但成二種。此二即是四弘所用。雖有此法若不加誓慈悲不固。安令自他得至所在。故須立誓以制慈悲。今從此義以四無量的對四弘。法門離合不可一準。二隨文釋義四。初兩番成慈二
。初成上慈心二。初問惡緣阻壞者。阻側呂反。隔也。字或作沮。慈呂反止也。並通。二答或如六念者。即唸佛法僧戒施天也。初念至除怖畏者。暹云此是大論文。彼文明修十想。人恐怖遂令唸佛以治于怖。今文不專用於唸佛。故云或如。荊溪云。或如者不定專指故非定義。一切當修唸佛三昧正緣如來三身功德。若六念者立對治法以修事觀。未稱今文下去正釋。慈童女者暹云。如心論云。慈童女長者欲隨伴入海采寶。從母求去。母云吾唯有汝何棄吾去。母恐其去便抱其足。童女便以手捉母發一莖落。母乃放去。至洲上見熱鐵輪從空中下臨其頂上。便發誓言。愿法界苦皆集我身。以誓願力火輪遂落。從慈捨命生第六天。違母拔髮成地獄心。發誓代苦即屬佛界。然應達苦無苦。見苦真性而誓代苦者方為佛界也。二重決功德二。初問二答。大經云等者。發心是因畢竟是果。因果理同故二不別。果由因克故前心難。諸文引用皆以發心。為初住。今通住前。自未得度先度人者。即今當住度脫一切眾生也。二一番成悲二。初問二答。荊溪云。令除煩惱等者。若自有縛能解彼縛。無有是處故。令先除除苦因也。三一番成喜二。初問二答。荊溪云。當行正念等者。若無無作四念處觀見於他陰界法性。安能令他離苦得樂而生中道第一義喜
【現代漢語翻譯】 現代漢語譯本 初成上慈心二：首先是成就慈悲心的兩個方面。一是詢問什麼惡緣會阻礙和破壞慈悲心（阻側呂反（zǔ cè lǚ fǎn），阻隔的意思。這個字或者寫作『沮』，慈呂反（cí lǚ fǎn），停止的意思，兩者都通用）。二是回答或者像修習六念（即唸佛、念法、念僧、念戒、念施、念天）那樣。 首先，從『念』到『除怖畏者』，暹（xiān）法師說，這是《大智度論》的說法。該論中說明修習十想觀，人們因為恐懼而唸佛，用以消除恐懼。本文不專門用於唸佛，所以說『或者像』。荊溪（指湛然法師）說，『或者像』表示不一定專指唸佛，所以不是定義。一切都應當修習唸佛三昧，以如來三身的功德作為正因緣。如果修習六念，則是建立對治的方法來修習事觀，這還不能完全對應本文接下來的解釋。 『慈童女』，暹法師說，如《心地觀經》所說：慈童女（Cítóngnǚ）(一位菩薩)的父親是長者，想要隨同伴入海采寶。慈童女向母親請求允許他去。母親說：『我只有你一個孩子，為什麼要拋棄我而去？』母親害怕他離去，便抱著他的腳。慈童女便用手抓住母親的一根頭髮，頭髮脫落。母親才放他離去。慈童女到達洲上，看見一個熱鐵輪從空中降下，臨近他的頭頂。他便發誓說：『愿法界眾生的痛苦都集中在我身上。』憑藉這個誓願的力量，火輪便落下了。慈童女捨棄生命后，往生到第六天。違背母親，拔掉頭髮，是地獄之心；發誓代替眾生受苦，就屬於佛的境界。然而，應當通達苦的本性是無苦，見到苦的真性而發誓代替眾生受苦，才是佛的境界。 二是再次確定功德的兩個方面。一是提問，二是回答。《大般涅槃經》說『等』，意思是發心是因，畢竟是果。因果的道理相同，所以二者沒有分別。果由因成就，所以最初的發心難能可貴。各種經文引用都以發心作為初住（Chū zhù）(菩薩修行階位)。現在本文也包括住前（zhù qián）(菩薩修行階位之前)的階段。自己還沒有得度，先要度脫他人，就是現在應當安住于度脫一切眾生。 二是一一成就悲心的兩個方面。一是提問，二是回答。荊溪說，『令除煩惱等』，如果自己被束縛，卻能解開他人的束縛，這是不可能的。所以要先讓自己去除煩惱，去除痛苦的根源。 三是一一成就喜心的兩個方面。一是提問，二是回答。荊溪說，『當行正念等』，如果沒有無作四念處觀（wú zuò sì niàn chù guān）(不造作的四念處觀)，見到他人的陰界法性，怎麼能使他人脫離痛苦獲得快樂，而生起中道第一義喜（zhōng dào dì yī yì xǐ）(中道第一義的喜悅)呢？
【English Translation】 English version Two aspects of initially developing supreme loving-kindness: First, inquiring about what evil conditions obstruct and destroy loving-kindness (阻側呂反 (zǔ cè lǚ fǎn): meaning obstruction and separation. The character can also be written as '沮', 慈呂反 (cí lǚ fǎn): meaning to stop, both are acceptable). Second, answering that it is like practicing the Six Recollections (i.e., recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the heavens). First, from 'recollection' to 'eliminate fear', Master Xian (暹) says that this is from the Mahāprajñāpāramitāśāstra (大智度論). It explains that by practicing the Ten Contemplations, people recite the Buddha's name due to fear, in order to eliminate fear. This text does not specifically focus on reciting the Buddha's name, so it says 'or like'. Jingxi (荊溪, referring to Master Zhanran) says, 'or like' indicates that it does not specifically refer to reciting the Buddha's name, so it is not a definition. Everything should be practiced with the Samadhi of Buddha Recitation, using the merits of the Trikaya (三身) (three bodies) of the Tathagata as the proper cause. If practicing the Six Recollections, it is establishing a method of counteraction to practice contemplation on phenomena, which does not fully correspond to the explanation that follows in this text. 'Compassionate Maiden', Master Xian says, as stated in the Heart-Ground Contemplation Sutra (Xīndì Guān Jīng 心地觀經): The father of the Compassionate Maiden (Cítóngnǚ) (a Bodhisattva) was an elder, who wanted to go to sea with companions to collect treasures. The Compassionate Maiden asked his mother for permission to go. The mother said, 'I only have you as a child, why do you want to abandon me and leave?' The mother was afraid that he would leave, so she held his feet. The Compassionate Maiden then grabbed a strand of his mother's hair with his hand, and the hair fell out. The mother then let him leave. The Compassionate Maiden arrived on the island and saw a hot iron wheel descending from the sky, approaching his head. He then vowed, 'May the suffering of all beings in the Dharma Realm gather on my body.' By the power of this vow, the fire wheel fell. After the Compassionate Maiden gave up his life, he was reborn in the Sixth Heaven. Disobeying his mother and pulling out her hair is the mind of hell; vowing to take the suffering of beings belongs to the realm of the Buddha. However, one should understand that the nature of suffering is no suffering, and only by seeing the true nature of suffering and vowing to take the suffering of beings is it the realm of the Buddha. Second, two aspects of reconfirming merit: First, asking a question, second, answering. The Mahāparinirvana Sutra (Dà Bān Nièpán Jīng 大般涅槃經) says 'equal', meaning that the initial aspiration is the cause, and the ultimate result is the effect. The principle of cause and effect is the same, so the two are not separate. The result is achieved by the cause, so the initial aspiration is precious. Various sutras quote the initial aspiration as the First Abode (Chū zhù) (the stage of Bodhisattva practice). Now this text also includes the stage before the Abode (zhù qián) (before the stage of Bodhisattva practice). One has not yet attained liberation, but first wants to liberate others, which is now to abide in liberating all beings. Second, two aspects of accomplishing compassion one by one: First, asking a question, second, answering. Jingxi says, 'To eliminate afflictions, etc.', if one is bound, but can untie the bonds of others, this is impossible. So one must first remove one's own afflictions and remove the root of suffering. Third, two aspects of accomplishing joy one by one: First, asking a question, second, answering. Jingxi says, 'One should practice right mindfulness, etc.', if there is no non-contrived Four Foundations of Mindfulness (wú zuò sì niàn chù guān 無作四念處觀), seeing the skandha-sphere-dhatu nature of others, how can one enable others to be free from suffering and obtain happiness, and generate the Middle Way First Principle Joy (zhōng dào dì yī yì xǐ 中道第一義喜)?
。故無上道諦即中道法喜。四二番成舍二。初分科二隨釋二。初總出正念二。初問二答。荊溪云。舍心即指果理。果理必定遍慈悲二法。不生不滅者大舍也。若二諦者是有生滅。舍愛憎三心者只是慈等三心之中離中道違順等境。以無緣心行於慈等。不為境轉故云舍也。二分別正念二。初問二答。惡法不生是斷德成者。惡法即二邊。二邊遮中即無明也。無明不生故屬斷德。善法不滅是智德成者。善法不滅即是中智發生。故云是智德成。二乘至如來功德者。大小對辨也。一世諦二真諦者。夫明妙理湛然不生不滅者。即約真諦也。若約事論惡不生善不滅者。即約世諦也。今文約正勤以明。正是約事故屬世諦。故云此是世諦等也。問荊溪舊解云。世諦不生不滅者。以對顯中二諦。即是善惡二境。世諦即是真諦中之不生不滅耳。與今釋不同。答語異義同。言顯中二諦者即圓教二諦也。所觀中理本無生滅。即真諦能契智斷。智故善不滅斷故惡不生。此即約事名世諦也。故云即善惡二境。又云世諦即是真諦中之不生不滅者。以中觀理得智斷故語異義同。其在此也。二正明窮源。成前觀眾生入空至中道六。初明見一處住地二。初文殊問。初文至達其本源通序六番之意也。為四正勤之所遮持者。遮二惡不生持二善不滅也。不見初惑等者初
惑。即元品無明也。即經云無住則無本。故今云不見所依之處也。二凈名答。二問欲愛住地。二。初文殊問二凈名答。三色愛住地二。初文殊問二凈名答。荊溪云。或言離心出色等者。準婆沙云。從於色界生無色界。是離色出心。從無色界生於色界是離心出色。今正明色云無色者。相從來耳。故二界往來皆由妄計二處定實。若住欲界並計色心。不如二界所計最強。如貪通上界從下得名。四無色愛住地二。初文殊問二凈名答。五無明住地二。初文殊問二凈名答。阿梨耶此云無沒。無明以無始來未嘗隱沒。故攝大乘等者。荊溪云。論云是識無始時一切法等依。六真妄源底二。初問二答二。初正釋二。初正釋現文二。初釋無住無本二。初明真妄體同。荊溪云。十住見終等者。但以最後得名為終。由斷一分見一分終。故云見終。其實無明不可云終。佛斷最後后相如初。故云見始。其實無明不可云始。若定終始何名無住。若計無明有始終者。是謂法性有始終也。以全法性是無明。故亦全無明體是法性。問若爾過在大經。答曰不然。有事有理。若從事說。若見法性始即見無明終。佛見法性終名見無明始。無始之始名無明始。無終之終名法性終。若從理者應知二法俱始並終。況此二法自無二法俱無始終。若從事理相待以說。從理故即
【現代漢語翻譯】 惑，即元品無明（根本的、最初的無明）。正如經文所說，『無住則無本』，所以現在說『不見所依之處』。二、凈名（維摩詰）回答。二、問欲愛住地。二、初文殊（文殊菩薩）問，二凈名答。三、色愛住地。二、初文殊問，二凈名答。荊溪（湛然）說：『或者說離心出色等』，依據《婆沙論》所說，『從於生無，是離色出心；從無生於，是離心出色。』現在明確說明色云無色，是相從來而已。所以二界（色界和無色界）的往來都是由於妄計二處（色和心）的定實。如果住在欲界，並計色心，不如二界所計最強。如貪通上界，從下得名。四、無色愛住地。二、初文殊問，二凈名答。五、無明住地。二、初文殊問，二凈名答。阿梨耶（阿賴耶識），這裡翻譯為『無沒』，無明從無始以來未曾隱沒。所以《攝大乘論》等說。荊溪說：『論中說此識是無始時一切法等的所依。』六、真妄源底。二、初問，二答。二、初正釋。二、初正釋現文。二、初釋無住無本。二、初明真妄體同。荊溪說：『十住見終等』，只是以最後得到的名字作為終結。由於斷一分見一分終結，所以說見終。其實無明不可說終結。佛斷最後后相如初。所以說見始。其實無明不可說開始。如果確定終始，怎麼能叫無住？如果認為無明有始終，這就是說法性有始終。因為全法性是無明，所以也全部無明體是法性。問：如果這樣，過失在大經。答：不是這樣。有事有理。如果從事上說，如果見法性開始，就見無明終結。佛見法性終結，名叫見無明開始。無始之始名叫無明始，無終之終名叫法性終。如果從理上說，應該知道二法（真如和無明）俱始並終。何況這二法自身沒有二法，俱無始終。如果從事理相待來說，從理上說就是
【English Translation】 Delusion, is the fundamental ignorance (the original, primordial ignorance). As the sutra says, 'No abiding means no root,' so now it is said, 'Not seeing the place of reliance.' Two, Vimalakirti's (Vimalakirti Bodhisattva) answer. Two, asking about the dwelling place of desire-love. Two, first Manjushri (Manjushri Bodhisattva) asks, second Vimalakirti answers. Three, the dwelling place of form-love. Two, first Manjushri asks, second Vimalakirti answers. Jingxi (Zhanran) says: 'Or it is said, 'Separating from the mind and producing form, etc.,' according to the Vibhasa, 'From arising from non-existence, is separating from form and producing mind; from non-existence arising from existence, is separating from mind and producing form.' Now, clearly stating that form is said to be without form, is merely the appearance coming from it. Therefore, the comings and goings of the two realms (the Form Realm and the Formless Realm) are all due to the deluded calculation of the fixed reality of the two places (form and mind). If one dwells in the Desire Realm and calculates both form and mind, it is not as strong as the calculation of the two realms. For example, greed pervades the upper realms, but it is named from the lower realm. Four, the dwelling place of formless-love. Two, first Manjushri asks, second Vimalakirti answers. Five, the dwelling place of ignorance. Two, first Manjushri asks, second Vimalakirti answers. Alaya (Alaya-vijnana), here translated as 'no disappearance,' ignorance has never disappeared since beginningless time. Therefore, the Mahayana-samgraha etc. say. Jingxi says: 'The treatise says that this consciousness is the basis of all dharmas etc. from beginningless time.' Six, the source and bottom of truth and delusion. Two, first question, second answer. Two, first correct explanation. Two, first correct explanation of the present text. Two, first explanation of no abiding and no root. Two, first clarifying that the substance of truth and delusion is the same. Jingxi says: 'The end of the ten abodes etc.,' it is only the last obtained name that is taken as the end. Because cutting off one part sees one part end, it is said to be the end of seeing. In fact, ignorance cannot be said to end. The Buddha cuts off the last after-appearance as at the beginning. Therefore, it is said to be the beginning of seeing. In fact, ignorance cannot be said to begin. If one determines the beginning and end, how can it be called no abiding? If one thinks that ignorance has a beginning and end, this is saying that the Dharma-nature has a beginning and end. Because the entire Dharma-nature is ignorance, so also the entire substance of ignorance is Dharma-nature. Question: If so, the fault lies in the Great Sutra. Answer: It is not so. There are matters and principles. If speaking from the perspective of matters, if seeing the beginning of Dharma-nature, then seeing the end of ignorance. The Buddha seeing the end of Dharma-nature is called seeing the beginning of ignorance. The beginning of no beginning is called the beginning of ignorance, the end of no end is called the end of Dharma-nature. If speaking from the perspective of principle, it should be known that the two dharmas (suchness and ignorance) both begin and end together. Moreover, these two dharmas themselves have no two dharmas, both without beginning and end. If speaking from the perspective of matters and principles depending on each other, from the perspective of principle it is
從事故離。始終亦爾。約非事理而論事理。于無始終而云始終。大經之文帶別論圓。從事相待。故作此說。次窮源中唯約五住不云塵沙者。以塵沙惑不障于理。四住障真無明障中。是故且從二障邊說。況無明無知但成離合。具如余文廣簡同異。是故不可更以四住依于無知無知非依。是故不立。若言無知依于無明能依又失。今欲令於四住見中故指無明全四住。是法性復指無明為心。窮源既然。修觀準說。但觀現住一念見思徹無明源。窮法性底法性即無住無住即無明無明亦無住。若斷若窮雖分前後。然其住處不合不離。二若觀下結成通相。二釋無住立法二。初約四類總標。世間是有為出世是無為。二何者下約十界別示。若解無住等者。對六界迷故四稱解。然二乘解空菩薩解假佛界解中。順部意故俱出世故。故四聖法界俱得名解。究竟而論解唯佛界。九界並迷。二今用下通前結示。二料簡二。初簡真妄無始義二。初直約無明簡無始二。初問二答。此有二解者只是四住對無明。相對而論四住則有住有本無明則無住無本耳。尋文可了。二更對法性簡無始二。初問二答二。初從容兩釋。謂約即離二義釋之也。文為二。初約真妄兩殊。性非惑本。不可指法性為煩惱本者。法性靜煩惱動法性真煩惱妄。氣類既異其猶水火。豈得指水為火
【現代漢語翻譯】 現代漢語譯本 從事故離：從現象和事件的層面來說，（煩惱的生起）是有一個開始的，也有一個結束的。始終亦爾：但從根本的道理上來說，煩惱是沒有開始也沒有結束的。約非事理而論事理：如果不是從究竟的真理層面，而是從現象層面來討論事理，于無始終而云始終：那麼就會在沒有開始和結束的地方強行安立開始和結束的概念。大經之文帶別論圓：這是因為《大經》的經文有時會從差別角度來闡述圓融的道理。從事相待：從相對的角度來說，故作此說：所以才會有這樣的說法。 次窮源中唯約五住不云塵沙者：接下來，在探究煩惱根源的部分，只提到五住煩惱，而沒有提到塵沙惑，是因為塵沙惑不障于理：塵沙惑並不障礙對真理的證悟，四住障真無明障中：而四住煩惱障礙真諦，無明煩惱障礙中道。是故且從二障邊說：所以這裡暫且從這兩種障礙的角度來說明。況無明無知但成離合：更何況，無明和無知只是形成分離和聚合的條件，具如余文廣簡同異：具體的內容可以參考其他經文，其中詳細辨析了它們的相同和不同之處。是故不可更以四住依于無知無知非依：因此，不能說四住煩惱依賴於無知，因為無知本身不是一個可以依賴的對象。是故不立：所以這裡不建立這種關係。若言無知依于無明能依又失：如果說無知依賴於無明，那麼能依賴的對象（無明）也就失去了作用。今欲令於四住見中故指無明全四住：現在爲了讓人們在四住煩惱中看到（無明的存在），所以指出無明遍及所有的四住煩惱。是法性復指無明為心：從法性的角度來說，又可以把無明指為心。窮源既然：探究煩惱根源是這樣，修觀準說：修習觀行也應該按照這個原則來說明。但觀現住一念見思徹無明源：只要觀察當下這一念的見惑和思惑，就能徹見無明的根源。窮法性底法性即無住無住即無明無明亦無住：窮盡法性的本底，法性就是無住，無住就是無明，無明也是無住。若斷若窮雖分前後：斷除煩惱和窮盡煩惱的根源，雖然在次第上有所不同，然其住處不合不離：但它們所處的狀態是不即不離的。 二若觀下結成通相：第二部分，從『若觀』開始，總結成一個普遍的原則。二釋無住立法二：解釋無住的建立，分為兩部分。初約四類總標：第一部分，從四種類型的角度總括地標明。世間是有為出世是無為：世間是有為法，出世間是無為法。二何者下約十界別示：第二部分，從『何者』開始，從十法界的角度分別顯示。若解無住等者：如果理解了無住等等，對六界迷故四稱解：因為六道眾生迷惑，所以四聖才被稱為『解』。然二乘解空菩薩解假佛界解中：然而，二乘理解空性，菩薩理解假有，佛理解中道。順部意故俱出世故：因為符合各自的根性，而且都是出世間的，故四聖法界俱得名解：所以四聖法界都可以被稱為『解』。究竟而論解唯佛界：但從究竟的意義上來說，只有佛的境界才真正是『解』，九界並迷：九法界都還處於迷惑之中。二今用下通前結示：第二部分，從『今用』開始，總結並貫通前面的內容。 二料簡二：第二部分，辨析和簡擇，分為兩部分。初簡真妄無始義二：第一部分，辨析真妄的無始義，分為兩部分。初直約無明簡無始二：第一部分，直接從無明的角度來辨析無始，分為兩部分。初問二答：先提出問題，然後回答。此有二解者只是四住對無明：這裡有兩種解釋，只是從四住煩惱和無明相對的角度來說的。相對而論四住則有住有本無明則無住無本耳：相對而言，四住煩惱有住處，有根本，而無明則沒有住處，也沒有根本。尋文可了：仔細閱讀經文就可以理解。二更對法性簡無始二：第二部分，進一步從法性的角度來辨析無始，分為兩部分。初問二答二：先提出問題，然後回答，分為兩部分。初從容兩釋：首先從容地給出兩種解釋，謂約即離二義釋之也：即從不即不離兩種意義來解釋。文為二：經文分為兩部分。初約真妄兩殊：第一部分，從真和妄兩種不同的角度來說明。性非惑本：法性不是煩惱的根本，不可指法性為煩惱本者：不能說法性是煩惱的根本，法性靜煩惱動法性真煩惱妄：因為法性是寂靜的，煩惱是動搖的；法性是真實的，煩惱是虛妄的。氣類既異其猶水火：它們的性質截然不同，就像水和火一樣。豈得指水為火：怎麼能說水就是火呢？
【English Translation】 English version From the perspective of events and phenomena, there is a beginning and an end to the arising of afflictions. However, from the perspective of ultimate truth, afflictions have neither beginning nor end. If we discuss matters not from the ultimate truth but from the phenomenal level, we will impose the concepts of beginning and end where there are none. The words of the Great Sutra sometimes explain the principle of perfect fusion from the perspective of differences. Speaking from a relative perspective, this is why such statements are made. Next, in exploring the source, only the Five Dwellings are mentioned, not the Afflictions Like Dust and Sand, because the Afflictions Like Dust and Sand do not obstruct the principle. The Four Dwellings obstruct the truth, and ignorance obstructs the middle way. Therefore, we will discuss it from the perspective of these two obstructions. Moreover, ignorance and unknowing only form conditions for separation and aggregation. The details can be found in other texts, which extensively analyze their similarities and differences. Therefore, it is not possible to say that the Four Dwellings rely on unknowing, because unknowing itself is not something that can be relied upon. Therefore, this relationship is not established. If it is said that unknowing relies on ignorance, then the object of reliance (ignorance) loses its function. Now, in order to make people see (the existence of ignorance) in the Four Dwellings, it is pointed out that ignorance pervades all Four Dwellings. From the perspective of Dharma-nature, ignorance can also be referred to as mind. Exploring the source is like this; cultivating contemplation should also be explained according to this principle. Just observe the present moment's afflictions of views and thoughts, and you can thoroughly see the source of ignorance. Exhausting the bottom of Dharma-nature, Dharma-nature is non-dwelling, non-dwelling is ignorance, and ignorance is also non-dwelling. Although the cutting off of afflictions and the exhaustion of the source of afflictions are different in sequence, their state of dwelling is neither united nor separated. Secondly, the following 'If one contemplates' concludes into a universal principle. Secondly, explaining the establishment of non-dwelling, there are two parts. Firstly, generally indicating from the four categories. The mundane world is conditioned, and the transcendental world is unconditioned. Secondly, from 'What's below' specifically showing from the ten realms. If one understands non-dwelling, etc., because the six realms are deluded, the four are called understanding. However, the two vehicles understand emptiness, the bodhisattvas understand provisional existence, and the Buddhas understand the middle way. Because it accords with their respective natures and they are all transcendental, the four noble realms are all named understanding. Ultimately speaking, only the Buddha realm is truly understanding, and the nine realms are all deluded. Secondly, 'Now using' below concludes and connects the previous content. Secondly, critical examination, there are two parts. Firstly, examining the meaning of beginninglessness of truth and delusion, there are two parts. Firstly, directly examining beginninglessness from ignorance, there are two parts. Firstly, asking and answering. The two explanations here are only from the perspective of the Four Dwellings versus ignorance. Relatively speaking, the Four Dwellings have a dwelling place and a root, while ignorance has no dwelling place and no root. It can be understood by carefully reading the text. Secondly, further examining beginninglessness from Dharma-nature, there are two parts. Firstly, asking and answering, there are two parts. Firstly, giving two explanations leisurely, that is, explaining it from the meaning of neither identical nor separate. The text is in two parts. Firstly, from the two differences between truth and delusion. Nature is not the root of delusion, and it is not possible to point to Dharma-nature as the root of affliction, because Dharma-nature is still and affliction is moving; Dharma-nature is true and affliction is false. Their natures are different, like water and fire. How can one say that water is fire?
本耶。此乃約離義說。既真妄事乖。故法性非無明之本也。二若依下約即妄是真性為惑本。無明不出法性等者。以妄體全真動法元靜。真為真本靜為靜本。氣類且同而言法性為無明本者。何足怪耶。此約即義說。既事理體一得言法性為無明本也。世有火井既井中生火。則是水為火本仍符前喻。二今經下結顯經意二。初約經顯意。經意且從離義以明。故無明無本。故云法性非煩惱等。二若說下約義判教說。自住即別教意者。荊溪云。是煩惱說法性體別。則是煩惱法性自住。俱名為自。亦可云離煩惱外別有法性法性為他。亦可法性為自離法性外別有煩惱煩惱為他。故二自他並非圓義。以其惑性定為能障。破障方乃定能顯理。依他即圓者。更互相依更互相即。以體同故依而復即。故別圓教俱云自他。由體同異而判二教。今從各說別自圓他。問前作離義應是別教。答別教一向明離。故事理大異。前明即離並在于圓。既事理一如故即離不二。二簡三種五住義三。初簡別接通二。初問二答。若言至界外者內外事別。兩不相關不同別教。枝葉依樹故是別接通也。何者通教期心唯斷界內。後生別解知有無明。故更進斷致成內外兩別。別人初心即知三惑期次第斷。故與受接人殊。由界外流入界內者。謂起惑則從細至粗故也。今反出等者謂
【現代漢語翻譯】 現代漢語譯本 本耶（指示代詞，指代前文所說）。這是一種從『離』的角度進行的解釋。既然真和妄是相互對立的，那麼法性（Dharmata，一切法的本性）就不是無明（Avidya，無知）的根源。第二種情況，如果依據『即』的角度，認為妄就是真性，是迷惑的根源，無明不離法性等等，這是因為妄的本體完全是真，動的法的本源是靜，真作為真的本源，靜作為靜的本源，氣類相同，卻說法性是無明的本源，這有什麼奇怪的呢？這是從『即』的角度來說的。既然事、理、體是一體的，就可以說法性是無明的根源。世上有火井，既然井中生火，那麼水就是火的根源，仍然符合前面的比喻。 第二，現在總結並闡明經文的含義，分為兩部分。首先，從經文的角度闡明含義。經文的含義是從『離』的角度來闡明的，所以無明沒有根源。因此說，法性不是煩惱等等。第二，如果從『即』的角度來判斷教義，『自住』就是別教（Prthag-jana，區別于圓教的教義）的含義。荊溪（地名）說：『煩惱說法性和體是不同的。』這就是說，煩惱和法性各自獨立存在。都可以稱為『自』。也可以說，離開煩惱之外，另有法性，法性是『他』。也可以說法性是『自』，離開法性之外，另有煩惱，煩惱是『他』。所以，『自』和『他』都不是圓融的含義。因為迷惑的性質一定是能障礙的，破除障礙才能顯現真理。『依他』就是圓教（Perfect Teaching）的含義。互相依賴，互相融合。因為本體相同，所以依賴而又融合。所以，別教和圓教都說『自』和『他』。由於本體的同異來判斷兩種教義。現在從各自的角度來說，別教是『自』，圓教是『他』。問：前面說是『離』的角度，應該是別教。答：別教一向闡明『離』，所以事和理大相逕庭。前面闡明『即』和『離』都屬於圓教。既然事和理是一如的，所以『即』和『離』是不二的。 第二，簡要說明三種五住（五種煩惱）的含義，分為三部分。首先，簡要區分別教和接通教（通向圓教的教義），分為一問一答。如果說到了界外（三界之外），內外之事就不同了，兩者互不相關，不同於別教。枝葉依附於樹木，所以是別教接通教。為什麼呢？通教期望只斷除界內的煩惱，後來產生不同的理解，知道有無明，所以更進一步斷除，導致內外兩種區別。別教的修行者一開始就知道三種迷惑，期望依次斷除，所以與接受接通教的人不同。從界外流入界內，是指生起迷惑是從細微到粗大的過程。現在反過來等等，是指...
【English Translation】 English version This is a description from the perspective of 'separation'. Since truth and delusion are contradictory, Dharmata (the nature of all dharmas) is not the root of Avidya (ignorance). Secondly, if according to the perspective of 'identity', delusion is considered the true nature, the root of confusion, and Avidya is inseparable from Dharmata, it is because the essence of delusion is entirely true, and the origin of moving dharmas is stillness. Truth is the origin of truth, and stillness is the origin of stillness. Although their nature is the same, it is said that Dharmata is the origin of Avidya. What is so strange about that? This is from the perspective of 'identity'. Since phenomena, principle, and essence are one, it can be said that Dharmata is the origin of Avidya. There are fire wells in the world, and since fire is produced in the well, water is the origin of fire, which still corresponds to the previous metaphor. Secondly, now summarize and clarify the meaning of the sutra, divided into two parts. First, clarify the meaning from the perspective of the sutra. The meaning of the sutra is clarified from the perspective of 'separation', so Avidya has no origin. Therefore, it is said that Dharmata is not affliction, etc. Secondly, if judging the teachings from the perspective of 'identity', 'self-abiding' is the meaning of the Prthag-jana (distinct from the Perfect Teaching). Jingxi (place name) said: 'Afflictions say that Dharmata and essence are different.' This means that afflictions and Dharmata exist independently. Both can be called 'self'. It can also be said that apart from afflictions, there is Dharmata, and Dharmata is 'other'. It can also be said that Dharmata is 'self', and apart from Dharmata, there are afflictions, and afflictions are 'other'. Therefore, 'self' and 'other' are not the meaning of perfect integration. Because the nature of delusion is definitely obstructive, and only by eliminating obstacles can the truth be revealed. 'Relying on others' is the meaning of the Perfect Teaching. They rely on each other and merge with each other. Because the essence is the same, they rely on each other and then merge. Therefore, both the Prthag-jana and the Perfect Teaching speak of 'self' and 'other'. The two teachings are judged by the similarity and difference of their essence. Now, from their respective perspectives, the Prthag-jana is 'self', and the Perfect Teaching is 'other'. Question: The previous statement from the perspective of 'separation' should be the Prthag-jana. Answer: The Prthag-jana always clarifies 'separation', so phenomena and principle are very different. The previous clarification of 'identity' and 'separation' both belong to the Perfect Teaching. Since phenomena and principle are one, 'identity' and 'separation' are non-dual. Secondly, briefly explain the meaning of the three kinds of five dwellings (five kinds of afflictions), divided into three parts. First, briefly distinguish between the Prthag-jana and the teaching that leads to the Perfect Teaching, divided into one question and one answer. If it is said that beyond the realm (beyond the three realms), the affairs inside and outside are different, and the two are not related to each other, which is different from the Prthag-jana. Branches and leaves are attached to trees, so it is the Prthag-jana leading to the Perfect Teaching. Why? The teaching that leads to the Perfect Teaching expects to only eliminate the afflictions within the realm, and later produces different understandings, knowing that there is Avidya, so it further eliminates it, leading to two kinds of differences inside and outside. Practitioners of the Prthag-jana know the three kinds of delusions from the beginning, and expect to eliminate them in order, so they are different from those who accept the teaching that leads to the Perfect Teaching. Flowing from outside the realm into the realm refers to the process of arising delusions from subtle to coarse. Now, on the contrary, etc., refers to...
斷惑則從粗至細。此並接時作此解也。二簡別教二。初正簡五住惑相二。初問二答二。初明界內見思是住非地。如枝葉依樹者。樹喻界外無明也。二斷枝下明界外別惑是住是地二。初釋四住地。此言四住非干界外只於第五無明住地更細分別耳。無明既得名為同體見思。何妨得論同體四住。以四住即見思異名故。此見因無明等者。荊溪云。見為能住無明是地。此依別教故作是說。界內四住如常所聞。二此四下顯無明住地。二兼簡有住無二。初問二答。此中開合須對圓義釋之。合義唯圓。開義唯別。然圓亦具開非一向異。故與別殊。別但具開終無合義。諸文明別或云法性與無明合者。此合還開。今文云合乃即之異名耳。若開下正示別義也。法性是所覆無明是能覆。能所兩別故云開出。而約無明等者。即約所開之無明也。三簡圓教二。初正明五住二。初問二答二。初法二。初正明五住。以圓五住但迷法性而起。入涅槃所生四住者。即界外同體四住也。二今圓下結示成上二譬二。初譬內外世間。煙塵輕如界外五住。雲霧重如界內五住。亦可一往以煙等對四種苦集。然非文意。今正譬惑輕重耳。又可界內外各分輕重。以四教明惑有即不即。故是則煙輕塵重別圓也。霧輕云重通藏也。二譬內外出世。即火等喻四教智亦可一往喻四種
【現代漢語翻譯】 現代漢語譯本 斷除迷惑要從粗到細的次第進行。這裡所說的『並接』，是指在理解的時候要這樣解釋。下面第二部分是簡別教義，分為兩部分。首先，正確簡別五住煩惱的相狀，也分為兩部分。第一部分是提問，第二部分是回答。首先說明界內的見惑和思惑是『住』，而不是『地』。就像枝葉依附於樹木一樣，這裡的『樹』比喻界外的無明。第二部分，在『斷枝下』說明界外的別教惑是『住』也是『地』。首先解釋四住地，這裡說的四住，並非完全在界外，只是在第五無明住地上更加細緻地分別而已。既然無明可以被稱為同體見思，那麼為什麼不能討論同體四住呢？因為四住就是見思的異名。『此見因無明等者』，荊溪大師說：『見是能住，無明是地』。這是依據別教的觀點來說的。界內的四住，就像通常所聽聞的那樣。第二部分，在『此四下』顯示無明住地。兼帶簡別有『住』和『無』二者。首先是提問，然後是回答。這裡面的開合，需要對照圓教的意義來解釋。『合』的意義只有圓教才有，『開』的意義只有別教才有。然而，圓教也具備『開』，並非一概不同，所以與別教有所區別。別教只是具備『開』，始終沒有『合』的意義。諸文中說明別教，或者說『法性與無明合』，這種『合』仍然是『開』。現在文中的『合』，只是『即』的異名而已。『若開下』正式顯示別教的意義。法性是所覆蓋的，無明是能覆蓋的，能覆蓋和所覆蓋是兩回事，所以說是『開出』。『而約無明等者』，就是指所開出的無明。第三部分，簡別圓教，分為兩部分。首先，正確說明五住煩惱，分為兩部分。首先是法，分為兩部分。首先正確說明五住。圓教的五住，只是因為迷惑法性而生起。『入涅槃所生四住者』，就是指界外同體的四住。第二部分，在『今圓下』總結並顯示上述兩種比喻，分為兩部分。首先比喻內外世間。煙塵輕微，就像界外的五住。雲霧沉重，就像界內的五住。也可以勉強用煙等來對應四種苦集，但這並非文中的本意。現在只是比喻迷惑的輕重而已。又可以在界內外各自區分輕重。因為四教說明迷惑有即不即的關係，所以說是煙輕塵重是別圓，霧輕云重是通藏。第二部分，比喻內外世間和出世間。就像火等比喻四教的智慧，也可以勉強比喻四種...
【English Translation】 English version To sever delusions, one must proceed from the coarse to the subtle. The term 'joining' here refers to this way of understanding. The second section is a distinction of the specific teachings, divided into two parts. First, a correct distinction of the characteristics of the Five Dwellings of Afflictions, also in two parts. The first part is a question, and the second part is an answer. First, it clarifies that the views and thoughts within the Realm of Desire are 'dwellings' (住), not 'grounds' (地). Just as branches and leaves depend on a tree, the 'tree' here is a metaphor for ignorance (無明, Wuming) beyond the Realm of Desire. The second part, under 'severing branches', explains that the specific afflictions beyond the Realm of Desire are both 'dwellings' and 'grounds'. First, it explains the Four Dwelling-Grounds (四住地, Sizhudi). The Four Dwellings mentioned here are not entirely outside the Realm of Desire; they are merely a more detailed distinction within the Fifth Dwelling-Ground of Ignorance. Since ignorance can be called the 'same-body' (同體, Tongti) of views and thoughts, why can't we discuss the 'same-body' Four Dwellings? Because the Four Dwellings are simply different names for views and thoughts. 'This view is due to ignorance, etc.' Master Jingxi said: 'View is the able-to-dwell, and ignorance is the ground.' This is based on the perspective of the Specific Teaching (別教, Biejiao). The Four Dwellings within the Realm of Desire are as commonly heard. The second part, under 'These Four', reveals the Dwelling-Ground of Ignorance. It also distinguishes between those with 'dwelling' and those without. First is the question, then the answer. The opening and closing here need to be explained in relation to the meaning of the Perfect Teaching (圓教, Yuanjiao). The meaning of 'union' (合) is only found in the Perfect Teaching, while the meaning of 'opening' (開) is only found in the Specific Teaching. However, the Perfect Teaching also possesses 'opening', and is not entirely different, so it differs from the Specific Teaching. The Specific Teaching only possesses 'opening' and never has the meaning of 'union'. In texts explaining the Specific Teaching, or saying that 'Dharma-nature (法性, Faxing) unites with ignorance', this 'union' is still 'opening'. The 'union' in the current text is merely another name for 'is' (即). 'If opening below' formally reveals the meaning of the Specific Teaching. Dharma-nature is what is covered, and ignorance is what is able to cover; the able-to-cover and the covered are two different things, so it is said to be 'opening out'. 'And regarding ignorance, etc.' refers to the ignorance that is opened out. The third part distinguishes the Perfect Teaching, divided into two parts. First, a correct explanation of the Five Dwellings, divided into two parts. First is the Dharma, divided into two parts. First, a correct explanation of the Five Dwellings. The Five Dwellings of the Perfect Teaching arise only because of delusion about Dharma-nature. 'The Four Dwellings arising from entering Nirvana' refers to the 'same-body' Four Dwellings beyond the Realm of Desire. The second part, under 'Now Perfect', summarizes and reveals the above two metaphors, divided into two parts. First, a metaphor for the inner and outer worlds. Smoke and dust are light, like the Five Dwellings beyond the Realm of Desire. Clouds and fog are heavy, like the Five Dwellings within the Realm of Desire. One could also勉強 use smoke, etc., to correspond to the Four Noble Truths of suffering and accumulation, but this is not the intention of the text. It is now only a metaphor for the lightness and heaviness of delusion. One can also distinguish between lightness and heaviness within and beyond the Realm of Desire. Because the Four Teachings explain that delusion has a relationship of both identity and non-identity, so it is said that light smoke and heavy dust are the Specific and Perfect Teachings, while light fog and heavy clouds are the Shared and Treasury Teachings. The second part is a metaphor for the inner and outer worlds and the world beyond. Just as fire, etc., is a metaphor for the wisdom of the Four Teachings, it can also勉強 be a metaphor for the four types of...
道滅也。文意且喻智耳。故言下總結也。以四種惑智皆依法性。而有迷法性。故則有內外惑。悟法性故則有四教智。言無住本者即法性也。立一切法者即四種惑智也。亦四種四諦也。無住即本名無住本。二簡顯譬意三。初簡虛空譬二。初問既以空譬法性。所喻法性既有二異。能喻虛空亦應爾耶。二答中先總斥空尚不二者。太虛無狀尚非一法。豈得分二。若約下一往順答能喻之空亦分二。別緣盡等者謂雲霧暗緣盡。虛空明相顯時或見萬象或但見空。可以喻但不但二種真理。破虛空之義者如大經迦葉品十番破外人計虛空義。外計可破可喻但空。顯佛說虛空正義。可喻不可得空。即不但空也。複次下向雖分配今復斥之。夫立喻者皆一往取類不應求備。其猶雪山喻象不可求其尾牙。滿月喻面安得責其眉目。以空喻性其事亦爾。豈得問但不但之殊耶。二簡煙等譬二。初問二答三簡火等譬二。初問二答。四天女散華二。初敘意分科二。初文下隨文釋義七。初明二解脫惑盡不同四。初天女聞法現身。關河解者。即關中河西諸師。謂羅什僧肇等也。言宅神者羅什云。無空無神隨宅主有優劣故神有精粗。未曾有室故以大士為神也。道生云。外國亦以神為天也。夫有福之家必有福神附焉。是以菩薩托為之矣。是入生死事也。僧肇雲天女即法
身大士也。常與凈名共弘大乘不思議道。故現為宅神。同處一室見大士集。聞所說法故現身散華以生論也。故關河所解今師亦取。既關所表及凈名示現義故但引彼宅神之解耳。隱名如來藏等者荊溪云。今既現身不名為隱。然未現時理亦非隱。今從事釋立隱顯名故知事顯。已來從機為語。理本無生非今始顯。又解去向文約事非無此義。若欲更作以事表理即是事理雙明之義。若單事理化跡不成。于真空性凈現天女形者。此明凈名化為天女也。二散華供養非樹生華等者。暹云。大品第八散華品云。爾時釋提桓因等諸天作是念。慧命須菩提為雨法雨我等寧可化作華。散佛菩薩比丘僧須菩提及般若上。是時大千世界華悉周遍于虛空中。化成華臺端嚴殊妙。須菩提心念是天子所散華天上未曾見如是華。華是化華非樹生。是諸天子所散華從心樹生非樹生華。大論五十五釋云。釋提桓因知須菩提覺是化華語言。大德是華非生華。非生華者言是華天生。空無所出。須菩提。是般若波羅蜜諸法無生空寂。故以無生華供養。又意樹者隨意所欲應念即至故言意樹。釋提桓因難須菩提。是華無生以何言是華不從樹生。須菩提反質言。若不生何以名華。不生法中無所分別。所謂是華是非華。釋提桓因心伏而問。但是華無生諸法亦無生。須菩提答。非
【現代漢語翻譯】 現代漢語譯本： 這位也是一位大菩薩。他經常與維摩詰（Vimalakirti，一位著名的在家菩薩）共同弘揚大乘不可思議之道。因此，他示現為宅神（house deity），與大家同處一室，親眼見到諸位大菩薩聚集，聽聞他們所說的佛法，所以現身散花，參與討論。因此，關河（Guanhe，人名，可能是對經文的註釋者）的解釋，現在的老師們也採納。既然關河所表達的以及維摩詰所示現的意義都在其中，所以只引用宅神的解釋。『隱名如來藏等』，荊溪（Jingxi，地名，也可能指代一位法師）說，既然現在已經現身，就不能說是隱藏。然而，在未現身時，其理也不是隱藏的。現在從事相上來解釋，建立隱顯之名，所以知道事相是顯現的。已經到來，是從根機出發而說的。理體本來無生，不是現在才顯現的。又解釋說，前面的經文簡約，但事相併非沒有這個意義。如果想要進一步用事相來表達理體，那就是事理雙明的意義。如果只有事相，沒有理體，那麼化跡就無法成就。『于真空性凈現天女形者』，這說明維摩詰化現為天女。 『二散華供養非樹生華等者』，暹（Xian，人名，可能是對經文的註釋者）說，《大品般若經》（Mahaprajnaparamita Sutra）第八品《散華品》中說：『當時，釋提桓因（Śakro devānām indra，帝釋天）等諸天這樣想：慧命須菩提（Subhuti，佛陀的弟子，以解空第一著稱）在說法，我們寧可化作花，散給佛、菩薩、比丘僧以及須菩提和般若。』當時，大千世界都遍佈鮮花，在虛空中化成華臺，端莊殊妙。須菩提心想，這是天子所散的花，天上從未見過這樣的花。這些花是化現出來的花，不是樹上生長的。是諸位天子所散的花，是從心樹中生出來的，不是樹上生長的。《大智度論》（Mahaprajnaparamita-sastra）第五十五卷解釋說，釋提桓因知道須菩提覺察到這是化現的花，就說：『大德，這些花不是生出來的花。』『非生華者』，意思是這些花是天生的，空中無所出。須菩提，這是般若波羅蜜（Prajnaparamita，智慧的完美）的諸法無生空寂的緣故，所以用無生花供養。又，意樹（wish-fulfilling tree）是指隨心所欲，應念即至，所以說是意樹。釋提桓因詰難須菩提：『這些花是無生的，為什麼說這些花不是從樹上生出來的？』須菩提反問說：『如果不生，為什麼叫花？不生法中沒有分別，所謂是花，不是花。』釋提桓因心悅誠服，問道：『但是花是無生的，諸法也是無生的嗎？』須菩提回答：『不是。』
【English Translation】 English version: This is also a great Bodhisattva. He often propagates the inconceivable path of Mahayana with Vimalakirti (a famous lay Bodhisattva). Therefore, he manifests as a house deity, living in the same room with everyone, witnessing the gathering of the great Bodhisattvas, and hearing the Dharma they preach. Thus, he appears and scatters flowers to participate in the discussion. Therefore, Guanhe's (a person's name, possibly a commentator on the scriptures) interpretation is also adopted by current teachers. Since Guanhe's expression and Vimalakirti's manifestation are both included, only the house deity's explanation is cited. 'Hidden name Tathagatagarbha (Tathagatagarbha, the womb of the Buddha) etc.,' Jingxi (a place name, possibly referring to a Dharma master) says, since he has already manifested, it cannot be said to be hidden. However, when he has not manifested, the principle is not hidden either. Now, explaining from the perspective of phenomena, establishing the name of hidden and manifest, so we know that the phenomenon is manifest. Having arrived, it is spoken from the perspective of the faculties. The principle is originally unborn, not just now manifested. Another explanation is that the previous scriptures are concise, but the phenomenon does not lack this meaning. If you want to further express the principle through phenomena, that is the meaning of the simultaneous clarity of phenomena and principle. If there is only phenomenon without principle, then the traces of transformation cannot be accomplished. 'Appearing as a celestial maiden in the pure nature of emptiness,' this explains that Vimalakirti transformed into a celestial maiden. 'Secondly, offering flowers is not like flowers growing on trees etc.,' Xian (a person's name, possibly a commentator on the scriptures) says, in the eighth chapter 'Scattering Flowers' of the Mahaprajnaparamita Sutra: 'At that time, Śakro devānām indra (Śakro devānām indra, the lord of the gods) and other devas thought: The wise Subhuti (Subhuti, a disciple of the Buddha, known for his understanding of emptiness) is preaching the Dharma, we might as well transform into flowers and scatter them to the Buddha, Bodhisattvas, Bhikshu Sangha, and Subhuti and Prajna.' At that time, the great chiliocosm was filled with flowers, transforming into flower platforms in the void, dignified and wonderful. Subhuti thought, these are the flowers scattered by the devas, such flowers have never been seen in the heavens. These flowers are transformed flowers, not grown on trees. The flowers scattered by the devas are born from the mind-tree, not grown on trees. The fifty-fifth volume of the Mahaprajnaparamita-sastra explains that Śakro devānām indra knew that Subhuti had realized that these were transformed flowers, and said: 'Great virtuous one, these flowers are not born flowers.' 'Non-born flowers' means that these flowers are heavenly born, without origin in the void. Subhuti, this is because the dharmas of Prajnaparamita (Prajnaparamita, the perfection of wisdom) are unborn and empty, so they are offered with unborn flowers. Also, the wish-fulfilling tree (wish-fulfilling tree) refers to whatever you desire, it arrives instantly, so it is called a wish-fulfilling tree. Śakro devānām indra questioned Subhuti: 'These flowers are unborn, why do you say that these flowers are not born from trees?' Subhuti retorted: 'If they are not born, why are they called flowers? There is no distinction in the unborn Dharma, so-called flowers, not flowers.' Śakro devānām indra was convinced and asked: 'But the flowers are unborn, are all dharmas also unborn?' Subhuti replied: 'No.'
但是華不生。色亦不生。何以故。若一法空則一切法皆空。今文取意略引耳。荊溪云。諸天子云。從心樹生。須菩提云。不從心樹生者即表俱非世俗所生。皆從心生。但所計別並依理生而非生也。三至菩薩皆墮。四至大弟子便著二。初分科二隨釋五。初華至便著如大論等者。即大論第十九文也。即云等者即迦葉答天鬘之辭。故論云。天鬘菩薩問迦葉。汝最耆年行頭陀第一。今何不能制心自安。答曰。我於人天諸欲心不傾動。是菩薩無量功德報聲。又復以智慧變化作聲所不能忍。若八方風不能動須彌山。隨藍風至碎如腐草。此是菩薩凈妙五欲等者。荊溪云此明迦葉曾聞方等不思議事。此事未嘗不與理合。二神力不能去華二。初指惑示意二。初正示二料簡二。初簡別惑名習氣。說為習氣者。然習氣有二。一通惑習氣如身子多瞋等。二別惑習氣即是無明。故今云于摩訶衍說為正使也。今在方等亦兼取兩習。下自料簡。二簡別惑名四住二。初問二答二。初明通惑有四住。二明別惑有無二。初明別接通但名無明。二明別教無明名四住。亦得分思為三住者。于變易依正五塵。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。二今言下牒文正解。荊溪云。盡其神力等者。不得界外解
【現代漢語翻譯】 現代漢語譯本 但是（天女散的）花不會（從菩薩身上）生出來，顏色也不會（從菩薩身上）顯現。為什麼呢？如果一個法是空的，那麼一切法都是空的。現在（這段）文字只是取其意思，略微引用罷了。荊溪（湛然）說：諸天子說，（這些花）是從心樹生出來的。須菩提（Subhuti）說，不從心樹生出來的，就表示這些花都不是世俗所生的，都是從心生出來的。只是（天子和須菩提）所考慮的不同，但都依據道理而生，而不是真的（從菩薩身上）生出來。三次（散花）到菩薩都會掉落，四次到大弟子（如舍利弗）就會執著于有和無的二邊。初分科為二，隨之解釋為五。最初的『花至便著』，就像《大智度論》等所說的那樣，就是《大智度論》（Mahaprajnaparamita-sastra）第十九卷的文字。所說的『等』，就是迦葉（Kasyapa）回答天鬘（Devakundalin）的話。所以論中說：天鬘菩薩問迦葉，您最年長，修行頭陀（dhuta）第一，現在為什麼不能制伏自己的心，使它安定呢？（迦葉）回答說：我對人天諸欲心不傾動，這是菩薩無量功德的報應之聲，又因為智慧變化作聲，（我）所不能忍受。如果八方風不能動搖須彌山（Sumeru），隨藍風（kalamba）吹來，（須彌山）就會碎如腐草。這就是菩薩清凈微妙的五欲等。荊溪（湛然）說，這說明迦葉曾經聽聞方等（Vaipulya）不可思議之事，這件事未嘗不與道理相合。 二、神力不能使花離去，分為二部分。初、指出迷惑，示意；二、初、正式指示，二、簡別。初、簡別迷惑之名，習氣。說為習氣，是因為習氣有二種。一、通惑習氣，如身子（舍利弗，Sariputra）多嗔等。二、別惑習氣，就是無明（avidya）。所以現在說，在摩訶衍（Mahayana）中，（無明）被稱為正使。現在在方等（Vaipulya）中，也兼取這兩種習氣。下面是自我簡別。二、簡別迷惑之名，四住地（catasro vasabh ভূমিka）。分為二部分。初、問；二、答。二、初、說明通惑有四住地。二、說明別惑有無。二、初、說明別惑接通惑，但名為無明。二、說明別教的無明，名為四住地，也可以分為思惑的三住地。在變易生死的依報和正報，五塵（panca kamaguna）中，產生欲貪，就是欲愛住地。變易生死的色心是虛妄分別，就是色愛住地。亡色觀心，仍然見到有心，這種顛倒想就是有愛住地。二、現在用『言下』來照應原文，正式解釋。荊溪（湛然）說：『盡其神力』等，不能從界外來解釋。
【English Translation】 English version However, the flowers do not arise (from the Bodhisattva), nor does color appear (on the Bodhisattva). Why? If one dharma is empty, then all dharmas are empty. Now, this text merely takes the meaning and quotes it slightly. Jingxi (Zhanran) said: The gods said that these flowers arise from the mind-tree. Subhuti (Subhuti) said that what does not arise from the mind-tree indicates that these flowers are not born from the mundane world, but arise from the mind. It's just that (the gods and Subhuti) consider different things, but they all arise according to reason, not truly arising (from the Bodhisattva). Three times (scattering flowers) to the Bodhisattvas, they will fall off, and four times to the great disciples (such as Sariputra) they will be attached to the two extremes of existence and non-existence. The initial division is into two, followed by an explanation in five parts. The initial 'flowers arrive and then attach' is like what is said in the Mahaprajnaparamita-sastra, which is the text in the nineteenth volume of the Mahaprajnaparamita-sastra. The 'etc.' refers to Kasyapa's (Kasyapa) reply to Devakundalin. Therefore, the treatise says: Devakundalin Bodhisattva asked Kasyapa, 'You are the most senior and practice the dhuta (ascetic practices) the best. Why can't you subdue your mind and make it stable now?' (Kasyapa) replied, 'My mind is not moved by the desires of humans and gods. This is the sound of the reward of the Bodhisattva's immeasurable merits, and because of the wisdom transforming into sound, (I) cannot endure it. If the winds from the eight directions cannot shake Mount Sumeru (Sumeru), when the kalamba wind blows, (Mount Sumeru) will shatter like rotten grass.' This is the Bodhisattva's pure and subtle five desires, etc. Jingxi (Zhanran) said that this explains that Kasyapa had heard of the inconceivable matters of the Vaipulya (extensive) teachings, and this matter has always been in accordance with reason. Second, divine power cannot make the flowers leave, divided into two parts. First, point out the delusion, indicating the meaning; second, first, formally indicate, second, distinguish. First, distinguish the name of delusion, habit energy. It is said to be habit energy because there are two types of habit energy. First, common delusion habit energy, such as Sariputra (Sariputra) being prone to anger, etc. Second, specific delusion habit energy, which is ignorance (avidya). Therefore, it is now said that in the Mahayana (Great Vehicle), (ignorance) is called the fundamental affliction. Now, in the Vaipulya (extensive) teachings, both types of habit energy are also included. The following is self-distinction. Second, distinguish the name of delusion, the four abodes (catasro vasabh ভূমিka). Divided into two parts. First, question; second, answer. Second, first, explain that common delusions have four abodes. Second, explain the existence or non-existence of specific delusions. Second, first, explain that specific delusions connect to common delusions, but are called ignorance. Second, explain that the ignorance of the specific teachings is called the four abodes, and can also be divided into the three abodes of thought-delusion. In the dependent and retributive bodies of transformational birth and death, in the five desires (panca kamaguna), the arising of desire-attachment is the abode of desire-love. The form-mind of transformational birth and death is false discrimination, which is the abode of form-love. Abandoning the observation of form and observing the mind, still seeing that there is a mind, this inverted thought is the abode of existence-love. Second, now use 'immediately upon hearing' to correspond to the original text, formally explaining. Jingxi (Zhanran) said: 'Exhausting their divine power,' etc., cannot be interpreted from beyond the realm.
脫神力也。界外證難思理方有勝通。三天問去意。四身子答意。五天女彈訶二。初分科二隨釋四。初正彈訶。荊溪云。非是世間思議華者。即以界內而為難思。二乘之人豈知界外更有妙欲。又以如法心等者。事則大小俱散。理乃遍於法界。是名如法名大平等。二釋出得失。無分別心感者。觀生死涅槃不二不異名無分別心。由觀心得入分真感此華也。分別即是別見惑者。不斷別惑故華著身。汝自有染何關我非。是故訶云。仁者自生分別想耳。分別即是染著故也。三譬經云。譬如人畏時非人得其便者。羅什云。如一羅剎變形為馬。有一士夫乘之不疑。中道馬問士夫馬為好不。士夫拔刀示之問言。此刀好不。知其心正無畏竟不敢加害。若不如是非人得其便也。道生云。恐畏之時情已怯弱。故得便矣。四結。亦明有別至習氣者。界內習氣依別見思。如枝葉依樹。如前引智論者。即前云在聲聞經名習氣等也。若約通教至習氣者。此明界內習氣。如迦葉者。謂聞琴起舞。如身子瞋畢陵慢等。故有說云。迦葉昔為樂人習氣故舞。未為全失蓋得此意也。故知天鬘訶折迦葉應兼兩意。若作以通訶藏則。但以界內習氣以消起舞。若作以別圓訶藏通。則須以無明為習氣。無明未破故為界外聲塵。所動非關為樂人也。以大論所引大樹緊那王經屬
【現代漢語翻譯】 現代漢語譯本 脫神力也。（指天女散花）在界外證得不可思議的道理，才能有殊勝的通力。三天女問，四舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）回答。五天女彈訶（斥責）二。首先分科為二，然後隨之解釋為四。首先是正式的彈訶。荊溪大師說：『不是世間思議之華』，就是說用界內的思維來認為是不可思議的。二乘（聲聞乘和緣覺乘）之人怎麼會知道界外還有更美妙的慾望呢？又說『以如法心等』，事情無論大小都散開，道理則遍佈於法界，這叫做如法，叫做大平等。其次是解釋得出和失去。『無分別心感者』，觀察生死和涅槃不二不異，叫做無分別心。由於觀察心得入分真（部分證得真理），所以能感應到這些花。『分別即是別見惑者』，不斷除別惑，所以花會沾在身上。『你自身有染著，與我有什麼關係？』所以斥責說：『仁者您自己產生了分別的念頭罷了。』分別就是染著的緣故。第三是譬喻，《經》中說：『譬如人畏懼時，被非人（鬼神）找到機會。』鳩摩羅什（Kumārajīva，著名佛經翻譯家）說：『就像一個羅剎（Rākṣasa，惡鬼）變形為馬，有一個士夫（修行人）騎上去也不懷疑。中途馬問士夫，馬好不好？士夫拔刀給他看，問說：這刀好不好？』知道他心正無畏，最終不敢加害。如果不是這樣，非人就得逞了。道生法師說：『恐懼的時候，情緒已經怯弱，所以才會被得逞。』第四是總結。也說明有別見思惑的習氣。界內的習氣依附於別見思惑，就像枝葉依附於樹。就像前面引用的《智論》所說，就是前面說的在聲聞經中叫做習氣等。如果按照通教來說習氣，這裡說明的是界內的習氣。就像迦葉（Mahākāśyapa，佛陀十大弟子之一，頭陀第一）那樣，聽到琴聲就起舞，就像舍利弗嗔怒畢陵伽婆蹉（Pilindavatsa，佛陀弟子，常被視為阿羅漢）傲慢等等。所以有人說，迦葉過去是樂人，因為習氣所以起舞，並非完全失去，大概就是這個意思。所以知道天女散花斥責迦葉，應該兼顧兩種意思。如果認為是用通教來斥責藏教，那麼只是用界內的習氣來消除起舞。如果認為是用別教圓教來斥責藏教通教，那麼就必須用無明作為習氣。無明沒有破除，所以會被界外的聲塵所動，並非因為是樂人。因為《大智度論》所引用的大樹緊那羅王經屬於別教。
【English Translation】 English version It is the power of detachment. Only by attaining inconceivable principles beyond the realms can one possess superior spiritual powers. The three goddesses question, and Śāriputra answers. The five goddesses rebuke twice. First, divide into two categories, then explain in four parts. First is the formal rebuke. Master Jingxi says: 'Not worldly conceivable flowers,' meaning using the thinking within the realms to consider it inconceivable. How can those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) know that there are even more wonderful desires beyond the realms? Furthermore, 'with a Dharma-like mind, etc.,' matters, whether large or small, are scattered, while the principles pervade the Dharma realm. This is called Dharma-like, called Great Equality. Second is explaining the gains and losses. 'Those who feel with a non-discriminating mind,' observing that Saṃsāra and Nirvāṇa are not two and not different, is called a non-discriminating mind. Because of observing the mind and entering partial truth, one can sense these flowers. 'Discrimination is the delusion of separate views,' without cutting off separate delusions, the flowers will stick to the body. 'You yourself are tainted, what does it have to do with me?' Therefore, rebuking, 'Benevolent one, you yourself have generated discriminating thoughts.' Discrimination is the cause of attachment. Third is the analogy, the Sutra says: 'For example, when a person is afraid, a non-human (ghost) finds an opportunity.' Kumārajīva says: 'Like a Rākṣasa transforming into a horse, a man rides on it without suspicion. Midway, the horse asks the man, is the horse good? The man draws his sword to show him, asking: Is this sword good?' Knowing that his heart is upright and fearless, he ultimately dares not harm him. If not, the non-human will succeed. Dharma Master Daosheng says: 'When afraid, emotions are already weak, so they are taken advantage of.' Fourth is the conclusion. It also explains that there are habits of separate views and thoughts. The habits within the realms depend on separate views and thoughts, like branches and leaves depend on a tree. Like the previously quoted Mahāprajñāpāramitopadeśa, it is what was previously said to be called habits in the Śrāvakayāna Sutras, etc. If speaking of habits according to the Common Teaching, this explains the habits within the realms. Like Mahākāśyapa, dancing upon hearing the sound of a zither, like Śāriputra being angry at Pilindavatsa's arrogance, etc. Therefore, some say that Kāśyapa was a musician in the past, so he danced because of habit, not completely lost, probably this is the meaning. Therefore, knowing that the scattering of flowers by the goddesses rebuking Kāśyapa should encompass both meanings. If it is thought that the Common Teaching is used to rebuke the Tripiṭaka Teaching, then it is only using the habits within the realms to eliminate dancing. If it is thought that the Distinct Teaching and Perfect Teaching are used to rebuke the Tripiṭaka Teaching and Common Teaching, then ignorance must be used as habit. Ignorance has not been broken, so it is moved by the sound dust beyond the realms, not because he is a musician. Because the Great Tree Kinnara King Sutra quoted in the Mahāprajñāpāramitopadeśa belongs to the Distinct Teaching.
方等。故結使二種者。謂結習正使界內界外俱有也。共斷是界內。然有聲聞但斷正使緣覺侵習之殊。不共斷者即無明別惑名為結使。共者迦葉已斷等者。此作以別圓訶小。以釋迦葉由未斷無明故起舞也。今此經下散華與聞琴相類。彼是聲塵此是觸塵。但經無的文者。不定言結習是共是不共也。此方等下大師準今經部意欲兼通習。故云猶帶方便等。二明二解脫體異二。初分科二隨釋四。初身子約事問天以理答五。初身子約事問荊溪云。身子是起教之端者教由斯啟。故名為端。為諸聲聞作生酥之首。下文天女訶文是也。二天以理答。耆年者爾雅云。耆耋艾老也。天謂身子為耆年。蓋長老之稱也。三身子心迷重問。四天還以理答。五身子悟而默解。二天以事問。身子以理答二。初分科二隨釋五。初天以事問。二身子用理答。阿說示即頞鞞也。說三諦如前記。三天辨不思議解脫。肇云身子以言久為失。故默然無言。謂順真解未能語默齊致觸物無礙。故天說等解以曉其意也。二乘至舍涅槃者荊溪云。言文字者未必全指文字教法。通云世間一切名言皆名文字。小乘則指界內之法。縱指教相亦非所證。若非所證還屬生死。故於其中不得自在。四解釋。荊溪云。所以至兩間等者。文存兩釋。初釋先舉解脫文字。俱無內外者。正指文字及
以解脫。二俱無得所以先破解脫者。恐人不曉執解脫相。次釋者。恐人謂在文字之外。故指文字是解脫也。言即異思議者即形前釋仍通通教。故重釋中即云別也。五結會。荊溪云。何但文字是解脫者。仍恐唯指教法文字。故指二十五有一切因果無非文字。此等文字皆解脫也。三身子重決天女彈訶二。初分科二隨釋二。初身子重決二天女彈訶二。初標根略釋。二種根緣者。若約以圓斥藏。利根即圓人鈍根即藏人。若約以大斥小剎即通人也。若四教區分。前三並鈍。俱說離淫怒癡為解脫。若爾何得以通斥藏。以通教體惑即空亦得名為淫怒癡性即是解脫。性不具法終歸灰斷。望圓成離故使三教通名鈍根。二立問廣明二。初約小乘立義問。未得四果謂得四果。未證涅槃謂證涅槃。即以四禪為四果涅槃也。得初禪謂初果乃至得四禪謂四果。此小乘中說增上慢也。二約大小區分答二。初明二乘是上慢二。初明於小非上慢。未入方便道等者即是得四禪者。謬計四果也。二今計下於大是上慢二。初明於今經以小濫大故被彈訶。荊溪云。此中兩解初約執情濫大。俱是未得謂得。次圓教下復從理說。理本無斷稱理名脫。是則圓乘而為不斷。卻自執其小乘合斷。由此自謂成增上慢。前解大小相對后解偏圓相對。文為二。初以小濫大二。初明濫
大成慢。荊溪云。二處有異者。法華簡眾及小乘中濫謂同於諸佛所得。如法華云我等同入法性。乃至世間六大羅漢三人同坐解脫之狀。三人同入無言說道。故未轉時無不謂佛與己同等。二就其下明在小則非。解脫知見者於五分中得解脫知見。則能照了所證淺深。故知小聖于當教中必無上慢。二圓教下以偏濫圓。八邪者反八正故名邪。二明於法華知小異大故非上慢。荊溪云。於法華中等者釋出慢異。準向天女所說之意以望法華。何但于小非增上慢于大亦非。若至法華與天女齊。當知法華起去之人于大小乘併成上慢。佛雖令去意待后時。二明菩薩非上慢。無此諸失者無二乘執果住真叨濫之失也。此即圓菩薩耳。偏教菩薩未免諸失。以各謂實故離與不離至等共者。以小乘執離故以即義斥之。故說三毒即是解脫。其實圓法不即不離。以不即故淫怒須離。以不離故即是解脫。理是故即事非。故離。故離與不離俱非二乘所知。前明文字解脫其意亦爾。非唯界內至解脫相者。以淫怒癡三及向云文字解脫並通界外。以圓人了三惑四教本一心。故斷與不斷者約事有斷約理無斷。故今云淫怒癡性而不云事也。事即理故斷即不斷。理即事故不斷而斷。其失意者謬執經文。遂以淫慾為道。無行經意事理亦然。四身子稱歎二。初分科二隨釋二。初
【現代漢語翻譯】 現代漢語譯本：大成慢（Dacheng Man，指大乘佛教中的慢心）。荊溪（Jingxi，指唐代天臺宗僧人湛然）說，這兩處有不同之處。在《法華經》（Fahua Jing，即《妙法蓮華經》）中，簡略地提到大眾以及小乘（Xiaocheng，佛教的一個宗派，又稱聲聞乘）中，錯誤地認為與諸佛所得相同。如《法華經》所說：『我等同入法性』，乃至世間六大阿羅漢（Luohan，佛教修行者）三人同坐解脫之狀，三人一同進入無言說道的境界。所以在未轉變之前，沒有不認為佛與自己同等的。第二點是就其下文說明，在小乘中則不是這樣。解脫知見者，在五分法身中得到解脫知見，就能照了所證悟的深淺。所以知道小乘聖者在當教之中必定沒有上慢（Shangman，指過分的驕慢）。 第二段，以偏概全地濫用圓教（Yuanjiao，佛教天臺宗的教義）。八邪（Baxie，佛教中的八種錯誤見解）是因為與八正道（Bazhengdao，佛教中的八種正確修行方法）相反而得名。第二點說明，在《法華經》中知道小乘與大乘的不同，所以不是上慢。荊溪說，在《法華經》中平等看待，解釋了慢心的不同。按照之前天女（Tiannv，佛教中的天神女性）所說的意思來衡量《法華經》，不僅僅是在小乘中沒有增上慢（Zengshangman，指自以為是的驕慢），在大乘中也沒有。如果到了《法華經》的境界，與天女齊等，應當知道在《法華經》中起步的人，對於大小乘都會產生上慢。佛雖然讓他們離開，意思是等待以後的時機。第二點說明菩薩（Pusa，指立志成佛的修行者）沒有上慢。沒有這些過失，指的是沒有二乘（Ercheng，指聲聞乘和緣覺乘）執著于果位，安於現狀的過失。這指的是圓教菩薩。偏教菩薩（Pianjiao Pusa，指修習偏頗教義的菩薩）未免會有這些過失，因為各自認為自己所修的是真實的。所以說離與不離，達到平等共同的境界。因為小乘執著于離，所以用即的道理來駁斥他們。所以說三毒（Sandu，指貪嗔癡）就是解脫。其實圓法的道理是不即不離。因為不即，所以淫怒必須遠離。因為不離，所以就是解脫。道理上是即，所以事相上要離。所以說離與不離都不是二乘所能理解的。前面說明文字解脫，其意思也是這樣。 不僅僅是界內，達到解脫相，因為淫怒癡三毒以及前面所說的文字解脫，都通於界外。因為圓教的人瞭解三惑四教本是一心，所以斷與不斷，是從事相上來說有斷，從道理上來說沒有斷。所以現在說淫怒癡的本性，而不是說淫怒癡的事相。事相就是理體，所以斷就是不斷。理體就是事相，所以不斷而斷。那些理解錯誤的人，錯誤地執著于經文，於是把淫慾當作修道的途徑。沒有理解經文的真正含義，事理也是這樣。第四部分，身子（Shenzi，即舍利弗，佛陀的十大弟子之一）稱讚，分為兩部分。第一部分是分科，第二部分是隨文解釋。第一部分。
【English Translation】 English version: Dacheng Man (大成慢, Pride in Mahayana Buddhism). Jingxi (荊溪, Venerable Zhanran of the Tiantai school during the Tang Dynasty) said that there are differences in these two places. In the Fahua Jing (法華經, the Lotus Sutra), it is briefly mentioned that the masses and those in the Xiaocheng (小乘, the Hinayana, a branch of Buddhism, also known as the Sravakayana) mistakenly believe that they have attained the same as all Buddhas. As the Lotus Sutra says, 'We all enter the same Dharma-nature,' even to the point where three of the six great Arhats (羅漢, Buddhist practitioners) in the world sit together in a state of liberation, and the three enter the realm of speechless discourse. Therefore, before transformation, there is no one who does not think that the Buddha is equal to themselves. The second point is that the following text explains that this is not the case in the Hinayana. Those with liberating knowledge and insight, having attained liberating knowledge and insight in the five aggregates, can illuminate the depth of their realization. Therefore, it is known that the Hinayana saints certainly do not have excessive pride (Shangman, 上慢, excessive arrogance) in their teachings. The second paragraph, generalizing and misusing the Yuanjiao (圓教, the perfect teaching of the Tiantai school of Buddhism). Baxie (八邪, the eight wrong views in Buddhism) are named because they are the opposite of the Bazhengdao (八正道, the eight right practices in Buddhism). The second point explains that in the Lotus Sutra, knowing the difference between the Hinayana and the Mahayana, it is not excessive pride. Jingxi said that equality in the Lotus Sutra explains the difference in pride. Measuring the Lotus Sutra according to the meaning of what the heavenly maiden (Tiannv, 天女, female deities in Buddhism) said earlier, not only is there no Zengshangman (增上慢, self-righteous arrogance) in the Hinayana, but there is also none in the Mahayana. If one reaches the realm of the Lotus Sutra, equal to the heavenly maiden, one should know that those who start in the Lotus Sutra will develop excessive pride in both the Hinayana and the Mahayana. Although the Buddha told them to leave, the intention was to wait for a later time. The second point explains that Bodhisattvas (Pusa, 菩薩, practitioners who aspire to become Buddhas) do not have excessive pride. Not having these faults refers to not having the faults of the two vehicles (Ercheng, 二乘, the Sravakayana and Pratyekabuddhayana) clinging to the fruit and being content with the status quo. This refers to the perfect teaching Bodhisattvas. Bodhisattvas who practice biased teachings (Pianjiao Pusa, 偏教菩薩) will inevitably have these faults because they each believe that what they practice is real. Therefore, it is said that separation and non-separation reach a state of equality and commonality. Because the Hinayana clings to separation, the principle of 'is' is used to refute them. Therefore, it is said that the three poisons (Sandu, 三毒, greed, hatred, and ignorance) are liberation. In fact, the principle of the perfect teaching is neither identical nor separate. Because it is not identical, lust and anger must be abandoned. Because it is not separate, it is liberation. In principle, it is identical, so in phenomena, it must be separated. Therefore, it is said that neither separation nor non-separation can be understood by the two vehicles. The previous explanation of literal liberation has the same meaning. Not only within the realm, reaching the aspect of liberation, because the three poisons of lust, anger, and ignorance, as well as the previously mentioned literal liberation, all extend beyond the realm. Because those of the perfect teaching understand that the three delusions and the four teachings are originally of one mind, so cutting off and not cutting off, from the perspective of phenomena, there is cutting off, but from the perspective of principle, there is no cutting off. Therefore, now it is said that it is the nature of lust, anger, and ignorance, not the phenomena of lust, anger, and ignorance. Phenomena are the same as the principle, so cutting off is not cutting off. The principle is the same as phenomena, so not cutting off is cutting off. Those who misunderstand mistakenly cling to the scriptures, and thus take lust as a path to cultivation. Without understanding the true meaning of the scriptures, the phenomena and principle are also the same. Fourth part, Shenzi (身子, Shariputra, one of the ten great disciples of the Buddha) praises, divided into two parts. The first part is the classification, and the second part is the explanation following the text. The first part.
身子稱歎二天女答二。初分科二隨釋二。初答二譏。三明二解脫力不同二。初敘意分科。理然不同者道理自然不同也。二隨文釋義二。初問。荊溪云。或約三藏至通教者。二教俱有三乘故也。言多約通教者。以聲聞人于方等中間聞通執三乘之法。故以為問。二答二。初分科敘意二隨文釋義二。初化他。暹云。今則別圓接通者。此明天女從於別圓法身地起應接引通教三乘根性之人故也。二自行二。初敘意分科二隨文釋義四。初正顯佛乘二。初正釋瞻卜若。正云瞻博迦。大論翻為黃華樹。其樹高大花氣遠聞。自行受道者荊溪云。自行不可更稟權乘。分得法身仍須進道。故法華等者以入圓人顯成此義。二料簡三。初明藏通菩薩攝屬二乘二。初問二答。荊溪云。但以大悲等者。他釋大乘功只齊此。二明三乘一乘各有自他二。初問二答三明一乘自他永異三乘二。初問二答。二引釋梵證。三明止室久近三。初標顯。二有言下斥古。荊溪云。寄十二年在室等者但斥彼時。於今亦復何所嫌耶。但恐於今聞而不受。況復往日在方等前。爾前者方等前也。故知所訶亦在十二年前也。是故得與方等義同。此中正破古師釋也。三今言下今釋二。初徴前總示。二言十下牒文廣釋二。初正釋即表十二因緣等者。不思議因緣即天女所證也。無久近之久
近者。荊溪云。無始為久至今為近。三脫亦爾。法性本有名之為久。方始修得名之為近。故知三道三脫皆非久近。而論久近。故以止室而用表之。此中約事論修性也。二料簡。豈知根本無明者。若觀三道即是三脫。故知三脫為無明障。障三脫者即是根本無明故也。即一切文字者通界內外。初不聞說等者初猶都也。謂從初至后都不聞說小法也。荊溪云。意云從初皆依頓教發心故云初不聞等。四明室有未曾有事二。初分科二隨釋三。初標章二辨相二。初隨文正釋八。初光明常照。二入者無垢。荊溪云。如界內外若犯重等者。重能遠障界內外理。三凡聖來會。荊溪云。大經云者以來會不絕義似漸深。四常說六度。四種不退者。謂四教各有位行念三不退也。若念下約別明念不退。即圓分真也。五絃歌演法。六四藏賙濟。即是四教所詮者。約理為藏。四教詮異同在一念。亦是觀十二因緣等者。約行為藏。七應唸佛來。八凈土皆現。大經云不增不減者。謂海水無增減也。二此未下結異顯同。三結斥。四明不思議法門轉變自在二。初敘意分科。阿鞞跋致此云不退也。轉不轉義者即是退轉不退轉也。佛言下荊溪云。佛答意者。前之二教不轉方得名為不退。后之二教以得理故從理為名。理性本無轉與不轉。轉者退義故不退也。故云皆名跋
【現代漢語翻譯】 現代漢語譯本： 近者，荊溪（指唐代天臺宗僧人湛然）說：『無始』（沒有開始）為『久』（時間長遠），『至今』（現在）為『近』（時間短促）。『三脫』（三種解脫）也是如此。法性（諸法實相）本來就存在，稱之為『久』；開始修行證得，稱之為『近』。所以知道三道（三種惡道）和三脫都不是久或近，而討論久或近，所以用止室（禪室）來表示。這其中是從事相上來說修行和法性的關係。 二、料簡：怎能知道根本無明（最根本的迷惑）呢？如果觀察三道就是三脫，所以知道三脫被無明所障礙。障礙三脫的就是根本無明。 『即一切文字者』，指通於界內（三界之內）和界外（三界之外）的文字。『初不聞說等者』，『初』是『都』的意思，指從開始到最後都沒有聽說過小乘佛法。荊溪說，意思是說從一開始就依循頓教（頓悟之教）發心，所以說『初不聞』等等。 四、明室有未曾有事二：一、分科；二、隨釋；三、初標章；二、辨相；二、初隨文正釋八：一、光明常照；二、入者無垢。荊溪說，如界內外如果犯了重罪等等，重罪能遠遠地障礙界內外的真理。 三、凡聖來會。荊溪說，大經（指《涅槃經》）說來會不絕，意義好像越來越深。 四、常說六度（佈施、持戒、忍辱、精進、禪定、智慧）。四種不退（位不退、行不退、念不退）是指四教（藏、通、別、圓四教）各有其位不退、行不退、念不退。如果『念下』是約別教來說明念不退，就是圓教（圓滿之教）分證真如。 五、絃歌演法；六、四藏賙濟，就是四教所詮釋的內容。約理（從理上說）為藏（包含），四教的詮釋的異同在於一念之間，也是觀察十二因緣等等。約行（從行持上說）為藏。 七、應唸佛來；八、凈土皆現。《大經》說不增不減，是說海水沒有增減。 二、此未下結異顯同；三、結斥；四、明不思議法門轉變自在二：一、敘意分科。阿鞞跋致（梵文Avaivartika的音譯），這裡翻譯為『不退』。轉不轉的意義就是退轉和不退轉。 佛說，荊溪說，佛回答的意思是，前面的二教（藏教和通教）不轉才能稱為不退，後面的二教（別教和圓教）因為證得了真理，所以從真理的角度來命名，理性（真如本性）本來就沒有轉與不轉。轉就是退的意思，所以不退。所以說都名為跋（不退）。
【English Translation】 English version: Recently, Jingxi (referring to Zhanran, a Tang Dynasty Tiantai Buddhist monk) said: 'No beginning' (without a start) is 'long' (long in time), and 'now' (present) is 'near' (short in time). The 'three liberations' (three kinds of liberation) are also like this. The Dharma-nature (the true nature of all phenomena) originally exists, which is called 'long'; starting to cultivate and attain it is called 'near'. Therefore, it is known that the three paths (three evil paths) and the three liberations are neither long nor near, but discussing long or near, so the still room (meditation room) is used to represent it. This is about discussing the relationship between practice and Dharma-nature from the perspective of phenomena. Second, clarification: How can one know the fundamental ignorance (the most fundamental delusion)? If one observes the three paths, they are the three liberations, so it is known that the three liberations are obstructed by ignorance. What obstructs the three liberations is the fundamental ignorance. 'That which is all words' refers to the words that are common to both within (within the Three Realms) and outside (outside the Three Realms). 'Initially not hearing about, etc.', 'initially' means 'all', referring to not hearing about Hinayana Buddhism from beginning to end. Jingxi said that it means that from the beginning, one aspires according to the Sudden Teaching (teaching of sudden enlightenment), so it is said 'initially not hearing', etc. Fourth, the meditation room has unprecedented events, in two parts: First, classification; second, explanation; third, first marking the chapter; second, distinguishing the characteristics; second, first explaining the text in eight parts: First, the light always shines; second, those who enter are without defilement. Jingxi said that if one commits serious sins within or outside the realms, serious sins can greatly obstruct the truth within and outside the realms. Third, ordinary people and sages come together. Jingxi said that the Great Sutra (referring to the Nirvana Sutra) says that the coming together is continuous, and the meaning seems to be getting deeper and deeper. Fourth, constantly speaking of the Six Perfections (Dana (generosity or giving), Sila (virtue, ethics or morality), Ksanti (patience, tolerance or forbearance), Virya (energy, diligence, vigor, effort), Dhyana (meditation, concentration), and Prajna (wisdom, insight)). The four non-retrogression (non-retrogression in position, non-retrogression in practice, non-retrogression in thought) refers to the fact that the four teachings (Tripitaka, Common, Distinct, and Perfect Teachings) each have their own non-retrogression in position, non-retrogression in practice, and non-retrogression in thought. If 'thought below' is about the Distinct Teaching explaining non-retrogression in thought, it is the Perfect Teaching (Perfect Teaching) partially proving Suchness. Fifth, playing music and singing to expound the Dharma; sixth, the Four Treasuries provide relief, which is what the Four Teachings explain. Speaking from the perspective of principle, it is a treasury (containing), and the differences and similarities in the interpretation of the Four Teachings lie in a single thought, and it is also observing the Twelve Links of Dependent Origination, etc. Speaking from the perspective of practice, it is a treasury. Seventh, the Buddha comes in response to thought; eighth, the Pure Land appears. The Great Sutra says that it neither increases nor decreases, which means that the seawater does not increase or decrease. Second, the following concludes the differences and shows the similarities; third, conclusion and refutation; fourth, explaining the inconceivable Dharma gate of transformation and freedom in two parts: First, narrating the intention and classifying. Avaivartika (transliteration of Sanskrit Avaivartika), here translated as 'non-retrogression'. The meaning of turning and not turning is retrogression and non-retrogression. The Buddha said, Jingxi said, the meaning of the Buddha's answer is that the first two teachings (Tripitaka Teaching and Common Teaching) must not turn to be called non-retrogression, and the latter two teachings (Distinct Teaching and Perfect Teaching) are named from the perspective of truth because they have attained the truth. The nature of reality (true suchness) originally has no turning or not turning. Turning means regression, so it is non-retrogression. Therefore, it is said that all are called 'Avaivartika' (non-retrogression).
致。二隨文釋義二。初問。具五事者出大論。謂第二僧祇離五事得五功德。得宿命離喜忘得諸根具足。離形殘得生貴家離下賤貧窮得人天身離三惡道得男身離女身。此中二舉所得。三舉所離。故成五事。二答二。初會同上義三。初列章總標。二一不下對上會釋。三但與下結異顯同。荊溪云。但與上文小不次第者。第一在第二第二在第一。以不次第故不相應。雖次不次義理必等。二正釋經文三。初明不轉二。初分科二隨釋三。初天女問二。初釋法二。初約真諦。荊溪云。天以正觀譬顯者。先明正觀故云十二年來求女人相了不可得。於三德中無男女相。譬顯亦須依於三德。譬如下譬顯也。天陽地陰等者。亦可云晝陽夜陰等。不可說盡。一切莫不皆在陰陽。二約世諦。荊溪云。業若不謝決不可轉者。以未償故。故未酬生必不可轉。然未償者亦有可轉。非此所引。二譬如下釋譬。二身子答。三彈訶。荊溪云。一切諸法皆妄等者。非但世法有可轉義。出世之法亦復如是。若謂有定悉是妄計。二明轉二。初敘意分科。二隨文釋義四。初天自變為身子問。二身子以女像答。三為解釋如鏡等者。鏡喻法身面喻機緣像喻現應。鏡有現像之理面有生像之性。故面對鏡則像生也。四引佛語。非男非女者以一切法由心所變心不可得。男女安在。
【現代漢語翻譯】 現代漢語譯本 二、隨文釋義 （一）問：具備五種條件的人才能撰寫《大論》，即第二阿僧祇劫遠離五事，獲得五種功德：獲得宿命通，遠離喜忘；獲得諸根具足，遠離形體殘缺；得生於尊貴之家，遠離貧窮；獲得人天之身，遠離三惡道；獲得男身，遠離女身。這裡面，兩項是關於獲得的，三項是關於遠離的，所以總共是五事。 （二）答：分為兩部分。 （一）會合上文的意義，分為三部分。 1. 首先列出章節，總括標明。 2. 用『一』和『不下』來對應上文，會合解釋。 3. 只是用下文來總結差異，顯示相同。荊溪大師說，只是和上文稍微有些不按順序的地方，第一項在第二項的位置，第二項在第一項的位置。因為不按順序，所以不相應。雖然順序不一致，但義理必定是相等的。 （二）正式解釋經文，分為三部分。 （一）說明不轉變的道理，分為兩部分。 （一）隨文解釋，分為三部分。 1. 天女提問。 2. 解釋佛法，分為兩部分。 （一）從真諦的角度解釋。荊溪大師說，天女用正觀來比喻顯現者，首先闡明正觀，所以說『十二年來求女人相了不可得』。在三德（法身德、般若德、解脫德）中沒有男女之相。譬喻顯現也必須依據三德。下面的譬喻就是顯現。『天陽地陰』等等，也可以說『晝陽夜陰』等等，說不盡。一切事物無不都在陰陽之中。 （二）從世俗諦的角度解釋。荊溪大師說，如果業力沒有消謝，就決不可能轉變，因為還沒有償還。所以，沒有酬報的生命必定不可能轉變。然而，沒有償還的業力也有可以轉變的情況，但不是這裡所引用的。 2. 用譬喻來解釋，如下文的解釋。 （二）舍利弗（Śāriputra）回答。 （三）彈呵。 荊溪大師說，『一切諸法皆妄』等等，不僅僅是世間法有可以轉變的意義，出世間的佛法也是如此。如果認為有什麼是固定的，那都是虛妄的計較。 （二）說明轉變的道理，分為兩部分。 （一）敘述意圖，分出科條。 （二）隨文解釋意義，分為四部分。 1. 天女自己變成男身，舍利弗（Śāriputra）提問。 2. 舍利弗（Śāriputra）用女像回答。 3. 解釋就像鏡子等等，鏡子比喻法身，面容比喻機緣，影像比喻顯現的應化。鏡子有顯現影像的道理，面容有產生影像的性質。所以，面容對著鏡子，影像就產生了。 4. 引用佛的話，『非男非女』，因為一切法由心所變，心不可得，男女又在哪裡呢？
【English Translation】 English version II. Detailed Explanation of the Text (1) Question: One who possesses five qualities can write the Mahāprajñāpāramitopadeśa (大論). That is, in the second asaṃkhyeya-kalpa (阿僧祇劫), one is free from five things and obtains five merits: obtaining knowledge of past lives, being free from joy and forgetfulness; obtaining complete faculties, being free from physical defects; being born into a noble family, being free from poverty; obtaining human and deva (天) bodies, being free from the three evil realms; obtaining a male body, being free from a female body. Here, two are about what is obtained, and three are about what is avoided, thus forming the five qualities. (2) Answer: Divided into two parts. (1) Harmonizing with the meaning of the above text, divided into three parts. 1. First, list the chapters and generally indicate them. 2. Use 'one' and 'not below' to correspond to the above text, harmonizing the explanations. 3. Simply use the following text to summarize the differences and show the similarities. Master Jingxi said, 'It's just that there is a slight disorder compared to the above text, with the first item in the position of the second item, and the second item in the position of the first item. Because it is not in order, it is not corresponding. Although the order is inconsistent, the meaning must be equal.' (2) Officially explain the sutra text, divided into three parts. (1) Explain the principle of non-transformation, divided into two parts. (1) Explain the text accordingly, divided into three parts. 1. The goddess asks the question. 2. Explain the Dharma, divided into two parts. (1) Explain from the perspective of the ultimate truth. Master Jingxi said, 'The goddess uses right view to illustrate the manifestor, first clarifying right view, so it is said, 'For twelve years, seeking the form of a woman, I have found it utterly unattainable.' In the three virtues (Dharmakāya virtue, Prajñā virtue, Liberation virtue), there is no form of male or female. The metaphor of manifestation must also be based on the three virtues. The following metaphor is the manifestation. 'Heaven is yang, earth is yin,' etc., can also be said 'day is yang, night is yin,' etc., it cannot be fully stated. Everything is invariably within yin and yang. (2) Explain from the perspective of conventional truth. Master Jingxi said, 'If karmic force has not been exhausted, it is absolutely impossible to transform, because it has not been repaid.' Therefore, a life that has not been rewarded is certainly impossible to transform. However, there are also cases where karma that has not been repaid can be transformed, but it is not what is cited here. 2. Use metaphors to explain, as in the explanation below. (2) Śāriputra (舍利弗) answers. (3) Rebuke. Master Jingxi said, 'All dharmas are illusory,' etc., it is not only worldly dharmas that have the meaning of being transformable, but also supramundane dharmas are like this. If one thinks that anything is fixed, then all are false calculations. (2) Explain the principle of transformation, divided into two parts. (1) Narrate the intention and divide into categories. (2) Explain the meaning according to the text, divided into four parts. 1. The goddess transforms herself into a male body, and Śāriputra (舍利弗) asks. 2. Śāriputra (舍利弗) answers with a female image. 3. Explain like a mirror, etc., the mirror is a metaphor for the Dharmakāya, the face is a metaphor for the opportunity, and the image is a metaphor for the manifested response. The mirror has the principle of manifesting images, and the face has the nature of producing images. Therefore, when the face faces the mirror, the image is produced. 4. Quoting the Buddha's words, 'Neither male nor female,' because all dharmas are transformed by the mind, and the mind is unattainable, so where are male and female?
三明非轉非不轉二。初敘意分科。二隨文釋義。四段如文。五明不思議解脫出沒自在真應本跡莫測二。初敘意分科。思議則無者。謂小乘思議解脫無真應本跡也。沒者至垂跡者。法身無像故云沒。應化隨機故云生。二隨文釋義四。初身子問。二天女答。三身子重問。上天以別教應化答者。別圓應化不共二乘故云別教。非的指次第也。或可指別證道。四天女釋疑並皆如化者。以五道去來悉虛幻故。天亦是化者。五道如化天豈不然。以明女身無沒生也。六明法身生身成道不同二。初敘意分科。二隨文釋義二。初文分四。初身子問。二天女反質。質亦問也。荊溪云。我入不思議真至我豈有之者。此約教門當分以釋別圓無生那得作于藏通八相。映望上下皆須此釋。三身子答。四天重並二。初並不見。始者元品無明唯佛斷故。二釋。次文分二。初標示二。初身子下正釋二。初身子問。荊溪云。有此意等者。小乘雲無十方諸佛意不彰顯。以小乘中亦有許有十方佛者。雖即許有。豈如華嚴涅槃等耶。華嚴十方互為主伴。一佛尚爾況他佛耶。故此中無義不彰顯。二天女答。七凈名述成天女所說二。初分科敘意。二隨文釋義四。初久值諸佛。是順佛教者由供養。故聞圓頓法。依教修觀達因緣三道即是三諦。分顯住常寂光。故云得棲空室。
此明自行也。以慈悲等者此明化化也。二遊戲神通。三得無生忍愿隨意現二。初正釋二料簡。
維摩經略疏垂裕記卷第九 大正藏第 38 冊 No. 1779 維摩經略疏垂裕記
維摩經略疏垂裕記卷第十
錢唐沙門釋智圓述
佛道品
此下並章安私錄也。二明從空入假觀二。初列章。二隨釋三。初明來意。荊溪云。正成問疾品明別教等者。問通相三觀義在圓者。今那云別。答對出假邊義云別耳。前三教慰喻中文。通相仍存次第意者。良由此也。二釋品名二。初事釋二。初正釋二。初牒名。略云從因達果者。因果雖殊理體無二。始觀名因觀竟名果。因果初后咸不離理。能通達到二義俱成。此以下總結也。佛即是智道即是理。亦可云能所標名。佛是能覺道是所覺。故亦可云人法標名。佛即是人道即是法。雖此不同不出理智。以人有智慧覺于理理是所覺之法故也。二正如下徴文廣釋二。初徴文。二言非下釋義。有三種道者。此道亦以通達為義。煩惱通業業通於苦。苦復通惑惑仍通業。展轉相通故名三道。非道之理等者。荊溪云。文雖在假意復通中。故云之理。乃至佛道功德智慧復是假攝所言理者。即指三道。本是三德體復全是中道法性。出沒釋之是通是極。方等之教故使爾耳。諸
【現代漢語翻譯】 現代漢語譯本： 『此明自行也。以慈悲等者此明化化也。』 這句話闡明了通過自身的修行，以慈悲等行為來教化眾生。『二遊戲神通。三得無生忍愿隨意現二。初正釋二料簡。』 這是指維摩詰所擁有的兩種神通：一是遊戲神通，二是獲得無生法忍（Anutpattika-dharmaksanti）后，可以隨心所欲地顯現各種化身。首先是正式解釋，然後是兩種簡要的說明。
《維摩經略疏垂裕記》卷第九 大正藏第38冊 No. 1779 《維摩經略疏垂裕記》
《維摩經略疏垂裕記》卷第十
錢塘沙門釋智圓 述
佛道品
以下內容是章安尊者的私錄。分為兩部分：一是闡明從空入假觀，二是隨文解釋。首先說明來意。荊溪湛然大師說：『正成問疾品』闡明了別教（Prthag-jana）的三觀（Tri-vidha），而問疾品中貫通了相三觀的意義在於圓教（perfect teaching），為什麼又說是別教呢？回答是：針對出假（emergence from emptiness）的邊義來說是別教。前面三教慰喻文中，貫通相仍然存在次第的意義，原因就在這裡。其次是解釋品名，分為兩部分：一是從事相上解釋，二是正式解釋。首先是標明品名，簡略地說，『從因達果』，因和果雖然不同，但理體沒有差別。開始觀照名為因，觀照完畢名為果。因果的初后都不離理體。能夠通達，兩種意義都成立。以下是總結。佛就是智，道就是理。也可以說是能所標名，佛是能覺，道是所覺。所以也可以說是人法標名，佛是人，道是法。雖然說法不同，但不超出理智，因為人有智慧覺悟理，理是所覺之法。其次是『二正如下徴文廣釋二。初徴文。二言非下釋義。』正式地引用經文來廣泛解釋，分為兩部分：一是引用經文，二是『言非下釋義』，用『非』字以下的文字來解釋意義。『有三種道者。』這裡所說的道，也是以通達為意義。煩惱通於業，業通於苦，苦又通於惑，惑仍然通於業，輾轉相通，所以名為三道。『非道之理等者。』荊溪湛然大師說：『文雖在假意復通中。故云之理。乃至佛道功德智慧復是假攝所言理者。即指三道。本是三德體復全是中道法性。出沒釋之是通是極。方等之教故使爾耳。』雖然文字在假觀中，但意義又貫通於中觀。所以說是『之理』。乃至佛道、功德、智慧，又是假觀所攝。所說的『理』，就是指三道。本來是三德（Tri-guna）之體，完全是中道法性（Madhyamaka-dharmata）。或出或沒地解釋，是通教（Sadharana-yana），是極教（Ekayana）。這是方等部經典（Vaipulya Sutra）的緣故。 諸
【English Translation】 English version: 'This clarifies self-practice. Using compassion and the like, this clarifies transformation and teaching.' This sentence elucidates the act of teaching sentient beings through one's own practice, using compassion and other virtues. 'Two, playful super powers. Three, obtaining Anutpattika-dharmaksanti (the patience towards non-arising of phenomena), manifesting at will. First, a formal explanation, then two brief elucidations.' This refers to the two kinds of super powers possessed by Vimalakirti: one is playful super powers, and the other is the ability to manifest various incarnations at will after obtaining Anutpattika-dharmaksanti (無生法忍). First, there is a formal explanation, followed by two brief explanations.
Vimalakirti Sutra with Subcommentary by Chu-yu, Scroll 9 Taisho Tripitaka Volume 38 No. 1779 Vimalakirti Sutra with Subcommentary by Chu-yu
Vimalakirti Sutra with Subcommentary by Chu-yu, Scroll 10
Composed by the Shramana Zhìyuán of Qiantang
Chapter on the Buddha Path
The following content is the private record of Venerable Zhangan. It is divided into two parts: one elucidates the contemplation of entering the provisional from emptiness, and the other explains the text accordingly. First, explain the intention. Master Jingxi Zhanran said: 'The chapter 'Inquiry of Illness' clearly explains the three contemplations (Tri-vidha) of the Prthag-jana (別教), while the meaning of the three contemplations that permeate each other in the 'Inquiry of Illness' chapter lies in the perfect teaching (圓教), so why is it said to be a separate teaching?' The answer is: it is a separate teaching in terms of the marginal meaning of emerging from emptiness (出假). In the previous consolations of the three teachings, the meaning of the common characteristics still exists in sequence, and the reason lies here. Secondly, explain the title of the chapter, divided into two parts: one is to explain from the perspective of phenomena, and the other is to formally explain. First, mark the title of the chapter, briefly saying, 'From cause to reach effect,' although cause and effect are different, the principle and substance are not different. The beginning of contemplation is called cause, and the completion of contemplation is called effect. The beginning and end of cause and effect are inseparable from the principle. Being able to penetrate, both meanings are established. The following is a summary. Buddha is wisdom, and the path is principle. It can also be said that the name is marked by the able and the object, the Buddha is the able to awaken, and the path is the object to be awakened. Therefore, it can also be said that the name is marked by person and dharma, the Buddha is the person, and the path is the dharma. Although the statements are different, they do not go beyond reason and wisdom, because people have the wisdom to awaken to reason, and reason is the dharma to be awakened. Secondly, 'Two, formally cite the scriptures below to widely explain. First cite the scriptures. Second, explain the meaning under the word 'non'.' Formally cite the scriptures to explain widely, divided into two parts: one is to cite the scriptures, and the other is to 'explain the meaning under the word 'non',' using the words below 'non' to explain the meaning. 'Those who have three paths.' The path mentioned here also takes penetration as its meaning. Afflictions lead to karma, karma leads to suffering, suffering leads to delusion, and delusion still leads to karma. They penetrate each other, so they are called the three paths. 'The principle of the non-path, etc.' Master Jingxi Zhanran said: 'Although the text is in the provisional contemplation, the meaning penetrates the middle way. Therefore, it is called 'the principle'. Even the Buddha path, merit, and wisdom are also included in the provisional contemplation. The 'principle' mentioned refers to the three paths. Originally, it is the substance of the three virtues (Tri-guna), and it is entirely the Madhyamaka-dharmata (中道法性). Explaining it by emerging or submerging is the Sadharana-yana (通教), which is the Ekayana (極教). This is the reason for the Vaipulya Sutra (方等部經典).' All
佛實相智慧者。苦即實相。惑即智慧。業即功德。此三皆理故云之理。二料簡三。初明非道佛道即因緣佛性三。初明非道即因緣三。初問。荊溪云。問此品不約因緣等者。下八段中無十二名。二答二。初明九界各具三道。荊溪云。答意者雖無別標卻成通具。豈非八段十二因緣耶。所言一切非道等者。如此所列豈過三道。對文點出其義自彰。況復九道。收界內外一切三道以令非道即佛道。故言九界者具如下列。二但此下明不簡菩薩所以二。初約文不簡二。初菩薩之名通別圓。故荊溪云。以有四教菩薩道故等者。前二菩薩但是二乘之菩薩道故不云也。別教正當菩薩道也。圓教或佛或菩薩也。今云別圓入中者以別初心亦修中故且得云修佛道耳。二藏通悲願扶圓頓。故荊溪云。方便下指藏通也。進暫取之終結其非。二複次下約義須簡。荊溪云。複次此品下舉淺例深。一切諸道皆屬方便。方便既遍豈隔藏通。遍入復斷故圓為正。然道對非道非道具十。故知十界或從名攝或從體分。或因果相形或與奪暫設。故佛界或唯在圓。或退取別或俱取地住或沒地唯住或復通因或唯在果。究竟而論圓果為正。義通從體攝圓初心。二明佛道即佛性二。初問。二答。三明非道是三因二。初問二答。荊溪云。大經十二因緣名為佛性等者。問佛性之名豈
【現代漢語翻譯】 現代漢語譯本 佛實相智慧者：苦就是實相，迷惑就是智慧，業就是功德。這三者都是真理，所以稱之為『理』。下面進行兩方面的簡別，分為三個部分。首先說明非道和佛道，佛道包括因緣、佛性三方面。首先說明非道，即因緣三方面。首先提問：荊溪大師說，『為什麼這一品不圍繞因緣等展開呢？』因為下面的八段中沒有十二因緣的名目。 其次是回答，分為兩部分。首先說明九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）都具備三道（煩惱道、業道、苦道）。荊溪大師說，『回答的意思是，雖然沒有單獨標明，卻普遍具備。難道不是八段十二因緣嗎？』所說的一切非道等，如此列舉難道超過了三道？對照經文指出其含義自然明顯。何況是九道，涵蓋了界內界外的一切三道，從而使非道就是佛道。所以說九界都具備，如下所列。 其次，『但此下』說明不簡別菩薩的原因，分為兩部分。首先從經文上不簡別，分為兩部分。首先，菩薩之名，通於藏教、通教、別教、圓教。所以荊溪大師說，『因為有四教菩薩道等。』前面的藏教和通教菩薩只是二乘的菩薩道，所以不提。別教正當菩薩道。圓教或者為佛，或者為菩薩。現在說別教和圓教進入中道，因為別教的初心也修習中道，所以暫且可以稱為修習佛道。 其次，藏教和通教的悲願扶助圓教和頓教。所以荊溪大師說，『方便下』指的是藏教和通教。暫時取用，最終否定其非。其次，『複次下』從義理上必須簡別。荊溪大師說，『複次此品下』舉淺顯的例子說明深刻的道理。一切諸道都屬於方便，方便既然普遍，難道會隔開藏教和通教？普遍進入又斷除，所以圓教才是正道。然而道與非道相對，非道具備十界。所以知道十界或者從名稱上攝取，或者從本體上區分，或者因果相互對應，或者通過與奪暫時設立。所以佛界或者只在圓教，或者退而取別教，或者同時取地住，或者沒有地唯有住，或者通於因，或者只在果。究竟而論，圓教的果位才是正道。義理上可以從本體攝取圓教的初心。 其次說明佛道就是佛性，分為兩部分。首先提問。其次回答。第三說明非道是三因（正因佛性、了因佛性、緣因佛性），分為兩部分。首先提問，其次回答。荊溪大師說，『《大般涅槃經》中的十二因緣名為佛性等。』提問，佛性的名稱難道...
【English Translation】 English version The one with the wisdom of the true aspect of Buddha: Suffering is the true aspect, delusion is wisdom, and karma is merit. These three are all truth, hence called 'principle'. Next, there are two aspects of distinction, divided into three parts. First, explain non-path and Buddha-path, which includes causality and Buddha-nature in three aspects. First, explain non-path, which is the three aspects of causality. First question: Master Jingxi said, 'Why doesn't this chapter revolve around causality, etc.?' Because the following eight sections do not have the names of the twelve links of dependent origination (nidanas). Second, the answer is divided into two parts. First, explain that the nine realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) all possess the three paths (path of affliction, path of karma, path of suffering). Master Jingxi said, 'The meaning of the answer is that although not specifically marked, it is universally possessed. Isn't it the eight sections and twelve links of dependent origination?' What is said about all non-paths, etc., does such enumeration exceed the three paths? Comparing the scriptures and pointing out its meaning is naturally clear. Moreover, the nine paths encompass all three paths within and outside the realms, thereby making non-path the Buddha-path. Therefore, it is said that the nine realms all possess, as listed below. Second, 'But this below' explains the reason for not distinguishing bodhisattvas, divided into two parts. First, from the scriptures, there is no distinction, divided into two parts. First, the name Bodhisattva is common to the Tripitaka teaching (Hinayana), the Shared teaching, the Distinct teaching, and the Perfect teaching. Therefore, Master Jingxi said, 'Because there are the four teachings of the Bodhisattva path, etc.' The previous Tripitaka and Shared teaching bodhisattvas are only the Bodhisattva path of the two vehicles (sravakas and pratyekabuddhas), so they are not mentioned. The Distinct teaching is precisely the Bodhisattva path. The Perfect teaching is either Buddha or Bodhisattva. Now it is said that the Distinct and Perfect teachings enter the Middle Way because the initial intention of the Distinct teaching also cultivates the Middle Way, so it can be temporarily called cultivating the Buddha-path. Second, the compassion and vows of the Tripitaka and Shared teachings support the Perfect and Sudden teachings. Therefore, Master Jingxi said, 'Convenience below' refers to the Tripitaka and Shared teachings. Temporarily take it, and ultimately deny its non-being. Second, 'Furthermore below' must be distinguished from the meaning. Master Jingxi said, 'Furthermore, this chapter below' gives a shallow example to illustrate a profound principle. All paths belong to skillful means (upaya), and since skillful means are universal, how can they be separated from the Tripitaka and Shared teachings? Universally entering and then cutting off, so the Perfect teaching is the correct path. However, the path is opposite to the non-path, and the non-path possesses the ten realms. Therefore, it is known that the ten realms are either taken from the name, or distinguished from the substance, or the cause and effect correspond to each other, or temporarily established through giving and taking. Therefore, the Buddha realm is either only in the Perfect teaching, or retreats to take the Distinct teaching, or takes both the ground and the dwelling, or there is no ground but only the dwelling, or it is common to the cause, or it is only in the effect. Ultimately, the fruit of the Perfect teaching is the correct path. In terms of meaning, the initial intention of the Perfect teaching can be taken from the substance. Second, explain that the Buddha-path is Buddha-nature, divided into two parts. First, ask a question. Second, answer. Third, explain that the non-path is the three causes (the direct cause of Buddha-nature, the understanding cause of Buddha-nature, and the conditioning cause of Buddha-nature), divided into two parts. First, ask a question, and second, answer. Master Jingxi said, 'The twelve links of dependent origination in the Mahaparinirvana Sutra are called Buddha-nature, etc.' Question, the name of Buddha-nature, could it be...
獨緣了。縱通緣了義涉生死。生死何故名緣了因。若云唯正非緣了者。生死三道何名正耶。三俱不成經意何在。故須依此三道三德三種佛性之正種也。故重引大經以立中道。中道若立緣了可成。況十界一心具多十二。百界一一無非道場。故知此中莫非二身之正因法身之緣了剎那之三性生死之三德。能如是了方釋今經。二明所詮佛性與大經無殊七。初明方等亦明佛性二。初引古明非問。二準經示謗答。荊溪云。今此方等等者。兼斥古也。今此經中部無十二豈無佛性。意明大乘無有不具廣問記者。此意正明有三定大無三定小。不必十二方乃名大。唯涅槃法華具而復大。自余諸部盈縮不常。問此經何文正當三部。答皆不思議豈非方廣。雖無別記而有通記。一切眾生即三道。故無有不具。當成之理記豈過此。而云無耶。前方便品即無問自記。初雖居士印竟何殊。況復涅槃指十二部。望十二部以定大小。故但有方廣十二善成。無問及記猶通大小。故無此二義。亦善成。二明二經名異體同二。初問二答二。初正示名異體同。荊溪云。種性即是眼目異名。雖是異名非無別義。若說能生應從種立。若說不改以性為名。但隨便標義理咸具。今經且從能生為名。是故文中多從種立。應知種是性家之種。性是種家之性。不變故能生能生故不變
【現代漢語翻譯】 現代漢語譯本 獨緣（pratyeka-hetu）。縱然通達緣了（pratyaya-hetu）的意義，也涉及生死。生死為何稱為緣了因（pratyaya-hetu）？如果說只有正因（hetu）而非緣了因，那麼生死三道（tri-bhava）又為何稱為正因呢？三者都不能成立，經文的意義又在哪裡呢？所以必須依據這三道（tri-bhava）、三德（tri-guna）、三種佛性（tri-svabhava-buddhatā）的正因。所以再次引用《大般涅槃經》（Mahāparinirvāṇa Sūtra）來確立中道（madhyamā-pratipad）。中道如果確立，緣了（pratyaya-hetu）就可以成立。何況十法界（daśa-dhātu）一心具足多重十二因緣（dvādaśāṅga-pratītyasamutpāda）。百界（śata-dhātu）一一處處無不是道場（bodhimaṇḍa）。所以知道這其中沒有不是二身（dvakāya）的正因（hetu），法身（dharmakāya）的緣了（pratyaya-hetu），剎那（kṣaṇa）的三性（trisvabhāva），生死的（saṃsāra）三德（tri-guna）。能夠這樣理解，才能解釋現在的經文。 二、闡明所詮釋的佛性（buddhatā）與《大般涅槃經》（Mahāparinirvāṇa Sūtra）沒有區別。分為七個部分。首先闡明方等（vaipulya）也闡明佛性（buddhatā），分為兩個部分。首先引用古說來闡明非問，其次根據經文來揭示誹謗的回答。荊溪大師說：『現在這部方等經（vaipulya-sūtra）等，也兼帶駁斥古說。現在這部經的中部沒有十二部經（dvādaśāṅga），難道就沒有佛性（buddhatā）嗎？』意思是闡明大乘（mahāyāna）沒有不具備的廣問記者。這個意思正是闡明有三定大，沒有三定小。不必十二部經才稱為大乘（mahāyāna）。只有《涅槃經》（Nirvāṇa Sūtra）和《法華經》（Saddharma Puṇḍarīka Sūtra）具足而且廣大。其餘各部經盈縮不常。問：這部經的哪段經文正當三部經？答：都是不可思議（acintya），難道不是方廣（vaipulya）嗎？雖然沒有特別的記載，但是有通用的記載。一切眾生（sarva sattva）即是三道（tri-bhava），所以沒有不具備的。當成佛的道理記載難道超過這個嗎？卻說沒有嗎？前面的方便品（upāya-kauśalya）就是無問自記。最初雖然是居士印，最終有什麼不同呢？何況《涅槃經》（Nirvāṇa Sūtra）指出了十二部經（dvādaśāṅga）。根據十二部經（dvādaśāṅga）來確定大小。所以只有方廣（vaipulya）十二善成。無問及記也通用大小。所以沒有這兩種意義，也善於成就。 二、闡明兩部經名稱不同，本體相同。分為兩個部分。首先提問，其次回答。首先明確指出名稱不同，本體相同。荊溪大師說：『種性（gotra）就是眼目（cakṣus）的異名。雖然是異名，並非沒有別的意義。如果說能生，應該從種（gotra）來立名。如果說不變，以性（prakṛti）為名。只是隨便標明，義理都具備。這部經暫且從能生來立名。所以文中多從種（gotra）來立名。應該知道種（gotra）是性（prakṛti）家的種（gotra），性（prakṛti）是種（gotra）家的性（prakṛti）。不變所以能生，能生所以不變。』
【English Translation】 English version The solitary cause (pratyeka-hetu). Even if one understands the meaning of the conditional cause (pratyaya-hetu), it still involves birth and death (saṃsāra). Why is birth and death called the conditional cause (pratyaya-hetu)? If it is said that there is only the direct cause (hetu) and not the conditional cause, then why are the three realms of existence (tri-bhava) called the direct cause? If all three are untenable, what is the meaning of the sutra? Therefore, one must rely on the direct cause of these three realms (tri-bhava), three virtues (tri-guna), and three kinds of Buddha-nature (tri-svabhava-buddhatā). Therefore, the Mahāparinirvāṇa Sūtra is quoted again to establish the Middle Way (madhyamā-pratipad). If the Middle Way is established, the conditional cause (pratyaya-hetu) can be established. Moreover, the one mind of the ten realms (daśa-dhātu) fully possesses multiple twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). Each of the hundred realms (śata-dhātu) is a bodhimaṇḍa. Therefore, it is known that there is nothing here that is not the direct cause (hetu) of the two bodies (dvakāya), the conditional cause (pratyaya-hetu) of the Dharmakāya, the three natures (trisvabhāva) of a kṣaṇa, and the three virtues (tri-guna) of birth and death (saṃsāra). Only by understanding in this way can one explain the present sutra. 2. Clarifying that the Buddha-nature (buddhatā) explained is no different from the Mahāparinirvāṇa Sūtra. Divided into seven parts. First, clarifying that the Vaipulya also clarifies Buddha-nature (buddhatā), divided into two parts. First, quoting ancient sayings to clarify non-questions, and secondly, revealing the answer to slander based on the sutra. Master Jingxi said: 'The current Vaipulya Sutra, etc., also refutes ancient sayings. Does the middle part of this sutra, which does not have the twelve divisions of scripture (dvādaśāṅga), not have Buddha-nature (buddhatā)?' The meaning is to clarify that the Mahāyāna does not lack the extensive questions and records. This meaning is precisely to clarify that there are three fixed great, and no three fixed small. It is not necessary for the twelve divisions of scripture (dvādaśāṅga) to be called Mahāyāna. Only the Nirvāṇa Sūtra and the Saddharma Puṇḍarīka Sūtra are complete and vast. The remaining sutras vary in length. Question: Which passage in this sutra corresponds to the three divisions of scripture? Answer: All are inconceivable (acintya), is it not Vaipulya? Although there is no special record, there is a common record. All sentient beings (sarva sattva) are the three realms of existence (tri-bhava), so there is nothing that is not possessed. Does the record of becoming a Buddha exceed this? Yet it is said that there is none? The preceding Upāya-kauśalya chapter is a self-record without questions. Although it was initially a layperson's seal, what is the difference in the end? Moreover, the Nirvāṇa Sūtra points out the twelve divisions of scripture (dvādaśāṅga). The size is determined based on the twelve divisions of scripture (dvādaśāṅga). Therefore, only the Vaipulya twelve are well accomplished. Questions and records are also commonly used for both large and small. Therefore, there are not these two meanings, and it is also good at accomplishing. 2. Clarifying that the names of the two sutras are different, but the essence is the same. Divided into two parts. First, ask a question, and then answer. First, clearly point out that the names are different, but the essence is the same. Master Jingxi said: 'Gotra is another name for the eye (cakṣus). Although it is a different name, it is not without other meanings. If it is said that it can produce, it should be named from gotra. If it is said that it does not change, it is named after prakṛti. It is just a casual label, and the meanings are all complete. This sutra temporarily takes the ability to produce as its name. Therefore, the text often takes gotra as its name. It should be known that gotra is the gotra of the prakṛti family, and prakṛti is the prakṛti of the gotra family. It does not change, so it can produce, and it can produce, so it does not change.'
。此二一切無始無終。久遠常存足為良信。二若謂下引常依二諦反難。三明種性各三義合二。初問。荊溪云。若佛性有三等者。意欲明同。先從異問。前文雖云道即是性。此但通途消品題目。今問品內種有三不。二答二。初會同涅槃。二種之下結示引證。荊溪云。種相體性者。此中意引四名名異義同。今之種性即令永異。相彰于外尚與性同。種從內生理符于性。四明種性俱常理等二。初問。荊溪云。問種以能生為義等者。一切諸佛二義為本。故知真如法界法性秘藏皆應對種而為問也。二答。荊溪云。答中先取緣了而為種。義從內求者。方便比說方出正性。亦名為種。故知三道能生三性。何必專執外生耶。況復亦應以類釋種。具如法華藥草喻疏中所明。故非但正種非因而因。業惑緣了亦復如是。是則下顯有種義。故翻對云緣了亦得名為性也。是則三名俱種並性義同。善須思之。心境不殊義理自合。五明二經顯密益同二。初執涅槃顯益明異。問二約今經密益示同答。答意者菩薩顯入二乘密入。見佛性理益同涅槃。借使二乘及鈍根菩薩未得即悟。亦因訶折堪成醍醐。故二經談常理無異轍。但開未開故分高下。六明因緣對性通別二。初問。何以偏判等者。謂以三道各對一性名偏判也。二答。荊溪云。若如所問乃是通義者。通別
【現代漢語翻譯】 此二（指佛性和如來藏）一切無始無終，久遠常存，足以作為可靠的憑證。（說明佛性和如來藏的永恒性） 二、如果認為下面引用的『常』是依據二諦（世俗諦和勝義諦）來反駁，（這是不對的）。 三、說明種性各有三種含義，分為兩部分。首先是提問。荊溪（指湛然法師）說：『如果佛性有三種等級，』意在說明（佛性）的同一性，先從差異處提問。前面雖然說『道即是性』，這只是通用的解釋品題。現在問品內種性是否有三種不同？ 二、回答分為兩部分。首先會歸於《涅槃經》。『二種』之下總結並引證。荊溪說：『種相體性，』這裡的意思是引用四個名稱，名稱不同但意義相同。現在的種性就讓它永遠不同。相，彰顯于外，尚且與性相同；種，從內在產生，符合于性。 四、說明種性和理性都是常恒的，分為兩部分。首先是提問。荊溪說：『問種以能生為義等，』一切諸佛以二義為根本，所以知道真如、法界、法性、秘藏都應該針對『種』來提問。 二、回答。荊溪說：『回答中先取緣了（緣因和了因）作為種，義從內求。』方便比喻說，才顯出正性，也名為種。所以知道三道（煩惱道、業道、苦道）能生三性（法身、般若、解脫），何必專執外生呢？況且也應該以類比來解釋『種』，詳細如《法華經·藥草喻品疏》中所說明。所以不僅正種（正因種）不是因為因而生，業惑（業和煩惱）、緣了（緣因和了因）也是如此。這就是下面所顯示的『有種』的含義。所以反過來說，緣了也可以稱為性。』這就是說，三個名稱（種、性、體）都與種性和體性意義相同，要好好思考。心境不二，義理自然契合。 五、說明二經（《涅槃經》和《勝鬘經》）顯益和密益相同，分為兩部分。首先執著于《涅槃經》的顯益，說明差異。提問：二經（《涅槃經》和《勝鬘經》）的顯益有什麼不同？回答：約今經（《勝鬘經》）的密益，顯示相同。回答的意思是，菩薩顯現上入於二乘，秘密地入于（佛性）。見佛性理的利益與《涅槃經》相同。即使二乘和鈍根菩薩未能立即領悟，也因為訶責和折磨而堪能成為醍醐（比喻最高的佛法）。所以二經談論常理沒有不同之處，只是開顯與未開顯，所以區分高下。 六、說明因緣對性的通別，分為兩部分。首先提問：為什麼偏判等？（為什麼偏執于以三道各對一性，稱為偏判？） 二、回答。荊溪說：『如果如所問，乃是通義。』（如果像你所問的那樣，那就是通義了。）通別（通義和別義）
【English Translation】 These two (referring to Buddha-nature and Tathagatagarbha) are all without beginning or end, eternally existing, and sufficient to serve as reliable evidence. (Explaining the eternality of Buddha-nature and Tathagatagarbha) 2. If it is argued that the 'permanence' cited below is to refute based on the Two Truths (conventional truth and ultimate truth), (that is incorrect). 3. Explaining that each of the lineages has three meanings, divided into two parts. First is the question. Jingxi (referring to Master Zhanran) said: 'If Buddha-nature has three levels,' intending to explain the sameness (of Buddha-nature), first asking from the perspective of difference. Although it was said earlier that 'the path is the nature,' this is only a general explanation of the chapter title. Now asking whether there are three different types of lineages within the chapter? 2. The answer is divided into two parts. First, converging to the Nirvana Sutra. Summarizing and citing evidence below 'two types'. Jingxi said: 'Lineage, appearance, substance, and nature,' the intention here is to cite four names, the names are different but the meanings are the same. Let the current lineage be forever different. Appearance, manifesting externally, is still the same as nature; lineage, arising from within, conforms to nature. 4. Explaining that both lineage and principle are constant, divided into two parts. First is the question. Jingxi said: 'Asking about lineage with the meaning of being able to produce, etc.,' all Buddhas take two meanings as the foundation, so know that Tathata (Thusness), Dharmadhatu (Dharma Realm), Dharmata (Dharma-nature), and Guhyaka (Secret Treasury) should all be questioned in relation to 'lineage'. 2. Answer. Jingxi said: 'In the answer, first take pratyaya (condition) and jnana (wisdom) as lineage, seeking the meaning from within.' Using a convenient analogy, the true nature is revealed, which is also called lineage. Therefore, know that the three paths (path of affliction, path of karma, path of suffering) can produce the three bodies (Dharmakaya, Prajna, Vimukti), why insist on external production? Moreover, it should also be explained by analogy, as detailed in the commentary on the Parable of the Medicinal Herbs chapter of the Lotus Sutra. Therefore, not only is the true lineage (causal lineage) not produced by cause, but also karma and delusion, condition and wisdom are the same. This is the meaning of 'having lineage' shown below. Therefore, conversely speaking, condition and wisdom can also be called nature.' This means that the three names (lineage, nature, substance) all have the same meaning as lineage and substance, and should be carefully considered. When the mind and environment are not different, the meaning and principle naturally align. 5. Explaining that the explicit and secret benefits of the two sutras (Nirvana Sutra and Srimala Sutra) are the same, divided into two parts. First, clinging to the explicit benefits of the Nirvana Sutra, explaining the differences. Question: What are the differences between the explicit benefits of the two sutras (Nirvana Sutra and Srimala Sutra)? Answer: Regarding the secret benefits of the current sutra (Srimala Sutra), showing the same. The meaning of the answer is that Bodhisattvas explicitly enter the Two Vehicles, and secretly enter (Buddha-nature). The benefit of seeing the principle of Buddha-nature is the same as in the Nirvana Sutra. Even if those of the Two Vehicles and dull-rooted Bodhisattvas do not immediately realize it, they are capable of becoming amrita (the highest Dharma, like nectar) because of scolding and torment. Therefore, the two sutras discuss the constant principle without any differences, only the revealing and not revealing, so distinguishing high and low. 6. Explaining the generality and particularity of cause and condition in relation to nature, divided into two parts. First, question: Why the biased judgment, etc.? (Why cling to matching the three paths with one nature each, calling it a biased judgment?) 2. Answer. Jingxi said: 'If it is as you asked, it is a general meaning.' (If it is as you asked, then it is a general meaning.) Generality and particularity
只是離合之義。具如法華疏中及不二門。法性五陰有無明惡業等者。無明惑也。惡業業也。無記五陰本名法性。由加惑業計陰成迷。亦是法性本來清凈故使三種迷則俱迷。迷理本凈因果對說。故云有無明惡業即成生死。轉即名凈。七明無明即是了因二。初問二答。七識是執見者。暹云彼論第五云。二有染污意與四煩惱相應。一身見二我慢三我愛四無明。荊溪云。七識是一。所計成異。由此見識是了因種。從了名智從迷曰見。古人不閑互執成諍。六識為緣亦復如是。三明般若法華談性不異二。初問二答二。初明般若佛性五名。既名般若。故知般若即佛性異名。二明法華二觀解。觀即能觀心即所觀。能觀是佛所觀是道。故名佛道。以因緣三道本一心故即三德。故具如止觀禪境用十乘觀因緣也。荊溪云。觀心者前雖已約十二因緣十界三道。未云此等即是觀境。今云十界十二因緣只是一念與前何別。恐人不了故別明之。于向事中更無異轍。一心一色無非十界即空假中。況復舉心惑已成智。業隨觀轉自得脫名。究竟而論苦為正境。業惑之上苦亦灼然。故苦色心三義具足。是則至不障三德者。能通至極故名不障。如伊字者。因果事理俱得譬伊。準他所明。理一修二因之與果皆不成伊。常無常等理須顯說。三入文解二。初分科敘意。
【現代漢語翻譯】 現代漢語譯本 只是離合的意義。[具體內容參見《法華疏》和《不二門》。]法性、五陰（蘊）（skandha，構成個體經驗的五種要素：色、受、想、行、識）有無明（avidyā，對事物真相的無知）、惡業（不善的行為）等，其中，無明是迷惑，惡業是行為。無記（既非善亦非惡）的五陰本名為法性（dharma-dhātu，諸法實相），由於加上迷惑和惡業，執著於五陰，就形成了迷妄。這也是因為法性本來是清凈的，所以導致三種迷妄同時產生。迷惑了真理的本凈，這是從因果的角度來說的。所以說，有了無明和惡業，就形成了生死輪迴。轉變過來就叫做清凈。七、說明無明就是了因（pratyaya-hetu，幫助產生結果的條件）二，首先是提問，然後是兩個回答。七識（第七意識，末那識，manas）是執著于見解的。[暹法師]說，《彼論》第五卷說：『二、有染污意（被污染的意）與四種煩惱相應：一、身見（對身體的錯誤認知），二、我慢（驕傲自大），三、我愛（對自我的執著），四、無明。』[荊溪法師]說：『七識是一個整體，所執著的對象不同，就形成了不同的見解。因此，見識是了因的種子。從了悟的角度來說，叫做智慧；從迷惑的角度來說，叫做見解。』古人不熟悉這些，互相執著，就形成了爭論。六識（第六意識，意識，manovijñāna）作為緣起也是如此。三、說明般若（prajñā，智慧）和《法華經》所談論的佛性（buddha-dhātu，成佛的可能性）沒有區別。首先是提問，然後是兩個回答。首先說明般若佛性的五個名稱。既然叫做般若，就知道般若就是佛性的不同名稱。二、說明《法華經》的兩種觀解。觀（vipassanā，內觀）是能觀的心，心是所觀的對象。能觀是佛，所觀是道，所以叫做佛道。因為因緣、三道（惑、業、苦）本來就是一心，所以就是三德（法身、般若、解脫）。[具體內容參見《止觀》中關於禪境的運用和十乘觀因緣。][荊溪法師]說：『觀心，前面雖然已經用十二因緣（nidāna，生命輪迴的十二個環節）、十界（十種不同的生命狀態）、三道來解釋，但沒有說這些就是觀的對象。現在說十界、十二因緣只是一念，與前面有什麼區別呢？恐怕人們不明白，所以特別說明。在以前的事情中，並沒有不同的方法。一心一色，無非十界，即是空、假、中。何況舉心動念，迷惑已經轉為智慧，業隨觀而轉變，自然得到解脫的名稱。』究竟來說，苦（duhkha，痛苦）才是真正的觀境。在業和迷惑之上，痛苦也是非常明顯的。所以苦、色、心三種意義都具備。這就是達到不障礙三德的境界。能夠通達至極，所以叫做不障礙。就像伊字（悉曇文字母），因果、事理都可以用伊字來比喻。按照他人的解釋，理一、修二，因和果都不能成為伊字。常與無常等道理需要明確說明。三、進入經文的解釋，首先是分科敘述意義。
【English Translation】 English version These are merely meanings of separation and union. [Refer to the commentaries on the Lotus Sutra and the Non-Dual Gate for details.] As for the Dharma-nature (dharma-dhātu) and the five skandhas (aggregates) having ignorance (avidyā), evil karma (unwholesome actions), etc., ignorance refers to delusion, and evil karma refers to actions. The indeterminate (neither good nor bad) five skandhas are originally called Dharma-nature. Due to the addition of delusion and karma, clinging to the skandhas leads to delusion. This is also because the Dharma-nature is originally pure, causing the three types of delusion to arise simultaneously. Delusion about the fundamental purity of reality is discussed in terms of cause and effect. Therefore, it is said that the presence of ignorance and evil karma leads to the cycle of birth and death (samsara). Transforming them is called purity. Seven, explaining that ignorance is the enabling cause (pratyaya-hetu) in two parts: first, a question, then two answers. The seventh consciousness (manas) is the one that clings to views. [Master Xian] says, 'The fifth chapter of that treatise states: 'Two, there is defiled intention (contaminated mind) that corresponds to four afflictions: one, self-view (wrong perception of the self), two, pride (arrogance), three, self-love (attachment to self), and four, ignorance.' [Master Jingxi] says, 'The seventh consciousness is a unity, but the objects it clings to differ, resulting in different views. Therefore, views and consciousness are the seeds of the enabling cause. From the perspective of understanding, it is called wisdom; from the perspective of delusion, it is called view.' The ancients were not familiar with these, and their mutual clinging led to disputes. The sixth consciousness (manovijñāna) as a condition is also the same. Three, explaining that prajñā (wisdom) and the Lotus Sutra speak of Buddha-nature (buddha-dhātu) without difference. First, a question, then two answers. First, explaining the five names of prajñā and Buddha-nature. Since it is called prajñā, it is known that prajñā is another name for Buddha-nature. Two, explaining the two perspectives of the Lotus Sutra. Contemplation (vipassanā) is the mind that contemplates, and the mind is the object of contemplation. The one who contemplates is the Buddha, and the object of contemplation is the path, so it is called the Buddha-path. Because the conditions, the three paths (delusion, karma, suffering), are originally one mind, they are the three virtues (dharmakaya, prajna, and liberation). [Refer to the 'Cessation and Contemplation' for details on the application of meditative states and the ten vehicles of contemplating conditions.] [Master Jingxi] says, 'Contemplating the mind, although the twelve links of dependent origination (nidāna), the ten realms (of existence), and the three paths have been used to explain it, it has not been said that these are the objects of contemplation. Now it is said that the ten realms and the twelve links of dependent origination are just one thought, so how is it different from before? Fearing that people would not understand, it is explained separately. There is no different method in the previous matters. One mind, one form, is none other than the ten realms, which are emptiness, provisionality, and the middle way. Moreover, with the arising of thoughts, delusion has already been transformed into wisdom, and karma changes with contemplation, naturally attaining the name of liberation.' Ultimately speaking, suffering (duhkha) is the true object of contemplation. Above karma and delusion, suffering is also very evident. Therefore, the three meanings of suffering, form, and mind are all complete. This is reaching the state of not obstructing the three virtues. Being able to penetrate to the ultimate is called non-obstruction. Like the 'I' character (Siddham script letter), cause and effect, phenomena and principle, can all be likened to the 'I' character. According to others' explanations, principle is one, practice is two, and cause and effect cannot become the 'I' character. Principles such as permanence and impermanence need to be clearly explained. Three, entering the explanation of the sutra text, first is dividing the sections and narrating the meaning.
荊溪云。若就至名如來種者。然此三道俱有能生緣了之義。能生緣了已如前立。更應問云正豈非種。自行至功德者。從自行說。但由二智慧顯法身及解脫。用二智權實般若契境不名功德。化他二智共名一權。二初文下隨文釋義三。初明佛道二。初分科。二隨釋四。初文殊略問。二凈名略答。荊溪云。應知答意具於二義。一者出假二者即理。若不出假無由顯于通相次第。若不即理無由顯于理假通因。下去七段深了其意方稱此品文之大旨。複次下重更分別出假。非道約事佛道具。指假智為非道等。見即入外道等者。入應作是字誤。三文殊重問。四凈名廣答二。初分科。二隨釋八。初約無間因果二。初略示。荊溪云。示受三塗之果者。問無間之果那感鬼畜而總云三塗耶。答餘二即是無間眷屬。以業因時自有相從。二惡趣業亦可余報通於餘二。此明菩薩利物之門。亦由初觀逆心願力。故成觀。因任運契有以。二何者下廣釋二。初釋五逆因二。初明自行二。初明通達佛道二。初約因正示通達。荊溪云。何者下釋出初觀以為假因。豈待入時方乃名順。況有下以因況果。即阿字等既是通相入假之觀。故得通用無生觀門及無垢等以為其行。若爾亦得名為不思議假。但于別教猶名次第。及鈍菩薩仍名生酥。于利根者即名入中。此會得入既
【現代漢語翻譯】 現代漢語譯本 荊溪（Jingxi，人名）說：如果就『至名如來種』（zhì míng rúlái zhǒng，達到如來境界的種子）而言，那麼這三道（sān dào，地獄、餓鬼、畜生）都具有能生、緣、了的意義。能生、緣、了的含義已如前所述。更應該問：『正』難道不是『種』嗎？從『自行』（zì xíng，自身修行）到『功德』（gōng dé，功勞和恩德）的闡述，是從自身修行方面來說的。只是通過兩種智慧（èr zhì，權智和實智）來顯現法身（fǎ shēn，佛的真身）及解脫（jiě tuō，脫離輪迴）。用兩種智慧，權智和實智，以及般若（bō rě，智慧）來契合境界，不能稱之為功德。化度他人時，兩種智慧合稱為『一權』。二，在初文下，隨著文句解釋意義三。首先闡明佛道二。首先進行分科。二，隨著解釋四。首先是文殊（Wénshū，文殊菩薩）略微提問。二是維摩詰（Jìngmíng，維摩詰菩薩）簡略回答。荊溪說：應該知道回答的意思包含兩種含義。一是出假（chū jiǎ，從空出假），二是即理（jí lǐ，契合真理）。如果不『出假』，就無法顯現通相次第（tōng xiàng cìdì，普遍相的次第）。如果不『即理』，就無法顯現理假通因（lǐ jiǎ tōng yīn，真理、假相和普遍的因）。接下來七段深入瞭解其意，才稱得上是此品文章的大旨。其次，重新分別『出假』。『非道約事佛道具』，指的是用假智作為『非道』等。『見即入外道等』，『入』字應為『是』字之誤。三是文殊重新提問。四是維摩詰廣泛回答二。首先，從無間（wú jiàn，沒有間斷）的因果關係來說二。首先簡略地指示。荊溪說：指示感受三塗（sān tú，地獄、餓鬼、畜生）的果報。問：無間的果報怎麼會感應到鬼畜，而總稱為三塗呢？答：其餘二者就是無間的眷屬。因為在造業時，自然會相互跟隨。二是惡趣（è qù，不好的去處）的業力也可以在其餘二者中產生余報。這說明菩薩利益眾生的途徑，也是通過最初的觀照逆心願力（nì xīn yuàn lì，違背常理的心願力）而成就的觀照。因為任運（rèn yùn，自然而然）地契合。二是『何者』（hé zhě，什麼）以下廣泛解釋二。首先解釋五逆（wǔ nì，殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的因二。首先闡明自身修行二。首先闡明通達佛道二。首先從因上正面指示通達。荊溪說：『何者』以下解釋最初的觀照，把它作為假因。難道要等到入定時才稱為順應嗎？況且以下用因來比況果。即阿字等既然是通相入假之觀，所以可以通用無生觀門（wú shēng guān mén，無生之觀的法門）及無垢等作為其修行。如果這樣，也可以稱為不思議假（bù sī yì jiǎ，不可思議的假）。但對於別教（bié jiào，區別于圓教的教義）來說，仍然是次第。以及對於遲鈍的菩薩來說，仍然是生酥（shēng sū，比喻初學者的程度）。對於利根的人來說，就稱為入中（rù zhōng，進入中道）。此會得入既
【English Translation】 English version Jingxi said: If we consider the 'seed of Tathagata of ultimate name' (zhì míng rúlái zhǒng, the seed to reach the state of Tathagata), then these three paths (sān dào, hell, hungry ghosts, animals) all have the meaning of 'cause', 'condition', and 'understanding'. The meanings of 'cause', 'condition', and 'understanding' have been stated before. It should be further asked: 'Right' is not 'seed'? The elaboration from 'self-practice' (zì xíng, self-cultivation) to 'merit' (gōng dé, merit and virtue) is from the perspective of self-cultivation. It is only through the two wisdoms (èr zhì, expedient wisdom and true wisdom) that the Dharmakaya (fǎ shēn, the true body of the Buddha) and liberation (jiě tuō, liberation from reincarnation) are revealed. Using the two wisdoms, expedient wisdom and true wisdom, and Prajna (bō rě, wisdom) to accord with the realm, it cannot be called merit. When transforming others, the two wisdoms are collectively called 'one expedient'. Two, below the initial text, the meaning is explained according to the sentences three. First, clarify the Buddha's path two. First, divide the sections. Two, follow the explanation four. First, Manjushri (Wénshū, Manjushri Bodhisattva) asks briefly. Second, Vimalakirti (Jìngmíng, Vimalakirti Bodhisattva) answers briefly. Jingxi said: It should be known that the meaning of the answer contains two meanings. One is 'emerging from emptiness' (chū jiǎ, emerging from emptiness), and the other is 'accordance with principle' (jí lǐ, accordance with truth). If one does not 'emerge from emptiness', there is no way to reveal the sequence of universal characteristics (tōng xiàng cìdì, the sequence of universal characteristics). If one does not 'accord with principle', there is no way to reveal the universal cause of principle and illusion (lǐ jiǎ tōng yīn, truth, illusion, and universal cause). The next seven paragraphs deeply understand its meaning, which can be called the main purpose of this article. Secondly, re-distinguish 'emerging from emptiness'. 'Non-path is about the tools of the Buddha's affairs', which refers to using false wisdom as 'non-path', etc. 'Seeing is entering external paths, etc.', the word 'entering' should be a mistake for the word 'is'. Three is Manjushri asking again. Four is Vimalakirti answering extensively two. First, from the perspective of uninterrupted (wú jiàn, without interruption) cause and effect two. First, briefly indicate. Jingxi said: Indicating the suffering of the three evil paths (sān tú, hell, hungry ghosts, animals). Question: How can the fruit of uninterruptedness sense ghosts and animals, and be collectively called the three evil paths? Answer: The other two are the dependents of uninterruptedness. Because when creating karma, they will naturally follow each other. Second, the karma of evil destinies (è qù, bad destinations) can also produce residual retribution in the other two. This shows that the path of Bodhisattvas benefiting sentient beings is also achieved through the initial contemplation of the power of vows against the mind (nì xīn yuàn lì, the power of vows against common sense). Because it accords naturally (rèn yùn, naturally). Second, 'What' (hé zhě, what) below extensively explains two. First, explain the cause of the five rebellious acts (wǔ nì, killing the father, killing the mother, killing an Arhat, breaking the harmony of the Sangha, shedding the blood of the Buddha) two. First, clarify self-cultivation two. First, clarify the attainment of the Buddha's path two. First, from the cause, positively indicate attainment. Jingxi said: 'What' below explains the initial contemplation, taking it as a false cause. Does one have to wait until entering samadhi to be called compliant? Moreover, below, the cause is used to compare the fruit. That is, since the character A, etc., is the contemplation of entering the false through universal characteristics, it can universally use the gate of non-birth contemplation (wú shēng guān mén, the Dharma gate of non-birth contemplation) and stainlessness, etc., as its practice. If so, it can also be called inconceivable illusion (bù sī yì jiǎ, inconceivable illusion). But for the separate teaching (bié jiào, doctrines that differ from the perfect teaching), it is still a sequence. And for dull Bodhisattvas, it is still raw ghee (shēng sū, a metaphor for the degree of beginners). For those with sharp roots, it is called entering the middle way (rù zhōng, entering the middle way). This meeting can enter already
名上上。于上上中不無初后。處處結其得道之相。從若知下至通達佛道即其文也。逆心下以觀心者。種性不同遍在諸教諸味諸行諸道。言頓漸等者具騰始末。令知一化無非佛道不思議假。故知通相具含三種菩薩之假及以地住不思議假。準義亦含三祇之假。但約顯教非從空出。是故此中不得論之。二此即下對果結成三道二。初正示三道。二今取下舉重況輕。荊溪云。今取最惡等者。以居其初惡中之極。二本無下對問疾結示。二菩薩下明化他二。初結前生。后二示有下正示化他。荊溪云。所以具示二種相者。若唯示可懺恐人謂。言逆罪無果。若唯不懺恐人謂。言罪不可滅。為除邪計及生二善。故隨其根立斯二也。我受等者此有二義。今從內實灼然不失楞嚴之樂。豈但獨云三禪而已。若從跡論乃示現拒抗無慚之極。故今從其出假邊說三禪。乃是開跡之言。所以得作本跡釋者。諸大乘經唯除如來久本之秘及以記小成佛之言。調達開文經論共有。方等婆藪即其例也。二至於下釋三塗果。入無垢三昧者。荊溪云。此中諸文皆用二十五三昧中諸三昧者。以王三昧只是三諦三昧故耳。以依次第但唯用俗。下去諸句一一悉然。婆藪如前記。像等具如止觀記中。鵽鳥篤括反。爾雅郭璞注云。大如鴿似雌雉。二約色無色界。十一三昧者。二十
【現代漢語翻譯】 現代漢語譯本 『名上上』：在最高的境界中，並非沒有先後次第。處處都體現著他得道的表相。從『從若知下至通達佛道』，這部分就是它的文字表述。通過逆向思維來觀察內心，會發現不同的根性遍佈于各種教義、各種滋味、各種修行、各種道路之中。所說的頓悟和漸悟等，都完整地包含了開始和結束。讓人明白一切教化都離不開佛道這種不可思議的假象。因此可知，通相中包含了三種菩薩的假象，以及地住的不思議假象。按照這個意思，也包含了三祇的假象。但這是從顯教的角度來說的，並非從空性中產生，所以在這裡不討論它。 第二，『此即下』，這是對果報的總結，形成了三道。首先，正面展示了三道。其次，『今取下』，這是用舉重以明輕的方式來說明。荊溪大師說，『今取最惡等者』，是因為它處於最初，是罪惡中的極致。 『二本無下』，這是針對問疾而作的總結。『二菩薩下』，闡明了化他的兩種方式。首先，總結前文所說。然後，『后二示有下』，正面展示了化他。荊溪大師說，之所以要完整地展示兩種表相，是因為如果只展示可以懺悔的一面，恐怕人們會認為逆罪沒有果報；如果只展示不可懺悔的一面，恐怕人們會認為罪業無法消滅。爲了消除邪見，併產生兩種善行，所以根據不同的根性而設立這兩種說法。『我受等者』，這裡有兩種含義。現在從內在的真實來說，確實不會失去《楞嚴經》中的快樂，豈止是三禪的境界而已。如果從外在的示現來說，則是示現出拒抗和無慚的極致。所以現在從他出假的角度來說，三禪只是開跡之言。之所以可以作本跡的解釋，是因為除了如來久遠以來的秘密，以及記小成佛的言論之外，諸大乘經典和論著中都有提婆達多的開文，方等部的婆藪仙人就是例子。 第二，『至於下』，解釋了三塗的果報。『入無垢三昧者』，荊溪大師說，這裡所有的文字都使用了二十五三昧中的各種三昧，因為王三昧只是三諦三昧的緣故。按照次第，只是使用了俗諦。下面的句子也都是這樣。婆藪仙人的例子如前所述，像等例子詳見《止觀》的記載。鵽鳥，發音為篤括反。爾雅郭璞的註釋說，大小如鴿子，像雌性的野雞。 『二約色無**。十一三昧者。二十』
【English Translation】 English version 'Ming Shang Shang' (Name Supreme): In the supreme state, there is no lack of sequence. Everywhere embodies the appearance of his attainment of the Tao. From 'Cong Ruo Zhi Xia Zhi Tongda Fodao' (From 'If one knows' to 'Penetrating the Buddha's Path'), this part is its textual expression. By observing the mind through reverse thinking, one will find that different dispositions are prevalent in various teachings, various flavors, various practices, and various paths. The so-called sudden enlightenment and gradual enlightenment, etc., fully contain the beginning and the end. It makes people understand that all teachings are inseparable from the inconceivable illusion of the Buddha's Path. Therefore, it can be known that the general appearance contains the three kinds of illusions of Bodhisattvas, as well as the inconceivable illusion of abiding in the ground. According to this meaning, it also contains the illusion of the three Asamkhya kalpas (三祇). However, this is from the perspective of the Exoteric School (顯教), not from emptiness, so it is not discussed here. Second, 'Ci Ji Xia' (This is below), this is a summary of the karmic retribution, forming the three paths. First, it positively shows the three paths. Second, 'Jin Qu Xia' (Now take below), this is explained by using the method of lifting the heavy to illustrate the light. Master Jingxi said, 'Jin Qu Zui E Deng Zhe' (Now take the most evil, etc.), because it is at the beginning and is the extreme of evil. 'Er Ben Wu Xia' (Two roots without below), this is a summary made in response to asking about illness. 'Er Pusa Xia' (Two Bodhisattvas below), clarifies the two ways of transforming others. First, summarize what was said earlier. Then, 'Hou Er Shi You Xia' (Later two show existence below), positively shows the transformation of others. Master Jingxi said that the reason for fully showing the two kinds of appearances is that if only the side that can be repented is shown, people may think that reverse sins have no consequences; if only the side that cannot be repented is shown, people may think that sins cannot be eliminated. In order to eliminate wrong views and generate two kinds of good deeds, these two statements are established according to different dispositions. 'Wo Shou Deng Zhe' (I receive, etc.), there are two meanings here. Now, from the inner reality, it is true that one will not lose the joy of the Shurangama Sutra (楞嚴經), let alone the realm of the Third Dhyana (三禪). If it is from the external manifestation, it is showing the extreme of resistance and shamelessness. So now, from the perspective of his emerging illusion, the Third Dhyana is just the words of opening the trace. The reason why it can be interpreted as the original trace is that, except for the secrets of the Tathagata (如來) from a long time ago, and the words of predicting small achievements of becoming Buddhas, the opening texts of Devadatta (提婆達多) are mentioned in the Great Vehicle Sutras and treatises, and the immortal Vasu (婆藪) of the Vaipulya (方等) section is an example. Second, 'Zhi Yu Xia' (As for below), explains the karmic retribution of the three evil realms (三塗). 'Ru Wu Gou Sanmei Zhe' (Entering the stainless Samadhi), Master Jingxi said that all the texts here use various Samadhis among the twenty-five Samadhis, because the King Samadhi is just the Samadhi of the Three Truths (三諦) . According to the order, only the mundane truth is used. The following sentences are all like this. The example of the immortal Vasu is as mentioned before, and the examples of elephants, etc., are detailed in the records of Zhi Guan (止觀). The pronunciation of the bird 'Duo' (鵽) is 'Du Kuo Fan'. Guo Pu's annotation in Erya (爾雅) says that it is as big as a pigeon and looks like a female pheasant. 'Two about color without **. Eleven Samadhis. Twenty'
五三昧對破二十五有。具如前記。今云十一即四禪四空梵王無想那含也。三約三毒。四約十蔽。荊溪云。此十多是等者。既不別分多分通說。然準破戒定屬業道。餘者多分皆是煩惱故云多也。故知若內起者即屬煩惱。不可制者多屬業道。以無所受而受十蔽者。雖即翻於十蔽成度於一一蔽皆達于中。五約二乘。荊溪云。如身子善吉等者當知受彈及以加被。但是從跡示次第行。今據本說云不受等。六約人間惡報。荊溪云。示入至受四天下等者。經無四名應從義立。何者若準下賤醜陋之言多在南洲。老病妻妾事通餘三。北洲復應不通於病納。鈍亦可通於四洲。故得總云四天下也。經無修羅及六慾者。修羅離合有無可知。六慾或是例上。故略文中次第略出六慾。斷于因緣。約四教者。別圓因位猶屬諸道。未純凈故。故斷通諸。七約入無餘。除圓妙覺者。荊溪云。他明非道其事太近。今明。唯餘一品無明在者尚是非道。故唯除佛究盡佛道。然羅什釋非道有三種。一者惡趣果報。二者惡趣行業。三者世俗善業及善果報。比望今解灼然太近。八總結。二明如來種二。初敘意分科。荊溪云。此二大士等者更相問答正當二槌更扣之相。二隨文釋義五。初凈名問。二文殊答二。初懸談義旨二。初略示。二言如下廣釋二。初正解如來種二。初
【現代漢語翻譯】 五三昧對破二十五有（有：存在）。具體內容如前文所述。現在說的十一，指的是四禪、四空、梵王、無想天、那含天。三約三毒（三毒：貪嗔癡）。四約十蔽（十蔽：佛教中的十種障礙）。荊溪（荊溪：指唐代天臺宗僧人湛然）說：『這十種情況大多是相似的。』既然沒有分別說明，大多是共通的說法。然而，根據破戒屬於業道，其餘的大多是煩惱，所以說是『多』。因此可知，如果是內心生起的，就屬於煩惱；不可控制的，大多屬於業道。以無所受而受十蔽的人，雖然是把十蔽翻轉過來成為解脫，但對每一種蔽障都能達到中道。五約二乘（二乘：聲聞乘和緣覺乘）。荊溪說：『如舍利弗、善吉等人』，應當知道他們受到彈呵或者加持，但這只是從示現的次第修行來看。現在根據根本來說，說他們『不受』等等。六約人間惡報。荊溪說：『示現進入乃至承受四天下』等等。經文中沒有四種名稱，應該從意義上建立。為什麼呢？如果按照醜陋的說法，大多在南贍部洲。衰老、疾病、妻妾之事，其餘三洲都有。北俱盧洲又不應有疾病和接納。愚鈍也可以通於四洲。所以可以總稱為四天下。經文中沒有修羅和六慾天，修羅的離合有無可以知道。六慾天或許是以上面的情況為例，所以省略了。文中次第省略了六慾天，斷除因緣。約四教（四教：藏、通、別、圓四教）來說，別教和圓教的因位仍然屬於諸道，因為還沒有純凈。所以斷除通教的諸道。七約入無餘涅槃。除了圓妙覺（圓妙覺：指佛的覺悟）之外。荊溪說：『其他說明不是正道，這件事太近了。』現在說明，即使只剩下一品無明（無明：佛教指根本的迷惑）存在，仍然不是正道。所以只有佛才能究竟佛道。然而，鳩摩羅什（鳩摩羅什：佛教翻譯家）解釋非道有三種：一是惡趣果報，二是惡趣行業，三是世俗善業及善果報。相比現在的解釋，顯然太淺近了。八是總結。二是說明如來種二。首先敘述意圖，分科。荊溪說：『這兩位大士』等等，是互相問答，正是兩次錘擊互相敲打的樣子。二是隨著文義解釋，分為五部分。首先是凈名（凈名：維摩詰）提問。二是文殊（文殊：文殊菩薩）回答，分為兩部分。首先是懸談義旨，分為兩部分。首先是略微提示。二是說如下廣為解釋，分為兩部分。首先是正確解釋如來種二。初
【English Translation】 The Five Samadhis counteract the Twenty-five Existences (有: existence). The details are as previously recorded. The eleven mentioned now refer to the Four Dhyanas, the Four Formless Realms, the Brahma Heavens, the Realm of Non-Perception, and the Anagamin Heavens. Three are related to the Three Poisons (三毒: greed, hatred, and delusion). Four are related to the Ten Obscurations (十蔽: the ten hindrances in Buddhism). Jingxi (荊溪: refers to Zhanran, a Tiantai Buddhist monk of the Tang Dynasty) said: 'These ten situations are mostly similar.' Since there is no separate explanation, most are common statements. However, according to the precept-breaking belonging to the path of karma, most of the rest are afflictions, so it is said to be 'mostly.' Therefore, it can be known that if it arises from within, it belongs to afflictions; if it is uncontrollable, it mostly belongs to the path of karma. Those who receive the Ten Obscurations without receiving anything, although they are turning the Ten Obscurations into liberation, they can reach the Middle Way in each obscuration. Five are related to the Two Vehicles (二乘: the Hearer Vehicle and the Solitary Realizer Vehicle). Jingxi said: 'Like Shariputra, Subhuti, etc.,' it should be known that they are subjected to rebuke or blessing, but this is only from the perspective of the manifested sequential practice. Now, according to the root, it is said that they 'do not receive' etc. Six are related to evil retributions in the human realm. Jingxi said: 'Manifesting entry and even receiving the four continents' etc. There are no four names in the scriptures, so they should be established from the meaning. Why? According to the statement of ugliness, it is mostly in Jambudvipa. Aging, sickness, and matters of wives and concubines are common to the other three continents. Uttarakuru should not have sickness and acceptance. Dullness can also be common to the four continents. Therefore, it can be generally called the four continents. There are no Asuras and Six Desire Heavens in the scriptures, the separation and existence of Asuras can be known. The Six Desire Heavens may be exemplified by the above situation, so they are omitted. The Six Desire Heavens are omitted in order, cutting off the causes and conditions. In terms of the Four Teachings (四教: the Tripitaka Teaching, the Common Teaching, the Distinct Teaching, and the Perfect Teaching), the causal positions of the Distinct Teaching and the Perfect Teaching still belong to the various paths, because they are not yet pure. Therefore, the various paths of the Common Teaching are cut off. Seven are related to entering Nirvana without remainder. Except for the Perfect Wonderful Enlightenment (圓妙覺: refers to the Buddha's enlightenment). Jingxi said: 'Other explanations are not the right path, this matter is too close.' Now it is explained that even if only one grade of ignorance (無明: fundamental delusion in Buddhism) remains, it is still not the right path. Therefore, only the Buddha can ultimately attain the Buddha path. However, Kumarajiva (鳩摩羅什: Buddhist translator) explained that there are three types of non-path: first, the retribution of evil destinies; second, the actions of evil destinies; and third, worldly good deeds and good retributions. Compared to the current explanation, it is obviously too superficial. Eight is the conclusion. Second, explaining the Buddha-nature, divided into two. First, narrating the intention and dividing the sections. Jingxi said: 'These two great beings' etc., are mutual questions and answers, which is exactly like two hammers striking each other. Second, explaining according to the meaning of the text, divided into five parts. First is Vimalakirti's (凈名: Vimalakirti) question. Second is Manjushri's (文殊: Manjushri Bodhisattva) answer, divided into two parts. First is the suspended discussion of the meaning, divided into two parts. First is a brief hint. Second is saying that the following is a broad explanation, divided into two parts. First is the correct explanation of the Buddha-nature, divided into two. First
引論總明。荊溪云。如法相解等者如彼非道即是佛道法相。生解還依彼說方稱如來。能依此觀即如來行。是故引之通於說行。二三種下約義別釋二。初離解二。初約種明三。二言如下約如來明三。以前三種生三如來。正因生法了因生報。緣因生應。二如法下合釋二。初引文略立。二種以下約義釋成。荊溪云。種以能生類性三義者。前已和會今更對辨。故更論之。其實能生生於種類。此生類永無改也。若無苦道何有一相。若無業道何有彈指。若無煩惱何有智慧。順方便教猶名不類。故諸餘經皆悉別立。今明。有類生義可成。生必無段。直至於果。故今立之共成化相。故釋種類乃附近情。由約類明。恐人不了謂滅種非類。故附時情簡出余教。識方便教不明真種。即附情明義。已下文是。二今約下約眾生釋成二。初結前總示。三無前後者。以惑業與身同時而有。終無一人先有惑業然後有身。若惑業先有何異冥初。以此推之知無前後。若言同時何謂惑業為身作因故知雖無前後要因煩惱而得有身。譬如燈明同時而有。要云因燈有明。不見說言因明有燈也。故云亦非一時。故知迷妄三道尚不縱橫。達妄三道即真三德。豈縱橫耶。二若附下約義別釋二。初附情約思議釋二。初約障正明二。初明破障成種。二此多下結示判釋二。初結示
【現代漢語翻譯】 現代漢語譯本 引論總明。《荊溪》云：『如法相解等者，如彼非道即是佛道法相。生解還依彼說，方稱如來。能依此觀，即如來行。』是故引之，通於說行。 『二三種下約義別釋二。』初離解二。初約種明三。『二言如下約如來明三。』以前三種生三如來：正因生法（Dharma-kāya，法身），了因生報（Saṃbhogakāya，報身），緣因生應（Nirmāṇakāya，應身）。 『二如法下合釋二。』初引文略立。『二種以下約義釋成。』《荊溪》云：『種以能生類性三義者，前已和會，今更對辨，故更論之。其實能生生於種類，此生類永無改也。若無苦道，何有一相？若無業道，何有彈指？若無煩惱，何有智慧？順方便教，猶名不類。故諸餘經皆悉別立。』今明：有類生義可成，生必無段，直至於果。故今立之，共成化相。故釋種類，乃附近情。由約類明，恐人不了謂滅種非類，故附時情簡出余教。識方便教，不明真種，即附情明義。已下文是。 『二今約下約眾生釋成二。』初結前總示。『三無前後者，以惑業與身同時而有，終無一人先有惑業然後有身。若惑業先有，何異冥初？以此推之，知無前後。若言同時，何謂惑業為身作因？故知雖無前後，要因煩惱而得有身。譬如燈明同時而有，要云因燈有明，不見說言因明有燈也。』故云『亦非一時』。故知迷妄三道尚不縱橫，達妄三道即真三德，豈縱橫耶？ 『二若附下約義別釋二。』初附情約思議釋二。初約障正明二。初明破障成種。『二此多下結示判釋二。』初結示
【English Translation】 English version Introduction: General Explanation. Jingxi says: 'Those who understand the Dharma-lakṣaṇa (characteristics of phenomena) according to the Dharma, etc., see that what is not the path is precisely the Dharma-lakṣaṇa of the Buddha-path. Generating understanding based on those teachings is what truly befits a Tathāgata (如來). Being able to contemplate in this way is the practice of a Tathāgata.' Therefore, it is introduced to encompass both speaking and practice. 'The following two or three types are explained separately according to their meanings.' First, separating the explanations into two. First, explaining the three types based on the concept of 'seed'. 'The following explains the three Tathāgatas based on the concept of Tathāgata.' The three types give rise to the three bodies of the Buddha: the Dharma-kāya (法身, body of essence) is born from the direct cause, the Saṃbhogakāya (報身, body of enjoyment) is born from the complete cause, and the Nirmāṇakāya (應身, body of transformation) is born from the conditional cause. 'The following combines and explains the two according to the Dharma.' First, briefly establishing the text. 'The following explains and establishes the meaning based on the concept of 'seed'.' Jingxi says: 'The 'seed' has three meanings: the ability to generate, the nature of the category, and the three meanings mentioned earlier have already been harmonized. Now, they are compared and distinguished again, so they are discussed further. In reality, the ability to generate gives rise to the category, and this type of birth never changes. If there were no path of suffering, how could there be a characteristic? If there were no path of karma, how could there be a finger snap? If there were no afflictions, how could there be wisdom? Following expedient teachings is still considered a different category. Therefore, all other sutras establish them separately.' Now, it is clear that the meaning of 'birth from a category' can be established, and birth must be continuous, directly leading to the result. Therefore, we now establish it together to form the aspect of transformation. Therefore, explaining the category is close to human feelings. Because it is explained based on the category, people may not understand and think that the extinction of the seed is not a category. Therefore, we attach to the current situation and simplify other teachings. Recognizing expedient teachings does not clarify the true seed, which is attaching to feelings to clarify the meaning. The following text is about this. 'The following explains and establishes based on sentient beings.' First, summarizing the previous points. 'The three are not sequential because delusion and karma arise simultaneously with the body. There is never a person who first has delusion and karma and then has a body. If delusion and karma existed first, how would it be different from the beginning of darkness? From this, we know that there is no sequence. If they are said to be simultaneous, how can delusion and karma be the cause of the body? Therefore, although there is no sequence, the body must be obtained through afflictions. For example, the light of a lamp arises simultaneously, but it is said that the light is due to the lamp, and it is not said that the lamp is due to the light.' Therefore, it is said that 'they are also not at the same time.' Therefore, knowing that the three paths of delusion are not even vertical or horizontal, realizing that the three paths of delusion are the true three virtues, how could they be vertical or horizontal? 'The following explains separately based on meaning.' First, explaining based on thought according to feelings. First, explaining the obstruction and the correct. First, clarifying the breaking of obstructions to form the seed. 'The following concludes and judges.' First, concluding
非圓。二若除下約人判釋二。初明二乘無種。二故大下證凡夫互有。荊溪云。故大經至善根人無者。顯非道可滅善道可成。復將此無以入后句善人有者是也。又善人有指有漏善。至后開時堪成緣因。故此緣初已名為種。言俱無者即指了因。何妨無始全無一句。故今從於全無者說。或是了從顯了者說。若爾緣亦容無。何獨于了為成四句。故緣從有說。了因且從覆相而說。二約識兼解二。初約識正明。荊溪云。無八識則無生死涅槃者。八是異熟故云生死。即此生死體是涅槃。又此識性體含此二。若爾六七亦是生死之識。何不得名即涅槃。答若通對者。義亦可爾。二真諦下兩師異執二。初敘二師解。荊溪云。若地論用七識斷六識智障滅者。說第七識能取八中清凈之相。真修未顯皆屬六也。故今六中智障滅者。即顯八中清凈真修。二依中論破。荊溪云。地師以八為自。攝師以八為他。故為中論撿破。二今經下附理約不思議釋二。初明即障成德三。初法。荊溪云。此經識煩惱不善等用論中破已方顯今經三道之種。言身等者。身中六七自有報法俱屬苦道。起煩惱者即屬煩惱結業成就即屬不善。三即三因。何徒紛諍。二譬。三合。二若菩下約證悟顯融二。初約六番明證悟。即住行向地等妙也。借瓔珞六種性以明之。三種等修者前非不
【現代漢語翻譯】 現代漢語譯本 非圓。二、若從除下約人判釋二種性，分為兩個部分。第一部分說明二乘（指聲聞乘和緣覺乘，佛教中兩種通過自我修行達到解脫的途徑）沒有佛性種子。第二部分從『故大』開始，證明凡夫（指尚未證得聖果的普通人）相互之間都具有佛性。荊溪（指唐代天臺宗僧人湛然）說：『故《大涅槃經》說善根人沒有佛性，是爲了顯示非正道可以滅除，善道可以成就。』這是將『無』用來對應后句『善人有』的情況。而且，『善人有』指的是有漏善（指帶有煩惱和執著的善行），到後來開悟時可以成為緣因（指幫助產生結果的外部條件）。因此，這個緣在最初就被稱為種子。說『俱無』指的是了因（指事物發展變化的根本原因，如智慧）。為什麼妨礙『無始全無』這句話呢？所以現在是從完全沒有佛性的人來說的。或者，是從已經顯現了悟性的人來說的。如果這樣，緣因也可能沒有，為什麼只對『了因』成立四句判斷呢？所以緣因是從『有』的角度來說的，而了因是從遮蓋其真實相狀的角度來說的。 二、從識的角度兼顧理解，分為兩個部分。第一部分從識的角度正面說明。荊溪說：『沒有八識（佛教唯識宗的核心概念，包括眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）就沒有生死涅槃。』八識是異熟識（指由業力所產生的果報），所以說是生死。而這個生死的本體就是涅槃（指解脫生死輪迴的境界）。而且，這個識的自性本身就包含生死和涅槃兩種狀態。如果這樣，六識和七識也是生死的識，為什麼不能被稱為即是涅槃呢？回答是，如果從普遍對應的角度來說，也可以這樣認為。 第二部分從真諦（指印度佛教僧人，將大量佛教經典翻譯成中文）和攝論師（指攝大乘論的學者）的不同觀點來分析，分為兩個部分。第一部分敘述兩位論師的解釋。荊溪說：『如果地論師（指研究《十地經論》的學者）認為用七識（指末那識）斷除六識（指前六識）的智障（指智慧上的障礙）就能滅除煩惱，那麼就是說第七識能夠取第八識（指阿賴耶識）中清凈的相。』真修（指真正的修行）沒有顯現時，都屬於六識的範疇。所以現在說六識中的智障滅除，就是顯現第八識中清凈的真修。 第二部分依據中論（指龍樹菩薩所創立的中觀學派）進行破斥。荊溪說：『地論師以第八識為自體，攝論師以第八識為他體。』所以被中論所駁斥。 二、現在從《楞伽經》的角度，結合不可思議的道理來解釋，分為兩個部分。第一部分說明即障礙成就功德，分為三個方面。第一是法理。荊溪說：『這部經中，識、煩惱、不善等，在《瑜伽師地論》中已經被破斥，現在才顯現這部經中所說的三道（指苦道、煩惱道、業道）的種子。』所說的身等，身體中的六識和七識本身就具有報法（指由業力所產生的果報），都屬於苦道。產生煩惱屬於煩惱道，結業成就屬於不善道。這三者就是三因（指正因、了因、緣因），何必還要爭論呢？第二是比喻。第三是總結。 二、如果從菩薩的證悟來顯現融合，分為兩個部分。第一部分從六個階段來說明證悟，即住、行、向、地等妙（指菩薩修行的不同階段）。借用《瓔珞經》中的六種性（指菩薩的六種根性）來說明。三種等修，之前並非不修行。
【English Translation】 English version Not circular. Secondly, if we interpret the two kinds of nature from the perspective of people, starting from 'removing down', it is divided into two parts. The first part explains that the two vehicles (referring to Sravaka Vehicle and Pratyekabuddha Vehicle, two paths in Buddhism to achieve liberation through self-cultivation) do not have the seed of Buddha-nature. The second part, starting from 'therefore great', proves that ordinary people (referring to those who have not yet attained the state of a sage) mutually possess Buddha-nature. Jingxi (referring to Zhanran, a Tiantai monk in the Tang Dynasty) said: 'Therefore, the Mahaparinirvana Sutra says that people with good roots do not have Buddha-nature, in order to show that the wrong path can be eliminated, and the good path can be achieved.' This is using 'non-existence' to correspond to the situation of 'good people have'. Moreover, 'good people have' refers to contaminated good (referring to good deeds with afflictions and attachments), which can become a causal condition (referring to external conditions that help produce results) when enlightenment occurs later. Therefore, this condition is initially called a seed. Saying 'both do not exist' refers to the direct cause (referring to the fundamental cause of the development and change of things, such as wisdom). Why hinder the sentence 'completely non-existent from the beginning'? So now it is speaking from the perspective of people who have no Buddha-nature at all. Or, it is speaking from the perspective of people who have already manifested enlightenment. If so, the enabling cause may also not exist, why are four judgments only established for the 'direct cause'? Therefore, the enabling cause is spoken from the perspective of 'existence', while the direct cause is spoken from the perspective of covering its true appearance. Secondly, understanding from the perspective of consciousness, taking both into account, is divided into two parts. The first part explains directly from the perspective of consciousness. Jingxi said: 'Without the eight consciousnesses (the core concept of Buddhist Yogacara, including eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness), there is no birth and death, and no Nirvana.' The eighth consciousness is the Vipaka consciousness (referring to the retribution produced by karma), so it is said to be birth and death. And the essence of this birth and death is Nirvana (referring to the state of liberation from the cycle of birth and death). Moreover, the nature of this consciousness itself contains both birth and death and Nirvana. If so, the sixth and seventh consciousnesses are also consciousnesses of birth and death, why can't they be called Nirvana? The answer is, if speaking from a universally corresponding perspective, it can also be considered so. The second part analyzes from the different views of Paramartha (referring to an Indian Buddhist monk who translated many Buddhist scriptures into Chinese) and the She Lun masters (referring to scholars of the Mahayana-samgraha), divided into two parts. The first part narrates the explanations of the two masters. Jingxi said: 'If the Dilun masters (referring to scholars of the Dasabhumika Sutra) believe that using the seventh consciousness (referring to Manas consciousness) to cut off the intellectual obstacles (referring to obstacles to wisdom) of the six consciousnesses (referring to the first six consciousnesses) can eliminate afflictions, then it means that the seventh consciousness can take the pure aspect in the eighth consciousness (referring to Alaya consciousness).' When true practice (referring to true cultivation) has not manifested, it all belongs to the category of the six consciousnesses. So now saying that the intellectual obstacles in the six consciousnesses are eliminated means that the pure true practice in the eighth consciousness is manifested. The second part refutes based on the Madhyamaka (referring to the Madhyamaka school founded by Nagarjuna). Jingxi said: 'The Dilun masters take the eighth consciousness as the self-nature, and the She Lun masters take the eighth consciousness as the other-nature.' Therefore, it is refuted by the Madhyamaka. Secondly, now explaining from the perspective of the Lankavatara Sutra, combined with the principle of the inconceivable, is divided into two parts. The first part explains that obstacles are the achievement of merit, divided into three aspects. The first is the principle. Jingxi said: 'In this sutra, consciousness, afflictions, non-virtue, etc., have been refuted in the Yogacarabhumi-sastra, and now the seeds of the three paths (referring to the path of suffering, the path of affliction, and the path of karma) mentioned in this sutra are revealed.' The so-called body, etc., the six and seven consciousnesses in the body themselves have retribution-dharma (referring to the retribution produced by karma), which all belong to the path of suffering. Generating afflictions belongs to the path of affliction, and the accomplishment of karma belongs to the path of non-virtue. These three are the three causes (referring to the direct cause, the enabling cause, and the root cause), why bother arguing? The second is a metaphor. The third is a summary. Secondly, if manifesting integration from the enlightenment of Bodhisattvas, it is divided into two parts. The first part explains enlightenment from six stages, namely, dwelling, practice, direction, ground, etc. (referring to the different stages of Bodhisattva practice). Borrowing the six natures (referring to the six natures of Bodhisattvas) in the Inraking Sutra to explain. The three kinds of equal practice, it was not that there was no practice before.
等。但此鄰果別得等名。二此三下結三性顯互融。荊溪云。非前後等者。只三道時自非縱橫。豈得至果方如伊字。種若縱橫果非本有。理性伊者。深觀三道為在何處。既在一念不可縱橫。故知因果悉如伊也。二就文下分科總示二。初分科六段。二結成三種二。初示三種通別。荊溪云。凡三門不同。苦門通門別門下文一一次第出之。若就苦門明義者三道相從皆是苦攝。通相既云一一皆三。對本苦門故有離合。三道復別不可專通。二然眾下顯了因功能。由慧達煩惱者。翻惑成智。故在迷既由惑潤生。在悟則由智顯理。迷悟雖異功能實同。若約位者了因即名字位。聞圓起信翻惑成智達本有理。理即正因以智導行行即緣因。謂觀行相似也。三因成就者。此乃一性二修共成三因。理即正因名字等三即緣了也。如向分別以智導行。行智契理。三法相符不異而異。至於十信名為成就。入初住位破無明惑見本有理。故云法身顯現。然至初住修性一合無復分張。三法俱顯。今從勝說且云法身。故文下引證了因功能也。是知一切本有由無智故日用不知。由有智故導行詣果有行。無智生死因耳。二有身下隨文釋義六。初約苦道。初有身等者。荊溪云。前文已將身為苦道。即是正因。六為緣因。七爲了因。今複合之而為正因。又身為種者。能生
【現代漢語翻譯】 現代漢語譯本 等。但這只是鄰近的結果，可以有不同的名稱。二、下面的三段總結了三種性質，顯示了相互融合的道理。荊溪大師說：『不是前後相等，只是在三道輪迴的時候，自然不是縱橫交錯的。難道要到結果的時候才像伊字一樣嗎？種子如果是縱橫交錯的，結果就不是本來就有的。』理性就像伊字，深刻地觀察三道在什麼地方。既然在一念之間，就不能縱橫交錯。所以知道因果都像伊字一樣。二、從文字上分科，總共分為兩部分。首先是分科為六段，然後總結成三種。首先說明三種的共通和差別。荊溪大師說：『總共有三個門不同，苦門、通門、別門，下文會依次出現。如果就苦門來解釋意義，那麼三道相互跟隨，都是苦所包含的。』共通的相既然說一一都是三，相對於原本的苦門，所以有離合。三道又是分別的，不能只說共通。二、然而，眾生通過智慧來達到煩惱的止息，是因為智慧能夠轉化迷惑成為智慧。所以在迷惑的時候，是因為迷惑的滋潤而生；在覺悟的時候，則是因為智慧的顯現而明白道理。迷惑和覺悟雖然不同，但功能實際上是相同的。如果從位次來說，了因就是名字位，聽聞圓滿的教義，生起信心，轉化迷惑成為智慧，達到本有的道理。道理就是正因，用智慧引導行為，行為就是緣因，也就是觀行相似。三因成就，這是指一性二修共同成就三因。理就是正因，名字等三就是緣了因。就像之前分別的，用智慧引導行為，行為和智慧契合道理。三法相符，不異而異，達到十信位，就名為成就。進入初住位，破除無明迷惑，見到本有的道理。所以說，法身顯現。然而到了初住位，修和性合一，不再有分別。三法都顯現，現在從殊勝的角度來說，暫且稱為法身。所以下文引用證明了了因的功能。由此可知，一切本來就有的，因為沒有智慧，所以每天使用卻不知道。因為有智慧，所以引導行為到達結果，有行為，沒有智慧，就是生死的因。二、有身等，下面隨著文字解釋六個方面。首先是關於苦道。首先，有身等，荊溪大師說：『前面的文章已經將身作為苦道，這就是正因，六是緣因，七是爲了因。現在將它們合在一起作為正因。』又說，身作為種子，能夠產生
【English Translation】 English version Etc. But this is only a neighboring result, which can have different names. 2. The following three sections summarize the three natures, showing the mutual integration of the principles. Master Jingxi said: 'It is not that the front and back are equal, but only when the three paths are in cycle, it is naturally not crisscrossed. Is it necessary to wait until the result is like the letter 'I'? If the seeds are crisscrossed, the result is not inherent.' The rational nature is like the letter 'I', deeply observing where the three paths are. Since it is in a single thought, it cannot be crisscrossed. Therefore, it is known that cause and effect are all like the letter 'I'. 2. Dividing the sections from the text, there are two parts in total. The first is dividing into six sections, and then summarizing into three types. First, explain the commonality and difference of the three types. Master Jingxi said: 'There are three different doors in total, the door of suffering (苦門, kǔ mén), the door of commonality (通門, tōng mén), and the door of difference (別門, bié mén), which will appear in order in the following text. If we explain the meaning from the door of suffering, then the three paths follow each other and are all contained in suffering.' Since the common phase says that each and every one is three, relative to the original door of suffering, there is separation and combination. The three paths are also separate and cannot be said to be common only. 2. However, sentient beings achieve the cessation of afflictions through wisdom, because wisdom can transform delusion into wisdom. Therefore, in delusion, it is born because of the nourishment of delusion; in enlightenment, it is because of the manifestation of wisdom that the principle is understood. Although delusion and enlightenment are different, their functions are actually the same. If we talk about the position, the 'understanding cause' (了因, liǎo yīn) is the position of name, hearing the complete teachings, giving rise to faith, transforming delusion into wisdom, and reaching the inherent principle. The principle is the 'direct cause' (正因, zhèng yīn), using wisdom to guide behavior, and behavior is the 'conditional cause' (緣因, yuán yīn), which is similar to contemplative practice. The accomplishment of the three causes refers to the one nature and two practices jointly accomplishing the three causes. Principle is the direct cause, and the three such as name are the conditional cause. Just like the previous distinction, using wisdom to guide behavior, behavior and wisdom are in accordance with the principle. The three dharmas are in harmony, different yet not different, reaching the position of the ten faiths, which is called accomplishment. Entering the initial dwelling position, breaking through ignorance and delusion, and seeing the inherent principle. Therefore, it is said that the Dharma body manifests. However, when reaching the initial dwelling position, practice and nature are united, and there is no longer any separation. The three dharmas all manifest, and now from a superior perspective, it is temporarily called the Dharma body. Therefore, the following text quotes to prove the function of the 'understanding cause'. From this, it can be known that everything that is inherent is used daily without knowing it because there is no wisdom. Because there is wisdom, it guides behavior to reach the result, and having behavior without wisdom is the cause of birth and death. 2. 'Having a body' (有身, yǒu shēn), etc., below, explain the six aspects according to the text. First, it is about the path of suffering. First, 'having a body', etc., Master Jingxi said: 'The previous article has already taken the body as the path of suffering, which is the direct cause, six is the conditional cause, and seven is the 'understanding cause'. Now, combining them together as the direct cause.' It is also said that the body as a seed can produce
福慧者。對三可知。此是三種之經文。恐猶執權勤勤示耳。如人眼翳等者正約方等。形於二乘而作譬也。初譬二乘次譬凡夫。俱不見性譬以眼翳。二乘厭患生死加以苦痛喻之。凡夫不厭但云患眼。若詣拙師者。機發喻詣。三藏教主名為拙醫。析法觀智如鍼灸。小乘助道如藥涂。出三界苦如痛止。不得佛智佛眼如根壞。迷中道理如不見色。無如來種四字即合喻也。若人下譬凡夫也。煩惱全在則如來種存。故喻眼根不壞。后若遇師者。此即巧醫但用禁咒。如圓教主唯說圓頓達障即德。喻以痛愈。五眼具足見三諦理故喻眼根清凈。二廣約煩惱道。荊溪云亦是三佛如來種者。意亦如前苦道明之。貪愛雖即已屬煩惱。依身藉業亦具有三。豈猶觀惑能壞惑耶。必觀惑具及以惑由業苦故也。煩惱既爾。於五蓋中睡掉二蓋猶是報法。以相帶故故亦同苦。所以皆云三故也。若離取我者。別列於三。通別有我故但成三。若離出我我遍有三乃成等分。別門明義者。倒計于陰故總屬身。常等別故故於苦門若道之中離出四倒。別門即是別相念處加能觀念故處名生。若從相生身等復受正勤如意乃至覺道等名。故知有身等文亦轉入下之六門。此等皆應無作釋之。當知四倒非道出生三十七品之佛道。能生根本等者。問蓋能覆禪與禪相違。蓋去禪發能生何
【現代漢語翻譯】 福慧者（具備福德和智慧的人）。對三可知（對於三種道理可以瞭解）。此是三種之經文（這是關於三種道理的經文）。恐猶執權勤勤示耳（恐怕還是執著于權宜之法，勤勉地進行開示）。如人眼翳等者正約方等（比如人的眼睛被眼翳遮蔽，這正是針對《方等經》所說的）。形於二乘而作譬也（用這個比喻來形容二乘）。初譬二乘次譬凡夫（首先比喻二乘，然後比喻凡夫）。俱不見性譬以眼翳（都不能見到自性，比喻為被眼翳遮蔽）。二乘厭患生死加以苦痛喻之（二乘厭惡生死，並且認為生死是痛苦的，用苦痛來比喻）。凡夫不厭但云患眼（凡夫不厭惡生死，只是說眼睛有毛病）。若詣拙師者（如果去拜訪拙劣的醫生）。機發喻詣（機緣發動，比喻去拜訪）。三藏教主名為拙醫（精通三藏的教主可以稱為拙劣的醫生）。析法觀智如鍼灸（分析法相的觀智就像鍼灸）。小乘助道如藥涂（小乘的輔助修行方法就像塗藥）。出三界苦如痛止（脫離三界的痛苦就像疼痛停止）。不得佛智佛眼如根壞（不能得到佛的智慧和佛眼，就像眼睛的根壞了）。迷中道理如不見色（迷惑于中道的道理，就像看不見顏色）。無如來種四字即合喻也（『沒有如來種子』這四個字就符合這個比喻）。 若人下譬凡夫也（下面比喻凡夫）。煩惱全在則如來種存（煩惱完全存在，那麼如來種子仍然存在）。故喻眼根不壞（所以比喻眼睛的根沒有壞）。后若遇師者（後來如果遇到高明的醫生）。此即巧醫但用禁咒（這就是高明的醫生，只是用禁咒）。如圓教主唯說圓頓達障即德（就像圓教的教主，只說圓滿頓悟的教法，通達障礙就是功德）。喻以痛愈（比喻為疼痛痊癒）。五眼具足見三諦理故喻眼根清凈（五眼具足，見到三諦的道理，所以比喻眼睛的根清凈）。二廣約煩惱道（第二，廣泛地概括煩惱道）。荊溪云亦是三佛如來種者（荊溪說，這也是三佛的如來種子）。意亦如前苦道明之（意思也像前面苦道所闡明的）。貪愛雖即已屬煩惱（貪愛雖然已經屬於煩惱）。依身藉業亦具有三（依靠身體，憑藉業力，也具有三種）。豈猶觀惑能壞惑耶（難道觀想迷惑就能破壞迷惑嗎？）。必觀惑具及以惑由業苦故也（必須觀想迷惑的構成，以及迷惑由業力和痛苦所產生）。煩惱既爾（煩惱既然如此）。於五蓋中睡掉二蓋猶是報法（在五蓋中，睡眠和掉舉兩種蓋障仍然是果報之法）。以相帶故故亦同苦（因為帶有相狀，所以也等同於苦）。所以皆云三故也（所以都說三種道理）。 若離取我者（如果脫離了執取『我』）。別列於三（特別列為三種）。通別有我故但成三（普遍和個別都有『我』，所以只成為三種）。若離出我我遍有三乃成等分（如果脫離了產生『我』，『我』普遍存在三種，才能成為等分）。別門明義者（在其他法門中闡明意義）。倒計于陰故總屬身（顛倒地執著於五陰，所以總的來說屬於身）。常等別故故於苦門若道之中離出四倒（常等是特別的，所以在苦門或者道中，脫離四種顛倒）。別門即是別相念處加能觀念故處名生（其他法門就是別相念處，加上能觀的觀念，所以稱為『處生』）。若從相生身等復受正勤如意乃至覺道等名（如果從相產生，身體等又接受正勤、如意，乃至覺道等名稱）。故知有身等文亦轉入下之六門（所以知道有身體等的經文也轉入下面的六門）。此等皆應無作釋之（這些都應該用無作來解釋）。當知四倒非道出生三十七品之佛道（應當知道四種顛倒不是道，出生三十七道品的佛道）。能生根本等者（能夠產生根本等）。問蓋能覆禪與禪相違（提問：蓋障能夠覆蓋禪定，蓋障與禪定是相互違背的）。蓋去禪發能生何（蓋障去除，禪定生髮，能夠產生什麼）？
【English Translation】 The wise (those with merit and wisdom) can understand the three (can understand three kinds of principles). These are the scriptures of the three (these are scriptures about three kinds of principles). I fear they are still attached to expedient means, diligently showing them (I fear they are still attached to expedient methods, diligently giving instructions). Like a person with cataracts, etc., this is precisely about the Vaipulya Sutras (like a person whose eyes are covered by cataracts, this is precisely what the Vaipulya Sutras speak of). It is used as a metaphor for the Two Vehicles (this metaphor is used to describe the Two Vehicles). First, it is a metaphor for the Two Vehicles, then for ordinary people (first, it is a metaphor for the Two Vehicles, then for ordinary people). Both cannot see their nature, likened to being covered by cataracts (both cannot see their own nature, likened to being covered by cataracts). The Two Vehicles are weary of birth and death, adding suffering to it as a metaphor (the Two Vehicles are weary of birth and death, and consider birth and death to be suffering, using suffering as a metaphor). Ordinary people are not weary but only say they have eye problems (ordinary people are not weary of birth and death, but only say their eyes have problems). If one goes to a clumsy teacher (if one goes to visit a clumsy doctor). The arising of opportunity is a metaphor for going (the arising of opportunity is a metaphor for going to visit). The master of the Three Baskets is called a clumsy doctor (the master of the Three Baskets can be called a clumsy doctor). Analyzing the Dharma and contemplating wisdom is like acupuncture (analyzing the characteristics of the Dharma and contemplating wisdom is like acupuncture). The auxiliary practice of the Small Vehicle is like applying medicine (the auxiliary practice of the Small Vehicle is like applying medicine). Escaping the suffering of the Three Realms is like stopping the pain (escaping the suffering of the Three Realms is like stopping the pain). Not obtaining the Buddha's wisdom and Buddha's eye is like the root being broken (not obtaining the Buddha's wisdom and Buddha's eye is like the root of the eye being broken). Being deluded about the principle of the Middle Way is like not seeing colors (being deluded about the principle of the Middle Way is like not seeing colors). The four words 'no Tathagata seed' fit the metaphor (the four words 'no Tathagata seed' fit this metaphor). The following is a metaphor for ordinary people (the following is a metaphor for ordinary people). If afflictions are completely present, then the Tathagata seed exists (if afflictions are completely present, then the Tathagata seed still exists). Therefore, it is a metaphor for the root of the eye not being broken (therefore, it is a metaphor for the root of the eye not being broken). Later, if one encounters a teacher (later, if one encounters a skilled doctor). This is a skillful doctor who only uses incantations (this is a skillful doctor who only uses incantations). Like the master of the Perfect Teaching who only speaks of the perfect and sudden teaching, understanding that obstacles are virtues (like the master of the Perfect Teaching who only speaks of the perfect and sudden teaching, understanding that obstacles are virtues). It is a metaphor for the pain being healed (it is a metaphor for the pain being healed). Having the five eyes and seeing the principles of the Three Truths is a metaphor for the root of the eye being pure (having the five eyes and seeing the principles of the Three Truths is a metaphor for the root of the eye being pure). Second, broadly summarizing the path of afflictions (second, broadly summarizing the path of afflictions). Jingxi said that it is also the Tathagata seed of the Three Buddhas (Jingxi said that it is also the Tathagata seed of the Three Buddhas). The meaning is also as explained in the previous path of suffering (the meaning is also as explained in the previous path of suffering). Although greed and love already belong to afflictions (although greed and love already belong to afflictions). Relying on the body and borrowing from karma also have three (relying on the body and borrowing from karma also have three). How can contemplating delusion destroy delusion? (How can contemplating delusion destroy delusion?). One must contemplate the composition of delusion and that delusion arises from karma and suffering (one must contemplate the composition of delusion and that delusion arises from karma and suffering). Since afflictions are like this (since afflictions are like this). Among the five coverings, sleep and restlessness are still laws of retribution (among the five coverings, sleep and restlessness are still laws of retribution). Because they carry characteristics, they are also the same as suffering (because they carry characteristics, they are also the same as suffering). Therefore, they are all said to be three (therefore, they are all said to be three principles). If one is free from grasping 'self' (if one is free from grasping 'self'). It is listed separately as three (it is listed separately as three). Because both universal and individual have 'self', it only becomes three (because both universal and individual have 'self', it only becomes three). If one is free from producing 'self', 'self' is universally present in three, then it becomes equal parts (if one is free from producing 'self', 'self' is universally present in three, then it becomes equal parts). Those who explain the meaning in other Dharma gates (those who explain the meaning in other Dharma gates). Because of inverted calculation in the skandhas, it generally belongs to the body (because of inverted calculation in the skandhas, it generally belongs to the body). Because permanence, etc., are different, therefore, in the gate of suffering or the path, one is free from the four inversions (because permanence, etc., are different, therefore, in the gate of suffering or the path, one is free from the four inversions). Other Dharma gates are separate mindfulness of characteristics, plus the ability to contemplate, so it is called 'birth of place' (other Dharma gates are separate mindfulness of characteristics, plus the ability to contemplate, so it is called 'birth of place'). If arising from characteristics, the body, etc., again receive the names of right diligence, wish fulfillment, and even the path of enlightenment (if arising from characteristics, the body, etc., again receive the names of right diligence, wish fulfillment, and even the path of enlightenment). Therefore, know that the texts with body, etc., also transfer to the following six gates (therefore, know that the texts with body, etc., also transfer to the following six gates). All of these should be explained with non-action (all of these should be explained with non-action). One should know that the four inversions are not the path, giving birth to the Buddha path of the thirty-seven factors of enlightenment (one should know that the four inversions are not the path, giving birth to the Buddha path of the thirty-seven factors of enlightenment). Those who can produce the root, etc. (those who can produce the root, etc.). Question: Coverings can cover meditation, and coverings are contrary to meditation (Question: Coverings can cover meditation, and coverings are contrary to meditation). What can be produced when coverings are removed and meditation arises? (What can be produced when coverings are removed and meditation arises?)
在。答若約小乘蓋是相違。若從大教違蓋成定。故約大教名相生也。若爾何故生於根本禪耶。答事理並明故兼發事。或是元以小助於大此于別於通無妨。以由蓋中亦具三道故約道說三。重約苦道。華嚴明十種六根等者。暹云。舊經三十五云。佛子菩薩摩訶薩有十種眼。所謂肉眼天眼慧明法眼佛眼智眼明眼出生死眼無礙眼普眼。佛子是為菩薩十種眼根。若菩薩成就此眼則得一切諸佛無上大智慧眼。余耳等五根各有十種。名相俱別一一皆結。云得諸佛無上耳乃至無上意。故今云因是得入如來六根也。所以然者下應知。言識住者。識得安住也。識念分明無有惱患。無壞者是名為住。惡趣則苦痛壞。四禪無想壞。非想滅定壞。亦彼地心想微昧。念不分明故識不安住也。問曰欲界亦惡趣所壞。云何立識住也。答曰取地壞不取界壞。欲界惡趣善趣趣乖地異苦樂。殊致義不相涉。故不相壞也。荊溪云。七識住者處是所住住是能住。若依什公但在於苦隨所住處。三道具足亦成通相。三通之相約小乘樂住。挫成無種。雖云不樂理非全無。四重略約煩惱道。荊溪云。是生善緣者。且從對治通為觀境。何種不成。五約業道。荊溪云。因惡生善等者。此引可轉以為況例。一切大惡無不轉理。既轉為善生。三不護當知。惡體是不護體。譬如濕土能
生乾土成乾土已即成磚瓦。故知濕土是磚瓦體。六約煩惱總結。三凈名重問。經云。曰何謂也者。曰是發語之端許慎說文云。開口見舌謂之曰。凈名既聞文殊廣說三道為種。恐他不了故此問之。以生文殊訶小之說。四文殊解釋二。初分科。二隨釋二。初正答。二譬顯二。初標示分科。二譬。如下隨文釋義四。初譬了因種。二譬緣因種。荊溪云。經云植種于空者。無糞曰空非太虛也。糞壤者說文糞棄除也。周禮壤亦土也。三譬正因種。四總譬能生三種。五大迦葉領嘆述成二。初分科。二隨釋三。初嘆領經之疇。孔安國云。疇類也二。譬顯二。初譬二合三自鄙二。初自鄙二釋意。三明眷屬二。初敘意分科二。初敘意二。初躡前科生起成前道及種義者。凈名說非道為道。文殊說非種為種也。二複次下例前品顯成。二文為下分科。二初問下隨文釋義二。初問二初敘能問人。二正出問辭二初問眷屬二問資生。二答二。初分科二。初答下隨釋四。初正答法身眷屬資生即是自行三。初明眷屬二。初敘意總明二。初牒答敘意。二關下附事成理臣佐吏民者十地輔佛。行化降魔制敵如臣。十向事理稍深職近王邊如佐。十行力修諸法種種驅馳如吏。十住如民。初入佛境界率土之賓莫非王民。盛米為倉喻禪定生百八三昧。盛物為庫。庫喻實相能
【現代漢語翻譯】 現代漢語譯本 濕土變成乾土，乾土就可以做成磚瓦。因此可知濕土是磚瓦的本體（tǐ，本質）。 六約煩惱總結（liù yuē fán nǎo zǒng jié，六種關於煩惱的總結）。三凈名（sān jìng míng，Vimalakirti，維摩詰）重新提問。《經》中說：『什麼叫做「也」呢？』回答說：『「也」是發語的開端。』許慎（xǔ shèn）《說文解字》說：『張開口露出舌頭叫做「曰」。』凈名（jìng míng，Vimalakirti，維摩詰）聽了文殊（wén shū，Manjusri，文殊菩薩）廣泛地講述三道（sān dào，三種道）作為種子，恐怕其他人不明白，所以這樣提問，引出文殊（wén shū，Manjusri，文殊菩薩）呵斥小乘的說法。 四文殊（wén shū，Manjusri，文殊菩薩）解釋二。初分科。二隨釋二。初正答。二譬顯二。初標示分科。二譬。如下隨文釋義四。初譬了因種（chū pì liǎo yīn zhǒng，比喻了因種子）。二譬緣因種（èr pì yuán yīn zhǒng，比喻緣因種子）。荊溪（jīng xī）說：『《經》中說在空中種植，沒有糞便叫做空，不是太虛空啊。』糞壤（fèn rǎng）者，《說文解字》說糞是丟棄的。周禮（zhōu lǐ）中壤也是土的意思。 三譬正因種（sān pì zhèng yīn zhǒng，比喻正因種子）。四總譬能生三種（sì zǒng pì néng shēng sān zhǒng，總的比喻能生出三種種子）。五大迦葉（wǔ dà jiā shè，Mahakasyapa，摩訶迦葉）領悟讚歎並述說成就二。初分科。二隨釋三。初嘆領經的範疇。孔安國（kǒng ān guó）說：『疇是種類的意思。』二譬顯二。初譬二合三自鄙二。初自鄙二釋意。三明眷屬二。初敘意分科二。初敘意二。初躡前科生起成就前一道及種子的意義，凈名（jìng míng，Vimalakirti，維摩詰）說非道為道，文殊（wén shū，Manjusri，文殊菩薩）說非種子為種子。 二複次下例前品顯成。二文為下分科。二初問下隨文釋義二。初問二初敘能問人。二正出問辭二初問眷屬二問資生。二答二。初分科二。初答下隨釋四。初正答法身眷屬資生即是自行三。初明眷屬二。初敘意總明二。初牒答敘意。二關下附事成理臣佐吏民者十地（shí dì，Ten Bhumis）菩薩輔佐佛。行化降魔制敵如同臣子。十向（shí xiàng，Ten Dedications）菩薩對事理稍深，職位接近國王，如同佐。十行（shí xíng，Ten Practices）菩薩努力修行諸法，種種驅馳如同吏。十住（shí zhù，Ten Dwellings）菩薩如同百姓，初入佛的境界，普天之下莫非王土，率土之濱莫非王臣。盛米為倉，比喻禪定能生百八三昧（bǎi bā sān mèi，one hundred and eight Samadhis）。盛物為庫。庫比喻實相（shí xiàng，Reality Mark），能夠……
【English Translation】 English version When wet soil becomes dry soil, the dry soil can then be made into bricks and tiles. Therefore, it is known that wet soil is the substance (tǐ, essence) of bricks and tiles. Six summaries of afflictions (liù yuē fán nǎo zǒng jié). Vimalakirti (sān jìng míng, Vimalakirti) asks again. The Sutra says: 'What is meant by 'ye'?' The answer is: ''Ye' is the beginning of speech.' Xu Shen (xǔ shèn) in 'Shuowen Jiezi' says: 'Opening the mouth and showing the tongue is called 'yue'.' Vimalakirti (jìng míng, Vimalakirti), having heard Manjusri (wén shū, Manjusri) extensively explain the three paths (sān dào) as seeds, fears that others will not understand, so he asks this question, eliciting Manjusri's (wén shū, Manjusri) criticism of the Hinayana. Four, Manjusri's (wén shū, Manjusri) explanation in two parts. First, division into sections. Second, explanation following the sections, in two parts. First, direct answer. Second, illustration through analogy, in two parts. First, indicating and dividing into sections. Second, analogy. The following explains the meaning of the text in four parts. First, analogy of the causal seed (chū pì liǎo yīn zhǒng). Second, analogy of the conditional seed (èr pì yuán yīn zhǒng). Jingxi (jīng xī) says: 'The Sutra says planting in the void, the absence of manure is called void, not the great void.' Manure (fèn rǎng), 'Shuowen Jiezi' says that manure is discarded. In the Zhouli (zhōu lǐ), soil is also the meaning of earth. Third, analogy of the primary cause seed (sān pì zhèng yīn zhǒng). Fourth, a general analogy of the ability to produce three kinds (sì zǒng pì néng shēng sān zhǒng). Fifth, Mahakasyapa (wǔ dà jiā shè, Mahakasyapa) understands, praises, and narrates the accomplishment in two parts. First, division into sections. Second, explanation following the sections in three parts. First, praising and understanding the category of the Sutra. Kong Anguo (kǒng ān guó) says: 'Category means kind.' Second, illustration through analogy in two parts. First, analogy of the two combined, three self-deprecations in two parts. First, self-deprecation, second, explanation of meaning. Third, clarifying the retinue in two parts. First, narrating the intention and dividing into sections in two parts. First, narrating the intention in two parts. First, following the previous section to generate and accomplish the meaning of the previous path and seed, Vimalakirti (jìng míng, Vimalakirti) says that non-path is path, Manjusri (wén shū, Manjusri) says that non-seed is seed. Second, 'Furthermore' below exemplifies the previous chapter to reveal accomplishment. Second, 'The text is' below divides into sections. Second, 'First question' below explains the meaning of the text in two parts. First, question in two parts. First, narrating the questioner. Second, directly presenting the question in two parts. First, questioning the retinue. Second, questioning the resources. Second, answer in two parts. First, division into sections. Second, 'First answer' below explains in four parts. First, directly answering that the retinue of the Dharmakaya and resources are self-practice in three parts. First, clarifying the retinue in two parts. First, narrating the intention and generally clarifying in two parts. First, quoting the answer and narrating the intention. Second, 'Related' below attaches events to establish the principle, ministers, assistants, officials, and people, the Ten Bhumis (shí dì) Bodhisattvas assist the Buddha. Practicing transformation, subduing demons, and defeating enemies are like ministers. The Ten Dedications (shí xiàng) Bodhisattvas have a slightly deeper understanding of things and principles, and their position is close to the king, like assistants. The Ten Practices (shí xíng) Bodhisattvas diligently cultivate all dharmas, and various errands are like officials. The Ten Dwellings (shí zhù) Bodhisattvas are like the people, initially entering the realm of the Buddha, under the whole sky, there is no land that is not the king's land, and on the edge of the land, there is no one who is not the king's subject. Storing rice in a granary is like meditation giving rise to one hundred and eight Samadhis (bǎi bā sān mèi). Storing things in a treasury. The treasury is like Reality Mark (shí xiàng), which can...
發十八空智慧。二智度下隨文別釋二。初廣釋諸行二。初事釋二。初釋權實父母二。初約義略釋。二若就下依經廣解二。初對前品辨義二。初約品正示。二故金下引證釋成二。又行下徴前科辨義。安住世諦初出胎時者。無明共法出生一切隔歷分別故名世諦。安住者以止觀安於世諦。即是觀不思議境。觀行位成故名安住。以安住故名托聖胎。初住破無明開佛知見名初出胎。用權至入假者。實智入空權智入假。二釋導師。由生天地二氣者。天陽氣地陰氣。楊子法言曰。父母子之天地也。二觀解。稽首智度無子佛者。大論文初歸敬偈也。而古論三本不同。或作等字或作㝵字或作子字。以字型易相濫故又作子字。說者或謂是種子之子。或謂是子息之子。既各有義。故古來人師莫敢定執。而總作四義釋之。故古論音義云。一者無等。一切眾生無與佛等。二云無礙。佛是法王於法自在。三云無子。復有二義。一者就理。佛能體悟無生真理名為無子。二者就事。如來生死種子已盡故名無子。四者無子亦二義。一者般若名佛母。母有七子。謂佛菩薩及辟支四果。即此七中佛最居長故云無子。二者無明蔽中無有智慧之子。釋簽備引此文。但為寫者改㝵作礙故學者多昧。今文引用於四義中取子息義。但以在因名子。故普賢名真佛子。極果超
因故云無子。此與古釋似異。若取七子中長義亦稍通。二法喜下略解諸句。慈與悲相符等者符合也。故荊溪云。女性柔和不與物諍。如慈與悲易可合集。或作扶持字者。後人妄改。若似若真者。荊溪云。似賢真聖。彼岸法門者波羅蜜此云到彼岸。兩輪者謂福慧也。二嚴齊等猶如等侶。等者齊也類也。漢書曰皆陛下之等夷。妓女者女樂曰妓。悅慮者慮心也。二明資生。如是約別圓教等者。荊溪云。但要先須約前二教消釋竟。次約后二。然前二教但斷界內。若依別教界內界外見思除處皆有前後。易可相例。登地同體理非前後。于別教中雖復入地。仍分見修前後之別。圓教一向初后不二。是則不可分于見修之異。具約界內見盡之位。名為見凈及度疑凈。約思盡邊名分別凈及以行凈。涅槃須指究竟佛果。若於真位立七凈者。不分而分以為七凈。準四依位作之可見。菩薩在因等者。以七凈中有無學道非究竟果。即是菩薩修無學因亦得名為涅槃故也。更修八解除垢者即斷者。單章通無知及修九種大禪等也。亦可得云于諸禪中皆除無知。華鬘者梵言俱蘇摩。此雲華。梵言摩羅此云鬘西域結鬘師多用蘇摩那華。行列結之以為長貫。無問男女貴賤皆以此莊嚴。或首或身用為節好。以滋息者息生也。避諸蟲螫者。知列反蟲行毒也。又通郝釋
二音。則墮二地者。二乘地也。外國用音樂等者。肇云。外國諸王臥欲起時奏絲竹自覺。甘露者生公云。天食為甘露味也。什云。諸天以名藥著海中。以寶山摩之令成甘露。食之得仙。白虎通雲天酒也。觀理懺悔者。等覺一品在亦懺悔也。作無作善者。依小乘義如常所說。今持中道戒不作二邊名作無作。三結自行功德滿。勝幡建道場者。什云外國破敵得勝則豎勝幡道場。降魔亦表其勝相也。二明入假大用。成前非道及種併爲化他二。初分科。二隨釋三。初入假供養諸佛。二入假凈佛國土。三入假成就眾生二。初分科。二隨釋五。初入假覺悟眾生。二明教眾生世法。經云悉于中出家至邪見者。九十六種皆出家外道。隨其出家欲解其惑不同其見也。三入假拔眾生災難。經云或作日月天者。什云。劫初時未有日月。故為作日月令得照明也。作地水風大者。劫初地未成以神力令六方風來吹水結而成地。或見人入海船欲沒時為化作地令得安隱。至須水火風處皆應其所求也。或化作或以身作食及藥草亦如是也。劫中有刀兵等者。什云將世劫盡時刀兵起。人壽十歲婆須蜜從忉利天下生王家作太子。化眾人言。我等祖父壽命極長。以今瞋恚無慈故致此短壽。是故汝等當行慈心。眾人從命噁心漸薄。此後生子壽二十歲。如是轉續至彌勒時
【現代漢語翻譯】 現代漢語譯本 『二音』，指墮入二地的人，即聲聞乘和緣覺乘的修行者所證得的果位。『外國用音樂等者』，鳩摩羅什解釋說，外國的國王在睡覺將醒時會演奏絲竹樂來使自己覺醒。『甘露者』，生公（僧肇）說，天人的食物是甘露的味道。鳩摩羅什說，諸天將名貴的藥物放入海中，用寶山磨之，使其成為甘露，食用后可以成仙。《白虎通》中說，甘露是天上的酒。『觀理懺悔者』，指等覺菩薩，即使只剩下一品無明煩惱，也在不斷懺悔。『作無作善者』，按照小乘的解釋，如同通常所說的那樣。現在持守中道戒，不執著于有和無兩邊，這叫做『作無作』。當三結（身見結、戒禁取見結、疑結）的自行功德圓滿時，就豎立起殊勝的幡旗來建立道場。鳩摩羅什說，外國戰勝敵人後，會豎立勝幡來建立道場，降伏魔怨也象徵著勝利的景象。 第二部分闡明入假的大用，將之前所說的非道和種子都轉變為化度眾生的方法。首先進行分科，然後進行解釋。第一部分是入假供養諸佛，第二部分是入假清凈佛國土，第三部分是入假成就眾生。首先進行分科，然後進行解釋。第一部分是入假覺悟眾生，第二部分是教導眾生世間法。經文中說『悉于中出家至邪見者』，指九十六種外道都在佛法之外出家，他們隨各自的出家因緣來解釋疑惑，但他們的見解並不相同。第三部分是入假拔除眾生的災難。經文中說『或作日月天者』，鳩摩羅什解釋說，在劫初的時候還沒有日月，所以化作日月來使世界得到照明。『作地水風大者』，在劫初的時候大地還沒有形成，用神通力使六方之風吹動海水，使其凝結成大地。或者看到有人在海上遇到船要沉沒時，就變化出陸地來使他們得到安穩。總之，在需要水、火、風的地方，都應眾生的需求而變化出來。或者變化成食物和藥草，或者用自身來佈施食物和藥草，也是同樣的道理。『劫中有刀兵等者』，鳩摩羅什說，在世界將要毀滅的時候，會發生刀兵劫。那時人的壽命只有十歲，婆須蜜（菩薩名）從忉利天（欲界六天之一）下生到人間，在王家做太子，教化眾人說：『我們的祖父輩壽命極長，因為現在的人們充滿嗔恚，沒有慈悲心，所以導致壽命如此短促。因此，你們應當行慈心。』眾人聽從了他的教誨，噁心漸漸減少。此後所生的孩子壽命就增長到二十歲。就這樣一代代延續下去，直到彌勒佛（未來佛）出世的時候。
【English Translation】 English version 'Two Sounds' refers to those who have fallen into the Two Vehicles, namely the practitioners of the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas). 'Foreign countries use music, etc.' refers to Kumārajīva's explanation that foreign kings would play string and bamboo music to awaken themselves when they were about to wake up from sleep. 'Nectar' refers to Sengzhao's statement that the food of the gods is the taste of nectar. Kumārajīva said that the gods put precious medicines into the sea and grind them with a precious mountain to turn them into nectar, which, when consumed, allows one to become an immortal. The Baihutong says that nectar is the wine of the heavens. 'Observing principles and repenting' refers to the Bodhisattvas of Near-Perfect Enlightenment, who continue to repent even when only one defilement of ignorance remains. 'Performing non-performing good deeds' is explained according to the Hinayana (Small Vehicle) as it is usually said. Now, upholding the Middle Way precepts and not clinging to the two extremes of existence and non-existence is called 'performing non-performing'. When the self-cultivation merits of the Three Bonds (belief in a self, adherence to rules and rituals, and doubt) are fulfilled, a magnificent banner is erected to establish the Dharma-place. Kumārajīva said that foreign countries would erect victory banners to establish Dharma-places after defeating enemies, and subduing demons also symbolizes a victorious scene. The second part elucidates the great function of entering into the provisional, transforming the previously mentioned non-paths and seeds into methods for converting sentient beings. First, there is a classification, then an explanation. The first part is entering into the provisional to make offerings to all Buddhas, the second part is entering into the provisional to purify the Buddha-lands, and the third part is entering into the provisional to accomplish sentient beings. First, there is a classification, then an explanation. The first part is entering into the provisional to awaken sentient beings, and the second part is teaching sentient beings worldly dharmas. The sutra says, 'All leave home within it, even those with wrong views,' referring to the ninety-six kinds of non-Buddhist paths, all of whom leave home outside of the Buddha-dharma. They explain their doubts according to their respective reasons for leaving home, but their views are not the same. The third part is entering into the provisional to remove the calamities of sentient beings. The sutra says, 'Or acting as the sun and moon gods,' which Kumārajīva explains as referring to the time at the beginning of the kalpa (aeon) when there were no sun and moon, so they were transformed to illuminate the world. 'Creating the great elements of earth, water, and wind' refers to the time at the beginning of the kalpa when the earth had not yet formed, so supernatural power was used to cause the winds from the six directions to blow the seawater, causing it to congeal into earth. Or, when seeing people at sea whose ships were about to sink, land would be transformed to give them peace and security. In short, wherever water, fire, or wind is needed, it is transformed according to the needs of sentient beings. Or, food and medicinal herbs are transformed, or one's own body is used to give food and medicinal herbs, and the principle is the same. 'In the kalpa there are weapons, etc.,' Kumārajīva said that when the world is about to be destroyed, a kalpa of weapons will occur. At that time, people's lifespans will be only ten years, and Vasumitra (name of a Bodhisattva) will descend from the Trāyastriṃśa Heaven (one of the six heavens of the desire realm) to be born into a royal family, becoming a prince and teaching the people, 'Our ancestors had extremely long lifespans, but because people today are full of anger and have no compassion, their lifespans are so short. Therefore, you should practice compassion.' The people followed his teachings, and their evil minds gradually decreased. Thereafter, the children born had lifespans that increased to twenty years. This continued generation after generation until the time when Maitreya Buddha (the future Buddha) appears.
八萬四千歲也。四入假濟地獄畜生之苦。五入假同事利物。經云令魔心憒亂者。欲言行禪復受五欲。欲言受欲復現行禪。莫測其變。所以憒亂。邑中主者。左傳曰。凡邑有宗廟先君之主曰都無曰邑也。以祜者胡古反。詩箋云。祜福也。爾雅祜厚也。令住戒忍慈者。什云。世無賢聖。眾生下劣不入深法。故化以戒忍。三結嘆自他。經云道無量者應適皆是佛之道矣。四斥破二乘。經不肖者廣雅肖似類也。禮記云。其子不肖謂骨肉不似其先。即儜惡之類也。
入不二門品
三不二香積兩品明中道雙流二。初入不二法門品二。初列章。二隨釋三。初釋品來意。二正釋品三。初立四句廣解二。初約句正簡二。初標示。二正釋十。初偏圓門理。荊溪云。以第三句簡二乘者。此意正當方等意。亦可云通教二乘義同三藏。別教地前名為偏門。若初地名入圓理。但初異后不同圓教。或云教道地前非圓入。從證說方名圓理。二別圓門理一句是受接人。一句是解圓行漸人。初地即是初住。以相對成句。既修漸行故受地名。三圓融教理。四教理即離。荊溪云。第四四句即是簡前第三四句。前雖理教相對為門未知為是何教教理。須簡即離能所。圓別更對藏簡顯前理教。五大小說默。荊溪云。第五四句即是對前四四句簡。前皆從法雖對
【現代漢語翻譯】 現代漢語譯本：八萬四千歲。四入假濟地獄畜生之苦。五入假同事利物。經中說，『令魔心憒亂者』，想要談論禪行卻又接受五欲，想要說接受五欲卻又展現禪行，讓人無法預測其變化，所以使人憒亂。『邑中主者』，《左傳》中說，凡是有宗廟和先君牌位的城邑稱為『都』，沒有的稱為『邑』。『以祜者』，祜（hù）的意思是福。詩箋中說，祜是福的意思。《爾雅》中說，祜是厚的意思。『令住戒忍慈者』，鳩摩羅什說，世上沒有賢聖之人，眾生根器低下，不能進入深奧的佛法，所以用戒律和忍辱來教化。三結嘆自他。經中說，『道無量者』，所應適用的都是佛之道。四斥破二乘。經中『不肖者』，《廣雅》中說，肖是相似、類似的意思。《禮記》中說，兒子不肖，是指骨肉不像他的先人，就是愚蠢邪惡之類的人。
入不二門品
三不二香積兩品，闡明中道雙流的道理。初入不二法門品二。初列章。二隨釋三。初釋品來意。二正釋品三。初立四句廣解二。初約句正簡二。初標示。二正釋十。初偏圓門理。荊溪（指湛然法師）說，用第三句來簡別二乘，這個意思正符合方等經的意旨。也可以說通教的二乘義理與三藏教相同。別教菩薩在地前稱為偏門，如果初地菩薩就名為入圓理，但開始時與後來不同於圓教。或者說教道在地前不是圓入，從證悟來說才名為圓理。二別圓門理，一句是受接人，一句是解圓行漸人，初地就是初住，以相對成句，既然修習漸行，所以接受地的名稱。三圓融教理。四教理即離。荊溪說，第四四句就是簡別前面的第三四句。前面雖然理教相對為門，但不知道是什麼教的教理，必須簡別即離能所。圓別更對藏簡顯前理教。五大小說默。荊溪說，第五四句就是對前面的四四句進行簡別。前面都是從法雖然對
【English Translation】 English version: Eighty-four thousand years old. Fourth, entering the suffering of false salvation in hells and as animals. Fifth, entering the false practice of benefiting beings through shared activities. The sutra says, 'Those who cause confusion in the minds of demons' desire to speak of practicing meditation while indulging in the five desires; desiring to speak of indulging in desires while manifesting meditative practice, making it impossible to predict their changes, thus causing confusion. 'The ruler of the city,' the Zuo Zhuan says, 'Any city with ancestral temples and the tablets of former rulers is called a du (都), without them it is called a yi (邑).' 'With hu (祜),' hu means blessing. The commentary on the Book of Odes says that hu means blessing. The Erya says that hu means abundance. 'Those who dwell in precepts, forbearance, and loving-kindness,' Kumarajiva says, 'There are no sages in the world, and beings are of inferior capacity and cannot enter into profound Dharma, so they are taught with precepts and forbearance.' Third, praising both oneself and others. The sutra says, 'Those whose path is immeasurable,' all that is appropriate is the path of the Buddha. Fourth, refuting the Two Vehicles. In the sutra, 'unworthy ones,' the Guangya says that xiao (肖) means similar or resembling. The Book of Rites says that an unworthy son is one whose flesh and bones do not resemble his ancestors, that is, those who are foolish and evil.
Chapter on Entering the Gate of Non-Duality
The two chapters on Non-Duality and Fragrant Accumulation clarify the principle of the Middle Way's dual flow. First, the chapter on Entering the Gate of Non-Duality, in two parts. First, listing the chapters. Second, explaining them accordingly, in three parts. First, explaining the intention of the chapter. Second, the main explanation of the chapter, in three parts. First, establishing four phrases for extensive explanation, in two parts. First, using the phrases to directly distinguish, in two parts. First, indicating. Second, the main explanation, in ten parts. First, the principle of the provisional and perfect gates. Jingxi (referring to Venerable Zhanran) says that using the third phrase to distinguish the Two Vehicles is precisely in accordance with the meaning of the Vaipulya Sutras. It can also be said that the Two Vehicles of the Shared Teaching have the same meaning as the Tripitaka Teaching. Bodhisattvas of the Distinct Teaching before the ground are called the provisional gate. If a bodhisattva of the first ground is called entering the perfect principle, but the beginning is different from the later, not the same as the Perfect Teaching. Or it can be said that the teaching path before the ground is not a perfect entry, only from the perspective of realization is it called the perfect principle. Second, the principle of the distinct and perfect gates, one phrase is for receiving people, one phrase is for understanding the gradual practice of the perfect. The first ground is the first abode, forming a phrase in relation to each other. Since they cultivate gradual practice, they receive the name of ground. Third, the perfect and harmonious teaching and principle. Fourth, the teaching and principle are immediately separate. Jingxi says that the fourth phrase is to distinguish the preceding third phrase. Although the teaching and principle are related as gates, it is not known what teaching's teaching and principle it is. It is necessary to distinguish the immediately separate subject and object. The distinct and perfect further contrast with the Tripitaka to simplify and reveal the preceding teaching and principle. Fifth, the speaking and silence of the Great and Small. Jingxi says that the fifth phrase is to distinguish the preceding four phrases. The preceding are all from the Dharma, although they are related
理辨。未論入者默與非默。今更從行立此門重簡前四。六教行遠近。荊溪云。第六四句者。今昔因人果人相對。顯前圓教亦應更約三教簡之。七教門得失。荊溪云。第七四句者約得失辨。得失由行。顯前皆得今此帶失。八出入凡聖。初句三乘。二句五道。三句唯別。四句唯圓。荊溪云。第八四句者。約一代教以論今昔相對出入得否之相。述前七四句中今昔以論得失。亦是偏圓相對以辨。唯第四門是圓是得。九大觀小果。荊溪云。第九句約大觀小果相對辨者。初句小果后三大觀。亦名大因。此如法華相待論妙。十觀門偏圓義推。三觀者。以離斷常名中道。故第四句即修不定止觀人也。荊溪云。第十四句者純約觀門。雖復多門意在於觀。故使觀門最居后說。二是則下結示釋成二。初結示。此約情悟者。隨機情故則能入之門不等。而所入之理一也。此就理釋者。所入之理唯一默。然及論能入不得不異。故凈名杜口諸聖各說乃互為表裡耳。二不二者。荊溪云。如向十門簡入不入。入者偏圓。圓者不二偏者則二。不二方是今所入門。二者不定。或邪或正或小或大。唯事唯理。但別一義或存或沒。如下具簡。當知為簡不入之二。若得入者無向諸失。二若就下釋成二。初約悟理寂照釋二。初正釋二。初釋入不二。照而雙寂至寂而雙照
【現代漢語翻譯】 現代漢語譯本 理辨。未論述入者是沉默還是非沉默。現在重新從行門確立此門，再次簡要分析前面的四門。六、教行遠近。荊溪（指唐代天臺宗僧人湛然）說：『第六四句，是今昔因人（指依過去的因修行的人）和果人（指證得果位的人）相對而言。』 彰顯之前的圓教也應該進一步用三教（指藏教、通教、別教）來簡別。七、教門得失。荊溪說：『第七四句，是就得失來辨析。得失取決於修行。』 彰顯之前都是得，現在這個（指今教）帶有失。八、出入凡聖。第一句指三乘（指聲聞乘、緣覺乘、菩薩乘），第二句指五道（指地獄、餓鬼、畜生、人、天），第三句唯指別教，第四句唯指圓教。荊溪說：『第八四句，是就一代的教法來論述今昔相對的出入和得否的相狀。』 敘述前面七個四句中，用今昔來論述得失，也是用偏圓相對來辨別。只有第四門是圓是得。九、大觀小果。荊溪說：『第九句是就大觀和小果相對來辨析。』 第一句是小果，後面三大觀，也叫大因。這就像《法華經》中相互對待來論述妙法。十、觀門偏圓義推。三觀（指空觀、假觀、中觀）中，因為遠離斷常才稱為中道。所以第四句就是修習不定止觀的人。荊溪說：『第十四句完全是就觀門而言。』 雖然有很多門，但意義在於觀。所以使觀門放在最後說。二是『則下』，總結並開示，解釋併成就二義。首先是總結並開示。這是就情悟而言，因為隨順眾生的根性，所以能入之門不相同，而所入之理是相同的。這是就理來解釋，所入之理唯一默。然而說到能入，不得不有所不同。所以凈名（指維摩詰）杜口不言，諸聖各自說法，乃是互為表裡。二、不二者。荊溪說：『就像前面的十門簡別入與不入，入者有偏有圓，圓者是不二，偏者是二。』 不二才是現在所要入門的。二者是不定的，或者邪或者正，或者小或者大，唯事唯理，但別教一義或者存在或者消失，如下面具體簡別。應當知道這是爲了簡別不入之二。如果能夠入，就沒有前面的各種過失。二、如果就下文解釋併成就二義。首先就悟理寂照來解釋二義。首先解釋入不二，照而雙寂，直至寂而雙照。
【English Translation】 English version Discrimination of Principles. Without discussing whether those who enter are silent or not silent. Now, establishing this gate again from the practice, we briefly analyze the previous four gates again. Six, the distance of teaching and practice. Jingxi (referring to the Tang Dynasty Tiantai monk Zhanran) said: 'The sixth four lines are relative to the past and present causes (referring to those who cultivate based on past causes) and fruit people (referring to those who have attained the fruit position).' It highlights that the previous perfect teaching should also be further distinguished by the three teachings (referring to the Tripitaka teaching, the shared teaching, and the distinct teaching). Seven, the gains and losses of the teaching gate. Jingxi said: 'The seventh four lines are to distinguish gains and losses. Gains and losses depend on practice.' It highlights that the previous ones are all gains, and this one now (referring to the present teaching) has losses. Eight, entering and exiting the mundane and the sacred. The first line refers to the three vehicles (referring to the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle), the second line refers to the five paths (referring to hell, hungry ghosts, animals, humans, and gods), the third line only refers to the distinct teaching, and the fourth line only refers to the perfect teaching. Jingxi said: 'The eighth four lines are to discuss the aspects of entering and exiting and gaining or not gaining relative to the past and present in the teachings of a generation.' Narrating the previous seven four lines, using the past and present to discuss gains and losses, and also using the relative distinction between partial and perfect. Only the fourth gate is perfect and gain. Nine, great contemplation and small fruit. Jingxi said: 'The ninth line is to distinguish relative to great contemplation and small fruit.' The first line is small fruit, and the three great contemplations behind it are also called great cause. This is like the mutual treatment in the Lotus Sutra to discuss the wonderful Dharma. Ten, the meaning of partial and perfect in the contemplation gate is promoted. Among the three contemplations (referring to the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the middle way), it is called the middle way because it is far from permanence and annihilation. Therefore, the fourth line is the person who practices indefinite cessation and contemplation. Jingxi said: 'The fourteenth line is entirely about the contemplation gate.' Although there are many gates, the meaning lies in contemplation. Therefore, the contemplation gate is placed last. The second is 'then below', summarizing and revealing, explaining and accomplishing two meanings. The first is to summarize and reveal. This is in terms of emotional understanding, because it follows the nature of sentient beings, so the gates that can be entered are different, but the principle that is entered is the same. This is to explain in terms of principle, the principle that is entered is only silence. However, when it comes to being able to enter, there must be differences. Therefore, Vimalakirti (referring to Vimalakirti) kept silent, and the saints each spoke, which are mutually complementary. Two, non-duality. Jingxi said: 'Just like the previous ten gates distinguish between entering and not entering, those who enter have partial and perfect, and the perfect is non-dual, and the partial is dual.' Non-duality is what we want to enter now. The two are uncertain, either evil or righteous, either small or large, only matter and principle, but the meaning of the distinct teaching either exists or disappears, as specifically distinguished below. It should be known that this is to distinguish the two of non-entry. If you can enter, there will be no previous faults. Two, if you explain and accomplish the two meanings in the following text. First, explain the two meanings in terms of understanding the principle of stillness and illumination. First, explain entering non-duality, illuminating and being doubly still, until being still and being doubly illuminating.
者。約三諦互融。乃寂照相即。以相即故出入咸悟。二釋法門。二不二之法者。二即二邊不二即中。故知所照只是本具一心三千三諦之法耳。門者還是等者還是所照稱為門也。理通一切稱之為門。二是則下結示。荊溪云。是則還是一法等者。不二及門只是一法。但法從處立門從用生。立名雖殊法體無別。故云不二。約此諸門有二不二。二又二下約迷悟相對釋二。初簡迷示二。二今明下約悟釋不二二。初約法正示。不依至之二舍二邊也。亦不至不二不著中道也。亦不下離應作依字。誤也。雙舍下釋上二句也。及不二邊者。荊溪云。舍中道著也。即上云亦不依生死涅槃之不二也。此中道理名之為門者。顯教即是所入之理言入不二法門者。入即能觀。三觀不二法門即所觀。三諦心外無境故稱不二。可軌名法通達曰門。當以此略結括諸廣。二法華下引證簡人二。初引經證門。荊溪云。法華云其智慧門等者。理即是門。此門中智稱理故難故。借開文以顯于難。亦是境智相稱之謂。二非但下簡能入人二。初簡偏顯圓。唯除下剩諸字。二又圓下簡凡顯聖。通意可爾者。若論通意何但相似名入。觀行名字亦得名入。如人知彼家等者。荊溪云。此約住前知圓為譬顯住。分真名之為入。如開示悟入等者。此證入名唯在分真。別義若然者。豈
【現代漢語翻譯】 現代漢語譯本
（指）約三諦（空諦、假諦、中諦）互融，乃寂照（寂靜與照了）相即。以相即故，出入咸悟。（這是）二釋法門。
二、不二之法者：『二』即二邊（有和無，生和滅），『不二』即中（中道）。故知所照只是本具一心三千三諦之法耳。『門』者，還是等者，還是所照，稱為『門』也。理通一切，稱之為『門』。二是則下結示。荊溪（指湛然法師）云：『是則還是一法』等者，不二及門只是一法，但法從處立，門從用生，立名雖殊，法體無別，故云不二。約此諸門有二不二。
二又二下約迷悟相對釋二。初簡迷示二。二今明下約悟釋不二二。初約法正示。不依至之二舍二邊也。亦不至不二不著中道也。亦不下離應作依字，誤也。雙舍下釋上二句也。及不二邊者，荊溪云：『舍中道著也』，即上云亦不依生死涅槃之不二也。此中道理名之為門者，顯教即是所入之理，言入不二法門者，入即能觀，三觀不二法門即所觀，三諦心外無境故稱不二。可軌名法，通達曰門，當以此略結括諸廣。
二法華下引證簡人二。初引經證門。荊溪云：『法華云其智慧門』等者，理即是門，此門中智稱理故難故，借開文以顯于難，亦是境智相稱之謂。二非但下簡能入人二。初簡偏顯圓。唯除下剩諸字。二又圓下簡凡顯聖。通意可爾者，若論通意何但相似名入，觀行名字亦得名入，如人知彼家等者，荊溪云：『此約住前知圓為譬顯住』，分真名之為入，如開示悟入等者，此證入名唯在分真。別義若然者，豈
【English Translation】 English version
(Referring to) the mutual fusion of the Three Truths (emptiness, provisional existence, and the Middle Way), which is the identity of stillness and illumination. Because of this identity, entering and exiting are both enlightened. This is the second explanation of the Dharma gate.
Second, the Dharma of Non-duality: 'Duality' refers to the two extremes (existence and non-existence, birth and death), and 'Non-duality' refers to the Middle (the Middle Way). Therefore, know that what is illuminated is only the Dharma of the Three Thousand Realms in One Thought, inherently possessed by the mind. 'Gate' refers to the equal one, or what is illuminated, called 'gate'. The principle that penetrates everything is called 'gate'. The second is the conclusion below. Jingxi (referring to Venerable Zhanran) said: 'This is still one Dharma,' etc. Non-duality and gate are just one Dharma, but Dharma is established from the place, and the gate arises from its function. Although the names are different, the essence of the Dharma is not different, so it is called non-duality. Regarding these gates, there are two non-dualities.
Second, the explanation of duality is based on the relative opposition of delusion and enlightenment. First, briefly explain duality by showing delusion. Second, now explain non-duality based on enlightenment. First, explain the Dharma correctly. 'Not relying on' means abandoning the two extremes. 'Also not reaching non-duality' means not being attached to the Middle Way. The word 'leaving' below should be 'relying', it's a mistake. 'Double abandonment' explains the above two sentences. 'And the non-dual side', Jingxi said: 'Abandoning the Middle Way is attachment', which means the above also says 'not relying on the non-duality of birth and death, nirvana'. The reason in this is called a gate, the exoteric teaching is the principle to be entered, saying entering the gate of non-duality, entering is the ability to contemplate, the three contemplations of the gate of non-duality is what is contemplated, the Three Truths are without realms outside the mind, so it is called non-duality. What can be followed is called Dharma, penetrating is called gate, this should be used to briefly summarize the broad.
Second, the Lotus Sutra is cited below to briefly explain people in two ways. First, cite the sutra to prove the gate. Jingxi said: 'The Lotus Sutra says its gate of wisdom', etc., the principle is the gate, the wisdom in this gate is in accordance with the principle, so it is difficult, so borrowing the opening text to show the difficulty, is also the so-called matching of realm and wisdom. Second, not only below briefly explains the people who can enter in two ways. First, briefly explain the partial and reveal the complete. Only remove the remaining words below. Second, again, the complete below briefly explains the ordinary and reveals the holy. The general meaning is acceptable, if discussing the general meaning, why only similar names are called entering, the names of contemplation and practice can also be called entering, like a person knowing that home, etc., Jingxi said: 'This uses knowing the complete before dwelling as a metaphor to show dwelling', dividing the true is called entering, like opening, showing, awakening, entering, etc., this proves that the name of entering is only in dividing the true. If the separate meaning is so, how could it be
但入名從別。開示悟三亦不通凡。問今師以開等四對四十位則入當十地。此中何云即初住中論耶。答法華疏釋開示悟入凡有四義。一約四位二約四智。謂道慧道種慧一切智一切種智。此二皆約豎對四十位也。三約四門。空門即開有門即示。兩亦門即悟。雙非門即入。四約觀心者。心性三諦不可思議。此觀明凈名開。雖不可思議而能分別三諦不濫名示。三一相即名悟。非三照三名入。此二皆約橫論位位具四。若約橫者實通住前。但經文所談四華所表正在聖位。故今以橫歷豎初住具四。二此品下躡前品顯意三。初成前菩薩品得入此門。無生忍位者因訶改觀。故入無生。亦不通中住者。亦不住著能通中道也。二成前問疾品。荊溪云。進論者更辨果用故云進論。三成前觀眾生佛道二品。類如天地至不生者。易曰天地交而萬物通也。三示名義互通二。初明門名通出入二。初標立。二通教下解釋二。又復下顯法義通出入二。初標立。二不二是法也。經品但云入不二。今以義通亦應云入二。此中又應標云非但二名出。不二亦名出。文略耳。以法門無量其義皆通。二如法下解釋二。初正釋二。初引長者宅內顯而二名入。造立舍宅者。有餘國中有餘涅槃也。起慈悲舍。依性空宅。金銀喻大乘三十七道品。倉是定門。即百八三昧。庫是慧門
【現代漢語翻譯】 但從其他名稱進入（入名從別）。開（開顯）示（指示）悟（領悟）入（進入）這四者也不適用于凡夫。問：如果按照您所說，以開、示、悟、入這四對來對應菩薩修行過程中的四十個位次，那麼『入』應該對應十地菩薩的果位。為什麼您在這裡說『入』就在初住位中呢？答：《法華經疏》解釋開、示、悟、入有四種含義：第一，對應菩薩修行的四個位次；第二，對應四種智慧，即道慧（Path Wisdom）、道種慧（Wisdom of the Path-Seed）、一切智（Wisdom of All Phenomena）、一切種智（Wisdom of All Aspects）。這兩種解釋都是縱向對應四十個位次。第三，對應四門，即空門（Emptiness Gate）對應『開』，有門（Existence Gate）對應『示』，亦空亦有門（Both Emptiness and Existence Gate）對應『悟』，非空非有門（Neither Emptiness nor Existence Gate）對應『入』。第四，對應觀心，即心性（Nature of Mind）的三諦（Three Truths）不可思議。這種觀照明凈，稱為『開』。雖然不可思議，但能分別三諦而不混淆，稱為『示』。三諦融為一體，稱為『悟』。以非三諦之智照見三諦，稱為『入』。這兩種解釋都是橫向討論，認為每個位次都具備開、示、悟、入。如果從橫向來看，實際上『入』也貫通於初住位之前。但是經文所談論的開、示、悟、入，以及四種蓮華所象徵的，主要還是在聖位的境界。所以現在我們以橫向貫穿縱向，認為初住位就具備開、示、悟、入這四種含義。 第二，這一品（此品）以下承接前一品，來顯明其中的深意。首先，成就前面《菩薩品》中菩薩們證入此門（得入此門）。處於無生忍（Anutpattika-dharma-kshanti）位次的菩薩，因為訶責而改變觀念（因訶改觀），所以證入無生。『亦不通中住者』，是指也不執著于，能夠通達中道（Madhyamaka）。第二，成就前面《問疾品》。荊溪（Jingxi）說：『進一步討論，是爲了更清楚地辨別果位的功用，所以說是進論。』第三，成就前面《觀眾生品》和《佛道品》。類似於天地交合而萬物暢通（類如天地至不生者）。《易經》說：『天地交合而萬物通達。』 第三，開、示、悟、入的名義互相貫通。首先，闡明四門的名義貫通出入二門。首先標立。其次，以通教（Common Teaching）來解釋。又進一步，顯明法義貫通出入二門。首先標立。其次，『不二是法也』。《經品》中只說了『入不二』，現在從義理上貫通，也應該說『出二』。這裡又應該標明『非但二名出，不二亦名出』，只是經文中省略了。因為法門無量，其義理都是貫通的。第二，『如法下解釋二』。首先，正式解釋。首先，引用長者宅內來顯明二門可以進入。『造立舍宅者』，是指有餘國土中有餘涅槃（Nirvana with remainder）。『起慈悲舍』，是依于性空（Shunyata）之宅。金銀比喻大乘三十七道品（Thirty-seven Factors of Enlightenment）。『倉是定門』，即百八三昧（One Hundred and Eight Samadhis）。『庫是慧門』。
【English Translation】 However, entering a name is different (Ru ming cong bie). Opening (kai, revealing), showing (shi, indicating), awakening (wu, realizing), and entering (ru, entering) do not apply to ordinary beings either. Question: If, according to your explanation, the four pairs of opening, showing, awakening, and entering correspond to the forty stages in a Bodhisattva's practice, then 'entering' should correspond to the fruit of the Tenth Ground Bodhisattva. Why do you say here that 'entering' is in the Initial Abiding stage? Answer: The Lotus Sutra Commentary explains that opening, showing, awakening, and entering have four meanings: First, they correspond to the four stages of a Bodhisattva's practice; second, they correspond to the four wisdoms, namely Path Wisdom (Dao Hui), Wisdom of the Path-Seed (Dao Zhong Hui), Wisdom of All Phenomena (Yi Qie Zhi), and Wisdom of All Aspects (Yi Qie Zhong Zhi). These two explanations vertically correspond to the forty stages. Third, they correspond to the four gates, namely the Emptiness Gate (Kong Men) corresponds to 'opening,' the Existence Gate (You Men) corresponds to 'showing,' the Both Emptiness and Existence Gate (Liang Yi Men) corresponds to 'awakening,' and the Neither Emptiness nor Existence Gate (Shuang Fei Men) corresponds to 'entering.' Fourth, they correspond to the contemplation of the mind, that is, the Three Truths (San Di) of the Nature of Mind (Xin Xing) are inconceivable. This kind of clear and pure contemplation is called 'opening.' Although inconceivable, it can distinguish the Three Truths without confusion, which is called 'showing.' The Three Truths merging into one is called 'awakening.' Using the wisdom of non-Three Truths to illuminate the Three Truths is called 'entering.' These two explanations are discussed horizontally, believing that each stage possesses opening, showing, awakening, and entering. If viewed horizontally, 'entering' actually permeates even before the Initial Abiding stage. However, the opening, showing, awakening, and entering discussed in the sutra, as well as what the four lotuses symbolize, are mainly in the realm of the holy stages. Therefore, we now use the horizontal to penetrate the vertical, believing that the Initial Abiding stage possesses opening, showing, awakening, and entering. Second, this chapter (Ci Pin) below connects with the previous chapter to reveal its profound meaning. First, it accomplishes the Bodhisattvas in the previous Bodhisattva Chapter entering this gate (De ru ci men). Bodhisattvas in the Anutpattika-dharma-kshanti (Wu Sheng Ren) stage, because of criticism and changing their views (Yin He Gai Guan), therefore enter non-birth. 'Yi bu tong zhong zhu zhe' refers to not being attached to, and being able to penetrate the Middle Way (Madhyamaka). Second, it accomplishes the previous Inquiry of Illness Chapter. Jingxi (Jingxi) said: 'Further discussion is to more clearly distinguish the function of the fruit, so it is called further discussion.' Third, it accomplishes the previous Contemplating Living Beings Chapter and Buddha Path Chapter. Similar to the interaction of heaven and earth, where all things flow (Lei ru tian di zhi bu sheng zhe). The Book of Changes says: 'Heaven and earth interact, and all things are connected.' Third, the meanings of opening, showing, awakening, and entering are interconnected. First, it clarifies that the meanings of the four gates are interconnected with the gates of exiting and entering. First, establish the proposition. Second, explain it with the Common Teaching (Tong Jiao). Furthermore, it clarifies that the meaning of the Dharma is interconnected with the gates of exiting and entering. First, establish the proposition. Second, 'Non-duality is the Dharma (Bu er shi fa ye).' The Sutra Chapter only says 'entering non-duality,' but now, from the perspective of meaning, it should also say 'exiting duality.' Here, it should also be stated that 'not only is duality exiting, but non-duality is also exiting,' but it is omitted in the sutra text. Because the Dharma gates are limitless, their meanings are all interconnected. Second, 'Ru fa xia jie shi er.' First, formally explain. First, cite the elder's house to clarify that the two gates can be entered. 'Those who build houses (Zao li she zhai zhe)' refer to Nirvana with remainder (You yu guo tu zhong you yu nie pan). 'Raising the house of compassion (Qi ci bei she)' is based on the house of emptiness (Shunyata). Gold and silver are metaphors for the Thirty-seven Factors of Enlightenment (Da cheng san shi qi dao pin). 'The granary is the gate of Samadhi (Cang shi ding men),' which is the One Hundred and Eight Samadhis (Bai ba san mei). 'The treasury is the gate of wisdom (Ku shi hui men).'
。即十八空。不二而二名之為出者。應云名為入。今云出者字誤。即標云二亦名入是也。然此不思議俗望不思議真。雖名為出。若望界內思議真俗悉名為入。以入在宅內故。自於下正示此意也。二如舍下。引小乘被加顯不二名出。準此文。知前合標云非但二名出不二亦名出也。以相對易彰故前略耳。此亦從二而入不二者。小乘所證。是界外俗故名二。以被加故說不共般若。即界外真名入不二。但知下。上暫與之以被加為入。既都無悕取故此奪之。故云非真悟入。若領知下。既被加非真悟入。所以出證小果。故云還出草菴也。草菴是界內真名為不二。既出住小果。豈非不二名出耶。是時下結示也。然此兩番明出入義通。若欲易解應云以界內二諦望界外二諦。並須破內入外。故使界外俗諦亦得入名。即二亦名入也。此即初番意。若從被加出證小果即從果外俗。出界內真即不二亦名出。二今言下簡顯。即從界外俗入界外真。故云入不二。應知界內二諦已在界外俗攝也。三入文二。初分科。二隨釋三。初凈名問所以問者。從始會以來唯二人相對余皆默然。今欲各顯其德故問令盡說。二諸菩薩各說二。初玄談義旨四。初表圓位三。初標三義者。初依大經。二依仁王。三依大品。二釋三。初表開前合後位。即大經云。三十三天不死
之藥臣將共服也。即是不死之甘露也者。以涅槃如甘露令生死永斷。是真不死藥也。二表合前開后位。十四度者亦名十四忍。即開五忍為十四也。一伏忍有三品。即三十心也。二信忍三順忍四無生忍。各有三品敵對九地。五寂滅忍有二品。下品對第十地上品對妙覺。以彼合等覺在十地故。三表初后俱開位。大品以四十二字表圓位也。初阿后茶者。阿之言不。即初住無明破初不生故。茶者具云波茶。此云畢。茶外更無字也。即妙覺究竟也。中論八不者。暹云。不生不滅不斷不常不一不異不來不去。故言八也。若無至四十二地者。即小般若云。一切賢聖皆以無為法而有差別也。若分至皆具諸字者。即楞伽云。一地具足一切地也。三當知下。結於三義中唯初義與今菩薩位數相當。既開合相收。故同后二。故云即表此之三義。二約自行。五百身因如前記。今以小例大故引之。三約化他。我無我至如是者。以八倒例生滅說之。以生是四榮滅是四枯。故四約別圓二。初正釋。暹云。文殊以無言。言于無言者如經云。如我意者於一切法無言無說名入不二也。二料簡二。初問二苦二。初兩教區別。荊溪云。若作三門等者。此緣前文對文殊凈名。判三十二人例別竟。今更問答顯別圓耳。不可專判以為別教。若於一門攝四十二。諸門亦然。
二四門收束。二法自下隨文別釋三。初明三十一菩薩各說。三十一。初法自在三。初正釋二。初釋名荊溪云。則權實至無縛者。如問疾中。慧與方便對論縛解。今云自在即是二用。慧即實慧。故云二慧。權慧自在實慧無縛。二生滅下釋門。皆是隨情等者。未入初住見理。住前相似等解悉是隨情。二簡非。荊溪云。所以于初法自在文廣料簡者。在諸菩薩之首故爾。下去大旨悉須準此。故下諸釋文相併略。文為三。初簡非外計。二簡非三藏。三簡非通教。各有問答悉如文。三今此下結示。分中已脫者分見中道也。二德守二。初釋名。二我下釋門二。初正釋或隨性慾等者自行也。或為赴機等者化他也。二若二下簡非未空于所者。以涅槃為我所也。三不瞬二。初釋名。頂生上忉利。緣如涅槃聖行品。二釋門。不受有五種者。大品行相品云。菩薩行般若時。行亦不受不行亦不受。亦行亦不行亦不受。非行非不行亦不受。不受亦不受。此五即不受二邊也。四德頂二。初釋名。頂禪如前記。二釋門。五善宿二。初釋名。二十八宿謂。角亢等也。五星者史記曰。水火金木土。此五星者天之佐為天經緯。見伏有時。乃至五陰者。謂此五星配五嶽五常五戒五藏五陰。中略諸五故云乃至。廣疏云乃至五陰。達五陰即五涅槃名為善宿。此約所配
【現代漢語翻譯】 現代漢語譯本 二四門收束。 二法自下隨文別釋三。初明三十一菩薩各說。三十一。初法自在三。初正釋二。初釋名荊溪云：『則權實至無縛者，如問疾中，慧與方便對論縛解，今云自在即是二用。慧即實慧，故云二慧。權慧自在實慧無縛。』二生滅下釋門：『皆是隨情等者，未入初住見理，住前相似等解悉是隨情。』二簡非。荊溪云：『所以于初法自在文廣料簡者，在諸菩薩之首故爾。下去大旨悉須準此。故下諸釋文相併略。』文為三。初簡非外計。二簡非三藏。三簡非通教。各有問答悉如文。三今此下結示。分中已脫者分見中道也。 二德守二。初釋名。二我下釋門二。初正釋：『或隨**等者自行也。或為赴機等者化他也。』二若二下簡非：『未空于所者，以涅槃為我所也。』 三不瞬二。初釋名。頂生上忉利（Trayastrimsa）。緣如涅槃聖行品。 二釋門：『不受有五種者，大品行相品云：菩薩行般若時，行亦不受不行亦不受，亦行亦不行亦不受，非行非不行亦不受，不受亦不受。此五即不受二邊也。』 四德頂二。初釋名。頂禪如前記。二釋門。 五善宿二。初釋名。二十八宿謂：角亢等也。五星者史記曰：水火金木土。此五星者天之佐為天經緯，見伏有時。乃至五陰者，謂此五星配五嶽五常五戒五藏五陰。中略諸五故云乃至。廣疏云乃至五陰，達五陰即五涅槃名為善宿。此約所配。
【English Translation】 English version The twenty-four gates are gathered together. The two dharmas are explained separately from below, following the text in three parts. First, explaining the thirty-one Bodhisattvas individually. Thirty-one. First, Dharma Autonomy in three parts. First, the correct explanation in two parts. First, explaining the name. Jingxi says: 'Then the expedient and the real reach a state of no bondage. As in the question of illness, wisdom and skillful means are discussed in contrast to bondage and liberation. Now, autonomy means both uses. Wisdom is real wisdom, hence it is called two wisdoms. Expedient wisdom is autonomous, real wisdom has no bondage.' Second, the explanation of the gate below 'birth and death': 'All are according to sentiment, etc., not yet entered the first stage of dwelling to see the principle, the similar understanding before dwelling is all according to sentiment.' Second, distinguishing what is not. Jingxi says: 'The reason why the text on the first Dharma Autonomy is widely examined is because it is at the head of all Bodhisattvas. The general meaning below must follow this. Therefore, the explanations below are abbreviated together.' The text is in three parts. First, distinguishing non-Buddhist views. Second, distinguishing the Tripitaka. Third, distinguishing the common teaching. Each has questions and answers as in the text. Third, the conclusion is shown below 'now this'. Those who have escaped in the division have seen the Middle Way in part. Two Virtues Guard in two parts. First, explaining the name. Second, the explanation of the gate below 'I' in two parts. First, the correct explanation: 'Either according to **, etc., is self-practice. Or to meet the opportunity, etc., is to transform others.' Second, distinguishing what is not below 'if two': 'Those who have not emptied what is possessed take Nirvana as what is possessed by me.' Three Unblinking in two parts. First, explaining the name. Born on the top of Trayastrimsa (忉利, Heaven of the Thirty-Three). The cause is like the Holy Conduct Chapter of Nirvana. Second, explaining the gate: 'There are five kinds of non-acceptance. The Chapter on the Characteristics of Great Wisdom says: When a Bodhisattva practices Prajna, practice is also not accepted, non-practice is also not accepted, also practice also non-practice is also not accepted, neither practice nor non-practice is also not accepted, non-acceptance is also not accepted. These five are non-acceptance of the two extremes.' Four Virtue Peak in two parts. First, explaining the name. Peak meditation as recorded before. Second, explaining the gate. Five Good Stars in two parts. First, explaining the name. The twenty-eight constellations are: Horn, Kang, etc. The five stars are recorded in the Historical Records: Water, Fire, Metal, Wood, Earth. These five stars are the assistants of heaven, the warp and weft of heaven, appearing and disappearing at times. Even the five skandhas mean that these five stars are matched with the five mountains, the five constants, the five precepts, the five viscera, and the five skandhas. The middle omits the various fives, hence it is called even. The extensive commentary says even the five skandhas, reaching the five skandhas is the five Nirvanas, called Good Stars. This is about what is matched.
。日星宿三昧者。中智如日空智如五星假智如列宿。二釋門。荊溪云。是動念等者。念動故所以境動。今但通以不動之心對於動境。故三教境智名之為二。唯圓境智方名不二名無動念。六善眼二初釋名。荊溪云。善眼者慧眼也。即是分得如世尊慧眼。二釋門二。初敘他解。荊溪云。大乘三解小宗一解並不分別。一相之淺深也。文為二。初人師。二毗曇。或非心法者即色也。或大或小者。生住異滅各有大小也。謂小生生大生等如前記。八相皆約一法等者。謂大小四相共成八也。故名二相者。不同曰二。故八亦云二也。若不得此一法者。心法既空八相安在。色法亦爾。今皆不用者。荊溪云。又若待對明一明無則不用也。二今取下明今釋三。初依大論。相與法等者。相謂八相。法謂本法。荊溪云。今取釋論等者。非異是一。非一是無。又非此一無方名不二。次亦如下且先將一以破于數。次一相無相下雙破一無。方名不二。二據阿含。荊溪云。更有三法開心為四者。文語稍略。應云更有三法色及心數。更有四法開心為三。王數同時及色為四。更有五法開心為四。對色為五。如此但是阿含小乘開合色心以釋一多。暫寄顯相非永用之。若不下正明觀相。三約三脫。七妙臂二。初釋名。或用事妙故得名者其臂妙好也。羅什云。以施報
【現代漢語翻譯】 現代漢語譯本 。日星宿三昧（Rixingsuxiu Sanmei）：中智如同太陽，空智如同五星，假智如同眾星羅列。二釋門。荊溪（Jingxi）說：『是動念等者』，念頭動，所以境界動。現在只是用不動的心來對待動盪的境界。所以三教的境界和智慧，名為二。只有圓融的境界和智慧，才可稱為不二，名為無動念。六善眼二初釋名。荊溪說：『善眼者，慧眼也』，就是分得了如世尊的慧眼。二釋門二。初敘述其他解釋。荊溪說：『大乘三種解釋，小乘一種解釋，都不分別一相的深淺』。文分為二。初人師。二毗曇（Pitan）。或者說非心法，那就是色法。或者說大或小，生、住、異、滅各有大小。所謂小生生大生等，如前所述。八相都依於一法等，就是說大小四相共同構成八相。所以名為二相，不同就叫做二，所以八也稱為二。如果不能得到這一法，心法既然空了，八相又在哪裡呢？色法也是如此。現在都不用這些。荊溪說：『又如果對待地說明一，說明無，那就不用了』。二現在取下文說明現在的解釋。三。初依大論。相與法等，相是指八相，法是指本法。荊溪說：『現在取釋論等』，不是異，就是一；不是一，就是無。又不是這一，無，才可稱為不二。其次也如下文，先用一來破除數。其次一相無相下文，同時破除一和無，才可稱為不二。二據阿含（Ahan）。荊溪說：『更有三法開心為四』，文句稍微省略，應該說更有三法，色及心數。更有四法開心為三，王數同時及色為四。更有五法開心為四，對色為五。如此，這只是阿含小乘開合色心來解釋一多，暫時借用顯現，並非永久使用。若不下文正式說明觀相。三約三脫。七妙臂二。初釋名。或者因為做事巧妙而得名，是說他的手臂巧妙美好。鳩摩羅什（Kumarajiva）說：『以施報』
【English Translation】 English version Rixingsuxiu Samadhi (Samadhi of Sun, Stars and Constellations): The wisdom of the middle way is like the sun, the wisdom of emptiness is like the five planets, and provisional wisdom is like the arrayed constellations. Two Explanations of the Gate. Jingxi said: 'Those who are moving thoughts, etc.,' the thought moves, so the realm moves. Now, it is only using an unmoving mind to deal with the turbulent realm. Therefore, the realm and wisdom of the three teachings are called two. Only the perfect and harmonious realm and wisdom can be called non-dual, named no moving thought. Six Good Eyes Two First Explanation of the Name. Jingxi said: 'Good eyes are the eyes of wisdom,' that is, obtaining a share of the wisdom eyes like those of the World Honored One. Two Explanations of the Gate Two. First, narrating other explanations. Jingxi said: 'The three explanations of the Mahayana and one explanation of the Hinayana do not distinguish the depth of one aspect.' The text is divided into two. First, the teacher of men. Second, the Abhidharma (Pitan). Or saying non-mind dharma, that is form. Or saying large or small, arising, abiding, changing, and ceasing each have sizes. The so-called small arising giving rise to large arising, etc., as mentioned earlier. The eight aspects all rely on one dharma, etc., that is, the four aspects of large and small together constitute the eight aspects. Therefore, it is called two aspects, different is called two, so eight is also called two. If one cannot obtain this one dharma, since the mind dharma is empty, where are the eight aspects? The same is true for form dharma. Now, none of these are used. Jingxi said: 'Also, if one explains one in relation to another, explains non-existence, then it is not used.' Two, now take the following text to explain the current explanation. Three. First, according to the Great Treatise. Aspects and dharmas are equal, aspects refer to the eight aspects, and dharmas refer to the original dharma. Jingxi said: 'Now take the Shastra, etc.,' not different, is one; not one, is non-existence. Also, not this one, non-existence, can be called non-dual. Secondly, also as in the following text, first use one to break the number. Secondly, in the following text, one aspect and no aspect, simultaneously break one and non-existence, can be called non-dual. Two, according to the Agamas (Ahan). Jingxi said: 'There are three more dharmas, opening the mind into four,' the sentence is slightly abbreviated, it should be said that there are three more dharmas, form and mental counts. There are four more dharmas, opening the mind into three, king and counts simultaneously and form into four. There are five more dharmas, opening the mind into four, facing form into five. Thus, this is only the Agamas of the Hinayana opening and closing form and mind to explain one and many, temporarily borrowing manifestation, not for permanent use. If the following text does not formally explain the contemplation of aspects. Three, about the three liberations. Seven Wonderful Arms Two. First, explanation of the name. Or because of skillful work, it is named, it is said that his arms are skillful and beautiful. Kumarajiva said: 'With giving as reward.'
故手能出無量寶物如五河流。故名妙臂也。或權實下約所表也。荊溪云。不思議實與權理同。二釋門。菩薩心聲聞心者。荊溪云。此則兩教菩薩對兩教二乘。自善為他者聲聞自善菩薩為他。八弗沙二。初釋名。二釋門。荊溪云。先出舊解。泯此下斥舊。今取下正釋。九師子二。初釋名。二釋門。荊溪云。先約世兩名。次辨同異。若取下斥舊。今取下正釋。摩訶那伽此云大龍。名佛為人中大龍也。十師子意二。初釋名。二釋門。十一凈解。有為等者。荊溪云。先分名體。意云前文已作漏與無漏名竟。今復更丘有為無為名者。以門別故。故更以有為對三無為。如得無漏亦是有為者。暹云。下香積品疏云。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。今可例彼也。數緣非數緣者。即新云擇滅非擇滅也。俱舍頌云。此中空無礙。擇滅謂離系。畢竟礙當生。別得非擇滅。釋曰。空無礙者謂太虛空無礙為性也。非謂所見空一顯色及竅隙等。擇滅離系者隨系事各別。隨三界系見見品品皆名為系。所繫不同名為隨事。離一系故得一擇滅。擇力所滅名為擇滅。謂斷智推度令滅故名擇滅。礙當生等者。此非擇。二類不同。謂根塵闕緣及所證位諸無知惑。不得續起名礙當生。如緣一色時于余色及餘四塵得非擇滅。
【現代漢語翻譯】 現代漢語譯本 因此，這隻手能變出如五條河流般無量的寶物，所以叫做『妙臂』（能變出無量寶物的手）。或者，『權』（方便）和『實』（真實）是從所代表的意義上說的。荊溪（指湛然法師）說：『不可思議的真實與方便的道理是相同的。』 二釋門（兩種解釋的門徑）。『菩薩心』和『聲聞心』，荊溪說：『這是指兩教的菩薩對應兩教的聲聞、緣覺。自利利他是菩薩，只求自利的是聲聞。』 八弗沙二（第八弗沙有兩種解釋）。第一是釋名（解釋名稱），第二是釋門（解釋門徑）。荊溪說：『先提出舊的解釋，『泯此』以下是駁斥舊的解釋，『今取』以下是正確的解釋。』 九師子二（第九師子有兩種解釋）。第一是釋名（解釋名稱），第二是釋門（解釋門徑）。荊溪說：『先從世俗的角度解釋兩個名稱，然後辨別它們的同異。『若取』以下是駁斥舊的解釋，『今取』以下是正確的解釋。』 摩訶那伽（Mahānāga），這裡譯為『大龍』，稱佛為人中大龍。 十師子意二（第十師子意有兩種解釋）。第一是釋名（解釋名稱），第二是釋門（解釋門徑）。 十一凈解（第十一凈解）。『有為等者』，荊溪說：『先區分名稱和本體。意思是說，前面已經作了有漏和無漏的名稱解釋，現在又重新提出有為和無為的名稱，是因為門徑不同。所以又用有為來對應三種無為。如果證得了無漏，也是有為。』 暹（可能是指某位法師）說：『《香積品疏》中說，又從須陀洹（Srotāpanna，入流果）到阿羅漢（Arhat，無學果），所得的智慧名為有為，所得的斷惑名為無為。無為就是有餘涅槃（nirvāṇa）。現在可以參照那個例子。』 『數緣』和『非數緣』，就是新譯的『擇滅』和『非擇滅』。《俱舍論》的頌文說：『此中空無礙，擇滅謂離系，畢竟礙當生，別得非擇滅。』 解釋說：『空無礙』是指太虛空，以無障礙為特性。不是指所見到的空顯色以及孔隙等。『擇滅離系』是指隨順繫縛的事物而各不相同。隨順三界繫縛，見惑的每一品都名為繫縛。所繫縛的不同，名為隨事。離開一種繫縛，就得到一種擇滅。通過選擇的力量所滅除的，名為擇滅。就是說，通過斷智的推度使之滅除，所以名為擇滅。 『礙當生等者』，這是指非擇滅。這兩類不同。是指根、塵缺少因緣，以及所證得的果位上的各種無知之惑，不能繼續生起，名為『礙當生』。比如緣取一種顏色時，對於其餘的顏色以及其餘的四種塵境，就得到非擇滅。
【English Translation】 English version Therefore, this hand can produce limitless treasures like the five rivers, hence it is called 'Wonderful Arm' (the hand that can produce limitless treasures). Alternatively, 'expedient' (upāya) and 'real' (tathatā) are spoken of in terms of what they represent. Jingxi (referring to Master Zhanran) said: 'The inconceivable reality is the same as the principle of expedient means.' Two Interpretations (two approaches to explanation). 'Bodhisattva mind' and 'Śrāvaka mind,' Jingxi said: 'This refers to the Bodhisattvas of the two teachings corresponding to the Śrāvakas and Pratyekabuddhas of the two teachings. Benefiting oneself and others is the Bodhisattva, seeking only self-benefit is the Śrāvaka.' Eight Phuṣa Two (the eighth Phuṣa has two interpretations). First is Explanation of Name (explaining the name), second is Explanation of Approach (explaining the approach). Jingxi said: 'First, present the old explanation, 'Rejecting this' below refutes the old explanation, 'Now taking' below is the correct explanation.' Nine Lion Two (the ninth Lion has two interpretations). First is Explanation of Name (explaining the name), second is Explanation of Approach (explaining the approach). Jingxi said: 'First, explain the two names from a worldly perspective, then distinguish their similarities and differences. 'If taking' below refutes the old explanation, 'Now taking' below is the correct explanation.' Mahānāga, here translated as 'Great Dragon,' refers to the Buddha as the great dragon among humans. Ten Lion Meaning Two (the tenth Lion Meaning has two interpretations). First is Explanation of Name (explaining the name), second is Explanation of Approach (explaining the approach). Eleven Pure Understanding (the eleventh Pure Understanding). 'Those with conditioned existence, etc.,' Jingxi said: 'First, distinguish the name and the substance. The meaning is that the previous text has already explained the names of defiled and undefiled, and now again raises the names of conditioned and unconditioned, because the approaches are different. Therefore, conditioned existence is used to correspond to the three unconditioned existences. If one attains the undefiled, it is also conditioned existence.' Xian (possibly referring to a certain Dharma master) said: 'The commentary on the 'Fragrant Accumulation' chapter says, 'Also, from Srotāpanna (stream-enterer) to Arhat (one who has completed learning), the wisdom attained is called conditioned, and the severing of afflictions attained is called unconditioned. Unconditioned is Nirvāṇa with remainder.' Now we can refer to that example.' 'Numerically conditioned' and 'non-numerically conditioned' are the newly translated 'cessation through discrimination' and 'cessation without discrimination.' The verse in the Abhidharmakośa states: 'Herein, space is unobstructed, cessation through discrimination is separation from bondage, ultimately obstructing future arising, separately attaining cessation without discrimination.' The explanation says: 'Space is unobstructed' refers to empty space, with unobstructedness as its characteristic. It does not refer to the visible empty color and apertures, etc. 'Cessation through discrimination is separation from bondage' refers to being different according to the things bound. Following the bondage of the three realms, each category of views is called bondage. The difference in what is bound is called following the thing. Separating from one bondage, one attains one cessation through discrimination. What is eliminated by the power of selection is called cessation through discrimination. That is to say, it is eliminated through the inference of the wisdom of cutting off, so it is called cessation through discrimination. 'Obstructing future arising, etc.,' refers to cessation without discrimination. These two categories are different. It refers to the lack of conditions for the roots and objects, as well as the various afflictions of ignorance in the attained positions, which cannot continue to arise, and is called 'obstructing future arising.' For example, when one cognizes one color, one attains cessation without discrimination for the remaining colors and the remaining four objects of sense.
為正緣色礙餘四。色等當不生。故一是涅槃者。暹云。擇滅無為也。二非涅槃者虛空及非擇滅也。今將離一切數等者。荊溪云。以有為中數對三無為中數緣滅。名之為二。若無彼數及數滅者是則不二。十二那羅延二。初釋名。那羅延者涅槃疏翻為金剛。二釋門。不出不到者。不出生死不到涅槃。以皆空故。荊溪云。正當通意。今須在圓。十三善意。十四現見。荊溪云。現見文中不釋名。已睹中道故名現見。癡是無明乃至老死。此中具指十二緣也。此用經意成今觀也。今觀不盡是空者。是中道空從非盡。下釋出中空名為不盡。此盡不盡即非盡非不盡。十五普守二。初釋名。二釋門。荊溪云。言故於我無等及引八自在我者。二名俱在中道法性。故須引之以防名同義同之失。故名同義異釋之。十六電天二。初釋名。二釋門。荊溪云。明無明為二者。此是界內不即無明。故與界外明為二耳。無明即明下正釋其相。即是相即之無明也。無明即明無明之體尚自不二。何況于明故云佛性即是明也。明有三種者泛出之耳。十七喜見二。初釋名。二釋門。荊溪云。先斥拙次今即下正釋者。如幻有即空。一切法趣空不空是真空也。十八明相。荊溪云。四種空種等亦先立。次四種乃至不二正釋也。言內外皆空者即體空也。即是中道空也。具如
【現代漢語翻譯】 現代漢語譯本 為正緣色礙餘四。色等當不生。故一是涅槃（Nirvana，意為滅度）者。暹云。擇滅無為也。二非涅槃者虛空及非擇滅也。今將離一切數等者。荊溪云。以有為中數對三無為中數緣滅。名之為二。若無彼數及數滅者是則不二。十二那羅延（Narayana，意為毗濕奴）二。初釋名。那羅延者涅槃疏翻為金剛。二釋門。不出不到者。不出生死不到涅槃。以皆空故。荊溪云。正當通意。今須在圓。十三善意。十四現見。荊溪云。現見文中不釋名。已睹中道故名現見。癡是無明乃至老死。此中具指十二緣也。此用經意成今觀也。今觀不盡是空者。是中道空從非盡。下釋出中空名為不盡。此盡不盡即非盡非不盡。十五普守二。初釋名。二釋門。荊溪云。言故於我無等及引八自在我者。二名俱在中道法性。故須引之以防名同義同之失。故名同義異釋之。十六電天二。初釋名。二釋門。荊溪云。明無明為二者。此是界內不即無明。故與界外明為二耳。無明即明下正釋其相。即是相即之無明也。無明即明無明之體尚自不二。何況于明故云佛性即是明也。明有三種者泛出之耳。十七喜見二。初釋名。二釋門。荊溪云。先斥拙次今即下正釋者。如幻有即空。一切法趣空不空是真空也。十八明相。荊溪云。四種空種等亦先立。次四種乃至不二正釋也。言內外皆空者即體空也。即是中道空也。具如
【English Translation】 English version Because of the positive condition, form obstructs the other four. Form and so on should not arise. Therefore, one is Nirvana (Nirvana, meaning extinction). Xian said: 'Selective extinction is unconditioned.' Two are not Nirvana: emptiness and non-selective extinction. Now, to separate from all numbers and so on, Jingxi said: 'Using the number in conditioned existence to contrast with the number of the three unconditioned existences, the extinction of conditions is called two. If there is no such number and the extinction of numbers, then it is non-dual.' Twelve Narayana (Narayana, meaning Vishnu) two. First, explain the name. Narayana, the Nirvana commentary translates as Vajra. Second, explain the gate. 'Neither coming out nor arriving' means not being born into Samsara and not arriving at Nirvana, because all are empty. Jingxi said: 'It should be understood generally. Now it must be in the round.' Thirteen, good intention. Fourteen, direct seeing. Jingxi said: 'In the text of direct seeing, the name is not explained. Having already seen the Middle Way, it is called direct seeing. Ignorance is ignorance, even to old age and death. Here, all twelve conditions are specifically indicated. This uses the meaning of the sutra to accomplish the present contemplation. The present contemplation is not exhausted by emptiness, which is the Middle Way emptiness from non-exhaustion. Below, explaining the emptiness in the middle is called non-exhaustion. This exhaustion and non-exhaustion are neither exhaustion nor non-non-exhaustion.' Fifteen, universal guarding two. First, explain the name. Second, explain the gate. Jingxi said: 'The words 'therefore, I have no equal' and the citation of the eight self-existing ones, both names are in the Middle Way Dharma-nature. Therefore, it is necessary to cite them to prevent the loss of the same name and the same meaning. Therefore, the same name has different meanings.' Sixteen, Electric Heaven two. First, explain the name. Second, explain the gate. Jingxi said: 'Explaining ignorance as two, this is ignorance within the realm, not immediately ignorance. Therefore, it is two with the brightness outside the realm. Ignorance is brightness.' Below, the correct explanation of its appearance is the mutual identity of ignorance. Ignorance is brightness, the substance of ignorance is already non-dual. How much more so with brightness? Therefore, it is said that Buddha-nature is brightness. There are three kinds of brightness, which are generally mentioned. Seventeen, Joyful Seeing two. First, explain the name. Second, explain the gate. Jingxi said: 'First, reject the clumsy, then now immediately the correct explanation is that like illusory existence is emptiness. All dharmas tend towards emptiness, non-emptiness is true emptiness.' Eighteen, Bright Appearance. Jingxi said: 'The four kinds of empty seeds, etc., are also established first, then the four kinds, even to non-duality, are the correct explanation. The words 'both inside and outside are empty' mean that the substance is empty. It is the Middle Way emptiness. Fully as in'
前釋。十九妙意。二十無盡意。今明佈施等者達藏通之二。成今不二。六度之通別者。六度是別迴向是通。六皆迴向故。二十一深慧。荊溪云。深慧名文中不釋。見底之慧故名為深。底即實相。二十二寂根二。初釋名。三無漏根者如前記。荊溪云。此是大乘三無漏根從於寂滅實相而生。六根得清凈者分真清凈也。二釋門二。初廣釋三寶義二。初明二相。文中先問起三寶。是三不應云二。既言下作兩意答釋。初約異故名二。是則四法乃至無量。對一如理悉得名二。豈但三法。又解下次束三寶以為人法。故知三寶只是二也。言佛與眾生俱是人者。眾下多生字後人妄加也。眾是僧耳。以僧伽翻眾故。故佛僧二寶俱是人也。佛是果人僧是因人。故言下引大論證佛稱人。以人與眾生俱假名故。人不曉此遂于上文眾字下輒加生字。二今觀下示不二二。初正約三寶示不二。二何故下更歷三身示不二二。初約身廣明二。初徴起總明。二人就下約身別示二。初三身敵對。二三身各明三。初法身三寶是法佛之師者。法字誤也。應云諸佛之師。此即大經云。諸佛所師所謂法也。以法常故諸佛亦常。諸佛即報智也。此法身正是法佛豈得又為法佛之師耶。可軌之法者。以報智軌則法性而成故。即是以法常故諸佛亦常也。法以軌則為義。境智相稱者
【現代漢語翻譯】 現代漢語譯本 前文解釋了十九種微妙的意義，以及二十種無盡的意義。現在闡明佈施等行為，通達藏教和通教的二諦，成就現在的不二法門。關於六度的通和別：六度是別，迴向是通，因為六度都包含迴向。二十一種深慧。荊溪大師說：『深慧』這個名稱在文中沒有解釋，徹見實相之底的智慧，所以稱為『深』。這個『底』就是實相。二十二種寂根，分為兩部分。首先是解釋名稱。三種無漏根如前文所記載。荊溪大師說：『這是大乘的三種無漏根，從寂滅實相而生。』六根得到清凈，是分證的清凈。第二部分是解釋法門，分為兩部分。首先是廣泛解釋三寶的意義，分為兩部分。首先闡明二相。文中先提問三寶，既然是三，不應該說是二。既然在言語下分為兩種意義來解答，首先是從差異的角度來說是二。這樣，四法乃至無量法，相對於一如的真理，都可以稱為二，豈止是三法。又解釋說，接下來將三寶歸結為人法，所以知道三寶只是二。說到佛與眾生都是人，『眾』字下多了一個『生』字，是後人妄加的。『眾』就是僧，因為僧伽（Samgha）翻譯為『眾』。所以佛寶和僧寶都是人。佛是果位的人，僧是因位的人。所以接下來引用《大智度論》來證明佛被稱為人，因為人和眾生都是假名。人不明白這個道理，所以在上文的『眾』字下擅自加上『生』字。第二，現在觀察，顯示不二，分為兩部分。首先是直接從三寶的角度顯示不二。第二，為什麼接下來要歷數三身來顯示不二，分為兩部分。首先是從身的角度廣泛闡明二。首先提出總的說明。第二，就接下來從身的角度分別顯示二。首先是三身相對。第二，三身各自闡明三。首先是法身三寶，『是法佛之師』，這裡的『法』字是錯誤的，應該說『是諸佛之師』。這也就是《大般涅槃經》所說的：『諸佛所師，所謂法也。以法常故，諸佛亦常。』諸佛就是報智。這個法身正是法佛，怎麼能又是法佛之師呢？可以作為軌則的法，因為報智以軌則法性而成，也就是以法常故，諸佛亦常。法以軌則為意義，境和智相互對應。
【English Translation】 English version The previous explanation covered nineteen subtle meanings and twenty inexhaustible meanings. Now, elucidating giving (dana) and other practices, one penetrates the two truths of the Tripitaka (藏教, Zàngjiào - the teaching of the three baskets) and Common (通教, Tōngjiào - a teaching common to both Hinayana and Mahayana) teachings, thereby realizing the non-duality of the present moment. Regarding the distinction between the common and specific aspects of the Six Perfections (六度, liùdù - Six Paramitas): the Six Perfections are specific, while dedication (迴向, huíxiàng - dedicating merit) is common, because all six include dedication. Twenty-one: Deep Wisdom (深慧, shēnhuì). Master Jingxi (荊溪大師, Jīngxī Dàshī) said: 'The name 'Deep Wisdom' is not explained in the text. Wisdom that sees the bottom of reality is called 'deep.' This 'bottom' is precisely the true nature (實相, shíxiàng - reality as it is). Twenty-two: Tranquil Roots (寂根, jìgēn), in two parts. First, explaining the name. The three non-outflow roots (三無漏根, sānwúlòugēn) are as previously recorded. Master Jingxi said: 'These are the three non-outflow roots of the Great Vehicle (大乘, Dàchéng - Mahayana), arising from the tranquil extinction of true nature.' The six roots attaining purity is partial purity. The second part is explaining the Dharma gate (法門, fǎmén - Dharma door), in two parts. First, broadly explaining the meaning of the Three Jewels (三寶, sānbǎo - Buddha, Dharma, Sangha), in two parts. First, elucidating the two aspects. The text first raises the question of the Three Jewels; since it is three, it should not be called two. Since it is answered by dividing it into two meanings, first, from the perspective of difference, it is called two. Thus, the four Dharmas and even limitless Dharmas, in relation to the one suchness (一如, yīrú - oneness), can all be called two, not just the three Dharmas. Furthermore, the explanation says that next, the Three Jewels are summarized as person and Dharma, so it is known that the Three Jewels are just two. Regarding the statement that the Buddha and sentient beings are both people, the word 'being' (生, shēng) is added after 'sentient beings' (眾, zhòng), which is a later addition. 'Sentient beings' is precisely the Sangha (僧, sēng), because Sangha (僧伽, Sēngqié - Sangha) is translated as 'sentient beings.' Therefore, both the Buddha Jewel and the Sangha Jewel are people. The Buddha is the person of the fruit, and the Sangha is the person of the cause. Therefore, the Great Treatise (大智度論, Dàzhìdùlùn - Mahaprajnaparamita Sastra) is cited to prove that the Buddha is called a person, because both people and sentient beings are provisional names. People do not understand this principle, so they arbitrarily add the word 'being' after 'sentient beings' in the preceding text. Second, now observing, showing non-duality, in two parts. First, directly showing non-duality from the perspective of the Three Jewels. Second, why enumerate the Three Bodies (三身, sānshēn - Trikaya) to show non-duality, in two parts. First, broadly elucidating two from the perspective of the body. First, raising a general explanation. Second, specifically showing two from the perspective of the body. First, the Three Bodies are opposed. Second, each of the Three Bodies elucidates three. First, the Dharma Body (法身, fǎshēn - Dharmakaya) Three Jewels, 'is the teacher of the Dharma Buddha' (是法佛之師, shì fǎfó zhī shī), the word 'Dharma' (法, fǎ) here is incorrect, it should be 'is the teacher of all Buddhas' (是諸佛之師, shì zhūfó zhī shī). This is what the Mahaparinirvana Sutra (大般涅槃經, Dàbānnièpánjīng) says: 'What the Buddhas teach is called Dharma. Because the Dharma is constant, the Buddhas are also constant.' The Buddhas are precisely the wisdom of reward (報智, bàozhì - Sambhogakaya). This Dharma Body is precisely the Dharma Buddha, how can it be the teacher of the Dharma Buddha? The Dharma that can be a model, because the wisdom of reward is formed by modeling the nature of Dharma, that is, because the Dharma is constant, the Buddhas are also constant. Dharma takes modeling as its meaning, the realm and wisdom correspond to each other.
。荊溪云。不稱則不和。既約境智以明三寶而云境。法佛智相稱者。境亦稱智故名相稱。二報佛三寶。荊溪云。與理相應者智應于理如前。約理即是理應于智。三應身三寶二雖復下結示不二。然此三身各明三寶者凡有二異。若法報二身只是境智照。發等互成三義。法身以所發之智為佛。報身以所照之境為法。法身以境同於智為僧。報身以智同於境為僧。只由報法相應相冥故。得互望各為三寶。唯應身三寶一向就應說。細尋前文其義可見。凡十二寶者以源本三並流出九。源流共數則有十二。未曾有異者。以三身一體人法不二故。入一實相者。三九雖殊一心無別。二三寶下略例一切法。荊溪云。諸法亦爾者。諸法無非一體三寶之實相也。二十三心無礙二。初釋名二釋門。初斥小果。滅即涅槃滅者。因果滅盡之處即是涅槃寂滅之理也。今觀下正釋說涅槃。即是色者。空即是色。此空亦是中道之空。中道之中具一切色空故也。二十四上善二。初釋名。二釋門二。初正釋現文。此文亦有二義。初以異故名二。前解者即釋寂根中也。又身下次義也。束三為二。只是色心。色心為二者。荊溪云。小乘入空猶見有二。于實相中見一切法不得一法豈分色心。故云不二。二上來下對上結成。善眼即第六人。四種空種者即第十八明相說門也。
【現代漢語翻譯】 現代漢語譯本：荊溪大師說：『不相稱則不和諧。』既然約定了境、智來闡明三寶，而又說『境』，是因為法佛的智與境相互稱合，境也稱合智，所以名為相稱。二報佛的三寶，荊溪大師說：『與理相應』，是說智應合於理，如前文所說，約理就是理應合於智。三應身的三寶，雖然在『二雖復下』總結顯示不二，然而這三身各自闡明三寶，總共有兩種不同。如果法身和報身只是境、智、照、發等相互成就三義，法身以所發之智為佛，報身以所照之境為法，法身以境等同於智為僧，報身以智等同於境為僧。只因爲報身和法身相應相冥合，才能相互觀望而各自成為三寶。只有應身的三寶一向就應身而說。仔細尋味前文，其中的含義可以明白。總共有十二寶，是以源本的三寶並流出的九寶。源流共同計算，則有十二。『未曾有異』，是因為三身一體，人法不二的緣故。『入一實相』，是說三九雖然不同，但一心沒有差別。『二三寶下』，簡略地以三寶為例說明一切法。荊溪大師說：『諸法也是這樣』，是說諸法無非是一體三寶的實相。 二十三、心無礙，分為二：一是解釋名稱，二是解釋法門。首先是駁斥小乘的果位。『滅即涅槃滅者』，因果滅盡之處就是涅槃寂滅之理。『今觀下』，正式解釋說涅槃，『即是色者』，空即是色，此空也是中道之空，中道之中具足一切色空。 二十四、上善，分為二：一是解釋名稱，二是解釋法門，又分為二：一是正式解釋現文，此文也有二義，一是因不同而命名，『前解者』，就是解釋寂根中。『又身下』是次要的含義。將三者歸束為二，只是色和心。色和心分為二，荊溪大師說：『小乘入空仍然見到有二。在實相中見到一切法，得不到一法，怎麼能區分色和心呢？』所以說不二。『二上來下』，對照上文總結，『善眼』就是第六人，『四種空種者』，就是第十八明相說門。
【English Translation】 English version: Jingxi said: 'If they do not correspond, they are not harmonious.' Since we have agreed on realm (境, jing, objective reality) and wisdom (智, zhi, subjective knowledge) to clarify the Three Jewels (三寶, sanbao, Buddha, Dharma, Sangha), and yet we speak of 'realm,' it is because the wisdom and realm of the Dharma-body Buddha (法佛, fofa) correspond to each other; the realm also corresponds to wisdom, hence the name 'correspondence.' The Three Jewels of the Second Reward-body Buddha (報佛, baofo), Jingxi said: 'Corresponding to principle (理, li)' means that wisdom should correspond to principle, as mentioned earlier; speaking of principle means that principle should correspond to wisdom. The Three Jewels of the Third Manifestation-body Buddha (應身, yingshen), although the 'two further down' summarize and show non-duality, these three bodies each clarify the Three Jewels, totaling two differences. If the Dharma-body and Reward-body are merely realm, wisdom, illumination, and origination mutually completing the three meanings, the Dharma-body takes the wisdom it originates as the Buddha, the Reward-body takes the realm it illuminates as the Dharma, the Dharma-body takes the realm as identical to wisdom as the Sangha, and the Reward-body takes the wisdom as identical to the realm as the Sangha. Only because the Reward-body and Dharma-body correspond and merge, can they mutually regard each other as the Three Jewels. Only the Three Jewels of the Manifestation-body are always spoken of in terms of the Manifestation-body. Carefully examining the preceding text, its meaning can be understood. There are a total of twelve jewels, taking the original three and the nine that flow from them. Counting the origin and the flow together, there are twelve. 'Never having been different' is because the three bodies are one entity, and the person and Dharma are non-dual. 'Entering the one true aspect' means that although the three nines are different, the one mind has no distinction. 'The two Three Jewels below' briefly use the Three Jewels as an example to explain all dharmas. Jingxi said: 'All dharmas are also like this' means that all dharmas are none other than the true aspect of the one entity of the Three Jewels. Twenty-three, Unobstructed Mind (心無礙, xin wu ai), divided into two: first, explaining the name; second, explaining the Dharma gate. First, refuting the fruit of the Small Vehicle (小乘, xiaocheng). 'Extinction is Nirvana extinction' means that the place where cause and effect are completely extinguished is the principle of Nirvana's quiescence and extinction. 'Now observing below' formally explains Nirvana, 'is form' means that emptiness is form, and this emptiness is also the emptiness of the Middle Way (中道, zhongdao), within which all form and emptiness are complete. Twenty-four, Supreme Good (上善, shangshan), divided into two: first, explaining the name; second, explaining the Dharma gate, further divided into two: first, formally explaining the present text, which also has two meanings: first, naming due to difference; 'the previous explanation' is explaining within the quiescent root. 'Also, the body below' is the secondary meaning. Binding the three into two is merely form and mind. Dividing form and mind into two, Jingxi said: 'Those who enter emptiness in the Small Vehicle still see two. Seeing all dharmas in true reality, not obtaining one dharma, how can one distinguish form and mind?' Therefore, it is said to be non-dual. 'The two come up and down' compares with the above to conclude, 'Good Eye' is the sixth person, 'the four kinds of empty seeds' is the eighteenth, the door of explaining the appearance.
今以上善對上二人。共成三脫各從一悟。二十五福田。荊溪云。經動者釋有進退。初以四禪皆名無動。次第四禪及以四空乃名無動。此但他人所解。今明如上所明無動但屬於福。皆是有漏故皆屬動。對理無漏方名不動。二十六華嚴。荊溪云。經云從我起二者。意明破我見於無我故云起二。未達我性故起二也。二十七德藏二。初釋名。二釋門。如訶身子者即不思議品初文也。故經云。夫求法者無見苦求無斷集求無造盡證修道之求乃至是則戲論非求法也。二十八月上二。初釋名。月團圓等者。即華嚴云。譬如凈滿月。普現一切水。形影雖無量本月未曾二。二釋門。顯晦亦明暗也。經云如入滅受相定者。以小定喻顯也。以智照滅故則無明。結惑盡故無暗。二十九寶印手二。初釋名二釋門。三十珠頂王。荊溪云。珠頂王名文中不釋。譬如輪王頂上明珠。是珠居頂故云珠頂。三十一樂實二。初正釋樂實二。初釋名二釋門二。初釋實不實。二釋肉慧眼二初正釋二。初牒文引經。二二乘下依經示義。二但大下結示。荊溪云。若約別教為語。正觀中道為慧眼者。於十住中遠觀所期耳。從十行去從空出假故云照二諦。故從假邊名為法眼。三諦同觀即入初地。二是中下釋諸菩薩二。初正示二釋疑。二文殊菩薩說二。初分科。二一諸下隨釋二
【現代漢語翻譯】 現代漢語譯本 現在我（指天臺宗智者大師）以上述的『上善』（指修習止觀的上等根器之人）來對應『上二人』（指《法華經》中的藥王菩薩和妙音菩薩）。共同成就三種解脫（空解脫、無相解脫、無作解脫），各自證悟一個真理（空、無相、無作）。有二十五種修福的田地（指可供修福的各種對像）。 荊溪湛然大師解釋說：『經文中提到的『動』，是用來解釋有進退變化的事物。』最初，四禪都被稱為『無動』，後來，四禪和四空定才被稱為『無動』。這些只是其他人所理解的。現在我明確說明，如上所述的『無動』只是屬於福德的範疇，都是有為有漏的，所以都屬於『動』。只有對於真理的無漏智慧，才能稱為『不動』。 二十六，華嚴（指《華嚴經》）。荊溪湛然大師說：『經文中說『從我起二』，意思是說，破除我見，證悟無我，所以說『起二』。因為沒有通達我性的緣故，所以才會有『起二』的說法。 二十七，德藏二（指《大寶積經·德藏菩薩會》）。首先解釋名稱，然後解釋法門。例如呵斥舍利弗，就是《不可思議品》最初的文句。所以經中說：『求法的人，不應該尋求苦，不應該尋求斷集，不應該尋求造盡證修道，如果這樣，那就是戲論，不是求法。』 二十八，月上二（指《月上女經》）。首先解釋名稱，『月團圓等』，就是《華嚴經》所說的：『譬如清凈圓滿的月亮，普遍顯現在一切水中，形和影雖然無數，但月亮本身未曾分裂成二。』然後解釋法門，『顯晦』也指光明和黑暗。經文中說『如入滅受想定者』，是用小定來比喻顯現。因為用智慧照破了無明，所以沒有黑暗。因為煩惱結縛都已斷盡，所以沒有黑暗。 二十九，寶印手二（指《寶印手菩薩經》）。首先解釋名稱，然後解釋法門。 三十，珠頂王（指《珠頂王經》）。荊溪湛然大師說：『珠頂王這個名稱，經文中沒有解釋。』譬如轉輪聖王的頭頂上的明珠，因為這顆明珠位於頭頂，所以稱為『珠頂』。 三十一，樂實二（指《大般涅槃經·樂實品》）。首先正確解釋『樂實』。首先解釋名稱，然後解釋法門。首先解釋『實』和『不實』，然後解釋肉眼和慧眼。首先正確解釋，首先引用經文，然後二乘人根據經文來顯示意義。然後『但大』以下總結顯示。荊溪湛然大師說：『如果按照別教的觀點來說，正確觀察中道就是慧眼，在十住位中遠遠地觀察所期望的目標。從十行位開始，從空出假，所以說照見二諦。所以從假諦的角度來說，稱為法眼。三諦同時觀察，就進入初地。』 二是中下，解釋諸菩薩。首先正確顯示，然後解釋疑問。文殊菩薩說，首先分科，然後『一諸下』，隨著經文解釋。
【English Translation】 English version Now, I (referring to Zhiyi, the founder of the Tiantai school) will use the 'Superior Goodness' (referring to those with superior faculties for practicing cessation and contemplation) to correspond to the 'Two Superiors' (referring to Bhaisajyaraja Bodhisattva and Gadgadasvara Bodhisattva in the Lotus Sutra). Together, they accomplish the three liberations (emptiness, signlessness, and desirelessness), each realizing one truth (emptiness, signlessness, and desirelessness). There are twenty-five fields of merit (referring to various objects for cultivating merit). Master Jingxi Zhanran explains: 'The 'movement' mentioned in the sutra is used to explain things that have progress and regress.' Initially, all four dhyanas (meditative absorptions) were called 'immovable.' Later, the four dhyanas and the four formless realms were called 'immovable.' These are just interpretations by others. Now, I clearly explain that the 'immovability' mentioned above only belongs to the category of merit. They are all conditioned and defiled, so they all belong to 'movement.' Only the undefiled wisdom regarding the truth can be called 'immovable.' Twenty-six, Avatamsaka (referring to the Avatamsaka Sutra). Master Jingxi Zhanran says: 'The sutra says, 'From me arises duality,' meaning that by breaking the view of self and realizing non-self, it is said that 'duality arises.' Because one has not penetrated the nature of self, the saying 'duality arises' exists. Twenty-seven, Dezang Er (referring to the Dezang Bodhisattva Assembly in the Maharatnakuta Sutra). First, explain the name, then explain the Dharma gate. For example, scolding Sariputra is the initial sentence of the Inconceivable Chapter. Therefore, the sutra says: 'Those who seek the Dharma should not seek suffering, should not seek the cessation of accumulation, should not seek the creation of the path to cessation and realization. If so, that is mere play and not seeking the Dharma.' Twenty-eight, Yueshang Er (referring to the Yueshang Woman Sutra). First, explain the name, 'The moon is round, etc.,' which is what the Avatamsaka Sutra says: 'It is like the pure and full moon, universally appearing in all waters. Although the forms and shadows are countless, the moon itself has never been divided into two.' Then explain the Dharma gate, 'manifestation and obscurity' also refer to light and darkness. The sutra says, 'Like entering the cessation of perception and feeling samadhi,' which uses a small samadhi to illustrate manifestation. Because ignorance is illuminated by wisdom, there is no darkness. Because the bonds of affliction are completely exhausted, there is no darkness. Twenty-nine, Bao Yin Shou Er (referring to the Treasure Seal Hand Bodhisattva Sutra). First, explain the name, then explain the Dharma gate. Thirty, Zhu Ding Wang (referring to the Jewel Crown King Sutra). Master Jingxi Zhanran says: 'The name Jewel Crown King is not explained in the sutra.' It is like the bright pearl on the crown of a Chakravartin (wheel-turning king). Because this pearl is located on the crown, it is called 'Jewel Crown.' Thirty-one, Le Shi Er (referring to the Joy and Reality Chapter of the Mahaparinirvana Sutra). First, correctly explain 'Joy and Reality.' First, explain the name, then explain the Dharma gate. First, explain 'real' and 'unreal,' then explain the physical eye and the wisdom eye. First, correctly explain, first quote the sutra, then the two vehicles (Sravakas and Pratyekabuddhas) use the sutra to show the meaning. Then, from 'But Great' onwards, summarize and show. Master Jingxi Zhanran says: 'If speaking according to the Separate Teaching, correctly observing the Middle Way is the wisdom eye, remotely observing the desired goal in the ten abodes. Starting from the ten practices, emerging from emptiness to establish provisionality, so it is said to illuminate the two truths. Therefore, from the perspective of the provisional truth, it is called the Dharma eye. Simultaneously observing the three truths, one enters the first ground.' Two is under the middle, explaining the Bodhisattvas. First, correctly show, then explain the doubts. Manjushri Bodhisattva says, first divide into categories, then 'One All below,' explaining according to the sutra.
。初諸菩薩問。二文殊說二。初略釋。故云起想即癡等般舟文也。二若作下廣釋二。初約門示義二。初約五門正釋二。初正釋三。初標。二菩薩下釋二。初約前為四門二。初正示。二諸菩下結益。然此四門只是三諦。空門真諦有門俗諦。兩亦雙非即中道遮照。既三諦相即故四門互融。三諦四門一心本具。既知相即各說何妨。俱達心源咸稱不二。專用此意統而括之。方識斯經不二大旨。隨四悉檀逗機等者。既自行因斯開悟。是以還說己法以示他人。二于其下顯今為第五。此第五門豈離前四四不可說。故名第五。又若約觀以明。則三諦俱照成前四門。三諦俱亡成今第五。亡照體一廓爾無寄。凈名杜口豈離斯乎。損至無損可以意得。三故此下結。二料簡二。初問。二答二。初明五門俱教。二約四悉結成二。初約前三后一釋。注云云者。此四悉檀並約理說。隨機暫異定無淺深。二亦以下約前後俱四釋。既是相成故前後俱四。無言有說四益何殊。要其所歸同歸于道。二引二論證成二。初證成四門二。初引論。二若實下釋義二。初釋門義。二如是下示得失。邪見火燒故者。夫火不取則有溫身熟食之功。取執則有焦肌爛手之禍。合法可知。二若因下結示第五二。初結。前生后二。此無下望上顯意。荊溪云。亦是別擬圓教者。上已判諸
【現代漢語翻譯】 。最初，諸位菩薩提問。 二、文殊菩薩的解說分為兩部分。首先是簡略的解釋，所以說『起想即癡』等同於《般舟三昧經》的文義。 二、如果從下面開始廣為解釋，又分為兩部分。首先是依據法門來闡釋意義，又分為兩部分。首先是依據五門來正式解釋，又分為兩部分。首先是正式解釋，分為三部分。首先是標示。 二、菩薩以下是解釋，分為兩部分。首先是依據前面為四門，分為兩部分。首先是正式指示。二、諸菩薩以下是總結利益。然而這四門只是三諦（satya-traya，佛教術語，指空諦、假諦、中諦）。空門是真諦（paramārtha-satya，佛教術語，指勝義諦，最高的真理），有門是俗諦（saṃvṛti-satya，佛教術語，指世俗諦，相對的真理）。兩者也都雙重否定，即是中道（madhyamā，佛教術語，指不落兩邊的中正之道）的遮照。既然三諦相互融合，所以四門也相互融合。三諦四門一心本具。既然知道相互融合，各自解說又有什麼妨礙？都通達心源，都稱為不二（advaita，佛教術語，指非二元對立的真理）。專門用這個意思來統攝它。才能認識這部經不二的大旨。隨四悉檀（catuḥ-siddhānta，佛教術語，指四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來適應根機等，既然自己修行因此開悟。因此還說自己的法來指示他人。 二、在於其下顯示現在是第五門。這第五門難道離開了前面的四門？四門不可說。所以名為第五。又如果依據觀（dhyāna，佛教術語，指禪定，冥想）來闡明，那麼三諦都照見，成就前面的四門。三諦都泯滅，成就現在的第五門。泯滅與照見本體是一，廓然無所寄託。維摩詰（Vimalakīrti，佛教人物，一位著名的在家菩薩）的杜口（指沉默不語）難道離開了這個嗎？損失到沒有損失，可以用意領會。 三、所以在此總結。二、料簡，分為兩部分。首先是提問。二、回答，分為兩部分。首先是闡明五門都是教法。二、依據四悉檀總結成就，分為兩部分。首先是依據前三后一解釋。註釋說云云等，這四悉檀都是依據理來說的。隨機應變暫時不同，一定沒有深淺之分。 二、也以下依據前後都是四悉檀來解釋。既然是相互成就，所以前後都是四悉檀。無言與有說，四益有什麼不同？要說它們最終的歸宿，都是歸於道。 二、引用二論來論證成就，分為兩部分。首先是論證成就四門，分為兩部分。首先是引用論。二、如果真實以下是解釋意義，分為兩部分。首先是解釋門的意義。二、如是以下是顯示得失。邪見（mithyā-dṛṣṭi，佛教術語，指錯誤的見解）的火燒，是因為火如果不取用，就有溫暖身體、煮熟食物的功用。取用執著，就有燒焦肌肉、腐爛手掌的禍患。合法可知。 二、如果因為以下是總結顯示第五門，分為兩部分。首先是總結。前生后二。這沒有以下是望上顯示意義。荊溪（地名，指唐代天臺宗僧人湛然）說，也是另外擬定的圓教（pūrṇa-buddha-dharma，佛教術語，指圓滿的教法）。上面已經判別了諸教。
【English Translation】 . Initially, the Bodhisattvas asked questions. 2. Mañjuśrī's (name of a Bodhisattva, symbolizing wisdom) explanation is divided into two parts. First, a brief explanation, hence the saying 'arising thought is ignorance' is equivalent to the meaning of the Pratyutpanna Samādhi Sūtra (name of a Buddhist scripture). 2. If we start to explain it extensively from below, it is further divided into two parts. First, explaining the meaning based on the Dharma gates, which is again divided into two parts. First, formally explaining based on the five gates, which is again divided into two parts. First, a formal explanation, divided into three parts. First, the indication. 2. 'Bodhisattvas' below is the explanation, divided into two parts. First, based on the previous four gates, divided into two parts. First, a formal indication. Second, 'All Bodhisattvas' below is the conclusion of benefits. However, these four gates are just the Three Truths (satya-traya, Buddhist term referring to emptiness, provisional existence, and the middle way). The gate of emptiness is the ultimate truth (paramārtha-satya, Buddhist term referring to the highest truth), the gate of existence is the conventional truth (saṃvṛti-satya, Buddhist term referring to relative truth). Both also doubly negate, which is the illumination of the Middle Way (madhyamā, Buddhist term referring to the path of not falling into extremes). Since the Three Truths interpenetrate, the four gates also interpenetrate. The Three Truths and Four Gates are inherently present in the mind. Since we know they interpenetrate, what harm is there in each explaining them? All understand the source of the mind, all call it non-duality (advaita, Buddhist term referring to the truth of non-duality). Use this meaning specifically to encompass it. Only then can we recognize the great purpose of non-duality in this scripture. According to the Four Siddhantas (catuḥ-siddhānta, Buddhist term referring to four accomplishments: mundane, personal, remedial, and ultimate), to adapt to the capacity of beings, since one's own practice leads to enlightenment. Therefore, one also speaks of one's own Dharma to show it to others. 2. Showing below that it is now the fifth gate. Does this fifth gate leave the previous four gates? The four gates cannot be spoken of. Therefore, it is called the fifth. Also, if we explain it based on contemplation (dhyāna, Buddhist term referring to meditation), then the Three Truths all illuminate, accomplishing the previous four gates. The Three Truths all vanish, accomplishing the current fifth gate. Vanishing and illuminating are one in essence, vast and without reliance. Does Vimalakīrti's (name of a famous lay Buddhist) silence (referring to not speaking) leave this? Loss to no loss, can be understood with intention. 3. Therefore, conclude here. 2. Scrutiny, divided into two parts. First, the question. 2. The answer, divided into two parts. First, clarifying that all five gates are teachings. 2. Concluding accomplishment based on the Four Siddhantas, divided into two parts. First, explaining based on the first three and the last one. The commentary says 'etc.', these Four Siddhantas are all based on principle. Adapting to circumstances temporarily differs, but there is definitely no difference in depth. 2. Also, explaining below based on the fact that both before and after are the Four Siddhantas. Since they mutually accomplish each other, both before and after are the Four Siddhantas. What is the difference between speechlessness and speech, and the four benefits? To say their ultimate destination, they all return to the Tao. 2. Quoting two treatises to prove accomplishment, divided into two parts. First, proving the accomplishment of the four gates, divided into two parts. First, quoting the treatise. 2. 'If real' below is explaining the meaning, divided into two parts. First, explaining the meaning of the gate. 2. 'Thus' below is showing gains and losses. The fire of wrong views (mithyā-dṛṣṭi, Buddhist term referring to wrong views) burns, because if fire is not used, it has the function of warming the body and cooking food. If one takes and clings to it, there is the disaster of burning muscles and rotting hands. The lawfulness can be known. 2. 'If because' below is concluding and showing the fifth gate, divided into two parts. First, the conclusion. The former produces the latter. This 'no' below is showing the meaning by looking upwards. Jingxi (name of a place, referring to Zhanran, a Tiantai monk in the Tang Dynasty) said, it is also another proposed perfect teaching (pūrṇa-buddha-dharma, Buddhist term referring to the perfect teaching). The various teachings have already been judged above.
菩薩屬別教竟。故不可說屬圓教釋也。此亦一往隨文判耳。若三十二人從遠意說。所入亦是不可說也。得圓意者者。上來亦判三十二人一一相通即成圓義。故今此中得作此釋。不可說門亦如是者。別圓四門各有第五不可說故。故不可說。其門亦通。遍攝一切方屬圓門。二無言下別示無言二。初通示六種二。初約內外通明五。初長爪二。初正示二。初明邪計。長爪即摩訶拘絺羅此云大膝。舍利弗舅也。由來論勝於姊。懷舍利弗論則不勝。知所懷者智。寄辨尚爾何況出胎。即棄家往南天竺讀十八經。誓讀不休無暇剪爪。時人呼為長爪梵志。學說還家問甥所在。人云為佛弟子。即大憍慢。我甥八歲聲震五竺。彼沙門者有何道術誘我姊子。徑往佛所思惟良久。不得一法入心。語佛言。一切法不受受即安義。此言一切法我皆能破使不得安。故言一切法不受。毒氣者即三毒心中妄計也。應云皆三毒。文中作云毒字誤也。二佛心下顯佛破。佛心無三毒者顯佛慈心破彼邪執。汝之下正出佛破。先牒彼計反問定之。汝之不受者牒彼計也。汝見是受不者反問也。謂汝起不受之見。汝內心為安受此見。為不安受此見。若見下出佛難意雙破彼執也。先破受次破不受。初意者。若汝此見安受於心。何得一切不受。以汝見心亦在一切法中故。次破不
【現代漢語翻譯】 現代漢語譯本 菩薩屬於別教的範疇已經結束。因此，不可說不能被解釋為屬於圓教。這只是一種根據字面意義的判斷。如果從更深遠的意義上說，三十二人所證入的境界也是不可說的（不可思議的境界）。 對於領悟圓教義理的人來說，前面已經判斷三十二人彼此相通，這就構成了圓教的義理。因此，現在在這裡可以這樣解釋。『不可說門』也是如此，別教和圓教的四門（四種修行方法）各自都有第五種『不可說』，所以說是『不可說』。這個門也是相通的，普遍涵蓋一切，才屬於圓門。 下面不通過言語，而是特別地揭示『無言』的兩種含義。首先，總的揭示六種含義。在總的說明中，從內外兩個方面來闡明五種含義。首先是長爪（Nakhala，指甲很長的人）的論述。首先，正式地揭示兩種含義。首先是闡明邪見。長爪就是摩訶拘絺羅（Mahakosthila），這裡翻譯為『大膝』，是舍利弗（Sariputra）的舅舅。他向來在辯論上勝過他的姐姐。當他的姐姐懷著舍利弗時，他就辯論不過姐姐了。知道姐姐所懷的是有智慧的人。寄託于辯論尚且如此，更何況是出生之後呢？於是他拋棄家庭，前往南印度研讀十八部經典。發誓不停止閱讀，沒有時間剪指甲。當時的人稱他為長爪梵志（Nakhala Brahmacari）。學成歸來后，他問外甥在哪裡。人們說他做了佛陀的弟子。他非常傲慢，認為『我的外甥八歲時，名聲就震動了五印度。那個沙門（Sramana，出家人）有什麼道術，能引誘我的姐姐的兒子？』於是他直接去見佛陀，思考了很久，沒有一種法能夠進入他的內心。他對佛陀說：『一切法不受（Sarvam asti），接受就意味著安立。』這句話的意思是，一切法我都能破斥，使它不能成立。所以說『一切法不受』。『毒氣』指的是心中的貪嗔癡三毒妄想。應該說是『都是三毒』。文中寫成『毒』字是錯誤的。 下面通過佛陀的心來顯示佛陀的破斥。佛陀的心中沒有三毒，這顯示了佛陀的慈悲心，以此來破斥他的邪執。『汝之』以下正式地闡述佛陀的破斥。首先引用他的觀點，然後反問來確定它。『汝之不受者』是引用他的觀點。『汝見是受不者』是反問。意思是，你產生了『不受』的見解，那麼你內心是安然地接受這個見解，還是不安然地接受這個見解？『若見』以下闡述佛陀詰難的意圖，同時破斥他的執著。先破斥『受』，再破斥『不受』。首先闡述第一個意圖。如果你這個見解安然地接受在心中，怎麼能說一切都不接受呢？因為你的見解也在一切法之中。其次破斥『不』。
【English Translation】 English version The section on Bodhisattvas belonging to the Distinct Teaching (Separate Teaching) is now complete. Therefore, 'inexpressible' cannot be interpreted as belonging to the Perfect Teaching (Complete Teaching). This is merely a judgment based on the literal meaning of the text. If, from a more profound perspective, the state attained by the thirty-two individuals is also inexpressible (an inconceivable state). For those who understand the principles of the Perfect Teaching, it has already been judged that the thirty-two individuals are interconnected, which constitutes the meaning of the Perfect Teaching. Therefore, it can be explained in this way here. The 'Gate of Inexpressibility' is also like this; the four gates (four methods of practice) of the Distinct Teaching and the Perfect Teaching each have a fifth 'inexpressible,' so it is said to be 'inexpressible.' This gate is also interconnected, universally encompassing everything, and only then does it belong to the Perfect Gate. Below, without using words, the two meanings of 'non-verbal' are specifically revealed. First, the six meanings are generally revealed. In the general explanation, the five meanings are clarified from both internal and external aspects. First is the discussion of Long Nails (Nakhala). First, the two meanings are formally revealed. First is the elucidation of wrong views. Long Nails is Mahakosthila, which is translated here as 'Great Knee,' and is the uncle of Sariputra. He has always been superior to his sister in debate. When his sister was pregnant with Sariputra, he could not debate with her. He knew that what his sister was carrying was a wise person. Relying on debate was already like this, let alone after birth? So he abandoned his family and went to South India to study eighteen scriptures. He vowed not to stop reading and had no time to cut his nails. People at that time called him Nakhala Brahmacari (Long Nails Ascetic). After completing his studies and returning home, he asked where his nephew was. People said that he had become a disciple of the Buddha. He was very arrogant, thinking, 'When my nephew was eight years old, his fame shook the five Indias. What kind of Taoist skills does that Sramana (monk) have that can seduce my sister's son?' So he went directly to see the Buddha, thought for a long time, and no Dharma could enter his heart. He said to the Buddha, 'Everything is not accepted (Sarvam asti), acceptance means establishment.' This sentence means that I can refute everything and make it unable to be established. So it is said that 'everything is not accepted.' 'Poisonous gas' refers to the delusions of greed, anger, and ignorance in the heart. It should be said that 'they are all three poisons.' It is a mistake to write 'poison' in the text. Below, the Buddha's refutation is shown through the Buddha's mind. The Buddha's mind has no three poisons, which shows the Buddha's compassionate mind, using this to refute his wrong views. 'Your' below formally elaborates on the Buddha's refutation. First, quote his point of view, and then ask back to confirm it. 'Your non-acceptance' is quoting his point of view. 'Do you see this acceptance?' is a rhetorical question. It means that you have produced the view of 'non-acceptance,' so does your heart accept this view peacefully, or does it accept this view uneasily? 'If you see' below elaborates on the Buddha's intention to question, and at the same time refutes his attachment. First refute 'acceptance,' and then refute 'non-acceptance.' First, elaborate on the first intention. If you accept this view peacefully in your heart, how can you say that you do not accept everything? Because your view is also in everything. Secondly, refute 'not'.
受者。應云若見不受。今云不見者語倒也。汝見若亦不受何得見他有受。便欲破之既執己破他。驗知汝心有受汝受于受者。汝心受于不受之見。此見即受。故云汝受于受。受即苦諦者。受有三受。贊喜即樂受。毀瞋即苦受。不讚不毀起癡即舍受。樂受有壞苦。苦受有苦苦。舍受有行苦。故云受即苦諦也。流轉生死者由集感苦受五道生。故云具受諸受。云何下佛結責也。二故知下簡非。二犢子三三藏四通教五別圓。二約正教點示。二今此下別顯今義二。初約文示義二。初別圓對辨。此以諸聖各入則成別義。故使文殊即亦成別。若約一一互通即成圓義。今即亦圓。一往暫分此圓前別。二往明義前後該通。雖作別釋以圓為正。二取文下徴文顯含二。初徴文總立。文殊既云一切法不可說等。故知一切包收四教及以外道之法悉不可說也。若爾何謂文殊談圓不二耶。正由包收凡小方顯圓門。即是一心本具十界六凡四聖。凡對外道聖收四教。九界即佛。咸即空中。故俱不可說。圓融之旨於斯現矣。二如涅下引經釋成二。初引涅槃正明。今以生生句屬凡夫者。即收長爪犢子。生不生即收藏通。世諦死時者即見思破也。不生生即別教十行。亦收通八地。初出胎時者。此以塵沙惑破道種智生名出胎也。故知下結示。世間即邪外。出世即四教
。百界一心何所不攝。二引法華助顯二。初正約圓釋。諸餘法者即前三教及邪外等。此權即實名體內權。無非佛法。故使七方便人無能測量言辭相寂者。十界權實咸皆寂滅。二簡下例簡二教。二複次下結前起后。三維摩默然三。初文殊問。次凈名默然。三文殊嘆。三聞品得益。
香積品
初釋題二。初正釋題。今依正報勝人者。今依憑正報以立品名。舉正報以收依果也。佛超一切故曰勝人。二明來意。二解文二。初分科。二第二下隨釋二。初身子念食二。初正釋念食。諸佛至不餐者。以佛內證中道故不偏中。以表之也。毗羅三昧經瓶沙王問佛。何故日中佛食。答云早起諸天食。日中三世諸佛食。日西畜生食。日暮鬼神食。佛制斷六趣因令同三世佛食。二懸示譏訶。此大士譏訶二。初分科。二隨釋五。初譏。經云八解脫等者。生公云。八解脫以不凈觀居初。而食是不凈之物。既以體八為懷者。豈有欲食之情哉。二許食。三遣化請二。初分科。二今言下隨釋四。初入三昧三。初入三昧。二現請飯之國。以香詮理者。達香由心造。即香是心香具三千。即空假中故云詮理。亦有一乘之化者。大論三十八云。有佛國土為一乘說法。純以菩薩為僧。有佛土聲聞菩薩雜為僧。如阿彌陀佛國。菩薩僧多聲聞僧少。三十眾皆
【現代漢語翻譯】 現代漢語譯本：百界一心，還有什麼不能涵蓋的呢？（百界指十法界，一心指眾生本具的佛性） 二、引《法華經》輔助顯明。 （一）首先，從圓教的角度解釋。 『諸餘法者』，指前面的三教（聲聞、緣覺、菩薩）以及邪道外道等。 這些權宜之法，實際上都是佛法的體現，名為『體內的權』。 沒有哪一樣不是佛法。 因此，即使是七方便（聲聞、緣覺、菩薩的七種方便法門）的人，也無法完全理解佛法的深奧，『言辭相寂』，意思是十法界的權宜之法和真實之法，都歸於寂滅。 （二）簡要地排除二教（聲聞、緣覺）。 二、『複次』以下，是總結前文，引出後文。 三、維摩詰默然不語。 （一）文殊菩薩提問。 （二）維摩詰默然不語。 （三）文殊菩薩讚歎。 四、聽聞此品所獲得的利益。
《香積品》
一、解釋題目。 （一）正式解釋題目。 現在依據正報殊勝之人來確立品名。 舉出正報，是爲了涵蓋依報（環境）和果報。 佛超越一切，所以稱為『勝人』。 （二）說明來意。 二、解釋經文。 （一）分科。 （二）『第二下』，隨著經文解釋。 一、舍利弗（Sariputra）念及飲食。 （一）正式解釋念及飲食。 諸佛乃至不吃飯，是因為佛內證中道，所以不偏執于任何一邊，以此來表法。 《毗羅三昧經》中，瓶沙王（King Bimbisara）問佛，為什麼要在中午吃飯？ 佛回答說，早上是諸天吃飯的時間，中午是三世諸佛吃飯的時間，日落時是畜生吃飯的時間，晚上是鬼神吃飯的時間。 佛制定斷絕六道輪迴之因，是爲了讓眾生和三世諸佛一樣吃飯。 （二）預先顯示譏諷。 這位大士的譏諷。 （一）分科。 （二）隨著經文解釋。 （一）譏諷。 經文說『八解脫』等，生公（僧肇）說，八解脫以不凈觀為首，而食物是不凈之物。 既然以體悟八解脫為目標，怎麼會有想吃東西的念頭呢？ （二）允許吃飯。 （三）派遣化身去請飯。 （一）分科。 （二）『今言下』，隨著經文解釋。 （一）入三昧。 （一）入三昧。 （二）顯現請飯的國土。 用香來詮釋理，是因為明白香是由心所造。 香即是心香，具足三千法門，即是空、假、中三諦，所以說詮釋理。 也有用一乘佛法來教化的。 《大智度論》第三十八卷說，有的佛國土用一乘佛法說法，全部以菩薩為僧眾。 有的佛國土聲聞、菩薩混雜為僧眾，比如阿彌陀佛（Amitabha）佛國，菩薩僧眾多，聲聞僧少。 三十眾都……
【English Translation】 English version: What is there that the one mind of the hundred realms does not encompass? (The hundred realms refer to the ten Dharma realms, and the one mind refers to the inherent Buddha-nature of all beings.) 2. Citing the Lotus Sutra to help clarify. (1) First, explain from the perspective of the perfect teaching. 'The other dharmas' refers to the previous three teachings (Śrāvaka, Pratyekabuddha, Bodhisattva) as well as heretical and external paths. These expedient means are actually manifestations of the Buddha-dharma, called 'expedient within the substance'. There is nothing that is not Buddha-dharma. Therefore, even those of the seven expediencies (the seven expedient means of Śrāvakas, Pratyekabuddhas, and Bodhisattvas) cannot fully understand the profundity of the Buddha-dharma. 'The aspect of words is silent' means that the expedient and real dharmas of the ten Dharma realms all return to quiescence. (2) Briefly exclude the two teachings (Śrāvaka, Pratyekabuddha). 2. 'Furthermore' below summarizes the previous text and introduces the following text. 3. Vimalakirti's (Vimalakirti) silence. (1) Manjushri (Manjushri) asks. (2) Vimalakirti is silent. (3) Manjushri praises. 4. The benefits gained from hearing this chapter.
Chapter on the Land of Fragrances
- Explaining the title. (1) Formally explaining the title. Now, the chapter name is established based on the superior person with the proper reward. Mentioning the proper reward is to encompass the dependent reward (environment) and the resultant reward. The Buddha transcends everything, so he is called a 'superior person'. (2) Explaining the intention.
- Explaining the sutra text. (1) Dividing into sections. (2) 'Second below', explaining according to the sutra text.
- Sariputra (Sariputra) thinks of food. (1) Formally explaining thinking of food. The Buddhas do not even eat, because the Buddha internally realizes the Middle Way, so he does not cling to any side, using this to express the Dharma. In the Vimalakirti Sutra, King Bimbisara (King Bimbisara) asked the Buddha, why do you eat at noon? The Buddha replied that the devas eat in the morning, the Buddhas of the three worlds eat at noon, animals eat at sunset, and ghosts and spirits eat in the evening. The Buddha established the cutting off of the causes of the six paths of reincarnation in order to make sentient beings eat like the Buddhas of the three worlds. (2) Preliminary display of ridicule. This Bodhisattva's ridicule. (1) Dividing into sections. (2) Explaining according to the sutra text. (1) Ridicule. The sutra says 'eight liberations' etc. Master Sengzhao (Sengzhao) said that the eight liberations begin with the contemplation of impurity, and food is an impure thing. Since the goal is to realize the eight liberations, how can there be a desire to eat? (2) Allowing eating. (3) Sending a transformation body to request food. (1) Dividing into sections. (2) 'Now, in the words below', explaining according to the sutra text. (1) Entering samadhi. (1) Entering samadhi. (2) Manifesting the land to request food. Using fragrance to interpret the principle is because it is understood that fragrance is created by the mind. Fragrance is the fragrance of the mind, complete with three thousand dharmas, which are the three truths of emptiness, provisionality, and the middle way, so it is said to interpret the principle. There are also those who use the One Vehicle Buddha-dharma to teach. The Mahaprajnaparamita Shastra, volume 38, says that some Buddha lands use the One Vehicle Buddha-dharma to teach, and all are Bodhisattvas as the Sangha. Some Buddha lands have Śrāvakas and Bodhisattvas mixed as the Sangha, such as Amitabha's (Amitabha) Buddha land, where there are many Bodhisattva Sanghas and few Śrāvaka Sanghas. The thirty assemblies all...
見。二遣請飯二。初分科。二隨釋。五段如文。亦有得義者。妙理當顯大用即彰。三到彼問訊二。初分科。二隨釋。諸段悉如文。四蒙飯而還二。初分科。二心誡下隨釋。皆如文。四命大弟子共食二。初分科。二隨釋。皆如文。經云限意者。舍事求理名為限意。無悲自度亦名限意。經云經不可盡者。以心無盡故飯亦無盡。心性究顯有斯大用。芥納須彌其事類也。經云猶故不賜者。方言云錫瀃盡也。而字通三體。賜儩澌俱訓盡也。古經作賜不須輒改。四二土佛行化二。初懸談義旨三。初總示來意。二然機下別明起教二初明二。土起教二。初明別對二土。二今但下起教互通三。初敘別略斥。未必全爾者。未必穢土定用音聲。凈土定用香味也。二何以下徴釋互通二。初明聲教通凈土。二若耳下明香味通穢土二。初正明通穢。二例如下引例釋成。三今正下結示別意。而判凈穢者。既現國是凈。復以香味為教。故對此穢土音聲為教以判兩別。二約身飯釋疑。三料簡正旁二。初明彼土香正味旁。二今娑下為化此方二塵俱至二。初明俱至所以。正助兩門者。香正味助。二引例釋義二。初喻藥。有通別者。通即飲食別即大黃等。準律凡有四藥。故律鈔云。報命支援勿過於藥。藥名乃通。要分為四。言時藥者。從旦至中聖教聽服事。順法
【現代漢語翻譯】 見。二、遣請飯二。初分科。二、隨釋。五段如文。亦有得義者。妙理當顯，大用即彰。三、到彼問訊二。初分科。二、隨釋。諸段悉如文。四、蒙飯而還二。初分科。二、心誡下隨釋。皆如文。四、命大弟子共食二。初分科。二、隨釋。皆如文。經云『限意』者，舍事求理名為『限意』，無悲自度亦名『限意』。經云『經不可盡』者，以心無盡故飯亦無盡。心性究顯，有斯大用。芥納須彌，其事類也。經云『猶故不賜』者，方言云『錫瀃盡也』。而字通三體，賜、儩、澌俱訓盡也。古經作『賜』，不須輒改。四、二土佛行化二。初懸談義旨三。初總示來意。二、然機下別明起教二。初明二土起教二。初明別對二土。二、今但下起教互通三。初敘別略斥。『未必全爾』者，未必穢土定用音聲，凈土定用香味也。二、何以下徴釋互通二。初明聲教通凈土。二、若耳下明香味通穢土二。初正明通穢。二、例如下引例釋成。三、今正下結示別意。而判凈穢者，既現國是凈，復以香味為教，故對此穢土音聲為教以判兩別。二、約身飯釋疑。三、料簡正旁二。初明彼土香正味旁。二、今娑下為化此方二塵俱至二。初明俱至所以。『正助兩門』者，香正味助。二、引例釋義二。初喻藥。『有通別』者，通即飲食，別即大黃等。準律凡有四藥。故律鈔云：『報命支援，勿過於藥。』藥名乃通，要分為四。言『時藥』者，從旦至中聖教聽服事，順法。
【English Translation】 See. 2. Sending invitation for meal, in two parts. First, division into categories. Second, explanation following. Five sections as in the text. Some also gain the meaning. When the wonderful principle is revealed, the great function is manifested. 3. Arriving there to inquire, in two parts. First, division into categories. Second, explanation following. All sections are as in the text. 4. Receiving the meal and returning, in two parts. First, division into categories. Second, explanation following from 'admonishing the mind' onwards. All are as in the text. 4. Ordering the great disciples to eat together, in two parts. First, division into categories. Second, explanation following. All are as in the text. The sutra says 'limited intention' means abandoning matters to seek principle is called 'limited intention', self-liberation without compassion is also called 'limited intention'. The sutra says 'the sutra cannot be exhausted' because the mind is inexhaustible, so the meal is also inexhaustible. When the nature of the mind is thoroughly revealed, there is such great function. A mustard seed containing Mount Sumeru, such is the analogy. The sutra says 'still not bestowing' means, in dialect, 'the tin is completely exhausted'. The character '而' (ér) connects three forms, '賜' (cì), '儩' (sì), and '澌' (sī), all meaning 'exhausted'. The ancient sutra uses '賜' (cì), no need to rashly change it. 4. Buddha's teaching in two lands, in two parts. First, preliminary discussion of the meaning, in three parts. First, general indication of the intention. Second, explaining the arising of teaching based on the potential of beings, in two parts. First, explaining the arising of teaching in the two lands, in two parts. First, explaining the distinct contrast between the two lands. Second, from 'now only' onwards, the arising of teaching is mutually connected, in three parts. First, narrating the distinction and briefly criticizing. 'Not necessarily entirely so' means it is not necessary that the impure land definitely uses sound, and the pure land definitely uses fragrance. Second, from 'why below' onwards, questioning and explaining the mutual connection, in two parts. First, explaining that sound teaching pervades the pure land. Second, from 'if the ear' onwards, explaining that fragrance and taste pervade the impure land, in two parts. First, directly explaining the pervasion of impurity. Second, explaining and establishing through examples as below. Third, from 'now directly' onwards, concluding and indicating the distinct intention. Judging purity and impurity, since the manifested country is pure and uses fragrance and taste as teaching, therefore, in contrast to this impure land using sound as teaching, the two are judged as distinct. Second, explaining doubts based on the meal related to the body. Third, discerning the primary and secondary, in two parts. First, explaining that fragrance is primary and taste is secondary in that land. Second, from 'now this' onwards, for transforming this direction, the two dusts arrive together, in two parts. First, explaining the reason for arriving together. 'The two doors of primary and auxiliary' means fragrance is primary and taste is auxiliary. Second, explaining the meaning through examples, in two parts. First, the analogy of medicine. 'There is general and specific' means general is food and drink, specific is rhubarb, etc. According to the Vinaya, there are generally four medicines. Therefore, the Vinaya commentary says: 'Supporting life, do not exceed medicine.' The name 'medicine' is general, but it must be divided into four. 'Seasonal medicine' means from dawn to noon, the holy teachings allow serving and taking, in accordance with the Dharma.
應不生罪累。言非時藥者諸雜漿等。對病而設時外開服限分無違。七日藥者約能就法。盡其分齊從以日限用療深益。盡形藥者勢力既微。故聽久服方能除患。形有三種。一盡藥形。二盡病形。三盡報形。今言通藥即前三種。別藥即是盡形。外來內發者。湯火刀杖名外來病。四大增動名內發病。更加餘味等者。四分云。一切咸苦辛甘等不任為食名盡形藥體。善見云。一切樹木及草根莖枝葉為食不任者盡形服之。即今云。大黃巴豆也。二今正下合二。初正合前喻。以通譬正以別譬助。二若利下更作譬釋二。初正釋。二同是下結示。二此間下明此土聲色正旁。二此中下隨文正釋二。初標示。二正釋二。初此問彼答二。初此凈名問。二彼菩薩答。即大乘木叉者。一止一作咸即心性。法鼓經曰。心無盡故戒亦無盡。二彼問此答二。初分科。二今言下隨釋六。初問二答二。初開五乘化剛強眾生三。初總答。二別答二。初懸示菩薩但處中者者。謂列在人天之後聲聞緣覺之前也。三應供者見修無學也。五佛子者四果支佛也。二就人下正釋五乘四。初人乘。意為一飲酒者。以因醉動心三毒重。故意口不開。至為三者。意口細故合身業粗故開。二天乘。三業委開成十善法。秉持既細故感天報。此名通因。更加余行及以禪定以為別因。故有諸
【現代漢語翻譯】 現代漢語譯本 應不產生罪過的積累。所說的『非時藥』是指各種雜漿等。針對病情而設定，在規定時間之外服用，但不能超過限定的劑量。『七日藥』是指大約能夠符合佛法，用完其應有的劑量，按照七天的時間限制來治療深層的疾病，從而獲得益處。『盡形藥』是指藥力已經很微弱，所以允許長期服用才能去除疾病。『形』有三種：一是藥的形體用盡，二是病癥的形體消失，三是果報的形體完結。現在所說的『通藥』就是指前面的三種，『別藥』就是指『盡形藥』。『外來內發』是指，湯火刀杖造成的傷害稱為『外來病』，四大不調引起的疾病稱為『內發病』。『更加餘味等』，四分律中說，一切咸、苦、辛、甘等不能作為食物的，都稱為『盡形藥體』。《善見律》中說，一切樹木以及草的根、莖、枝、葉，不能作為食物的，都可以作為『盡形藥』服用。也就是現在所說的『大黃、巴豆』等。二，現在正式地將二者合在一起。首先，正式地將前面的比喻合在一起，用『通』來比喻『正』，用『別』來比喻『助』。二，如果用瀉藥，再作比喻來解釋。首先，正式地解釋，其次，用『同是下』來總結說明。二，『此間下』說明此土的聲色是正面的和旁面的。二，『此中下』按照文句正式地解釋，分為兩部分。首先，標示，其次，正式地解釋，分為兩部分。首先，這是凈名（Vimalakirti）的提問，其次，是菩薩的回答。『即大乘木叉者』，一是止，一是作，全部都是心性的體現。《法鼓經》說：『心沒有窮盡，所以戒律也沒有窮盡。』二，彼問此答，分為兩部分。首先，分科，其次，『今言下』按照文句解釋，分為六個部分。首先，提問，其次，回答，分為兩部分。首先，開示五乘佛法來教化剛強難化的眾生。三，首先，總的回答，其次，分別回答，分為兩部分。首先，懸示菩薩只是處於中間的位置，是指排列在人天之後，聲聞緣覺之前。三，『應供』是指見道、修道、無學道。『五佛子』是指四果阿羅漢和辟支佛。二，『就人下』正式解釋五乘佛法，分為五個部分。首先，人乘，意思是對於飲酒的人，因為醉酒會擾亂心性，三毒深重，所以故意不開許飲酒。至於開許二到三次，是因為身業粗重，但意業和口業比較細微。二，天乘，三業完全開許，成就十善法。因為秉持得非常精細，所以感得天界的果報。這稱為『通因』。如果再加上其他的修行以及禪定，就作為『別因』，所以有各種天界。
【English Translation】 English version It should not generate sinful accumulations. The 'non-seasonal medicines' mentioned refer to various mixed beverages, etc. They are prescribed according to the illness and taken outside of the regular times, but the limited dosage should not be violated. 'Seven-day medicines' refer to those that can roughly comply with the Dharma, using up their due dosage, and using the seven-day time limit to treat deep-seated illnesses, thereby obtaining benefits. 'Lifelong medicines' refer to those whose medicinal power is already very weak, so long-term use is allowed to remove the illness. 'Form' has three types: first, the form of the medicine is exhausted; second, the form of the disease disappears; and third, the form of the karmic retribution ends. The 'common medicines' mentioned now refer to the previous three types, and 'separate medicines' refer to 'lifelong medicines'. 'External and internal causes' refer to injuries caused by boiling water, fire, knives, and sticks, which are called 'external diseases', and diseases caused by the imbalance of the four elements are called 'internal diseases'. 'Adding other flavors, etc.', the Four-Part Vinaya says that all salty, bitter, spicy, and sweet things that cannot be used as food are called 'lifelong medicinal substances'. The Samantapasadika says that all trees and the roots, stems, branches, and leaves of herbs that cannot be used as food can be taken as 'lifelong medicines'. That is, what is now called 'rhubarb, croton', etc. Second, now formally combine the two. First, formally combine the previous metaphors, using 'common' to metaphorize 'correct', and using 'separate' to metaphorize 'assistance'. Second, if using laxatives, make another metaphor to explain. First, formally explain, and second, use 'the following' to summarize and explain. Second, 'this place below' explains that the sounds and colors of this land are positive and side aspects. Second, 'in this below' formally explains according to the sentences, divided into two parts. First, indicate, and second, formally explain, divided into two parts. First, this is Vimalakirti's question, and second, it is the Bodhisattva's answer. 'That is, the Mahayana Pratimoksha', one is stopping, one is doing, all of which are manifestations of the mind-nature. The Dharma Drum Sutra says: 'The mind has no end, so the precepts have no end.' Second, he asks and this answers, divided into two parts. First, divide the sections, and second, 'now speaking below' explains according to the sentences, divided into six parts. First, ask, and second, answer, divided into two parts. First, reveal the Five Vehicles of Dharma to teach the stubborn and difficult-to-transform beings. Three, first, answer generally, and second, answer separately, divided into two parts. First, reveal that Bodhisattvas are only in the middle position, which means they are ranked after humans and devas, and before Sravakas and Pratyekabuddhas. Three, 'worthy of offerings' refers to the path of seeing, the path of cultivation, and the path of no more learning. 'Five Buddha-sons' refers to the Four Fruition Arhats and Pratyekabuddhas. Second, 'regarding humans below' formally explains the Five Vehicles of Dharma, divided into five parts. First, the Human Vehicle, meaning that for those who drink alcohol, because drunkenness will disturb the mind-nature and the three poisons are deep, drinking is intentionally not allowed. As for allowing it two to three times, it is because the physical karma is coarse, but the mental and verbal karma are relatively subtle. Second, the Deva Vehicle, the three karmas are fully allowed, achieving the ten good deeds. Because it is upheld very finely, it brings about the karmic retribution of the heavens. This is called the 'common cause'. If other practices and meditation are added, it will be regarded as the 'separate cause', so there are various heavens.
天果報不同。如正法念經說。經云。是殺生是殺生報者。即華嚴云。殺生之罪能令眾生墮三惡道。後生人中得二果報。一者多病。二者短命。餘九因果悉如華嚴經云。無義語者華飾美言。茍悅人意名無義語。三菩薩乘。四聲聞支佛乘二。初約三學正釋三。初戒學。經云是應作是不應作者。疏解已明。今更助釋。是應作者是作持。止則成犯。是不應作者。是止持。作則成犯。波逸提等者。南山云。義翻云墮。十誦云。墮燒煮覆障地獄故。七聚者一波羅夷。二僧殘。三偷蘭遮。四波逸提。五提舍尼。六突吉羅。七惡說。三種羯磨懺者。一心念法。二對首法。三眾僧。法心念者發心念境。口自傳情非謂不言而辨前事。對首者謂各共對面秉法也。眾法者四人已上秉于羯磨。此三略明。若曲枝分則有八種。心念有三。一但心念唯得自說。有人亦成數列三種懺。輕吉羅．說戒．座上發露．及六念也。二對首心念謂。本是對首之法。由界無人佛開心念且引七種。四分中有安居。十誦有說凈受藥受七日。五分有受持三衣及舍三衣。善見受持缽也。三眾法心念謂。本是僧秉。亦界無人故開心念。四分說戒自恣。外部受僧得施及亡人衣。對首法有二。一但對首。以是別法不開僧。用界雖成眾亦自得成。總依諸部有二十九受舍三衣．缽．尼師
【現代漢語翻譯】 現代漢語譯本 天上的果報各有不同。正如《正法念經》所說。經中說：『殺生是殺生的報應。』正如《華嚴經》所說：『殺生的罪過能使眾生墮入三惡道。』即使後來轉生為人，也會得到兩種果報：一是多病，二是短命。其餘九種因果都如《華嚴經》所說。 『無義語』是指用華麗的辭藻和美好的言語，只是爲了取悅他人，這就被稱為『無義語』。三菩薩乘，四聲聞支佛乘二。首先，從三學的角度來解釋這三者。首先是戒學。經中說：『什麼是應該做的，什麼是不應該做的。』疏解已經很清楚了，現在再進一步解釋。『應該做的』是指作持，停止就會構成違犯。『不應該做的』是指止持，做了就會構成違犯。『波逸提等』，南山律師說，其含義是『墮落』。《十誦律》說，『墮落到燒煮覆障地獄』。七聚是指：一、波羅夷；二、僧殘；三、偷蘭遮；四、波逸提；五、提舍尼；六、突吉羅；七、惡說。三種羯磨懺悔：一是心念法，二是對首法，三是眾僧法。心念法是指發心憶念所緣之境，口中自己陳述情況，並非不說話就能辨明之前的事情。對首法是指彼此面對面地秉持戒法。眾法是指四人以上共同秉持羯磨。以上是三種羯磨懺悔的簡要說明。如果詳細劃分，則有八種。心念懺悔有三種：一是但心念，只能自己陳述，有人也將其列為三種懺悔，即輕吉羅懺悔、說戒、座上發露以及六念。二是對首心念，原本是對首之法，因為界內無人，佛開許用心念，並引用了七種情況。《四分律》中有安居，《十誦律》中有說凈、受藥、受七日，《五分律》中有受持三衣及舍三衣，《善見律》中有受持缽。三是眾法心念，原本是僧眾秉持的，也因為界內無人，所以開許用心念。《四分律》中有說戒、自恣、外部受僧得施及亡人衣。對首法有兩種：一是但對首，因為是別法，不開許僧眾使用，即使界內有眾，也只能自己完成。總的來說，根據各部律典，有二十九種受舍三衣、缽、尼師壇等。
【English Translation】 English version The heavenly rewards are different. As the Zheng Fa Nian Jing (Saddharma Smṛtyupasthāna Sūtra) says. The sutra says, 'Killing is the retribution for killing.' As the Huayan Jing (Avataṃsaka Sūtra) says, 'The sin of killing can cause sentient beings to fall into the three evil realms.' Even if they are later reborn as humans, they will receive two retributions: one is frequent illness, and the other is a short life. The remaining nine causes and effects are all as described in the Huayan Jing. 'Meaningless speech' refers to using flowery language and beautiful words merely to please others, which is called 'meaningless speech.' Three Bodhisattva Vehicles, four Śrāvaka Pratyekabuddha Vehicles two. First, from the perspective of the three learnings, explain these three. First is the learning of precepts (Śīla). The sutra says, 'What should be done and what should not be done.' The commentary is already clear, and now further explain. 'What should be done' refers to doing and maintaining, and stopping constitutes a violation. 'What should not be done' refers to stopping and maintaining, and doing constitutes a violation. 'Bo Yi Ti (Prāyaścittika) etc.,' the Vinaya Master Nanshan said that its meaning is 'falling.' The Shi Song Lü (Daśabhāṇavāra-vinaya) says, 'Falling into the burning and obstructing hells.' The seven categories refer to: 1. Pārājika; 2. Saṃghāvaśeṣa; 3. Sthūlātyaya; 4. Prāyaścittika; 5. Pratideśanīya; 6. Duṣkṛta; 7. Dur-bhāṣita. Three kinds of Karma repentance: one is mind-recitation Dharma, two is facing-each-other Dharma, and three is Sangha Dharma. Mind-recitation Dharma refers to generating the mind to remember the object of contemplation, and verbally stating the situation oneself, not that one can clarify previous matters without speaking. Facing-each-other Dharma refers to upholding the precepts face to face with each other. Sangha Dharma refers to four or more people jointly upholding Karma. The above is a brief explanation of the three kinds of Karma repentance. If divided in detail, there are eight kinds. Mind-recitation repentance has three kinds: one is only mind-recitation, which can only be stated by oneself, and some also list it as three kinds of repentance, namely light Duṣkṛta repentance, reciting precepts, confession in the seat, and the six recollections. Two is facing-each-other mind-recitation, which was originally the Dharma of facing each other. Because there is no one within the boundary, the Buddha allowed mind-recitation and cited seven situations. The Si Fen Lü (Dharmaguptaka Vinaya) has the summer retreat (Varṣa), the Shi Song Lü has purification, receiving medicine, and receiving seven days, the Wu Fen Lü (Mahīśāsaka Vinaya) has receiving and holding the three robes and discarding the three robes, and the Shan Jian Lü (Samantapāsādikā) has receiving and holding the bowl. Three is Sangha mind-recitation, which was originally upheld by the Sangha, and also because there is no one within the boundary, so mind-recitation is allowed. The Si Fen Lü has reciting precepts, self-surrender (Pravāraṇā), externally receiving Sangha donations and clothes for the deceased. There are two kinds of facing-each-other Dharma: one is only facing each other, because it is a separate Dharma, and does not allow the Sangha to use it. Even if there are people within the boundary, they can only complete it themselves. In general, according to the various Vinayas, there are twenty-nine kinds of receiving and discarding the three robes, bowl, Niśīdana (sitting cloth), etc.
壇．及受舍百一供身具．舍請舍戒．受依止法衣缽．藥．說凈．受藥．受七日．安居．與欲．懺波逸提．懺輕偷蘭．懺提舍尼．懺重吉罪．發露他重罪．及自發露。六聚僧殘中白舍行法．自行行法．自僧殘諸行法．白入聚落尼．白入僧寺尼．請教授．作餘食法。且論略爾。二眾法對首同前眾法心念也。眾法有三。一者單白。事或輕小。或常所行。或是嚴制。一說告僧使成法事。二者白二。由事參涉義須通和。一白牒事告知。一羯磨量處可不。便辨前務通白及羯磨故云白二。三者白四。受戒．懺重．治舉．訶諫。事通大小。情容乖舛自非一白告知。三法量可焉能辨。得以三羯磨通前單白故云白四。又作法等如優婆離章。二定學三慧學二。初釋有漏無漏二。初牒經通解。二從此下約三乘別釋三。初標。二修。此下釋三。初菩薩如菩薩戒中說者。即菩薩善戒經中備明菩薩行六度。破六蔽。於一一度皆具四事。一者修道。二者莊嚴菩提。三者自他利益。四者得後世大善果。因論破蔽遂指彼文。若梵網戒乃是別圓菩薩。非藏通也。應知藏通但稟篇聚。故大論云。釋迦法中無菩薩僧。文殊彌勒皆聲聞眾中依次而坐。蓋謂此也。今文於二乘中戒定總說。慧學分三正是此意。故知非但戒同所修禪定亦同二乘。但以慧勝故稱大乘。人或昧
【現代漢語翻譯】 現代漢語譯本 壇，以及接受施捨的一百零一件供養身體的物品，捨棄請求，捨棄戒律，接受依止法衣缽（佛教僧侶使用的缽），藥物，說凈（指通過儀式使不潔之物變得潔凈），接受藥物，接受七日藥，安居（雨季期間僧侶的住所），給予同意，懺悔波逸提（一種較輕的罪過），懺悔輕偷蘭（一種較重的罪過），懺悔提舍尼（一種需要向他人懺悔的罪過），懺悔重吉罪（一種非常嚴重的罪過），發露他人重罪，以及自己發露。六聚僧殘（僧團中六種導致僧團分裂的罪過）中，通過白法（一種宣告儀式）捨棄行法，自行行法，自身僧殘的各種行法，通過白法進入聚落的比丘尼，通過白法進入僧寺的比丘尼，請求教授，製作剩餘食物的方法。這裡只是簡略地討論一下。二眾法（比丘和比丘尼的僧團）的對首（指羯磨儀式的負責人）與之前的眾法心念相同。眾法有三種。第一種是單白（一種簡單的宣告儀式），事情或者輕微，或者經常進行，或者是嚴格的規定。一次宣告告知僧眾，使法事成立。第二種是白二（一種需要兩次宣告的儀式），由於事情涉及需要溝通協調，一次宣告告知事情，一次羯磨（一種正式的僧團儀式）衡量是否可行。因此處理之前的事務，溝通宣告以及羯磨，所以稱為白二。第三種是白四（一種需要四次宣告的儀式），受戒、懺悔重罪、治理舉罪、訶責勸誡，事情涉及大小，情況可能不一致，如果不是一次宣告告知，三次法衡量如何能夠辨別？可以通過三次羯磨溝通之前的單白，所以稱為白四。另外，作法等如同《優婆離章》中所述。二定學（禪定方面的學習）三慧學（智慧方面的學習）。首先解釋有漏（受煩惱影響）和無漏（不受煩惱影響）兩種。首先根據經文進行總體解釋。其次，從這裡開始，根據三乘（聲聞乘、緣覺乘、菩薩乘）分別解釋三種。首先標明。其次是修行。下面解釋三種。首先是菩薩，如《菩薩戒經》中所說，即《菩薩善戒經》中詳細說明菩薩修行六度（佈施、持戒、忍辱、精進、禪定、智慧），破除六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡），在每一種度中都具備四件事。第一是修道，第二是莊嚴菩提（覺悟），第三是自他利益，第四是獲得後世的大善果。因為討論破除遮蔽，所以指向那部經文。如果《梵網經》的戒律是別教和圓教菩薩的戒律，不是藏教和通教的菩薩。應該知道藏教和通教只是稟受篇聚（戒律的分類）。所以《大智度論》說，釋迦法中沒有菩薩僧，文殊（Manjusri）彌勒（Maitreya）都是聲聞眾中依次而坐。大概是說的這個意思。現在本文在二乘（聲聞乘和緣覺乘）中，戒和定總括來說，慧學分為三部分，正是這個意思。所以知道不僅戒律相同，所修的禪定也與二乘相同，只是因為智慧殊勝，所以稱為大乘。有人或許不明白
【English Translation】 English version The altar, and accepting the offering of one hundred and one items for the body, abandoning requests, abandoning precepts, receiving the robe and bowl (the bowl used by Buddhist monks) of reliance, medicine, declaring purity (referring to making impure things pure through rituals), receiving medicine, receiving seven-day medicine, the Rainy Season Retreat (the residence of monks during the rainy season), granting consent, confessing Pācittiya (a lighter offense), confessing a light Sthūlātyaya (a heavier offense), confessing Pratideśanīya (an offense requiring confession to others), confessing a serious offense, revealing the serious offenses of others, and self-revelation. Among the six groups of Saṃghādisesa (offenses leading to the division of the Saṃgha), abandoning practices through the white act (a declaration ritual), self-practice, various practices of one's own Saṃghādisesa, Bhikṣuṇīs entering villages through the white act, Bhikṣuṇīs entering monasteries through the white act, requesting instruction, and methods for making leftover food. This is just a brief discussion. The presiding officer (referring to the person in charge of the Karma ritual) of the two assemblies (the Saṃgha of Bhikṣus and Bhikṣuṇīs) has the same mental intention as the previous assembly Dharma. There are three types of assembly Dharma. The first is a single white act (a simple declaration ritual), where the matter is either minor, frequently performed, or a strict regulation. One declaration informs the Saṃgha, making the Dharma matter valid. The second is a white act followed by two Karmas (a ritual requiring two declarations), because the matter involves communication and coordination, one declaration informs the matter, and one Karma measures whether it is feasible. Therefore, handling previous affairs, communicating the declaration, and the Karma, hence it is called 'white two'. The third is a white act followed by four Karmas (a ritual requiring four declarations), ordination, confessing serious offenses, governing accusations, and admonishing reproaches, the matter involves both large and small issues, and the situation may be inconsistent, if it is not informed by one declaration, how can three Dharma measurements discern it? The previous single white act can be communicated through three Karmas, hence it is called 'white four'. Furthermore, the methods of practice are as described in the 'Upāli Chapter'. Two studies of Samādhi (meditative concentration) and three studies of Prajñā (wisdom). First, explain the two types of Āsrava (influenced by afflictions) and Anāsrava (uninfluenced by afflictions). First, provide a general explanation based on the scriptures. Second, starting from here, explain the three types separately according to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). First, state the topic. Second, practice. Below explains the three types. First, Bodhisattvas, as described in the Bodhisattva Precepts Sutra, that is, the Bodhisattva Good Precepts Sutra, which details the Bodhisattva's practice of the Six Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), breaking through the Six Obscurations (stinginess, transgression, anger, laziness, distraction, ignorance), and each Pāramitā possesses four aspects. The first is cultivating the path, the second is adorning Bodhi (enlightenment), the third is benefiting oneself and others, and the fourth is obtaining great good results in future lives. Because the discussion involves breaking through obscurations, it points to that scripture. If the precepts of the Brahmajāla Sutra are the precepts of the Separate and Perfect Teaching Bodhisattvas, not the Teaching of the Storehouse and the Common Teaching Bodhisattvas. It should be known that the Teaching of the Storehouse and the Common Teaching only receive the classifications of precepts. Therefore, the Mahāprajñāpāramitāśāstra says that there is no Bodhisattva Saṃgha in the Dharma of Śākyamuni (釋迦牟尼), and Mañjuśrī (文殊) and Maitreya (彌勒) are seated in order among the Śrāvaka assembly. This is probably what it means. Now, in this text, the precepts and Samādhi are summarized in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the study of Prajñā is divided into three parts, which is precisely the meaning. Therefore, it is known that not only are the precepts the same, but the Samādhi practiced is also the same as the Two Vehicles, but because wisdom is superior, it is called the Mahāyāna. Some may not understand
之遂指梵網以為四教菩薩戒法。法華玄義行妙之初點示甚顯。二聲聞。三支佛。三雖約下結。二是正下釋下諸句。二問下簡戒慧通局。荊溪云。菩薩在俗非僧數攝者。若藏通三乘不別立戒。具如法華玄義中料簡。荊溪既云藏通三乘不別立戒。故知疏文且通。總而指兼含別圓菩薩也。以凈名答彼菩薩說釋迦開五乘必該一代。是則二乘通兩。菩薩該三。疏文從省且從三藏。此中答意復該別圓。是故荊溪還指法華玄文料簡之相。故彼文云。他云梵網是菩薩戒。今問是何等菩薩。彼若答言是藏通等菩薩戒者。應別有菩薩眾。眾既不別戒何得異。又若別明菩薩戒。何等別是緣覺戒。今明三藏三乘無別眾。不得別有菩薩緣覺之戒也。若作別圓菩薩解者可然。何者三乘共眾外別有菩薩。故別有戒。問三乘眾外別有菩薩戒者。緣覺戒云。何答三乘眾外無別緣覺。三結答。二譬顯中經云𢤱戾。或作籠同祿公反。戾三蒼作㑦。同力計反。狼戾也。剛強貌也。經文有作悷。力回反。悲吟貌。非今所用。四凈名述成二。初分科懸示。勞謙者易曰。勞謙君子萬民服也。王弼云。承上綏下勞謙匪解。二言此下隨文釋義二。初總嘆二。初略釋。二如下廣釋二。初凈穢對論二。初引論示義。此間下示義也。二就下約譬顯勝二。初立譬正明二。初退敵治病
【現代漢語翻譯】 現代漢語譯本 於是就指《梵網經》（Fanwang Jing）（指《梵網經菩薩戒本》）作為四教菩薩戒法。《法華玄義》（Fahua Xuanyi）和《行妙》（Xingmiao）的開篇就對此有非常明顯的闡述。 二聲聞（Shengwen）。三支佛（Zhifo）。三雖然是總結下文，二是正式解釋下文的各個句子。二問下是簡要說明戒和慧的共通之處和侷限性。荊溪（Jingxi）說：『菩薩（Pusa）在俗家，不屬於僧侶的範疇。如果藏教（Zangjiao）、通教（Tongjiao）的三乘（San cheng）不另外設立戒律，就如《法華玄義》（Fahua Xuanyi）中所分析的那樣。』荊溪（Jingxi）既然說藏教（Zangjiao）、通教（Tongjiao）的三乘（San cheng）不另外設立戒律，所以知道疏文是通用的，總的來說是既包含別教（Biejiao）菩薩（Pusa），又包含圓教（Yuanjiao）菩薩（Pusa）。 因為《凈名經》（Jingming Jing）回答那些菩薩（Pusa）說，釋迦牟尼（Shijiamouni）佛開示五乘（Wu cheng）必定涵蓋一代時教。這樣說來，二乘（Er cheng）貫通二教，菩薩（Pusa）涵蓋三教。疏文爲了簡略，且從三藏教（San Zangjiao）的角度來說。這裡回答的意思又涵蓋別教（Biejiao）和圓教（Yuanjiao）。所以荊溪（Jingxi）還是指《法華玄義》（Fahua Xuanyi）的文句來分析。所以那段文字說：『其他人說《梵網經》（Fanwang Jing）是菩薩戒（Pusa jie）。現在問這是哪一類菩薩（Pusa）的戒律？如果他們回答說是藏教（Zangjiao）、通教（Tongjiao）等菩薩（Pusa）的戒律，那麼應該另外有菩薩（Pusa）的僧團。僧團既然沒有區別，戒律怎麼能不同？又如果特別說明菩薩戒（Pusa jie），什麼區別是緣覺戒（Yuanjue jie）？現在說明三藏教（San Zangjiao）的三乘（San cheng）沒有不同的僧團，不能另外有菩薩（Pusa）和緣覺（Yuanjue）的戒律。』如果按照別教（Biejiao）和圓教（Yuanjiao）菩薩（Pusa）來理解，那就可以了。為什麼呢？因為三乘（San cheng）的共同僧團之外，另外有菩薩（Pusa），所以另外有戒律。問：三乘（San cheng）僧團之外，另外有菩薩戒（Pusa jie），那麼緣覺戒（Yuanjue jie）怎麼說？回答：三乘（San cheng）僧團之外，沒有另外的緣覺（Yuanjue）。 三是總結回答。二是比喻顯明，經中說『𢤱戾』，或者寫作『籠』，讀音是祿公（Lugong）的反切。戾，在《三蒼》（San Cang）中寫作『㑦』，讀音是同力（Tongli）的反切，意思是狼戾，剛強的樣子。經文中有寫作『悷』，讀音是力回（Lihui）的反切，是悲吟的樣子，不是現在所用的意思。 四是《凈名經》（Jingming Jing）的闡述和完成，分為兩部分。首先是分科懸示，勞謙，在《易經》（Yi Jing）中說：『勞謙的君子，萬民都會服從。』王弼（Wang Bi）說：『承接上級，安撫下級，勞謙就不會懈怠。』二是說下面隨著經文解釋意義，分為兩部分。首先是總的讚歎，分為兩部分。首先是簡略的解釋。二是下面廣泛的解釋，分為兩部分。首先是凈和穢的對比討論，分為兩部分。首先是引用論述來顯示意義。『此間』下面是顯示意義。二是就下文用比喻來顯示殊勝，分為兩部分。首先是立比喻正式說明，分為兩部分。首先是擊退敵人，治療疾病。
【English Translation】 English version Then, he pointed to the Fanwang Jing (梵網經) (Brahma Net Sutra, referring to the Brahma Net Sutra Bodhisattva Precepts) as the Bodhisattva precepts of the Four Teachings. The beginning of Fahua Xuanyi (法華玄義) (Profound Meaning of the Lotus Sutra) and Xingmiao (行妙) (Wonderful Practices) explains this very clearly. Two are Shengwen (聲聞) (Arhats). Three are Zhifo (支佛) (Pratyekabuddhas). Although the three summarize the following text, the two formally explain the sentences below. The second question below briefly explains the commonalities and limitations of precepts and wisdom. Jingxi (荊溪) said: 'Bodhisattvas (菩薩) who are laypeople are not included in the category of monks. If the Three Vehicles (三乘) of the Zangjiao (藏教) (Tripitaka Teaching) and Tongjiao (通教) (Connecting Teaching) do not establish precepts separately, it is as analyzed in the Fahua Xuanyi (法華玄義) (Profound Meaning of the Lotus Sutra).' Since Jingxi (荊溪) said that the Three Vehicles (三乘) of the Zangjiao (藏教) (Tripitaka Teaching) and Tongjiao (通教) (Connecting Teaching) do not establish precepts separately, it is known that the commentary is universal, generally including both the Biejiao (別教) (Distinct Teaching) Bodhisattvas (菩薩) and the Yuanjiao (圓教) (Perfect Teaching) Bodhisattvas (菩薩). Because the Jingming Jing (淨名經) (Vimalakirti Sutra) answered those Bodhisattvas (菩薩) by saying that Shakyamuni (釋迦牟尼) Buddha's (佛) exposition of the Five Vehicles (五乘) must cover the entire era of teachings. In this way, the Two Vehicles (二乘) connect two teachings, and the Bodhisattvas (菩薩) cover three teachings. The commentary, for the sake of brevity, speaks from the perspective of the San Zangjiao (三藏教) (Threefold Tripitaka Teaching). The meaning of the answer here also covers the Biejiao (別教) (Distinct Teaching) and Yuanjiao (圓教) (Perfect Teaching). Therefore, Jingxi (荊溪) still refers to the sentences in the Fahua Xuanyi (法華玄義) (Profound Meaning of the Lotus Sutra) for analysis. So that passage says: 'Others say that the Fanwang Jing (梵網經) (Brahma Net Sutra) is the Bodhisattva precepts (菩薩戒). Now, we ask, which type of Bodhisattva's (菩薩) precepts are these? If they answer that they are the precepts of the Zangjiao (藏教) (Tripitaka Teaching), Tongjiao (通教) (Connecting Teaching), etc., Bodhisattvas (菩薩), then there should be a separate Bodhisattva (菩薩) Sangha. Since the Sangha is not different, how can the precepts be different? Furthermore, if the Bodhisattva precepts (菩薩戒) are specifically explained, what difference is the Pratyekabuddha precepts (緣覺戒)? Now, it is explained that the Three Vehicles (三乘) of the San Zangjiao (三藏教) (Threefold Tripitaka Teaching) do not have different Sanghas, and there cannot be separate precepts for Bodhisattvas (菩薩) and Pratyekabuddhas (緣覺). If understood according to the Biejiao (別教) (Distinct Teaching) and Yuanjiao (圓教) (Perfect Teaching) Bodhisattvas (菩薩), then it is acceptable. Why? Because outside the common Sangha of the Three Vehicles (三乘), there are separate Bodhisattvas (菩薩), so there are separate precepts. Question: Outside the Sangha of the Three Vehicles (三乘), there are separate Bodhisattva precepts (菩薩戒), then what about the Pratyekabuddha precepts (緣覺戒)? Answer: Outside the Sangha of the Three Vehicles (三乘), there are no separate Pratyekabuddhas (緣覺).' Three is the concluding answer. Two is the analogy for clarification. The sutra says '𢤱戾', or written as '籠', pronounced as the fanqie (反切) of Lugong (祿公). Li (戾), in the San Cang (三蒼) is written as '㑦', pronounced as the fanqie (反切) of Tongli (同力), meaning wolf-like and strong. In the sutra text, it is sometimes written as '悷', pronounced as the fanqie (反切) of Lihui (力回), meaning a mournful sound, which is not the meaning used here. Four is the elaboration and completion of the Jingming Jing (淨名經) (Vimalakirti Sutra), divided into two parts. First is the division and preliminary indication, laoqian (勞謙) (industrious and humble), in the Yi Jing (易經) (Book of Changes) it says: 'The industrious and humble gentleman, all people will obey.' Wang Bi (王弼) said: 'Receiving superiors and pacifying subordinates, industriousness and humility will not slacken.' Second is saying that the meaning is explained according to the sutra text below, divided into two parts. First is the general praise, divided into two parts. First is the brief explanation. Second is the extensive explanation below, divided into two parts. First is the contrastive discussion of purity and impurity, divided into two parts. First is quoting the discussion to show the meaning. 'Here' below shows the meaning. Second is using analogies to show the superiority based on the following text, divided into two parts. First is establishing the analogy to formally explain, divided into two parts. First is repelling the enemy and treating the disease.
喻二。初喻二合。二接賤濟乏喻二。初喻。捐施無幾者。捐猶舍也幾多也。位在方伯者。王制曰天子百里之內以共官。千里之內以為御(謂此地之田稅所給也。官謂其文書財用也。御謂衣食)。千里之外設方伯。五國以為屬。屬有長。十國以為連。連有師。三十國以為卒。卒有正。二百一十國以為州。州有伯(屬連卒州猶聚也。伯師正亦長也。凡長皆因賢侯。為之殷之州長曰伯。虞夏及周皆曰牧)。八州八百五十六正。十八師三百三十六長。八伯各以其屬。屬於天子之老。二人分天下以為左右。目二伯(老謂上公。周禮曰。九命作伯。春秋傳曰。自陜以東周公主之。自陜以西召公主之)二合。遂得發真斷結者。此入聖位如為方伯。若在賢位則如高遷。二用下結示經意。二若作下四土傳望二。初傳示輕重。二今取下結示經意。二歷別十事。五更問此土菩薩行二。初牒經文總解。疣者肉之凸病。二約乘戒判釋二。初標示。二大乘下正釋荊溪云。但戒急而無乘者明無大乘。六凈名答。經等心眾生者。等心尊彼不分怨親。
菩薩品
初重分大科二。此二下總明來意。三菩薩下別解二品二。初凈名掌擎大眾同入庵園歸佛二。初釋題。二就此下解釋二。初兩意分經。蓋大師異時分文。故章安具錄之也。二初為下隨文釋
【現代漢語翻譯】 現代漢語譯本 譬喻二。首先是譬喻二者的結合。二是接濟貧賤和缺乏的譬喻二。首先是譬喻。捐獻施捨很少的人。捐，是捨棄的意思，幾，是少的意思。地位在方伯的人。《王制》說，天子方圓百里之內用以供給官吏，千里之內用以供給王室（指這塊土地的田稅所供給的。官，指文書財用。御，指衣食）。千里之外設定方伯，五個國家作為他的下屬。下屬有長官。十個國家組成一個連，連有師長。三十個國家組成一個卒，卒有正。二百一十個國家組成一個州，州有伯（屬、連、卒、州，就像聚集一樣。伯、師、正，也都是長官。凡是長官，都因為賢能的諸侯而設定。殷朝的州長叫做伯。虞、夏以及周朝都叫做牧）。八個州有八百五十六個正，十八個師有三百三十六個長，八個伯各自管理他的下屬。下屬於天子的老臣。二人分天下以為左右，監督二伯（老，指上公。周禮說，九命作伯。春秋傳記載，自陜以東周公主管轄，自陜以西召公主管轄）。二者結合。於是能夠啓發真智，斷除煩惱的人。這進入聖位就像成為方伯。如果在賢位，就像高昇。二是用下文來總結，揭示經文的意義。二如果作為下文四土的傳望。首先是傳達，揭示輕重。二是現在取下文來總結，揭示經文的意義。二是歷數分別十件事。五是再問此土菩薩的修行二。首先是照錄經文，總的解釋。疣，是肉上凸起的病。二是根據乘戒來判釋二。首先是標示。二是大乘以下正式解釋。荊溪說，只有戒律而沒有乘法，說明沒有大乘。六是凈名回答。經文說，平等對待眾生，就是以平等心尊重他們，不分怨親。
菩薩品
首先重新劃分大的科判二。這二者以下總的說明來意。三是菩薩以下分別解釋二品二。首先是凈名用手掌托起大眾，一同進入庵園，歸向佛陀二。首先是解釋題目。二是從這裡以下解釋二。首先是兩種意思來劃分經文。大概是大師不同時期的分文，所以章安全部記錄下來。二是首先為以下隨文解釋。
【English Translation】 English version Parable Two. First, the combination of two parables. Second, parables of helping the poor and needy. First is the parable. Those who donate and give little. 'Donate' means to give up, 'little' means few. Those who hold the position of Fangbo (方伯) [regional governor]. The 'Royal System' says, 'Within a hundred li (里) [unit of distance, approximately 0.5 kilometers] of the Son of Heaven, it is used to supply officials, and within a thousand li, it is used to supply the royal family' (referring to the land tax of this land being supplied. 'Officials' refers to documents and finances. 'Royal family' refers to clothing and food). 'Beyond a thousand li, Fangbo are established, with five states as their subordinates. Subordinates have leaders. Ten states form a Lian (連) [unit of administration], with Lian having a commander. Thirty states form a Zu (卒) [unit of administration], with Zu having a Zheng (正) [official]. Two hundred and ten states form a Zhou (州) [province], with Zhou having a Bo (伯) [chief]' (Subordinates, Lian, Zu, and Zhou are like gatherings. Bo, commander, and Zheng are also leaders. All leaders are established because of virtuous lords. The Zhou chief of the Yin Dynasty is called Bo. The Yu, Xia, and Zhou dynasties all called them Mu (牧) [governor]). The eight Zhou have eight hundred and fifty-six Zheng, the eighteen commanders have three hundred and thirty-six leaders, and the eight Bo each manage their subordinates. Subordinates belong to the old ministers of the Son of Heaven. Two people divide the world into left and right, supervising the two Bo (Old refers to the upper duke. The 'Rites of Zhou' says, 'Nine mandates make a Bo.' The 'Spring and Autumn Annals' records, 'East of Shan (陜) [a place name], the Zhou princess governs it, and west of Shan, the Zhao princess governs it'). The two combine. Therefore, those who can inspire true wisdom and cut off afflictions. This entering the holy position is like becoming a Fangbo. If in a virtuous position, it is like a promotion. Second, use the following text to summarize and reveal the meaning of the scripture. Second, if it is regarded as the transmission and hope of the four lands in the following text. First, it is to convey and reveal the importance. Second, it is now to take the following text to summarize and reveal the meaning of the scripture. Second, enumerate ten things separately. Fifth, ask again about the practice of the Bodhisattvas in this land. First, transcribe the scripture and give a general explanation. A wart is a raised disease on the flesh. Second, judge and explain according to the precepts of the vehicle. First, indicate. Second, the following is the formal explanation of the Mahayana. Jingxi (荊溪) [a place name] said, 'Only having precepts without the vehicle indicates that there is no Mahayana.' Sixth, Vimalakirti (凈名) [name of a bodhisattva] answers. The scripture says that treating sentient beings equally means respecting them with an equal mind, without distinguishing between enemies and relatives.
Chapter on Bodhisattvas
First, re-divide the large sections into two. The following two generally explain the intention. Third, the following Bodhisattvas separately explain the two chapters into two. First, Vimalakirti holds up the masses with his palm, enters the hermitage together, and returns to the Buddha. First, explain the title. Second, explain from here below into two. First, divide the scripture with two meanings. Probably the master divided the text at different times, so Zhang'an (章安) [a person's name] recorded it all. Second, first explain the following text.
義二。初分科二。初同下隨釋也。下去經科已在疏文不煩委錄。用前七日為方便者。即小乘七方便也。五停合一。總別念為二。並四善根七也。四處辨消者聖三凡一也。故云七日乃消者。荊溪云。用前事解七日之文。為理解中之前方便。若入發心者。正指方等起慕大心。為法華入位之方便也。二覆宗說佛國因果二。初懸談義旨二。初總示二章對上五意。五重之中兩意者。於前釋題五意中。此當初二兩意。初云大士助佛闡揚化功已畢須還佛所。次意云。佛初明佛國因果。大士助宣此義。須歸佛所覆宗明義。二上開下科對佛國以顯覆宗。上開宗者即佛國品也。說文云。開張也。廣雅云。宗本也。初品張佛國之宗本。明凈土之旨義。故曰開宗。此中覆宗者中間諸品別論余法為顯佛國。所為既訖還歸佛所。複本所說佛國之義。故使文節與上符合。二上果下隨文釋義二。初明佛土。不同起根各異二。初覆宗說果。明佛國佛事不同二。初正明果三。初配上總明二。初舉前示同二。初明四義符同。二良由下示不次第意。文中先述意。次類如去類顯。名異義同者。三週名異。開權義同。類今四段名殊佛國義一。三十六問者。即長壽品初迦葉童子發問也。古來分問開合不同。或三十二四六等殊。即問云。何得長壽等也。義相主對。名字不
【現代漢語翻譯】 義二。初分科二。初同下隨釋也。（此部分是關於義理的第二點，首先將它分為兩個部分。第一部分與下文的解釋相一致。）下去經科已在疏文不煩委錄。（接下來的經文科判已經在疏文中詳細記錄，這裡不再贅述。）用前七日為方便者。即小乘七方便也。（用之前的七天作為方便，指的是小乘的七方便。）五停心觀合一，總相念處和別相念處合為二，加上四善根，總共七個。（五停心觀，總相念處和別相念處，以及四善根，合起來是七方便。）四處辨消者聖三凡一也。（四處辨別和消除，聖位有三處，凡位有一處。）故云七日乃消者。（所以說七天就能消除。）荊溪云。用前事解七日之文。為理解中之前方便。（荊溪大師說，用之前的事情來解釋七天的經文，作為理解中的前方便。）若入發心者。正指方等起慕大心。為法華入位之方便也。（如果進入發心階段，正是指在方等經中生起仰慕大乘的心，作為進入《法華經》地位的方便。） 二覆宗說佛國因果二。初懸談義旨二。初總示二章對上五意。五重之中兩意者。於前釋題五意中。此當初二兩意。初云大士（菩薩）助佛闡揚化功已畢須還佛所。次意云。佛初明佛國因果。大士（菩薩）助宣此義。須歸佛所覆宗明義。（第二部分是重複宣說佛國因果，分為兩個部分。首先是概括地談論義理，分為兩個章節，對應於前面的五種含義。在五重含義中，指的是最初的兩種含義。第一種含義是說，大士（菩薩）幫助佛陀闡揚教化功德完畢，必須返回佛陀處所。第二種含義是說，佛陀最初闡明佛國因果，大士（菩薩）幫助宣揚這個義理，必須返回佛陀處所，重複宣說這個義理。）二上開下科對佛國以顯覆宗。上開宗者即佛國品也。說文云。開張也。廣雅云。宗本也。初品張佛國之宗本。明凈土之旨義。故曰開宗。此中覆宗者中間諸品別論余法為顯佛國。所為既訖還歸佛所。複本所說佛國之義。故使文節與上符合。（第二部分是上面開宗，下面科判，對照佛國來顯示重複宣說。上面開宗指的是《佛國品》。《說文》說，開是張開的意思。《廣雅》說，宗是根本的意思。第一品張開佛國的根本，闡明凈土的宗旨和意義，所以叫做開宗。這裡重複宣說，指的是中間的各個品分別論述其他法門，是爲了顯示佛國。所要做的事情既然完畢，就返回佛陀處所，重複原本所說的佛國之義，所以使得文句與上面相符合。） 二上果下隨文釋義二。初明佛土。不同起根各異二。初覆宗說果。明佛國佛事不同二。初正明果三。初配上總明二。初舉前示同二。初明四義符同。二良由下示不次第意。文中先述意。次類如去類顯。名異義同者。三週名異。開權義同。類今四段名殊佛國義一。（第二部分是上面是果，下面是隨著經文解釋義理，分為兩個部分。首先是闡明佛土，不同的起始和根源各不相同，分為兩個部分。首先是重複宣說果，闡明佛國佛事的不同，分為兩個部分。首先是正式闡明果，分為三個部分。首先是配合上面總的闡明，分為兩個部分。首先是舉出前面來顯示相同，分為兩個部分。首先是闡明四種意義相符合。第二部分是下面顯示不按照次序的意義。經文中先敘述意義，然後用類似的方法來顯示。名稱不同意義相同，指的是三週的名稱不同，開權的意義相同。類似於現在四段名稱不同，佛國的意義相同。）三十六問者。即長壽品初迦葉童子（釋迦摩尼佛的十大弟子之一）發問也。古來分問開合不同。或三十二四六等殊。即問云。何得長壽等也。義相主對。名字不。（三十六問，指的是《長壽品》最初迦葉童子（釋迦摩尼佛的十大弟子之一）提出的問題。古來對於問題的劃分，開合不同，或者分為三十二問、四十四問等等。也就是問，如何才能獲得長壽等等。意義上相互對應，只是名字不相同。）
【English Translation】 Yi Er. Chu Fen Ke Er. Chu Tong Xia Sui Shi Ye. (This part is about the second point of meaning, first dividing it into two parts. The first part is consistent with the explanation below.) Xia Qu Jing Ke Yi Zai Shu Wen Bu Fan Wei Lu. (The following scriptural divisions have been recorded in detail in the commentary, so there is no need to repeat them here.) Yong Qian Qi Ri Wei Fang Bian Zhe. Ji Xiao Cheng Qi Fang Bian Ye. (Using the previous seven days as a means refers to the Seven Expedients of the Hinayana.) Wu Ting Xin Guan He Yi, Zong Xiang Nian Chu He Bie Xiang Nian Chu He Wei Er, Jia Shang Si Shan Gen, Zong Gong Qi Ge. (The Five Contemplations for Stopping the Mind, the General Mindfulness and the Specific Mindfulness are combined into two, plus the Four Roots of Goodness, making a total of seven.) Si Chu Bian Xiao Zhe Sheng San Fan Yi Ye. (The four places of discernment and elimination, the holy position has three places, and the ordinary position has one place.) Gu Yun Qi Ri Nai Xiao Zhe. (Therefore, it is said that seven days can eliminate.) Jing Xi Yun. Yong Qian Shi Jie Qi Ri Zhi Wen. Wei Li Jie Zhong Zhi Qian Fang Bian. (Master Jingxi said, using the previous events to explain the text of the seven days, as a preliminary expedient in understanding.) Ruo Ru Fa Xin Zhe. Zheng Zhi Fang Deng Qi Mu Da Xin. Wei Fa Hua Ru Wei Zhi Fang Bian Ye. (If one enters the stage of aspiration, it specifically refers to arousing a heart of admiration for the Mahayana in the Vaipulya Sutras, as a means of entering the position of the 'Lotus Sutra'. Er Fu Zong Shuo Fo Guo Yin Guo Er. Chu Xuan Tan Yi Zhi Er. Chu Zong Shi Er Zhang Dui Shang Wu Yi. Wu Chong Zhi Zhong Liang Yi Zhe. Yu Qian Shi Ti Wu Yi Zhong. Ci Dang Chu Er Liang Yi. Chu Yun Da Shi (Bodhisattva) Zhu Fo Chan Yang Hua Gong Yi Bi Xu Huan Fo Suo. Ci Yi Yun. Fo Chu Ming Fo Guo Yin Guo. Da Shi (Bodhisattva) Zhu Xuan Ci Yi. Xu Gui Fo Suo Fu Zong Ming Yi. (The second part is repeating the explanation of the causes and effects of the Buddha-land, divided into two parts. The first is to discuss the meaning in general, divided into two chapters, corresponding to the previous five meanings. Among the five layers of meaning, it refers to the initial two meanings. The first meaning is that the Bodhisattva, having completed the work of helping the Buddha to propagate the teachings, must return to the Buddha's abode. The second meaning is that the Buddha initially clarified the causes and effects of the Buddha-land, and the Bodhisattva helped to propagate this meaning, and must return to the Buddha's abode to repeat the explanation of this meaning.) Er Shang Kai Xia Ke Dui Fo Guo Yi Xian Fu Zong. Shang Kai Zong Zhe Ji Fo Guo Pin Ye. Shuo Wen Yun. Kai Zhang Ye. Guang Ya Yun. Zong Ben Ye. Chu Pin Zhang Fo Guo Zhi Zong Ben. Ming Jing Tu Zhi Zhi Yi. Gu Yue Kai Zong. Ci Zhong Fu Zong Zhe Zhong Jian Zhu Pin Bie Lun Yu Fa Wei Xian Fo Guo. Suo Wei Ji Qi Huan Gui Fo Suo. Fu Ben Suo Shuo Fo Guo Zhi Yi. Gu Shi Wen Jie Yu Shang Fu He. (The second part is that the above opens the doctrine, and the below divides the categories, contrasting the Buddha-land to show the repetition of the explanation. The above opening of the doctrine refers to the 'Buddha-land Chapter'. 'Shuo Wen' says that 'kai' means to open up. 'Guang Ya' says that 'zong' means the root. The first chapter opens up the root of the Buddha-land, clarifying the purpose and meaning of the Pure Land, so it is called opening the doctrine. The repetition of the explanation here refers to the various chapters in the middle that separately discuss other Dharma methods in order to reveal the Buddha-land. Since the things to be done are completed, one returns to the Buddha's abode, repeating the original explanation of the meaning of the Buddha-land, so that the sentences are consistent with the above.) Er Shang Guo Xia Sui Wen Shi Yi Er. Chu Ming Fo Tu. Bu Tong Qi Gen Ge Yi Er. Chu Fu Zong Shuo Guo. Ming Fo Guo Fo Shi Bu Tong Er. Chu Zheng Ming Guo San. Chu Pei Shang Zong Ming Er. Chu Ju Qian Shi Tong Er. Chu Ming Si Yi Fu Tong. Er Liang You Xia Shi Bu Ci Di Yi. Wen Zhong Xian Shu Yi. Ci Lei Ru Qu Lei Xian. Ming Yi Yi Tong Zhe. San Zhou Ming Yi. Kai Quan Yi Tong. Lei Jin Si Duan Ming Shu Fo Guo Yi Yi. (The second part is that the above is the result, and the below is explaining the meaning according to the text, divided into two parts. The first is to clarify the Buddha-land, the different beginnings and roots are different, divided into two parts. The first is to repeat the explanation of the result, clarifying the differences between the Buddha-land and the Buddha's affairs, divided into two parts. The first is to formally clarify the result, divided into three parts. The first is to coordinate with the above general clarification, divided into two parts. The first is to cite the previous to show the same, divided into two parts. The first is to clarify that the four meanings are consistent. The second part is to show the meaning of not following the order below. The meaning is first narrated in the text, and then shown by similar methods. The names are different and the meanings are the same, referring to the different names of the three periods, and the same meaning of opening the provisional. Similar to the current four sections, the names are different, and the meaning of the Buddha-land is the same.) San Shi Liu Wen Zhe. Ji Chang Shou Pin Chu Jia Ye Tong Zi (One of the ten major disciples of Sakyamuni Buddha) Fa Wen Ye. Gu Lai Fen Wen Kai He Bu Tong. Huo San Shi Er Si Liu Deng Shu. Ji Wen Yun. He De Chang Shou Deng Ye. Yi Xiang Zhu Dui. Ming Zi Bu. (The thirty-six questions refer to the questions raised by Kashyapa (One of the ten major disciples of Sakyamuni Buddha) at the beginning of the 'Longevity Chapter'. The division of questions in ancient times was different, either divided into thirty-two questions, forty-four questions, etc. That is, asking how to obtain longevity, etc. The meanings correspond to each other, but the names are not the same.)
同者。佛以一十二品答三十六問。其有名義主對者。則以長壽品答云何得長壽問。金剛身品答金剛不壞身問等。復有一品。而答多問則是名字不同也。義意若正等者。但取與問意合。不責名異。此中下結例也。以今四段對上開宗。雖不次第同顯佛國。二今第下約今正對。二此中下隨文別釋四。初釋上第四何法起根二。初正釋三。初敘意總釋二。初明六塵具法悉可起根三。初總示根塵。二若毗下對小顯大二。初小乘明眼色用劣。二大乘明眼色該通。荊溪云。豈可將此毗曇以難法華。信知但是不了之教。定不可依。又今毗曇師若聞斯語。豈不撫掌。三故大下引證結成二。初引證六根。二當知下結成具法。二今將下明諸國從勝各用一塵二。初正明從勝。二如此下以此例余。二光明下牒文別解。何但他國等者。荊溪云。此土尚有光明為事。何況余土正用光明。如思益所辨者。彼經云。又如來放光名曰能捨。佛以此光能破眾生慳貪之心。能令行施。又光名無熱。能被破戒之心令持禁戒。又光名安和。破瞋恚心令行忍辱。又光名勤修。破懈怠心令行精進又光名一心。破妄念心令行禪定。又光名能解。破愚癡心令行智慧廣。如初句。又放四儀一切法光亦如是。小乘中或言光到觸者。荊溪云。到而方觸也。不到觸者謂。不到不觸。縱非
【現代漢語翻譯】 現代漢語譯本 『同者』（相同之處）。佛陀用一十二品經文回答了三十六個問題。其中，品名和所回答的問題名稱相對應的，例如，用《長壽品》回答『云何得長壽問』（如何才能獲得長壽）的問題，用《金剛身品》回答『金剛不壞身問』（如何獲得金剛不壞之身）的問題等等。也有一品經文，回答多個問題，只是名稱不同而已。如果意義和意旨相同，只要選取與問題意義相合的，不必苛求名稱的差異。這是下面總結的例子。用現在的四段經文對應上面開宗明義的部分，雖然次第不完全相同，但都顯明瞭佛國。 現在，在『二今第下約今正對』（第二，現在根據經文進行對應）中，『二此中下隨文別釋四』（第二，這裡根據經文分別解釋四點）。首先解釋上面第四點『何法起根』（什麼法生起根基）。 首先，正式解釋，分為三點。首先敘述意旨，總括解釋，分為兩點。首先說明六塵具備佛法，都可以生起根基，分為三點。首先總示根塵（根和塵）。 『二若毗下對小顯大』（第二，如果用毗曇來對比，就顯得小了，而大法顯得大了），分為兩點。首先小乘說明眼和色的作用很小。第二，大乘說明眼和色可以普遍通達。荊溪大師說：『怎麼可以用這毗曇來為難《法華經》呢？要知道這只是不了義的教法，一定不能依賴。』如果現在的毗曇師聽到這些話，難道不會拍手稱快嗎？ 『三故大下引證結成』（第三，所以大法引用證據來總結完成），分為兩點。首先引用證據證明六根。『二當知下結成具法』（第二，應當知道具備佛法）。 『二今將下明諸國從勝各用一塵』（第二，現在將要說明各個佛國根據殊勝之處，各自使用一種塵境），分為兩點。首先正式說明根據殊勝之處。『二如此下以此例余』（第二，像這樣用這個例子來類推其他的）。 『二光明下牒文別解』（第二，光明以下，按照經文分別解釋）。『何但他國等者』（為什麼說只是其他佛國等等），荊溪大師說：『我們這個世界尚且有以光明作為事業的，更何況其他佛國正式使用光明呢？』就像《思益經》所辨別的那樣，那部經說：『又如來放光，名稱為能捨。佛用這種光能破除眾生慳貪的心，能使眾生行佈施。又光名稱為無熱，能使破戒的心持守禁戒。又光名稱為安和，破除嗔恚心，使眾生行忍辱。又光名稱為勤修，破除懈怠心，使眾生行精進。又光名稱為一心，破除妄念心，使眾生行禪定。又光名稱為能解，破除愚癡心，使眾生行智慧。』就像第一句所說的那樣。又放出四儀一切法光也是這樣。小乘中或者說光到才能觸及，荊溪大師說：『到達之後才能觸及。』不到就觸及，就是說不到就不觸及，即使不是這樣。
【English Translation】 English version 'Same' refers to the similarities. The Buddha used twelve chapters to answer thirty-six questions. Among them, the chapter names correspond to the questions they answer. For example, the 'Longevity Chapter' answers the question 'How to attain longevity?', and the 'Diamond Body Chapter' answers the question 'How to attain an indestructible diamond body?' There are also chapters that answer multiple questions, but with different names. If the meaning and intent are the same, we should choose the one that matches the meaning of the question, without being overly critical of the difference in names. This is the example summarized below. The current four sections of scripture correspond to the opening remarks above, although the order is not exactly the same, they all reveal the Buddha-land. Now, in 'Secondly, now corresponding according to the scripture', 'Secondly, here explaining the four points separately according to the scripture'. First, explain the fourth point above, 'What Dharma gives rise to roots'. First, formally explain, divided into three points. First, narrate the intention, and give a general explanation, divided into two points. First, explain that the six dusts possess the Dharma and can all give rise to roots, divided into three points. First, generally show the roots and dusts. 'Secondly, if comparing with the Abhidharma, it appears small, while the Great Dharma appears large', divided into two points. First, the Hinayana explains that the function of the eye and form is small. Second, the Mahayana explains that the eye and form can universally penetrate. Master Jingxi said: 'How can we use this Abhidharma to challenge the Lotus Sutra? Know that this is only a teaching of incomplete meaning, and it must not be relied upon.' If the current Abhidharma masters heard these words, wouldn't they clap their hands in approval? 'Thirdly, therefore, the Great Dharma cites evidence to conclude and complete', divided into two points. First, cite evidence to prove the six roots. 'Secondly, it should be known that it possesses the Dharma'. 'Secondly, now it will be explained that each Buddha-land uses one dust according to its superiority', divided into two points. First, formally explain according to the superiority. 'Secondly, like this, use this example to infer the others'. 'Secondly, from light onwards, explain separately according to the scripture'. 'Why say only other Buddha-lands etc.', Master Jingxi said: 'Our world still has light as a business, let alone other Buddha-lands formally using light?' Just like the Discrimination of the Vimalakirti Sutra, that sutra says: 'Also, the Tathagata emits light, named 'able to give'. The Buddha uses this light to break the greed of sentient beings, and enable sentient beings to practice giving. Also, the light is named 'no heat', which can make the mind that breaks the precepts uphold the precepts. Also, the light is named 'peaceful harmony', breaking the mind of anger, and enabling sentient beings to practice patience. Also, the light is named 'diligent cultivation', breaking the mind of laziness, and enabling sentient beings to practice diligence. Also, the light is named 'one mind', breaking the mind of delusion, and enabling sentient beings to practice meditation. Also, the light is named 'able to understand', breaking the mind of ignorance, and enabling sentient beings to practice wisdom.' Just like the first sentence says. Also, emitting the light of all dharmas of the four dignities is also like this. In the Hinayana, it is said that light can only be touched when it arrives, Master Jingxi said: 'It can only be touched after it arrives.' If it does not arrive, it will not be touched, even if it is not like this.
不到亦非益相。如須扇多佛等者。大論明。此佛朝成道暮入滅。故留化佛度眾生也。四大菩薩至功德者。法慧菩薩在忉利天說十住功德林菩薩在夜摩天說十行。金剛幢在兜率說十向。金剛藏在他化說十地。不可定判。安在化人者。謂菩薩作佛事之言。不可定作化菩薩消釋。以華嚴四菩薩是實非化。亦是用菩薩為佛事故。故屬下雖化實不同俱屬起根也。此間亦坐菩提樹得道者。此本尼拘律陀樹于下得菩提。故因以為名。智論云。樹下思惟如佛生無憂樹。成道菩提樹。轉法輪吉祥樹。入滅娑羅樹。行者隨諸佛法常處樹下。或現常身者即丈六身。是常所現也。故大論四十四云。釋迦文佛常光一丈等。夢幻十喻者。經文但七而無城化空三也。荊溪云。況復十喻本喻于空。此亦空為佛事耳。菩薩得有者。于空見不空故。以十喻為誑相者。暹云。光統以四宗判教。一因緣宗指毗曇六因四緣。二假名宗指成論三假。三誑相宗指大品三論。四常宗指涅槃華嚴等常住佛性本有湛然。若佛不示至能知者大論文也。蜫蟲者蜫亦作昆。禮記曰。昆蟲未蟄不以火田。鄭玄雲。昆明也。明蟲者得陽而生得陰而藏。故曰蜫蟲也。三廣說下指廣結略。二齊此下總結。二釋上第三明入佛慧二。初分科總敘。二但諸下隨文正釋二。初善門。二惡門。女人示貪
【現代漢語翻譯】 不到亦非益相。如須扇多佛（Sukhāvatī，極樂世界）等者。《大智度論》明，此佛朝成道暮入滅，故留化佛度眾生也。四大菩薩至功德者，法慧菩薩在忉利天（Trāyastriṃśa，三十三天）說十住，功德林菩薩在夜摩天（Yāma，夜摩天）說十行，金剛幢在兜率天（Tuṣita，兜率天）說十向，金剛藏在他化自在天（Parinirmita-vaśavartin，他化自在天）說十地。不可定判安在化人者，謂菩薩作佛事之言，不可定作化菩薩消釋。以《華嚴經》四菩薩是實非化，亦是用菩薩為佛事故，故屬下雖化實不同俱屬起根也。此間亦坐菩提樹得道者，此本尼拘律陀樹于下得菩提，故因以為名。《智度論》云：『樹下思惟如佛生無憂樹，成道菩提樹，轉法輪吉祥樹，入滅娑羅樹。行者隨諸佛法常處樹下。』或現常身者即丈六身，是常所現也。故《大智度論》四十四云：『釋迦文佛常光一丈』等。夢幻十喻者，經文但七而無城化空三也。荊溪云：『況復十喻本喻于空，此亦空為佛事耳。』菩薩得有者，于空見不空故。以十喻為誑相者，暹云：『光統以四宗判教，一因緣宗指毗曇六因四緣，二假名宗指成論三假，三誑相宗指大品三論，四常宗指涅槃華嚴等常住佛性本有湛然。』若佛不示至能知者大論文也。蜫蟲者蜫亦作昆。《禮記》曰：『昆蟲未蟄不以火田。』鄭玄雲：『昆明也。明蟲者得陽而生得陰而藏，故曰蜫蟲也。』三廣說下指廣結略。二齊此下總結。二釋上第三明入佛慧二。初分科總敘。二但諸下隨文正釋二。初善門。二惡門。女人示貪
【English Translation】 Not reaching is also not a beneficial characteristic. For example, Sukhāvatī Buddha (Sukhāvatī, the Pure Land of Ultimate Bliss), etc. The Mahāprajñāpāramitāśāstra states that this Buddha attained enlightenment in the morning and entered Nirvana in the evening, so he left behind a manifested Buddha to liberate sentient beings. Regarding the four great Bodhisattvas and their merits, Dharma Wisdom Bodhisattva preaches the ten abodes in Trāyastriṃśa Heaven (Trāyastriṃśa, Heaven of Thirty-three), Merit Forest Bodhisattva preaches the ten practices in Yāma Heaven (Yāma, the Heaven of Yama), Vajra Banner preaches the ten dedications in Tuṣita Heaven (Tuṣita, the Contented Heaven), and Vajra Treasury preaches the ten grounds in Parinirmita-vaśavartin Heaven (Parinirmita-vaśavartin, the Heaven of Free Control Enjoying What is Created by Others). It cannot be definitively determined where they are located as manifested beings. The words of Bodhisattvas performing Buddha-deeds cannot be definitively interpreted as manifested Bodhisattvas. Because the four Bodhisattvas in the Avataṃsaka Sūtra are real and not manifested, and also because Bodhisattvas are used for Buddha-deeds, although they appear to be manifested, they are fundamentally different and all belong to the root cause. Here, one also attains the Way sitting under the Bodhi tree. Originally, one attained Bodhi under the Nyagrodha tree, hence the name. The Mahāprajñāpāramitāśāstra says: 'Meditating under the tree is like the Buddha being born under the Aśoka tree, attaining enlightenment under the Bodhi tree, turning the Dharma wheel under the auspicious tree, and entering Nirvana under the Sal tree. Practitioners should always abide under trees according to the Buddhas' teachings.' Or appearing in a constant body, which is the sixteen-foot body, is what is constantly manifested. Therefore, the forty-fourth chapter of the Mahāprajñāpāramitāśāstra says: 'Śākyamuni Buddha's constant light is one fathom,' etc. Regarding the ten similes of dreams and illusions, the scripture only mentions seven, lacking the city, transformation, and emptiness. Jingxi says: 'Moreover, the ten similes originally symbolize emptiness; this is also emptiness performing Buddha-deeds.' Bodhisattvas can possess it because they see non-emptiness in emptiness. Regarding considering the ten similes as deceptive appearances, Xian says: 'Guangtong judges the teachings with four schools: first, the cause and condition school refers to the six causes and four conditions of the Abhidharma; second, the provisional name school refers to the three provisionals of the Tattvasiddhiśāstra; third, the deceptive appearance school refers to the Mahāprajñāpāramitā Sūtra and the three treatises; fourth, the constant school refers to the constant Buddha-nature inherent and serene in the Nirvana Sūtra, Avataṃsaka Sūtra, etc.' 'If the Buddha does not show until one can know' is from the Mahāprajñāpāramitāśāstra. 'Kūn insects,' kūn is also written as kūn. The Book of Rites says: 'Do not use fire to cultivate fields when kūn insects have not yet hibernated.' Zheng Xuan says: 'Kūn means bright. Bright insects are born from Yang and hide in Yin, hence they are called kūn insects.' 'Three extensive explanations' below refers to extensive conclusions and summaries. 'Two, aligning this' below summarizes. Two, explaining the above, the third clarifies entering Buddha wisdom in two parts. First, dividing the sections and giving a general overview. Second, 'But all' below explains the text directly in two parts. First, the good gate. Second, the evil gate. Women show greed.
欲者。舊經第四十二云。善財童子至險難國大莊嚴城婆須蜜多女所。白言我已發菩提心。未知云何學菩薩行。修菩薩道。答言。我已成離貪慾實際法門。故天見我我為天女。人見人女。乃至非人見我為非人女。若欲所纏來我所者為其說法。皆悉離欲得無著境界三昧。見我得歡喜三昧。與我語得無礙妙音三昧。執我手得詣一切佛剎三昧等(云云)。凡夫為此墮落者。荊溪云。總云世人多分之相。豈可和須蜜令人墮耶。此少唯益。滿足王者。新經名無厭足王。舊經四十一云。善財至滿幢城滿足王所。見無量眾生犯王法者。身被五縛或斷手足或截耳鼻乃至以火焚之。善財懷疑。虛空有天告之。勿疑。即詣王所白言。我已發菩提心未知云何學菩薩行修菩薩道。答言。我成就菩薩幻化三昧法門。十惡眾生不可教化。我為調伏令解脫。故化作人眾種種苦治。令舍十惡發菩提心。當知我身口意乃至蟻子不生害心。何況人耶。見婆羅門者。舊經四十云。善財至進求國方便命婆羅門所。時婆羅門修諸苦行求一切智。四面火聚猶如大山。中有刀山高峻無極。從彼山上自投火聚。善財白言。我已發菩提心未知云何學菩薩行修菩薩道。答言。汝今若能登此刀山投火聚者。菩薩諸行悉皆清凈。善財疑念。十萬梵王在虛空中告。令勿疑。爾時善財即
【現代漢語翻譯】 現代漢語譯本 『欲者』。《舊經》第四十二卷記載，善財童子到達險難國大莊嚴城婆須蜜多女處，稟告說：『我已經發了菩提心，但不知道如何學習菩薩行，修菩薩道。』須蜜多女回答說：『我已經成就了離貪慾實際法門，所以天人見我，我便為天女；人見我，我便為人女；乃至非人見我，我便為非人女。如果被貪慾所纏縛的人來到我這裡，我便為他們說法，使他們都能夠脫離貪慾，獲得無著境界三昧。見我者得歡喜三昧，與我語者得無礙妙音三昧，執我手者得詣一切佛剎三昧等等。』（此處省略）凡夫因此墮落的說法，荊溪大師說：『總的來說，這是世人多數情況下的表現，怎麼能說是須蜜多女令人墮落呢？』這種說法只有少許益處，滿足王者。《新經》名為無厭足王。《舊經》第四十一卷記載，善財童子到達滿幢城滿足王處，見到無數觸犯王法的眾生，身體被五花大綁，或者被砍斷手足，或者被割掉耳鼻，甚至被火焚燒。善財童子心生懷疑，虛空中有天人告訴他：『不要懷疑。』於是善財童子前往國王處，稟告說：『我已經發了菩提心，但不知道如何學習菩薩行，修菩薩道。』國王回答說：『我成就了菩薩幻化三昧法門。對於那些不可教化的十惡眾生，我爲了調伏他們，使他們解脫，所以幻化出種種苦難的景象來懲治他們，使他們捨棄十惡，發起菩提心。』應當知道，我的身口意，乃至對於螞蟻，都不會生起害心，更何況是人呢？見婆羅門者。《舊經》第四十卷記載，善財童子到達進求國方便命婆羅門處。當時，婆羅門正在修行各種苦行，以求得一切智。四面燃燒著火堆，猶如大山一般。中間有一座刀山，高聳險峻，沒有盡頭。婆羅門從那座山上縱身跳入火堆。善財童子稟告說：『我已經發了菩提心，但不知道如何學習菩薩行，修菩薩道。』婆羅門回答說：『你現在如果能夠登上這座刀山，跳入火堆，那麼菩薩的各種修行就都清凈了。』善財童子心生疑慮，十萬梵王在虛空中告
【English Translation】 English version 『The one with desires.』 The old scripture, volume 42, says: Sudhana (Sudhana-śreṣṭhi-dāraka, 善財童子) arrived at the place of Vasumitra (Vasumitrā, 婆須蜜多) in the Great Adornment City of the Perilous Land. He said, 『I have already generated the Bodhi mind, but I do not know how to learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva.』 Vasumitra replied, 『I have already attained the actual Dharma gate of being free from greed. Therefore, when gods see me, I am a goddess to them; when humans see me, I am a human woman to them; and even non-humans see me as a non-human woman. If those who are entangled by desires come to me, I will preach the Dharma to them, so that they can all be free from desires and attain the Samadhi of the realm of non-attachment. Seeing me, they attain the Samadhi of joy; speaking with me, they attain the Samadhi of unobstructed wonderful sound; holding my hand, they attain the Samadhi of reaching all Buddha lands, etc.』 (omitted here). As for the saying that ordinary people fall because of this, Jingxi (荊溪) said, 『Generally speaking, this is the appearance of most people in the world. How can it be said that Vasumitra causes people to fall?』 This statement has only a little benefit, satisfying the king. The new scripture is named King Anantatṛpti (無厭足王). The old scripture, volume 41, says: Sudhana arrived at the place of King Sustained Banner (滿幢王) in the City of Full Banners, and saw countless beings who had violated the king's laws, their bodies bound in five ways, or their hands and feet cut off, or their ears and noses cut off, or even burned with fire. Sudhana was doubtful. A god in the sky told him, 『Do not doubt.』 Then he went to the king and said, 『I have already generated the Bodhi mind, but I do not know how to learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva.』 The king replied, 『I have attained the Dharma gate of the Samadhi of Bodhisattva illusion. For those evil beings who cannot be taught, I transform myself to subdue them and liberate them, so I transform into various scenes of suffering to punish them, so that they abandon the ten evils and generate the Bodhi mind.』 You should know that my body, speech, and mind, even towards ants, do not generate harmful thoughts, let alone towards humans? Seeing the Brahmin. The old scripture, volume 40, says: Sudhana arrived at the place of the Brahmin named Convenient Life (方便命婆羅門) in the Country of Seeking Advancement. At that time, the Brahmin was practicing various ascetic practices to seek all-knowing wisdom. Piles of fire were burning on all four sides, like great mountains. In the middle was a mountain of knives, towering and steep, without end. The Brahmin threw himself from that mountain into the fire. Sudhana reported, 『I have already generated the Bodhi mind, but I do not know how to learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva.』 The Brahmin replied, 『If you can now climb this mountain of knives and throw yourself into the fire, then all the practices of a Bodhisattva will be pure.』 Sudhana was doubtful, and ten thousand Brahma kings in the sky told
登刀山自投火聚。未至中間即得菩薩安住三昧。既至火焰復得菩薩寂靜安樂照明三昧。即新經六十四云。伊沙那聚落勝熱婆羅門也。三既善下結示顯意。三釋成下結顯經意。結撮始終者。初品始明凈國。二釋其意二。初敘意分科。方便至之土者。方便曲巧也。曲巧隨緣示現三土。隨緣不變同一寂光。映象器飯喻意可識。二今就下隨文釋義四。初就虛空結釋二。初約佛國。譬文與此對釋二。初舉譬。二此言下合法。二今此下約佛國。法文與此對釋三。初牒上四番。二雖下約土正解二。初約事理消經。二今四下明寂光體遍。三是故下結成今意。二略明身智。萬延量者。延謂由延。亦由旬耳。三廣明身智二。初對前辨示二。初約廣略相對。二約思議不思議相對二。初明二諦俱異。二何以下徴釋相狀。初釋三藏二諦相。次極智下釋圓教二諦相。二今十下正釋經文二。初約不思議明俱等。文中牒經消釋小不次第。對經可見。應以同等二字逆通諸句。文中並約二身釋等。以諸佛俱有二身。所以諸句同等性等者。性應作姓。即釋經文種姓二字也。剎利婆羅門者。諸佛應世不出二姓。世尚威勢者則生剎帝利姓中。如釋迦果也。世尚德行者則生婆羅門姓中。如彌勒是也。法身之性等者。以性釋種姓義。亦是以事表理。習種至妙覺者。果由
【現代漢語翻譯】 現代漢語譯本 攀登刀山，自投火堆。未到達中間就能獲得菩薩安住三昧（Samadhi，一種禪定狀態）。即使到達火焰中，也能獲得菩薩寂靜安樂照明三昧。就像新經第六十四卷所說，伊沙那（Isana，自在天）聚落的勝熱婆羅門（Brahmana，印度教祭司種姓）一樣。三既善下總結並揭示意義。三釋成下總結並揭示經文的意義。總結始終是：初品開始闡明凈土。第二品解釋其意義分為兩部分。方便至之土，指的是方便權巧。權巧隨順因緣示現三土。隨順因緣而不變，同一寂光。映象、器皿、飯食的比喻，其意義可以理解。第二，現在就以下隨文解釋意義分為四部分。首先，就虛空總結解釋分為兩部分。首先，關於佛國。譬喻的文字與此相對解釋分為兩部分。首先，舉出譬喻。第二，此言下符合法義。第二，現在此下關於佛國。法義的文字與此相對解釋分為三部分。首先，重複上面的四番。第二，雖然下關於土地正面解釋分為兩部分。首先，關於事理來消化經文。第二，現在四下闡明寂光本體的普遍性。第三，是故下總結完成現在的意義。第二，簡略地闡明身智。萬延量，延指的是由延（Yojana，古印度長度單位），也就是由旬。第三，廣泛地闡明身智分為兩部分。首先，對照前面辨別顯示分為兩部分。首先，關於廣略相對。第二，關於思議與不可思議相對分為兩部分。首先，闡明二諦（Two Truths，勝義諦和世俗諦）都不同。第二，何以下提出問題解釋相狀。首先，解釋三藏（Tripitaka，佛教經典）的二諦相。其次，極智下解釋圓教（Perfect Teaching）的二諦相。第二，現在十下正面解釋經文分為兩部分。首先，關於不可思議闡明都相等。文中重複經文消化解釋稍微沒有次第。對照經文可以明白。應該用『同等』二字逆向貫通各個句子。文中都關於二身（法身和應身）解釋相等。因為諸佛都有二身。所以各個句子同等。性等，性應該寫作姓，就是解釋經文『種姓』二字的意思。剎利（Ksatriya，古印度統治者種姓）婆羅門，諸佛應世不出這兩個姓。世間崇尚威勢的就出生在剎帝利姓中，如釋迦（Sakya，釋迦牟尼佛）果。世間崇尚德行的就出生在婆羅門姓中，如彌勒（Maitreya，未來佛）是這樣。法身的性質等，用性質來解釋種姓的意義。也是用事來表示理。習種到妙覺，果由
【English Translation】 English version Climbing mountains of knives, throwing oneself into gatherings of fire. Before even reaching the middle, one obtains the Bodhisattva's Samadhi (a state of meditative absorption) of peaceful abiding. Even upon reaching the flames, one obtains the Bodhisattva's Samadhi of serene joy and illuminating wisdom. Just as the sixty-fourth volume of the new scripture says, like the victorious Brahmana (a member of the priestly caste in Hinduism) of Isana (a name of Shiva) village. The 'Three Already Good' below concludes and reveals the meaning. The 'Three Explanations Completed' below concludes and reveals the meaning of the scripture. Summarizing from beginning to end: the initial chapter begins by elucidating the Pure Land. The second chapter explains its meaning in two parts. 'Expediently Reaching the Land' refers to skillful means. Skillful means adapt to conditions to manifest the Three Lands. Adapting to conditions without changing, the same is the Light of Tranquility. The metaphors of mirror images, vessels, and food, their meaning can be understood. Second, now following the text below to explain the meaning in four parts. First, regarding space, the conclusion and explanation are in two parts. First, concerning the Buddha-land. The words of the metaphor are explained in contrast to this in two parts. First, giving the metaphor. Second, the words below conform to the Dharma. Second, now below concerning the Buddha-land. The words of the Dharma are explained in contrast to this in three parts. First, repeating the four times mentioned above. Second, although below concerning the land, the direct explanation is in two parts. First, using events and principles to digest the scripture. Second, now four below elucidating the pervasiveness of the essence of the Light of Tranquility. Third, therefore below concluding and completing the present meaning. Second, briefly elucidating the body and wisdom. 'Ten Million Yojana' - Yojana refers to Yojana (an ancient Indian unit of distance), which is also Yojun. Third, extensively elucidating the body and wisdom in two parts. First, distinguishing and showing in contrast to the previous in two parts. First, concerning broad and concise relative to each other. Second, concerning the conceivable and inconceivable relative to each other in two parts. First, elucidating that the Two Truths (conventional and ultimate) are both different. Second, why below raising the question to explain the characteristics. First, explaining the characteristics of the Two Truths of the Tripitaka (the three baskets of Buddhist scriptures). Second, the ultimate wisdom below explains the characteristics of the Two Truths of the Perfect Teaching. Second, now ten below directly explaining the scripture in two parts. First, concerning the inconceivable, elucidating that all are equal. In the text, repeating the scripture to digest the explanation is slightly out of order. It can be understood by comparing it to the scripture. The words 'same and equal' should be used to connect all the sentences in reverse. In the text, all are explained as equal concerning the two bodies (Dharmakaya and Nirmanakaya). Because all Buddhas have two bodies. Therefore, all sentences are equal. 'Nature is equal' - 'Nature' should be written as 'surname', which is to explain the meaning of the words 'lineage' in the scripture. It is also using events to represent principles. 'Habitual lineage to wondrous enlightenment', the result is from
因克。故遍列諸性勝應至眾生者。此勝應即他受用報也。二此之下約互相釋結用義。荊溪云。此之身智等者既可以土釋身。即可以身釋土。四約三號二。初分科二隨釋二。初正釋三號三。初釋三藐三佛陀二。初約思議。二約不思議。二釋多陀阿伽度。亦先思議次不思議。于真如之理者即三藏偏真也。三釋佛陀例前二釋也。疏文從略。於前科不思議中明之耳。釋請法中。隨其靜亂者。靜用文如彼國。亂用武。如此國。權道有疑者。大論四十三云。菩薩二種。一者有慈悲多為眾生。二者多集諸功德。樂多集功德者至一乘清凈無量壽國土。好多為眾生者至無佛法僧處。讚歎三寶之音令彼國菩薩即第二人。故於權道有疑也。問豈有無慈悲名菩薩耶。答慈悲無異俱化眾生。期心早晚有殊耳。故大論四十五又云。有先自成就功德然後度眾生者。有先成就眾生后自成功德者。今彼菩薩即是先自成后度生。一往對此土菩薩即當先成就眾生人也。二往此土具有二人。即三根出假是也。今彼國菩薩則當真出假人。二佛為說二。初對上分科二。初對上佛國。二今就下正分今文。二釋中下隨釋三。初總標勸學。二釋二。初略釋。二廣釋三。初明不盡有為二。初標二。釋三。初約句總標。二今言下牒前示義二。初大師正釋二。初正明二義二。初約
【現代漢語翻譯】 現代漢語譯本 因為這個緣故，普遍列舉諸如自性勝妙的果報直至眾生。這個勝妙的果報就是他受用報身。二、在這之下，大約互相解釋，總結其作用和意義。荊溪大師說：『這個身智等，既然可以用國土來解釋身體，就可以用身體來解釋國土。』四、大約從三個名號來解釋。二、首先分科，二、然後隨文解釋。二、首先正式解釋三個名號。三、首先解釋『三藐三佛陀』（Samyaksaṃbuddha，正等覺）。二、首先從思議的角度解釋，二、然後從不可思議的角度解釋。二、解釋『多陀阿伽度』（Tathāgata，如來），也是先從思議的角度，然後從不可思議的角度解釋。對於真如的道理，就是三藏所偏重的真諦。三、解釋『佛陀』（Buddha，覺者），仿照前面兩個名號的解釋。疏文從略，在前科的不可思議中說明。解釋請法中，隨著他們的安靜或喧鬧。安靜時用文教，如彼國；喧鬧時用武力，如此國。對於權巧方便的道理有所懷疑，大論第四十三卷說：『菩薩有兩種，一種是慈悲心多，爲了眾生；一種是多積聚各種功德。』喜歡多積聚功德的菩薩，去往一乘清凈無量壽佛的國土。喜歡多為眾生的菩薩，去往沒有佛法僧的地方，讚歎三寶的聲音，使那個國土的菩薩，就是第二種人，所以對於權巧方便的道理有所懷疑。問：難道有不具足慈悲心的菩薩嗎？答：慈悲心沒有不同，都是爲了教化眾生，只是發心有早晚的差別。所以大論第四十五卷又說：『有先成就自己的功德，然後度化眾生的；有先成就眾生，然後成就自己的功德的。』現在那個國土的菩薩，就是先成就自己，然後度化眾生。一般來說，對於這個國土的菩薩，就是先成就眾生的人。二、來到這個國土的菩薩，具有這兩種人，就是從三根出發，修習假觀。現在那個國土的菩薩，就應當是從真入假的人。二、佛為他們說法。二、首先對照上面的分科。二、首先對照上面的佛國，二、現在就下面的經文正式分科。二、解釋中，下面隨文解釋。三、首先總標勸學。二、解釋。二、首先略釋，二、然後廣釋。三、首先說明沒有窮盡的有為法。二、首先標示，二、解釋。三、首先從句子上總標，二、現在用『言』字來承接前面，顯示意義。二、首先大師正式解釋。二、首先正式說明兩種意義。二、首先從...
【English Translation】 English version Because of this, all natures, from the superior results of merit to sentient beings, are universally listed. This superior result is the reward body of others' enjoyment. Second, below this, it is about mutually explaining, summarizing its function and meaning. Master Jingxi said: 'This body, wisdom, etc., since the land can be used to explain the body, the body can be used to explain the land.' Fourth, it is explained from the perspective of the three titles. Two, first divide the sections, two, then explain according to the text. Two, first formally explain the three titles. Three, first explain 'Samyaksaṃbuddha' (正等覺, Right and Perfect Enlightenment). Two, first explain from the perspective of thought, two, then explain from the perspective of the inconceivable. Two, explain 'Tathāgata' (如來, Thus Come One), also first from the perspective of thought, then from the perspective of the inconceivable. Regarding the principle of Suchness, it is the true meaning emphasized by the Three Treasures. Three, explain 'Buddha' (覺者, Awakened One), following the explanation of the previous two titles. The commentary is abbreviated, and it is explained in the inconceivable section of the previous section. Explaining the request for Dharma, according to their quietness or noise. Use literary teachings when quiet, like that country; use force when noisy, like this country. There are doubts about the expedient means, the forty-third volume of the Great Treatise says: 'There are two kinds of Bodhisattvas, one is more compassionate and for sentient beings; the other is more accumulating various merits.' Bodhisattvas who like to accumulate more merits go to the Pure Land of Immeasurable Life of the One Vehicle. Bodhisattvas who like to do more for sentient beings go to places where there is no Buddha, Dharma, or Sangha, praising the sound of the Three Jewels, so that the Bodhisattvas of that country, that is, the second kind of people, so there are doubts about the expedient means. Question: Are there Bodhisattvas who do not have compassion? Answer: Compassion is no different, they are all for teaching sentient beings, but the intention is different in terms of early and late. Therefore, the forty-fifth volume of the Great Treatise also says: 'Some first accomplish their own merits and then save sentient beings; some first accomplish sentient beings and then accomplish their own merits.' Now the Bodhisattvas of that country first accomplish themselves and then save sentient beings. Generally speaking, for the Bodhisattvas of this country, they are the people who first accomplish sentient beings. Two, the Bodhisattvas who come to this country have these two kinds of people, that is, starting from the three roots, practicing false contemplation. Now the Bodhisattvas of that country should be the people who enter the false from the true. Two, the Buddha speaks Dharma for them. Two, first compare the above sections. Two, first compare the above Buddha land, two, now formally divide the sections according to the following scriptures. Two, in the explanation, the following explains according to the text. Three, first generally indicate encouragement to learn. Two, explain. Two, first briefly explain, two, then explain in detail. Three, first explain the impermanent conditioned dharmas. Two, first indicate, two, explain. Three, first generally indicate from the sentences, two, now use the word '言' to connect the front and show the meaning. Two, first the master formally explains. Two, first formally explain the two meanings. Two, first from...
中道示義。二俗諦下約二諦解名二。故盡下對上釋成二。初對佛國釋成。二私問下章安私解。問意者。彼九百萬菩薩既來此土。以香益物。則已能雙流。何故始問。答意者。彼諸來菩薩中有權有實。故以權引實者。為引利心實行示益物之儀。故使無生大士權設斯問。以實隨權者。彼初心實行雖未有雙流之用。以權神通所攝故能隨來。三文中下隨難略解。子在難者喻眾生在生死。父母在宅如菩薩在禪定。慈念眾生不以寂靜為樂。故云如地獄。云云者諸皆可見也。經云不輕未學敬學如佛者。未學當學所以不輕。已學當成故敬如佛。經云見來求者。為善師想者。本無施意。因彼來求發我施。以則於我為師。故起師想。不住無為中。經云。修學無起不以無起為證者。諸法緣會而有。緣散而無。何法生有待緣而起乎。此觀空觀之別門也。三疊釋二。初離文通宗二。初對佛國顯覆宗二。初對上釋成二。初敘前佛國。二今下明今釋成二。初明三段相由。以前不盡有為成佛國橫。不住無為成佛國豎。又今二段各含橫豎。故疏不的對。今疊釋成佛國結釋橫豎。二示前後互辨。此示今段與兩科回互耳。二今言下徴文略解二。初約雙照正解。二若三下約身智釋成。二就此下約權實示疊釋三。初約四雙分文。知病識病者。總略名知委辨曰識。二
約此下約權實廣解二。初正辨三種權實。或說權為實者。荊溪云。即是藏通三種真也。或說實為權者。含中入真也。此等對圓併名化他。故下文云。約此判思議不思議。此是通教及二八中之真俗也。或於權中而辨權實者。以說權為實故權中有實。或於實中等者。以說實為權。故實中有權。逗機淺深者二教則淺。含中則深。二約此下廣歷諦教釋義二。初歷二諦三。初標。二若是下釋三。初自行權實。二自行化他三。初雙標。二何故下雙釋二。初法故言三人等者。大品文也。以三乘中利根見中道故。故知含中在真。謂說真諦者。彌勒既以見中為真。則是論偏空。正當俗諦。即復俗中幻有即空也。故使五百聞俗謂真。雖不彰至其義者。謂大品但云三人同斷。大經但云謂俗為真。而宛有中道義也。已如向釋。若通別教圓教等者。荊溪云。別教有時屬於化他。有時亦得將為自行。有時亦得名為自他。二見空下譬。三日月下合。三若菩下雙結。三化他權實二。初標。二何以下釋二。初約空石喻釋相。二但思下對不思議辨異。所以更對不思議辨相者。以化他純用藏通。則但是思議。其利根者。于通真見中理。則成不思議。若約利根還同自行。化他權實義既相涉。故須辨相。文為二。初正明思議二。初重舉前喻。稍稍消磨喻漸。礦盡金
【現代漢語翻譯】 現代漢語譯本 約此下約權實廣解二。初正辨三種權實。或說權為實者。荊溪云：『即是藏通三種真也。』或說實為權者。含中入真也。此等對圓併名化他。故下文云：『約此判思議不思議。』此是通教及二八中之真俗也。或於權中而辨權實者，以說權為實故權中有實。或於實中等者，以說實為權，故實中有權。逗機淺深者二教則淺，含中則深。 二約此下廣歷諦教釋義二。初歷二諦三。初標。二若是下釋三。初自行權實。二自行化他三。初雙標。二何故下雙釋二。初法故言三人等者，《大品》文也。以三乘中利根見中道故。故知含中在真。謂說真諦者，彌勒既以見中為真，則是論偏空，正當俗諦。即復俗中幻有即空也。故使五百聞俗謂真。雖不彰至其義者，謂《大品》但云三人同斷，《大經》但云謂俗為真，而宛有中道義也。已如向釋。若通別教圓教等者，荊溪云：『別教有時屬於化他，有時亦得將為自行，有時亦得名為自他。』二見空下譬。三日月下合。三若菩下雙結。 三化他權實二。初標。二以下下釋二。初約空石喻釋相。二但思下對不思議辨異。所以更對不思議辨相者，以化他純用藏通，則但是思議。其利根者，于通真見中理，則成不思議。若約利根還同自行。化他權實義既相涉，故須辨相。文為二。初正明思議二。初重舉前喻。稍稍消磨喻漸，礦盡金。
【English Translation】 English version Regarding this, there are two aspects to broadly explain provisional and real [teachings]: first, to correctly distinguish the three types of provisional and real. Some say that the provisional is the real. Jingxi (a commentator) says: 'This refers to the three truths of the Tripitaka and Common teachings.' Some say that the real is the provisional, which is the inclusion of the Middle Way into the truth. These, in contrast to the Perfect teaching, are all called 'transforming others.' Therefore, the following text says: 'Based on this, judge what is conceivable and inconceivable.' This refers to the truth and conventionality within the Common teaching and the two-eight teachings. Some distinguish provisional and real within the provisional, because saying the provisional is real means there is real within the provisional. Some say within the real, because saying the real is provisional means there is provisional within the real. Adapting to the capacity of beings, the two teachings (Tripitaka and Common) are shallow, while the inclusion of the Middle Way is profound. Secondly, based on this, there are two aspects to broadly explain the meaning through the Four Noble Truths and the teachings. First, to enumerate the two truths in three parts: first, the heading; second, 'If it is,' to explain in three parts: first, self-practice of provisional and real; second, self-practice of transforming others in three parts: first, double heading; second, 'Why is it,' to explain in two parts: first, 'Therefore, the Dharma says three people,' which is from the text of the Mahaprajnaparamita Sutra (Dapin). Because sharp faculties in the three vehicles see the Middle Way, it is known that including the Middle Way is in the truth. Saying the truth, Maitreya (a Bodhisattva) seeing the Middle Way as truth, is discussing partial emptiness, which corresponds to the conventional truth. That is, the illusory existence within the conventional is emptiness. Therefore, the five hundred hear the conventional and consider it truth. Although it does not fully reveal its meaning, the Mahaprajnaparamita Sutra only says the three people have the same severance, and the Mahaparinirvana Sutra only says they consider the conventional as truth, but there is still the meaning of the Middle Way. It has already been explained as above. If it is the Common, Distinct, or Perfect teaching, Jingxi says: 'The Distinct teaching sometimes belongs to transforming others, sometimes it can be taken as self-practice, and sometimes it can be called both self and others.' Second, 'Seeing emptiness,' is a metaphor. Third, 'Sun and moon,' is a combination. Third, 'If Bodhi,' is a double conclusion. Third, transforming others' provisional and real in two parts: first, the heading; second, 'Below,' to explain in two parts: first, explaining the characteristics through the metaphor of empty stone; second, 'But thinking,' to distinguish the difference from the inconceivable. The reason for further distinguishing the characteristics from the inconceivable is that transforming others purely uses the Tripitaka and Common teachings, which is only conceivable. Those with sharp faculties, seeing the principle of the Middle Way in the Common truth, then become inconceivable. If it is based on sharp faculties, it is the same as self-practice. The meaning of transforming others' provisional and real is intertwined, so it is necessary to distinguish the characteristics. The text is in two parts: first, to clearly explain the conceivable in two parts: first, repeating the previous metaphor. 'Gradually wearing away' is a metaphor for gradual progress, and 'the ore is exhausted, [revealing] gold.'
現喻頓。即是斷見思盡受中道接故得名頓。二思議下合喻釋相。先正合前喻。如一切下更以譬顯。此取行人體物淺深以喻只一思議。其利根頓見中道。文中雲生滅無生之言。悉取體物之解以喻悟理淺深耳。非是約法也。智之下者見森羅是四大。如藏教但見無常。智之中者見森羅生滅。如通二乘及鈍菩薩。但見即空。如生滅至真諦者。此是智之上者見森羅是空。喻利根人。即見中道。既對中下。任運是上。故不云上耳。此豈非漸頓也者。以喻明之。宛見思議中有頓義。既有于頓則亦屬不思議。但約菩薩。元始化他說於二教。唯是思議頓見由根。故使二教但是化他權實。而教下既有受接之理。不得不辨故此明之。二對辨不思議二。初約喻正明。如如意珠者。珠喻一心。能雨諸寶。喻一心隨緣變造十界。珠雖無寶而具寶性。以喻心性本具百界三千依正之性。名為理造。不假隨緣。理常造故。故知此造即具異名。畢竟無所有者。雖無所有而有寶性。若謂無性他應雨寶。何須摩尼。不思議下合喻也。而能真俗具足者。不當有無。有無自爾。何以故。俱實相故。實相法爾。具足諸法。諸法法爾。性本無生。一切真俗者即前三教二諦也。悉在十界所收故。二若約下寄(此下落紙也。從菩薩行品末至阿閦品中)初總答二。初釋經文二。
【現代漢語翻譯】 現代漢語譯本 現喻頓（頓悟）。即是斷見思（見惑和思惑，佛教術語，指修行過程中產生的各種錯誤的見解和思想）盡受中道（不偏不倚的真理）接故得名頓。二思議下合喻釋相。先正合前喻。如一切下更以譬顯。此取行人體物淺深以喻只一思議。其利根頓見中道。文中雲生滅無生之言。悉取體物之解以喻悟理淺深耳。非是約法也。智之下者見森羅（指宇宙萬物）是四大（地、水、火、風，構成物質世界的四種基本元素）。如藏教（小乘佛教）但見無常。智之中者見森羅生滅。如通二乘（聲聞乘和緣覺乘）及鈍菩薩。但見即空。如生滅至真諦者。此是智之上者見森羅是空。喻利根人。即見中道。既對中下。任運是上。故不云上耳。此豈非漸頓也者。以喻明之。宛見思議中有頓義。既有于頓則亦屬不思議。但約菩薩。元始化他說於二教。唯是思議頓見由根。故使二教但是化他權實。而教下既有受接之理。不得不辨故此明之。二對辨不思議二。初約喻正明。如如意珠者。珠喻一心。能雨諸寶。喻一心隨緣變造十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。珠雖無寶而具寶性。以喻心性本具百界三千依正之性。名為理造。不假隨緣。理常造故。故知此造即具異名。畢竟無所有者。雖無所有而有寶性。若謂無性他應雨寶。何須摩尼。不思議下合喻也。而能真俗具足者。不當有無。有無自爾。何以故。俱實相故。實相法爾。具足諸法。諸法法爾。性本無生。一切真俗者即前三教二諦（真諦和俗諦，佛教中關於真理的兩種不同層面）。悉在十界所收故。二若約下寄(此下落紙也。從菩薩行品末至阿閦品中)初總答二。初釋經文二。
【English Translation】 English version The present analogy is to 'sudden' (頓). That is, 'sudden' is named because it severs the exhaustion of views and thoughts (見思, Jian Si) and receives the Middle Way (中道, Zhong Dao). The following two sections, 'deliberation' (思議, Si Yi), combine analogy and explanation. First, it directly corresponds to the previous analogy. 'As all below' further clarifies with a metaphor. This takes the practitioner's understanding of things, from shallow to deep, as an analogy for just one deliberation. The sharp-witted suddenly see the Middle Way. The words 'arising and ceasing, non-arising' in the text all take the understanding of things as an analogy for the depth of enlightenment. It is not about the Dharma (法, Dharma) itself. Those with inferior wisdom see the myriad phenomena (森羅, Sen Luo) as the four great elements (四大, Si Da) [earth, water, fire, and wind]. Like the Tripitaka teaching (藏教, Zang Jiao) [Hinayana Buddhism], they only see impermanence. Those with middling wisdom see the myriad phenomena arising and ceasing. Like the common two vehicles (二乘, Er Cheng) [Śrāvakayāna and Pratyekabuddhayāna] and dull Bodhisattvas, they only see emptiness. 'As arising and ceasing reaches the ultimate truth' (真諦, Zhen Di), these are those with superior wisdom who see the myriad phenomena as empty. This is an analogy for sharp-witted people who immediately see the Middle Way. Since it is contrasted with the middle and lower, it naturally is the superior, hence it is not called 'superior'. Is this not gradual and sudden? It is clarified with an analogy. It is clearly seen that there is a sudden meaning in deliberation. Since there is suddenness, it also belongs to the inconceivable. But only regarding Bodhisattvas, the original transformation speaks of the two teachings. Only deliberation suddenly sees through roots. Therefore, the two teachings are only expedient and real for transforming others. And since the teachings below have the principle of receiving and connecting, it is necessary to distinguish them, hence this clarification. The second part distinguishes the inconceivable in two sections. The first section directly clarifies with an analogy. Like the wish-fulfilling jewel (如意珠, Ru Yi Zhu), the jewel is an analogy for the one mind. It can rain all treasures, which is an analogy for the one mind transforming and creating the ten realms (十界, Shi Jie) [hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas] according to conditions. Although the jewel has no treasures, it possesses the nature of treasures. This is an analogy for the mind-nature inherently possessing the nature of a hundred realms and three thousand aspects of existence (百界三千依正之性, Bai Jie San Qian Yi Zheng Zhi Xing). This is called 'principle creation' (理造, Li Zao). It does not rely on conditions, because the principle always creates. Therefore, it is known that this creation has different names. 'Ultimately, there is nothing' (畢竟無所有, Bi Jing Wu Suo You), although there is nothing, it has the nature of treasures. If it is said that it has no nature, then it should rain treasures. Why would there be a need for a Mani jewel? 'Inconceivable below' combines the analogy. And those who can fully possess the true and the conventional (真俗, Zhen Su), should not be existent or non-existent. Existence and non-existence are natural. Why? Because they are both the true aspect (實相, Shi Xiang). The true aspect is naturally so, fully possessing all dharmas. All dharmas are naturally so, the nature is originally unborn. All true and conventional are the two truths of the previous three teachings. All are contained within the ten realms. The second part relies on the below (this part is missing. From the end of the Bodhisattva Practice Chapter to the Akshobhya Chapter). The first part generally answers two questions. The first part explains the sutra text in two sections.
初總別釋文二。初總。二別觀。己心性既是實相者。實相必諸法。諸法必十如。十如必十界。十界必身土。身份假實故有三千。是故三千同在心地。與佛心地三千不殊。方乃名為三無差別。方曉今經觀身實相。故云即是。至義齊也。且迷中之理尚齊妙覺。而況等覺悟中之理。而況妙覺佛。佛道齊。若曉觀心前二可了。譬如人射法者。始學射者即期中的中。自親疏始觀心性。即與佛齊。悟自淺深此用首楞三昧喻也。彼經上卷佛告豎意。譬如學射。先射大埻次射小埻。次學射的次學射杖。乃至學射一毛。射一毛已學射百分毛之一分。能射是已名為善射。經文具以欲學首楞嚴先當學愛樂等一法合之。彼存次第。始學射埻。今約不次即從初射的中有親疏。始疏終親。以喻圓觀。二若正下結示觀法。二所以下對問顯意二。初明因身顯土。二他下示所居真國二。初他解。二今釋二。初明法身有土。二故金下引經證成。二別答二。初釋觀三世二。初正釋經文。如見有未來之法等者。此語過去法未至現在時。故云未來之法可得。是有邊無邊者。牒凡夫妄執有過去也。此即外人妄計謂。過去有邊無邊現在常無常未來如去不如去。乃至各加兩亦雙非。約三世五陰共成六十。不離斷常即六十二見也。大論大經並疏及輔行等處處明之。今意者若
過去實有可同外計。今既本空其計安是。下明後際不去現在不住。例之可知。二他解下對古示義二。初約位辨常二。初敘古。二明今。若解今意方曉大經二鳥雙游之旨。文為二。初明金剛前自行故常。適今者始今也。凡夫並常。何況分聖。二金剛后約化他故無常。然約自行亦有無常。以元品無明未斷故。今此且就化他明之。妙覺極果尚示八十無常。豈況分常而不示乎。二示應化異二初古明應化義同二今明應化體別。二釋不觀色等者。向如訶須菩提者。弟子品云。其施汝者不名福田。供養汝者墮三惡道。如慰喻者。即經云。須菩提取缽勿懼等。訶則以大聖小。故非福田。慰則小乘聖人是界內福田也。釋三世偈者。云本無今有本有今無。三世有法無有是處。古人多解。今家正義唯約三諦。即真而俗是本無今有。即俗而真是本有今無。即邊而中是三世有法無有是處。又即一而三。即三而一。三一即非三一。以消四句釋然大觀。佛于大經四出宣說。故使古人名四出偈。若知三諦一心則統乎一經。何止四出貫乎一代。何止一經包乎十方。何止一化該乎三世。何止現在。卷多歸一唯指自心。自心本無諸義安在。無不離有眾說炳然。故知四出亦且隨機證義為便耳。二身子問應身二。初敘意分科。二隨文釋義如文。二明所居凈國二。初
【現代漢語翻譯】 現代漢語譯本 過去的事情已經過去，如果認為它真實存在，那就像在外部尋找依據。現在既然明白一切本性皆空，那麼這種計較又有什麼意義呢？下面說明未來的事情還沒有到來，過去的事情已經過去，不要執著于現在，用同樣的道理去理解。接下來解釋其他人的理解，針對古人的觀點闡釋新的意義。首先從果位的角度辨析常與無常。先敘述古人的觀點，然後闡明現在的觀點。如果理解了現在的意義，才能明白《大般涅槃經》中『二鳥雙游』的旨意。文分為兩部分：首先說明在證得金剛之前，因為有自行的緣故，所以是常。『適今者始今也』，指的是凡夫都是常，更何況是分證聖果的人呢？其次，在證得金剛之後，爲了教化他人，所以是無常。然而，從自行的角度來說，也有無常，因為最初的無明還沒有斷除。現在這裡只是就教化他人來說明。即使是妙覺極果的佛，尚且示現八十種無常，更何況是分證聖果的人而不示現呢？接下來闡釋應化身的差異，首先古人認為應化身的意義相同，現在認為應化身的本體不同。接下來解釋『不觀色』等，就像之前呵斥須菩提（Buddha's disciple known for his understanding of emptiness）那樣，《弟子品》中說：『供養你的人不能稱為福田，供養你的人會墮入三惡道。』就像慰問開導那樣，經中說：『須菩提，拿著缽不要害怕』等等。呵斥是因為以大聖人的標準來要求小乘聖人，所以不是福田。慰問開導是因為小乘聖人是界內的福田。解釋三世偈（verse on the three times）說：『本來沒有現在有，本來有現在沒有，三世有法沒有這種說法。』古人有很多種解釋，現在我們家的正義只從三諦（three truths）來解釋，即從真諦到俗諦是『本來沒有現在有』，從俗諦到真諦是『本來有現在沒有』，從邊到中是『三世有法沒有這種說法』。又即一而三，即三而一，三一即非三一。用消融四句的方式來解釋，就能明白大觀。佛在《大般涅槃經》中四處宣說，所以古人稱之為四出偈。如果知道三諦一心，就能統攝整部經，何止是四出貫穿一代，何止是一部經包容十方，何止是一次教化涵蓋三世，何止是現在。卷帙繁多最終歸於一心，唯獨指向自己的心。自己的心本來就沒有這些意義，又在哪裡呢？沒有不離開有的，各種說法都很明顯。所以知道四出也只是隨機應變，爲了方便證義罷了。接下來是舍利弗（one of the two chief male disciples of Buddha）問應身，首先敘述意圖，分科，然後隨著文句解釋意義，就像原文一樣。接下來闡明所居住的凈土，首先...
【English Translation】 English version The past is past, and to consider it as truly existing is like seeking a basis externally. Now that it is understood that everything is empty in nature, what is the point of such calculation? The following explains that the future has not yet arrived, and the past has already passed. Do not cling to the present; use the same reasoning to understand. Next, explain the understanding of others, and clarify new meanings in response to the views of the ancients. First, analyze permanence and impermanence from the perspective of the fruit position. First, narrate the views of the ancients, and then clarify the current views. If you understand the current meaning, you can understand the purpose of 'two birds flying together' in the Mahāparinirvāṇa Sūtra. The text is divided into two parts: First, it explains that before attaining Vajra (diamond-like concentration), because of self-practice, it is permanent. 'Those who are suitable now are beginning now,' referring to ordinary people who are permanent, let alone those who have partially attained the fruit of sainthood? Secondly, after attaining Vajra, it is impermanent for the sake of teaching others. However, from the perspective of self-practice, there is also impermanence, because the initial ignorance has not been eliminated. Here, we are only explaining it in terms of teaching others. Even the Buddha of the ultimate fruit of Wonderful Enlightenment still manifests eighty kinds of impermanence, let alone those who have partially attained the fruit of sainthood without manifesting it? Next, explain the differences between the manifested body and the transformation body. First, the ancients believed that the meanings of the manifested body and the transformation body were the same, but now it is believed that the essence of the manifested body and the transformation body are different. Next, explain 'not observing form,' etc., just like scolding Subhuti (Buddha's disciple known for his understanding of emptiness) before, the Chapter on Disciples says: 'Those who offer to you cannot be called fields of merit, and those who offer to you will fall into the three evil realms.' Just like comforting and enlightening, the sutra says: 'Subhuti, take the bowl and do not be afraid,' and so on. Scolding is because the standards of a great saint are used to demand a small vehicle saint, so it is not a field of merit. Comforting and enlightening is because the small vehicle saint is a field of merit within the realm. Explaining the verse on the three times (three times) says: 'Originally there was not, now there is; originally there was, now there is not; there is no such thing as the Dharma of the three times.' The ancients had many explanations, but now our family's righteousness only explains it from the three truths (three truths), that is, from the truth to the conventional truth is 'originally there was not, now there is'; from the conventional truth to the truth is 'originally there was, now there is not'; from the edge to the middle is 'there is no such thing as the Dharma of the three times.' Also, it is one and three, three and one, and three-one is not three-one. Explaining it by dissolving the four sentences can clarify the grand view. The Buddha proclaimed it in four places in the Mahāparinirvāṇa Sūtra, so the ancients called it the four-out verse. If you know the one mind of the three truths, you can encompass the entire sutra, not just the four-out that runs through an era, not just one sutra that encompasses the ten directions, not just one teaching that covers the three times, not just the present. The numerous volumes ultimately return to one mind, pointing only to one's own mind. One's own mind originally has no such meanings, so where are they? There is nothing that does not depart from existence, and various statements are obvious. Therefore, know that the four-out is also just expedient and adaptable, for the convenience of proving righteousness. Next is Shariputra (one of the two chief male disciples of Buddha) asking about the manifested body, first narrating the intention, dividing the sections, and then explaining the meaning according to the sentences, just like the original text. Next, clarify the pure land in which he resides, first...
敘意分科。二分言下隨文釋義。經阿迦尼吒或作貳吒或作尼沙詫或言尼師吒。皆梵音輕重耳。正言阿迦柅瑟𢮎。譯云質礙。色究竟。𢮎敕佳反。七身子稱歎二。初正釋經文。二若依下研謹顯意。若依此語者六番嘆福深似流通也。
法供養品
三流通分二。初總敘分章二。初總敘二。初指品標章。二來通下舉名解義。二分章。二就前下依文別釋二。初品分二。初分科懸示二。初總別分科。二今言下懸示品意二。初正釋品名三。初正釋。二如下引證論。第四云。佛于摩伽陀國尼連河側優樓頻螺聚落得菩提成就法身。故多住王舍。報生地恩故多住舍衛。二國之中下顯法身勝也。此經既詮實相。即是諸佛法身也。故帝釋護持。三護下例結。二複次下護持所以二。初明今說酬請。二若作下依教判人。若依華嚴以十地對六慾四禪者。帝釋是二地菩薩。率化群下者。儀禮云。勖率以敬。鄭玄曰。率導引也。二就嘆下隨文釋義。初嘆法二。初分科顯實。非法無以成人者。由悟實而成聖。故非人無以顯法。故人有神用方顯法勝。二百千下隨文正釋。覺心所護者。即是佛護也。八魔十魔如前記。吾助爾。喜者爾汝也。二述其嘆人二。初分科懸示二。初總別分科。二所以下懸示義旨二。初立疑徴起。二正言下依義答釋二。初明福
【現代漢語翻譯】 現代漢語譯本 敘意分科：將經文分為兩部分，一部分是隨文解釋經文的含義，另一部分是解釋經中術語。 經文中的『阿迦尼吒』，有時寫作『貳吒』，有時寫作『尼沙詫』，也有寫作『尼師吒』的，這些都是梵語發音輕重不同造成的差異。正確的說法是『阿迦柅瑟吒』（Akaniṣṭha）（色究竟天）。 七身子（ सप्तकाय ）的稱歎分為兩部分：第一部分是正式解釋經文，第二部分是根據下文研究，嚴謹地顯明經文的意義。如果按照這種說法，那麼六番稱歎福德之深厚，就像流通分一樣。
法供養品
流通分分為兩部分：第一部分是總敘分章，第二部分是就前文依據經文分別解釋。第一部分總敘分為兩部分：第一部分是指出品名並標明章節，第二部分是『來通下』，舉出名稱並解釋含義。第二部分是分章。 第二部分是『就前下』，依據經文分別解釋，分為兩部分：第一部分是品分，分為兩部分：第一部分是分科懸示，分為兩部分：第一部分是總別分科，第二部分是『今言下』，懸示品意，分為兩部分：第一部分是正式解釋品名，分為三部分：第一部分是正式解釋，第二部分是『如下』，引證論據。第四卷說，佛陀在摩伽陀國（Magadha）尼連河（Nairañjanā）邊上的優樓頻螺（Uruvilvā）聚落證得菩提，成就法身，所以多住在王舍城（Rājagṛha）。因為報答出生地的恩情，所以多住在舍衛城（Śrāvastī）。 在兩個國家之中，顯明法身的殊勝。這部經既然詮釋實相，就是諸佛的法身。所以帝釋天（Indra）護持。 第三部分是『護下』，舉例總結。第二部分是『複次下』，說明護持的原因，分為兩部分：第一部分是說明現在所說是酬謝請求，第二部分是『若作下』，依據教義判斷人物。如果依據《華嚴經》，用十地菩薩對應六慾天和四禪天，那麼帝釋天是二地菩薩。『率化群下者』，《儀禮》說：『勖率以敬』。鄭玄說：『率，導引也』。 第二部分是『就嘆下』，隨文解釋經義，首先是讚歎法，分為兩部分：第一部分是分科顯明實相。沒有法就無法成就人，因為領悟實相才能成聖，所以沒有人就無法彰顯法。所以人有神奇的作用才能彰顯法的殊勝。『二百千下』，隨文正式解釋。『覺心所護者』，就是佛所護持。八魔和十魔如前文所記載。『吾助爾』，『喜者爾汝也』。 第二部分是敘述稱歎人，分為兩部分：第一部分是分科懸示，分為兩部分：第一部分是總別分科，第二部分是『所以下』，懸示義旨，分為兩部分：第一部分是提出疑問，引起下文，第二部分是『正言下』，依據義理回答解釋，分為兩部分：第一部分是說明福德。
【English Translation】 English version Elucidation and Categorization: The text is divided into two parts, one explaining the meaning of the scriptures according to the text, and the other explaining the terms in the scriptures. The 'Akajnita' (Akaniṣṭha) in the scriptures is sometimes written as 'Erta', sometimes as 'Nishacha', and sometimes as 'Nishita'. These are all differences caused by the different emphasis of Sanskrit pronunciation. The correct term is 'Akaniṣṭha' (Akaniṣṭha) (the highest heaven in the Realm of Form). The praise of the Seven Bodies (Saptakāya) is divided into two parts: the first part is the formal explanation of the scriptures, and the second part is based on the following research to carefully clarify the meaning of the scriptures. According to this statement, the six praises of the depth of merit are like the distribution part.
Chapter on Offering the Dharma
The Distribution Section is divided into two parts: the first part is a general introduction to the chapter, and the second part is an explanation based on the previous text. The first part of the general introduction is divided into two parts: the first part refers to the title of the product and marks the chapter, and the second part is 'Laitongxia', which gives the name and explains the meaning. The second part is the chapter division. The second part is 'Jiuqianxia', which explains according to the scriptures, divided into two parts: the first part is the product division, divided into two parts: the first part is the classification and suspension, divided into two parts: the first part is the general classification, and the second part is 'Jinyanxia', which suspends the meaning of the product, divided into two parts: the first part is the formal explanation of the product name, divided into three parts: the first part is the formal explanation, and the second part is 'Ruxia', which cites arguments. Volume 4 says that the Buddha attained Bodhi and achieved Dharmakaya in the Uruvilvā settlement on the banks of the Nairañjanā River in Magadha, so he often lived in Rājagṛha. Among the two countries, the superiority of Dharmakaya is revealed. Since this scripture explains the true form, it is the Dharmakaya of all Buddhas. Therefore, Indra protects it. The third part is 'Huxia', which summarizes with examples. The second part is 'Fucixia', which explains the reason for the support, divided into two parts: the first part explains that what is said now is to thank the request, and the second part is 'Ruoxia', which judges the characters according to the teachings. According to the Avatamsaka Sutra, if the Ten Bhumi Bodhisattvas correspond to the Six Desire Heavens and the Four Dhyana Heavens, then Indra is the Bodhisattva of the Second Bhumi. 'Those who lead the group down', the Book of Rites says: 'Encourage and lead with respect'. Zheng Xuan said: 'Lead, guide also'. The second part is 'Jiutanxia', which explains the meaning of the scriptures according to the text. The first is to praise the Dharma, divided into two parts: the first part is to clarify the true form. Without the Dharma, one cannot become a person, because one can only become a saint by understanding the true form, so without a person, one cannot show the Dharma. Therefore, only when a person has magical effects can the superiority of the Dharma be shown. 'Erbaiqianxia', formally explained according to the text. 'Those who are protected by the awakened mind' are protected by the Buddha. The Eight Demons and Ten Demons are recorded in the previous text. 'I will help you', 'Xizhe Erye'. The second part is to describe the praiser, divided into two parts: the first part is the classification and suspension, divided into two parts: the first part is the general classification, and the second part is 'Suoyixia', which suspends the meaning, divided into two parts: the first part is to raise questions and lead to the following text, and the second part is 'Zhengyanxia', which answers and explains according to the meaning, divided into two parts: the first part is to explain the merit.
慧勝劣三。初略示勝劣。生身之福不動不出者。大論五十八云。依止者己身．財物．受者。是法中取相心著。生憍慢等煩惱。是名世間不動不出。能動能出者。論云。動者柔順忍。出者無生忍。聲聞法中動者學人出者無學人。二故言下引論委明福不趣等。即彌勒金剛般若論也。福不趣菩提者。佈施七寶如須彌山福也。二能趣菩提者。受持及讀誦。此二趣菩提。是故此二名爲了因。于實等者。正明讀誦般若資于實相。是故持誦名爲了因。故云于實。降斯已外但名生因。生因者有漏因也。故云于余。荊溪云。于實下生了二因互比決者。此約無了之緣無緣之了。當分各說。豈有發菩提心者。獨有緣因而無了耶。獨有于了而無緣耶。若獨有者彼此不成。對緣而了了方成。了緣亦如是。三供養下牒義酬問。荊溪云。供養生身名生因者。此約唯供色身之佛不聞法者。或見生身唯說小法。併名福。不趣菩提也。二金下引二經證成荊溪云複次大品至諸佛為怨者以小教中所不說故故無于罪福之緣。二第四下隨文釋義。修行福多者。隨便牒文耳。應知只指修行二字。是述法行。經云福多於彼則是總顯信法勝前供養起塔耳。經云。如來等十號者。一切諸佛皆有通別兩號。彌陀釋迦等是別號。如來等十是通號化相須分故立別名。實德齊同故立通
【現代漢語翻譯】 現代漢語譯本 慧勝劣三（智慧的殊勝與低劣有三種情況）。初略示勝劣（首先簡略地說明殊勝與低劣）。生身之福不動不出者（供養生身佛的福報，如果不能引發進一步的行動和智慧，就是低劣的）。《大智度論》第五十八卷說：『依止於自身的財富和受用，對佛法產生執著，心中生起驕慢等煩惱，這被稱為世間的不動不出。』能動能出者（能夠引發進一步行動和智慧的，就是殊勝的）。論中說：『動是指柔順忍，出是指無生忍。在聲聞法中，動是指有學位的人，出是指無學位的人。』因此，下面引用《彌勒金剛般若論》詳細說明福報不能趨向菩提的情況。福不趣菩提者（福報不能趨向菩提），例如佈施七寶如須彌山那樣多的福報。二能趣菩提者（能夠趨向菩提的），是受持和讀誦《般若經》。這兩種行為能夠趨向菩提，因此被稱爲了因（直接原因）。于實等者（對於實相等），正是說明讀誦《般若經》有助於證悟實相。因此，持誦《般若經》被稱爲了因。故云于實（所以說對於實相）。降斯已外但名生因（除了這些之外，其他的都只能稱為生因）。生因者有漏因也（生因是有漏的因）。故云于余（所以說對於其他的）。荊溪大師說：『于實下生了二因互比決者（對於實相和生因、了因相互比較和決斷），這是指沒有了因的緣，以及沒有緣的了因，應當分別說明。難道有發菩提心的人，只有緣因而沒有了因嗎？難道只有了因而沒有緣因嗎？如果只有其中一個，彼此就不能成立。對緣才能明瞭，明瞭才能成就。了緣也是如此。』三供養下牒義酬問（第三部分，根據意義來回答問題）。荊溪大師說：『供養生身名生因者（供養生身佛被稱為生因），這是指只供養色身佛，而不聽聞佛法的人，或者見到生身佛只說小乘佛法，都稱為福報，但不能趨向菩提。』二金下引二經證成（第二部分，引用兩部經來證明）。荊溪大師說：『複次大品至諸佛為怨者（再次，《大品般若經》中說，對於諸佛來說，最大的怨敵），是因為小乘教義中所沒有說的緣故，所以沒有罪福的緣起。』二第四下隨文釋義（第二部分，根據經文來解釋意義）。修行福多者（修行所獲得的福報更多），只是隨便引用經文而已。應當知道這裡只指『修行』二字，是闡述法行。經云福多於彼則是總顯信法勝前供養起塔耳（經中說福報多於那些，這是總的顯示了信奉佛法勝過之前的供養和建造佛塔）。經云。如來等十號者（經中說，如來等十種稱號），一切諸佛都有通號和別號。彌陀（Amitabha）、釋迦（Shakyamuni）等是別號，如來（Tathagata）等十種是通號。爲了區分化現的形象，所以設立別名；因為實際的功德相同，所以設立通名。
【English Translation】 English version The three aspects of wisdom's superiority and inferiority. First, a brief indication of superiority and inferiority. The merit of the physical body, without movement or emergence, is as stated in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), volume 58: 'Relying on one's own body, wealth, and recipients, one becomes attached to the characteristics of the Dharma, giving rise to arrogance and other afflictions. This is called worldly immobility and non-emergence.' That which can move and emerge is as stated in the treatise: 'Movement refers to gentle forbearance, and emergence refers to the forbearance of non-arising.' In the Sravaka (Hearer) Dharma, movement refers to those in the stage of learning, and emergence refers to those in the stage of no-more-learning. Therefore, the following quotes from the treatise elaborate on how merit does not lead to Bodhi (Enlightenment). This refers to the Maitreya Vajracchedika Prajnaparamita Sastra (Maitreya's Diamond Perfection of Wisdom Treatise). 'Merit does not lead to Bodhi,' such as the merit of giving seven treasures as numerous as Mount Sumeru. 'That which can lead to Bodhi' is receiving, upholding, reading, and reciting the Prajnaparamita Sutra (Perfection of Wisdom Sutra). These two lead to Bodhi, therefore they are called the 'direct cause.' 'Regarding reality,' this clearly states that reading and reciting the Prajnaparamita Sutra aids in realizing reality. Therefore, upholding and reciting it is called the 'direct cause.' Hence, it is said 'regarding reality.' Anything beyond this is only called the 'generating cause.' The 'generating cause' is a cause with outflows. Hence, it is said 'regarding the rest.' Jingxi says, 'Comparing and deciding between the direct cause and the generating cause in relation to reality, this speaks separately of the condition without a direct cause and the direct cause without a condition. How can someone who has aroused the Bodhi mind have only a conditional cause without a direct cause? Or only a direct cause without a conditional cause? If there is only one, they cannot establish each other. Clarity arises from conditions, and clarity is achieved. The same is true for the condition of clarity.' The third part, 'Offering below, answers the question based on meaning.' Jingxi says, 'Offering to the physical body is called the generating cause,' this refers to those who only offer to the physical body of the Buddha without hearing the Dharma, or who see the physical body and only speak of the Lesser Vehicle Dharma. This is all called merit, but it does not lead to Bodhi.' The second part, 'The second Jin (referring to a person's name) quotes two sutras to prove it.' Jingxi says, 'Furthermore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says that the greatest enemy of all Buddhas is that which is not spoken of in the Lesser Vehicle teachings, therefore there is no arising of merit and demerit.' The second part, 'The fourth below explains the meaning according to the text.' 'Those who cultivate and have much merit,' this is just a casual reference to the text. It should be known that it only refers to the two words 'cultivation,' which describes the practice of Dharma. The sutra says, 'Merit is greater than that,' which generally shows that faith in the Dharma is superior to the previous offering and building of stupas. The sutra says, 'The ten titles such as Tathagata (Thus Come One),' all Buddhas have common and distinct titles. Amitabha (Infinite Light), Shakyamuni (Sage of the Shakya Clan), etc., are distinct titles, while the ten titles such as Tathagata are common titles. To distinguish the manifested forms, distinct names are established; because the actual merits are the same, common names are established.
稱。無虛妄名如來良福田名應供。知法界名正遍知。具三明名明行足。不還來名善逝。知眾生國土名世間解。無與等名無上士。調他心名調御丈夫。為眾生眼名天人師。知三聚名佛。諸天世人無能過者名世尊。如一微塵等者。舊華嚴第三十六譬。如有一經卷如大千界所有一切。無不記錄。彼大千等經卷在一微塵內。時有一人出興於世。具足天眼見此經在微塵內。作如是念。云何經卷在微塵內。而不饒益眾生。即以方便破塵出卷。如來智慧具足。在於眾生身中。但眾生顛倒想覆不知不見。如來天眼觀已曰。奇哉奇哉云何如來智在於身中而不知見。我當教彼覺悟聖道令離顛倒。見如來智在其身內與佛無異。即時教彼修八聖道見如來智。信受實相等者。信受即名字。修行通觀行相似。即是至異名者。三脫不縱不橫故稱微妙。三脫之法非凡小之思言議。故稱不思議。故云異名也。聞持前行者。荊溪云。住前修于果地功德。具如止觀記。注云云者。具如第一疏釋嘆德中明六度也。三種受者三土中思惑也。入涅槃般若者。荊溪云。涅槃解脫也。即對般若而為二也。取于實相中道也今謂圓觀實相即住前修行入涅槃般若者。由似入真。得涅槃斷果。般若智果。即是諸法不生而般若生。亦是入理般若名為住也。是圓頓漸三教者荊溪云。圓
【現代漢語翻譯】 現代漢語譯本： 被稱為『無虛妄名如來』是因為他是眾生良田，所以名為『應供』（值得供養的人）。 因為他知曉法界，所以名為『正遍知』（完全、正確地覺悟一切法的人）。 因為他具備三明，所以名為『明行足』（智慧和德行都圓滿的人）。 因為他不再輪迴，所以名為『善逝』（以善巧方便到達涅槃的人）。 因為他了解眾生和國土，所以名為『世間解』（瞭解世間一切事理的人）。 因為沒有人能與他相比，所以名為『無上士』（沒有比他更高的人）。 因為他能調伏他人心意，所以名為『調御丈夫』（善於調伏眾生的人）。 因為他是眾生的眼睛，所以名為『天人師』（天人和人類的導師）。 因為他了解三聚（正定聚、邪定聚、不定聚），所以名為『佛』（覺悟者）。 諸天和世人沒有誰能超越他，所以名為『世尊』（世間最受尊敬的人）。 『如一微塵等者』出自舊《華嚴經》第三十六譬喻。譬如有一部經卷，其內容記錄了大千世界所有的一切。 這部包含大千世界資訊的經卷，卻存在於一粒微塵之中。當時，有一人出現在世間，具備天眼，看見這部經卷在微塵之內。 他心想：『為何經卷在微塵之內，卻不能利益眾生？』於是用方便法門破開微塵，取出經卷。 如來的智慧也是如此，本來就具足在眾生身中，只是眾生被顛倒妄想所覆蓋，所以不知不見。 如來用天眼觀察后說：『奇哉！奇哉！為何如來的智慧就在眾生身中，他們卻不知不見？我應當教導他們覺悟聖道，讓他們脫離顛倒妄想，見到如來的智慧就在他們自身之內，與佛沒有差別。』 隨即教導他們修習八聖道，從而見到如來的智慧。 『信受實相等者』，信受即是名字，修行通達觀行相似，這就是到達異名。 『三脫不縱不橫故稱微妙』，三脫之法不是凡夫和小乘所能思議的，所以稱為『不思議』，因此說是異名。 『聞持前行者』，荊溪大師說：『住在前行修習果地的功德』，詳細內容見《止觀記》。 『注云云者』，詳細內容見第一疏釋嘆德中闡明六度。 『三種受者』是指三土中的思惑。 『入涅槃般若者』，荊溪大師說：『涅槃是解脫』，這是與般若相對而言的。 取于實相中道，現在認為圓觀實相，即是住在前行修行，進入涅槃般若，就像進入真理，得到涅槃的斷果和般若的智果，也就是諸法不生而般若生，也是進入理體的般若，名為住。 『是圓頓漸三教者』，荊溪大師說：
【English Translation】 English version: He is called 'Tathagata of Non-Deceitful Name' because he is a field of merit for sentient beings, hence the name 'Arhat' (one worthy of offerings). Because he knows the Dharma Realm, he is called 'Samyak-saṃbuddha' (one who is completely and correctly enlightened to all dharmas). Because he possesses the Three Vidyas, he is called 'Vidyā-caraṇa-saṃpanna' (perfect in wisdom and conduct). Because he does not return to rebirth, he is called 'Sugata' (one who has gone well to Nirvana through skillful means). Because he understands sentient beings and lands, he is called 'Lokavid' (understander of the world). Because no one can compare to him, he is called 'Anuttara-puruṣa-damya-sārathi' (unsurpassed leader of men to be tamed). Because he is the eye of sentient beings, he is called 'Śāsta deva-manushyānām' (teacher of gods and humans). Because he understands the three destinies (those destined for rightness, wrongness, and uncertainty), he is called 'Buddha' (the awakened one). No gods or humans can surpass him, hence he is called 'Bhagavan' (the World-Honored One). 'Like a single dust mote' comes from the thirty-sixth simile in the old Avatamsaka Sutra. For example, there is a scripture that records everything in the great thousand world system. This scripture containing information about the great thousand world system exists within a single dust mote. At that time, a person appeared in the world, possessing the divine eye, and saw this scripture within the dust mote. He thought, 'Why is the scripture within the dust mote, unable to benefit sentient beings?' So he used skillful means to break open the dust mote and take out the scripture. The wisdom of the Tathagata is also like this, originally complete within the bodies of sentient beings, but sentient beings are covered by inverted thoughts, so they do not know or see it. The Tathagata, observing with his divine eye, said, 'Wonderful! Wonderful! Why is the wisdom of the Tathagata within the bodies of sentient beings, yet they do not know or see it? I should teach them to awaken to the holy path, so that they can be free from inverted thoughts and see the wisdom of the Tathagata within themselves, no different from the Buddha.' Immediately, he taught them to practice the Eightfold Noble Path, thereby seeing the wisdom of the Tathagata. 'Those who believe and accept the reality's suchness,' belief and acceptance are names, practice penetrates the similarity of contemplation, which is reaching a different name. 'The three liberations are neither vertical nor horizontal, hence called subtle,' the Dharma of the three liberations is not something that ordinary people or the Small Vehicle can conceive of, so it is called 'inconceivable,' therefore it is said to be a different name. 'Those who hear and uphold the preliminary practice,' Master Jingxi said, 'Residing in the preliminary practice, cultivating the merits of the fruition ground,' detailed content can be found in the 'Annotations on Cessation and Contemplation'. 'The annotations say,' detailed content can be found in the first commentary explaining the virtues, clarifying the Six Perfections. 'The three kinds of reception' refer to the delusions of thought in the three lands. 'Entering Nirvana Prajna,' Master Jingxi said, 'Nirvana is liberation,' this is in contrast to Prajna. Taking the Middle Way of reality's suchness, now it is considered that the perfect contemplation of reality's suchness is residing in the preliminary practice, entering Nirvana Prajna, like entering truth, obtaining the fruit of cessation of Nirvana and the fruit of wisdom of Prajna, which is that all dharmas do not arise, but Prajna arises, and also entering the Prajna of principle, called abiding. 'These are the three teachings of Perfect, Sudden, and Gradual,' Master Jingxi said:
頓是圓。漸是三教。故云漸三教也。二十七賢聖者。中阿含三十福田經明二十七賢聖。學人有十八。謂信行．法行．信解．見得．身證．家家．一種子．向初果．得初果．二向．二果．三向．三果。及五那含。謂中．生．行．不行．上流。無學有九謂。思．進．退．不退．不動．住．護．慧俱。五怖如前記。三種生死者荊溪云。于變易中分出因緣。示百句解脫者。至於極果方具百句。若具百句豈唯百耶。若具一切何獨果耶。若聞不聞者。聞謂依聞而解。不聞謂自思得解。今據內修同名法行。經云得五神通者。若據前得忍猶是相似位人。未得中道無漏。故但五通。若已入分真則讓極果無無漏也。經云迦羅鳩孫馱者。亦云拘留孫。此云所應斷。即賢劫第一佛。在第九減人壽六萬歲時出。樓至即最後佛。在第二十增劫中出世。
囑累品
初對前辨示。二囑是下正釋經文二。初釋題。二就文下解文也。優波鞠多者。付法藏傳及阿育王經皆云。鞠多於摩突羅國說法。魔王于說法處雨真珠華瓔珞華等化作白象。七寶莊嚴化為七人。端正殊特。舉會觀察無聽法者。於三日中說法無一人得道。魔王歡喜。鞠多即入三昧觀之。知是魔作。魔復以瓔珞著尊者頂上。知已作念。魔壞正法。如來何故而不調伏。即觀佛心知佛令我調
【現代漢語翻譯】 現代漢語譯本：頓悟是圓滿的。漸悟是三教（儒、釋、道）。所以說漸悟是三教。二十七賢聖指的是《中阿含經·三十福田經》中闡明的二十七種賢聖。學人有十八種，包括信行、法行、信解、見得、身證、家家、一種子、向初果、得初果、二向、二果、三向、三果，以及五種那含（指五種型別的阿那含果位）：中般涅槃、生般涅槃、有行般涅槃、無行般涅槃、上流般涅槃。無學有九種，包括思法、精進法、退法、不退法、不動法、住法、護法、慧解脫法、俱解脫法。五怖（五種怖畏）如前文所述。三種生死，荊溪（指唐代天臺宗僧人湛然）說，在變易生死中分出因緣生死，顯示百句解脫的道理。只有達到極果（佛果）才能完全具備百句。如果具備百句，豈止是百句呢？如果具備一切，又豈止是果位呢？若聞不聞，聞是指依靠聽聞而理解，不聞是指通過自己思考而獲得理解。現在根據內在的修行，都稱為法行。經中說獲得五神通，如果根據之前獲得忍位，仍然是相似位的修行人，沒有獲得中道無漏的智慧，所以只有五神通。如果已經進入分真即證得部分真如的階段，那麼極果就沒有任何無漏的功德可以再讓與了。經中說迦羅鳩孫馱（Kakusandha，過去七佛的第一尊佛），也作拘留孫佛，意思是『所應斷』，即賢劫的第一尊佛，在第九個減劫，人壽六萬歲時出世。樓至佛（Rucaka）是最後一位佛，在第二十個增劫中出世。
囑累品
首先是對前面的辨別和指示。其次，『囑』是下面正式解釋經文的第二部分。首先解釋題目，然後從經文開始解釋經文。優波鞠多（Upagupta，印度佛教僧侶）在《付法藏傳》和《阿育王經》中都記載說，優波鞠多在摩突羅國說法。魔王在說法的地方降下真珠華、瓔珞華等，變化成白象，用七寶裝飾，變化成七個人，端正殊特。集會的人觀察，沒有聽法的人。三天說法，沒有一個人得道。魔王歡喜。優波鞠多立即進入三昧觀察，知道是魔所為。魔又把瓔珞戴在尊者的頭頂上。優波鞠多知道後心想，魔破壞正法，如來為什麼不調伏他？於是觀察佛心，知道佛讓他來調伏。
【English Translation】 English version: Sudden enlightenment is perfect. Gradual enlightenment encompasses the three teachings (Confucianism, Buddhism, and Taoism). Therefore, it is said that gradual enlightenment is the three teachings. The twenty-seven sages refer to the twenty-seven types of sages explained in the Madhyama Agama Sutra: Thirty Fields of Merit. There are eighteen types of learners, including those of faith-conduct, dharma-conduct, faith-understanding, attainment of views, body-witness, 'house-to-house', 'one-seed', those heading towards the first fruit, those who have attained the first fruit, those heading towards the second fruit, those who have attained the second fruit, those heading towards the third fruit, those who have attained the third fruit, and the five Anagamins (referring to the five types of Anagami states): intermediate parinirvana, arising parinirvana, effortful parinirvana, effortless parinirvana, and upstream parinirvana. There are nine types of Arhats (those beyond learning), including those of thought, progress, regression, non-regression, immovability, abiding, protection, wisdom-liberation, and both-liberation. The five fears are as previously mentioned. Regarding the three types of birth and death, Jingxi (referring to Zhanran, a Tiantai Buddhist monk of the Tang Dynasty) said that conditioned birth and death are distinguished from transformational birth and death, revealing the principle of one hundred phrases of liberation. Only upon reaching the ultimate fruit (Buddhahood) can one fully possess the one hundred phrases. If one possesses the one hundred phrases, how could it be limited to just one hundred? If one possesses everything, how could it be limited to just the fruit? 'Hearing' refers to understanding based on listening, while 'not hearing' refers to gaining understanding through one's own contemplation. Now, based on internal practice, both are called dharma-conduct. The sutra says that one obtains the five supernormal powers. If based on previously attaining the stage of forbearance, one is still a practitioner in a similar position, not having attained the unconditioned wisdom of the Middle Way, so one only has the five supernormal powers. If one has already entered the stage of partial realization, then the ultimate fruit has no unconditioned merits to further bestow. The sutra says that Kakusandha (the first of the past seven Buddhas), also written as Krakucchanda, means 'what should be severed', that is, the first Buddha of the Fortunate Aeon, who appeared in the ninth decreasing aeon when human lifespan was sixty thousand years. Rucaka (the last Buddha) will appear in the twentieth increasing aeon.
Chapter on Entrustment
First, there is the distinction and instruction to the preceding. Second, 'entrustment' is the second part of the following formal explanation of the sutra text. First, explain the title, and then explain the text starting from the sutra text. Upagupta (an Indian Buddhist monk) is recorded in both the Transmission of the Dharma Treasury and the Ashoka Sutra as having preached the Dharma in the country of Mathura. The demon king rained down pearl flowers, garland flowers, etc., at the place of preaching, transformed into white elephants, adorned with the seven treasures, and transformed into seven people, upright and extraordinary. The assembly observed that there were no listeners. After preaching for three days, not a single person attained enlightenment. The demon king was delighted. Upagupta immediately entered samadhi and observed, knowing that it was the work of the demon. The demon then placed a garland on the venerable's head. Knowing this, Upagupta thought, 'The demon is destroying the true Dharma, why does the Tathagata not subdue him?' Then he observed the Buddha's mind and knew that the Buddha was letting him subdue the demon.
伏。即以蛇人狗三尸化為瓔珞。感魔王至謂之曰。汝與我鬘深感厚施。今還以此用酬贈汝。魔大歡喜舒頸受之。至其頸上還見死屍蟲蛆欲出。魔深厭惡語鞠多曰。汝今云何以此死屍而系我頸。魔以神力去之不得。求請諸天。乃至梵王求脫此尸。梵王曰十力弟子所作我不能脫。若歸依鞠多容有得脫。魔受梵教至鞠多所五體投地求脫三尸。尊者曰。汝于正法莫作惱害。然為汝脫。魔言受教。即為脫之。為無相佛者。謂德齊于佛無相好耳。此褒稱之辭耳。三若是下約人釋二。初略示。二言深下廣釋二。初起釋久行二。初引無行貼釋二。初引彼經正明二。初牒解深經二。初牒文引經。荊溪云。言深經者引無行經。貪慾是道者是也。眾生無始與此三俱勤。觀眾生於茲取悟。故云即是。一切諸經大旨悉然。不得意者。以三為是。二指此下依經示義。二彼經下重引勸誡二。初重引經。荊溪云。恐人誤解。故更引彼經。深達此法者亦不破于戒等。二行人下明誡勸。二實相下約因果結釋。二若能下對今文結顯。二若樂下追釋新學二。初正釋根。添水之乳者。大經菩薩品云。如牧牛女為欲賣乳貪多利故加二分水。轉復賣與余牧牛女人。彼女得已復加二分。轉復賣與近城女人。彼女復加二分賣與城中女人。彼女復加二分詣市賣之。古師釋二牧
【現代漢語翻譯】 現代漢語譯本 伏。尊者隨即把蛇、人、狗的三尸變化成瓔珞。感動了魔王親自前來，對他說：『你和我（指鞠多）的因緣深厚，我深感你的厚施。現在我用這個來酬謝你。』魔王非常高興，伸長脖子接受了它。但當瓔珞戴到脖子上時，卻看到死屍和蟲蛆想要爬出來。魔王非常厭惡，對鞠多說：『你現在為什麼用這些死屍來繫在我的脖子上？』魔王用神通力想去除它，卻無法做到，於是向諸天求助，乃至向梵王求助，希望能擺脫這些死屍。梵王說：『十力（Dasabala，佛的十種力量）弟子的所作所為，我無法解除。如果歸依鞠多，或許有可能擺脫。』魔王聽從了梵王的教誨，來到鞠多處，五體投地，請求擺脫三尸。尊者說：『你不要對正法作任何惱害，我就為你解除。』魔王說：『我接受教誨。』尊者隨即為他解除了三尸。所謂『為無相佛』，是指德行等同於佛，只是沒有佛的三十二相和八十種好而已。這是一種褒揚的說法。如果從人的角度來解釋，可以分為兩個方面。首先是簡略地說明，其次是從『言深下』開始詳細地解釋。詳細解釋又分為兩個方面，首先是解釋『久行』，其次是從『初引無行貼釋』開始解釋。『初引無行貼釋』又分為兩個方面，首先是引用彼經來正面說明，其次是從『初牒解深經』開始。『初牒解深經』又分為兩個方面，首先是照錄經文並引用經典。《荊溪》中說，『言深經』指的是引用《無行經》，『貪慾是道』就是這個意思。眾生從無始以來就與貪、嗔、癡三毒俱生，勤奮地觀察眾生從中覺悟，所以說『即是』。一切諸經的大旨都是如此，不理解的人，會認為三毒就是道。其次是從『二指此下依經示義』開始，依據經典來闡釋意義。其次是從『二彼經下重引勸誡』開始，再次引用經典來勸誡。首先是再次引用經典。《荊溪》中說，恐怕有人誤解，所以再次引用彼經。深刻理解此法的人，也不會破壞戒律等。其次是從『行人下明誡勸』開始，闡明誡律和勸誡。其次是從『二實相下約因果結釋』開始，從因果的角度來總結解釋。其次是從『二若能下對今文結顯』開始，對照現在的經文來總結顯明。其次是從『二若樂下追釋新學』開始，追溯解釋新學的根源。所謂『添水之乳』，出自《大般涅槃經·菩薩品》，其中說：『如同牧牛女爲了賣牛奶，貪圖更多的利益，所以在牛奶中加入兩份水。然後又轉賣給其他的牧牛女，那些牧牛女得到牛奶后，又加入兩份水。然後又轉賣給靠近城市的女人，那些女人又加入兩份水，然後賣給城裡的女人，那些女人又加入兩份水，拿到市場上去賣。』古師解釋說有兩個牧牛女。
【English Translation】 English version Then, the Venerable transformed the corpses of the snake, man, and dog into a necklace. This moved the Mara King to come in person, and he said to him (Kukkuta): 'You and I (referring to Kukkuta) have a deep connection, and I deeply appreciate your generosity. Now I will repay you with this.' The Mara King was very happy and stretched out his neck to receive it. But when the necklace was placed on his neck, he saw corpses and maggots trying to crawl out. The Mara King was very disgusted and said to Kukkuta: 'Why are you now using these corpses to tie around my neck?' The Mara King tried to remove it with his supernatural powers, but could not. So he sought help from the gods, and even from Brahma, hoping to get rid of these corpses. Brahma said: 'What the disciple of the Ten Powers (Dasabala, the ten powers of the Buddha) has done, I cannot undo. If you take refuge in Kukkuta, there may be a chance to get rid of it.' The Mara King followed Brahma's teachings and came to Kukkuta, prostrating himself on the ground, begging to be rid of the three corpses. The Venerable said: 'Do not cause any harm to the Dharma, and I will remove them for you.' The Mara King said: 'I accept your teachings.' The Venerable then removed the three corpses for him. The so-called 'being a formless Buddha' refers to having virtues equal to the Buddha, but without the thirty-two major marks and eighty minor marks of the Buddha. This is a complimentary statement. If we interpret it from the perspective of people, it can be divided into two aspects. First, a brief explanation, and second, a detailed explanation starting from '言深下'. The detailed explanation is further divided into two aspects, first explaining '久行', and second explaining starting from '初引無行貼釋'. '初引無行貼釋' is further divided into two aspects, first quoting the scriptures to explain it directly, and second starting from '初牒解深經'. '初牒解深經' is further divided into two aspects, first transcribing the scriptures and quoting the classics. 《荊溪》 says, '言深經' refers to quoting the 《無行經》, 'Greed is the way' is what it means. Sentient beings have been born with greed, hatred, and delusion since beginningless time, diligently observing sentient beings awakening from them, so it is said '即是'. The main purpose of all scriptures is like this, those who do not understand will think that the three poisons are the way. Second, starting from '二指此下依經示義', interpreting the meaning according to the scriptures. Second, starting from '二彼經下重引勸誡', quoting the scriptures again to admonish. First, quoting the scriptures again. 《荊溪》 says, fearing that people will misunderstand, so quoting the scriptures again. Those who deeply understand this Dharma will not break the precepts, etc. Second, starting from '行人下明誡勸', explaining the precepts and admonishments. Second, starting from '二實相下約因果結釋', summarizing and explaining from the perspective of cause and effect. Second, starting from '二若能下對今文結顯', summarizing and clarifying in contrast to the current scriptures. Second, starting from '二若樂下追釋新學', tracing the origin of the new learning. The so-called 'milk with added water' comes from the 《Nirvana Sutra·Bodhisattva Chapter》, which says: 'Like a cowherd girl who wants to sell milk and greedily adds two parts of water to the milk for more profit. Then she resells it to other cowherd girls, who add two parts of water after getting the milk. Then they resell it to women near the city, who add two parts of water, and then sell it to women in the city, who add two parts of water and take it to the market to sell.' The ancient teacher explained that there were two cowherd girls.
女譬弘經者。女性諂曲譬弘者不能忘懷為法而多諂眾利。故以牧女譬之。初加二分者。一抄略此經。二分為多分。第二加二分者。一除深妙語。二安世諦言。第三加二分者。一抄前著后。二抄后著前。第四加二分者。一前後著中。二中著前後。二如即下引事證二。初引現事。二此中下引昔事二。初正引昔緣。荊溪云。此是往日沙彌者。佛是和尚阿難是阇梨。二故知下結淺顯深。三約此下總結。三教迂曲名飾辭。圓頓極談名直語。如喜根等者如前記。擯法亦成者亦才也。又大論第八云。苦行頭陀初中后夜勤心禪。觀苦而得道聲聞教。觀諸法實相無縛無脫無解。心得清凈菩薩教。然此以小比大故作此說。于菩薩圓乘亦未嘗廢于禪觀等事。次文分二。初釋輕慢。二次復下釋取相二。初明取相成非以釋經文二。初約經文顯失。二如三下舉人師示過二。初明諸師取相。三時等者。古來南北通用三種判教。一頓謂華嚴。二漸十二年前有相教阿含經也。十二年後無相教從般若至涅槃也。三不定教。謂勝鬘光明等。非頓漸而明佛性常住故名偏方不定教。虎丘岌師更于漸教分為三時。謂有相。無相．常住。即指涅槃為常住教也。四時者白馬寺宗愛師判漸為四。三不異前。于常住前無相后指法華名同歸教。五時者道場觀等。漸更為五。四不
異前。于無相后同歸前指今凈名及思益等為褒貶抑揚教。半滿者。菩提流支以十二年前為半字。十二年後是滿字。四宗者光統判教也。一因緣宗。指毗曇六因四緣。二假名宗。指成論三假。三誑相宗。指大品三論。四常住宗。指涅槃華嚴。六宗者。光統更開四為六。四如前。指法華為真宗。大集為圓宗。具載法華玄義第十卷。二明今家無著二。初正明無著。三教二教一教等者。荊溪云。三亦只是漸等三教。二即頓漸。一謂一音。無教者無言說也。乃至八教隨宜用一。而以諸教用兼于觀。更互融通意。令無滯方便入道。若不爾者。與外何殊。故令于教以起於行。行教相盾以悟為本。介爾有著者。周易曰。憂悔吝者存乎介。韓康伯注云。介纖介也。二自執下斥諸師二。初大師斥。二南嶽斥。二明寂照入道以顯經意二。初標示。營道猶云修道也。二但下正釋二。初明說默互資成益二。初正明互資二。初示說默該收。二須識下明互資成益三。初法二。初明對病設藥。二語默下示用治適時。二譬。三合。二故大下舉得顯失二。初舉互資之得。五穀者鄭司農云。麻黍稷麥豆也。二若偏下顯取相之失。雖謂懷常子等者。雖自謂常住之子托在聖胎。既生偏著長倫生死。所有佛性定不顯發。其猶石女不生也。二若於下明說默各有信法二。
【現代漢語翻譯】 現代漢語譯本 『異前』，指在『無相』之後，共同歸於之前的宗旨，這裡指《凈名經》（Vimalakirti Sutra，維摩詰經）和《思益經》（Thinking of the Profound Sutra）等，用以褒獎、貶低、抑制、揚升教義。『半滿』，菩提流支（Bodhiruci）認為十二年前為『半字』（incomplete teachings），十二年後為『滿字』（complete teachings）。『四宗』，是光統（Guangtong）對教義的判別。一、因緣宗，指《毗曇》（Abhidharma，阿毗達摩）的六因四緣。二、假名宗，指《成論》（Satyasiddhi Shastra，成實論）的三假。三、誑相宗，指《大品般若經》（Mahāprajñāpāramitā Sūtra，大品般若經）和《三論》（Sanlun，中觀論書）。四、常住宗，指《涅槃經》（Nirvana Sutra）和《華嚴經》（Avatamsaka Sutra）。『六宗』，光統將四宗擴充套件為六宗，前四宗如前所述，並指《法華經》（Lotus Sutra）為真宗，《大集經》（Mahāsaṃnipāta Sūtra）為圓宗。詳細記載於《法華玄義》第十卷。 二、闡明今家無著（unattached to views）之義。分為兩部分：首先，正面闡明無著之義。『三教、二教、一教』等，荊溪（Jingxi）解釋說：『三』也只是漸、頓、圓這三教，『二』即頓、漸，『一』指一音教（Ekayana）。『無教』指沒有言說。乃至八教，隨宜使用其中一種，而以諸教義兼用於觀行，相互融通，意在使人沒有滯礙，方便入道。如果不是這樣，與外道有什麼區別？所以要通過教義來發起修行，修行與教義相互印證，以悟為根本。『介爾有著』，《周易》說：『憂悔吝者存乎介』，韓康伯（Han Kangbo）註釋說：『介，纖介也』（微小的執著）。第二部分，從反面駁斥其他宗派的觀點。首先，大師駁斥。其次，南嶽（Nanyue）駁斥。 二、闡明寂照（stillness and illumination）入道，以彰顯經文的意義。分為兩部分：首先，標示。『營道』，猶如說『修道』。第二部分，詳細解釋，分為兩部分：首先，闡明言說和沉默相互資助，成就利益。分為兩部分：首先，說明言說和沉默都包含在內。其次，必須認識到言說和沉默相互資助，成就利益。分為三個方面：一、法，首先說明針對病癥設定藥物。其次，言說和沉默的運用要適時。二、譬喻。三、總結。第二部分，舉例說明獲得相互資助的益處，以彰顯偏頗的缺失。『五穀』，鄭司農（Zheng Sinong）解釋說：『麻、黍、稷、麥、豆』。 『若偏下』，彰顯執著于相的缺失。『雖謂懷常子等』，即使自認為是常住之子，寄託在聖胎之中，既然出生就偏執于長久的輪迴生死，所有的佛性一定不會顯發，就像石女不能生育一樣。『二若於下』，闡明言說和沉默各自具有令人信服的法則。
【English Translation】 English version 『Yi Qian』 (Different Before), refers to, after 『Wu Xiang』 (No Form), commonly returning to the previous principle, referring to the Vimalakirti Sutra (Jing Ming Jing, 凈名經) and the Thinking of the Profound Sutra (Si Yi Jing, 思益經), etc., to praise, criticize, suppress, and elevate teachings. 『Ban Man』 (Half and Full), Bodhiruci (菩提流支) believed that the twelve years before were 『Half Words』 (incomplete teachings), and the twelve years after were 『Full Words』 (complete teachings). 『Si Zong』 (Four Schools), is Guangtong's (光統) judgment on teachings. First, the School of Causation, referring to the six causes and four conditions of the Abhidharma (Pi Tan, 毗曇). Second, the School of Provisional Names, referring to the three provisionalities of the Satyasiddhi Shastra (Cheng Lun, 成論). Third, the School of Illusory Appearances, referring to the Mahāprajñāpāramitā Sūtra (Da Pin Ban Ruo Jing, 大品般若經) and the Sanlun (三論, Madhyamaka treatises). Fourth, the School of Permanent Abiding, referring to the Nirvana Sutra and the Avatamsaka Sutra (Hua Yan Jing, 華嚴經). 『Liu Zong』 (Six Schools), Guangtong expanded the four schools into six, the first four schools are as mentioned before, and designated the Lotus Sutra (Fa Hua Jing, 法華經) as the True School, and the Mahāsaṃnipāta Sūtra (Da Ji Jing, 大集經) as the Complete School. Detailed records are in the tenth volume of the Profound Meaning of the Lotus Sutra (Fa Hua Xuan Yi, 法華玄義). Second, elucidating the meaning of 『Wu Zhuo』 (unattached to views) of the present school. Divided into two parts: First, positively elucidating the meaning of unattachment. 『Three Teachings, Two Teachings, One Teaching』 etc., Jingxi (荊溪) explained: 『Three』 is just the three teachings of gradual, sudden, and perfect, 『Two』 is sudden and gradual, 『One』 refers to the One Vehicle (Ekayana). 『Wu Jiao』 (No Teaching) refers to no speech. Even the eight teachings, use one of them as appropriate, and use the meanings of the teachings in conjunction with contemplation, mutually integrating, intending to make people without hindrance, conveniently entering the path. If it is not like this, what is the difference from external paths? Therefore, one must initiate practice through teachings, practice and teachings verifying each other, with enlightenment as the root. 『Jie Er You Zhuo』 (Slight Attachment), the Book of Changes (Zhou Yi, 周易) says: 『Those who worry about regret and shame exist in the slight』, Han Kangbo (韓康伯) commented: 『Jie, is slight』. The second part, refuting the views of other schools from the opposite side. First, the master refutes. Second, Nanyue (南嶽) refutes. Second, elucidating the entry into the path through stillness and illumination (Ji Zhao, 寂照), to highlight the meaning of the scriptures. Divided into two parts: First, indication. 『Ying Dao』 (Cultivating the Path), is like saying 『Practicing the Path』. The second part, detailed explanation, divided into two parts: First, elucidating that speech and silence mutually assist each other, achieving benefits. Divided into two parts: First, explaining that speech and silence are both included. Second, it must be recognized that speech and silence mutually assist each other, achieving benefits. Divided into three aspects: One, Dharma, first explaining setting up medicine for the disease. Second, the use of speech and silence should be timely. Two, metaphor. Three, summary. The second part, giving examples to illustrate the benefits of obtaining mutual assistance, to highlight the shortcomings of bias. 『Five Grains』, Zheng Sinong (鄭司農) explained: 『Hemp, millet, glutinous millet, wheat, beans』. 『Ruo Pian Xia』 (If Biased Down), highlighting the shortcomings of attachment to appearances. 『Sui Wei Huai Chang Zi Deng』 (Although Called Children Cherishing Permanence), even if one considers oneself a child of permanence, entrusted in the sacred womb, since being born, one is biased towards the long cycle of birth and death, all Buddha-nature will certainly not manifest, just like a barren woman cannot give birth. 『Er Ruo Yu Xia』 (Second If In Down), elucidating that speech and silence each have convincing laws.
初聞思迴轉釋二。初明聖說具信法。二明聖默具信法。加功慊到等者。慊苦簟反。恨也。加功不悟所以自恨心生。禮記云。貴不慊於民。鄭注云。慊恨不滿之貌也。孟子云。行有不慊於心。注云慊快也。其義亦通。婁婁者。或作慺。並謹敬也。雖非懈謾而不得悟。故須聽法取解。據此明信法迴轉人也。廣明信法相資迴轉等。具如止觀安心中。二又從下內外相資釋。如聞而行是法資信。雖正從外聞而更假內自思惟資助得悟故。如行而聞是信資法。雖正宜內思而必假外聞說法資助得悟故。二付囑阿難二。初敘意分文二。初敘意二。初跡。二本。二就此下分科。二要者下隨文釋義。得要即得諸法者。以實相必諸法諸法即實相。故如得如意則具眾寶也。
維摩經略疏垂裕記卷第十