T38n1782_說無垢稱經疏

大正藏第 38 冊 No. 1782 說無垢稱經疏

No. 1782 [cf. No. 476]

說無垢稱經疏卷第一(本)

大慈恩寺沙門基撰

詳夫。實際凝空。啟玄樞于不二。權方孕道。演妙寶于無三。或顯敞鴻猷。高謝金輪之業。或密開沖最。俯贊玉璞之緒。咸欲清炎楚慧雨。蕩渠溺以慈津。指九有而會十空。徴八解而敷七覺。至哉赫矣。難得而名焉。今此經者。含眾旨之大虛。綰群筌之天沼。理窮真俗之府。跡軼心言之外。杳神機而靡測。湛粹德而難思。變百億于足按。運三千于掌握。合蓋羅于萬像。彰塵岳之危浮。丈室總八希。照真場而永凈。納妙高於毫芥。境均大小。灌巨海于蹄涔。織齊寬狹。闡玄門之秘鍵。移覺苑之道獲。出朽宅之牛軒。渡洋河之象駕。所以西靡玉諜東耀金姿。競賞一真。已經六譯。既而華梵懸隔。音韻所乖。或彷彿于遵文。而糟粕于玄旨。大師皎中宗於行月。鏡圓教於情臺。維絕紐而裕後昆。緝頹綱以格前范。陶甄得失。商搉詞義。載譯此經。或遵真軌。說無垢稱經。序品第一者。振金聲于金口。揚玉字于玉麾。警濤群聰。宣暢云說。道融真宰。業檀靈機。韜紫袂以潛儀。偶玄儒以耀彩。或權或實。示寢疾而演大方。乍隱乍顯。假對揚

【現代漢語翻譯】現代漢語譯本《說無垢稱經疏》卷第一（本）大慈恩寺沙門基撰詳細地說，實際（Satya）（真如的實際理地）凝結于虛空之中，在不二法門中開啟了玄妙的關鍵。權巧方便孕育著真道，在無三（無過去、現在、未來）之中演說了妙寶。有時顯現出宏大的謀劃，高超地超越了轉輪聖王的功業；有時秘密地開啟最深遠的道理，謙遜地讚美璞玉般的開端。都希望用清涼的智慧之雨，滌盪眾生的沉溺，用慈悲的甘露滋潤他們。指示九有（九種有情眾生居住的處所）而會歸於十空（十種空性），徵召八解脫（八種禪定解脫）而敷陳七覺支（七種覺悟的因素）。真是偉大而光明啊，難以用言語來形容！如今這部經，蘊含著眾多宗旨的廣闊虛空，繫縛著各種方便法門的天池。窮盡真諦和俗諦的府庫，其軌跡超越了心識和言語之外。深遠的神機難以測度，純粹的德行難以思議。變化百億國土于足下，運轉三千大千世界于掌握之中。將蓋羅（宇宙）包含于萬象之中，彰顯塵土山嶽的危脆和虛浮。丈室（Vimalakirti 的房間）總攝了八種稀有之德，照亮了真實的道場而使其永遠清凈。將微妙的高山納入毫毛芥子之中，境界在大小上是均等的。用蹄跡之水灌溉巨大的海洋，織就寬廣和狹窄齊等的境界。闡述玄妙法門的秘密關鍵，轉移覺悟的園林之道，從朽壞的房屋中取出牛車（小乘），用大象駕馭的車輛（大乘）來渡過浩瀚的河流。因此，在西方，它迷住了玉牒（國王的詔書），在東方，它閃耀著金色的光芒。競相讚賞唯一的真理。已經經歷了六次翻譯。然而，由於華語和梵語的懸殊差異，音韻有所偏差。有時彷彿遵循了文字，卻丟失了玄妙的旨意。大師（玄奘）在行月（行動如月亮般皎潔）中闡明了中宗（中觀宗），在情臺（情感如鏡臺般清澈）中映照了圓教（圓滿的教義）。維繫斷絕的紐帶而為後人提供豐富的資源，整理衰敗的綱紀以規範前人的典範。陶冶甄別得失，商討考證詞句的含義。再次翻譯這部經，或者遵循真實的軌跡。《說無垢稱經·序品》第一，從金口中發出洪亮的聲音，用玉筆揮灑美麗的文字。警醒廣大的聽眾，宣揚流暢的說法。道與真宰（宇宙的最高主宰）相融合，事業與檀越（施主）的靈機相契合。隱藏紫色的衣袖以潛藏威儀，迎合玄妙的儒者以彰顯光彩。或者權巧或者真實，示現寢疾而演說大乘佛法。時而隱沒時而顯現，藉助於對揚（對話的方式）。

【English Translation】 English version The Vimalakirti Nirdesa Sutra Commentary, Volume 1 (Original) Composed by the Shramana Ji of the Great Ci'en Temple In detail, the Actual (Satya) (the actual ground of Suchness) congeals in emptiness, opening the profound key in the non-dual Dharma gate. Skillful means give birth to the true path, expounding the wonderful treasure in the absence of three (no past, present, or future). Sometimes it reveals grand plans, surpassing the achievements of the Chakravartin King; sometimes it secretly opens the most profound principles, humbly praising the beginning like unpolished jade. All hope to use the cool rain of wisdom to wash away the drowning of sentient beings, and nourish them with the nectar of compassion. It points to the Nine Abodes (the places where nine kinds of sentient beings reside) and converges to the Ten Emptinesses (ten kinds of emptiness), summoning the Eight Liberations (eight kinds of samadhi liberation) and expounding the Seven Factors of Enlightenment (seven factors of awakening). Truly great and bright, difficult to describe in words! Now, this sutra contains the vast emptiness of many principles, and binds the heavenly pond of various expedient methods. It exhausts the treasury of truth and conventional truth, and its traces transcend the realm of mind and speech. The profound divine mechanism is difficult to fathom, and the pure virtue is difficult to conceive. It transforms hundreds of billions of lands underfoot, and operates three thousand great thousand worlds in the palm of the hand. It encompasses the Galaras (universe) in all phenomena, highlighting the fragility and floating nature of dust and mountains. The Vimalakirti's room encompasses the eight rare virtues, illuminating the true mandala and making it eternally pure. It incorporates the subtle high mountains into a hair-tip mustard seed, and the realms are equal in size. It irrigates the vast ocean with the water of a hoofprint, weaving a realm of equal width and narrowness. It elucidates the secret key of the profound Dharma gate, transfers the path of the garden of enlightenment, takes the ox cart (Hinayana) out of the dilapidated house, and uses the elephant-drawn vehicle (Mahayana) to cross the vast river. Therefore, in the West, it fascinates the jade tablets (royal edicts), and in the East, it shines with golden light. They compete to admire the one truth. It has already undergone six translations. However, due to the vast differences between Chinese and Sanskrit, the phonology is somewhat different. Sometimes it seems to follow the text, but loses the profound meaning. The Master (Xuanzang) clarified the Middle Way (Madhyamaka) in the moving moon (actions as clear as the moon), and reflected the perfect teaching (perfect doctrine) in the emotional platform (emotions as clear as a mirror). It maintains the severed ties and provides abundant resources for future generations, and organizes the declining discipline to regulate the models of the predecessors. Cultivating and distinguishing gains and losses, discussing and verifying the meaning of words. Translate this sutra again, or follow the true path. The first chapter of the Vimalakirti Nirdesa Sutra, the Introductory Chapter, emits a loud voice from the golden mouth, and uses a jade pen to write beautiful words. Awaken the vast audience, and proclaim fluent speech. The Tao is integrated with the true master (the supreme ruler of the universe), and the career is in harmony with the spiritual opportunity of the Danapati (donor). Hide the purple sleeves to conceal the majesty, and cater to the profound Confucian scholars to highlight the brilliance. Either skillful or true, showing illness and expounding Mahayana Buddhism. Sometimes hidden and sometimes revealed, relying on dialogue.

以光體命。播英聲之十子。皆詞道屈。標灌頂之一人。承威才暗。既清梵行。且肅神㯲。雅譽遠彰。名無垢稱。經者。貫也攝也。貫二理而不虧。攝四生而莫墜。序者。由也始也。陳教起之因由。作法興之漸始。品者。類也別也。區分玄旨。條貫幽筌。類別而彰。目之為品。此經部成六卷。合有一十四品。今此建初。故名第一。

經。如是我聞。

贊曰。今解此經。合以六門分別。一經起所因。二經之宗緒。三明經體性。四敘經不同。五科品所從。六釋本文義。第一經起所因。略有五種。一為令眾生起欣厭故。二為令二乘有取捨故。三為顯菩薩內外修故。四為顯如來威德大德故。五時眾根熟所宜聞故。一為令眾生起欣厭者。仰尋。佛現利生。莫過二種。一現身。二說法。且論諸佛之身。本來無二。故涅槃云。若能計三寶常住同真諦。此即是諸佛最勝之上愿。隨眾所宜聞見。乃分三種。一法身。即離妄之真理。二報身。即會真之實智。三化身。即應物之權質。故佛地經云。自性法受用變化差別轉。昔由虛妄所䨱。俗事翳而愚生。今假真法而修。正理明而報起。夫理為覺道之本。顯位而號法身。報為聖德之先。修圓而稱報體。妙理則中人未了(妙理者。佛性法身。中人者。十地菩薩。十地菩薩。猶未明瞭佛性

【現代漢語翻譯】現代漢語譯本：以光輝的身體為生命，廣佈英名的十位弟子，都在辭辯上屈服了。標立如灌頂般尊貴的一人（Vimalakirti，維摩詰），承受著佛的威德，才華內斂。他既清凈地修持梵行（Brahma-carya，清凈行），又嚴肅地守護著神聖的戒律。美好的名譽遠播，被稱為無垢稱（Vimalakirti，維摩詰）。經（Sutra），有貫穿和攝持的含義。貫穿真俗二諦（two truths，二諦）而不偏頗，攝持胎、卵、濕、化四生（four kinds of birth，四生）而不墮落。序（Introduction），有由來和開始的含義。陳述教法興起的因由，闡述修行方法開始的漸進過程。品（Chapter），有類別和區分的含義。區分深奧的旨意，條理貫穿幽深的門徑。通過類別來彰顯，所以稱之為品。這部經總共分為六卷，合共有十四品。現在是開始建立，所以稱為第一品。

經：如是我聞（Thus have I heard，如是我聞）。

贊曰：現在解釋這部經，總共用六個方面來分別說明。一是經文產生的因緣，二是經文的宗旨和線索，三是說明經文的體性和本質，四是敘述經文的不同之處，五是排列品目的依據，六是解釋經文的意義。第一，經文產生的因緣，大概有五種：一是為使眾生生起欣求和厭離之心；二是為使聲聞、緣覺二乘（two vehicles，二乘）有所取捨；三是為彰顯菩薩（Bodhisattva，菩薩）內外兼修；四是為彰顯如來（Tathagata，如來）的威德和大德；五是時機成熟，眾生的根器適合聽聞。一是為使眾生生起欣求和厭離之心，仔細探尋，佛（Buddha，佛）示現利益眾生，沒有超過兩種的：一是示現身體，二是宣說佛法。且說諸佛的身體，本來沒有兩種差別。所以《涅槃經》（Nirvana Sutra，涅槃經）說：『如果能夠認為三寶（Three Jewels，三寶）常住，與真諦（ultimate truth，真諦）相同，這就是諸佛最殊勝的願望。』隨著眾生所適合聽聞和見到的，於是分為三種：一是法身（Dharma-kaya，法身），即遠離虛妄的真理；二是報身（Sambhoga-kaya，報身），即與真理相合的真實智慧；三是化身（Nirmana-kaya，化身），即應機示現的權巧方便。所以《佛地經》（Buddhabhumi Sutra，佛地經）說：『自性法、受用、變化差別轉。』從前由於虛妄所矇蔽，世俗之事遮蔽而產生愚昧，現在憑藉真實的佛法而修行，正理顯明而報身生起。真理是覺悟之道的根本，顯現果位而稱為法身。果報是聖德的先決條件，修行圓滿而稱為報身。精妙的真理，即使是中等根器的人也不能完全明瞭（精妙的真理指的是佛性法身，中等根器的人指的是十地菩薩。十地菩薩，仍然不能完全明瞭佛性）。

【English Translation】 English version: He took the luminous body as his life, and the ten disciples who spread his glorious reputation were all defeated in debate. He stood out as the one with the dignity of an initiation, bearing the Buddha's majestic power with concealed talent. He purified his Brahma-carya (pure conduct) and reverently guarded the sacred precepts. His excellent reputation spread far and wide, and he was known as Vimalakirti (Immaculate Glory). Sutra (scripture) means to penetrate and to gather. It penetrates the two truths (conventional and ultimate) without deficiency and gathers the four kinds of birth (womb-born, egg-born, moisture-born, and transformation-born) without falling away. Introduction means origin and beginning. It states the causes and conditions for the arising of the teachings and explains the gradual process of the beginning of the practice methods. Chapter means category and distinction. It distinguishes profound meanings and systematically connects the deep paths. It is called a chapter because it manifests through categories. This scripture is divided into six volumes, comprising a total of fourteen chapters. Now, as it is the beginning, it is named the first chapter.

Sutra: Thus have I heard.

Praise: Now, to explain this sutra, we will use six aspects to distinguish and explain it. First, the causes and conditions for the arising of the sutra; second, the purpose and thread of the sutra; third, clarifying the nature and essence of the sutra; fourth, narrating the differences of the sutra; fifth, the basis for arranging the chapters; sixth, explaining the meaning of the text. First, the causes and conditions for the arising of the sutra are roughly fivefold: first, to cause sentient beings to generate a mind of seeking and aversion; second, to enable the two vehicles (Sravakas and Pratyekabuddhas) to have something to accept and reject; third, to reveal the internal and external cultivation of Bodhisattvas; fourth, to reveal the majestic virtue and great virtue of the Tathagata; fifth, because the time is ripe and the faculties of sentient beings are suitable for hearing. First, to cause sentient beings to generate a mind of seeking and aversion, upon careful examination, the Buddha's manifestation to benefit sentient beings does not exceed two types: first, manifesting the body; second, expounding the Dharma. Furthermore, the bodies of all Buddhas are originally without two differences. Therefore, the Nirvana Sutra says, 'If one can believe that the Three Jewels are permanent and identical to the ultimate truth, this is the most supreme vow of all Buddhas.' According to what sentient beings are suitable to hear and see, it is then divided into three types: first, the Dharma-kaya (Dharma body), which is the truth that is free from delusion; second, the Sambhoga-kaya (Enjoyment body), which is the real wisdom that is in accordance with the truth; third, the Nirmana-kaya (Transformation body), which is the expedient means that respond to circumstances. Therefore, the Buddhabhumi Sutra says, 'The self-nature Dharma, enjoyment, and transformation differ and transform.' In the past, due to being obscured by delusion, worldly affairs covered and ignorance arose. Now, by relying on the true Dharma to cultivate, the correct principle becomes clear and the reward body arises. Truth is the root of the path to enlightenment, manifesting the position and being called the Dharma-kaya. Reward is the prerequisite for saintly virtue, cultivation is perfected and it is called the Sambhoga-kaya. The subtle truth, even those of medium capacity cannot fully understand (the subtle truth refers to the Buddha-nature Dharma-kaya, and those of medium capacity refer to the Bodhisattvas of the ten grounds. The Bodhisattvas of the ten grounds still cannot fully understand the Buddha-nature).

法身。故菩薩地云。第十地菩薩。現緣境像。如明眼人隔于輕系而觀像論亦言。諸佛法身。唯與諸佛與佛。乃能知之。中人既未了。下人故不知也)。上智亦下愚不知(上智者。佛智報身。下愚者。二乘凡夫。二乘凡夫。未能知佛之真智。故法花云。假使滿世間。皆如舍利弗。盡思共度量。不能知佛智。下文未知。中人亦未了)。是以應物器而顯化形(分身百億。化二乘凡夫。化身之妙用)。逗生機而現證覺(現妙大身。化十地菩薩。他受用身之妙用)。自如徴空壁彩。洞皎無涯。注水琁光。輝華有極。佛身權實。取譬可明。故下經云。眾會瞻仰大牟尼。靡不心生清凈信。各見世尊在其前。斯則如來不共相。身既無異。隨宜說三。法亦無差。住機成四。如如意珠隨求雨寶。猶天帝鼓應念發聲。法有四種。一教。二理。三行。四果。法雖萬差。不過此四。意解能詮。名之為教。教之所詮。稱之為理。隨理所修。因之為行。因修所證。號之為果。然此四種。各自無二。任緣有異。並通三乘故。下經言。佛以一音演說法。眾生各各隨所解。普得受用獲其利。斯即如來不共相。此乃教一。任緣通三。亦即法花一雨普潤。三乘三草。二聖二木。生長不同。此乃教同而機有異。成三乘法。此經又云佛以一音演說法。或有恐畏或歡喜

。或生厭離或斷疑。斯則如來不共相。此亦理一。任緣通三。寶性論之河性無差。兔馬像三渡之有別。此乃理同而證有異。成三乘義。法花經中。衣裓機案。唯有一門。出處雖殊。離諸災難。及取牛車之因是等。勝鬘又言。正法住。正法滅。波羅提木叉。毗尼。出家。受具足。此六法為大乘。故諸經論二藏。善蓋名住。除障名滅。戒中略本。名波羅提木叉。廣律本名毗尼。此乃所學三藏之法。能學之人名出家。受具足二乘。人法合成六處。既言皆為大乘故說。故知小學為成大因。此乃行同而修有異。頓漸別故成三乘業。法花又云。中路說化城息處。故說二。三車初誘。后等賜牛。此乃果同。而設有異。假實別故。成三乘果。故知。所說法性無差。任彼外緣。分成種種。由此經起略有五因。寧知令眾生起于欣厭。欣厭有二。一內欣厭。二外欣厭。內欣厭者。厭謂厭生死身。欣謂欣當佛身。方便品云。時無垢稱以大方便。現身有疾。以其疾故。國王大臣長者居士。無數千人。皆往問疾。時無垢稱。廣為說法。言諸仁者。是四大種所合成身。無常無強。無堅無力。朽故速疾。不可保信。為苦所惱。眾病之器。多諸過患。變壞之法。諸仁者。如此之身。其聰慧者。所不為怙。乃至廣說。諸仁者。于如此身。應生厭離。于如來身

【現代漢語翻譯】現代漢語譯本或生厭離或斷疑。這就是如來不共之相。此亦是理體唯一，隨緣而通達三乘。如《寶性論》所說，河水的性質沒有差別，但兔子、馬、像三種動物渡河卻各有不同。這乃是理體相同而證悟有差異，成就三乘之義。《法華經》中，衣裓（裝東西的袋子），機案（放置東西的矮桌），都指向『唯有一佛乘』的法門。雖然出處不同，卻能遠離各種災難，以及最終獲得大白牛車之因等等。勝鬘夫人又說：『正法住世』，『正法滅時』，『波羅提木叉』（戒經），『毗尼』（律），『出家』，『受具足戒』，這六法都屬於大乘。所以，諸經論二藏，善能遮蓋惡事名為『住』，消除障礙名為『滅』。戒律中的簡略版本，名為『波羅提木叉』，廣大的律本名為『毗尼』。這些是所學習的三藏之法。能夠學習之人名為『出家』，『受具足戒』。人與法合成為六處。既然說都屬於大乘，所以說小學是成就大乘之因。這是修行相同而修證有差異，頓悟和漸悟不同，成就三乘之業。《法華經》又說，中途設定化城作為休息之處，所以說是二乘。用三車來誘導，最後平等地賜予大白牛車。這是果位相同，而設施有差異，方便之說和真實之說不同，成就三乘之果。所以要知道，所說的法性沒有差別，隨著外在的因緣，分成種種不同。由此經的興起略有五個原因。要知道是爲了令眾生生起欣喜和厭離之心。欣喜和厭離有兩種：一是內欣厭，二是外欣厭。內欣厭是指，厭離生死之身，欣喜當來之佛身。《方便品》中說：當時無垢稱（Vimalakirti）以大方便，示現身體有疾病。因為他生病的原因，國王、大臣、長者、居士，無數千人都前去問候。當時無垢稱，廣為他們說法，說：諸位仁者，這身體是由四大種所合成，無常、不強壯、不堅固、沒有力量，朽壞迅速，不可保信，被痛苦所惱，是眾病的器具，有很多過患，是變壞之法。諸位仁者，對於這樣的身體，有智慧的人，是不會依賴它的，乃至廣說。諸位仁者，對於這樣的身體，應當生起厭離之心，對於如來之身

【English Translation】 English version Or generate aversion or sever doubts. This is the unique characteristic of the Tathagata (如來, Thus Come One). This is also the oneness of principle, universally connecting the Three Vehicles (三乘, three vehicles) according to conditions. As stated in the Ratnagotravibhāga (寶性論, Treatise on the Buddha-nature), the nature of the river is the same, but the crossing differs for the rabbit, horse, and elephant. This signifies that the principle is the same, but the realization is different, thus accomplishing the meaning of the Three Vehicles. In the Lotus Sutra (法花經, Lotus Sutra), the garment fold (衣裓, a bag for carrying things) and the low table (機案, a small table) point to the 'One Buddha Vehicle' (唯有一佛乘, the only one buddha vehicle) teaching. Although the starting points are different, one can be free from all calamities and eventually obtain the cause for the Great White Ox Cart (大白牛車, great white ox cart). Furthermore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經, Queen Śrīmālā's Lion's Roar Sutra) states: 'When the True Dharma abides,' 'When the True Dharma declines,' 'Prātimokṣa (波羅提木叉, code of monastic rules),' 'Vinaya (毗尼, monastic discipline),' 'Renunciation (出家, leaving home),' 'Full Ordination (受具足戒, full ordination),' these six dharmas belong to the Mahayana (大乘, Great Vehicle). Therefore, the two collections of sutras and treatises, 'abiding' means skillfully covering up evil deeds, and 'declining' means eliminating obstacles. The concise version of the precepts is called 'Prātimokṣa,' and the extensive version of the monastic rules is called 'Vinaya.' These are the Three Pitakas (三藏, three baskets) of Dharma to be learned. Those who are capable of learning are called 'Renunciates' and 'Fully Ordained.' People and Dharma combine to form six places. Since it is said that all belong to the Mahayana, it is said that the elementary teachings are the cause for accomplishing the Mahayana. This is the same practice but different cultivation, with gradual and sudden enlightenment being different, thus accomplishing the karma of the Three Vehicles. The Lotus Sutra also says that a transformation city (化城, phantom city) is set up midway as a resting place, hence the mention of the Two Vehicles. The three carts are used to entice, and finally, the Great White Ox Cart is bestowed equally. This is the same result, but the means are different, with expedient teachings and true teachings being different, thus accomplishing the fruit of the Three Vehicles. Therefore, it should be known that the Dharma-nature (法性, dharma nature) that is spoken of is without difference, but depending on external conditions, it is divided into various kinds. The arising of this sutra has roughly five causes. It should be known that it is to cause sentient beings to generate joy and aversion. There are two types of joy and aversion: internal joy and aversion, and external joy and aversion. Internal joy and aversion refer to aversion to the body of birth and death, and joy in the future Buddha-body. In the 'Expedients' chapter, it is said: At that time, Vimalakirti (無垢稱, Vimalakirti), with great expediency, manifested illness in his body. Because of his illness, countless thousands of kings, ministers, elders, and laypeople all went to inquire about his health. At that time, Vimalakirti extensively preached the Dharma to them, saying: 'Virtuous ones, this body is composed of the four great elements (四大種, four great elements), impermanent, not strong, not solid, without power, decaying rapidly, unreliable, afflicted by suffering, a vessel of many diseases, with many faults, and subject to change and destruction. Virtuous ones, for such a body, the wise do not rely on it,' and so on. 'Virtuous ones, for such a body, one should generate aversion, and for the body of the Tathagata'

。應起欣樂。如來身者。無量善法共所整合。從修無量勝福慧生。從戒定慧解脫解脫智見所生。乃至廣說。諸仁者。如來之身。功德如是。汝等皆應發心求證。汝等欲得如是之身。息除一切有情病者。當發阿耨多羅三藐三菩提心。遣厭苦心。斷除苦本。令欣佛體。修行佛因。故知。示疾現不思議。欲令眾生起內欣厭。又對揚事畢。將赴庵園。佛邊大眾。皆現金色。知欣厭者。后必果心。外欣厭者。厭謂雜穢王。欣謂欣清凈土。此經凈土有二。一此聖現。二他聖現。穢土亦二。一眾生現。一釋迦現。校勘上下說經始終。所依之土。兩穢二凈。初佛在廣嚴城庵羅園內。為諸四眾廣說妙法。寶性獻蓋。贊性佛諸疑。佛現神通。合蓋酬問。未明異義國土居常。田告寶性。若欲勤修嚴凈佛土先。應方便嚴凈自心。鹙子承佛威神。忽作是念。若菩薩心凈佛土嚴凈者。勿我世尊行菩薩時。心不嚴凈。而土雜穢。佛難喻詰。鹙子未知。持髻廣陳其方欲悟。世尊拂眾疑。或指按大千。云變妙寶莊嚴。鹙子始贊希見。寶性五百童子。既證無生。八萬四千眾生。皆聞興覺慧。化緣既畢。時會所堪。佛攝神通。世界如故。后佛遣妙吉祥。問無垢稱疾對揚事訖。將赴庵園。菩薩行品中。表彼示現難思。庵園欻然廣博。迄至說于經。未更無變穢之文

【現代漢語翻譯】現代漢語譯本：應該生起歡喜快樂之心。如來的身體，是無量善法共同積聚而成的，是從修習無量殊勝的福德和智慧而生，是從戒、定、慧、解脫、解脫知見所生，乃至廣泛宣說。諸位仁者，如來的身體，功德就是這樣。你們都應該發心求證。你們想要得到這樣的身體，息滅一切有情眾生的疾病，應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），去除厭惡痛苦之心，斷除痛苦的根本，從而欣慕佛的身體，修行成佛的因。所以要知道，示現疾病是不可思議的，想要讓眾生生起內心的欣慕和厭離。又，對揚（相互問答，闡明佛法）的事情完畢后，將要前往庵園（精舍園林）。佛陀身邊的所有大眾，都顯現出金色。知道欣慕和厭離的人，以後必定能成就道果。外在的欣慕和厭離，厭離是指雜穢的國土，欣慕是指欣慕清凈的國土。這部經中，清凈的國土有兩種，一是佛陀在此處顯現的清凈，二是其他聖者顯現的清凈。雜穢的國土也有兩種，一是眾生顯現的，一是釋迦牟尼佛顯現的。校勘上下經文，從開始到結束，所依據的國土，是兩種雜穢和兩種清凈。當初佛陀在廣嚴城（毗舍離城）的庵羅園（芒果園）內，為四眾弟子廣泛宣說妙法。寶性（菩薩名）獻上寶蓋，讚歎自性佛，消除各種疑問。佛陀顯現神通，將寶蓋合起來回答問題。還沒有闡明異義國土的常態。田（指佛陀）告訴寶性，如果想要勤奮地修習，莊嚴清凈的佛土，首先應當方便地莊嚴清凈自己的內心。舍利子（佛陀十大弟子之一）承蒙佛陀的威神之力，忽然產生這樣的念頭：如果菩薩的心清凈，佛土就莊嚴清凈，那麼我的世尊在行菩薩道的時候，難道是心不清凈，所以國土才雜穢不清凈嗎？佛陀用比喻來責問，舍利子還不明白。持髻（菩薩名）廣泛陳述其中的方法，想要讓舍利子領悟。世尊拂去大眾的疑惑，或者用手指按壓大千世界，變化成美妙的寶物莊嚴。舍利子才讚歎希有難見。寶性和五百童子，已經證得無生法忍（對諸法不生不滅的體悟）。八萬四千眾生，都聽聞后興起覺悟的智慧。教化的因緣已經完畢，當時集會的人堪能接受佛法，佛陀收攝神通，世界恢復如初。後來佛陀派遣妙吉祥（文殊菩薩）去問維摩詰（居士名）的疾病，對揚的事情完畢后，將要前往庵園。《菩薩行品》中，表明佛陀的示現是難以思議的。庵園忽然變得廣闊。直到經文說完，沒有再改變雜穢的文字。

【English Translation】 English version: One should arise with joy and happiness. The body of the Tathagata (如來), is assembled from immeasurable good dharmas, born from cultivating immeasurable excellent blessings and wisdom, born from precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and so on, extensively expounded. O virtuous ones, the merits of the Tathagata's body are such. You should all aspire to attain it. If you wish to obtain such a body, to extinguish the diseases of all sentient beings, you should generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), dispel the mind of aversion to suffering, cut off the root of suffering, and thereby admire the Buddha's body, cultivating the causes for becoming a Buddha. Therefore, know that manifesting illness is inconceivable, intending to cause sentient beings to arise with inner admiration and aversion. Furthermore, after the matter of dialogue and exposition (對揚) is completed, one will go to the Ambara Garden (庵園, a garden of mango trees). All the assembly around the Buddha manifested golden color. Those who know admiration and aversion will surely achieve the fruit of their minds in the future. External admiration and aversion, aversion refers to the impure land, admiration refers to admiring the pure land. In this sutra, there are two kinds of pure lands, one is the pure manifestation here by the Buddha, and the other is the pure manifestation by other sages. There are also two kinds of impure lands, one is manifested by sentient beings, and the other is manifested by Shakyamuni Buddha (釋迦牟尼佛). Examining the sutra from beginning to end, the lands relied upon are two impure and two pure. Initially, the Buddha was in the Ambara Garden (庵羅園) in the city of Vaishali (廣嚴城), extensively expounding the wonderful Dharma to the fourfold assembly. Ratnagarbha (寶性, a Bodhisattva's name) offered a jeweled canopy, praised the self-nature Buddha, and dispelled various doubts. The Buddha manifested supernatural powers, combining the canopy to answer questions. The constant state of lands with different meanings has not yet been clarified. The Field (田, referring to the Buddha) told Ratnagarbha that if one wishes to diligently cultivate and adorn the pure Buddha land, one should first expediently adorn and purify one's own mind. Shariputra (鹙子, one of the Buddha's ten great disciples), relying on the Buddha's majestic power, suddenly had this thought: If the Bodhisattva's mind is pure, the Buddha land is adorned and pure, then when my World-Honored One was practicing the Bodhisattva path, was his mind not pure, so the land is impure and defiled? The Buddha questioned him with metaphors, but Shariputra did not understand. Dhritarashtra (持髻, a Bodhisattva's name) extensively presented the methods to enlighten Shariputra. The World-Honored One dispelled the doubts of the assembly, or pressed down on the great thousand world with his finger, transforming it into a wonderful jeweled adornment. Shariputra then praised it as rare and unseen. Ratnagarbha and five hundred youths had already attained the non-origination forbearance (無生法忍, realization of the non-arising and non-ceasing nature of all dharmas). Eighty-four thousand beings all heard and arose with the wisdom of awakening. The karmic conditions for transformation were completed, and the assembly at that time was capable of receiving the Dharma. The Buddha withdrew his supernatural powers, and the world returned to its original state. Later, the Buddha sent Manjushri (妙吉祥, a Bodhisattva's name) to ask Vimalakirti (維摩詰, a lay practitioner's name) about his illness. After the matter of dialogue and exposition was completed, one will go to the Ambara Garden. In the chapter on 'Bodhisattva Conduct' (《菩薩行品》), it is indicated that the Buddha's manifestation is inconceivable. The Ambara Garden suddenly became vast. Until the sutra was finished, there was no further change in the impure text.

。彰厭穢而欣凈方。究竟必當嚴凈。初三現穢土。二四變凈剎。初我世尊。自變凈土。后凈名妙德。重隔穢方。故言凈土此聖所變。佛凈名等。俱此聖故。他聖現者。他聖有二。一香臺品中。鹙子念食時。無垢稱遂現神通。上方去此。過三十二殑伽沙等諸佛世界。有佛世界。名曰妙香。其中佛號最上香臺。彼界一切。皆香所成。都無二乘。唯有清凈諸大菩薩。時此大眾。皆都觀彼佛國界等事。有千眾生。皆發菩提之意。十千菩薩。並證無生法忍。二觀如來品中。下人不知上位。鹙子心忽疑生。此無垢稱。從何來此。佛言。妙喜世界。有無動如來。彼為度此眾生而來至此。大眾心生渴仰。欲見妙喜功德莊嚴清凈佛土諸菩薩等。時無垢稱。斷取彼界。置右手掌。如陶家輪。猶花鬘貫。入此界中。示諸大眾。雖復彼此二界相雜。各見所居。與本無異。佛告大眾。欲得如是莊嚴佛土。皆當隨學無動如來。本所修行。時此土有八十四那庾多數諸人天等。皆發無上正等覺心。愿生彼界。世尊悉記一切當生。此二名為他聖所現。香臺無動。俱他聖故。令厭穢土不起惡因。遣欣凈方修持凈業。由斯變土現不思議。欲令眾生起外欣厭。凡夫眾生。聞法修學。必以欣厭而為根本。經中。此聖所變凈方有二。一釋迦自變。二凈名妙德欲來預變

。化所變凈土亦二。一遠觀妙香。二近瞻妙喜穢土亦二。一眾生變。二釋迦變。故序品言。告舍利子。我佛國土。常凈若此。為欲成熟下劣有情。是故示現無量過失雜穢土耳。譬如三十三天。共寶器食。隨業所招。其食有異。如是舍利子。無量有情。生一佛土。隨心凈穢。所見有異。是故。凈者本聖者土。神力令餘下劣有情。亦得變凈。由此。穢者本是下劣有情之土。聖者隨之。亦為穢。此諸身土。有漏無漏。或真或似。準果準圓。準凡準聖。自識異識。所變凈穢。如唯識論。並應分別。此聖變凈。略有二緣。一拂小疑。二警群意。他聖變凈。併爲一切如來變穢。但為二乘及凡夫類。非為菩薩。問。何故鹙子生疑。如來自變凈土。凈名將至。妙德預變寶方。答。拂疑破病。如來自變凈方。警動群情。妙德預變嚴剎。問。妙香凈剎。凈名何不持來。妙喜寶方。凈名攝持于掌。答。妙香須飯。食見而不持來。妙喜現通。令見亦持于掌。神通濟利。不一權方。何必並遣持來。齊令俱見。問。佛本濟生。利成欣厭。何不亦令見凈。而唯暫隔穢方。答。機向熟。而緣須暫令見凈。緣不須而未熟。攝穢方。二為令二乘有取捨者。取捨有二。一內取捨。二外取捨。內取捨者。舍謂舍二乘心。取謂取大乘智。障有二種。一煩惱障。二所

【現代漢語翻譯】現代漢語譯本：化生所變的凈土也有兩種。一是遠觀妙香世界（Ratnagandha），二是近看妙喜世界（Abhirati）。穢土也有兩種。一是眾生業力所變，二是釋迦牟尼佛示現所變。所以《序品》中說：『告訴舍利子（Sariputra），我的佛國土，常常是如此清凈。爲了使下劣根性的眾生能夠成熟，所以才示現無量過失和雜穢的國土。』譬如三十三天（Trayastrimsa）的人，共同用寶器吃飯，隨著各自業力所招感，食物的味道有所不同。如此，舍利子，無量眾生，生於同一佛土，隨著各自心地的清凈與污穢，所見到的景象也有所不同。因此，清凈的景象本來是聖者的國土，聖者的神力使其他下劣根性的眾生，也能看到清凈的景象。由此可知，污穢的景象本來是下劣根性眾生的國土，聖者隨順他們，也看到污穢的景象。這些身土，有有漏的，有無漏的，有真實的，有相似的，按照果位，按照圓滿程度，按照凡夫，按照聖人，按照自識，按照異識，所變的清凈與污穢，都應參照《唯識論》進行分別。聖者示現清凈的景象，略有兩方面的原因。一是消除小乘的疑惑，二是警醒大眾的心意。其他聖者示現清凈的景象，以及一切如來示現污穢的景象，都是爲了二乘和凡夫，而不是爲了菩薩。問：為什麼舍利子會產生疑惑，而如來自己示現清凈的國土，凈名（Vimalakirti）將要到來，文殊師利菩薩（Manjusri）預先變化寶方？答：消除疑惑，破除執著，所以如來自己示現清凈的國土；警醒大眾，震動人心，所以文殊師利菩薩預先變化莊嚴的剎土。問：妙香凈剎，凈名為什麼不拿來？妙喜寶方，凈名攝持在掌中？答：妙香需要用來吃飯，只能看到而不能拿來。妙喜展現神通，讓人看到也能攝持在掌中。神通的濟度利益，方式不一，不必都拿來，一起讓人看到。問：佛本來是爲了救濟眾生，利益成就，使他們生起欣喜和厭惡之心，為什麼不也讓他們看到清凈的景象，而只是暫時隔開污穢的景象？答：機緣將要成熟，所以暫時讓他們看到清凈的景象；機緣不需要，而且尚未成熟，所以攝取污穢的景象。二是爲了讓二乘有取捨之心。取捨有兩種。一是內在的取捨，二是外在的取捨。內在的取捨，舍是指捨棄二乘之心，取是指取用大乘智慧。障礙有兩種，一是煩惱障，二是所知障。

【English Translation】 English version: The pure lands transformed by manifestation are also twofold. First, the distant view of Ratnagandha (妙香, Wonderful Fragrance). Second, the close observation of Abhirati (妙喜, Wonderful Joy). Impure lands are also twofold. First, transformed by sentient beings. Second, transformed by Sakyamuni Buddha (釋迦). Therefore, the 'Introduction Chapter' says: 'Tell Sariputra (舍利子), my Buddha land is always pure like this. It is to mature sentient beings of inferior capacity that I manifest immeasurable faults and impure lands.' For example, the thirty-three devas (三十三天) share food from a treasure vessel. According to the karma they have summoned, the food is different. Thus, Sariputra, countless sentient beings are born in one Buddha land. According to the purity and impurity of their minds, what they see is different. Therefore, the pure is originally the land of the sages. The divine power allows other sentient beings of inferior capacity to also see the transformation into purity. From this, the impure is originally the land of sentient beings of inferior capacity. The sages follow them and also see it as impure. These bodies and lands, with outflows or without outflows, whether real or similar, according to the fruit, according to the completeness, according to the ordinary, according to the holy, the purity and impurity transformed by self-consciousness and other-consciousness, should be distinguished according to the Treatise on Consciousness-Only (唯識論). This transformation into purity by the sages has roughly two reasons. First, to dispel small doubts. Second, to alert the minds of the assembly. The transformation into purity by other sages, and the transformation into impurity by all Tathagatas, are only for the sake of the two vehicles (二乘) and ordinary beings, not for Bodhisattvas. Question: Why did Sariputra give rise to doubt, while the Tathagata himself transformed the pure land, and Vimalakirti (凈名) was about to arrive, and Manjusri (妙德) pre-transformed the jeweled direction? Answer: To dispel doubt and break illness, the Tathagata himself transformed the pure land. To alert and move the minds of the assembly, Manjusri pre-transformed the adorned Buddha-land. Question: Why didn't Vimalakirti bring the pure land of Wonderful Fragrance (妙香) here? Why did Vimalakirti hold the jeweled direction of Wonderful Joy (妙喜) in his palm? Answer: Wonderful Fragrance is needed for eating, so it can be seen but not brought here. Wonderful Joy manifests spiritual powers, allowing it to be seen and also held in the palm. The benefit of spiritual powers is not uniform, so there is no need to bring them all here, to allow them to be seen together. Question: The Buddha's original intention is to save beings, to benefit and accomplish them, causing them to generate joy and aversion. Why not also allow them to see the pure land, but only temporarily separate the impure direction? Answer: The opportunity is about to ripen, so temporarily allow them to see the pure land. The opportunity is not needed and has not yet ripened, so gather the impure direction. Secondly, it is to allow the two vehicles to have acceptance and rejection. There are two kinds of acceptance and rejection. First, internal acceptance and rejection. Second, external acceptance and rejection. Internal acceptance and rejection, rejection means rejecting the mind of the two vehicles, acceptance means accepting the wisdom of the Mahayana (大乘). There are two kinds of obstacles, first, afflictive obstructions (煩惱障), second, cognitive obstructions (所知障).

知障。初障涅槃。后障菩提。聲聞斷初。已超生死。得涅槃訖。不能斷後。未證菩提。不達諸法。故分別心。二乘現有。由此劣法。彼亦成熟無分別智。菩薩所成。由斯勝法。此亦成熟。取捨之道。其義明矣。由此。鹙子宴坐。寂然身心。動現威儀。常居滅定。目連說法。利諸居士。示法離言。乃名真說。飲光乞食。從貧舍富。令等慈悲修行壞執。善現持缽。修行舍衛城。化人其舍理等。乃可取之。滿慈談演。教諸新學。遣授大法。勿以聲聞剪剃隨佛。抉擇苦空。何以分別之心。而說實相之法。無滅天眼。明見大千。有無之行雙徴。而定之見方達。近執出二人之罪。訶令勿擾其心。心垢而罪生。心凈垢還滅。執日贊出家之德。誘彼幼童。教舍分別而為無為。是為出家之利。世尊現身有疾。慶喜緣斯乞乳。說佛無漏之身。令舍二乘之見。竊觀昔時逢遇。尚勸舍分別之心。況示疾而演大方。不讚授菩薩之智。所以問疾品中。吉祥將往問疾。凈名先空其舍。既同十方佛之。亦現空其分別。不思議品中。鹙子希床。訶令為法。后請燈王之座。安處菩薩聲聞。廣說不可思議。談非二乘境界。飲光引生盲。自喻不瞭解之難思。觀有情品中。天女散花。聲聞便著。鹙子以花不如法。盡其神力去之。天女曰。是花如法。尊者自不如法。

花無分別。尊者有之。香臺品中。鹙子見日時將至。心思所食。便香臺之食。勸舍聲聞之意。故攝論云。三種練磨。斷除四處。障二乘作意。諸疑離疑心。有分別便迷其境。分別若除。乃冥正理故。有分別者。未契真宗之妙。莫證菩提。無分別者。遂會玄門之極。方成大覺。故知示疾現不思議。欲令二乘起內欣厭。聲聞苦身。任運便滅。故內欣厭。唯說智心。分別心滅。妄境乃空。正智既生。其理便現。問。聲聞獨覺。隨往眾多。何獨鹙子一人。屢有詞理之屈。答。聲聞巨眾。鹙子獨高。舉首對揚。知余並屈。外欣厭者。厭謂厭離穢土。欣謂欣清凈土。佛土有三。一法性土。法身所居。真如之理。二受用土。報身所居。眾寶嚴飾。三變化土。化身所居。凈穢不定。至下經文。具廣分別。雖復妙德凈名。俱變庵園使凈。通警時聞大眾。何獨為化聲聞。唯有持髻對申。世尊足按。大千變凈。尋復如常。此唯獨化聲聞。為止鹙子之疑故也。雖亦大眾同見。不應獨為聲聞。鹙子時獨生疑。故此俱稱為現。即初現凈剎。為令二乘有外欣厭。后時所現。併爲一切。事既同上。不能具陳。心清凈故佛土亦凈。心有垢故佛土亦垢。所以上來欣厭取捨。皆言內外。三為顯菩薩內外修者。菩薩所修。雖難別舉。總而略例。不過二種。一內修

【現代漢語翻譯】現代漢語譯本花沒有分別（Hua wu fenbie）。尊者（Zunzhe，指舍利弗）卻有分別。在《香臺品》中，舍利弗（Sheli fu）看到用餐時間將近，心中思量著食物，於是就有了香臺之食，勸誡捨棄聲聞（Shengwen，小乘佛教徒）之意的說法。所以《攝大乘論》（She Da Cheng Lun）說，三種練磨，斷除四處，障礙二乘（Er cheng，聲聞和緣覺）的作意。各種疑惑，遠離疑惑之心。有了分別就會迷惑其境，分別如果去除，才能與正理相合。所以有分別的人，未能契合真宗的奧妙，不能證得菩提（Puti，覺悟）。沒有分別的人，才能領會玄門的極致，才能成就大覺（Da jue，偉大的覺悟）。所以知道示疾（Shi ji，示現生病）是不可思議的，想要讓二乘生起內心的欣喜和厭惡。聲聞苦修自身，自然而然就會滅度，所以內心的欣喜和厭惡，只說智心。分別心滅除，虛妄的境界才會空寂。正智既然產生，其道理自然顯現。問：聲聞和獨覺（Du jue，緣覺）跟隨佛陀的眾多，為什麼只有舍利弗一人，屢次有詞理上的困惑？答：聲聞大眾中，舍利弗最為傑出。他首先提出疑問，就知道其他人也有同樣的困惑。外欣厭（Wai xin yan）是指厭離穢土（Hui tu，不清凈的國土），欣求清凈土（Qingjing tu，清凈的國土）。佛土（Fo tu，佛的國土）有三種：一是法性土（Faxing tu），是法身（Fashen，佛的法性之身）所居住的地方，是真如（Zhen ru，事物的本性）的道理；二是受用土（Shouyong tu），是報身（Baoshen，佛的報應之身）所居住的地方，用各種珍寶裝飾；三是變化土（Bianhua tu），是化身（Huashen，佛的化現之身）所居住的地方，清凈與不清凈不定。到下面的經文，會有詳細的分別。雖然妙德（Miaode，文殊菩薩的別名）和凈名（Jingming，維摩詰的別名）都變化庵園使之清凈，普遍警醒當時的聽眾，為什麼唯獨爲了化度聲聞？只有持髻（Chiji，一種天神）迴應，世尊（Shizun，佛的尊稱）用腳按壓，大千世界（Daqian shijie，廣闊的世界）變得清凈，隨即又恢復如常。這只是單獨化度聲聞，爲了止息舍利弗的疑惑的緣故。雖然也是大眾一同看見，但不應只是爲了聲聞。舍利弗當時獨自產生疑惑，所以這裡都稱為『現』，就是最初示現清凈的剎土，爲了讓二乘有外在的欣喜和厭惡。後來示現的，是爲了所有的人。事情既然與上面相同，不能詳細陳述。心清凈所以佛土也清凈，心有污垢所以佛土也污垢。所以上面所說的欣喜、厭惡、取捨，都說是內外。三是爲了顯示菩薩（Pusa，立志成佛的人）內外兼修。菩薩所修的，雖然難以分別舉例，總而言之，大概不超過兩種。一是內修。

【English Translation】 English version Flowers have no discrimination (Hua wu fenbie). The Venerable (Zunzhe, referring to Shariputra) does. In the 'Fragrant Platform' chapter, Shariputra (Sheli fu), seeing that mealtime was approaching, thought about food, and thus there was the saying of the fragrant platform meal, advising to abandon the intention of the Shravakas (Shengwen, followers of Hinayana Buddhism). Therefore, the 'Mahāyānasaṃgraha' (She Da Cheng Lun) says, 'Three kinds of refinement, eliminating four places, obstructing the intention of the Two Vehicles (Er cheng, Shravakas and Pratyekabuddhas). Various doubts, away from the mind of doubt. Having discrimination will confuse its realm; if discrimination is removed, then it will be in accordance with the correct principle.' Therefore, those with discrimination have not conformed to the mystery of the true sect and cannot attain Bodhi (Puti, enlightenment). Those without discrimination can comprehend the ultimate of the profound gate and can achieve great enlightenment (Da jue, great enlightenment). Therefore, knowing that showing illness (Shi ji, manifesting illness) is inconceivable, wanting to make the Two Vehicles arise with inner joy and aversion. Shravakas cultivate themselves arduously, and naturally they will pass away, so inner joy and aversion only speak of the mind of wisdom. When the discriminating mind is extinguished, the false realm will be empty. Since right wisdom arises, its principle will naturally appear. Question: Shravakas and Pratyekabuddhas (Du jue, self-enlightened ones) follow the Buddha in great numbers, why is it only Shariputra who repeatedly has perplexities in words and principles? Answer: Among the Shravaka assembly, Shariputra is the most outstanding. He raises the question first, knowing that others have the same perplexity. Outer joy and aversion (Wai xin yan) refers to aversion to the impure land (Hui tu, impure land) and seeking the pure land (Qingjing tu, pure land). Buddha lands (Fo tu, Buddha's land) are of three types: first, the Dharmata land (Faxing tu), where the Dharmakaya (Fashen, the Dharma body of the Buddha) resides, is the principle of Suchness (Zhen ru, the nature of things); second, the Sambhogakaya land (Shouyong tu), where the Reward body (Baoshen, the reward body of the Buddha) resides, decorated with various treasures; third, the Nirmanakaya land (Bianhua tu), where the Transformation body (Huashen, the manifested body of the Buddha) resides, with purity and impurity uncertain. In the following scriptures, there will be detailed distinctions. Although Miaode (Miaode, another name for Manjushri Bodhisattva) and Jingming (Jingming, another name for Vimalakirti) both transformed the garden to make it pure, universally alerting the audience at that time, why only to transform the Shravakas? Only Chiji (Chiji, a type of deity) responded, and the World Honored One (Shizun, the Buddha's honorific title) pressed down with his foot, and the great thousand world (Daqian shijie, vast world) became pure, and then returned to normal. This is only to transform the Shravakas alone, to stop Shariputra's doubts. Although the assembly also saw it together, it should not be only for the Shravakas. Shariputra alone had doubts at that time, so here it is all called 'manifestation', that is, the initial manifestation of the pure Buddha-field, to make the Two Vehicles have external joy and aversion. The later manifestations are for everyone. Since the matter is the same as above, it cannot be described in detail. The mind is pure, so the Buddha land is also pure; the mind is defiled, so the Buddha land is also defiled. Therefore, the joy, aversion, acceptance, and rejection mentioned above are all said to be internal and external. Third, to show that Bodhisattvas (Pusa, those who aspire to become Buddhas) cultivate both internally and externally. Although it is difficult to give separate examples of what Bodhisattvas cultivate, in general, it does not exceed two types. First, internal cultivation.

。二外修。內修者。內修己身所應成就自利功德。即大智等。而為上首。外修者。外修利他所應成就利他功德。即大悲等。而為上首。成唯識說。雖菩薩所修隨其意樂。一切皆通自他利品。濟拔眾生。即己利故。自所進修。為眾生故。而隨勝顯。六到彼岸諸相好業菩提分等。名自利行。六種神通四種無量四攝事等。名利他行。自利行者。此經序品嘆菩薩德中雲。諸佛威德常所加持。善護法城。能攝正法。紹三寶種使不絕。乃至廣說。諸有所作。亦不唐捐。又寶性問凈土相。云何名為嚴凈佛土。世尊告曰。修迴向土。是菩薩凈土。菩薩得菩提時。其國具足眾德莊嚴。又菩提分品說。諸菩薩雖復行於五無間趣。而無恚惱忿害毒心。又普現一切色身菩薩。問無垢稱父母等類。無垢稱言。慧度菩薩母。善方便為父。母間真導師。無不由是生。惠度第六。自利德也。方便第七利他德也。又菩薩行品中。上方九百萬菩薩。請釋迦言。愿賜少法。當還本土。世尊告曰。有諸菩薩解脫法門。名為有盡無盡。汝當修學。有盡者。即是有為有生滅法。言無盡者。則是無為無生滅法。如是一切自利功德。皆是菩薩內所應修。一切皆以智為主故。恐文繁廣。自利行中。但舉爾所。余皆準知。利他行者。序品嘆德中言。以大師子吼聲敷演。美音遐

【現代漢語翻譯】現代漢語譯本：二、外修。內修者，內修自身所應成就的自利功德，即以大智等為首。外修者，外修利他所應成就的利他功德，即以大悲等為首。《成唯識論》說，雖然菩薩所修隨其意樂，一切都通於自利利他之品，濟拔眾生，即是己利之故，自身所進修，是爲了眾生之故，而隨其殊勝顯現。六到彼岸、諸相好業、菩提分等，名為自利行。六種神通、四種無量、四攝事等，名為利他行。自利行者，此經序品讚歎菩薩德行中說：『諸佛威德常所加持，善護法城，能攝正法，紹三寶種使不絕，乃至廣說，諸有所作，亦不唐捐。』又寶性問凈土之相，『云何名為嚴凈佛土？』世尊告曰：『修迴向土，是菩薩凈土。菩薩得菩提時，其國具足眾德莊嚴。』又菩提分品說，『諸菩薩雖復行於五無間趣，而無恚惱忿害毒心。』又普現一切色身菩薩，問無垢稱父母等類，無垢稱言：『慧度（般若波羅蜜）菩薩母，善方便為父，母間真導師，無不由是生。』慧度第六，自利德也。方便第七，利他德也。又菩薩行品中，上方九百萬菩薩，請釋迦（釋迦牟尼佛）言：『愿賜少法，當還本土。』世尊告曰：『有諸菩薩解脫法門，名為有盡無盡，汝當修學。』有盡者，即是有為有生滅法。言無盡者，則是無為無生滅法。如是一切自利功德，皆是菩薩內所應修，一切皆以智為主故。恐文繁廣，自利行中，但舉爾所，余皆準知。利他行者，序品讚歎德行中言：『以大師子吼聲敷演，美音遐

【English Translation】 English version: Two, external cultivation. Internal cultivation refers to the internal cultivation of one's own merits of self-benefit that should be achieved, with great wisdom and the like as the foremost. External cultivation refers to the external cultivation of the merits of benefiting others that should be achieved, with great compassion and the like as the foremost. The Vijñaptimātratāsiddhi says that although the cultivation of Bodhisattvas follows their inclinations, everything is connected to the categories of self-benefit and benefiting others. Saving sentient beings is, in fact, for one's own benefit. The self-cultivation is for the sake of sentient beings, and thus it manifests as superior. The six Pāramitās (perfections), the virtues of physical characteristics, the factors of enlightenment, and so on, are called self-benefiting practices. The six Abhijñās (supernatural powers), the four immeasurables, the four Saṃgrahavastus (ways of gathering), and so on, are called practices of benefiting others. As for self-benefiting practices, the introductory chapter of this sutra praises the virtues of Bodhisattvas, saying: 'The majestic power of all Buddhas constantly supports them, well protecting the city of Dharma, able to gather the true Dharma, continuing the lineage of the Three Jewels without interruption, and so on, extensively speaking, all that they do is not in vain.' Furthermore, Ratnagotra asks about the characteristics of a Pure Land, 'What is called a Pure Land adorned?' The Bhagavan (World Honored One) said, 'Cultivating the land of dedication is the Pure Land of a Bodhisattva. When a Bodhisattva attains Bodhi (enlightenment), their country is fully adorned with all virtues.' Moreover, the chapter on the factors of Bodhi says, 'Although Bodhisattvas may travel in the five Avīci (uninterrupted hells), they have no hatred, anger, resentment, or malicious thoughts.' Furthermore, the Bodhisattva who manifests all forms of bodies asks Vimalakīrti (Stainless Fame) about the categories of parents and the like. Vimalakīrti said, 'Prajñāpāramitā (Perfection of Wisdom) is the mother of a Bodhisattva, skillful means is the father, and between the mother is the true guide, from which all are born.' Prajñāpāramitā, the sixth, is the virtue of self-benefit. Skillful means, the seventh, is the virtue of benefiting others. Moreover, in the chapter on the conduct of Bodhisattvas, nine million Bodhisattvas from above requested Śākyamuni (Sage of the Shakya clan), saying, 'May you bestow a little Dharma, so that we may return to our native land.' The Bhagavan said, 'There are Dharma gates of liberation for Bodhisattvas, called finite and infinite, you should study them.' Finite refers to conditioned dharmas with birth and death. Infinite refers to unconditioned dharmas without birth and death. All such merits of self-benefit are what Bodhisattvas should cultivate internally, and everything is based on wisdom. Fearing that the text would be too lengthy, only these examples are given for self-benefiting practices, and the rest should be understood accordingly. As for practices of benefiting others, the introductory chapter praises virtues, saying: 'Expounding with the roar of a great lion, beautiful sounds far'

振。周遍十方。乃至廣說。其見聞者。無不蒙益。后長者子寶性。請問凈佛土相。及諸菩薩修佛土相。世尊告曰。諸有情土。是為菩薩嚴凈佛土。隨諸有情增長饒益。即便攝受嚴凈佛土。方便品中。嘆無垢稱言。善於智度。通達方便。大愿成滿。明瞭有情意樂及行。又菩提分品言。菩薩雖復行於焰魔王趣。而集廣大福惠資糧。又普現一切色身菩薩。問無垢稱父母等類。無垢稱言。雖知諸佛國及與眾生空。而常修凈土。利物無懈怠。又菩薩行品中。上方菩薩。請釋迦言。愿賜少法。當還本土。世尊告曰。云何名為不盡有為。謂諸菩薩不棄大慈。不捨大悲。云何名為不盡無為。雖觀無我。而於有情。不捨大悲。是名菩薩不住無為。上利他行。恐文繁廣。且舉爾所。余準可知。如是一切利他功德。皆是菩薩外所應修。如是菩薩凡聖。通論趣與未趣。總相兼說。莫過七地。一種姓地。二勝解行地。三凈勝意樂地。四行正行地。五決定地。六決定行地。七到究竟地。此七地中。初有種姓而未能修。次雖能修。而未能證。后之之地。雖皆證得。后位勝前。又有十地。一住種姓。二已趣入。三未凈意樂。未入初地。四已凈意樂。已入初地。五未成就。未至到究竟地。六已成就。已至到究竟地。七未墮決定。未成熟中。七地已前。八已

【現代漢語翻譯】現代漢語譯本震動，周遍十方，乃至廣泛宣說，凡是聽聞見到的人，沒有不蒙受利益的。後來長者子寶性（Ratnagotrabuddha）請問清凈佛土的相狀，以及諸位菩薩修飾佛土的相狀。世尊告訴他說：『諸有情所居住的國土，就是菩薩用來嚴凈的佛土。隨著諸有情的增長和饒益，菩薩就攝受和嚴凈佛土。』《方便品》中，讚歎無垢稱（Vimalakirti）說：『善於運用智慧和方便，大愿圓滿成就，明瞭有情的心意和行為。』又《菩提分品》說：『菩薩即使行走在焰魔王（Yama）的境界中，仍然積聚廣大的福慧資糧。』又有普現一切色身菩薩，問無垢稱父母等人的情況，無垢稱說：『雖然知道諸佛的國土以及眾生都是空性的，但仍然常常修飾清凈的國土，利益眾生沒有懈怠。』又《菩薩行品》中，上方的菩薩請釋迦（Sakyamuni）開示少許佛法，以便返回本土。世尊告訴他說：『什麼叫做不窮盡的有為法？就是諸位菩薩不捨棄大慈心，不捨棄大悲心。什麼叫做不窮盡的無為法？雖然觀照到無我，但對於有情，不捨棄大悲心。這叫做菩薩不住于無為。』以上是關於利他行為的闡述，恐怕文字過於繁瑣，暫且舉出這些，其餘的可以類推得知。像這樣一切利他的功德，都是菩薩對外所應當修習的。像這樣菩薩的凡夫和聖人，通盤討論趣入和未趣入，總括地兼顧說明，不超過七地。一是種姓地（Gotrabhumi），二是勝解行地（Adhimukticaryabhumi），三是凈勝意樂地（Suddhadhyasayabhumi），四是行正行地（Caryapratipattibhumi），五是決定地（Niyatabhumi），六是決定行地（Niyatacaryabhumi），七是到究竟地（Nisthanagaminibhumi）。這七地中，最初有種姓但未能修習，其次雖然能修習，但未能證得，後面的地，雖然都證得了，但後面的地位勝過前面的。又有十地，一是住種姓（Gotrastha），二是已趣入（Avakranta），三是未凈意樂，未入初地，四是已凈意樂，已入初地，五是未成就，未至到究竟地，六是已成就，已至到究竟地，七是未墮決定，未成熟中，七地以前，八是已

【English Translation】 English version Vibrated, pervading the ten directions, and extensively expounded. Those who heard and saw it were all benefited. Later, the son of the elder, Ratnagotrabuddha (寶性, 'Treasure Nature Buddha'), inquired about the characteristics of the pure Buddha-land and how the Bodhisattvas adorn the Buddha-land. The World Honored One said, 'The lands inhabited by sentient beings are the Buddha-lands adorned and purified by the Bodhisattvas. As sentient beings increase and benefit, the Bodhisattvas embrace and adorn the pure Buddha-lands.' In the 'Expedient Means' chapter, Vimalakirti (無垢稱, 'Stainless Name') is praised, saying, 'Skilled in wisdom and expedient means, fulfilling great vows, understanding the intentions and actions of sentient beings.' Furthermore, the 'Factors of Enlightenment' chapter states, 'Although Bodhisattvas walk in the realm of Yama (焰魔王, 'King Yama'), they accumulate vast stores of merit and wisdom.' Moreover, the Bodhisattva who manifests all forms asked Vimalakirti about his parents and relatives. Vimalakirti said, 'Although knowing that the Buddha-lands and sentient beings are empty, I constantly adorn the pure land, benefiting beings without懈怠 (xie dai, 'sloth').' In the 'Bodhisattva Conduct' chapter, a Bodhisattva from above asked Sakyamuni (釋迦, 'Sakya Sage'), 'Please bestow a little Dharma so that I may return to my native land.' The World Honored One said, 'What is called inexhaustible conditioned existence? It is that the Bodhisattvas do not abandon great compassion. What is called inexhaustible unconditioned existence? Although contemplating no-self, they do not abandon great compassion for sentient beings. This is called Bodhisattvas not abiding in the unconditioned.' The above are explanations of altruistic actions. Fearing that the text would be too lengthy, I have only cited these examples. The rest can be inferred. All such altruistic merits are what Bodhisattvas should cultivate externally. Thus, the ordinary and the holy Bodhisattvas, discussing both those who have entered and those who have not, comprehensively speaking, do not exceed the seven grounds. First, the Gotrabhumi (種姓地, 'Lineage Ground'), second, the Adhimukticaryabhumi (勝解行地, 'Ground of Understanding and Practice'), third, the Suddhadhyasayabhumi (凈勝意樂地, 'Ground of Pure Superior Intention'), fourth, the Caryapratipattibhumi (行正行地, 'Ground of Right Practice'), fifth, the Niyatabhumi (決定地, 'Ground of Determination'), sixth, the Niyatacaryabhumi (決定行地, 'Ground of Determined Practice'), and seventh, the Nisthanagaminibhumi (到究竟地, 'Ground of Reaching the Ultimate'). Among these seven grounds, the first has the lineage but cannot cultivate, the second can cultivate but cannot realize. The later grounds, although all realized, the later positions are superior to the former. There are also ten grounds: first, Gotrastha (住種姓, 'Abiding in Lineage'), second, Avakranta (已趣入, 'Already Entered'), third, not purified intention, not entered the first ground, fourth, purified intention, already entered the first ground, fifth, not accomplished, not reached the ultimate ground, sixth, accomplished, already reached the ultimate ground, seventh, not fallen into determination, in the midst of not being mature, before the seven grounds, eighth, already

墮決定。住八九地。九一生所繫。到究竟位中。十最後有。即第十地。此等菩薩所修諸行。別雖無邊。總類而論。不過四種。一波羅密行。二菩薩分行。三諸神通行。四成熟有情行。恐文繁廣。不獲指陳。至下文中。當別顯說隨應。是此內外應修。然諸菩薩。有五種生。一除災生。謂諸菩薩。大愿自在二種力故。于饑饉厄難時。為令眾生少用功力。而得存濟。于大魚等種類中生。身形廣大。以自身內。普給一切飢餓眾生。或持明咒。或為藥王。救諸疾疫。鄰國戰諍。具勢息除。有情乖違。誡言和解。惡主逼迫。生彼調順。諸有邪見。生彼天處。方便除斷。此等一切。名除災生。二隨類生。謂諸菩薩。以大愿自在。隨於一切種類中生。而為上首。方便化導。彼所行惡。而自不行。彼不行善。而自行之。方便勸說。除彼過失。三大勢生。謂諸菩薩。稟性生時。壽量形色。族姓自在。及富貴等。諸異熟果。一切世間。最為殊勝。四增上生。謂諸菩薩。初地作轉輪王。王瞻部州。二地作金輪王。王四天下。三地作忉利天王。四地作夜摩天王。五地作都史多天王。六地作樂變化天王。七地作他化自在天王。八地作初禪天王。九地作二禪王。第十地菩薩作大自在。過色究竟。第四禪王。一切生處。最為第一。避四天王。無定主故。

避第三禪。世極樂故。五最勝生。謂諸菩薩。菩提資糧。已極圓滿。生波羅門家大國師家。或生剎帝利大國王家。能現等覺。廣作佛事。如菩薩地四十八卷。當廣分別。準無垢稱。此五生中。資財無量。攝受貧乏。得名除災生。若在長者。長者中尊。為說法勝。得名隨類生。已曾供養無量諸佛。深植德本。因既大故。果亦不小。得名大勢生。現身不受十王果。故非增上生。相非後身之菩薩。故非最後生。或復唯是隨類生。攝於一切類。皆為上首。化一切故。皆由菩薩內外修習自利利他故。能現此為諸菩薩。有如是類。有如是生。行利益故。此經下文。香臺品中。無垢稱語上方菩薩言。如是大士。釋迦如來。能為難事。隱䨱無量尊貴功德。不憚功勞。方便調伏剛強眾生。諸菩薩眾。生此土者。亦能堪忍種種勞倦。成就堅牢大悲精進。助揚如來無上正法。利樂有情。堪忍世界。行菩薩行。饒益有情。住於一生。所得功德。多於一切妙香世界。百千大劫。行菩薩行。利樂功德。由此世界有十種修習善法故。謂以惠施攝諸貧窮。乃至以四攝攝眾生故。雖知一切菩薩。皆修內外二行。此經為顯此土菩薩。修不可思議殊勝之行。勝餘佛土故。四為顯如來威德大者。諸佛聖德。雖復百千。以類而論。不過二種。一大威力。二大神德。

威力有三。一聖威力。二法威力。三俱生威力。聖威力者。謂佛昔時修習定力。今者依定。得定自在。隨其所愿。一切事成。以調柔故。善修心故。名聖威力。法威力者。謂昔菩薩修六度等諸殊勝法。有廣大果。有大勝利。名法威力。俱生威力者。謂佛往昔先集廣大福德資糧。證得俱生甚希奇法。名俱生威力。初聖威力。即六神通。一神境智作證通。二隨念宿住智作證通。三天耳智作證通。四見死生智作證通。五知心差別智作證通。六漏盡智作證通。初神境通有二。一能變。二能化。變謂先有而改易之。即十八變。一振動。二熾然。三流佈。四示現。五轉變。六往來。七卷。八舒。九眾像入身。十同類往趣。十一顯。十二隱。十三所作自在。十四制他神通。十五能施辨才。十六能施憶念。十七能施安樂。十八放大光明。化謂先無而今有也。即三種化。化身。化境。及化語。如上所說。變化二種。能為二事。一引諸眾生入佛聖教。二惠施無量受苦眾生。聲聞神通。唯至二千。獨覺神通。能至三千。如來神通。於一念頃能遍十方。菩薩初地。至百佛世界。乃至十地。隨其品類多少之數。如十地經說其分限。乃至漏盡通。二乘但能斷漏種現。不斷粗重。自知漏盡。而不知他及漏盡方便。亦不知他于漏盡得有增上慢。如來具斷

【現代漢語翻譯】現代漢語譯本威力有三種。第一種是聖威力，第二種是法威力，第三種是俱生威力。聖威力是指，佛陀過去修習禪定之力，如今依靠禪定，獲得禪定自在，隨心所愿，一切事情都能成就。因為調伏柔順，善於修習心性，所以稱為聖威力。法威力是指，過去菩薩修習六度（Dāna 波羅蜜，Śīla 波羅蜜，Kṣānti 波羅蜜，Vīrya 波羅蜜，Dhyāna 波羅蜜，Prajñā 波羅蜜）等各種殊勝的法門，具有廣大的果報，有巨大的勝利，所以稱為法威力。俱生威力是指，佛陀往昔積累了廣大的福德資糧，證得了與生俱來的甚為稀奇的法，所以稱為俱生威力。最初的聖威力，就是六神通。第一是神境智作證通（Ṛddhi-vidhi-jñāna-sākṣāt-kriyā-abhijñā），第二是隨念宿住智作證通（Pūrva-nivāsānusmṛti-jñāna-sākṣāt-kriyā-abhijñā），第三是天耳智作證通（Divya-śrotra-jñāna-sākṣāt-kriyā-abhijñā），第四是見死生智作證通（Cyuty-upapāda-jñāna-sākṣāt-kriyā-abhijñā），第五是知心差別智作證通（Para-citta-jñāna-sākṣāt-kriyā-abhijñā），第六是漏盡智作證通（Āsrava-kṣaya-jñāna-sākṣāt-kriyā-abhijñā）。最初的神境通有兩種，一是能變，二是能化。變是指原先存在而加以改變，即十八變：一、振動，二、熾然，三、流佈，四、示現，五、轉變，六、往來，七、卷，八、舒，九、眾像入身，十、同類往趣，十一、顯，十二、隱，十三、所作自在，十四、制他神通，十五、能施辯才，十六、能施憶念，十七、能施安樂，十八、放大光明。化是指原先沒有而現在有了。即三種化：化身，化境，以及化語。如上所說，變化這兩種，能做兩件事：一是引導眾生進入佛陀的聖教，二是惠施無量受苦的眾生。聲聞（Śrāvaka）的神通，只能到達二千世界。獨覺（Pratyekabuddha）的神通，能到達三千世界。如來（Tathāgata）的神通，在一念之間能遍及十方世界。菩薩（Bodhisattva）初地，能到達一百個佛世界，乃至十地，隨著品類的多少，如《十地經》所說的那樣劃分界限。乃至漏盡通，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）只能斷除煩惱的種子和現行，不能斷除粗重的習氣。自己知道已經漏盡，卻不知道他人是否漏盡，也不知道他人漏盡的方法，也不知道他人對於漏盡是否產生增上慢。如來完全斷除。

【English Translation】 English version There are three kinds of power. The first is the power of the saints (Śūra), the second is the power of the Dharma, and the third is the power of co-arising. The power of the saints refers to the Buddha's past practice of meditative concentration. Now, relying on this concentration, he attains freedom in concentration, and whatever he wishes, everything is accomplished. Because of his gentleness and well-cultivated mind, it is called the power of the saints. The power of the Dharma refers to the past practice of the Bodhisattvas, who cultivated various excellent Dharmas such as the Six Perfections (Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā), which have vast consequences and great victories. Therefore, it is called the power of the Dharma. The power of co-arising refers to the Buddha's past accumulation of vast stores of merit and the attainment of extremely rare Dharmas that arise together. Therefore, it is called the power of co-arising. The initial power of the saints is the six superknowledges. First, the superknowledge of the manifestation of spiritual power (Ṛddhi-vidhi-jñāna-sākṣāt-kriyā-abhijñā). Second, the superknowledge of the recollection of past lives (Pūrva-nivāsānusmṛti-jñāna-sākṣāt-kriyā-abhijñā). Third, the superknowledge of the divine ear (Divya-śrotra-jñāna-sākṣāt-kriyā-abhijñā). Fourth, the superknowledge of knowing the death and rebirth of beings (Cyuty-upapāda-jñāna-sākṣāt-kriyā-abhijñā). Fifth, the superknowledge of knowing the differences in the minds of others (Para-citta-jñāna-sākṣāt-kriyā-abhijñā). Sixth, the superknowledge of the extinction of outflows (Āsrava-kṣaya-jñāna-sākṣāt-kriyā-abhijñā). The initial spiritual power has two aspects: the ability to transform and the ability to create. Transformation refers to changing something that already exists, which includes the eighteen transformations: 1. Trembling, 2. Blazing, 3. Flowing, 4. Manifesting, 5. Transforming, 6. Coming and going, 7. Contracting, 8. Expanding, 9. Entering the body with multiple images, 10. Moving towards the same kind, 11. Revealing, 12. Concealing, 13. Freedom in action, 14. Controlling the spiritual powers of others, 15. Ability to bestow eloquence, 16. Ability to bestow mindfulness, 17. Ability to bestow happiness, 18. Emitting great light. Creation refers to something that did not exist before but now exists. This includes three kinds of creation: the creation of bodies, the creation of realms, and the creation of speech. As mentioned above, these two types of transformation and creation can accomplish two things: first, guiding beings into the Buddha's holy teachings, and second, bestowing benefits upon countless suffering beings. The spiritual powers of the Śrāvakas only reach two thousand worlds. The spiritual powers of the Pratyekabuddhas can reach three thousand worlds. The spiritual powers of the Tathāgata can pervade the ten directions in a single moment. The Bodhisattvas of the first ground can reach one hundred Buddha worlds, and so on up to the tenth ground, according to the number of categories, as described in the Ten Grounds Sutra. As for the superknowledge of the extinction of outflows, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can only cut off the seeds and manifestations of afflictions, but cannot cut off the gross habits. They know that they have exhausted their outflows, but they do not know whether others have exhausted their outflows, nor do they know the methods for others to exhaust their outflows, nor do they know whether others have developed arrogance regarding the exhaustion of their outflows. The Tathāgata completely cuts them off.

種現隨眠。而能了知自他漏盡及盡方便。亦能知他有增上慢。自無染污。亦善為他廣分別說諸增上慢。即此所說六種神變。此經序品云。寶性五百獻蓋。佛合為一。遍䨱大千。此即下八變中第五轉變。轉多為一故。亦即第八舒。舒小為大故。爾時世尊。知諸大眾心懷猶豫。以足指案此大地。即時三千大千世界。無量有千妙寶莊嚴。亦即第五轉變所攝。據實而論。菩薩所見本是凈土。二乘凡夫見是穢土。今為二乘等。轉換穢方。變為凈土故。是第五轉變所攝。還攝為穢。亦復如是。由佛勝解。能轉變故。問疾品中。時無垢稱。以大神力。令其室空。除諸所有。唯置一床。現疾而臥。即十八變中。第十二隱攝。隱沒所有。令不現故。不思議品中。鹙子希床。訶令為法。后無垢稱。問妙吉祥。何等佛土有寶座。妙吉祥言。東方去此。廣三十六恒河沙佛國。有佛世界。名山幢。佛號山燈王。佛身長八十四億逾膳那量。其師子座。高六十八億逾膳那。菩薩身長四十二億逾膳那。座高三十四億逾膳那。最為殊妙。時無垢稱。起大神通。山燈王佛。遣三十二億大師子座。來入其室。十八變中。第六住來。亦第十三所作自在。念來即來。得自在故。無垢稱室。欻然廣博嚴凈廣。博者。第八變舒也。變小令大故。悉能苞容三十二億師子之

【現代漢語翻譯】現代漢語譯本『種現隨眠』（種子、顯現、隨眠，指煩惱的三種狀態），並且能夠了知自己和他人是否漏盡煩惱以及漏盡煩惱的方法。也能知道他人是否有增上慢（未證得實際的境界卻自以為證得），而自己沒有被染污。也善於為他人廣泛地分別解說各種增上慢。這就是所說的六種神通變化。《維摩詰經·序品》中說，寶性菩薩用五百個寶蓋獻給佛，佛將它們合為一個，遍覆三千大千世界。這屬於下八變中的第五種轉變，將多個轉變為一個的緣故。也屬於第八種舒展，將小的舒展為大的緣故。當時，世尊知道大眾心中懷有疑慮，用腳趾按壓大地，立刻三千大千世界，有無數用珍妙寶物裝飾的景象，這也屬於第五種轉變所攝。實際上來說，菩薩所見本來就是凈土，而二乘（聲聞、緣覺）凡夫所見是穢土。現在爲了二乘等，轉換穢方，變為凈土的緣故，屬於第五種轉變所攝。再將凈土攝回為穢土，也是如此。由於佛的殊勝理解，能夠轉變的緣故。《問疾品》中，當時維摩詰（Vimalakirti）以大神力，使他的房間空無一物，除去所有陳設，只留下一張床，示現生病而臥。這屬於十八變中的第十二種隱攝，隱藏所有事物，使之不顯現的緣故。《不思議品》中，舍利弗（Sariputra）希望得到床座，維摩詰呵斥他爲了法而有所求。後來，維摩詰問文殊師利（Manjusri），哪個佛土有寶座。文殊師利說，從這裡向東方去，經過三十六恒河沙數的佛國，有一個佛世界，名叫山幢（Mount Banner），佛號山燈王（Mount Lamp King），佛身高八十四億由旬（Yojana，古印度長度單位），他的獅子座高六十八億由旬，菩薩身高四十二億由旬，座高三十四億由旬，最為殊妙。當時，維摩詰發起大神通，山燈王佛派遣三十二億大師子座，來到他的房間。這屬於十八變中的第六種住來，也屬於第十三種所作自在，想來就來，得到自在的緣故。維摩詰的房間，忽然變得寬廣而莊嚴清凈，寬廣，就是第八種舒展變化，將小的變為大的緣故，完全能夠容納三十二億獅子座

【English Translation】 English version 『Seed, Manifestation, Dormancy』 (referring to the three states of afflictions), and being able to know whether oneself and others have exhausted defilements and the means to exhaust defilements. Also being able to know whether others have Adhimana (thinking one has attained a spiritual state that one has not actually attained), while oneself is without defilement. Also being skilled at extensively explaining various Adhimanas for others. This is what is said about the six kinds of miraculous transformations. In the 『Introduction Chapter』 of the Vimalakirti Sutra, it says that Ratnakara Bodhisattva offered five hundred jeweled canopies to the Buddha, and the Buddha combined them into one, covering the entire three thousand great thousand worlds. This belongs to the fifth transformation among the lower eight transformations, transforming many into one. It also belongs to the eighth expansion, expanding the small into the large. At that time, the World Honored One, knowing that the assembly had doubts in their minds, pressed his toe on the earth, and immediately the three thousand great thousand worlds were adorned with countless exquisite treasures, which also belongs to the fifth transformation. In reality, what Bodhisattvas see is originally pure land, while what Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), and ordinary people see is impure land. Now, for the sake of the Two Vehicles (Sravakas and Pratyekabuddhas) and others, transforming the impure direction and turning it into pure land, belongs to the fifth transformation. Returning the pure land to impurity is also the same. Because of the Buddha's superior understanding, he is able to transform it. In the 『Inquiry of Illness Chapter』, Vimalakirti (Vimalakirti), with great spiritual power, emptied his room, removing all furnishings, leaving only one bed, manifesting illness and lying down. This belongs to the twelfth concealment among the eighteen transformations, concealing all things, causing them not to appear. In the 『Inconceivable Chapter』, Sariputra (Sariputra) desired a seat, and Vimalakirti rebuked him for seeking for the Dharma. Later, Vimalakirti asked Manjusri (Manjusri), which Buddha land has jeweled seats. Manjusri said, going east from here, passing through thirty-six Ganges sands of Buddha lands, there is a Buddha world called Mount Banner, the Buddha is named Mount Lamp King, the Buddha's body is eighty-four billion yojanas (Yojana, an ancient Indian unit of length) tall, his lion throne is sixty-eight billion yojanas tall, the Bodhisattva's body is forty-two billion yojanas tall, and the seat is thirty-four billion yojanas tall, being the most wonderful. At that time, Vimalakirti aroused great spiritual power, and Mount Lamp King Buddha sent thirty-two billion great lion thrones to enter his room. This belongs to the sixth coming and staying among the eighteen transformations, and also belongs to the thirteenth mastery of action, coming when one thinks of it, obtaining mastery. Vimalakirti's room suddenly became vast and adorned and pure, vast, which is the eighth expansion transformation, transforming the small into the large, completely able to accommodate thirty-two billion lion thrones.

座。不相妨礙。廣嚴大城。乃至阿素洛等所住宮殿。亦不迫迮。悉見如本。前後無異。第九眾像入身也。眾像不小。身亦不大。故此所攝。身為主故。以此名身。大像入小。室此所攝。令諸菩薩各自變身。為四十二億逾膳那量。升師子座。此乃第八舒也舒小為大故。無垢稱語舍利弗言。諸佛如來住解脫。名不可思議。能以妙高山王。內于芥子。四大海水。內于毛孔。以大千界。置手掌中。此之三種。大小二事。皆無增減。亦即是此眾像入身。或七日以為一劫。第八舒也。短為長故。或促一劫以為七日。第七卷攝。促長為短故。如是一切住解脫不可思議。佛之神力。廣說如下。皆是此中十八神變。三種化攝。觀有情品。天女散花。花是神境智通中化境也。化為也香等故。八希有中第一奇云。此室常有金色光明。即第十八變放大光明。乃至第八。此室常現一切佛土功德莊嚴。諸天宮殿。眾妙綺飾。亦即是此轉變所攝。或即亦是眾像入身。香臺品中。化為菩薩。上往妙香。請佛飯食。及九百萬菩薩。俱來至此。第六往來也。舉眾皆見菩薩往彼等事。即是第四示現所攝。示現彼事。令眾見故。化九百萬座等。即是化境。本無而有故。大眾食飯。而乃有餘。此亦舒也。舒小令多故。如是廣說。不動佛事。皆是此攝。至下一一當應

【現代漢語翻譯】現代漢語譯本座位，互不干擾。廣嚴大城（Vast and Majestic City，維摩詰所居住的城市），乃至阿修羅（Asura，一種神道生物）等所居住的宮殿，也不顯得擁擠。一切都如原本一樣，前後沒有差別。這是第九種，眾像入身的神變。眾像並不變小，維摩詰的身軀也不變大，所以這種神變屬於『身為主』的類別，因此稱之為『身』。將巨大的佛像納入小小的房間，也屬於此類神變。讓各位菩薩各自變化身形，成為四十二億逾繕那（Yojana，古印度長度單位）的量級，然後登上師子座（Lion Throne，佛或菩薩的座位）。這乃是第八種舒展，舒展小為大。無垢稱（Vimalakirti，維摩詰的另一個稱呼）對舍利弗（Sariputra，釋迦牟尼佛的十大弟子之一）說：『諸佛如來安住于解脫境界，名為不可思議。能將妙高山王（Mount Meru，佛教宇宙觀中的須彌山）納入芥子之中，將四大海水納入毛孔之中，以大千世界置於手掌之中。』這三種情況，大小兩種事物，都沒有任何增減。這也正是眾像入身的神變。或者將七日變為一劫（Kalpa，佛教時間單位），這是第八種舒展，縮短時間為延長。或者將一劫縮短為七日，這是第七種卷攝，縮短長的時間為短的時間。像這樣一切安住于解脫境界的不可思議，佛的神力，廣泛地敘述如下，都是這其中的十八種神變，三種變化所攝。觀察有情品中，天女散花，花是神境智通中的化境，變化為香等。八希有中第一奇云，此室常有金色光明，即第十八變放大光明，乃至第八。此室常現一切佛土功德莊嚴，諸天宮殿，各種美妙的裝飾，也即是這種轉變所攝。或者也即是眾像入身。香臺品中，變化為菩薩，前往妙香世界，請佛吃飯，以及九百萬菩薩，一同來到這裡，這是第六種往來。所有人都看見菩薩前往彼處等事，即是第四種示現所攝，示現那些事情，讓大眾看見。變化出九百萬個座位等，即是化境，本來沒有而變出來的。大眾吃飯，卻還有剩餘，這也是舒展，舒展小令其變多。像這樣廣泛地敘述，不動佛事，都是這其中所攝。到下面一一對應說明。

【English Translation】 English version Seats, without obstructing each other. The city of Vaisali (Vast and Majestic City, the city where Vimalakirti resided), and even the palaces where the Asuras (Asura, a type of deity or demigod) dwell, do not feel crowded. Everything appears as it originally was, without any difference before or after. This is the ninth, the transformation of the assembly entering the body. The assembly does not become smaller, nor does Vimalakirti's body become larger, so this transformation belongs to the category of 'body as the main aspect,' hence it is called 'body.' The great assembly entering the small room also belongs to this category of transformation. Causing each Bodhisattva to transform their body into a size of forty-two billion yojanas (Yojana, an ancient Indian unit of distance), and then ascend the Lion Throne (Lion Throne, the seat of a Buddha or Bodhisattva). This is the eighth expansion, expanding the small into the large. Vimalakirti (Vimalakirti, another name for Vimalakirti) said to Sariputra (Sariputra, one of the ten great disciples of Shakyamuni Buddha): 'The Buddhas and Tathagatas abide in liberation, which is called inconceivable. They can place Mount Meru (Mount Meru, the central mountain in Buddhist cosmology) within a mustard seed, place the four great oceans within a pore, and place a thousand-million world system in the palm of their hand.' In these three cases, the two aspects of large and small do not increase or decrease in any way. This is precisely the transformation of the assembly entering the body. Or transforming seven days into a kalpa (Kalpa, a unit of time in Buddhism), this is the eighth expansion, shortening time to lengthen it. Or shortening a kalpa into seven days, this is the seventh contraction, shortening a long time into a short time. Like this, all that abides in the inconceivable state of liberation, the Buddha's power, extensively described below, are all included within these eighteen transformations, the three types of manifestations. In the chapter on Observing Sentient Beings, the celestial maidens scatter flowers; the flowers are the manifested realm within the divine realm of wisdom and penetration, transforming into incense, etc. The first of the eight rare wonders, the wondrous clouds, this room always has golden light, which is the eighteenth transformation of emitting great light, even to the eighth. This room constantly manifests the meritorious adornments of all Buddha lands, the palaces of the gods, and various wonderful decorations, which are also included within this transformation. Or it is also the assembly entering the body. In the chapter on the Incense Stand, transforming into Bodhisattvas, going to the World of Wondrous Fragrance, inviting the Buddha to eat, and nine million Bodhisattvas coming here together, this is the sixth coming and going. Everyone sees the Bodhisattvas going there, which is included within the fourth manifestation, manifesting those things, allowing the assembly to see. Transforming nine million seats, etc., is the manifested realm, created from nothing. The assembly eats, yet there is still leftover, this is also an expansion, expanding the small to make it more. Like this, extensively described, the immovable Buddha affairs are all included within this. Each will be explained in detail below.

別配。此上所說。皆是聖者神通威力。次法威力。由昔菩薩修行六度之威刃故。能為四相。一斷障。二資糧成就。三饒益自他。四與當來果。由佈施故。能斷慳吝。能作自己菩提資糧。亦能除他飢渴疾病匱乏眾苦。當來富樂。得大祿位財寶朋黨大眷屬故。乃至由般若故。能斷無明。為己資糧。能以四攝。成熟有情。如境覺了。引大凈喜。普為有情稱理說法。令獲現后利益安樂。攝諸善根。能正所作。當來能證二障離系。隨其次第。配其四相。世界。慳吝無明。一切皆斷。乃至祿位財寶朋黨眷屬。攝諸善根。二證離系故。此顯善法威力。后俱生威力。謂效能憶本生諸事。任運為者情。堪忍受大苦。窮都史天壽量方沒。壽量形色。名稱勝彼。下生入胎。放光遠照。入住出胎。三時正知。生行七步。不待扶持。威德天龍。散香供養。相好嚴身。摧滅魔橫。支節皆備。那羅延力。童稚自然。達解工巧。無師能證無上菩提。大梵天王。自然勸請。云雷驚怖。入定不動。蠕動歸向附信菩薩。既成佛已。下至傍生。亦來供養。雲龍常候。洗便降雨。遊行不落坐。樹枝條並皆垂影。隨蔭其身。曾不虧舍。魔於六年求便不得。癩癇亂見。復其本心。逆胎得順。盲者得眼。聾者得聽。三毒得除。常右脅臥。處草蓐等。曾無動亂。雖現睡眠。

【現代漢語翻譯】現代漢語譯本：別配。以上所說的，都是聖者的神通威力，以及佛法的威力。這是由於往昔菩薩修行六度（佈施、持戒、忍辱、精進、禪定、般若）的威德力量，能夠成就四種功用：一是斷除障礙，二是成就資糧，三是饒益自己和他人，四是帶來未來的果報。由於佈施的緣故，能夠斷除慳吝，能夠作為自己菩提的資糧，也能夠解除他人的飢渴、疾病、匱乏等種種痛苦，帶來未來的富裕快樂，獲得高官厚祿、財寶、朋友和龐大的眷屬。乃至由於般若（智慧）的緣故，能夠斷除無明，作為自己的資糧，能夠以四攝法（佈施、愛語、利行、同事）來成熟有情眾生，如實覺了諸法實相，引發廣大的清凈喜悅，普遍地為有情眾生宣說符合真理的佛法，使他們獲得現世和未來的利益安樂，攝取一切善根，能夠正確地完成所應做的事情，未來能夠證得二障（煩惱障和所知障）的解脫。隨著次第，配合這四種功用：世界、慳吝、無明，一切都能夠斷除；乃至高官厚祿、財寶、朋友眷屬，攝取一切善根，都能夠證得解脫的緣故。這顯示了善法的威力。後面是俱生（與生俱來）的威力，指的是能夠憶念過去生中的種種事情，自然而然地為有情眾生服務，能夠堪忍承受巨大的痛苦，窮盡都史天（兜率天）的壽命才去世。壽命、形色、名稱都勝過他們。下生入胎的時候，放出光明照耀遠方，安住入胎和出胎的時候，都具有正知。出生後行走七步，不需要扶持。威德的天龍，散花燒香供養。相好莊嚴其身，摧滅魔的障礙。支節都完備，具有那羅延（金剛力士）的力量。童年時期自然而然地通達瞭解各種工巧技藝。沒有老師也能證得無上菩提。大梵天王自然勸請說法。云雷驚怖，入定不動。蠕動的小蟲都歸向依附信奉菩薩。既然成佛之後，下至傍生（畜生），也來供養。雲和龍經常等候，洗浴后就降雨。菩提樹不落在座位上，樹的枝條都垂下來遮蔽他的身體，從來沒有虧損離開。魔在六年之中尋找機會卻得不到。癩病、癲癇等混亂的現象都恢復了本來的狀態。逆生胎兒變得順利，盲人得到眼睛，聾子得到聽覺，三毒（貪嗔癡）得到消除。常常向右側臥，處在草墊上等，從來沒有動亂。雖然示現睡眠，

【English Translation】 English version: Furthermore, all that has been said above is due to the supernatural power of the sages and the power of the Dharma. This is because the Bodhisattvas of the past cultivated the six perfections (Dana (generosity), Sila (discipline), Ksanti (patience), Virya (diligence), Dhyana (meditation), Prajna (wisdom)) with their mighty strength, enabling them to accomplish four functions: first, to cut off obstacles; second, to accomplish the accumulation of merit and wisdom; third, to benefit oneself and others; and fourth, to bring about future rewards. Due to the practice of Dana (generosity), one can cut off stinginess, make it one's own resource for Bodhi (enlightenment), and also remove the hunger, thirst, disease, poverty, and all kinds of suffering of others, bringing about future wealth and happiness, obtaining high rank and emolument, treasures, friends, and a large retinue. Even due to Prajna (wisdom), one can cut off ignorance, make it one's own resource, and use the four Sangrahavastus (ways of gathering disciples: generosity, kind speech, beneficial action, and cooperation) to mature sentient beings, truly realize the reality of all dharmas, evoke great pure joy, universally speak the Dharma in accordance with the truth for sentient beings, enabling them to obtain benefits and happiness in this life and the future, gather all good roots, and be able to correctly accomplish what should be done, and in the future, be able to attain the liberation from the two obscurations (klesavarana (obscuration of afflictions) and jneyavarana (obscuration of knowledge)). Following the order, matching these four functions: the world, stinginess, ignorance, all can be cut off; even high rank and emolument, treasures, friends, and retinue, gathering all good roots, all can attain liberation. This shows the power of good Dharma. Later is the power of Sahaja (innate), which refers to being able to remember the various events of past lives, naturally serving sentient beings, being able to endure great suffering, exhausting the lifespan of Tusita Heaven before passing away. Lifespan, form, and name surpass them. When descending to be born, emitting light to illuminate afar, having right mindfulness when dwelling in the womb and emerging from the womb. After birth, walking seven steps without needing support. Majestic Devas and Nagas scatter incense and make offerings. The marks and characteristics adorn the body, destroying the obstacles of Mara (demon). Limbs are all complete, possessing the strength of Narayana (Vajra warrior). In childhood, naturally understanding and comprehending various skillful arts. Without a teacher, one can attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Maha Brahma Deva naturally requests the turning of the Dharma wheel. Clouds and thunder frighten, entering Samadhi (meditative absorption) without moving. Even wriggling insects turn to rely on and believe in the Bodhisattva. Since becoming a Buddha, even animals come to make offerings. Clouds and dragons often wait, and after bathing, rain falls. The Bodhi tree does not fall on the seat, and the branches of the tree all droop down to shade his body, never failing to leave. Mara seeks an opportunity for six years but cannot obtain it. Leprosy, epilepsy, and other confused phenomena all return to their original state. Breech births become smooth, the blind gain eyes, the deaf gain hearing, and the three poisons (greed, hatred, and delusion) are eliminated. Often lying on the right side, dwelling on grass mats, etc., never disturbed. Although manifesting sleep,

而無轉側。風不動衣。行如師子。步若牛王。先舉右足。後方移左。地隨高下。無礫石等。門應大小。食並彈碎。般涅槃時。大地振動。眾星晃曜。交流而須。如是等事。名俱生威力。非是神通威力所作。此經具陳。香檯燈王無動藥王釋迦五佛。神通威力。余隨所應。有無準說。不能一一預顯其事。至下文中。當廣指示。大聖德者。謂顯如來十號圓滿。二斷二智。名大聖德。二斷者。謂煩惱障習斷。所知障習斷。即二障盡。所顯真理。因斷障顯。是斷性故。名之為斷。二智者。斷煩惱障已不隨轉智。即生空智。斷所知障已。於一切境無障礙智。即法空智。復可說三智。謂清凈智。一切智。無滯智。又佛百四十不共佛法。謂三十二相。八十隨好。四一切種清凈。四無所畏。十力。三念住。三不護大悲。無忘失法。永害習氣。一切種妙智。及佛無諍愿智。無礙解等。如是皆名大聖德法。如瑜伽第四十八及四十九中。顯此功德體義差別。今此經中。顯佛有七種最勝。名大聖德。一所依勝。顯佛身有諸相好故。二正行勝。由佛二利。利益安樂。哀愍世間。令諸天人獲得義利。三圓滿勝。謂佛戒見軌則凈命四種皆滿。四智慧勝。由佛四無礙解皆成就故。五威力勝。具六通故。六斷勝。二障習氣皆永斷故。七住勝。多住無上等三住

【現代漢語翻譯】現代漢語譯本而無轉側：沒有搖擺不定。風不動衣：風吹不動衣服。行如師子（獅子）：行走像獅子一樣。步若牛王：步伐像牛王一樣穩健。先舉右足，後方移左：先抬右腳，然後才移動左腳。地隨高下，無礫石等：地面無論高低，都沒有碎石等障礙。門應大小，食並彈碎：門無論大小，食物都能彈指間粉碎。般涅槃時（入滅）：進入涅槃時。大地振動，眾星晃曜：大地震動，星星閃耀。交流而須：水流交錯，需要用到鬍鬚（原文含義不明確，此處為推測翻譯）。如是等事，名俱生威力：像這些事情，叫做與生俱來的威力。非是神通威力所作：不是神通威力所能做到的。此經具陳，香檯燈王（佛名）無動藥王（佛名）釋迦（佛名）五佛（泛指諸佛）：這部經詳細陳述了香檯燈王、無動藥王、釋迦等諸佛的神通威力。余隨所應，有無準說：其餘的根據情況，有或沒有，按照準則來說明。不能一一預顯其事：不能一一預先顯示這些事情。至下文中，當廣指示：到下面的經文中，將會詳細指示。大聖德者，謂顯如來十號圓滿：具有偉大聖德的人，是指顯現如來十種稱號圓滿。二斷二智，名大聖德：兩種斷除和兩種智慧，叫做大聖德。二斷者，謂煩惱障習斷，所知障習斷：兩種斷除，是指煩惱障的習氣斷除，所知障的習氣斷除。即二障盡，所顯真理：也就是兩種障礙消除，所顯現的真理。因斷障顯，是斷性故，名之為斷：因為斷除障礙而顯現，是斷除的性質，所以叫做斷。二智者，斷煩惱障已不隨轉智，即生空智：兩種智慧，是指斷除煩惱障后不再隨之流轉的智慧，也就是生空智。斷所知障已，於一切境無障礙智，即法空智：斷除所知障后，對於一切境界沒有障礙的智慧，也就是法空智。復可說三智，謂清凈智，一切智，無滯智：又可以說有三種智慧，即清凈智、一切智、無滯智。又佛百四十不共佛法，謂三十二相，八十隨好，四一切種清凈，四無所畏，十力，三念住，三不護大悲，無忘失法，永害習氣，一切種妙智，及佛無諍愿智，無礙解等：還有佛的一百四十種不共佛法，即三十二相、八十隨好、四一切種清凈、四無所畏、十力、三念住、三不護、大悲、無忘失法、永害習氣、一切種妙智，以及佛的無諍愿智、無礙解等。如是皆名大聖德法：這些都叫做大聖德法。如瑜伽第四十八及四十九中，顯此功德體義差別：如《瑜伽師地論》第四十八卷和第四十九卷中，顯示了這種功德的體性和意義的差別。今此經中，顯佛有七種最勝，名大聖德：現在這部經中，顯示佛有七種最殊勝的功德，叫做大聖德。一所依勝，顯佛身有諸相好故：第一是所依殊勝，顯示佛身具有各種相好。二正行勝，由佛二利，利益安樂，哀愍世間，令諸天人獲得義利：第二是正行殊勝，由於佛的自利利他，利益安樂，哀憫世間，使諸天人獲得利益。三圓滿勝，謂佛戒見軌則凈命四種皆滿：第三是圓滿殊勝，指佛的戒、見、軌則、凈命四種都圓滿。四智慧勝，由佛四無礙解皆成就故：第四是智慧殊勝，由於佛的四無礙解都成就。五威力勝，具六通故：第五是威力殊勝，具有六神通。六斷勝，二障習氣皆永斷故：第六是斷除殊勝，兩種障礙的習氣都永遠斷除。七住勝，多住無上等三住：第七是安住殊勝，安住在無上等三種安住之中。

【English Translation】 English version And without turning or swaying: There is no wavering. The wind does not move the robes: The wind does not stir the clothing. Walking like a Lion (Simha): Walking like a lion. Pacing like a Bull King: The pace is as steady as that of a bull king. First lifting the right foot, then moving the left: First raise the right foot, and then move the left. The ground follows the height, without gravel or stones: The ground, whether high or low, has no obstacles such as gravel. Doors respond to size, food is crushed with a snap: Doors respond to any size, and food can be crushed into powder with a snap of the fingers. At the time of Parinirvana (passing away): At the time of entering Nirvana. The earth trembles, the stars flicker: The earth shakes, and the stars shimmer. Streams intersect and require beards: Streams intersect, requiring the use of beards (the original meaning is unclear, this is a speculative translation). Such things are called innate power: Things like these are called innate power. Not done by the power of supernatural abilities: Not something that can be done by the power of supernatural abilities. This sutra fully describes the supernatural powers of Fragrant Platform Lamp King (Buddha's name), Immovable Medicine King (Buddha's name), Shakyamuni (Buddha's name), and the Five Buddhas (referring to all Buddhas): This sutra details the supernatural powers of Buddhas such as Fragrant Platform Lamp King, Immovable Medicine King, and Shakyamuni. The rest, as appropriate, say whether they exist or not according to the standard: The rest, depending on the situation, whether they exist or not, are explained according to the standard. It is not possible to show these things one by one in advance: It is not possible to show these things one by one in advance. In the following text, it will be indicated in detail: In the following text, it will be indicated in detail. Those with great virtue refer to the perfection of the ten titles of the Tathagata: Those with great virtue refer to the manifestation of the ten titles of the Tathagata in their completeness. Two severances and two wisdoms are called great virtue: Two severances and two wisdoms are called great virtue. The two severances refer to the severance of the habitual tendencies of the afflictive obscurations and the severance of the habitual tendencies of the cognitive obscurations: The two severances refer to the severance of the habitual tendencies of the afflictive obscurations and the severance of the habitual tendencies of the cognitive obscurations. That is, when the two obscurations are exhausted, the truth that is revealed: That is, when the two obscurations are exhausted, the truth that is revealed. Because it is revealed by severing the obscurations, it is called severance because of its nature of severance: Because it is revealed by severing the obscurations, it is called severance because of its nature of severance. The two wisdoms refer to the wisdom that does not follow after severing the afflictive obscurations, which is the wisdom of the emptiness of self: The two wisdoms refer to the wisdom that does not follow after severing the afflictive obscurations, which is the wisdom of the emptiness of self. After severing the cognitive obscurations, the wisdom that has no obstruction in all realms is the wisdom of the emptiness of phenomena: After severing the cognitive obscurations, the wisdom that has no obstruction in all realms is the wisdom of the emptiness of phenomena. It can also be said that there are three wisdoms, namely pure wisdom, all-knowing wisdom, and unobstructed wisdom: It can also be said that there are three wisdoms, namely pure wisdom, all-knowing wisdom, and unobstructed wisdom. Furthermore, the Buddha has one hundred and forty unique Buddha dharmas, namely the thirty-two marks, the eighty minor marks, the four kinds of purity, the four fearlessnesses, the ten powers, the three mindfulnesses, the three non-protections, great compassion, non-forgetfulness, permanently destroying habitual tendencies, all kinds of wonderful wisdom, and the Buddha's wisdom of non-contention, unobstructed liberation, etc.: Furthermore, the Buddha has one hundred and forty unique Buddha dharmas, namely the thirty-two marks, the eighty minor marks, the four kinds of purity, the four fearlessnesses, the ten powers, the three mindfulnesses, the three non-protections, great compassion, non-forgetfulness, permanently destroying habitual tendencies, all kinds of wonderful wisdom, and the Buddha's wisdom of non-contention, unobstructed liberation, etc. These are all called great virtuous dharmas: These are all called great virtuous dharmas. As in the forty-eighth and forty-ninth volumes of the Yogacarabhumi-sastra, the differences in the essence and meaning of this merit are shown: As in the forty-eighth and forty-ninth volumes of the Yogacarabhumi-sastra, the differences in the essence and meaning of this merit are shown. In this sutra, it is shown that the Buddha has seven kinds of supreme virtues, called great virtue: In this sutra, it is shown that the Buddha has seven kinds of supreme virtues, called great virtue. First, the superiority of the basis, showing that the Buddha's body has various marks and qualities: First, the superiority of the basis, showing that the Buddha's body has various marks and qualities. Second, the superiority of correct conduct, because the Buddha benefits himself and others, brings benefit and happiness, has compassion for the world, and enables gods and humans to obtain benefits: Second, the superiority of correct conduct, because the Buddha benefits himself and others, brings benefit and happiness, has compassion for the world, and enables gods and humans to obtain benefits. Third, the superiority of completeness, meaning that the Buddha's precepts, views, rules, and pure life are all complete: Third, the superiority of completeness, meaning that the Buddha's precepts, views, rules, and pure life are all complete. Fourth, the superiority of wisdom, because the Buddha's four unobstructed understandings are all accomplished: Fourth, the superiority of wisdom, because the Buddha's four unobstructed understandings are all accomplished. Fifth, the superiority of power, because he possesses the six supernatural powers: Fifth, the superiority of power, because he possesses the six supernatural powers. Sixth, the superiority of severance, because the habitual tendencies of the two obscurations are all permanently severed: Sixth, the superiority of severance, because the habitual tendencies of the two obscurations are all permanently severed. Seventh, the superiority of abiding, abiding mostly in the three abidings such as the unsurpassed: Seventh, the superiority of abiding, abiding mostly in the three abidings such as the unsurpassed.

。謂聖天梵住。三解脫門。及滅盡定。名聖住。多住滅盡定。四靜慮名天住。多住無動第四靜慮。四無量名梵住。多住大悲。由此晝夜六時。以佛眼觀察世間。誰于善根有增有減。及得三乘。此經上下。顯此七勝。名大聖德。成力聖威德。合名第四如來威德。五時眾根熟所宜聞者。佛以大悲智眼。晝夜六時。觀察一切世間。方便善利。無其四失。一無非處。二無非時。三無非法。四無非器。況此經云。諸佛如來威儀進止。凡所施為。無非佛事。故說此經。時眾宜聞。非是虛施聽眾無益。此經總有十三位益。且初序品。因說佛土嚴凈之相。五百長者子。得無生忍。八萬四千人。皆發無上正等覺心。三萬二千人。知有為法無常。遠塵離垢。得法眼凈。八千比丘。漏盡意解。方便品中。凈名示疾。因問說法。無數千人。皆發無上正等覺心。聲聞菩薩二品中。先逢凈名。雖彼時聞各有悟道遣去。答佛不說得道。問疾品中。因共談論。八千天子。皆發無上正等覺心。不思議品中。大迦葉引生盲。自喻不瞭解脫法門。三萬二千天子。皆發無上正等覺心。八千菩薩。得入菩薩方便善巧智。力所入不可思議解脫境界。觀有情品。菩提分品。不說得道。入不二法門品中。五千菩薩。皆入不二法門。香臺品中。說十種事勝餘佛土。成就八法

。生於凈土。五千天子。皆發無上正等覺心。十千菩薩。得無生法忍。菩薩行品中。上方九百萬菩薩。聞有盡無盡法歡喜。以妙香花。散大千界。供養佛法及菩薩已。忽然不現。還到彼國。觀如來品中。因見妙喜世界不動如來。十加那由他人。皆發無上正等覺心。愿生彼界。佛記當生。法供養品。囑累品。不說得道。二經之宗緒者。此方先德。依現所有經論義旨。總立四宗。一立性宗。成立三科法皆有體。薩婆多部是。迦延雜心婆沙之類。二破性宗。諸法有相。都無實性。破前立性。成實論是。三破相宗。非但性空。諸法相狀亦非實有。般若等經。中百等是。四顯實宗。明一切法真實道理。隨其所應。有空有有。涅槃花嚴楞伽等是。若其經論唯有爾許。可定四宗。只如舊阿含經云。舍利弗入涅槃時。無色界天淚下。如春細雨。大眾部經。何宗所攝。梵網六十二見經。並舍利弗阿毗曇。正量部教。三彌帝論。上座部論。如是等經論。並非四宗。何得唯言總有四宗。今依新翻經論。總依諸教。教類有三。以理標宗。宗乃有八。教類三者。解深密經第二卷中。世尊廣為勝義生菩薩。依遍計所執體相無故。說相無自性性。性依他起上無遍計所執自然生故。說生無自性性。依圓成實上無遍計所執故。說勝義無自性性。說三無性。

【現代漢語翻譯】現代漢語譯本生於凈土（指西方極樂世界）。五千天子，都發起了無上正等覺之心（Anuttara-samyak-sambodhi-citta，即證得無上正等正覺的菩提心）。一萬菩薩，得到了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。在菩薩行品中，上方九百萬菩薩，聽聞了有盡無盡之法而歡喜，用美妙的香花，散佈于大千世界（Mahā-sāhasra-lokadhātu，一個由一千個中千世界組成的世界），供養佛法以及菩薩之後，忽然消失不見，回到了他們的國度。在觀如來品中，因為見到妙喜世界（Abhirati，東方妙喜世界）的不動如來（Akshobhya，阿閦佛），十加那由他（Nayuta，數量單位）人，都發起了無上正等覺之心，希望往生到那個世界。佛陀授記他們應當往生。法供養品、囑累品，沒有說證得道果。二經的宗派歸屬問題，此方（指中國）先德，依據現存的所有經論的義理宗旨，總共建立了四宗。一是立性宗，認為三科（五蘊、十二處、十八界）諸法都有自體。薩婆多部（Sarvāstivāda，一切有部）就是此宗，迦延（Kātyāyana，迦旃延）的《雜心論》和《婆沙論》等屬於此類。二是破性宗，認為諸法有現象，但都沒有實在的自性，破斥前述的立性宗。成實論（Satyasiddhi-śāstra，成實論）屬於此宗。三是破相宗，認為不但自性是空的，諸法的現象也不是真實存在的。般若經等，《中論》和《百論》等屬於此宗。四是顯實宗，闡明一切法真實不虛的道理，根據情況，有時說空，有時說有。涅槃經、華嚴經、楞伽經等屬於此宗。如果經論只有這些，還可以確定為四宗。但是，比如舊《阿含經》說，舍利弗（Śāriputra，舍利弗）入涅槃時，無熱天（Anavatapta，無熱惱天）淚如春雨般落下，大眾部（Mahāsāṃghika，大眾部）的經典，又該歸屬於哪個宗派？《梵網六十二見經》，以及舍利弗的《阿毗曇》（Abhidhamma，阿毗達磨），正量部（Saṃmitīya，正量部）的教義，《三彌底部論》，上座部（Sthavira，上座部）的論典，像這些經論，並非屬於上述四宗，怎麼能只說總共有四宗呢？現在依據新翻譯的經論，總括各種教義，教義的類別有三種，以理來標立宗派，宗派就有八種。教義的三種類別，在《解深密經》第二卷中，世尊廣泛地為勝義生菩薩（Paramārthasamudgata，勝義生）解釋，因為遍計所執（Parikalpita，遍計所執）的體相不存在，所以說相無自性性（Lakshana-nihsvabhavata，相無自性性）；因為在依他起（Paratantra，依他起）上沒有遍計所執自然產生，所以說生無自性性（Utpatti-nihsvabhavata，生無自性性）；因為在圓成實（Parinishpanna，圓成實）上沒有遍計所執，所以說勝義無自性性（Paramartha-nihsvabhavata，勝義無自性性）。這就是說三種無自性。

【English Translation】 English version Born in the Pure Land (referring to the Western Pure Land of Ultimate Bliss). Five thousand Devas (celestial beings) all generated the mind of Anuttara-samyak-sambodhi-citta (the mind of perfect and complete enlightenment). Ten thousand Bodhisattvas attained Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas). In the Bodhisattva Conduct Chapter, nine million Bodhisattvas from above, hearing the Dharma of the finite and infinite, rejoiced and scattered wonderful fragrant flowers throughout the Maha-sahasra-lokadhatu (a great trichiliocosm), making offerings to the Buddha Dharma and Bodhisattvas, and then suddenly disappeared, returning to their own lands. In the Contemplation of the Tathagata Chapter, upon seeing the Akshobhya Tathagata (Immovable Buddha) of the Abhirati world (Land of Great Joy), ten Nayutas (a large number) of people all generated the mind of Anuttara-samyak-sambodhi-citta, wishing to be born in that world. The Buddha predicted their future birth there. The chapters on Dharma Offerings and Entrustment do not mention the attainment of the Path. Regarding the doctrinal affiliations of these two sutras, the early scholars of this land (China), based on the meaning and principles of the existing sutras and treatises, established four schools in total. First, the Establishing Nature School, which holds that all dharmas of the Three Categories (Skandhas, Ayatanas, and Dhatus) have their own substance. The Sarvāstivāda (the 'All Exists' school) belongs to this school, as do Kātyāyana's Jñānaprasthāna-śāstra and the Mahāvibhāṣā. Second, the Refuting Nature School, which holds that all dharmas have appearances but no real substance, refuting the aforementioned Establishing Nature School. The Satyasiddhi-śāstra (Treatise on the Establishment of Truth) belongs to this school. Third, the Refuting Appearance School, which holds that not only is nature empty, but the appearances of all dharmas are also not truly existent. The Prajñāpāramitā sutras, the Madhyamaka-kārikā and the Śata-śāstra belong to this school. Fourth, the Revealing Reality School, which clarifies the true and unfalse principles of all dharmas, sometimes speaking of emptiness and sometimes of existence, according to the circumstances. The Nirvana Sutra, the Avatamsaka Sutra, and the Lankavatara Sutra belong to this school. If the sutras and treatises were only these, it would be possible to define these four schools. However, for example, the old Agama Sutra says that when Śāriputra (Sariputta) entered Nirvana, tears fell from Anavatapta (Lake Anavatapta) like fine spring rain. To which school do the sutras of the Mahāsāṃghika (Great Assembly School) belong? The Brahmajāla Sutra with its sixty-two views, as well as Śāriputra's Abhidhamma, the teachings of the Saṃmitīya (Popularist School), the Tattvasiddhi-śāstra, and the treatises of the Sthavira (Elders School), these sutras and treatises do not belong to the above four schools. How can one say that there are only four schools in total? Now, based on the newly translated sutras and treatises, summarizing the various teachings, there are three categories of teachings. By using reason to establish the schools, there are eight schools. The three categories of teachings are explained in the second volume of the Saṃdhinirmocana Sutra, where the World Honored One extensively explains to Paramārthasamudgata (Arisen from Ultimate Meaning) that because the nature of the imagined (Parikalpita) is non-existent, it is said that the characteristic of no self-nature (Lakshana-nihsvabhavata) exists; because the imagined does not naturally arise on the dependent (Paratantra), it is said that the birth of no self-nature (Utpatti-nihsvabhavata) exists; because the imagined does not exist on the perfected (Parinishpanna), it is said that the ultimate meaning of no self-nature (Paramartha-nihsvabhavata) exists. This is the explanation of the three no self-natures.

皆依無于遍計所執。已勝義生。深生領解。廣說世間毗濕縛藥。雜彩畫地。熟蘇虛空諸譬喻已。世尊讚歎善解所說。勝義生菩薩。復白佛言。世尊初於一時。在波羅痆斯仙人墮處施鹿林中。唯為發趣聲聞乘者。以四諦相。轉正法輪。雖是甚奇甚為希有。一切世間諸天人等。先無有能如法轉者。而於彼時。所轉法輪。有上有容。是未了義。是諸諍論安足處所。世尊在昔第二時中。唯為發趣修大乘者。依一切法皆無自性無生無滅本來寂靜自性涅槃。以隱密相。轉正法輪。雖更希奇甚為希有。而於彼時。所轉法輪。亦是有上。有所容受。猶未了義。亦諸諍論安足處所。世尊於今第三時中。普為發趣一切乘者。依一切法皆無自性無生無滅本來寂靜自性涅槃無自性性。以顯了相。轉正法輪。第一甚奇。最為希有。於今世尊所轉法輪。無上無容。是真了義。非諸諍論安足處所。即是金光明經中。說轉照持三種法輪。世尊初說三乘同行四諦有教。名轉法輪以十二行相。獨得轉名。第二時。說大乘獨行空理之教。照破有故。名照法輪。第三時。說遣所執空。存二性有。三乘之人。皆可修持。名持法輪。亦即涅槃經中。如有醫師。初令服乳。而除于病。因服乳故。國人多死。別醫諫王。總教斷乳。國人並差。后王有疾。醫人更藥。令和乳

【現代漢語翻譯】現代漢語譯本一切都依賴於遍計所執（parikalpita，遍計所執性）。勝義生（Paramārthotpāda）菩薩對甚深的道理產生了領悟，並廣泛地講述了世間上的毗濕縛藥（viśvabheṣaja，萬靈藥）、用各種顏色繪製的地面、熟酥（ghṛta，澄清的黃油）、虛空等譬喻。世尊讚歎勝義生菩薩善於理解所說的法義。勝義生菩薩又對佛說：『世尊最初在波羅痆斯（Varanasi）仙人墮處（梵Isipatana，即鹿野苑）的施鹿林中，僅僅是爲了引導那些趣向聲聞乘（Śrāvakayāna）的人，以四諦（catvāri-āryasatyāni）的行相，轉正法輪（dharma-cakra）。雖然這是非常奇特和稀有的，世間上所有的天人和人等，以前沒有能夠像這樣如法地轉法輪的。但是在那個時候，所轉的法輪，是有上（sôpariṣṭam，有侷限的）和有容（sâvakāśam，有餘地的），是未了義（neyārtha，不了義）的，是各種爭論可以安立的地方。世尊在過去第二個時期中，僅僅是爲了引導那些修習大乘（Mahāyāna）的人，依據一切法皆無自性（niḥsvabhāva）、無生無滅（anutpāda-anirodha）、本來寂靜（ādi-śānta）、自性涅槃（prakṛti-nirvāṇa），以隱秘的行相，轉正法輪。雖然更加稀奇和罕見，但是在那個時候，所轉的法輪，也是有上和有所容受的，仍然是未了義的，也是各種爭論可以安立的地方。世尊現在在第三個時期中，普遍地爲了引導一切乘（yāna）的人，依據一切法皆無自性、無生無滅、本來寂靜、自性涅槃、無自性性（niḥsvabhāvatā-niḥsvabhāvatā），以顯了的行相，轉正法輪，這是第一等奇特和最為稀有的。現在世尊所轉的法輪，是無上和無容的，是真正的了義（nītārtha，了義），不是各種爭論可以安立的地方。』這就是《金光明經》（Suvarṇaprabhāsa Sūtra）中所說的轉、照、持三種法輪。世尊最初說三乘同行的四諦有教，名為轉法輪，以十二行相，獨得轉名。第二個時期，說大乘獨行空理之教，照破有故，名照法輪。第三個時期，說遣所執空，存二性有，三乘之人，皆可修持，名持法輪。也就像《涅槃經》（Nirvana Sutra）中所說的那樣，如有醫師，最初讓人服用乳，從而除去了疾病，但是因為服用乳的緣故，國家裡很多人都死了。別的醫生勸諫國王，總的教令斷絕乳，國家裡的人都好了。後來國王有了疾病，醫生更換藥物，讓人服用乳。

【English Translation】 English version Everything depends on the parikalpita (imaginarily constructed nature). Having deeply understood the arising of the ultimate meaning (Paramārthotpāda), the Bodhisattva Paramārthotpāda extensively explained the worldly viśvabheṣaja (panacea), the ground painted with various colors, clarified butter (ghṛta), and the metaphors of space. The World-Honored One praised Bodhisattva Paramārthotpāda for his good understanding of what was said. Bodhisattva Paramārthotpāda then said to the Buddha: 'World-Honored One, initially, at one time, in the Deer Park (Isipatana) at the place of the fallen ascetics in Varanasi, you turned the Dharma wheel (dharma-cakra) with the aspects of the Four Noble Truths (catvāri-āryasatyāni), solely for the purpose of guiding those who are inclined towards the Śrāvakayāna (Vehicle of Hearers). Although this was very wondrous and rare, all the gods and humans in the world had not been able to turn the Dharma wheel in accordance with the Dharma like this before. However, at that time, the Dharma wheel that was turned was limited (sôpariṣṭam) and had room (sâvakāśam), it was neyārtha (requiring interpretation), and it was a place where various disputes could be established. In the past, in the second period, the World-Honored One, solely for the purpose of guiding those who practice the Mahāyāna (Great Vehicle), based on the fact that all dharmas are without self-nature (niḥsvabhāva), without arising or ceasing (anutpāda-anirodha), originally quiescent (ādi-śānta), and naturally in nirvana (prakṛti-nirvāṇa), turned the Dharma wheel with a hidden aspect. Although it was even more wondrous and rare, at that time, the Dharma wheel that was turned was also limited and had room, it was still neyārtha, and it was also a place where various disputes could be established. Now, in the third period, the World-Honored One, universally for the purpose of guiding all those of all yānas (vehicles), based on the fact that all dharmas are without self-nature, without arising or ceasing, originally quiescent, naturally in nirvana, and without self-nature of self-nature (niḥsvabhāvatā-niḥsvabhāvatā), turned the Dharma wheel with a manifest aspect. This is the most wondrous and rarest of all. Now, the Dharma wheel turned by the World-Honored One is unlimited and without room, it is truly nītārtha (definitive), and it is not a place where various disputes can be established.' This is what is said in the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) about the three kinds of Dharma wheels: turning, illuminating, and upholding. The World-Honored One initially spoke of the Four Noble Truths teaching, in which the three vehicles travel together, called the turning of the Dharma wheel, and uniquely obtained the name 'turning' with the twelve aspects. In the second period, he spoke of the teaching of the emptiness principle in which the Mahāyāna travels alone, illuminating and breaking through existence, called the illuminating Dharma wheel. In the third period, he spoke of eliminating the emptiness of what is grasped, preserving the existence of the two natures, which people of the three vehicles can all practice, called the upholding Dharma wheel. It is also like what is said in the Nirvana Sutra, if there is a doctor who initially has people take milk, thereby removing the illness, but because of taking milk, many people in the country die. Another doctor advises the king to generally order the cessation of milk, and the people in the country all get better. Later, the king has an illness, and the doctor changes the medicine, having him take milk.

服。王責問之。醫人具說。有病宜服乳。有病不宜服。今病宜和乳。故無有失。亦即瑜伽三時教也。雖知一雨普潤。教實無差。隨對根機。遂成隱顯。教既隱顯。偏說空有。非正中道。中道之教。所說有空。無隱顯故。雖此引文。未別屬教。何等是此三時教也。一唯說法有宗。即阿含等初時之教。逗彼小機。破於我執。說無有情我。但有法因故。雖二十部種種異執。初逗小機。唯說法有。二唯說法空宗。即般若等第二時教。逗彼大機。破於法執。說一切法本空性故。三雙遮有空執。並說有空宗。即花嚴深密涅槃法花楞伽厚嚴勝鬘等是。昔執所執我法俱有。有為無為一切皆空。今說所執我法俱無。有為無為二種皆有。故有空雙遮。而空有並說。準理配經。二師別引。即第二第三時教也。中百等師。多引唯是說空之教。今解不然。正中道教。以理據宗。宗乃有八。一我法俱有宗。謂犢子部等。彼說我法二種俱有。立三聚法。一有為聚。二無為聚。三非二聚。前二聚法。第三聚我。又立五德藏。一過去。二未來。三現在。四無為。五不可說。此即是我不可說。是有為無為故。二有法無我宗。謂薩婆多等。彼說諸法二種所攝。二名。二色。或四所攝。謂去來今及無為法。或五所攝。一心。二心所。三色。四不相應。五無為。故

【現代漢語翻譯】現代漢語譯本：國王責問醫生，醫生詳細解釋說：『有的病適合服用乳製品，有的病不適合服用。現在（他的）病適合調和乳製品服用，所以沒有過失。』這也符合瑜伽行派的三時教義。雖然（佛陀的）一雨普潤，教義實際上沒有差別，但爲了適應不同根器的眾生，就有了隱顯的區別。教義既然有隱顯，就有了偏說空有。這不是真正的中道。中道的教義，所說的有和空，沒有隱顯的分別。雖然這段引文，沒有特別歸屬哪個教派，那麼什麼是這三時教呢？第一，唯說法有宗，即《阿含經》等初期的教義。爲了適應小乘根器的眾生，破除他們對『我』的執著，所以說沒有有情眾生之『我』，只有法的因緣。雖然二十部派有種種不同的執著，但初期都是爲了適應小乘根器，只說『法有』。第二，唯說法空宗，即《般若經》等第二時期的教義。爲了適應大乘根器的眾生，破除他們對『法』的執著，所以說一切法的本性是空。第三，雙遮有空執，並說有空宗，即《華嚴經》、《深密經》、《涅槃經》、《法華經》、《楞伽經》、《厚嚴經》、《勝鬘經》等。過去執著所執的『我』和『法』都是實有的，有為法和無為法一切都是空。現在說所執的『我』和『法』都是虛無的，有為法和無為法兩種都是實有的。所以有空雙遮，而空有並說。按照道理來配合經文，二位論師分別引用的，就是第二和第三時期的教義。《中論》、《百論》等論師，大多引用唯是說空的教義。現在解釋不是這樣。真正的中道教義，以理據為宗，宗有八種：第一，我法俱有宗，如犢子部等。他們說『我』和『法』兩種都是實有的，建立三聚法：一是有為聚，二是無為聚，三是非二聚。前兩聚是法，第三聚是我。又建立五德藏：一是過去，二是未來，三是現在，四是無為，五是不可說。這『不可說』就是『我』，是有為和無為的緣故。第二，有法無我宗，如薩婆多部等。他們說諸法被兩種所攝：二名、二色。或者被四種所攝：過去、未來、現在和無為法。或者被五種所攝：一心、二心所、三色、四不相應、五無為。

【English Translation】 English version: The king questioned the physician, who explained in detail: 'Some illnesses are suitable for taking milk products, while others are not. Now, (his) illness is suitable for taking milk products in moderation, so there is no fault.' This also aligns with the Yogacara school's Three Turnings of the Wheel of Dharma. Although the Buddha's rain is universal, the teachings are actually without difference, but in order to adapt to beings of different capacities, there are distinctions of hidden and manifest. Since the teachings have hidden and manifest aspects, there are biased statements of emptiness and existence. This is not the true Middle Way. The teachings of the Middle Way, what is said of existence and emptiness, have no distinction of hidden and manifest. Although this quotation does not specifically belong to any school, then what are these Three Turnings of the Wheel of Dharma? First, the school that only speaks of the existence of dharmas (唯說法有宗), i.e., the early teachings of the Agamas (阿含經) and others. In order to adapt to beings of Hinayana (小乘) capacity, to break their attachment to 'self (我),' it is said that there is no sentient being's 'self,' only the causes and conditions of dharmas. Although the twenty schools have various different attachments, in the beginning, they all adapted to beings of Hinayana capacity, only speaking of the 'existence of dharmas.' Second, the school that only speaks of the emptiness of dharmas (唯說法空宗), i.e., the second turning teachings of the Prajna Sutras (般若經) and others. In order to adapt to beings of Mahayana (大乘) capacity, to break their attachment to 'dharmas,' it is said that the nature of all dharmas is emptiness. Third, the school that doubly negates the attachments to existence and emptiness, and speaks of both existence and emptiness (雙遮有空執，並說有空宗), i.e., the Avatamsaka Sutra (華嚴經), Samdhinirmocana Sutra (深密經), Nirvana Sutra (涅槃經), Lotus Sutra (法華經), Lankavatara Sutra (楞伽經), Ghanavyuha Sutra (厚嚴經), Srimala Sutra (勝鬘經), etc. In the past, they were attached to the 'self' and 'dharmas' that were grasped as being real, and all conditioned (有為) and unconditioned (無為) dharmas were empty. Now it is said that the 'self' and 'dharmas' that are grasped are both unreal, and both conditioned and unconditioned dharmas are real. Therefore, there is a double negation of existence and emptiness, and both emptiness and existence are spoken of. According to reason to match the sutras, the two masters separately quoted, which are the second and third turnings of the wheel of dharma. The masters of the Madhyamaka-karika (中論), Sata-sastra (百論), etc., mostly quoted the teachings that only speak of emptiness. Now the explanation is not like this. The true Middle Way teachings, based on reason as the doctrine, the doctrines are of eight kinds: First, the school that says both self and dharmas exist (我法俱有宗), such as the Vatsiputriya school (犢子部) and others. They say that both 'self' and 'dharmas' are real, establishing the three aggregates of dharmas: one is the conditioned aggregate (有為聚), the second is the unconditioned aggregate (無為聚), and the third is the non-two aggregate (非二聚). The first two aggregates are dharmas, and the third aggregate is self. They also establish the five aggregates of merit (五德藏): one is the past, two is the future, three is the present, four is the unconditioned, and five is the inexpressible. This 'inexpressible' is the 'self,' because it is conditioned and unconditioned. Second, the school that says dharmas exist but self does not (有法無我宗), such as the Sarvastivada school (薩婆多部) and others. They say that all dharmas are encompassed by two: two names and two forms. Or encompassed by four: past, future, present, and unconditioned dharmas. Or encompassed by five: one mind, two mental factors, three form, four non-corresponding, and five unconditioned.

一切法皆悉實有。三法無去來宗。謂大眾部等。說有現在及無為法。過去未來。體用無故。四現通假實宗。謂說假部等。彼說無去來世現在世中諸法。在蘊可實。在界處假。隨應諸法。假實不定。成實論等。經部別師。亦即此類。五俗妄真實宗。謂說出世部等。世俗皆假。以虛妄故。出世法實。非虛妄故。六諸法但名宗。謂一說部。一切我法。唯有假名。都無體故。七勝義皆空宗。謂清辨等。明說空經。以爲了義。說一切法。世俗可有。勝義皆空。八應理圓實宗。謂護法等。弘暢花嚴深密等經。雖說二諦。隨其所應。具有空理。圓妙無闕。實殊勝故。今此經非前六宗。后二唯是大乘所說。故知通是二宗所攝。若依初大乘清辨等義。此經雖明二諦之義。依勝義諦。以空為宗。所以十大弟子。皆以空理。而對詰之。彼詞皆屈。四大菩薩。亦以真如空理而徴。皆云不能對揚理辨。吉祥問疾。先空方丈。又言諸佛國土一切皆空。空其分別。真空亦空。又觀眾生品中。譬如幻師是所幻事。菩薩觀眾生為若此。乃至如無煙之火等。是故此經雖具談二諦。勝義深故。以為義主。故以空為宗。依后大乘護法等義。雖說二諦。世俗諦有四。通空及有。勝義諦有四。唯有非空。空者無也。遍計所執。唯妄執有。體實空無。故非勝義。二諦皆

有四重不同。世俗諦四者。一世間所成。法體未必有。一切世間共所言說。執之有故。即實我法。瓶盆等是。二道理所成。世間有情。有尋思者。所說道理。體用俱有。即蘊處界有無為法。三證得所成。世間學者。方便修學。除惡務善。證聖果故。即四諦理等。四真義所成。世間學者。既修學已。以此殊妙。為所證得。即二空真如。此四之中。初一體空。后三體有。勝義四者。一世間所成。諸有學者。世間言說。以此為有。即蘊處界。有為無為法。二道理所成。即諸學者。共立道理。四諦理等。三證得所成。諸有學者。以此方便。能證聖果。謂二空如。四真義所成。諸有學者。既修學已。以此深妙。為所證得。廢詮談旨。一真法界。論其二諦。並通人法。中智所知。名世俗諦。上智所知。名勝義諦。又下劣道理。名世俗諦。上勝道理。名勝義諦。是故二諦各有四重。依人依法。道理淺深。智境粗細。以分差別。而此經一部。多說初世俗諦。故序品云。無我造無受者。聲聞品云。法無眾生。離眾生垢故。菩薩品云。假名是菩提。名字空故。問疾品云。又此病起。皆由著我。是故於我不應生著。既知病本。即除我相及眾生想。當起法想。應作是念。但以眾法。合成此身。起唯法起。滅唯法滅。乃至廣說。為滅法想。當作是

【現代漢語翻譯】現代漢語譯本有四重不同。世俗諦（Samvriti-satya，相對真理）有四種：第一種是世間共許形成的，其法體未必真實存在，是世間所有人共同言說的，如果執著於它，就會認為『我』和『法』是真實的。例如瓶子、盆子等。第二種是依據道理形成的，世間有情眾生，通過尋思推理所建立的道理，其體和用都真實存在，即五蘊、十二處、十八界以及有為法和無為法。第三種是通過證悟獲得的，世間的修行者，通過方便法門修學，去除惡行，行持善業，從而證得聖果，即四聖諦等道理。第四種是真實義所成就的，世間的修行者，通過修學，以這種殊勝微妙的境界作為所證得的目標，即人無我和法無我所顯現的真如實性。這四種世俗諦中，第一種本體是空性的，后三種本體是實有的。勝義諦（Paramartha-satya，勝義真理）也有四種：第一種是世間共許形成的，諸位學者，依據世間的言說，認為這些是存在的，即五蘊、十二處、十八界、有為法和無為法。第二種是依據道理形成的，即諸位學者共同建立的道理，如四聖諦等。第三種是通過證悟獲得的，諸位學者，通過這種方便法門，能夠證得聖果，即人無我和法無我所顯現的真如。第四種是真實義所成就的，諸位學者，通過修學，以這種深刻微妙的境界作為所證得的目標，捨棄語言文字的詮釋，直接領悟其旨歸，即一真法界。總的來說，二諦（Two Truths）既包括人也包括法，以中等智慧所能瞭解的，稱為世俗諦；以上等智慧所能瞭解的，稱為勝義諦。或者說，下等的道理稱為世俗諦，上勝的道理稱為勝義諦。因此，二諦各有四重，依據人和法，道理的深淺，智慧境界的粗細，來區分差別。而這部經，大多說的是第一種世俗諦，所以在序品中說：『沒有我造作，也沒有受者』；在聲聞品中說：『法沒有眾生，因為遠離了眾生的垢染』；在菩薩品中說：『假名安立為菩提（Bodhi，覺悟），因為名字是空性的』；在問疾品中說：『而且這疾病的產生，都是由於執著於我，因此對於我不應該產生執著。』既然知道了疾病的根源，就應當去除我相和眾生相，應當生起法想，應當這樣想：『只是以眾多法，和合而成這個身體，生起只是法的生起，滅去只是法的滅去』，乃至廣說。爲了滅除法想，應當這樣做。

【English Translation】 English version There are four different levels. The Samvriti-satya (conventional truth) has four aspects: First, that which is formed by the world, whose Dharma-nature may not necessarily exist, but is spoken of by all in the world. If one clings to it, then 'self' and 'dharma' are considered real, like bottles and pots. Second, that which is formed by reason, where sentient beings in the world, those who contemplate, establish doctrines with both substance and function, namely the skandhas (aggregates), ayatanas (sense bases), dhatus (elements), and conditioned and unconditioned dharmas. Third, that which is achieved through realization, where worldly scholars, through skillful means of practice and study, eliminate evil and strive for good, thus attaining the holy fruit, namely the Four Noble Truths and so on. Fourth, that which is achieved through true meaning, where worldly scholars, having practiced and studied, take this extraordinary and subtle state as what is attained, namely the Two Emptinesses and Suchness (Tathata). Among these four Samvriti-satyas, the first is empty in essence, while the latter three are substantial in essence. The Paramartha-satya (ultimate truth) also has four aspects: First, that which is formed by the world, where scholars, according to worldly speech, consider these to exist, namely the skandhas, ayatanas, dhatus, conditioned and unconditioned dharmas. Second, that which is formed by reason, namely the doctrines jointly established by scholars, such as the Four Noble Truths. Third, that which is achieved through realization, where scholars, through these skillful means, can attain the holy fruit, namely the Two Emptinesses and Suchness. Fourth, that which is achieved through true meaning, where scholars, having practiced and studied, take this profound and subtle state as what is attained, abandoning the interpretation of words and directly grasping the essence, namely the One True Dharma Realm. In summary, the Two Truths encompass both persons and dharmas. What can be understood by intermediate wisdom is called Samvriti-satya; what can be understood by superior wisdom is called Paramartha-satya. Alternatively, inferior doctrines are called Samvriti-satya, and superior doctrines are called Paramartha-satya. Therefore, the Two Truths each have four levels, differentiated based on persons and dharmas, the depth of the doctrines, and the coarseness or fineness of the wisdom realm. And this sutra mostly speaks of the first Samvriti-satya, so in the Introductory Chapter it says: 'There is no one who creates, nor is there a receiver'; in the Sravaka Chapter it says: 'The Dharma has no sentient beings, because it is free from the defilements of sentient beings'; in the Bodhisattva Chapter it says: 'Provisional names are established as Bodhi (enlightenment), because names are empty'; in the Vimalakirti's Illness Chapter it says: 'Moreover, the arising of this illness is all due to attachment to self, therefore one should not generate attachment to self.' Since the root of the illness is known, one should eliminate the perception of self and the perception of sentient beings, and one should generate the perception of Dharma, and one should think thus: 'It is only by the combination of many dharmas that this body is formed, arising is only the arising of dharmas, and ceasing is only the ceasing of dharmas,' and so on extensively. In order to eliminate the perception of Dharma, one should do this.

念。此法想者。亦是顛倒。顛倒者。即是大患。我應離之。云何離。我離我所。乃至諸品皆為說我法空。初離彼分別。后三世俗。即前三勝義。更不別明。明勝義諦中有四。一因緣法門。二唯識法門。三無相法門。四真如法門。因緣法門者。序品云。待因緣故諸法之。善惡之業亦不亡。方便品云。是四大種所合成身。無常無強。如來法身。無量善法共所整合。乃至欲得如是身者。當發阿耨多羅三藐三菩提心。問疾品云。居士是疾何所因起。維摩詰言。從癡有愛。即我病生。又以一切眾生病故。是故我病。前答病者生死因緣。癡為本故。后答病者出世因緣。以大慈悲而為本故。又有疾菩薩。應作是念。今我以病。皆從前世妄想顛倒諸煩惱生。四大合故。假名為身。如是等文。並說因緣之法。唯識法門者。序品中雲。直心是菩薩凈土。深心大乘心是菩薩凈土。乃至廣說。隨其心凈。即佛土凈。所以心垢故佛土垢。心凈故佛土凈。聲聞品中。如佛所說。心垢故眾生垢。心凈故眾生凈。此等諸文。並說唯識之法。無相法門者。聲聞品中雲。法常寂然。滅諸相故。法離於相。無所緣故。謗諸佛。毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。乃至廣說。一切言說。不離於相。至於智者。不著文字。故無所懼。文字性離。

【現代漢語翻譯】現代漢語譯本：唸誦這種法想，也是一種顛倒。顛倒，就是大患，我應當遠離它。如何遠離？我遠離『我』和『我所』（認為事物屬於我的觀念）。乃至所有品都闡述『我法空』（一切事物和現象都沒有永恒不變的實體）的道理。首先遠離那些分別念，然後是三世俗諦（過去、現在、未來三種世俗的認知），也就是前面所說的三種勝義諦（超越世俗認知的真理），不再另外說明。闡明勝義諦有四種法門：一、因緣法門，二、唯識法門，三、無相法門，四、真如法門。因緣法門，在《序品》中說：『由於因緣和合，諸法才得以存在，善惡的業力也不會消亡。』《方便品》中說：『這由四大種（地、水、火、風）所合成的身體，是無常的、脆弱的。如來的法身，是由無量的善法共同積聚而成。』乃至想要獲得這樣的法身，應當發起阿耨多羅三藐三菩提心（無上正等正覺之心）。《問疾品》中說：『居士，您的疾病是由什麼原因引起的？』維摩詰（Vimalakirti）回答說：『從愚癡產生愛慾，我的疾病就產生了。又因為一切眾生都有病，所以我也有病。』前面回答疾病的原因是生死的因緣，以愚癡為根本；後面回答疾病的原因是出世的因緣，以大慈悲為根本。又有生病的菩薩，應當這樣想：『我現在生病，都是從前世的妄想顛倒和各種煩惱產生的。由四大和合而成的，只是假名為身。』像這樣的經文，都在闡述因緣之法。唯識法門，在《序品》中說：『直心是菩薩的凈土，深心（深刻的菩提心）、大乘心是菩薩的凈土。』乃至廣泛地說，隨著你的心清凈，佛土也就清凈。所以，心垢染，佛土也就垢染；心清凈，佛土也就清凈。《聲聞品》中，如佛所說：『心垢染，所以眾生垢染；心清凈，所以眾生清凈。』這些經文，都在闡述唯識之法。無相法門，在《聲聞品》中說：『法的本性是常寂然的，因為滅除了一切相。法是遠離一切相的，沒有可以攀緣的對象。』誹謗諸佛，毀壞佛法，不進入僧團，最終不能得到解脫。『你如果能這樣，才可以取食。』乃至廣泛地說，一切言說，都離不開相。對於智者來說，不執著于文字，所以沒有什麼可畏懼的。文字的本性是空性的。

【English Translation】 English version: Thinking about this Dharma (law, teaching) in this way is also a kind of inversion. Inversion is a great affliction, and I should stay away from it. How to stay away from it? I stay away from 'self' and 'what belongs to self' (the concept that things belong to me). Even all the chapters explain the principle of 'emptiness of self and Dharma' (that all things and phenomena have no permanent and unchanging entity). First, stay away from those discriminations, then the three mundane truths (the three mundane perceptions of past, present, and future), which are the three ultimate truths mentioned earlier, and no further explanation is needed. There are four Dharma doors to clarify the ultimate truth: first, the Dharma door of cause and condition; second, the Dharma door of Consciousness-only; third, the Dharma door of no-characteristics; and fourth, the Dharma door of Suchness. The Dharma door of cause and condition, in the 'Introduction Chapter' it says: 'Because of the conditions, all Dharmas exist, and the karma of good and evil will not perish.' The 'Expedient Means Chapter' says: 'This body, composed of the four great elements (earth, water, fire, wind), is impermanent and fragile. The Dharmakaya (Dharma body) of the Tathagata (Thus Come One, Buddha), is accumulated by countless good Dharmas.' Even wanting to obtain such a Dharmakaya, one should arouse the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). The 'Inquiry of Illness Chapter' says: 'Layman, what is the cause of your illness?' Vimalakirti (Pure Fame) replied: 'From ignorance arises craving, and my illness arises. Also, because all sentient beings are ill, so I am ill.' The former answer to the cause of the illness is the cause of birth and death, with ignorance as the root; the latter answer to the cause of the illness is the cause of transcending the world, with great compassion as the root. There are also sick Bodhisattvas (enlightenment beings), who should think like this: 'My illness now arises from the delusions, inversions, and various afflictions of past lives. The combination of the four great elements is just a false name for the body.' Such scriptures are all explaining the Dharma of cause and condition. The Dharma door of Consciousness-only, in the 'Introduction Chapter' it says: 'The direct mind is the pure land of the Bodhisattva, the profound mind (deep Bodhi mind), and the Mahayana (Great Vehicle) mind is the pure land of the Bodhisattva.' Even extensively speaking, as your mind is pure, the Buddha land is also pure. Therefore, if the mind is defiled, the Buddha land is also defiled; if the mind is pure, the Buddha land is also pure. In the 'Sravaka (Hearer) Chapter', as the Buddha said: 'If the mind is defiled, sentient beings are defiled; if the mind is pure, sentient beings are pure.' These scriptures are all explaining the Dharma of Consciousness-only. The Dharma door of no-characteristics, in the 'Sravaka Chapter' it says: 'The nature of Dharma is always still and silent, because it eliminates all characteristics. Dharma is far from all characteristics, and there is no object to cling to.' Slandering the Buddhas, destroying the Dharma, not entering the Sangha (community), and ultimately not being able to attain liberation. 'If you can do this, then you can take food.' Even extensively speaking, all speech cannot be separated from characteristics. For the wise, they do not cling to words, so there is nothing to fear. The nature of words is emptiness.

無有文字。是則解脫。解脫相者。即諸法也。如是等文。並說無相之法。真如法門者。序品中雲。能善分別諸法相。于第一義而不動。聲聞品中雲。若能以食平等性。入一切法平等性。以一切法平等性。入食平等性。乃可取食。又無以生滅心行說實相法。諸法畢竟不生不滅。是無常義。菩薩品中。一切眾生皆如也。一切法亦如也。眾賢聖亦如也。至於彌勒亦如也。夫如者。不一不異。又觀眾生品云又。問顛倒想孰為本。答曰無住為本。又問無住孰為本。答曰。無住則無本。從無住本。立一切法。故知真如最為深極。文不二法門品中。三十三大士。顯不二法門。三十一菩薩。說無差別之相。以為入不二法門。皆以無相。破于相故。並是第三無相法門。義猶粗著。其妙吉祥。雖以無言無說無示。離諸問答。為入不二法門。亦以真如破無言說。以詮顯之。猶非深極。依詮顯故。亦即第三無相法門。第三勝義證得所攝。唯有無垢稱。默然無言。正智正證真如之妙。是為真如法門。深復深也。如此等文。並說真如法門。因緣事法。最為粗顯。唯識理觀。其次細微。說有內心之相狀故。無相通觀無差別相。其次更細。仍有無相當心。未為正證。唯有真如法門。最為深妙。心境冥智。神會達正理。契真智滅障習。立一切法。故最第一

。雖說四門。不相違返。一一法門。攝一切盡。且因緣中亦有唯識。唯識亦是因緣法故。亦有無相。所緣無相不離因緣。真如之體。亦是因緣。由因緣攝一切法故。乃至真如中。與一切法不一不異。隨應不違。前三門義。今隨事相。粗細不同。說此四種。非定各別。今此經中。顯中世俗諦。我法皆空。令不執著。說有因緣之法。斷染取凈。顯其唯識。明妄境非真。證唯心之理。彰無相之旨。斷分別差別之相。說真如之理令起智證。寄詮說四。事理可殊。廢旨談詮。一切無別。至下經中。當隨別配。此中兩宗俱釋經義。初之大乘。總說二諦。后之大乘。別陳二諦。前以三無性為真。三性為俗。后以三無性為俗。三性為真。宗說有空。理不同故。三明經體性者。經體有二。一能詮文。二所詮義。文是所依。義是能依。由能詮文。義得顯故。若依清辨。釋此二體。依世俗諦。所詮經體。以一切有為無為諸法。或空或有。諸法為體。通以一切為所詮故。此下經云。譬如幻人為幻人說法。其性非無。然假非實。能詮教中。可亦說有句言章論。聲為體性。梵云缽陀。此翻為跡。當護法名。但顯法體。不顯義故。亦可句有二種。一集法滿足句。如說不生亦不滅。不來亦不去。不一亦不異。不常亦不斷。此一一句。義雖未圓。亦得名句

。義圓滿故。最初音聲能集顯法。名之為跡。教為理之跡。如尋跡以得眾。故得教而觀義。不立字名。初立此跡。二顯義周圓句。如說諸行無常。有生滅法。生滅滅已。彼寂為樂。此一一句義皆足故。今取前解集法滿足之句。不取顯義周圓之句。梵云縛(去聲)迦。此云言也。顯義周圓。名之為言。即當護法所說之句。梵云缽刺迦羅。此雲章也。章是明義段義。一章一段。以明諸義。梵云奢薩呾羅。此翻為論。總週一部。立以論名。此四以聲而為體性。從狹至寬。詮法周備。初顯體。次顯義。次廣明。後周備。故立此四。不立字名。般若燈論。具詳之矣。此依世俗。若依勝義。能詮所詮。一切皆空。故下經言。法無名字。言語斷故。法無有說。離覺觀故。法無形相。如虛空故。乃至廣說。夫說法者。無說無示。其聽法者。無聞無得。法性體空。何教何理。依此世俗勝義二理。故下經云。說法非有亦非無。勝義體空。說法非有。世俗體有。言亦非無。又勝義體空。故言非有。亦復非無。法性既空。何得定說或空或有。是故雙非。由此世俗。可以教義而為經體。若依勝義。一切皆空。無體不體。若依護法等。菩薩勝義世俗。皆以能詮所詮二法。而為教體。且世俗諦所詮。通以有為無為。若空若有。諸法為體。即以三性。為

所詮體。法無有我。離我垢故。遍計所執。從癡有愛。即我病生。依他起性也。一切法皆如也。圓成實性亦如也。如是等文。上下甚多。既詮但以聲名句文。以為體性。十地論說。說者聽者。俱以二事而得究竟。一者聲。二善字。又解深密經中。于第九地。說斷二愚。一于無量所說法。無量名句字。陀羅尼自在愚。成唯識論第九卷。釋言。無量名句字者。謂法無礙解。所說法者。義無礙解。名句字者。能詮之文。所說法者。所詮之義。對法第一說。成所引聲者。謂諸聖所說聲。成唯識論第二。復言。由此法詞二無礙解。境有差別。法緣名等。詞緣于聲。故依世俗。聲等為體。若依勝義。通論諸法體性有四。一攝相歸性體。二攝余歸識體。三攝假隨實體。四假實別論體。攝相歸性體者。一切有為無為等法。體即真如。真如為本。故大般若言。一切有情。皆如來藏。勝鬘亦言。夫生死者。是如來藏。若無如來藏者。不能厭苦樂求涅槃。是故如來藏。是依。是持。是建立。無垢稱言。一切有情皆如也。一切法亦如也。又言。從無住本立一切法。如是等文。誠證非一。攝余歸識體者。一切法體。皆不離識。花嚴第九說。心如工畫師。畫種種五蔭。一切世間中。無法而不造。如心佛亦爾。如佛眾生亦然。心佛及眾生。是三無差別

【現代漢語翻譯】現代漢語譯本所詮的體性是：法沒有『我』（ātman），因為它遠離了『我』的垢染。遍計所執性（parikalpita-svabhāva）是從愚癡和愛慾產生的，這就是『我』的病根所在，這是依他起性（paratantra-svabhāva）。一切法都是『如』（tathatā）。圓成實性（pariniṣpanna-svabhāva）也是『如』。像這樣的經文，上下文中有很多。既然所詮的體性只是以聲音、名稱、語句、文字作為體性，《十地論》（Daśabhūmika Sūtra）說，說法者和聽法者，都通過兩件事而得到究竟：一是聲音，二是善妙的文字。又，《解深密經》（Saṃdhinirmocana Sūtra）中，在第九地（Acintya-dhātu）說斷除兩種愚癡：一是對無量所說法、無量名句字的陀羅尼（dhāraṇī）自在的愚癡。《成唯識論》（Vijñaptimātratāsiddhi Śāstra）第九卷解釋說：『無量名句字』，是指法無礙解（dharma-pratisaṃvid）。『所說法』，是指義無礙解（artha-pratisaṃvid）。『名句字』，是能詮的文句。『所說法』，是所詮的意義。《對法論》（Abhidharma Sūtra）第一說，成就所引的聲音，是指諸聖者所說的聲音。《成唯識論》第二卷又說：由此法無礙解和詞無礙解（nirukti-pratisaṃvid），境界有所差別，法緣于名稱等，詞緣于聲音，所以依世俗諦（saṃvṛti-satya），聲音等作為體性。若依勝義諦（paramārtha-satya），通論諸法的體性有四種：一、攝相歸性體；二、攝余歸識體；三、攝假隨實體；四、假實別論體。攝相歸性體是指：一切有為法（saṃskṛta-dharma）和無為法（asaṃskṛta-dharma）等法的體性，就是真如（tathatā），真如是根本。所以《大般若經》（Mahāprajñāpāramitā Sūtra）說：一切有情（sattva）都是如來藏（Tathāgatagarbha）。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）也說：生死（saṃsāra）就是如來藏。如果沒有如來藏，就不能厭離痛苦，喜樂於追求涅槃（nirvāṇa）。所以如來藏是所依，是所持，是所建立。《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：一切有情都是『如』。一切法也是『如』。又說：從無住的根本建立一切法。像這樣的經文，確實可以作為證明，不止一處。攝余歸識體是指：一切法的體性，都不離識（vijñāna）。《華嚴經》（Avataṃsaka Sūtra）第九說：心如工畫師，畫種種五蘊（pañca-skandha）。一切世間中，沒有法不是心所造的。如心，佛（Buddha）也是這樣。如佛，眾生（sattva）也是這樣。心、佛及眾生，這三者沒有差別。

【English Translation】 English version The nature of what is expressed is: Dharma has no 'self' (ātman), because it is free from the defilements of 'self'. The imagined nature (parikalpita-svabhāva) arises from ignorance and attachment, which is the root of the 'self's' illness; this is the dependent nature (paratantra-svabhāva). All dharmas are 'suchness' (tathatā). The perfectly established nature (pariniṣpanna-svabhāva) is also 'suchness'. There are many such passages in the texts above and below. Since the nature of what is expressed is only based on sounds, names, sentences, and words, the Daśabhūmika Sūtra (Ten Stages Sutra) says that both the speaker and the listener attain ultimate understanding through two things: first, sound; and second, well-spoken words. Furthermore, in the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), in the ninth ground (Acintya-dhātu), it is said that two kinds of ignorance are eliminated: first, ignorance regarding the mastery of dhāraṇī (dhāraṇī) over the immeasurable dharmas spoken, the immeasurable names, phrases, and words. The Vijñaptimātratāsiddhi Śāstra (Treatise on the Establishment of Consciousness-Only), in its ninth volume, explains: 'Immeasurable names, phrases, and words' refers to unobstructed understanding of the Dharma (dharma-pratisaṃvid). 'What is spoken' refers to unobstructed understanding of the meaning (artha-pratisaṃvid). 'Names, phrases, and words' are the expressions that can express. 'What is spoken' is the meaning that is expressed. The Abhidharma Sūtra (Discourse on Abhidharma), in its first section, says that the accomplished sound that is cited refers to the sounds spoken by the sages. The second volume of the Vijñaptimātratāsiddhi Śāstra further states: Because of the difference in the scope of these two unobstructed understandings, the unobstructed understanding of Dharma and the unobstructed understanding of language, Dharma is conditioned by names, and language is conditioned by sounds. Therefore, according to conventional truth (saṃvṛti-satya), sounds and so on are taken as the nature. According to ultimate truth (paramārtha-satya), generally speaking, there are four kinds of natures of all dharmas: first, the nature of collecting phenomena and returning to essence; second, the nature of collecting the rest and returning to consciousness; third, the nature of collecting the false and following the real; and fourth, the nature of separately discussing the false and the real. The nature of collecting phenomena and returning to essence refers to: the nature of all conditioned dharmas (saṃskṛta-dharma) and unconditioned dharmas (asaṃskṛta-dharma) is thusness (tathatā), and thusness is the root. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: All sentient beings (sattva) are the Tathāgatagarbha (Buddha-nature). The Śrīmālādevī Siṃhanāda Sūtra (Queen Śrīmālā's Lion's Roar Sutra) also says: Saṃsāra (birth and death) is the Tathāgatagarbha. If there were no Tathāgatagarbha, one could not be disgusted with suffering and delight in seeking nirvāṇa (nirvāṇa). Therefore, the Tathāgatagarbha is the basis, the support, and the establishment. The Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Sutra) says: All sentient beings are 'suchness'. All dharmas are also 'suchness'. It also says: From the root of non-abiding, all dharmas are established. Such passages can indeed be used as proof, and there is more than one place. The nature of collecting the rest and returning to consciousness refers to: the nature of all dharmas is inseparable from consciousness (vijñāna). The Avataṃsaka Sūtra (Flower Garland Sutra), in its ninth section, says: The mind is like a skilled painter, painting various skandhas (pañca-skandha). In all the worlds, there is no dharma that is not made by the mind. As is the mind, so is the Buddha (Buddha). As is the Buddha, so are sentient beings (sattva). The mind, the Buddha, and sentient beings, these three are without difference.

。諸佛悉了知。一切從心縛。若能如是解。是人見真佛。身亦非是心。心亦非是身。作一切佛事。自在未曾有。若人慾求知三世一切佛。應當如是知。心造諸如來。無垢稱言。以心垢故。眾生亦垢。如是非一。攝假隨實體者。一切假法。都無別體。隨本所依。實法為性。如忿恨等。即瞋為體。假名凈土。四塵為體。假名眾生。五蘊為體。一切諸佛。五法為體。假實別論體者。假實用殊。各各別說。如經下說。或有佛土。音聲名字而作佛事。其名句等。法處所攝。不相應法。所起之聲。聲處所收。色聚所攝。如是非一。今說教體。若文若義。皆有此四。一者文義。攝相歸性。通以真如為體。真如者。一切法之本性。如海水以咸為性。眾水至海。味變皆咸。萬法歸真。並同一味。故般若云。若以色見我。以音聲尋我。彼生履邪路。不能當見我。天親論云。應化非真佛。亦非說法者。說法不二取。無說離言相。此經聲聞品云。無垢稱語善現言。文字性離。無有文字。是則解脫。解脫相者。即諸法也。又云。性非見聞覺知。若行見聞覺知。是則見聞覺知。非求法也。又不思議品云。法無戲論。若言知苦斷集證滅修道。是則戲論。非求法也。觀眾生品云。從無住立一切法。如是等文。誠證非一。二攝余歸識。處謂能詮。若取根本

【現代漢語翻譯】現代漢語譯本：諸佛完全瞭解，一切都因心而受束縛。如果能夠這樣理解，這個人就見到了真正的佛。身體不是心，心也不是身體，做一切佛事都自在而前所未有。如果有人想了解過去、現在、未來的一切佛，應當這樣理解：心創造了諸如來。《無垢稱經》（Vimalakirti Sutra）說：『因為心的污垢，眾生也污垢。』像這樣的例子不止一個。攝假隨實體是指，一切假法都沒有獨立的本體，而是依隨其所依賴的真實法作為其性質。例如忿恨等，以瞋恚為本體；假名凈土，以四大（地、水、火、風）為本體；假名眾生，以五蘊（色、受、想、行、識）為本體；一切諸佛，以五法（戒、定、慧、解脫、解脫知見）為本體。假實別論體是指，假法和實法性質不同，各自 अलग अलग 闡述。例如經文下面說：『或者有的佛土，用音聲和名字來做佛事。』其中的名字和語句等，屬於法處所攝的不相應法，所發出的聲音，屬於聲處所收的色聚所攝。像這樣的例子不止一個。現在說教義的本體，無論是文字還是義理，都包含這四點：第一，文義攝相歸性，普遍以真如（Tathata，萬法實相）為本體。真如是一切法的根本性質，就像海水以鹹味為性質一樣，各種水流匯入大海，味道都變成鹹的。萬法歸於真如，都變成同一種味道。所以《般若經》（Prajna Sutra）說：『如果用色相來看我，用音聲來尋找我，這個人就走上了邪路，不能見到我。』天親（Vasubandhu）的論著說：『應化身不是真佛，也不是說法者。說法不應執著於二元對立，真正的說法是超越語言相的。』這部經的《聲聞品》說：無垢稱（Vimalakirti）對善現（Subhuti）說：『文字的性質是遠離的，沒有文字，這就是解脫。』解脫的相狀，就是諸法本身。又說：『自性不是見聞覺知，如果執著于見聞覺知，那就是見聞覺知，而不是求法。』《不思議品》又說：『法沒有戲論，如果說知道苦、斷除集、證得滅、修習道，那就是戲論，而不是求法。』《觀眾生品》說：『從無住而建立一切法。』像這樣的經文，真實的證據不止一個。第二，攝余歸識，處所指的是能詮釋的

【English Translation】 English version: The Buddhas fully understand that all are bound by the mind. If one can understand in this way, that person sees the true Buddha. The body is not the mind, and the mind is not the body; performing all Buddha-deeds is free and unprecedented. If one wishes to know all the Buddhas of the past, present, and future, one should understand thus: the mind creates all the Tathagatas (Thus Come Ones, Buddhas). The Vimalakirti Sutra says: 'Because of the defilement of the mind, beings are also defiled.' There are more than just one example like this. 'Consolidating the provisional into the real' means that all provisional dharmas (phenomena) have no independent substance, but rely on the real dharma on which they depend as their nature. For example, anger and hatred take aversion as their substance; the provisional Pure Land takes the four elements (earth, water, fire, and wind) as its substance; provisional beings take the five skandhas (form, feeling, perception, volition, and consciousness) as their substance; all Buddhas take the five dharmas (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation) as their substance. 'Distinguishing the provisional from the real in terms of substance' means that the provisional and real dharmas have different natures and are explained separately. For example, the sutra says below: 'Or in some Buddha-lands, Buddha-deeds are performed with sounds and names.' The names and sentences, etc., belong to the non-associated dharmas contained in the realm of dharmas, and the sounds produced belong to the aggregates of form contained in the realm of sound. There are more than just one example like this. Now, speaking of the substance of the teachings, whether in terms of text or meaning, it contains these four points: First, the text and meaning consolidate the characteristics and return to the nature, universally taking Thusness (Tathata, the true nature of all dharmas) as its substance. Thusness is the fundamental nature of all dharmas, just as seawater takes saltiness as its nature; various streams flow into the sea, and their taste all becomes salty. All dharmas return to Thusness and become the same taste. Therefore, the Prajna Sutra says: 'If one sees me by form, or seeks me by sound, that person walks on a wrong path and cannot see me.' Vasubandhu's treatise says: 'The manifested body is not the true Buddha, nor is it the one who preaches the Dharma. Preaching the Dharma should not be grasped dualistically; true preaching is beyond the realm of words.' The 'Sravaka Chapter' of this sutra says: Vimalakirti said to Subhuti: 'The nature of words is detachment; without words, this is liberation.' The characteristic of liberation is the dharmas themselves. It also says: 'Self-nature is not seeing, hearing, feeling, or knowing; if one clings to seeing, hearing, feeling, or knowing, that is seeing, hearing, feeling, or knowing, and not seeking the Dharma.' The 'Inconceivable Chapter' also says: 'The Dharma has no playfulness; if one says knowing suffering, cutting off accumulation, realizing cessation, and cultivating the path, that is playfulness, and not seeking the Dharma.' The 'Chapter on Observing Beings' says: 'From non-abiding, establish all dharmas.' There are more than just one such authentic evidence in the sutras. Second, consolidating the rest into consciousness, the place refers to the expressive

。以能說者識心為體。若取于末。以能聞者心識為體。故二十唯識云。展轉增上力。二識成決定。故序品云。隨其法教。即有妙福。隨其妙福。即有妙惠。隨其妙惠。即有妙智。隨其妙智。即有妙行。隨其妙行。即有清凈自心。隨其自心。即有清凈諸妙功德。解深密我說。諸識所緣。唯識所現。又阿毗達磨經云。成就簡擇者。有智得定者。思惟一切法。如義皆顯現。此證甚多。三攝假隨實。所詮有四。一者心。深心是菩薩凈土。二者心所。念處正勤神足根力覺支道支眾生。來生其國。三者色。三十二相莊嚴眾生。來生其國。四者無為。若無作相。即是無為。無為法中。云何有見。故知所詮。實唯說四。如是上下。文非一處。不能繁引。且指如斯。能詮有一。唯一音聲。以為體性。此經香臺品。上方九百萬菩薩。問維摩詰。釋迦如來。以何說法。維摩詰言。此土眾生。剛強難化。故佛為說剛強之語。語即音聲以為體故。法花亦言。我等今者真是聲聞。以佛道聲。令一切聞。故教即聲。四相用別論。所詮有五。一心。二心所。三色。四不相應。五無為。餘四如前。不相應者。無以生滅心行說實相法。又云。語言文字為佛事故。此一唯假。餘四通實。能詮有四。一聲。二文。三名。四句。故此經菩薩行品云。或有佛土。以音

【現代漢語翻譯】現代漢語譯本：以能夠說法的人的心識作為本體。如果從末端來理解，就以能夠聽法的人的心識作為本體。所以《二十唯識論》說：『輾轉增上力，二識成決定。』因此序品中說：『隨順其所教的佛法，就會有微妙的福報；隨順其微妙的福報，就會有微妙的智慧；隨順其微妙的智慧，就會有微妙的智識；隨順其微妙的智識，就會有微妙的修行；隨順其微妙的修行，就會有清凈的自心；隨順其清凈的自心，就會有清凈的諸種微妙功德。』《解深密經》我說：諸識所緣，唯識所現。』又《阿毗達磨經》說：『成就簡擇者，有智得定者，思惟一切法，如義皆顯現。』這些都可以作為證明。三、攝假隨實，所詮釋的內容有四種：一是心，深心是菩薩的凈土；二是心所，念處（smṛti-prasthāna）正勤（samyak-pradhāna）神足（ṛddhi-pāda）根（indriya）力（bala）覺支（bodhyaṅga）道支（mārgaṅga）眾生，來生於這個佛國；三是色，三十二相（dvātriṃśadvara-lakṣaṇa）莊嚴眾生，來生於這個佛國；四是無為，如果沒有造作之相，那就是無為。在無為法中，怎麼會有見解呢？所以知道所詮釋的，實際上只是這四種。像這樣上下貫通，經文並非只有一處提到，不能一一列舉，姑且指出這些。能詮釋的只有一種，就是唯一的聲音，作為它的體性。這部經的香臺品中，上方九百萬菩薩，問Vimalakirti（維摩詰）：釋迦如來（Śākyamuni）用什麼方法說法？Vimalakirti（維摩詰）說：這個世界的眾生，剛強難以教化，所以佛為他們說剛強的話語。話語就是以聲音作為本體。法華經也說：『我們現在才是真正的聲聞（śrāvaka），用佛道的音聲，讓一切眾生聽聞。』所以教法就是聲音。四、相用差別論，所詮釋的有五種：一心，二心所，三色，四不相應行，五無為。其餘四種如前所述。不相應行，是指不能用生滅的心行來說明實相法。又說：『語言文字是爲了佛事。』這一個是假，其餘四個是真。能詮釋的有四種：一聲，二文，三名，四句。所以這部經的菩薩行品中說：『或者有的佛土，以音聲

【English Translation】 English version: It takes the mind-consciousness of the one who can speak as its substance. If understood from the end, it takes the mind-consciousness of the one who can hear as its substance. Therefore, the Twenty Verses on Consciousness-Only says: 'Through mutual increasing power, the two consciousnesses become definite.' Thus, the introductory chapter says: 'Following its Dharma teaching, there will be wonderful blessings; following its wonderful blessings, there will be wonderful wisdom; following its wonderful wisdom, there will be wonderful knowledge; following its wonderful knowledge, there will be wonderful practice; following its wonderful practice, there will be a pure self-mind; following its self-mind, there will be pure and wonderful merits.' In the Saṃdhinirmocana Sūtra (解深密經), I said: 'The objects of all consciousnesses are manifestations of consciousness-only.' Also, the Abhidharma Sūtra says: 'One who achieves discernment, one who has wisdom and attains concentration, contemplating all dharmas, their meanings will all become manifest.' There is much evidence for this. Three, encompassing the provisional and following the real, what is being explained has four aspects: First, the mind; a profound mind is a Bodhisattva's pure land. Second, mental factors; the smṛti-prasthāna (念處, mindfulness), samyak-pradhāna (正勤, right exertion), ṛddhi-pāda (神足, supernatural power), indriya (根, faculties), bala (力, powers), bodhyaṅga (覺支, factors of enlightenment), mārgaṅga (道支, path factors) beings, are born in that Buddha-land. Third, form; the dvātriṃśadvara-lakṣaṇa (三十二相, thirty-two major marks) adorn beings, who are born in that Buddha-land. Fourth, the unconditioned; if there is no aspect of fabrication, then that is the unconditioned. Within the unconditioned Dharma, how can there be views? Therefore, know that what is being explained is actually only these four. Thus, from top to bottom, the text does not mention this in only one place; it is impossible to cite them all exhaustively, so I will just point out these. What can explain has only one aspect, which is the unique sound, as its nature. In the Fragrant Platform Chapter of this sutra, nine million Bodhisattvas from above asked Vimalakirti (維摩詰): 'What Dharma does Śākyamuni (釋迦如來) teach?' Vimalakirti (維摩詰) said: 'The beings of this land are stubborn and difficult to transform, so the Buddha speaks harsh words to them.' Words are based on sound as their substance. The Lotus Sutra also says: 'We are now truly śrāvaka (聲聞, voice-hearers), using the voice of the Buddha-path to let all beings hear.' Therefore, the teaching is sound. Four, a separate discussion of aspects and functions, what is being explained has five aspects: one, mind; two, mental factors; three, form; four, non-associated formations; five, the unconditioned. The other four are as mentioned before. Non-associated formations refer to the inability to use the mind of arising and ceasing to explain the Dharma of true reality. It is also said: 'Language and words are for the sake of Buddha-deeds.' This one is provisional, while the other four are real. What can explain has four aspects: one, sound; two, text; three, name; four, sentence. Therefore, the Bodhisattva Practice Chapter of this sutra says: 'Or in some Buddha-lands, with sound'

聲語言文字。而作佛事。上來引證。略舉少分。以理準文。經體定爾。又有四種。一因緣。二唯識。三無相。四真如。準前宗中。皆應引說。不可以文說真如故。無餘三法。文說無相。無餘二法。文說唯心。無餘一法。諸有智者。如理應知。四敘經不同。不同有二。一教名不同。二品名不同。教名不同者。此經前後。雖復七翻。嚴佛調漢翻于白馬。支恭明吳譯于武康。法護林蘭蜜多三士。東西兩晉。各傳本教。羅什翻于秦朝。和上暢于唐。曰。除羅什外。或名維摩詰經。或云無垢稱經。或云說維摩詰經。或云說無垢稱經。或云毗摩羅詰經。唯羅什法師。獨云維摩詰所說經。仍云一名不可思議解脫。準依梵本。初首題云。阿費摩羅枳里底。阿之言無。摩羅云垢。如雲阿摩羅識。此云無垢識。今既加費字。故是稱也。即云無垢稱。枳里底者說也。梵音多倒。如雲衣著飯吃。今云無垢稱邊說也。即此經中。無垢稱是所說。順唐音。正云說無垢稱經。什公不依漢譯。存其梵音者。意許維摩亦得說經。良以身嬰俗妄。久離僧流。恐傍議而多生。所以許其說經。如鹿女所說經。經說鹿女事。非鹿女能說經。若對佛前。佛所印可。乃至天魔外道。亦得說經。雖許彼說。仍名佛說經。餘人不得說經。瑜伽論云。十二部中。弟子唯得說論

【現代漢語翻譯】現代漢語譯本用聲音、語言和文字來做佛事。以上引用的論證，只是略舉少部分，以理來衡量文字，經文的體例自然如此。又有四種（分類）：一是因緣，二是唯識，三是無相，四是真如。按照前面的宗派（的觀點），都應該引用和解說。不可以因為文字說了真如，就沒有其餘三種法；文字說了無相，就沒有其餘兩種法；文字說了唯心，就沒有其餘一種法。各位有智慧的人，應該如理如實地瞭解。四種敘述經文的方式不同，不同之處有二：一是經名不同，二是品名不同。經名不同在於，這部經前後雖然經過七次翻譯，嚴佛調在漢朝的白馬寺翻譯，支恭明在吳地的武康翻譯，法護、竺蘭和蜜多三位法師，在東晉和西晉各自翻譯了原本的經文，鳩摩羅什在秦朝翻譯，玄奘法師在唐朝弘揚。說，除了鳩摩羅什之外，有的譯本名為《維摩詰經》，有的稱為《無垢稱經》，有的稱為《說維摩詰經》，有的稱為《說無垢稱經》，有的稱為《毗摩羅詰經》。只有鳩摩羅什法師，獨自稱為《維摩詰所說經》，並且還說別名是《不可思議解脫》。根據梵文字，最初的題目是『阿費摩羅枳里底』，『阿』的意思是『無』，『摩羅』的意思是『垢』，比如『阿摩羅識』，就是『無垢識』的意思。現在既然加了『費』字，所以是『稱』的意思，也就是『無垢稱』。『枳里底』的意思是『說』。梵語的語序常常是顛倒的，比如（他們）說『衣著飯吃』。現在（直譯）是『無垢稱邊說也』，就是這部經中，無垢稱是所說的（對像）。按照唐朝的語序，正確的說法應該是《說無垢稱經》。鳩摩羅什法師不按照漢地的翻譯習慣，保留梵語的語音，是考慮到維摩詰也可以說經。因為他身處世俗的虛妄之中，很久沒有參與僧團的修行，恐怕會引起旁人的議論，所以允許他說經，比如《鹿女所說經》。經文說的是鹿女的事情，不是鹿女能夠說經。如果（有人）在佛前，得到佛的印可，乃至天魔外道，也可以說經。雖然允許他們說，仍然稱為佛說經。其他人不得說經。《瑜伽師地論》說，十二部經中，弟子只能說論。

【English Translation】 English version Using sound, language, and writing to perform Buddhist activities. The above citations are just a small portion, using reason to measure the text, the style of the scripture is naturally like this. There are also four types: first, Hetu-pratyaya (cause and condition); second, Vijnapti-matrata (consciousness-only); third, Ananimitta (signlessness); fourth, Tathata (suchness). According to the previous schools (viewpoints), all should be cited and explained. It is not permissible to say that because the text speaks of Tathata, there are no other three dharmas; the text speaks of Ananimitta, there are no other two dharmas; the text speaks of consciousness-only, there is no other one dharma. All wise people should understand according to reason and reality. There are four different ways of narrating the scripture, with two differences: first, different names of the scripture; second, different names of the chapters. The different names of the scripture are that this scripture has been translated seven times, Yan Fotiao translated it in the White Horse Temple in the Han Dynasty, Zhi Gongming translated it in Wukang in the Wu region, and the three masters Dharmaraksha, Zhu Lan, and Mithra, each translated the original text in the Eastern and Western Jin Dynasties, Kumarajiva translated it in the Qin Dynasty, and Xuanzang promoted it in the Tang Dynasty. It is said that, except for Kumarajiva, some translations are named 'Vimalakirti Sutra', some are called 'Immaculate Glory Sutra', some are called 'Sutra Spoken by Vimalakirti', some are called 'Sutra Spoken by Immaculate Glory', and some are called 'Vimalakirti Sutra'. Only the Dharma Master Kumarajiva, alone, called it 'Vimalakirti Nirdesa Sutra', and also said that another name is 'Inconceivable Liberation'. According to the Sanskrit text, the initial title is 'A-vimala-kirti', 'A' means 'without', 'mala' means 'defilement', such as 'Amala-vijnana', which means 'immaculate consciousness'. Now that the word 'vi' has been added, it means 'glory', which is 'immaculate glory'. 'Kirti' means 'spoken'. The word order in Sanskrit is often reversed, such as (they) say 'wearing clothes eating rice'. Now (literal translation) is 'speaking by immaculate glory', which means that in this scripture, immaculate glory is the object spoken of. According to the Tang Dynasty word order, the correct saying should be 'Sutra Spoken by Immaculate Glory'. The Dharma Master Kumarajiva did not follow the translation habits of the Han region, retaining the Sanskrit pronunciation, considering that Vimalakirti could also speak the scripture. Because he was in the worldly delusion and had not participated in the practice of the Sangha for a long time, fearing that it would cause discussion among others, he allowed him to speak the scripture, such as the 'Sutra Spoken by the Deer Woman'. The scripture speaks of the affairs of the Deer Woman, not that the Deer Woman can speak the scripture. If (someone) is in front of the Buddha and receives the Buddha's approval, even heavenly demons and external paths can speak the scripture. Although they are allowed to speak, it is still called the Buddha's spoken scripture. Others are not allowed to speak the scripture. The 'Yogacarabhumi-sastra' says that in the twelve divisions of scriptures, disciples can only speak treatises.

議經。理不違佛故。餘十一部。皆不許說。改換佛言。師資別故。若不爾者。師資何異。三藏之中。唯得說阿毗達磨。不得說餘二。師資既別。故知凈名妙德。不得說經。亦非彼經上下皆凈名說。何得云維摩詰說。其維摩得云凈名。義即可然。言則不可。單言維摩。但是垢稱。闕少阿羅二字。詰者。枳里底。說也。更云所說。重言何用。但是什公出自龜茲。不解中國梵語。不但澆訛不正。亦乃義意未融故也。一名不可思議解脫者。準依梵本。題在卷末。卷末佛言。此經名為說無垢稱不可思議自在神變解脫法門。若唯談人。但云阿費摩羅枳里底。若唯談法。腳註云亦名不可思議解脫。舊經。佛告有二名。此乃譯經之人別開。非梵本如此。若以如有二故。並悉題之。勝鬘有十五名。無量義經有十七名。並應具載。何故都題。不併題也。俱以什公見注之號。遂即經首題之。無本腳註。後人連題粗寫。遂令萬代連唱釋之。理不然也。依此注中。詮不可思議解脫之事。是故名之。品名不同者。經十四品。頭數雖同。名或有異。第一。今名序品。什公云佛國品。契經正說維摩詰事。欲明其事。先談由序。何故不名序品。乃名佛國。若以寶性問佛。佛說嚴凈佛土。乃名佛國。直欲別明佛國之義。不是序述說凈名之由序也。如法花經序

品。明說無量義等七種成熟事。應名成就品。何故名序品。又諸經皆有序品。此何獨無。又以後準前。后名囑累。何故初無序品。第二。今名顯不可思議方便善巧品。什公但名方便品。方便之義。理通大小。今顯大故。應言顯不思議。何得但言方便。又大乘中。方便通權實。此顯權而不實。下位不知。妙用莫方。云不思議善巧。簡小簡實。不應但名方便品。又梵本有顯不思議善巧。什公何以單名。第三聲聞品。什公名弟子品。菩薩聲聞。二俱弟子。聲聞何故獨得弟子之名。以小對大。應名聲聞。不應名弟子。何況梵本無弟子之言。第五。今名問疾品。什公名文殊師利問疾品。什公以吉祥稱首。標以為名。今者不唯一人。所以總言問疾。既依梵本。實亦無之。第七。今名觀有情品。什公名觀眾生品。卉木無識。亦名眾生。有識名情。不通草木。況梵云摩呼繕那。可云眾生。既云薩埵。故言有情。第八。今名菩提分品。什公名佛道品。菩提覺義。當來佛果。分是因義。此等眾行。成覺之因。又菩提覺義。即是妙慧。分是支義。此是妙慧之支分也。言佛道者。佛是佛果。道是因名。道路之義。取佛之道。義雖可爾。然肇公意。欲以老子之道同佛之道。而以為名。菩提覺義。未伽道義。梵音既違。義亦有濫。豈在佛位而無道也

【現代漢語翻譯】現代漢語譯本關於『品』。經文明確闡述了無量義等七種成熟之事，本應命名為『成就品』。為何命名為『序品』？而且，所有其他經書都有序品，為何唯獨此經沒有？再者，按照後面的命名規則，後續章節名為『囑累』，為何最初沒有序品？第二，現在的品名為『顯不可思議方便善巧品』，鳩摩羅什大師只命名為『方便品』。『方便』的含義，從道理上講，大小乘都通用。現在是爲了彰顯大乘，本應說『顯不思議』，為何只說『方便』？而且在大乘中，『方便』既包括權宜之計，也包括真實之法。這裡彰顯的是權宜之計而非真實之法，下位菩薩無法知曉其中精妙的運用。稱之為『不思議善巧』，是爲了區分小乘和真實之法。不應只命名為『方便品』。而且梵文字中有『顯不思議善巧』，鳩摩羅什大師為何只用了『方便』二字？第三，『聲聞品』，鳩摩羅什大師命名為『弟子品』。菩薩和聲聞，都可以說是佛的弟子。為何只有聲聞才能獲得『弟子』之名？從小乘的角度來說，應該命名為『聲聞』，不應命名為『弟子』。更何況梵文字中沒有『弟子』的說法。第五，現在的品名為『問疾品』，鳩摩羅什大師命名為『文殊師利(Manjusri)問疾品』。鳩摩羅什大師用吉祥的稱謂開頭，並以此作為品名。現在不只是文殊師利一人問疾，所以總稱為『問疾』。既然是依據梵文字，實際上梵文字中也沒有『文殊師利』。第七，現在的品名為『觀有情品』，鳩摩羅什大師命名為『觀眾生品』。草木沒有意識，也被稱為『眾生』。有意識的稱為『有情』，不包括草木。況且梵文是摩呼繕那(Mahasattva)，怎麼能說是『眾生』呢？既然說是薩埵(Sattva)，所以說是『有情』。第八，現在的品名為『菩提分品』，鳩摩羅什大師命名為『佛道品』。菩提(Bodhi)是覺悟的意思，指未來的佛果。『分』是因的意思，這些修行是成就覺悟的原因。而且菩提是覺悟的意思，也就是妙慧。『分』是支分的意思，這是妙慧的支分。說『佛道』，佛是佛果，道是因的名稱，道路的意思，取佛的道路。意思雖然可以，但是僧肇大師的意思，想用老子的『道』來比同佛的『道』，並以此作為品名。菩提是覺悟的意思，未伽(Marga)是道的意思，梵文發音既然不同，意義也有混淆。難道在佛的地位上就沒有道了嗎？

【English Translation】 English version Regarding 『Chapters』. The sutra clearly elucidates the seven matters of maturation, such as immeasurable meanings, and should be named 『Accomplishment Chapter』. Why is it named 『Introduction Chapter』? Moreover, all other sutras have an introduction chapter, why is this one unique in not having one? Furthermore, according to the naming convention used later, subsequent chapters are named 『Entrustment』, why is there no introduction chapter at the beginning? Secondly, the current chapter is named 『Chapter on Manifesting Inconceivable Skillful Means』. Kumarajiva (Kumarajiva) only named it 『Skillful Means Chapter』. The meaning of 『skillful means』 is, in principle, common to both the Great and Small Vehicles. Now, to highlight the Great Vehicle, it should be said 『Manifesting the Inconceivable』, why only say 『Skillful Means』? Moreover, in the Great Vehicle, 『skillful means』 includes both expedient and real teachings. This chapter manifests expedient teachings rather than real ones, which lower-level Bodhisattvas cannot comprehend the subtle applications of. Calling it 『Inconceivable Skillful Means』 is to distinguish it from the Small Vehicle and real teachings. It should not be named only 『Skillful Means Chapter』. Moreover, the Sanskrit text has 『Manifesting Inconceivable Skillful Means』, why did Kumarajiva only use the two words 『Skillful Means』? Thirdly, 『Chapter on Sravakas (Sravakas)』, Kumarajiva named it 『Chapter on Disciples』. Both Bodhisattvas and Sravakas can be called disciples of the Buddha. Why is it that only Sravakas can obtain the name 『disciples』? From the perspective of the Small Vehicle, it should be named 『Sravakas』, not 『Disciples』. Moreover, the Sanskrit text does not have the term 『disciples』. Fifthly, the current chapter is named 『Chapter on Inquiry about Illness』, Kumarajiva named it 『Chapter on Manjusri (Manjusri)'s Inquiry about Illness』. Kumarajiva used an auspicious title at the beginning and used it as the chapter name. Now, it is not only Manjusri who is inquiring about illness, so it is generally called 『Inquiry about Illness』. Since it is based on the Sanskrit text, in reality, the Sanskrit text does not have 『Manjusri』. Seventhly, the current chapter is named 『Chapter on Observing Sentient Beings』, Kumarajiva named it 『Chapter on Observing Living Beings』. Plants and trees, which have no consciousness, are also called 『living beings』. Those with consciousness are called 『sentient beings』, which does not include plants and trees. Moreover, the Sanskrit is Mahasattva (Mahasattva), how can it be said to be 『living beings』? Since it is said to be Sattva (Sattva), therefore it is said to be 『sentient beings』. Eighthly, the current chapter is named 『Chapter on the Factors of Enlightenment』, Kumarajiva named it 『Chapter on the Buddha Path』. Bodhi (Bodhi) means enlightenment, referring to the future Buddha fruit. 『Factors』 means cause, these practices are the cause of achieving enlightenment. Moreover, Bodhi means enlightenment, which is also subtle wisdom. 『Factors』 means branches, this is a branch of subtle wisdom. Saying 『Buddha Path』, Buddha is the Buddha fruit, and path is the name of the cause, the meaning of the road, taking the Buddha's path. Although the meaning is acceptable, Master Sengzhao's (Sengzhao) intention was to compare Lao Tzu's (Lao Tzu) 『Tao』 with the Buddha's 『Tao』 and use it as the chapter name. Bodhi means enlightenment, Marga (Marga) means path, since the Sanskrit pronunciation is different, the meaning is also confused. Is it that there is no path in the position of the Buddha?

。故應正云菩提分品。第九。今名不二法門品。什公名入不二法門品。今明不二法門道理。何勞更置入言。什公以凈名不言。謂入不二。妙德等有言。應是入二。總彰不二義。故不須入言。梵本經無入字。第十。今名香臺品。什公云香積品。佛身香體高妙類于香臺。但言香積。積香所成。而無妙高之義。顯佛土體妙高大故。應名香臺。第十二。今名觀如來品。什公云阿閦佛品。彼品。佛問維摩詰。云何觀于如來。說觀法身如來等品。后因鹙子請問。方說凈名從阿閦佛國來。不唯明阿閦佛。今唯言阿閦佛。失彼品經宗之意。何但違于梵音。但以方言隔正理虧。義既乖其本宗。名亦如何不謬也。五科品所從者。古科此經。十四品中。種種不同。如古疏解。今科為三。初之一品。說經緣起分。次十一品。正陳本宗分。后之二品。贊授流通分。此經明菩薩權實二益。因果二位。真俗兩諦。空有兩理。述起所因。故初名序。既陳緣起。次述經宗。故次十一品。名本宗分。經旨既深。恐不能傳習。讚過去藥王如來等事。勸授末代。故后二品名流通分。緣起分中。四種圓滿。一序圓滿。即從如是。乃至庵羅衛林。二眾圓滿。即從與大苾芻眾。至蔽諸大眾。三說因圓滿。從時廣嚴城有一菩薩。至便見此土無量功德妙寶莊嚴。四利益圓滿

【現代漢語翻譯】因此，應當正確地稱為『菩提分品』（Bodhi Divisions Chapter）。第九品，現在名為『不二法門品』（The Dharma Door of Non-Duality Chapter）。鳩摩羅什（Kumārajīva）譯本名為『入不二法門品』（Entering the Dharma Door of Non-Duality Chapter）。現在闡明不二法門的道理，何必再加『入』字呢？鳩摩羅什認為《維摩詰經》沒有說『入不二』，而文殊師利（Mañjuśrī）等菩薩有提到，應該說是『入二』。總而言之，彰顯的是不二的意義，所以不需要『入』字。梵文字的經書中沒有『入』字。第十品，現在名為『香臺品』（Fragrant Dais Chapter）。鳩摩羅什譯本稱為『香積品』（Accumulation of Fragrance Chapter）。佛的身香體高妙，類似於香臺。但只說『香積』，是積累香氣所成，而沒有高妙盛大的意義。爲了彰顯佛土的體性高妙盛大，所以應該稱為『香臺』。第十二品，現在名為『觀如來品』（Contemplating the Tathāgata Chapter）。鳩摩羅什譯本稱為『阿閦佛品』（Akshobhya Buddha Chapter）。那一品中，佛陀問維摩詰（Vimalakirti），『如何觀于如來？』，講述了觀法身如來等內容。後來因為舍利弗（Śāriputra）請問，才說到維摩詰從阿閦佛國而來。不僅僅是闡明阿閦佛。現在只說阿閦佛，就失去了那一品經的宗旨。這不僅違背了梵文原意，而且因為方言的隔閡，正理有所虧損。意義既然違背了原本的宗旨，名稱又怎麼會不謬誤呢？五科的品目依據：古人對這部經的科判，十四品中，各有不同。如同古代的疏解。現在科判為三部分。最初的一品，是說經的緣起分。其次的十一品，是正式陳述本宗分。最後的兩品，是讚歎和授與流通分。這部經闡明菩薩的權巧和真實兩種利益，因地和果地兩種位次，真諦和俗諦兩種諦理，空性和有性兩種道理。敘述發起的原因，所以最初的一品名為序分。既然陳述了緣起，其次就敘述經的宗旨，所以其次的十一品名為本宗分。經的旨意既然深奧，恐怕不能傳習，所以讚歎過去藥王如來（Bhaishajyaraja Tathagata）等事蹟，勸勉授與末代，所以最後的兩品名為流通分。緣起分中，有四種圓滿。一是序圓滿，即從『如是』開始，直到『庵羅衛林』（Amra garden）。二是眾圓滿，即從『與大苾芻眾』開始，直到『蔽諸大眾』。三是說因圓滿，從『時廣嚴城有一菩薩』開始，直到『便見此土無量功德妙寶莊嚴』。四是利益圓滿。

【English Translation】 Therefore, it should be correctly called the 'Bodhi Divisions Chapter'. The ninth chapter is now named 'The Dharma Door of Non-Duality Chapter'. Kumārajīva's translation is named 'Entering the Dharma Door of Non-Duality Chapter'. Now that we are clarifying the doctrine of the Dharma Door of Non-Duality, why add the word 'entering'? Kumārajīva believed that the Vimalakirti Sutra did not say 'entering non-duality', while Mañjuśrī and other Bodhisattvas mentioned it, so it should be said 'entering duality'. In short, what is highlighted is the meaning of non-duality, so the word 'entering' is not needed. The Sanskrit version of the sutra does not have the word 'entering'. The tenth chapter is now named 'Fragrant Dais Chapter'. Kumārajīva's translation is called 'Accumulation of Fragrance Chapter'. The Buddha's fragrant body is tall and wonderful, similar to a fragrant dais. But only saying 'accumulation of fragrance' means it is formed by accumulating fragrance, without the meaning of being tall and magnificent. To highlight the tall and magnificent nature of the Buddha-land, it should be called 'Fragrant Dais'. The twelfth chapter is now named 'Contemplating the Tathāgata Chapter'. Kumārajīva's translation is called 'Akshobhya Buddha Chapter'. In that chapter, the Buddha asked Vimalakirti, 'How does one contemplate the Tathāgata?', discussing the contemplation of the Dharmakaya Tathāgata and other topics. Later, because Śāriputra asked, it was mentioned that Vimalakirti came from the Akshobhya Buddha-land. It is not just clarifying Akshobhya Buddha. Now only mentioning Akshobhya Buddha loses the main purpose of that chapter. This not only violates the original Sanskrit meaning, but also because of the barrier of dialects, the correct principle is compromised. Since the meaning violates the original purpose, how can the name not be erroneous? The basis for the chapter divisions: Ancient people divided this sutra into fourteen chapters, each with different divisions, as in the ancient commentaries. Now it is divided into three parts. The first chapter is the introduction, explaining the origin of the sutra. The next eleven chapters are the main section, formally stating the main doctrine. The last two chapters are praise and transmission. This sutra clarifies the two benefits of Bodhisattvas, expedient and real, the two positions of cause and effect, the two truths of ultimate and conventional, and the two principles of emptiness and existence. Narrating the cause of the arising, the first chapter is named the introduction. Since the origin is stated, the next section narrates the main doctrine of the sutra, so the next eleven chapters are named the main section. Since the meaning of the sutra is profound, fearing that it cannot be transmitted, the deeds of Bhaishajyaraja Tathagata and others in the past are praised, and the transmission to later generations is encouraged, so the last two chapters are named the transmission section. In the introduction, there are four kinds of completeness. First, the completeness of the introduction, from 'Thus I have heard' to 'Amra garden'. Second, the completeness of the assembly, from 'with a great assembly of monks' to 'covering all the great assembly'. Third, the completeness of the cause of the teaching, from 'At that time, in the city of Vaisali, there was a Bodhisattva' to 'then saw this land adorned with immeasurable meritorious virtues and wonderful treasures'. Fourth, the completeness of the benefit.

。從當佛現此嚴凈土時。至於品永。雖此一品總皆是序。其初通分。諸經共有。為序義勝。獨得其名。眾者從眾。聖德眷屬輔翼之類。因者所由。寶性獻蓋問佛菩薩嚴凈佛土。佛說二利為嚴凈因。發起正宗菩薩修治身土等行。故名說因。天人聞法。獲果不同。明此差別。名利益滿。序圓滿中。文段有四。勝妙有二。文段四者。一總顯已聞。如是我聞也。二說法時節。一時。三教主。薄伽梵。四說經處。住廣嚴城庵羅衛林。勝妙二者。一廣嚴城。勝餘諸城故。二庵羅林。勝餘諸林故。其城寬大。已勝諸城。樓持莊飾。復妙余處。果園結實。已勝餘園。常自衛之。顯法可重。表法義弘博。萬德莊嚴。契道果園。深可尊重。故序品有二圓滿也。

說無垢稱經疏第一(本)

說無垢稱經疏第一(末)

經言如是我聞者。如摩訶摩耶經說。佛教安置之所由也。佛地論說。如是之言。依四義轉。一依譬喻。如有說言。如是富貴如毗沙門。如是所傳所聞之法。如佛所說。定無有異。定為利樂方便之因。或當所說如是文句。如我昔聞。二依教誨。如有說言。汝當如是讀誦經論。此中如是。遠則佛之教誨也。近則傳法者之教誨也。或告時眾。如是當聽我昔所聞。三依問答。謂有問言。汝當所說昔定聞耶。故此答言如是

【現代漢語翻譯】現代漢語譯本：當佛陀顯現這莊嚴清凈的佛土時，直到本品的結束，雖然這一品總體上都是序分，但最初的通序部分，是諸經共有的，因為它在序分中意義殊勝，所以獨得『序』這個名稱。『眾』指的是大眾，即具有聖德的眷屬和輔佐者等等。『因』指的是所由，寶性（Ratnakara）獻寶蓋，提問佛陀關於菩薩如何莊嚴清凈佛土。佛陀宣說二利（自利利他）是莊嚴清凈佛土的因，從而發起正宗部分，即菩薩修治自身和佛土等的行為，因此名為『說因』。天人和阿修羅聽聞佛法，獲得的果報不同，闡明這種差別，名為『利益滿』。在序分圓滿中，文段有四個，勝妙之處有兩個。文段四個是：一、總顯已聞，如『如是我聞』也。二、說法時節，即『一時』。三、教主，即『薄伽梵』（Bhagavan，世尊）。四、說經之處，即住在廣嚴城（Vaishali）的庵羅衛林（Amra-vana）。勝妙之處兩個是：一、廣嚴城勝過其他城池。二、庵羅林勝過其他園林。這座城池寬廣宏大，已經勝過其他城池，樓閣持有莊嚴的裝飾，又勝過其他地方。果園結滿果實，已經勝過其他園林，常常自我守護，彰顯佛法可以被重視，表明佛法義理弘大深遠，萬德莊嚴，與道果園林相契合，非常值得尊重，所以序品具有兩種圓滿。《說無垢稱經疏》第一（本）《說無垢稱經疏》第一（末）經文說『如是我聞』，正如《摩訶摩耶經》所說，是佛教安置之所由。佛地論說，『如是』之言，依據四種意義而轉變。一是依據譬喻，如有說『如是富貴如毗沙門』（Vaishravana，多聞天王），如此所傳所聞的佛法，如佛所說，一定沒有差異，一定是利益安樂的方便之因。或者說，所說的『如是』文句，如我過去所聞。二是依據教誨，如有說『你應當如此讀誦經論』，此處的『如是』，遠指佛陀的教誨，近指傳法者的教誨。或者告知當時的聽眾，『如此應當聽聞我過去所聞』。三是依據問答，如有提問說『你所說的，是過去一定聽聞過的嗎？』因此回答說『如是』。

【English Translation】 English version: When the Buddha manifested this adorned and pure Buddha-land, until the end of this chapter, although this chapter is generally the introduction, the initial common introduction is shared by all sutras, because it is supremely meaningful in the introduction, it uniquely obtains the name 'Introduction'. 'Assembly' refers to the great assembly, that is, the retinue and supporters with saintly virtues, and so on. 'Cause' refers to the reason, Ratnakara (寶性) offered a jeweled canopy, asking the Buddha about how Bodhisattvas adorn and purify the Buddha-land. The Buddha proclaimed that the two benefits (self-benefit and benefiting others) are the cause of adorning and purifying the Buddha-land, thereby initiating the main section, that is, the Bodhisattvas' actions of cultivating themselves and the Buddha-land, hence it is named 'Explaining the Cause'. Devas (天人) and Asuras (阿修羅) hear the Dharma and obtain different results, clarifying this difference is named 'Benefit Fulfillment'. In the perfection of the introduction, there are four sections and two excellent aspects. The four sections are: 1. Generally revealing what has been heard, such as 'Thus have I heard'. 2. The time of the Dharma teaching, that is, 'At one time'. 3. The teaching master, that is, 'Bhagavan' (薄伽梵, World-Honored One). 4. The place where the sutra was spoken, that is, residing in the Amra-vana (庵羅衛林) in Vaishali (廣嚴城). The two excellent aspects are: 1. Vaishali surpasses other cities. 2. Amra-vana surpasses other gardens. This city is vast and grand, already surpassing other cities, the pavilions hold adorned decorations, again surpassing other places. The orchard is full of fruits, already surpassing other gardens, constantly guarding itself, highlighting that the Dharma can be valued, indicating that the Dharma's meaning is vast and profound, adorned with myriad virtues, in accordance with the path and fruit garden, it is deeply worthy of respect, therefore the introduction chapter has two perfections. Commentary on the Vimalakirti Sutra, Volume 1 (Beginning) Commentary on the Vimalakirti Sutra, Volume 1 (End) The sutra says 'Thus have I heard', just as the Maha Maya Sutra says, it is the reason for the establishment of Buddhism. The Yogacarabhumi-sastra says that the words 'Thus' are transformed according to four meanings. First, according to metaphor, such as saying 'Thus rich and noble as Vaishravana' (毗沙門, Guardian King of the North), thus the Dharma transmitted and heard, as the Buddha said, certainly has no difference, it is certainly the cause of the means of benefiting and bringing happiness. Or, the 'Thus' sentence spoken, as I have heard in the past. Second, according to teaching, such as saying 'You should recite the sutras and treatises in this way', the 'Thus' here refers to the Buddha's teaching from afar, and the Dharma transmitter's teaching from nearby. Or, telling the audience at the time, 'Thus you should listen to what I have heard in the past'. Third, according to question and answer, such as asking 'What you are saying, is it what you have certainly heard in the past?' Therefore, the answer is 'Thus'.

我聞。四依許可。如有說言。我當爲汝如是而思。如是而作。如是而說。謂結集時。諸菩薩眾。咸共請言。如汝所聞。當如是說。傳法菩薩。便許可言。如是當說。如我所聞。或信可言。是事如是。謂如是法。我昔曾聞。此事如是。齊此當說。定無有異。由四義故。經初皆置如是我聞。真諦三藏云。微細律明。阿難升座。集法藏時。身如諸佛。具諸相好。下座之時。還複本形。勘集藏傳。亦作是說。眾有三疑。一疑佛大悲從涅槃起更說妙法。二疑更有佛從他方來住此說法。三疑彼阿難轉身成佛為眾說法。故經初言如是我聞。為令生信除此三疑。注法花云。如是者。感應之瑞。如以順機受名。是以無非立稱。眾生以無非為感。如來以順機為應。傳經者。以名教出于感應。故建立如是。注無量義經言。至人說法。但為顯如。唯如為是。故言如是。[琁-疋+止]公云。以離五謗。名為如是。第一句。如是此經。離執有增益謗。第二句。如是此經。離執無損減謗。第三句。如是此經。離執亦有亦無相違謗。第四句。如是此經。離執非有非無愚癡謗。第五句。如是此經。離執非非有非非無戲論謗。光宅云。如是。將傳所聞。前題舉一部也。如是一部經。我親從佛聞。即為我聞作詮敘耳。梁武帝云。如是。如斯之從義。是佛所說

【現代漢語翻譯】現代漢語譯本：我聽聞（我聞）。四種依據（四依）允許（許可），如果有人說（如有說言）：『我應當爲了你們這樣思考（我當爲汝如是而思），這樣行動（如是而作），這樣宣說（如是而說）。』這是指結集佛經時（謂結集時），各位菩薩們（諸菩薩眾）共同請求說（咸共請言）：『如您所聽聞的（如汝所聞），應當這樣宣說（當如是說）。』傳法的菩薩（傳法菩薩）便允許說（便許可言）：『是的，應當這樣宣說（如是當說），就像我所聽聞的一樣（如我所聞）。』或者確信地說（或信可言）：『這件事就是這樣（是事如是），』指的是這樣的佛法（謂如是法），我過去曾經聽聞（我昔曾聞），這件事就是這樣（此事如是），就按照這樣宣說（齊此當說），一定不會有差異（定無有異）。因為這四種原因（由四義故），佛經的開頭都放置『如是我聞』（經初皆置如是我聞）。真諦三藏說（真諦三藏云）：根據微細的戒律說明（微細律明），阿難尊者升座（阿難升座）結集法藏時（集法藏時），身體如同諸佛一般（身如諸佛），具備各種殊勝的相好（具諸相好），下座的時候（下座之時），又恢復原來的樣子（還複本形）。勘驗結集藏的傳記（勘集藏傳），也是這樣說的（亦作是說）。大眾有三種疑惑（眾有三疑）：一是懷疑佛陀大慈大悲（一疑佛大悲）從涅槃中起來（從涅槃起）再次宣說微妙的佛法（更說妙法）；二是懷疑有其他的佛（二疑更有佛）從其他地方來（從他方來）住在這裡宣說佛法（住此說法）；三是懷疑阿難尊者轉身變成佛（三疑彼阿難轉身成佛）為大眾宣說佛法（為眾說法）。所以佛經開頭說『如是我聞』（故經初言如是我聞），是爲了讓大眾生起信心（為令生信）消除這三種疑惑（除此三疑）。《法華經注》（注法花云）中說：『如是』，是感應的祥瑞（如是者，感應之瑞），就像用順應眾生根基來接受教化一樣（如以順機受名），因此沒有不是爲了適應眾生的（是以無非立稱）。眾生以沒有不適應的為感（眾生以無非為感），如來以順應眾生根基為應（如來以順機為應）。傳經的人（傳經者）認為佛法的教義出於感應（以名教出于感應），所以建立『如是』（故建立如是）。《無量義經注》（注無量義經言）中說：證悟真理的人說法（至人說法），只是爲了顯現真如（但為顯如），只有真如才是真理（唯如為是），所以說『如是』（故言如是）。[琁-疋+止]公說（[琁-疋+止]公云）：因為遠離五種誹謗（以離五謗），所以稱為『如是』（名為如是）。第一句，『如是此經』（如是此經），遠離執著有增益的誹謗（離執有增益謗）。第二句，『如是此經』（如是此經），遠離執著沒有損減的誹謗（離執無損減謗）。第三句，『如是此經』（如是此經），遠離執著既有又無的相互矛盾的誹謗（離執亦有亦無相違謗）。第四句，『如是此經』（如是此經），遠離執著非有非無的愚癡誹謗（離執非有非無愚癡謗）。第五句，『如是此經』（如是此經），遠離執著非非有非非無的戲論誹謗（離執非非有非非無戲論謗）。光宅法師說（光宅云）：『如是』，是將要傳達所聽聞的內容（如是，將傳所聞），在經文開頭提綱挈領地概括整部經（前題舉一部也）。『如是』這部經（如是一部經），我親自從佛陀那裡聽聞的（我親從佛聞），這就是對『我聞』的解釋（即為我聞作詮敘耳）。梁武帝說（梁武帝云）：『如是』，是『如斯』的意思（如是，如斯之從義），是佛陀所說的（是佛所說）。

【English Translation】 English version: Thus I have heard (我聞). The four reliances (四依) are permissible (許可). If someone says (如有說言): 'I shall think thus for you (我當爲汝如是而思), act thus (如是而作), and speak thus (如是而說).' This refers to the time of the sutra compilation (謂結集時), when all the Bodhisattvas (諸菩薩眾) together requested (咸共請言): 'As you have heard (如汝所聞), you should speak thus (當如是說).' The Bodhisattva who transmits the Dharma (傳法菩薩) then permitted (便許可言): 'Yes, I shall speak thus (如是當說), as I have heard (如我所聞).' Or they may affirm (或信可言): 'This matter is so (是事如是),' referring to such Dharma (謂如是法) that 'I have heard in the past (我昔曾聞), this matter is so (此事如是), and I shall speak accordingly (齊此當說), there will be no difference (定無有異).' For these four reasons (由四義故), 'Thus I have heard' (如是我聞) is placed at the beginning of the sutras (經初皆置如是我聞). The Tripiṭaka Master Paramārtha (真諦三藏) said (云): According to the detailed Vinaya explanation (微細律明), when Venerable Ānanda (阿難) ascended the seat (升座) to compile the Dharma treasury (集法藏時), his body was like that of all the Buddhas (身如諸佛), possessing all the excellent marks and qualities (具諸相好). When he descended from the seat (下座之時), he returned to his original form (還複本形). The records of the compilation of the treasury (勘集藏傳) also say this (亦作是說). The assembly had three doubts (眾有三疑): First, they doubted that the Buddha, with great compassion (佛大悲), arose from Nirvana (從涅槃起) to speak the wonderful Dharma again (更說妙法). Second, they doubted that another Buddha (更有佛) came from another direction (從他方來) to dwell here and speak the Dharma (住此說法). Third, they doubted that Venerable Ānanda transformed into a Buddha (阿難轉身成佛) to speak the Dharma for the assembly (為眾說法). Therefore, the sutra begins with 'Thus I have heard' (如是我聞) to generate faith (為令生信) and eliminate these three doubts (除此三疑). The commentary on the Lotus Sutra (法花) says (注法花云): 'Thus' (如是) is an auspicious sign of interaction (感應之瑞), just as using what accords with the capacity of beings to receive teachings (如以順機受名), therefore there is nothing that is not established (是以無非立稱). Beings take what is not unsuited as the response (眾生以無非為感), and the Tathagata takes what accords with the capacity of beings as the stimulus (如來以順機為應). The one who transmits the sutra (傳經者) considers that the teachings of the Dharma arise from interaction (以名教出于感應), therefore 'Thus' is established (故建立如是). The commentary on the Infinite Meaning Sutra (無量義經) says (注無量義經言): A person who has attained the truth speaks the Dharma (至人說法) only to reveal Suchness (真如) (但為顯如), and only Suchness is truth (唯如為是), therefore it is said 'Thus' (故言如是). Master Xuan-zhi (琁-疋+止) says (公云): Because it is free from the five slanders (以離五謗), it is called 'Thus' (名為如是). The first sentence, 'Thus this sutra' (如是此經), is free from the slander of clinging to increase (離執有增益謗). The second sentence, 'Thus this sutra' (如是此經), is free from the slander of clinging to decrease (離執無損減謗). The third sentence, 'Thus this sutra' (如是此經), is free from the contradictory slander of clinging to both existence and non-existence (離執亦有亦無相違謗). The fourth sentence, 'Thus this sutra' (如是此經), is free from the ignorant slander of clinging to neither existence nor non-existence (離執非有非無愚癡謗). The fifth sentence, 'Thus this sutra' (如是此經), is free from the frivolous slander of clinging to neither non-existence nor non-non-existence (離執非非有非非無戲論謗). Master Guangzhai (光宅) says (云): 'Thus' (如是) is about to transmit what has been heard (將傳所聞), and it is a summary of the entire sutra at the beginning (前題舉一部也). 'Thus' this sutra (如是此經), I personally heard from the Buddha (我親從佛聞), which is an explanation of 'I have heard' (即為我聞作詮敘耳). Emperor Wu of Liang (梁武帝) said (云): 'Thus' (如是) means 'like this' (如斯之從義), it is what the Buddha said (是佛所說).

。故言如是。長耳三藏云。如是有三。一就佛。三世諸佛共說不異名如。以同說故稱是。由斯可信。以同說故。二就法。諸法實相。古今不異。故名為如。如如而說。故稱為是。既稱理言。不增不減。決定可信。故稱如是。三就僧。以阿難聞。望佛本教。所傳不異。故名為如。永離過非。故稱為是。又如是者。信順之辭。智度論云。如是我聞。生信也。信受奉行。生智也。信為能入。智為能度。信為入法之初基。智為究竟之玄術。信則所言之理順。順則師資之道成。由信故。所說之法。皆可順從。由順故。說聽二徒。師資建立。於此信中。略為十釋。一信者。依仁王等經。趣聖位之初因。證諦理之鴻漸。故四十心以信為首。將入聖位。有信根力。有信根故。萬善因此而生。有信力故。四魔不能屈伏。由斯經首創令生信。二依毗婆沙論。信者。食法味之嘉手。學佛法者。如大龍象。以信為手。以舍為牙。以念為頸。以慧為頭。于其兩肩。擔集善法。像所食啖。以鼻為手。故學法者。最初信生。三學者。大商主元規法寶。故初生信。獲彼聖財。顯揚論云。七聖財者。謂信戒聞舍慧慚愧。信即一焉。四瑜伽論云。入一切法。欲為根本。起希望故。作意所生。數警覺故。觸所集起。時和對故。受所引攝。領在心故。定為增上。

心微寂故。慧為最勝。擇善惡故。解脫為堅固。息纏縛故。出離為後邊。覺道滿故。信既為欲依。故最初令起。五成唯識云。信如水精珠。能清濁水。能治不信自性渾濁。故宣尼云。兵食信三。信不可棄。春秋亦言。茍有明信。𡼏溪沼沚之毛。蘋蘩蘊藻之葉。可薦鬼神。可羞公主也。六俱舍云。拔眾生出生死泥。正法為佛手。即正宗也。信為眾生手。即序分也。兩手相接。出於淤泥。七諸論云。信者能越惡道。離貧賤因。故入聖已。有不壞信。故初令起。以下三解。準經為釋。八泛大溟海。假手以行舟。渡生死河。須信以發慧。九見珍財。寶手以採拾。聞法寶。藉信而方得。十游曠野。而有手持甲杖。以捍群賊。出生死源而有信。發慧解而斷煩惱。由斯經首如是我聞。為令眾生起正信故。以上合有二十六釋。言我聞者。傳法菩薩。自指己身言。如是法親從佛聞。故名我聞。我謂諸蘊。世俗假者。然我有三。一妄所執我。謂外道等所橫計我。二假施設我。謂大涅槃樂凈常我。除二乘倒。強施設故。三世流佈我。謂世共傳天授等名。今傳法者。隨順世間。自指稱我。不同前二。即是無我之大我也。問。諸佛說法。本除我執。何故不稱無我聞。乃言我聞。答以四義故。但稱我聞。一言說易故。若言無我。知此說誰。二順世間

【現代漢語翻譯】現代漢語譯本心若能微微寂靜，智慧便最為殊勝，因為智慧能夠分辨善惡。解脫最為堅固，因為它能止息煩惱的纏縛。出離是最終的歸宿，因為覺悟之道已經圓滿。信是愿欲的所依，所以最初要生起信心。《五成唯識論》說：『信如水晶珠，能澄清濁水，能對治不信的自性渾濁。』所以孔子說：『兵、食、信三者，信不可拋棄。』《春秋》也說：『如果真正有明信，即使是𡼏溪沼澤中的細毛，蘋蘩蘊藻的葉子，也可以用來祭祀鬼神，可以用來款待公主。』《六俱舍論》說：『拔眾生出生死泥，正法為佛手，』這就是正宗部分。『信為眾生手，』這就是序分部分。兩手相接，才能從淤泥中脫身。各種論典說：『信能使人超越惡道，遠離貧賤之因。』所以證入聖位后，有不壞的信心，所以最初要生起信心。以下三種解釋，依據經典來解釋。泛遊大海，要藉助手來駕馭船隻；渡過生死長河，需要依靠信來啓發智慧。見到珍貴的財寶，要用手去採拾；聽聞佛法珍寶，要憑藉信心才能獲得。行走在曠野中，需要手持甲冑兵器，來抵禦群賊；脫離生死之源，需要有信，啓發智慧和理解，才能斷除煩惱。因此，經典開頭說『如是我聞』，是爲了讓眾生生起正信的緣故。以上總共有二十六種解釋。說到『我聞』，是傳法的菩薩，自己指著自己說，『這樣的法是我親自從佛陀那裡聽聞的』，所以叫做『我聞』。『我』是指諸蘊（skandha，構成個體的五種要素），世俗假名。然而『我』有三種：一是妄所執我，指外道等所虛妄計度的我；二是假施設我，指《大涅槃經》所說的樂、凈、常、我，爲了破除二乘的顛倒見，而勉強施設的；三是世流佈我，指世間共同流傳的天授等名稱。現在傳法的人，隨順世間，自己指稱『我』，不同於前兩種，這就是無我的大我。問：諸佛說法，本來是爲了破除我執，為什麼不稱『無我聞』，而說『我聞』？答：因為有四種原因，所以只稱『我聞』：一是言說容易，如果說『無我』，誰知道這是誰說的？二是順應世間。

【English Translation】 English version When the mind is slightly stilled, wisdom becomes supreme, because it can discern good from evil. Liberation is most firm, as it ceases the entanglements of afflictions. Departure is the ultimate end, as the path of awakening is fulfilled. Faith is the basis of desire, so it is initially aroused. The Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) says: 'Faith is like a crystal bead, able to purify turbid water, able to cure the inherent turbidity of disbelief.' Therefore, Confucius said: 'Of the three—military preparedness, food, and faith—faith cannot be abandoned.' The Spring and Autumn Annals also says: 'If there is true and clear faith, even the fine hair from the 𡼏 creek swamp, the duckweed and algae leaves, can be offered to spirits and deities, and can be used to honor a princess.' The Abhidharmakośabhāṣya (Treasury of Metaphysics) says: 'To pull beings out of the mud of birth and death, the true Dharma is the Buddha's hand,' which is the main teaching. 'Faith is the hand of beings,' which is the introductory part. When both hands connect, one can escape from the mud. Various treatises say: 'Faith enables one to transcend evil paths and avoid the causes of poverty and lowliness.' Therefore, after entering the stage of sainthood, there is indestructible faith, so it is initially aroused. The following three explanations are based on the scriptures. To sail the vast ocean, one uses hands to steer the boat; to cross the river of birth and death, one needs faith to ignite wisdom. Upon seeing precious treasures, one uses hands to gather them; upon hearing the Dharma treasure, one can only obtain it through faith. When wandering in the wilderness, one needs to hold armor and weapons to defend against bandits; to escape the source of birth and death, one needs faith to ignite wisdom and understanding to cut off afflictions. Therefore, the sutra begins with 'Thus have I heard' (evaṃ mayā śrutam), to enable beings to generate right faith. The above comprises twenty-six explanations. As for 'I heard' (mayā śrutam), the bodhisattva transmitting the Dharma refers to himself, saying, 'This Dharma was personally heard by me from the Buddha,' hence it is called 'I heard.' 'I' (mayā) refers to the skandhas (the five aggregates), a conventional designation. However, there are three types of 'I': first, the falsely conceived 'I,' referring to the 'I' falsely imagined by externalists; second, the provisionally established 'I,' referring to the bliss, purity, permanence, and self of the Mahāparinirvāṇa Sūtra, provisionally established to eliminate the inverted views of the two vehicles; third, the commonly circulated 'I,' referring to names like 'Heaven-sent' commonly used in the world. Now, the Dharma transmitter, in accordance with the world, refers to himself as 'I,' which is different from the previous two, and is the great 'I' of no-self. Question: The Buddhas teach the Dharma primarily to eliminate the attachment to self, so why not say 'Thus have I heard of no-self' but instead say 'Thus have I heard'? Answer: Because of four reasons, only 'Thus have I heard' is said: first, it is easier to say; if one says 'no-self,' who knows who is speaking? Second, it accords with the world.

故。三除無我怖。言無我者。為誰修學。四者有自他染凈因果事業等故。所以稱我。問。若爾何故不稱名字。但稱我耶。答有三義。一示不乖俗。宗雖顯真。言不乖俗。理雖顯妙。言不乖粗。欲顯真諦。不離俗故。二我者主宰自在之義。阿難多聞聞持。其聞積集。三慧齊備。文義兼持。於三藏教。總持自在。若稱名字。雖順正理。無于諸法得自在義。由斯稱我。不道阿難。三我者親義。世間共言我見聞此。將為親證。若言阿難聞。或非親聞。從他傳受。今顯親聞世尊所說。非是傳聞。破他疑網。故不稱字。但言我聞。聞謂耳不發識聽受所說。今廢耳別。就我總稱。故名我聞。雖依大乘。根識心所。境至和合。方名為聞。然根五義。勝於識等。故根名聞。若但聞聲。可唯在耳。既緣名義。便在意中。故瑜伽言。聞謂比量。耳名聞者。親聞于聲。與意為門。意方聞故。因聞所成。總名為聞。若緣名義。稱之為聞。既在於意。故合名聞。廢別耳意。總稱我聞。以耳為門。熏習在總。因聞所成。總名為聞。故名我聞。慶喜於時雖亦見覺知佛所說。欲證深理。要先聞故。此界以聲為佛事故。希證菩提。要聞熏故。由斯經首不說見覺知。唯說我聞。據實。於時亦見佛說諸餘佛土以光明等而為佛事。可言見等。龍軍等言。佛唯有三法

【現代漢語翻譯】因此，爲了去除對『無我』的恐懼（三除無我怖）。如果說『無我』，那麼是誰在修行和學習呢（言無我者。為誰修學）？第四，因為有自身與他人的染污、清凈、因果、事業等等的差別，所以才稱之為『我』（四者有自他染凈因果事業等故。所以稱我）。問：如果這樣，為什麼不稱呼名字，而只稱『我』呢（問。若爾何故不稱名字。但稱我耶）？答：有三種含義（答有三義）：第一，表示不違背世俗（一示不乖俗）。宗義雖然彰顯真諦，但言語不違背世俗；道理雖然彰顯精妙，但言語不違背粗淺。這是爲了顯示真諦不離世俗的緣故（宗雖顯真。言不乖俗。理雖顯妙。言不乖粗。欲顯真諦。不離俗故）。第二，『我』有主宰和自在的含義（二我者主宰自在之義）。阿難（Ānanda，佛陀十大弟子之一，以『多聞第一』著稱）多聞強記，他所聽聞的積累，智慧齊備，能夠同時掌握經文和義理，對於三藏教法，能夠總持自在。如果稱呼他的名字，雖然順應正理，但無法體現他對諸法得自在的含義。因此稱『我』，而不說『阿難』（阿難多聞聞持。其聞積集。三慧齊備。文義兼持。於三藏教。總持自在。若稱名字。雖順正理。無于諸法得自在義。由斯稱我。不道阿難）。第三，『我』有親切的含義（三我者親義）。世間人常說『我見』、『我聞』，認為這是親身經歷的證明。如果說『阿難聞』，或許不是他親身聽聞，而是從他人那裡傳授得來的。現在表明這是阿難親身聽聞世尊所說，而不是傳聞，以此破除他人的疑慮。所以不稱呼名字，只說『我聞』（世間共言我見聞此。將為親證。若言阿難聞。或非親聞。從他傳受。今顯親聞世尊所說。非是傳聞。破他疑網。故不稱字。但言我聞）。『聞』是指耳朵不發動分別意識，只是聽受所說。現在捨棄耳朵的分別，就『我』總稱。所以叫做『我聞』（聞謂耳不發識聽受所說。今廢耳別。就我總稱。故名我聞）。雖然依據大乘的觀點，根、識、心所、境至和合，才能稱為『聞』。然而，根的五種作用，勝過識等等，所以用根來代表『聞』（雖依大乘。根識心所。境至和合。方名為聞。然根五義。勝於識等。故根名聞）。如果只是聽到聲音，那隻在耳朵。既然涉及名義，便在意中。所以《瑜伽師地論》說，『聞』是指比量。耳朵被稱為『聞』，是因為它親身聽到聲音，並以意為門戶，意才能聞知。因聽聞所成就的，總稱為『聞』（若但聞聲。可唯在耳。既緣名義。便在意中。故瑜伽言。聞謂比量。耳名聞者。親聞于聲。與意為門。意方聞故。因聞所成。總名為聞）。如果涉及名義，稱之為『聞』，既然在於意，所以合起來稱為『聞』。捨棄耳朵和意的分別，總稱『我聞』。以耳朵為門戶，熏習在總體上，因聽聞所成就的，總稱為『聞』。所以叫做『我聞』（若緣名義。稱之為聞。既在於意。故合名聞。廢別耳意。總稱我聞。以耳為門。熏習在總。因聞所成。總名為聞。故名我聞）。慶喜（Mahākāśyapa，摩訶迦葉，頭陀第一）當時雖然也見到、覺知佛所說，但要證得深奧的道理，首先要聽聞（慶喜於時雖亦見覺知佛所說。欲證深理。要先聞故）。這個世界以聲音作為佛事，希望證得菩提，需要聽聞熏習。因此經文開頭不說見、覺、知，只說『我聞』（此界以聲為佛事故。希證菩提。要聞熏故。由斯經首不說見覺知。唯說我聞）。實際上，當時也見到佛在其他佛土以光明等作為佛事，可以說『見』等等。龍軍（Nāgārjuna，龍樹菩薩）等人說，佛只有三種法（據實。於時亦見佛說諸餘佛土以光明等而為佛事。可言見等。龍軍等言。佛唯有三法）。

【English Translation】 Therefore, to eliminate the fear of 'non-self' (三除無我怖). If we say 'non-self,' then who is practicing and learning (言無我者。為誰修學)? Fourth, because there are distinctions such as self and others, defilement and purity, cause and effect, actions, etc., therefore it is called 'I' (四者有自他染凈因果事業等故。所以稱我). Question: If that's the case, why not use the name but only say 'I' (問。若爾何故不稱名字。但稱我耶)? Answer: There are three meanings (答有三義): First, it shows not contradicting the mundane (一示不乖俗). Although the doctrine reveals the truth, the language does not contradict the mundane; although the principle reveals the subtlety, the language does not contradict the coarse. This is to show that the ultimate truth is not separate from the conventional truth (宗雖顯真。言不乖俗。理雖顯妙。言不乖粗。欲顯真諦。不離俗故). Second, 'I' has the meaning of sovereignty and freedom (二我者主宰自在之義). Ānanda (阿難, one of the ten major disciples of the Buddha, known as 'foremost in hearing') is learned and has a strong memory. His accumulated hearing, wisdom, is complete, and he can simultaneously grasp the scriptures and their meanings. He has complete mastery over the Tripiṭaka teachings. If we use his name, although it accords with the correct principle, it does not express his freedom over all dharmas. Therefore, we say 'I' instead of 'Ānanda' (阿難多聞聞持。其聞積集。三慧齊備。文義兼持。於三藏教。總持自在。若稱名字。雖順正理。無于諸法得自在義。由斯稱我。不道阿難). Third, 'I' has the meaning of intimacy (三我者親義). People in the world often say 'I see,' 'I hear,' considering it proof of personal experience. If we say 'Ānanda heard,' perhaps it was not his personal hearing but received from others. Now it is shown that Ānanda personally heard what the World-Honored One said, not hearsay, thereby dispelling others' doubts. Therefore, we do not use the name but only say 'I heard' (世間共言我見聞此。將為親證。若言阿難聞。或非親聞。從他傳受。今顯親聞世尊所說。非是傳聞。破他疑網。故不稱字。但言我聞). 'Hearing' refers to the ear not generating discriminating consciousness, but simply receiving what is said. Now, abandoning the distinction of the ear, we use 'I' as a general term. Therefore, it is called 'I heard' (聞謂耳不發識聽受所說。今廢耳別。就我總稱。故名我聞). Although according to the Mahayana view, the root, consciousness, mental factors, and object must be in complete harmony to be called 'hearing,' the five functions of the root are superior to consciousness, etc. Therefore, the root represents 'hearing' (雖依大乘。根識心所。境至和合。方名為聞。然根五義。勝於識等。故根名聞). If it is only hearing the sound, it is only in the ear. Since it involves names and meanings, it is in the mind. Therefore, the Yogācārabhūmi-śāstra says that 'hearing' refers to inference. The ear is called 'hearing' because it personally hears the sound and uses the mind as a gateway for the mind to know. What is accomplished through hearing is generally called 'hearing' (若但聞聲。可唯在耳。既緣名義。便在意中。故瑜伽言。聞謂比量。耳名聞者。親聞于聲。與意為門。意方聞故。因聞所成。總名為聞). If it involves names and meanings, it is called 'hearing.' Since it is in the mind, it is collectively called 'hearing.' Abandoning the distinction between the ear and the mind, we generally call it 'I heard.' Using the ear as a gateway, the imprints are in the totality, and what is accomplished through hearing is generally called 'hearing.' Therefore, it is called 'I heard' (若緣名義。稱之為聞。既在於意。故合名聞。廢別耳意。總稱我聞。以耳為門。熏習在總。因聞所成。總名為聞。故名我聞). Mahākāśyapa (慶喜, foremost in ascetic practices) at that time also saw and knew what the Buddha said, but to realize profound principles, one must first hear (慶喜於時雖亦見覺知佛所說。欲證深理。要先聞故). This world uses sound as the Buddha's activity. Hoping to realize Bodhi, one needs to hear and be influenced. Therefore, the beginning of the sutra does not mention seeing, knowing, but only says 'I heard' (此界以聲為佛事故。希證菩提。要聞熏故。由斯經首不說見覺知。唯說我聞). In reality, at that time, it was also seen that the Buddha used light, etc., as Buddha activities in other Buddha lands, so one can say 'seeing,' etc. Nāgārjuna (龍軍, Bodhisattva Nāgārjuna) and others said that the Buddha only has three dharmas (據實。於時亦見佛說諸餘佛土以光明等而為佛事。可言見等。龍軍等言。佛唯有三法).

。謂大定智悲。久離戲論。曾不說法。由佛慈悲本願緣力。眾生識上文義相生。此文義相。雖親依自善根力起。而就強緣。名為佛說。由耳根力及自意變。故名我聞。故無性云。聞者識上。直非直說。聚集顯現。以為體性。若爾。云何菩薩能說。彼增上生。故作是說。譬如天等增上力故。令于夢中得論咒等。故經亦言。始從成道。終至涅槃。于其中間。不說一字。汝亦不聞。親光等言。佛離分別。名無戲論。豈不說法名無戲論。謂宜聞者善根本願緣力。如來識上。文義相生。此文義相。是佛利他善根所起。名為佛說。聞者識心雖不親得。然似彼相分明顯現。故名我聞。世親說言。謂余相續識差別故。令余相續差別識生。彼此互為增上緣故。由此經說。我所說法。如手中葉。未所說法。如林中葉。此中二解。隨彼兩文。綺互解釋。應知說此如是我聞。意避增減異分過失。謂如是法。我從佛聞。非他展轉顯示聞者。有所堪能。諸有所聞。皆離增減異分過失。非如愚夫無所堪能。諸有所聞。或不能離增減異分。結集法時。傳佛教者。依如來教。初說此言。為令眾生恭敬信受。言如是法我從佛聞。文義決定。無所增減。是故聞者。應正聞已。如理思惟。當勤修學。

經。一時。

贊曰。第二說教時分也。法王啟化

【現代漢語翻譯】現代漢語譯本：所謂的大定智悲（Mahāsamādhi-jñāna-karuṇā），是遠離戲論（prapañca）的。佛陀從未親自說法，而是憑藉佛陀的慈悲本願（praṇidhāna）之力，眾生的意識上才生起文字和義理的顯現。這些文字和義理的顯現，雖然主要依靠自身善根的力量而生起，但就增上緣（adhipati-pratyaya）而言，可以稱之為佛說。由於耳根的作用以及自身意念的變化，所以稱為『我聞』。因此，無性（Asaṅga）論師說：『聽聞者意識上，直接或間接的言說，聚集顯現，即是其體性。』如果這樣，菩薩如何能夠說法呢？因為菩薩是增上生（adhipati-ja），所以這樣說。譬如天人等憑藉增上力，使得在夢中能夠談論真言等。所以經中也說：『從開始成道，直到涅槃，在這期間，我沒有說過一個字，你也沒有聽聞。』親光（Prajñākaramati）等人說，佛陀遠離分別，名為無戲論。難道說法不也名為無戲論嗎？這是說，憑藉聽聞者善根本願的力量，如來的意識上，文字和義理才得以顯現。這些文字和義理的顯現，是佛陀利他善根所生起，所以稱為佛說。聽聞者的意識心雖然沒有直接獲得，但相似的相分卻明顯地顯現出來，所以稱為『我聞』。世親（Vasubandhu）論師說：『因為其餘相續識的差別，使得其餘相續差別識產生，彼此互為增上緣。』因此經中說：『我所說的法，如手中的葉子，未說的法，如林中的葉子。』這裡有兩種解釋，可以根據這兩段文字，互相參照解釋。應該知道，說『如是我聞』，是爲了避免增減異分的過失。意思是說，這樣的法，我是從佛陀那裡聽聞的，不是他人輾轉傳述的。顯示聽聞者有所堪能，所聽聞的都遠離增減異分的過失，不像愚夫那樣無所堪能，所聽聞的或者不能遠離增減異分。結集佛法的時候，傳授佛教的人，依據如來的教導，最初說這句話，是爲了讓眾生恭敬信受。說『如是法我從佛聞』，文字和義理是確定的，沒有增減。因此，聽聞者應該正確地聽聞之後，如理地思維，應當勤奮地修學。經。一時。贊曰。第二說教時分也。法王啟化

【English Translation】 English version: The so-called Mahāsamādhi-jñāna-karuṇā (great samadhi, wisdom, and compassion) is far from prapañca (conceptual proliferation). The Buddha never personally taught the Dharma; rather, it is through the power of the Buddha's praṇidhāna (vow of compassion) that the manifestation of words and meanings arises in the consciousness of sentient beings. Although these manifestations of words and meanings primarily arise from the power of one's own roots of virtue, in terms of adhipati-pratyaya (the dominant condition), they can be called the Buddha's teachings. Due to the function of the ear faculty and the transformations of one's own mind, it is called 'Thus I have heard.' Therefore, Asaṅga (Asaṅga) says: 'On the consciousness of the listener, direct or indirect speech, gathered and manifested, is its essence.' If so, how can a Bodhisattva teach? Because Bodhisattvas are adhipati-ja (born from dominance), it is said in this way. For example, through the dominant power of devas (gods) and the like, one can discuss mantras (sacred utterances) in dreams. Therefore, the sutra also says: 'From the beginning of enlightenment to the end of nirvana (liberation), in between, I have not spoken a single word, and you have not heard.' Prajñākaramati (Prajñākaramati) and others say that the Buddha is free from discrimination, which is called non-prapañca. Isn't teaching the Dharma also called non-prapañca? This means that through the power of the listener's roots of virtue and vows, words and meanings arise in the consciousness of the Tathagata (Buddha). These manifestations of words and meanings are born from the Buddha's altruistic roots of virtue, so they are called the Buddha's teachings. Although the listener's mind does not directly obtain them, similar aspects clearly manifest, so it is called 'Thus I have heard.' Vasubandhu (Vasubandhu) says: 'Because of the difference in the continuity of other consciousnesses, other different consciousnesses arise, and they mutually become dominant conditions.' Therefore, the sutra says: 'The Dharma I have spoken is like a leaf in my hand; the Dharma I have not spoken is like the leaves in the forest.' There are two explanations here, which can be interpreted with reference to these two passages. It should be known that saying 'Thus I have heard' is to avoid the faults of increase, decrease, and difference. It means that I heard this Dharma from the Buddha, not from others' transmission. It shows that the listener is capable, and what is heard is free from the faults of increase, decrease, and difference, unlike a foolish person who is incapable, and what is heard may not be free from the faults of increase, decrease, and difference. When compiling the Buddha's teachings, those who transmit Buddhism, according to the Buddha's teachings, initially say this sentence in order to make sentient beings respectfully believe and accept it. Saying 'Thus I have heard this Dharma from the Buddha' means that the words and meanings are definite, without increase or decrease. Therefore, the listener should listen correctly, think rationally, and diligently study. Sutra: At one time. Commentary: This is the second division of the time of teaching. The Dharma King initiates transformation.

。機器咸集。說聽事訖。總名一時。此就剎那相續無斷。說聽究竟。假名一時。論有二解。一者道理時。說聽二徒。離唯現在。五蘊諸行剎那生滅。即此現法。有酬於前。引后之義。即以所酬。假名過去。即以所引。假名未來。並於現在法上假立。即說聽者。五蘊諸法。剎那生滅。前後相生。事緒究竟。假立三世。總名一時。非一生滅之一時也。二者唯識時。說聽二徒。識心之上。變作三時相狀而起。實是現在。隨心分限。變作短長。事緒終訖。總名一時。如夢所見。謂有多生。覺位唯心。都無實境。聽者心變。三世亦爾。唯意所緣。不相應行蘊法界法處所攝。此言一時。一則不定約剎那。二則不定約相續。三不定約四時六時八時十二時等。四不定約成道已後年數時節。名為一時。但是聽者根熟。感佛為說。說者慈悲。應機為談。說聽事訖。總名一時。不定約剎那者。聽法之徒。根器或鈍。說時雖短。聽解時長。或說者時長。聽者亦久。於一剎那。猶未能解。故非剎那。亦不定約相續者。由能說者。得陀羅尼。說一字義。一切皆了。或能聽者。得凈耳意。聞一字時。一切能瞭解。故非相續。由於一會聽者根機有利有鈍。如來神力。或延短念為長。或促多劫為短念。亦不定故。總約說聽究竟名一時。不可別說。亦不定約

【現代漢語翻譯】現代漢語譯本：眾多的機器聚集在一起。說法和聽法的事情完畢。總稱為一時。這是就剎那相續不斷而言，說法和聽法究竟完成，假名為一時。對此，論中有兩種解釋。一是道理時，說法和聽法的兩方，離開的只是現在。五蘊諸行剎那生滅，即此現法，有酬謝於前，引導於後的意義。即以所酬謝的，假名為過去；即以所引導的，假名為未來。都在現在法上假立。即說法和聽法者，五蘊諸法，剎那生滅，前後相生，事情緒究竟，假立三世，總名為一時。並非一生滅的一時。二是唯識時，說法和聽法的兩方，在識心之上，變作三時相狀而起。實際上是現在，隨心意分限，變作短長。事情緒終結，總名為一時。如同夢中所見，認為有很多生。覺悟時唯有心，都沒有實際的境界。聽者心變，三世也是這樣。只是意念所緣，不相應行蘊法界法處所攝。這裡說的一時，一則不一定約剎那，二則不一定約相續，三不一定約四時、六時、八時、十二時等，四不一定約成道以後的年數時節，名為一時。只是聽者根機成熟，感應佛陀為之說法；說法者慈悲，應機而談。說法和聽法的事情完畢，總名為一時。不一定約剎那，是因為聽法的人，根器或者遲鈍，說法的時間雖然短，聽解的時間長。或者說法者時間長，聽者也聽了很久，於一剎那，還未能理解，所以不是剎那。也不一定約相續，因為能說法的人，得到陀羅尼（總持，記憶和理解能力），說一個字的意義，一切都明白了。或者能聽法的人，得到清凈的耳根和意根，聽到一個字時，一切都能瞭解，所以不是相續。由於一個法會上聽者的根機有利有鈍，如來的神力，或者延長短念為長，或者縮短多劫為短念，也不一定，所以總約說法和聽法究竟名為一時，不可分別來說。也不一定約 English version: Numerous machines gathered. The matters of speaking and listening were completed. Collectively, it's called 'a time'. This refers to the continuous, unbroken succession of moments. The ultimate completion of speaking and listening is nominally called 'a time'. There are two interpretations in the treatises. First, the time of principle: the two parties of speaking and listening are only separate from the present. The five aggregates and all actions arise and cease in an instant. This present dharma has the meaning of rewarding the past and leading to the future. That which is rewarded is nominally called the past; that which is led is nominally called the future. Both are nominally established on the present dharma. That is, the speaker and the listener, the five aggregates and all dharmas, arise and cease in an instant, succeeding each other, and the matters are ultimately completed. The three times are nominally established and collectively called 'a time'. It is not a time of one arising and ceasing. Second, the time of consciousness-only: the two parties of speaking and listening, on the mind of consciousness, transform into the appearances of the three times. In reality, it is the present, changing into short or long according to the limits of the mind. The matters are concluded, and collectively it's called 'a time'. Like what is seen in a dream, it is thought that there are many lives. In the position of awakening, there is only mind, and no real realm. The listener's mind changes, and the three times are also like this. It is only what the mind contemplates, included in the non-associated formations aggregate, the dharma realm, and the dharma place. This 'a time' does not necessarily refer to an instant, nor does it necessarily refer to continuity, nor does it necessarily refer to four periods, six periods, eight periods, twelve periods, etc. It does not necessarily refer to the years and seasons after enlightenment, called 'a time'. It is only when the listener's faculties are mature that they are moved to request the Buddha to speak; the speaker is compassionate and speaks according to the occasion. The matters of speaking and listening are completed, and collectively it's called 'a time'. It does not necessarily refer to an instant because the faculties of those who listen to the Dharma may be dull. Although the time of speaking is short, the time of listening and understanding is long. Or the speaker's time is long, and the listeners also listen for a long time. In one instant, they still cannot understand, so it is not an instant. Nor does it necessarily refer to continuity because the speaker has obtained Dharani (total retention, the ability to remember and understand), and understands everything from the meaning of one word. Or the listener has obtained pure ears and mind, and can understand everything when hearing one word, so it is not continuity. Because the faculties of the listeners in one assembly are sharp and dull, the Buddha's divine power can either extend a short thought into a long one or shorten many kalpas into a short thought. It is also not certain, so collectively speaking, the ultimate completion of speaking and listening is called 'a time', which cannot be separately described. Nor does it necessarily refer to

【English Translation】 Numerous machines gathered. The matters of speaking and listening were completed. Collectively, it's called 'a time'. This refers to the continuous, unbroken succession of moments. The ultimate completion of speaking and listening is nominally called 'a time'. There are two interpretations in the treatises. First, the time of principle: the two parties of speaking and listening are only separate from the present. The five aggregates and all actions arise and cease in an instant. This present dharma has the meaning of rewarding the past and leading to the future. That which is rewarded is nominally called the past; that which is led is nominally called the future. Both are nominally established on the present dharma. That is, the speaker and the listener, the five aggregates and all dharmas, arise and cease in an instant, succeeding each other, and the matters are ultimately completed. The three times are nominally established and collectively called 'a time'. It is not a time of one arising and ceasing. Second, the time of consciousness-only: the two parties of speaking and listening, on the mind of consciousness, transform into the appearances of the three times. In reality, it is the present, changing into short or long according to the limits of the mind. The matters are concluded, and collectively it's called 'a time'. Like what is seen in a dream, it is thought that there are many lives. In the position of awakening, there is only mind, and no real realm. The listener's mind changes, and the three times are also like this. It is only what the mind contemplates, included in the non-associated formations aggregate, the dharma realm, and the dharma place. This 'a time' does not necessarily refer to an instant, nor does it necessarily refer to continuity, nor does it necessarily refer to four periods, six periods, eight periods, twelve periods, etc. It does not necessarily refer to the years and seasons after enlightenment, called 'a time'. It is only when the listener's faculties are mature that they are moved to request the Buddha to speak; the speaker is compassionate and speaks according to the occasion. The matters of speaking and listening are completed, and collectively it's called 'a time'. It does not necessarily refer to an instant because the faculties of those who listen to the Dharma may be dull. Although the time of speaking is short, the time of listening and understanding is long. Or the speaker's time is long, and the listeners also listen for a long time. In one instant, they still cannot understand, so it is not an instant. Nor does it necessarily refer to continuity because the speaker has obtained Dharani (total retention, the ability to remember and understand), and understands everything from the meaning of one word. Or the listener has obtained pure ears and mind, and can understand everything when hearing one word, so it is not continuity. Because the faculties of the listeners in one assembly are sharp and dull, the Buddha's divine power can either extend a short thought into a long one or shorten many kalpas into a short thought. It is also not certain, so collectively speaking, the ultimate completion of speaking and listening is called 'a time', which cannot be separately described. Nor does it necessarily refer to

四時六時八時十二時者。一日一月。照四天下。長短喧寒。近遠晝夜。諸方不定。恒二天下同起用故。又除人等。上諸天等。無此四時及八時等。經擬上地諸方流通。若說四時等。流行不遍故。所以不說四時八時等。亦不定約成道已後年數時節者。三乘凡聖所見。佛身報化。年歲短長。成道已來近遠。所說之法。淺深半滿。各不同故。經擬三乘凡聖同聞。故不別說成道已后若干年歲。然諸經中。有說四時者。涅槃經云。二月十五日。有說六時八時十二時等。名者涅槃經云。于其晨朝嚼楊枝時。金剛般若云。飯食訖。收衣缽。洗足已。敷座而坐。日正午時說。上生經云。于初夜分。遺教經云。于其中夜。寂然無聲。有說成道已後年數時節者。十地經云。第二七日。於他化自在天王宮摩尼寶藏殿內說。法花經云。三七日中。思惟是已。趣波羅奈。轉四諦論。又無量義經言。我成道來。四十餘年等。雖有是說。隨一方城。聞見結集。且作是說。仍非初題說法時也。是故但應總說一時。問。處中有凈穢。隨機定說處。時中凡聖殊。何容不別說。答。說處標凈穢。凈穢可定知。說時有短長。聖凡不可準。一會機宜。有利有鈍。長時短時。如何定準。故處可定說。而時但總言。

經。一時薄伽梵。

贊曰。說教主也。

【現代漢語翻譯】現代漢語譯本四時、六時、八時、十二時指的是什麼呢？指的是一日一月。照耀四天下（指整個世界）。（因為各地的）長短、寒暖、（距離的）遠近、晝夜，各個地方都不一樣，通常只有兩個天下同時開始使用（同樣的計時方式）。而且，除了人類之外，上面的諸天（指天神）等，沒有這四時以及八時等概念。經書是打算在上界各地流通的，如果說四時等，流行就不普遍了。所以不說四時八時等。也不特別約定成道（指證悟）以後的年數時節，是因為三乘（指聲聞乘、緣覺乘、菩薩乘）的凡夫聖人所見到的佛身（指佛陀的身體）有報身、化身之分，年歲有長短，成道以來的時間有遠近，所說的法有淺深半滿之別，各不相同。經書是打算讓三乘的凡夫聖人都能聽聞的，所以不特別說成道以後多少年。然而，在各種經書中，有說四時的，《涅槃經》說：『二月十五日』。有說六時、八時、十二時等名稱的，《涅槃經》說：『在其晨朝嚼楊枝時』。《金剛般若經》說：『飯食完畢，收拾衣缽，洗足已，鋪座而坐。』（佛陀）在日正午時說。《上生經》說：『于初夜分』。《遺教經》說：『于其中夜，寂然無聲』。有說成道以後年數時節的，《十地經》說：『第二七日，於他化自在天王宮摩尼寶藏殿內說』。《法華經》說：『三七日中，思惟是已，趣波羅奈（Varanasi），轉四諦論』。又《無量義經》說：『我成道來，四十餘年等』。雖然有這些說法，但都是隨著一方城（指某個地方）的聞見而結集的，姑且這樣說，但都不是最初開始說法的時候。所以只應該總說一時。問：處所有凈穢之分，可以隨機確定所說的處所。時間中有凡聖之別，怎麼能不分別說明呢？答：說處所，標明凈穢，凈穢可以確定知道。說時間，有短長之分，聖凡無法衡量。一次法會的根機，有利有鈍，時間長短，如何確定衡量？所以處所可以確定說明，而時間只能總而言之。

經：一時，薄伽梵（Bhagavan，世尊）。

贊曰：說的是教主。

【English Translation】 English version What are the four times, six times, eight times, and twelve times? They refer to a day and a month. They illuminate the four continents (referring to the entire world). (Because of the) length of days, warmth, (distance of) proximity, day and night, various places are different; usually only two continents start using (the same timekeeping method) simultaneously. Moreover, besides humans, the heavens above (referring to deities), do not have these concepts of four times and eight times. The scriptures are intended to circulate in various places in the upper realms. If we talk about the four times, the circulation would not be universal. Therefore, the four times and eight times are not mentioned. Nor is the number of years and seasons after enlightenment (referring to realization) specifically agreed upon, because the Buddha's body (referring to the Buddha's physical form) seen by ordinary people and sages of the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) is divided into the Reward Body and the Transformation Body, the years are long or short, the time since enlightenment is near or far, and the Dharma spoken is shallow or deep, partial or complete, each is different. The scriptures are intended for ordinary people and sages of the Three Vehicles to hear, so it is not specifically stated how many years after enlightenment. However, in various scriptures, there are mentions of the four times. The Nirvana Sutra says: 'February 15th.' There are mentions of names such as six times, eight times, and twelve times. The Nirvana Sutra says: 'When chewing willow branches in the morning.' The Diamond Sutra says: 'After finishing the meal, putting away the robes and bowl, washing the feet, and spreading the seat to sit.' (The Buddha) spoke at noon. The Upper Birth Sutra says: 'In the first part of the night.' The Last Teaching Sutra says: 'In the middle of the night, silently.' There are mentions of the number of years and seasons after enlightenment. The Ten Stages Sutra says: 'On the seventh day of the second week, in the Mani Treasure Palace of the Paranirmita-vasavartin Heaven.' The Lotus Sutra says: 'During the three weeks, after contemplating, he went to Varanasi (波羅奈), and turned the Wheel of the Four Noble Truths.' Also, the Infinite Meaning Sutra says: 'Since my enlightenment, more than forty years, etc.' Although there are these statements, they are all compiled according to the hearing and seeing of one city (referring to a certain place), so let's just say that, but it is not the time when the Dharma was first spoken. Therefore, it should only be generally said that it was at one time. Question: Places have pure and impure distinctions, and the place to be spoken can be determined randomly. Time has distinctions between ordinary and holy, how can it not be explained separately? Answer: Speaking of places, marking purity and impurity, purity and impurity can be determined and known. Speaking of time, there are short and long distinctions, and the holy and ordinary cannot be measured. The faculties of one assembly have sharp and dull, how can the length of time be determined and measured? Therefore, the place can be determined and explained, but the time can only be spoken of in general terms.

Sutra: At one time, the Bhagavan (薄伽梵, World Honored One).

Praise: It speaks of the teaching master.

佛有十號。此即第十名焉。薄伽者聲。梵謂具德。若有為此薄伽聲。自能破四魔。具六種德。名薄伽梵。且分段生死。四魔者。一煩惱魔。二蘊魔。三死魔。四天魔。百二十八根本煩惱。及隨煩惱。名煩惱魔。有漏五蘊。名為蘊魔。無常死滅。名為死魔。他化天子。名為天魔。此四能破壞善事。能令有情流轉生死。損害深重。偏稱為魔。佛能破之。名薄伽梵。若據化相。菩提樹下。入金剛喻定。破煩惱魔。舍第五分壽。沙羅雙林。入無餘涅槃。破蘊魔。留死三月。為破死魔。于死自在。故能留身。菩提樹下。得成道已。先入慈定。為破天魔。據其實破。十住菩薩。八相成道。能伏天魔。雖此經下嘆菩薩德中。八地已上菩薩。降伏魔怨。制諸外道。嘆其能。非今始破。又能破四。要是八地以上。故今贊之。非說天魔八地方破。蘊魔者。七地以前。有分段死粗有漏蘊。或未能滅。或初地舍。八地以上。變易生定舍粗蘊魔。若舍細者。要解脫道。得成佛已。四智都圓。有漏方舍。煩惱魔者。不共無明伴類煩惱。十住第四生貴住中。制伏名舍。加行位中。能頓伏舍。分別煩惱種子隨眠。初地斷舍。俱生煩惱。地前漸伏舍。初地以上。能頓伏舍。然有菩薩。七地已前。時時故起。八地以上決定伏舍。金剛心起。種習俱盡。方永斷

【現代漢語翻譯】現代漢語譯本佛有十個稱號。這是第十個稱號。『薄伽』（Bhagavat）是聲音，梵語的意思是『具德』（possessing virtues）。如果有人稱念『薄伽』這個聲音，自然能夠破除四魔，具足六種功德，所以稱為『薄伽梵』（世尊）。這裡主要指分段生死。四魔是：一、煩惱魔（Klesha-mara），二、蘊魔（Skandha-mara），三、死魔（Mrtyu-mara），四、天魔（Devaputra-mara）。一百二十八種根本煩惱以及隨煩惱，稱為煩惱魔。有漏的五蘊，稱為蘊魔。無常的死亡，稱為死魔。他化自在天的天子，稱為天魔。這四種魔能破壞善事，使有情眾生流轉于生死之中，損害非常嚴重，所以特別稱為魔。佛能夠破除這些魔，所以稱為『薄伽梵』。如果從佛的示現來看，在菩提樹下，進入金剛喻定，破除煩惱魔。捨棄第五分壽命，在娑羅雙樹林間，進入無餘涅槃，破除蘊魔。留下死後三個月，是爲了破除死魔。因為對於死亡自在，所以能夠留下身體。在菩提樹下，成就道業后，先進入慈定，爲了破除天魔。從實際上來說，十住位的菩薩，示現八相成道，能夠降伏天魔。雖然這部經的後面讚歎菩薩的功德時，提到八地以上的菩薩，降伏魔怨，制服各種外道，讚歎他們的能力，但並非現在才開始破除。而且能夠破除四魔，必須是八地以上的菩薩。所以現在讚歎他們，並非說天魔是八地才破除的。蘊魔，七地以前，有分段生死的粗的有漏蘊，或者未能滅除，或者初地捨棄。八地以上，變易生時才能決定捨棄粗的蘊魔。如果要捨棄細的蘊魔，需要解脫道，成就佛果后，四智都圓滿，才能捨棄有漏。煩惱魔，不共無明伴隨的煩惱，在十住位的第四生貴住中，制伏稱為捨棄。在加行位中，能夠頓然伏除捨棄。分別煩惱的種子隨眠，在初地斷除捨棄。俱生煩惱，在初地之前逐漸伏除捨棄，初地以上，能夠頓然伏除捨棄。然而有的菩薩，在七地以前，有時還會故意生起煩惱，八地以上才能決定伏除捨棄。金剛心生起時，種子和習氣都滅盡，才能永遠斷除。

【English Translation】 English version The Buddha has ten titles. This is the tenth title. 'Bhagavat' is a sound, and in Sanskrit it means 'possessing virtues'. If someone chants the sound 'Bhagavat', they can naturally break the four maras and possess six kinds of virtues, so they are called 'Bhagavan' (World Honored One). This mainly refers to segmented birth and death. The four maras are: 1. Klesha-mara (the demon of afflictions), 2. Skandha-mara (the demon of aggregates), 3. Mrtyu-mara (the demon of death), 4. Devaputra-mara (the demon of the sons of gods). One hundred and twenty-eight fundamental afflictions and secondary afflictions are called the Klesha-mara. The contaminated five aggregates are called the Skandha-mara. Impermanent death is called the Mrtyu-mara. The sons of gods of Paranirmita-vasavartin heaven are called the Devaputra-mara. These four maras can destroy good deeds, cause sentient beings to transmigrate in birth and death, and cause very serious harm, so they are especially called maras. The Buddha can break these maras, so he is called 'Bhagavan'. If viewed from the Buddha's manifestation, under the Bodhi tree, entering the Vajra-like Samadhi, he broke the Klesha-mara. Abandoning the fifth part of his lifespan, in the Sala twin tree forest, entering Nirvana without remainder, he broke the Skandha-mara. Leaving behind three months after death was to break the Mrtyu-mara. Because he is at ease with death, he was able to leave his body behind. Under the Bodhi tree, after attaining enlightenment, he first entered the Samadhi of Loving-kindness, in order to break the Devaputra-mara. In reality, the Bodhisattvas of the Ten Abodes, manifesting the eight aspects of enlightenment, can subdue the Devaputra-mara. Although later in this sutra, when praising the virtues of the Bodhisattvas, it is mentioned that Bodhisattvas above the eighth ground subdue the demonic enemies and subdue various heretics, praising their abilities, it is not that they only begin to break them now. Moreover, to be able to break the four maras, one must be a Bodhisattva above the eighth ground. Therefore, we now praise them, not saying that the Devaputra-mara is only broken on the eighth ground. The Skandha-mara, before the seventh ground, has the coarse contaminated aggregates of segmented birth and death, which either have not been extinguished or are abandoned on the first ground. Above the eighth ground, only when variable birth occurs can the coarse Skandha-mara be decisively abandoned. If one wants to abandon the subtle Skandha-mara, one needs the path of liberation, and only after attaining Buddhahood, when the four wisdoms are complete, can the contaminated be abandoned. The Klesha-mara, the afflictions accompanied by non-common ignorance, in the fourth noble birth abode of the Ten Abodes, subduing is called abandoning. In the stage of application, one can suddenly subdue and abandon. The seeds of discriminative afflictions and latent tendencies are cut off and abandoned on the first ground. Innate afflictions are gradually subdued and abandoned before the first ground, and above the first ground, they can be suddenly subdued and abandoned. However, some Bodhisattvas, before the seventh ground, sometimes deliberately arise afflictions, and only above the eighth ground can they be decisively subdued and abandoned. When the Vajra mind arises, the seeds and habits are all exhausted, and then they can be permanently cut off.

舍。其所知障分別者。如分別煩惱魔。俱生者。十地之中。地地能斷。六識中者。至金剛心。並第七識。一時俱舍。其死魔者。分段死魔。有入初地受變易身。即便永舍。有至八地方受變易。彼時方舍其變易死。決定成佛。解脫道中。方能永破。今顯世尊四皆破盡。名薄伽梵。故瑜伽云。坦然安坐妙菩提座。能破四魔。名薄伽梵。又具六德。六德者。佛地論云。自在熾盛與端嚴。名稱吉祥及尊貴。具足如是六種義。應知總名為薄伽。一自在義。永不繫屬諸煩惱故。二熾盛義。炎猛智火所燒練故。三端嚴義。具諸相好所莊飾故。四名稱義。一切殊勝功德圓滿。無不知故。五吉祥義。一切世間。親近供養。咸稱贊故。六尊責義。具一切德。常起方便。利益安樂一切有情。無懈廢故。由是六德。名薄伽梵。唯此一名。總含眾德。世咸尊重。故諸外道。皆稱本師。名薄伽梵。由此世尊令諸經首皆置此名。古諸譯經。皆欲省略。不論義之具闕。並安佛名。其十號中。佛為第九。薄伽梵為第十。第十一名總苞九德。故今初唱。而或者改之。安置佛稱。雖所詮不異。能詮名義稍殊。由此。後魏菩提流支法師云。婆伽婆。語雖稍訛。意無別也。如佛地疏具詳之矣。問。此三身中。何身所攝。答。準處施化。即是化身。菩薩在中。持髻復

【現代漢語翻譯】現代漢語譯本舍（Śarīra，遺留物）。其所知障分別者：如分別煩惱魔。俱生者：十地（Daśa-bhūmi，菩薩修行的十個階段）之中，地地能斷。六識（Ṣaḍ-vijñāna，眼、耳、鼻、舌、身、意六種意識）中者：至金剛心（Vajra-citta，堅固不壞的菩提心），並第七識（Manas-vijñāna，末那識，一種深層意識），一時俱舍。其死魔者：分段死魔，有入初地（Prathama-bhūmi，歡喜地）受變易身，即便永舍。有至八地（Acala-bhūmi，不動地）方受變易，彼時方舍其變易死，決定成佛。解脫道中，方能永破。今顯世尊四皆破盡，名薄伽梵（Bhagavan，世尊）。故瑜伽云：『坦然安坐妙菩提座，能破四魔，名薄伽梵。』又具六德。六德者，《佛地論》云：『自在熾盛與端嚴，名稱吉祥及尊貴，具足如是六種義，應知總名為薄伽。』一自在義：永不繫屬諸煩惱故。二熾盛義：炎猛智火所燒練故。三端嚴義：具諸相好所莊飾故。四名稱義：一切殊勝功德圓滿，無不知故。五吉祥義：一切世間，親近供養，咸稱贊故。六尊責義：具一切德，常起方便，利益安樂一切有情，無懈廢故。由是六德，名薄伽梵。唯此一名，總含眾德，世咸尊重。故諸外道，皆稱本師，名薄伽梵。由此世尊令諸經首皆置此名。古諸譯經，皆欲省略，不論義之具闕，並安佛名。其十號中，佛為第九，薄伽梵為第十。第十一名總苞九德，故今初唱。而或者改之，安置佛稱。雖所詮不異，能詮名義稍殊。由此，後魏菩提流支法師云：『婆伽婆，語雖稍訛，意無別也。』如《佛地疏》具詳之矣。問：此三身中，何身所攝？答：準處施化，即是化身（Nirmāṇakāya，佛的化身）。菩薩在中，持髻復

【English Translation】 English version Śarīra (relics). Regarding the differentiated aspects of the obstacles to knowledge: such as the differentiated afflictions and Māras (demons). Those born together (innate): within the Ten Bhūmis (ten stages of Bodhisattva practice), they can be severed at each Bhūmi. Those within the six consciousnesses (Ṣaḍ-vijñāna): up to the Vajra-citta (diamond mind), along with the seventh consciousness (Manas-vijñāna), are all abandoned at once. Regarding the death Māra: the Māra of segmented death, some who enter the first Bhūmi (Prathama-bhūmi) and receive the body of transformation, are immediately and permanently rid of it. Some who reach the eighth Bhūmi (Acala-bhūmi) only then receive transformation, and only then abandon their death of transformation, and are certain to become Buddhas. Only in the path of liberation can it be permanently destroyed. Now it is shown that the World-Honored One (Śakyamuni Buddha) has destroyed all four, and is named Bhagavan (Blessed One). Therefore, the Yoga states: 'Serenely seated on the wondrous Bodhi seat, able to destroy the four Māras, is named Bhagavan.' Furthermore, possessing six virtues. Regarding the six virtues, the Buddhabhūmi-śāstra states: 'Freedom, splendor, and beauty, name, auspiciousness, and honor. Possessing these six meanings, it should be known that the general name is Bhagavan.' First, the meaning of freedom: because one is forever unbound by all afflictions. Second, the meaning of splendor: because one is refined by the blazing fire of wisdom. Third, the meaning of beauty: because one is adorned with all the marks and characteristics. Fourth, the meaning of name: because all excellent merits are complete, and there is none who does not know. Fifth, the meaning of auspiciousness: because all worlds draw near, make offerings, and praise. Sixth, the meaning of honor: possessing all virtues, constantly arising with skillful means, benefiting and bringing happiness to all sentient beings, without laziness or neglect. Because of these six virtues, one is named Bhagavan. This one name encompasses all virtues, and the world respects it. Therefore, all non-Buddhist paths call their original teachers Bhagavan. Therefore, the World-Honored One causes all sutras to begin with this name. Ancient translators of sutras all wished to omit it, regardless of whether the meaning was complete or lacking, and simply placed the name of Buddha. Among the ten titles, Buddha is the ninth, and Bhagavan is the tenth. The tenth name encompasses the nine virtues, so it is chanted first. But some change it and place the title of Buddha. Although what is expressed is not different, the meaning of the expressing name is slightly different. Therefore, the Dharma Master Bodhiruci of the Later Wei Dynasty said: 'Bhagavat, although the language is slightly corrupted, the meaning is not different.' As detailed in the Buddhabhūmi-śāstra commentary. Question: Which of the three bodies does this belong to? Answer: According to the place of giving and transformation, it is the Nirmāṇakāya (transformation body). The Bodhisattva is in the midst, holding the topknot again.

言。我見土凈。故知通是他受用佛。應化非真。亦非說法者。推功歸本。即是法身。應物之身。不能獨起。必由化生。通自受用。但以由機不同。一處見異。不可定言化報之體。準處言之。定是化佛。故下經言。釋迦如來。隱覆無量尊貴功德。為欲度斯下劣人故。是故現此雜穢土耳。故知是化。今顯主尊法必殊勝。故初經首。置薄伽梵。

經。住廣嚴城庵羅衛林。

贊曰。化處也。此是中印度境。國名吠舍離。此云廣嚴。舊云毗耶離。毗舍離。維耶離。皆訛也。此國週五千餘里。國大都城。今雖頹毀。故基尚在。週六七十里。王宮城基。週四五里。宮城西北五六里間。有一伽藍。習正量部。傍有窣都波。佛於此說說無垢稱經。時長者子寶性獻蓋處。伽藍正北三四里。是庵羅女園。持以施佛。佛常於此坐。伽藍東北三四里。有無垢稱故宅。去此不遠。有一神舍。其狀壘博。傳云。積石是無垢稱現疾說法處。去此不遠。有窣都波。是寶性故宅。去此不遠。有庵波羅女故宅。其大都城。更無別號。以國名名之。以都城名號。是故。國名廣嚴。城亦名廣嚴。住者。游化所居。目之為住。廣嚴者。廣者寬大。勝餘國之都城。嚴者飾麗。越諸王之宮宇。一俗事豐雕。二真徒博飾。名為廣嚴。表此經義苞羅一切名廣。萬

【現代漢語翻譯】現代漢語譯本：說：『我所見到的國土是清凈的，因此知道（佛）通常是他受用佛（Sambhogakāya-buddha，報身佛）。應化之身並非真實，也不是說法者。推究其功德歸於根本，那就是法身（Dharmakāya）。應物而現的身，不能獨自生起，必定是由化生而來。通常是自受用身，但因為根機不同，在一處所見到的也不同。不可斷定地說應化報身之體。按照處所來說，一定是化佛（Nirmāṇakāya）。所以下部經文說：『釋迦如來（Śākyamuni），隱藏了無量尊貴功德，爲了度這些下劣之人，所以才顯現這雜穢的國土。』因此知道是化身。現在彰顯主尊之法必定殊勝，所以最初經文開頭，放置『薄伽梵』（Bhagavān，世尊）。』經文：『住在廣嚴城（Vaiśālī）庵羅衛林（Amrapali garden）。』贊曰：『這是教化之處。這裡是中印度境，國名叫吠舍離（Vaiśālī），這裡翻譯為廣嚴。舊譯為毗耶離、毗舍離、維耶離，都是訛誤。這個國家周圍五千多里。國都大城，現在雖然頹毀，但舊址還在，周圍六七十里。王宮城基，周圍四五里。宮城西北五六里之間，有一伽藍（saṃghārāma，僧院），學習正量部（Sammitīya）。旁邊有窣都波（stūpa，佛塔），佛在此宣說《無垢稱經》（Vimalakīrti-nirdesa-sūtra）。當時長者子寶性（Ratnakara）獻蓋之處。伽藍正北三四里，是庵羅女（Amrapali）的園林，她拿來佈施給佛，佛常在這裡坐。伽藍東北三四里，有無垢稱（Vimalakīrti）的故宅。離這裡不遠，有一神舍，它的形狀像壘起來的博具。相傳，堆積的石頭是無垢稱示疾說法之處。離這裡不遠，有窣都波，是寶性的故宅。離這裡不遠，有庵波羅女的故宅。這個大都城，沒有別的名稱，用國名來命名它。用都城的名稱，所以，國名叫廣嚴，城也名叫廣嚴。住，是游化所居住的地方，稱之為住。廣嚴，廣是寬大，勝過其他國家的都城。嚴是裝飾華麗，超過各國王的宮宇。一是俗事豐富雕琢，二是真徒廣博裝飾，名為廣嚴。表明這部經的義理包含一切，名叫廣，萬』

【English Translation】 English version: He said: 'I see the land is pure, therefore I know (the Buddha) is usually a Sambhogakāya-buddha (reward body Buddha). The manifested body is not real, nor is it the one who preaches. Tracing the merit back to its origin, that is the Dharmakāya (Dharma body). The body that appears in response to beings cannot arise independently, it must be transformed. Usually it is the self-enjoyment body, but because the faculties are different, what is seen in one place is also different. It cannot be definitively said to be the body of transformation and retribution. According to the location, it must be a Nirmāṇakāya (transformation body). Therefore, the following scripture says: 'Śākyamuni (釋迦如來), concealed immeasurable noble merits, in order to save these inferior people, therefore he manifested this impure land.' Therefore, it is known to be a transformation. Now, manifesting the Dharma of the main honored one must be especially supreme, so at the beginning of the scripture, 'Bhagavān (薄伽梵, World Honored One)' is placed.' Sutra: 'Residing in the Amrapali garden (庵羅衛林) in the city of Vaiśālī (廣嚴城).' Praise: 'This is the place of teaching. This is the territory of Central India, the country is called Vaiśālī (吠舍離), which is translated here as Guangyan (廣嚴). The old translations of Piye Li, Pisheli, and Weiyeli are all corruptions. This country is more than five thousand li in circumference. The capital city, although now dilapidated, still has its old site, which is sixty to seventy li in circumference. The foundation of the royal palace city is four to five li in circumference. Five or six li northwest of the palace city, there is a saṃghārāma (伽藍, monastery) that studies the Sammitīya (正量部) school. Next to it is a stūpa (窣都波, pagoda), where the Buddha preached the Vimalakīrti-nirdesa-sūtra (無垢稱經). It was the place where the son of the elder, Ratnakara (寶性), offered a canopy at that time. Three or four li directly north of the saṃghārāma is the garden of the courtesan Amrapali (庵羅女), which she offered to the Buddha, and the Buddha often sat here. Three or four li northeast of the saṃghārāma is the old residence of Vimalakīrti (無垢稱). Not far from here, there is a shrine, its shape like a stacked board game. It is said that the piled stones are the place where Vimalakīrti manifested illness and preached the Dharma. Not far from here, there is a stūpa, which is the old residence of Ratnakara. Not far from here, there is the old residence of Amrapali. This great capital city has no other name, it is named after the country. It is named after the capital city, therefore, the country is called Guangyan, and the city is also called Guangyan. Residence is the place where one dwells while traveling and teaching, it is called residence. Guangyan, Guang means broad and vast, surpassing the capital cities of other countries. Yan means decorated and beautiful, surpassing the palaces of various kings. First, secular affairs are richly carved, and second, true disciples are broadly adorned, it is called Guangyan. It shows that the meaning of this scripture encompasses everything, it is called Guang, ten thousand.'

德莊嚴名嚴。庵羅者。天竺有果。名庵沒羅。今語略故。除其沒字。其城有女。以果為名。曰庵沒羅女。有勝園。林樹繁郁。泉源澄鏡。花草綺靡。山石崔嵬。足以湛心靈。足以進尊聖。其女每修園樹。重而自守。名之為衛。衛者唐音。論其自守其林。故名為衛。女持施佛。佛恒游息。故以為名。果有當果之徴。衛有寶重之意。顯聞妙法以修行當果決定可期。妙法不可輕。然每勤常令寶衛。所以此處說此深經。乍觀女園。與獻蓋處別。佛在園內。蓋在外陳。標跡南北不同。理亦不為乖爽也。在園處寂。顯離憒鬧自居。標城唱諠。表起慈悲以濟物。故城園雙舉。為利道俗二徒。亦不相違也。舊有解云。女從庵羅樹生。猶如奈女。故以為名。此解不爾。非所聞故。然法花靈山。般若舍衛。涅槃有金河。此經廣嚴城。各有由矣。問。觀此化處。實乃穢方。梵王何以言我見此土由來凈也。答。令彰佛慈悲。化標穢處。理實菩薩所見。但住凈方。凈穢由於二心。根報化起于凡聖。變佛非定準。處亦可知。不可凈穢雙彰。但標一化之處。義準三土。亦不相違。以佛定土。理誠可悉。

經。與大苾芻眾八千人俱。

贊曰。自下第二。眾圓滿也。初總略以四門分別。一彰來意。二顯權實。三定多少。四眾次第。來意有五。

【現代漢語翻譯】現代漢語譯本：德莊嚴名為嚴。庵羅（Āmra，天竺的一種水果）者，天竺有一種水果，名為庵沒羅（Āmra-phala）。現在口語省略，所以去掉了『沒』字。其城中有一女子，以這種水果為名，叫做庵沒羅女。她有一座勝妙的園林，林木繁茂，泉水清澈，花草美麗，山石高聳，足以使心靈沉靜，足以使尊貴的聖者前來。這位女子經常修整園中的樹木，非常珍視並親自守護。『衛』是唐朝的音譯，論其親自守護園林，所以名為『衛』。女子將園林佈施給佛陀，佛陀經常在此游息，所以以此為名。『果』有證得果位的徵兆，『衛』有寶貴珍重之意。彰顯聽聞妙法以修行，證得果位是可以預期的。妙法不可輕視，所以要經常勤奮地寶重守護。因此此處宣說這部甚深經典。乍一看，女子的園林與獻蓋之處不同，佛陀在園內，傘蓋在外面陳設，標誌著南北不同。但道理上並不衝突。在園林中是寂靜的，顯示遠離喧鬧而自處；在城中宣講佛法，表明發起慈悲以救濟眾生。所以城和園同時提及，是爲了利益道俗二眾，也不互相違背。舊有的解釋說，女子是從庵羅樹中出生的，猶如奈女，所以以此為名。這種解釋不對，因為沒有聽說過。然而，《法華經》在靈山，《般若經》在舍衛城，《涅槃經》有金河，這部經在廣嚴城，各有其因由。問：觀察這個化現之處，實際上是污穢的地方，梵天王為什麼說『我見此土由來清凈』呢？答：爲了彰顯佛陀的慈悲，在污穢之處示現教化。實際上是菩薩所見，只是住在清凈的地方。清凈與污穢源於二心，根、報、化起于凡夫和聖人。佛的示現不是一成不變的，處所也是可以理解的。不可同時彰顯清凈和污穢，只標明一個教化之處，意義上可以類比三土，也不互相違背。因為佛的常住凈土，道理上是可以完全理解的。

經文：與大苾芻眾八千人俱。

贊曰：從下面開始是第二部分，講的是大眾的圓滿。首先總略地用四門來分別：一、彰顯來意；二、顯示權實；三、確定多少；四、大眾的次第。來意有五點。

【English Translation】 English version: 'De Zhuangyan's (Virtue Adornment) name is Yan. 'Āmra' (a type of fruit in India) refers to a fruit in India called 'Āmra-phala'. The current spoken language abbreviates it, so the character 'phala' is removed. In that city, there was a woman named after this fruit, called Āmra-woman. She had a wonderful garden, with lush trees, clear springs, beautiful flowers and plants, and towering rocks, sufficient to calm the mind and invite venerable saints. This woman often tended the trees in the garden, cherishing and guarding it herself. 'Wei' is the Tang Dynasty transliteration, referring to her personally guarding the garden, hence the name 'Wei'. The woman donated the garden to the Buddha, who often rested there, so it was named after that. 'Fruit' has the sign of attaining the fruit of enlightenment, and 'Wei' has the meaning of precious and cherished. It highlights that by hearing the wonderful Dharma and practicing, attaining the fruit of enlightenment is expected. The wonderful Dharma should not be taken lightly, so one should always diligently cherish and guard it. Therefore, this profound scripture is spoken here. At first glance, the woman's garden is different from the place of offering the canopy; the Buddha is inside the garden, and the canopy is displayed outside, marking the difference between north and south. But in principle, they do not conflict. Being in the garden is quiet, showing being away from the hustle and bustle and dwelling alone; preaching the Dharma in the city shows initiating compassion to save sentient beings. Therefore, mentioning the city and the garden at the same time is to benefit both monastic and lay followers, and they do not contradict each other. The old explanation says that the woman was born from the Āmra tree, like the Nai woman, so she was named after that. This explanation is incorrect because it has not been heard of. However, the Lotus Sutra is at Vulture Peak (Grdhrakuta), the Prajna Sutra is in Shravasti, the Nirvana Sutra has the Golden River, and this Sutra is in Vaisali (Guangyan City), each has its own reason. Question: Observing this manifested place, it is actually an impure place, why did Brahma say 'I see this land is pure from the beginning'? Answer: In order to highlight the Buddha's compassion, to show teaching in an impure place. It is actually what the Bodhisattvas see, just living in a pure place. Purity and impurity originate from two minds, and the roots, retribution, and transformation arise from ordinary people and saints. The Buddha's manifestation is not fixed, and the place can also be understood. It is impossible to highlight both purity and impurity at the same time, only marking one place of teaching, and the meaning can be compared to the three lands, which do not contradict each other. Because the Buddha's permanent pure land, in principle, can be fully understood.

Scripture: With a large Bhikshu (monk) assembly of eight thousand people.

Praise: From below is the second part, which talks about the perfection of the assembly. First, it is briefly divided into four aspects: 1. Highlighting the intention; 2. Showing the provisional and the real; 3. Determining the quantity; 4. The order of the assembly. There are five intentions.

一證經可信。拂彼三疑。一疑慶喜自談。二疑從他聞說。三疑非佛所演。今舉時眾。證法無疑。令生信故。智度論云。說時方人。令生信也。二顯德尊高。佛德尊高。大眾奔會。佛居於四眾。映蔽群生。若帝釋臨天。梵王處定。故經下云。譬如大寶妙高山王。處於大海。巍然迥出。佛踞師子勝藏之座。顯耀威光。蔽于大眾。亦復如是。三彰后發揚。鹙子生疑。大千變凈。妙祥道備。佛遣對揚。二聖為發起之先。八部為隨信之後。四當機獲益。八部四眾。有發無上之心。菩薩聲聞。成克菩提之意。隨緣語道。著在經文。如上已陳。故不繁引。五輔翼瞻仰。軌範引攝。佛地論云。菩薩聲聞。輔冀圓滿。八部四眾。眷屬圓滿。皆由慈悲廣起。安忍普資。咸便便有靈。誰不奔挹。諸眾集。為。引餘生發心。經既具陳。復勸令時發意。夫來佛所。略有二緣。一為瞻仰。二為聞法。機熟者。會道于當時。未熟者。發心于即日。顯權實者。準佛地經。凈土中說聲聞八部。並是諸佛菩薩化作。莊嚴道場。引攝眾生。令發妙意。無量壽經云。其水鳥等。皆佛化作。準此經中。一切菩薩。生此土者。亦隱勝德。起堅固悲。隨類生攝。故知佛居穢土。聲聞為實。菩薩為權。佛居凈方。聲聞為權。菩薩為實。準處凈穢。其義可知。餘眾實權。理

【現代漢語翻譯】現代漢語譯本：一、證明此經可信。消除那三種疑惑：第一種疑惑是慶喜（阿難的尊稱，意為歡喜、喜悅）自己說的；第二種疑惑是從其他人那裡聽說的；第三種疑惑不是佛陀所說的。現在舉出當時的聽眾，證明佛法沒有疑惑，使他們產生信心。正如《智度論》所說，說明時間、地點和人物，是爲了使人產生信心。二、彰顯佛陀的德行尊貴高尚。佛陀的德行尊貴高尚，大眾奔赴集會。佛陀處於四眾（比丘、比丘尼、優婆塞、優婆夷）之中，光芒映照遮蔽了其他眾生，就像帝釋天（佛教中的天神）降臨天界，梵天王處於禪定之中一樣。所以經文下面說，譬如巨大的寶山妙高山王，處於大海之中，巍峨聳立，與衆不同。佛陀安坐在獅子座上，顯耀著威嚴的光芒，遮蔽了大眾，也是這樣。三、彰顯後來發揚光大。舍利弗（佛陀的十大弟子之一，以智慧著稱）產生疑惑，大千世界變得清凈，妙吉祥菩薩（文殊菩薩）的道行完備。佛陀派遣他們對揚佛法，這兩位聖者作為發起佛法的先驅，天龍八部作為隨順信受的後盾。四、當機者獲得利益。天龍八部和四眾弟子中，有人發起了無上菩提之心，菩薩和聲聞（聽聞佛陀教誨而證悟的修行者）成就了克證菩提的意願。佛陀隨順因緣說法，都記載在經文之中，如上已經陳述，所以不再繁瑣地引用。五、輔助翼護，瞻仰依止，作為軌範引導攝受。正如《佛地論》所說，菩薩和聲聞，輔助翼護佛陀的圓滿功德，天龍八部和四眾弟子，眷屬圓滿。這些都是由於佛陀的慈悲廣泛發起，安忍普遍資助，大家都因此而具有靈性，誰不奔赴依止呢？諸位大眾聚集，是爲了引導其餘眾生髮起菩提心。經典既然已經詳細陳述，又勸令當時的人們發起菩提心。來到佛陀這裡，大致有兩個因緣：一是為瞻仰佛陀，二是為聽聞佛法。根機成熟的人，在當時就能領會佛法；根機尚未成熟的人，在當天就能發起菩提心。彰顯權巧方便和真實教義，依據《佛地經》，在凈土中出現的聲聞和天龍八部，都是諸佛菩薩化現的，爲了莊嚴道場，引導攝受眾生，令他們發起妙意。《無量壽經》說，其中的水鳥等，都是佛陀化現的。依據這部經，一切往生到此土的菩薩，也隱藏殊勝的功德，發起堅固的悲心，隨順眾生的類別進行攝受。所以知道佛陀居住在穢土，聲聞是真實的，菩薩是權巧的；佛陀居住在凈土，聲聞是權巧的，菩薩是真實的。依據所處的凈土和穢土，其中的含義就可以理解了。其餘的眾生是真實還是權巧，道理也是如此。

【English Translation】 English version: 1. To prove the Sutra is credible, dispelling the three doubts: The first doubt is that Ananda (referred to as 'Qing Xi', meaning joy or delight) spoke of it himself; the second doubt is that it was heard from others; the third doubt is that it was not expounded by the Buddha. Now, citing the assembly at the time, it proves that the Dharma is without doubt, causing them to generate faith. As the Mahaprajnaparamita Shastra says, stating the time, place, and people is to generate faith. 2. To manifest the Buddha's virtue as noble and lofty. The Buddha's virtue is noble and lofty, and the masses rush to assemble. The Buddha is among the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), his light illuminating and overshadowing other beings, just as Indra (a deity in Buddhism) descends upon the heavens, and Brahma dwells in samadhi. Therefore, the Sutra says below, 'Like the great treasure Mount Sumeru, standing in the great ocean, towering and distinct.' The Buddha sits on the lion throne, displaying majestic light, overshadowing the masses, and so it is. 3. To manifest the subsequent propagation and flourishing. Shariputra (one of the Buddha's ten great disciples, known for his wisdom) had doubts, the great thousand world became pure, and the Bodhisattva Wonderful Auspicious (Manjushri) had complete attainment. The Buddha sent them to proclaim the Dharma, these two sages as the pioneers of initiating the Dharma, and the eight classes of beings as the supporters of following and believing. 4. Those who are ready receive benefit. Among the eight classes of beings and the four assemblies, some have generated the supreme Bodhi mind, and Bodhisattvas and Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) have achieved the intention of attaining Bodhi. The Buddha expounds the Dharma according to conditions, all recorded in the Sutra, as stated above, so there is no need to quote them elaborately. 5. To assist and protect, to look up to and rely on, as a standard to guide and gather. As the Buddhabhumi Sutra says, Bodhisattvas and Shravakas assist and protect the Buddha's perfect merits, and the eight classes of beings and the four assemblies have complete retinues. These are all due to the Buddha's compassion widely arising, and forbearance universally supporting, so everyone has spirituality, and who would not rush to rely on him? The gathering of the masses is to guide the remaining beings to generate the Bodhi mind. Since the Sutra has already stated in detail, it also encourages the people at that time to generate the Bodhi mind. Coming to the Buddha's place, there are roughly two reasons: one is to pay homage to the Buddha, and the other is to hear the Dharma. Those whose faculties are ripe can comprehend the Dharma at that time; those whose faculties are not yet ripe can generate the Bodhi mind on that day. To manifest skillful means and true teachings, according to the Buddhabhumi Sutra, the Shravakas and the eight classes of beings appearing in the Pure Land are all manifestations of Buddhas and Bodhisattvas, in order to adorn the Dharma assembly and guide and gather sentient beings, causing them to generate wonderful intentions. The Infinite Life Sutra says that the water birds and so on are all manifestations of the Buddha. According to this Sutra, all Bodhisattvas who are born in this land also conceal their superior merits, generate firm compassion, and gather beings according to their categories. Therefore, it is known that when the Buddha resides in the impure land, the Shravakas are real and the Bodhisattvas are expedient; when the Buddha resides in the Pure Land, the Shravakas are expedient and the Bodhisattvas are real. According to the Pure Land and the impure land where they reside, the meaning can be understood. Whether the remaining beings are real or expedient, the principle is also the same.

難準定。準有方丈天女。取食菩薩。經文稱化。余類難知。定多少者。凡聖而論有二。菩薩聲聞為聖。餘眾為凡。或初后眾。本在庵園。為初眾。無垢稱之所持來至園。為后眾。部類而論有三。一大聖眾。二八部眾。三四部眾。前後一切菩薩聲聞。為大聖眾。一切有威德凡類為八部眾。釋梵護世等。入八部中天。故不別說。若在人趣。入道居俗。有戒行之流。名四部眾。或為四眾。第三此方諸天眾。餘三如前。前後合有九眾。初有七眾。一聲聞眾。二菩薩眾。三他方梵王眾。四他方帝釋眾。五威靈八部眾。六此方諸天眾。下經八部眾下。列釋梵護世等故。舊經無之。七戒行四部眾。後有二眾。一無垢稱眾。菩薩行品中。掌持至佛所。香臺品中。妙香國有九百萬菩薩。與飯俱來。入維摩詰舍。又為長者主月蓋從八萬四千人。來入維摩詰舍。此皆后與無垢稱俱來。入無垢稱眾。二妙喜世界眾。即阿閦佛國。無垢稱在佛所。以神通力。掌持至此。別而為論。有十九。一聲聞。二菩薩。三他方梵王。四他方帝釋。五餘天。六龍。七藥叉。八犍達縛。九阿素落。十揭露荼。十一緊捺落。十二莫呼落伽。十三此方梵釋眾。十四苾芻。十五苾芻尼。十六部波素迦。十七鄔波斯迦。十八無垢稱眾。十九不動佛眾。于中有四門眾異。一三

【現代漢語翻譯】現代漢語譯本：很難確定。因為有方丈天女（Vimalakirti』s abode goddess），取食菩薩（Bhiksu），經文稱之為化現。其餘種類難以知曉。如果要確定數量，從凡聖的角度來說有兩種：菩薩（Bodhisattva）和聲聞（Śrāvaka）為聖，其餘大眾為凡。或者分為前後兩批大眾。原本在庵園（Ambapali』s garden）的是第一批大眾，由無垢稱（Vimalakirti）帶來到庵園的是第二批大眾。從部類來說有三種：一大聖眾，二八部眾，三四部眾。前後一切菩薩和聲聞為大聖眾。一切有威德的凡類為八部眾，例如釋（Śakra，帝釋天），梵（Brahmā，大梵天），護世（Lokapāla，四大天王）等。因為天眾已包含在八部眾中，所以不再單獨說明。如果在人趣，入道修行或居家生活，有戒律行為的人，稱為四部眾，或者稱為四眾。第三種是此方諸天眾，其餘三種和前面一樣。前後加起來共有九眾。最初有七眾：一聲聞眾，二菩薩眾，三他方梵王眾，四他方帝釋眾，五威靈八部眾，六此方諸天眾（下經八部眾下列出釋梵護世等，所以舊經沒有這一眾），七戒行四部眾。後來有二眾：一無垢稱眾（菩薩行品中記載，掌持到佛所；香臺品中記載，妙香國有九百萬菩薩與飯一同到來，進入維摩詰舍。又記載長者主月蓋帶領八萬四千人來到維摩詰舍。這些都是後來與無垢稱一同到來的，歸入無垢稱眾）。二妙喜世界眾，即阿閦佛（Akshobhya Buddha）國。無垢稱在佛所，以神通力，掌持到這裡。如果分別來說，有十九眾：一聲聞，二菩薩，三他方梵王，四他方帝釋，五餘天，六龍（Nāga），七藥叉（Yakṣa），八犍達縛（Gandharva），九阿素落（Asura），十揭露荼（Garuda），十一緊捺落（Kinnara），十二莫呼落伽（Mahoraga），十三此方梵釋眾，十四苾芻（Bhiksu，比丘），十五苾芻尼（Bhikṣuṇī，比丘尼），十六部波素迦（Upāsaka，優婆塞），十七鄔波斯迦（Upāsikā，優婆夷），十八無垢稱眾，十九不動佛（Akshobhya Buddha）眾。其中有四門眾的差異：一三 English version: It is difficult to determine precisely. Because there are the Vimalakirti』s abode goddess, the Bhiksu who takes food, and the scriptures refer to transformations. Other categories are difficult to know. If determining the number, from the perspective of the mundane and the sacred, there are two types: Bodhisattvas and Śrāvakas are considered sacred, while the rest of the assembly are mundane. Alternatively, they can be divided into two groups, those who were originally in Ambapali』s garden are the first group, and those brought by Vimalakirti to the garden are the second group. In terms of categories, there are three types: the great assembly of sages, the eightfold assembly, and the fourfold assembly. All the Bodhisattvas and Śrāvakas, both before and after, constitute the great assembly of sages. All mundane beings with power and virtue constitute the eightfold assembly, such as Śakra, Brahmā, Lokapāla, etc. Because the heavenly beings are already included in the eightfold assembly, they are not mentioned separately. If they are in the human realm, practicing the path or living at home, those who observe precepts are called the fourfold assembly, or the four assemblies. The third is the assembly of heavenly beings in this realm, and the other three are the same as before. In total, there are nine assemblies. Initially, there were seven assemblies: the assembly of Śrāvakas, the assembly of Bodhisattvas, the assembly of Brahmās from other realms, the assembly of Śakras from other realms, the powerful and spiritual eightfold assembly, the assembly of heavenly beings in this realm (the scriptures below list Śakra, Brahmā, Lokapāla, etc., under the eightfold assembly, so the old scriptures do not have this assembly), and the fourfold assembly of those who observe precepts. Later, there were two assemblies: the assembly of Vimalakirti (as recorded in the chapter on Bodhisattva conduct, holding and bringing to the Buddha; as recorded in the chapter on the fragrant dais, the Wonderful Fragrance Country has nine million Bodhisattvas who came with the food and entered Vimalakirti』s abode. It is also recorded that the elder Lord Moon Canopy led eighty-four thousand people to enter Vimalakirti』s abode. These all came later with Vimalakirti and are included in the assembly of Vimalakirti). The assembly of the Wonderful Joy World, which is the country of Akshobhya Buddha. Vimalakirti, at the Buddha』s place, used his supernatural power to hold and bring them here. If considered separately, there are nineteen assemblies: Śrāvakas, Bodhisattvas, Brahmās from other realms, Śakras from other realms, other heavenly beings, Nāgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, the Brahmā and Śakra assembly of this realm, Bhiksus, Bhikṣuṇīs, Upāsakas, Upāsikās, the Vimalakirti assembly, and the Akshobhya Buddha assembly. Among them, there are differences in the assemblies of the four gates: one, three

【English Translation】 Modern Chinese translation: It is difficult to determine precisely. Because there are the Vimalakirti』s abode goddess, the Bhiksu who takes food, and the scriptures refer to transformations. Other categories are difficult to know. If determining the number, from the perspective of the mundane and the sacred, there are two types: Bodhisattvas and Śrāvakas are considered sacred, while the rest of the assembly are mundane. Alternatively, they can be divided into two groups, those who were originally in Ambapali』s garden are the first group, and those brought by Vimalakirti to the garden are the second group. In terms of categories, there are three types: the great assembly of sages, the eightfold assembly, and the fourfold assembly. All the Bodhisattvas and Śrāvakas, both before and after, constitute the great assembly of sages. All mundane beings with power and virtue constitute the eightfold assembly, such as Śakra, Brahmā, Lokapāla, etc. Because the heavenly beings are already included in the eightfold assembly, they are not mentioned separately. If they are in the human realm, practicing the path or living at home, those who observe precepts are called the fourfold assembly, or the four assemblies. The third is the assembly of heavenly beings in this realm, and the other three are the same as before. In total, there are nine assemblies. Initially, there were seven assemblies: the assembly of Śrāvakas, the assembly of Bodhisattvas, the assembly of Brahmās from other realms, the assembly of Śakras from other realms, the powerful and spiritual eightfold assembly, the assembly of heavenly beings in this realm (the scriptures below list Śakra, Brahmā, Lokapāla, etc., under the eightfold assembly, so the old scriptures do not have this assembly), and the fourfold assembly of those who observe precepts. Later, there were two assemblies: the assembly of Vimalakirti (as recorded in the chapter on Bodhisattva conduct, holding and bringing to the Buddha; as recorded in the chapter on the fragrant dais, the Wonderful Fragrance Country has nine million Bodhisattvas who came with the food and entered Vimalakirti』s abode. It is also recorded that the elder Lord Moon Canopy led eighty-four thousand people to enter Vimalakirti』s abode. These all came later with Vimalakirti and are included in the assembly of Vimalakirti). The assembly of the Wonderful Joy World, which is the country of Akshobhya Buddha. Vimalakirti, at the Buddha』s place, used his supernatural power to hold and bring them here. If considered separately, there are nineteen assemblies: Śrāvakas, Bodhisattvas, Brahmās from other realms, Śakras from other realms, other heavenly beings, Nāgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, the Brahmā and Śakra assembly of this realm, Bhiksus, Bhikṣuṇīs, Upāsakas, Upāsikās, the Vimalakirti assembly, and the Akshobhya Buddha assembly. Among them, there are differences in the assemblies of the four gates: one, three English version: It is difficult to determine precisely. Because there are the 'Vimalakirti』s abode goddess', the 'Bhiksu' who takes food, and the scriptures refer to transformations. Other categories are difficult to know. If determining the number, from the perspective of the mundane and the sacred, there are two types: 'Bodhisattvas' and 'Śrāvakas' are considered sacred, while the rest of the assembly are mundane. Alternatively, they can be divided into two groups, those who were originally in 'Ambapali』s garden' are the first group, and those brought by 'Vimalakirti' to the garden are the second group. In terms of categories, there are three types: the great assembly of sages, the eightfold assembly, and the fourfold assembly. All the 'Bodhisattvas' and 'Śrāvakas', both before and after, constitute the great assembly of sages. All mundane beings with power and virtue constitute the eightfold assembly, such as 'Śakra', 'Brahmā', 'Lokapāla', etc. Because the heavenly beings are already included in the eightfold assembly, they are not mentioned separately. If they are in the human realm, practicing the path or living at home, those who observe precepts are called the fourfold assembly, or the four assemblies. The third is the assembly of heavenly beings in this realm, and the other three are the same as before. In total, there are nine assemblies. Initially, there were seven assemblies: the assembly of 'Śrāvakas', the assembly of 'Bodhisattvas', the assembly of 'Brahmās' from other realms, the assembly of 'Śakras' from other realms, the powerful and spiritual eightfold assembly, the assembly of heavenly beings in this realm (the scriptures below list 'Śakra', 'Brahmā', 'Lokapāla', etc., under the eightfold assembly, so the old scriptures do not have this assembly), and the fourfold assembly of those who observe precepts. Later, there were two assemblies: the assembly of 'Vimalakirti' (as recorded in the chapter on Bodhisattva conduct, holding and bringing to the Buddha; as recorded in the chapter on the fragrant dais, the Wonderful Fragrance Country has nine million 'Bodhisattvas' who came with the food and entered 'Vimalakirti』s' abode. It is also recorded that the elder Lord Moon Canopy led eighty-four thousand people to enter 'Vimalakirti』s' abode. These all came later with 'Vimalakirti' and are included in the assembly of 'Vimalakirti'). The assembly of the Wonderful Joy World, which is the country of 'Akshobhya Buddha'. 'Vimalakirti', at the Buddha』s place, used his supernatural power to hold and bring them here. If considered separately, there are nineteen assemblies: 'Śrāvakas', 'Bodhisattvas', 'Brahmās' from other realms, 'Śakras' from other realms, other heavenly beings, 'Nāgas', 'Yakṣas', 'Gandharvas', 'Asuras', 'Garudas', 'Kinnaras', 'Mahoragas', the 'Brahmā' and 'Śakra' assembly of this realm, 'Bhiksus', 'Bhikṣuṇīs', 'Upāsakas', 'Upāsikās', the 'Vimalakirti' assembly, and the 'Akshobhya Buddha' assembly. Among them, there are differences in the assemblies of the four gates: one, three

界。無無色。仁王具有。此經無之。機宜未熟。於法無緣故。二五趣。無地獄。陀羅尼經具有。此經無之。修大乘心。必容豫之所。地獄無暇。故此不來。明咒威神。本為拔苦。故說陀羅尼。有地獄眾。三君臣。無二王。法花具有。此經無之。輪王小王。二俱不列。四三乘。無獨覺。仁王具有。此經無之。獨覺多出無佛之世。時無機熟。所以不舉。眾次第者。佛地論有釋。今有四義。一形相不同。二坐有近遠。三戒行有異。隨類化生。四令諸菩薩于聲聞眾舍憍慢故。此乃聲聞菩薩次第。餘眾次第。隨應當知。初列眾中。有四圓滿。一行圓滿。二數圓滿。三功德圓滿。四威儀圓滿。行圓滿中有四。一聲聞。修小乘行。苾芻為名。二菩薩。修大乘行。以菩薩為目。三諸菩薩。常隨類化。身相不定。故名菩薩。四聲聞形定。說為苾芻。數圓滿者。聲聞八千。菩薩三萬二千等。功德圓滿者。皆為一切眾聖所識等。攝別合有四十一句是。威儀圓滿者。爾時世尊。無量百千諸來大眾等是。此四圓滿。菩薩具足。聲聞有三。一行滿。名苾芻故。二數滿。八千人等。三威儀滿。同前菩薩。今顯菩薩具內外修。故偏顯德。聲聞不爾。略不嘆德。不同余經。他方梵王及天帝釋。具二圓滿。一數。二威儀。不以行為名。不嘆其德故。苾芻等四

【現代漢語翻譯】現代漢語譯本界。無無色（指色界和無色界）。《仁王經》具有（對色界和無色界的描述）。此經沒有（相關描述），因為機緣尚未成熟，與佛法沒有緣分。二、五趣（指地獄、餓鬼、畜生、人、天）。無地獄。《陀羅尼經》具有（對地獄的描述）。此經沒有（相關描述）。修習大乘佛法的心，必然寬容閒適，而地獄沒有空閑，所以（地獄眾生）不能前來。明咒的威力和神通，本來是爲了拔除痛苦，所以說《陀羅尼經》有地獄眾生。三、君臣。無二王。《法華經》具有（對君臣的描述）。此經沒有（相關描述），輪王和小王，二者都不列舉。四、三乘（指聲聞乘、緣覺乘、菩薩乘）。無獨覺。《仁王經》具有（對獨覺的描述）。此經沒有（相關描述），獨覺多出現在沒有佛的時代，當時沒有成熟的機緣，所以不提及。眾的次第，在《佛地論》中有解釋。現在有四種含義：一、形相不同；二、座位有遠近；三、戒行有差異，隨順類別化生；四、令諸菩薩對於聲聞眾捨棄驕慢的緣故。這是聲聞菩薩的次第，其餘眾的次第，應當隨其情況瞭解。最初列舉的眾中，有四種圓滿：一、行圓滿；二、數圓滿；三、功德圓滿；四、威儀圓滿。行圓滿中有四：一、聲聞，修習小乘行，以苾芻（比丘）為名；二、菩薩，修習大乘行，以菩薩為名；三、諸菩薩，常常隨順類別化現，身相不定，所以名為菩薩；四、聲聞形相固定，說為苾芻（比丘）。數圓滿，聲聞八千，菩薩三萬二千等。功德圓滿，都為一切眾聖所認識等。總括和分別共有四十一個句子。威儀圓滿，爾時世尊，無量百千諸來大眾等。這四種圓滿，菩薩具足。聲聞有三種：一行滿，名為苾芻（比丘）的緣故；二、數滿，八千人等；三、威儀滿，同前菩薩。現在顯示菩薩具足內外修行，所以偏重顯示功德。聲聞不是這樣，略而不讚嘆功德。不同於其他經典，他方梵王及天帝釋，具足兩種圓滿：一、數；二、威儀。不以行為名，不讚嘆其功德的緣故。苾芻（比丘）等四眾。

【English Translation】 English version Realm. No Form Realm and Formless Realm. The Benevolent Kings Sutra possesses (descriptions of the Form Realm and Formless Realm). This sutra does not (have these descriptions) because the opportune time has not yet ripened, and there is no affinity with the Dharma. Two, the Five Destinies (hell-beings, hungry ghosts, animals, humans, and gods). No hells. The Dharani Sutra possesses (descriptions of hells). This sutra does not (have these descriptions). The mind that cultivates the Great Vehicle (Mahayana) must be tolerant and at ease, but hells have no leisure, so (hell-beings) cannot come. The power and spiritual abilities of bright mantras are originally for eradicating suffering, so the Dharani Sutra speaks of hell-beings. Three, ruler and ministers. No two kings. The Lotus Sutra possesses (descriptions of rulers and ministers). This sutra does not (have these descriptions); neither Wheel-Turning Kings nor lesser kings are listed. Four, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). No Solitary Realizers (Pratyekabuddhas). The Benevolent Kings Sutra possesses (descriptions of Solitary Realizers). This sutra does not (have these descriptions); Solitary Realizers mostly appear in ages without Buddhas. At that time, there is no ripe opportunity, so they are not mentioned. The order of the assembly is explained in the Yogācārabhūmi-śāstra. Now there are four meanings: First, different appearances; second, seats are near and far; third, precepts and conduct are different, transforming according to their kind; fourth, to cause the Bodhisattvas to abandon arrogance towards the Śrāvaka assembly. This is the order of Śrāvakas and Bodhisattvas. The order of the remaining assemblies should be understood accordingly. In the initial listing of the assembly, there are four perfections: First, perfection of conduct; second, perfection of number; third, perfection of merit; fourth, perfection of deportment. Within the perfection of conduct, there are four: First, Śrāvakas, cultivating the Small Vehicle (Hinayana), named Bhikṣus (monks); second, Bodhisattvas, cultivating the Great Vehicle (Mahayana), named Bodhisattvas; third, the Bodhisattvas, constantly transforming according to their kind, their forms are not fixed, so they are called Bodhisattvas; fourth, the forms of Śrāvakas are fixed, and they are called Bhikṣus (monks). Perfection of number: eight thousand Śrāvakas, thirty-two thousand Bodhisattvas, etc. Perfection of merit: all are recognized by all the noble sages, etc. There are forty-one phrases in total, both inclusive and exclusive. Perfection of deportment: at that time, the World-Honored One, countless hundreds of thousands of assembled masses, etc. These four perfections are fully possessed by Bodhisattvas. Śrāvakas have three: First, perfection of conduct, because they are named Bhikṣus (monks); second, perfection of number, eight thousand people, etc.; third, perfection of deportment, the same as the Bodhisattvas. Now, it is shown that Bodhisattvas possess both internal and external cultivation, so merit is emphasized. Śrāvakas are not like this, so merit is briefly not praised. Unlike other sutras, the Brahma Kings and Śakra (Indra) from other realms possess two perfections: First, number; second, deportment. They are not named by conduct, and their merit is not praised. The four assemblies of Bhikṣus (monks), etc.

眾亦二。一行。二威儀。不嘆其德。不標數故。餘八部眾。唯有其一。謂威儀滿。不以行為名。不嘆其德。不列其數故。眾成就中。文復有二。初列大眾。后辨威儀。列眾有二。一聖。二凡。菩薩聲聞為聖。八部四眾為凡。或為三。一大聖眾。二八部眾。三四部眾。或為六。如前說。聖眾為二。一聲聞。二菩薩。此初也。佛共兼會。名之為與。大有五義。一名稱大。大眾大人所知識故。二位次大。皆住聖果。非凡位故。三功德大。或諸漏盡。證智斷故。四修行大。求大菩提。修廣業故。五徒眾大。八千人故。梵云苾芻。此有五義。一怖魔。創心出家。四魔怖故。二乞士。以乞自活。濟自他故。三凈命。離五邪命。明正三業故。四凈戒。住戒威德。曾不缺故。五破惡。修道獲果。斷煩惱故。僧伽名眾。證理法事。二俱和故。學無學數。合有八千。與佛同處。複名俱也。

經。菩薩摩訶薩三萬二千。

贊曰。下明菩薩眾中有四。一標類舉數。二嘆彰功德。三別列名。四牒總結。如是等上首菩薩下是。此初文也。菩薩摩訶薩。類也。三萬二千。數也。菩提薩埵。略言菩薩。合有四釋。一菩提覺義。智所求佛果。薩埵有情義。則所度眾生。攝論云。以菩提薩埵。為所緣境。故言菩薩。菩薩所修自他二利。二利即二

【現代漢語翻譯】現代漢語譯本眾也有兩種。第一種是行，第二種是威儀。對於『行』，不讚嘆其功德，也不標明具體數量。其餘八部眾，只有一種，就是威儀圓滿。不以『行』來命名，不讚嘆其功德，也不列出具體數量。在『眾成就』中，經文又有兩種含義。首先是列出大眾，然後是辨別威儀。列出大眾又有兩種，一是聖眾，二是凡眾。菩薩和聲聞是聖眾，天龍八部和四眾是凡眾。或者可以分為三種，一是大聖眾，二是八部眾，三是四部眾。或者可以分為六種，如前面所說。聖眾分為兩種，一是聲聞，二是菩薩。這是最初的含義。佛共同參與法會，稱為『與』。『大』有五種含義。一是名稱大，因為大眾和大人都知道。二是位次大，都安住于聖果，不是凡夫的地位。三是功德大，或者諸漏已盡，證得了智慧和斷除煩惱。四是修行大，爲了求得大菩提，修習廣大的事業。五是徒眾大，有八千人。梵語『苾芻』（Bichu），這裡有五種含義。一是怖魔，最初發心出家，四魔感到恐懼。二是乞士，以乞食為生，救濟自己和他人。三是凈命，遠離五種邪命，明白正當的三業。四是凈戒，安住于戒律的威德，從來沒有缺失。五是破惡，修道獲得果實，斷除了煩惱。『僧伽』（Sengqie）名為眾，因為證得了真理、法則和事務，兩者都和諧。有學和無學的數量，合起來有八千人。與佛同處，又稱為『俱』。

經文：菩薩摩訶薩三萬二千。

贊曰：下面說明菩薩眾有四種含義。一是標明種類和舉出數量，二是讚歎和彰顯功德，三是分別列出名字，四是總結。『如是等上首菩薩』就是指下面這些。這是最初的經文。『菩薩摩訶薩』（Pusa Mohesa）是種類。『三萬二千』是數量。『菩提薩埵』（Puti Sado）簡稱為菩薩，合起來有四種解釋。一是菩提是覺悟的意思，是智慧所求的佛果。薩埵是有情的意思，是所要度化的眾生。《攝大乘論》中說，以菩提薩埵為所緣境，所以稱為菩薩。菩薩所修的是自利和他利兩種利益，這兩種利益就是兩種含義。

【English Translation】 English version The assembly also has two aspects: first, conduct (xing); second, dignified deportment (weiyi). Regarding 'conduct,' its virtues are not praised, nor is its specific number indicated. Of the remaining eight categories of beings, only one exists, which is complete dignified deportment. It is not named after 'conduct,' its virtues are not praised, nor is its specific number listed. Within the 'accomplishment of the assembly,' the text again has two meanings. First, listing the great assembly; second, distinguishing dignified deportment. Listing the great assembly again has two aspects: first, the holy assembly; second, the ordinary assembly. Bodhisattvas and Shravakas are the holy assembly; the eight categories of beings and the fourfold assembly are the ordinary assembly. Or it can be divided into three: first, the great holy assembly; second, the eight categories of beings; third, the fourfold assembly. Or it can be divided into six, as mentioned earlier. The holy assembly is divided into two: first, Shravakas; second, Bodhisattvas. This is the initial meaning. The Buddha jointly participates in the assembly, which is called 'with' (yu). 'Great' (da) has five meanings: first, great in name, because the great assembly and great people know it; second, great in rank, because all abide in the holy fruit, not in the position of ordinary beings; third, great in merit and virtue, because either all outflows are exhausted, and wisdom and the cutting off of afflictions are attained; fourth, great in practice, because in order to seek great Bodhi, vast deeds are cultivated; fifth, great in the number of disciples, because there are eight thousand people. The Sanskrit word 'Bichu' (Bhikkhu) has five meanings here: first, terrifying the demons, because when initially aspiring to leave home, the four demons are terrified; second, a beggar, living by begging, helping oneself and others; third, pure life, being away from the five wrong livelihoods, understanding the proper three karmas; fourth, pure precepts, abiding in the majestic virtue of the precepts, never lacking; fifth, breaking evil, cultivating the path and obtaining the fruit, cutting off afflictions. 'Sengqie' (Sangha) is named the assembly, because the attainment of truth, dharma, and affairs, both are harmonious. The number of those with learning and those without learning, combined, is eight thousand. Being in the same place as the Buddha is also called 'together' (ju).

Sutra: Bodhisattva Mahasattvas, thirty-two thousand.

Praise: Below, it explains that the Bodhisattva assembly has four meanings: first, indicating the category and listing the number; second, praising and manifesting merit and virtue; third, separately listing names; fourth, summarizing. 'Such as these foremost Bodhisattvas' refers to those below. This is the initial text. 'Pusa Mohesa' (Bodhisattva Mahasattva) is the category. 'Thirty-two thousand' is the number. 'Puti Sado' (Bodhisattva) is abbreviated as Bodhisattva, and combined, it has four explanations: first, Bodhi means enlightenment, which is the Buddha fruit sought by wisdom; Sattva means sentient being, which is the sentient beings to be liberated. The 'Compendium of the Mahayana' says that Bodhisattva is taken as the object of focus, so it is called Bodhisattva. What the Bodhisattva cultivates is the benefit of oneself and the benefit of others, and these two benefits are the two meanings.

行。故以為名。又菩提如前。薩埵有情義。謂諸菩薩。猶有異熟識。故得名有情。求大菩提之有情者。簡異所餘諸有情者。故名菩薩。又菩提如前。薩埵勇健義。不憚處時。不吝財命。求大菩提之勇健義者。簡餘生死之勇健者。故名菩薩。故攝論云。有志有能。故名菩薩。十一面經云。菩提即般若。薩埵謂方便。法花云。諸佛所證。甚深難解。有所言說。意趣難知。即有智慧。及有方便。有實智。權智。真智。修智。理智。事智。自利利他。故名菩薩。摩訶薩埵。略言摩訶薩。摩訶大義。薩埵如前。為簡二乘地前凡類。乃簡七地已前菩薩。故立大名。是等皆是八地已上。非前位故。三萬二千。現所機會。但標上位。下位準知。故不標別。

經。皆為一切眾生所識。

贊曰。自下第二。彰嘆功德。于中總有四十一句。初四十句。別嘆功德。后一句。總結德深廣。卒陳難盡。舊經但有三十八句。此中第十句。念定總持無不圓滿。第十一句。建立無彰解脫智門。舊經合云。心常安住無礙解脫。此第三十一句。正直審諦柔和微密。舊經脫之。此第三十四句。獲無等等佛智灌頂。第三十五句。近力無畏不共佛法。舊經合云。近無等等佛自在慧十力無畏十八不共。所以但有三十八句。古人亦有十地別科。此中但贊八地

【現代漢語翻譯】現代漢語譯本：因此而得名。菩提（Bodhi，覺悟）如前所述。薩埵（Sattva）意為有情，指的是諸位菩薩。因為他們仍然具有異熟識，所以被稱為有情。爲了區別于其他有情眾生，故稱他們為求取大菩提的有情者，所以稱為菩薩。又，菩提（Bodhi，覺悟）如前所述。薩埵（Sattva）意為勇健，指菩薩不畏懼處境，不吝惜財物和生命，追求大菩提的勇健者。爲了區別于其他在生死輪迴中的勇健者，故稱為菩薩。所以《攝大乘論》（Śrāvakabhūmi）中說：『有志向，有能力，所以稱為菩薩。』《十一面經》（Ekādaśamukha）中說：『菩提（Bodhi）即般若（Prajñā，智慧），薩埵（Sattva）謂方便（Upāya，善巧）。』《法華經》（Saddharma Puṇḍarīka Sūtra）中說：『諸佛所證悟的，甚深難解，所說之言，意趣難以理解。』即具有智慧和方便，有實智、權智、真智、修智、理智、事智，既能自利又能利他，所以稱為菩薩。摩訶薩埵（Mahāsattva），簡稱為摩訶薩（Mahāsat）。摩訶（Mahā）意為大，薩埵（Sattva）如前所述。爲了區別於二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）以及十地（Bhūmi）之前的凡夫，乃至七地（Bhūmi）之前的菩薩，所以立『大』之名。這些都是八地（Bhūmi）以上的菩薩，不是之前的位次。三萬二千，是示現所應機的對象，只是標明上位，下位可以類推得知，所以沒有特別標明。經文：皆為一切眾生所識。贊曰：下面第二部分，彰顯讚歎功德。其中總共有四十一句。前四十句，分別讚歎功德。后一句，總結功德的深廣，最終陳述難以窮盡。舊譯本只有三十八句。這裡第十句，『念定總持無不圓滿』，第十一句，『建立無彰解脫智門』，舊譯本合併爲『心常安住無礙解脫』。這裡第三十一句，『正直審諦柔和微密』，舊譯本脫漏了。這裡第三十四句，『獲無等等佛智灌頂』，第三十五句，『近力無畏不共佛法』，舊譯本合併爲『近無等等佛自在慧十力無畏十八不共』。所以只有三十八句。古人也有十地（Bhūmi）的分別科判，這裡只是讚歎八地（Bhūmi）。

【English Translation】 English version: Hence the name. Bodhi (Enlightenment) is as previously explained. Sattva means sentient being, referring to the Bodhisattvas. Because they still possess the Vipāka-vijñāna (resultant consciousness), they are called sentient beings. To distinguish them from other sentient beings, they are called sentient beings who seek great Bodhi, hence they are called Bodhisattvas. Furthermore, Bodhi (Enlightenment) is as previously explained. Sattva means courageous, referring to Bodhisattvas who are not afraid of circumstances and do not begrudge wealth and life, seeking the courage of great Bodhi. To distinguish them from other courageous beings in the cycle of birth and death, they are called Bodhisattvas. Therefore, the Śrāvakabhūmi (section of Yogācārabhūmi) says: 'Having aspiration and ability, hence they are called Bodhisattvas.' The Ekādaśamukha (Eleven-Faced Avalokiteśvara Sūtra) says: 'Bodhi is Prajñā (wisdom), Sattva means Upāya (skillful means).' The Saddharma Puṇḍarīka Sūtra (Lotus Sutra) says: 'What the Buddhas have realized is profound and difficult to understand, and the meaning of their words is difficult to grasp.' That is, they possess wisdom and skillful means, having true wisdom, expedient wisdom, real wisdom, cultivation wisdom, principle wisdom, and practical wisdom, benefiting both themselves and others, hence they are called Bodhisattvas. Mahāsattva, abbreviated as Mahāsat. Mahā means great, Sattva is as previously explained. To distinguish them from the Śrāvaka-yāna and Pratyekabuddha-yāna (Two Vehicles) and ordinary beings before the ten Bhūmis (stages), and even Bodhisattvas before the seventh Bhūmi, hence the name 'Great' is established. These are all Bodhisattvas above the eighth Bhūmi, not those of previous stages. The thirty-two thousand are the objects to whom manifestations are appropriate, only indicating the higher stages, the lower stages can be inferred, so they are not specifically indicated. Sutra: All are recognized by all sentient beings. Commentary: The second part below, manifests and praises merits. Among them, there are a total of forty-one sentences. The first forty sentences separately praise merits. The last sentence summarizes the depth and breadth of the merits, and ultimately states that they are difficult to exhaust. The old translation only has thirty-eight sentences. Here, the tenth sentence, 'Recollection, Samādhi (concentration), Dhāraṇī (total retention) are all complete,' and the eleventh sentence, 'Establishing the gate of wisdom of liberation without manifestation,' are combined in the old translation as 'The mind constantly dwells in unobstructed liberation.' Here, the thirty-first sentence, 'Upright, discerning, gentle, and subtle,' is omitted in the old translation. Here, the thirty-fourth sentence, 'Obtaining the Abhiṣeka (consecration) of Buddha wisdom without equal,' and the thirty-fifth sentence, 'Close to the powers, fearlessness, and unique Buddha Dharmas,' are combined in the old translation as 'Close to the Buddha's self-mastery, ten powers, fearlessness, and eighteen unique qualities without equal.' Therefore, there are only thirty-eight sentences. Ancient people also had separate classifications for the ten Bhūmis, but here only the eighth Bhūmi is praised.

以上。或第十地因位究竟。非贊前位。非七地前神通成辦。永離障纏。總持等滿故。其間文句疏謬。至文當釋。此中。初有四十句。別嘆德中。分為二十一種殊勝功德。初二句。他悉外化德。次二句。他護自護德。次三句。利他繼他德。利他中有二。說法善友為二句故。次二句。降惡人法德。次三句。內德外辨德。內德有二。能發所發為二句故。念定總持。為能發因。解脫智門。為所發果。智由念定總持起故。次二句。行成智滿德。六度行成。三無生忍智滿。次二句。說法達理德。次二句。知根能伏德。次三句。因嚴果遂德。果遂有二。獲妙體離惡嚴為二句故。次二句。名高信重德。次二句。法勝音妙德。次一句。離邊會中德。次二句。決定深大德。次一句。超出情計德。次二句。積善離惡德。次二句。達理證真德。次二句。紹位繼道德。次二句。不住二邊德。除惡趣。越深坑。棄緣起。分生死。為二類。並不住生死邊。示現趣生。不住涅槃邊。次一句。應病說藥德。次一句。內外二嚴德。次一句。自他不虛德。準義依文。且為此制。諸有智者。如理應知。又四十一句。別嘆德中。應一一為名。皆為一切眾望所識。此嘆菩薩。德大位高。智者所識。殊勝功德。國王大臣長者居士。諸有德藝。所推望者。即是翹楚。鑑別

【現代漢語翻譯】現代漢語譯本：以上。或者說第十地（Dasabhumi，菩薩修行階位的最高階段）的因位已經究竟圓滿，並非讚歎之前的位次。也不是說在第七地之前神通就已經成就完備，而是因為永遠脫離了障礙和纏縛，總持（Dharani，總攝憶持一切法而不忘失的智慧）等都已經圓滿具足。其間的文字語句有疏漏謬誤之處，等到正文時再解釋。這裡，最初有四十句，分別讚歎功德，分為二十一種殊勝功德。最初兩句是『他悉外化德』，接著兩句是『他護自護德』，再接著三句是『利他繼他德』。利他中又有兩種，說法和善友是兩句的緣故。再接著兩句是『降惡人法德』，再接著三句是『內德外辨德』。內德有兩種，能發和所發是兩句的緣故。念（Smrti，憶念正法）、定（Samadhi，禪定）、總持，是能發之因；解脫（Vimoksha，從煩惱中解脫）和智門，是所發之果。智慧由念、定、總持而生起。再接著兩句是『行成智滿德』，六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）之行成就，三無生忍（Anutpattikadharmaksanti，對一切法不生不滅的體悟）之智慧圓滿。再接著兩句是『說法達理德』，再接著兩句是『知根能伏德』，再接著三句是『因嚴果遂德』。果遂有兩種，獲得妙體和遠離惡嚴是兩句的緣故。再接著兩句是『名高信重德』，再接著兩句是『法勝音妙德』，再接著一句是『離邊會中德』，再接著兩句是『決定深大德』，再接著一句是『超出情計德』，再接著兩句是『積善離惡德』，再接著兩句是『達理證真德』，再接著兩句是『紹位繼道德』，再接著兩句是『不住二邊德』，去除惡趣（Durgati，三惡道），超越深坑，捨棄緣起（Pratityasamutpada，因緣和合而生），分判生死，是兩類，都不住在生死之邊，示現趣向生死，不住在涅槃（Nirvana，寂滅）之邊。再接著一句是『應病說藥德』，再接著一句是『內外二嚴德』，再接著一句是『自他不虛德』。按照意義依據文句，暫且這樣制定。各位有智慧的人，應該如理如實地瞭解。又有四十一句，分別讚歎功德中，應該一一命名，都是一切大眾所仰望和認識的。這是讚歎菩薩的功德廣大，地位崇高，為智者所認識。殊勝的功德，國王、大臣、長者、居士，凡是有德行和才能，被眾人推崇仰望的人，就是其中的佼楚，能夠鑑別真偽。

【English Translation】 English version: Furthermore, the causal position of the Tenth Bhumi (Dasabhumi, the highest stage of Bodhisattva practice) is ultimately complete, not praising the previous positions. It is not that supernatural powers are accomplished before the Seventh Bhumi, but because one is forever free from obstacles and entanglements, and Dharani (Dharani, the wisdom of comprehensively remembering and retaining all Dharmas without forgetting) and other qualities are fully complete. The wording and sentences in between may have omissions and errors, which will be explained when we get to the main text. Here, there are initially forty sentences, each praising virtues, divided into twenty-one kinds of supreme merits. The first two sentences are 'Virtue of transforming others externally', the next two sentences are 'Virtue of protecting others and oneself', and the next three sentences are 'Virtue of benefiting others and continuing others'. There are two aspects to benefiting others: teaching the Dharma and being a good friend, hence the two sentences. The next two sentences are 'Virtue of subduing evil people and Dharma', and the next three sentences are 'Virtue of inner virtue and external discernment'. There are two aspects to inner virtue: the ability to initiate and what is initiated, hence the two sentences. Smrti (Smrti, mindfulness of the correct Dharma), Samadhi (Samadhi, meditation), and Dharani are the causes of initiation; Vimoksha (Vimoksha, liberation from afflictions) and the gate of wisdom are the results of initiation. Wisdom arises from Smrti, Samadhi, and Dharani. The next two sentences are 'Virtue of accomplished practice and fulfilled wisdom', the practice of the Six Paramitas (Paramita, giving, morality, patience, diligence, meditation, and wisdom) is accomplished, and the wisdom of the Three Non-origination Acceptances (Anutpattikadharmaksanti, realization of the non-arising and non-ceasing nature of all Dharmas) is complete. The next two sentences are 'Virtue of explaining the Dharma and reaching the truth', the next two sentences are 'Virtue of knowing the roots and being able to subdue', and the next three sentences are 'Virtue of the cause being adorned and the result being achieved'. There are two aspects to the result being achieved: obtaining a wonderful body and being free from evil adornments, hence the two sentences. The next two sentences are 'Virtue of high reputation and trusted belief', the next two sentences are 'Virtue of superior Dharma and wonderful sound', the next sentence is 'Virtue of being in the middle of leaving the extremes', the next two sentences are 'Virtue of decisive depth and greatness', the next sentence is 'Virtue of transcending emotional calculations', the next two sentences are 'Virtue of accumulating good and abandoning evil', the next two sentences are 'Virtue of reaching the truth and realizing the truth', the next two sentences are 'Virtue of inheriting the position and continuing the path', and the next two sentences are 'Virtue of not dwelling on the two extremes', removing the evil destinies (Durgati, the three evil realms), transcending the deep pit, abandoning dependent origination (Pratityasamutpada, arising from the combination of causes and conditions), and distinguishing between birth and death, are two categories, neither dwelling on the side of birth and death, manifesting the tendency towards birth, nor dwelling on the side of Nirvana (Nirvana, extinction). The next sentence is 'Virtue of prescribing medicine according to the illness', the next sentence is 'Virtue of inner and outer adornments', and the next sentence is 'Virtue of not being false to oneself and others'. According to the meaning and based on the sentences, this is temporarily established. All wise people should understand it as it is in accordance with the truth. There are also forty-one sentences, each praising virtues, which should be named one by one, and are all hoped for and recognized by the masses. This praises the Bodhisattva's great merits and high position, which are recognized by the wise. The supreme merits, kings, ministers, elders, laypeople, all those with virtue and talent, who are respected and hoped for by the people, are the best among them, able to distinguish between truth and falsehood.

人物。名為眾望。今諸菩薩。為此一切眾推望者之所識知。譬如垂耳長鳴。王良見識。此諸菩薩。位大德高。人物所識。亦復如是。非諸凡愚所能識悉。縱余識悉。未以為珍。如智度論云。天王人王大人所識。今此要在人物所識。又此菩薩。皆為一切大眾瞻望。大眾識悉。二義俱得。舊云眾所識知。乃冗此義。

經。大神通業修已成得。

贊曰。此嘆利他妙用功德。能遍十方。起難思化。因已辦故。業者事業。作用之義。體即神通。菩薩事業。利他作用。即神通故。成唯識論第九卷中。解第十地二愚。一大神通。即所起事業故。舊經云。大智本行皆悉成就。文言雖總本行。亦即神通利物。

經。諸佛威德(至)能攝正法。

贊曰。上二句。修行廣大諸佛攝受功德。下二句。輕身重道含持妙法功德。八地以上。于諸行中。能修諸行。于無相海。任運進修。十方諸佛。舒手摩頂。以神通威。用福慧德。於一切時。增如其力。任持不捨。故名修行廣大佛攝受德。舊云建立。便無是義。法城有二。一法即是城。此諸菩薩。如守城者。常外捍禦。不令損壞。諸佛法教而修行者。名城中人。城者。防援外御之義。防援城內諸修行者。外御四魔。不令侵橫。故法名城。或復正法。如城中人。菩薩如城。菩薩

【現代漢語翻譯】現代漢語譯本人物。名為眾望（受大眾仰望的人）。如今的菩薩們，都是被一切大眾推崇仰望的人所熟知的。譬如像垂耳長鳴的駿馬，被伯樂王良所識。這些菩薩，地位崇高，德行高尚，為世人所識，也是如此。不是那些凡夫俗子所能認識瞭解的。縱然有人認識瞭解，也不會覺得珍貴。如《智度論》所說，天王、人王、大人所識。如今這裡強調的是被世人所識。而且這些菩薩，都是一切大眾所瞻仰盼望的。大眾認識瞭解，和被大眾瞻仰盼望，這兩種含義都具備。舊譯本說『眾所識知』，就顯得累贅了。經。大神通業修已成得。贊曰。這是讚歎菩薩利他的奇妙作用和功德。能夠遍及十方，發起難以思議的變化。因為修行的因已經完備的緣故。『業』是事業，作用的意思。本體就是神通。菩薩的事業，就是利他的作用，也就是神通。成唯識論第九卷中，解釋第十地的兩種愚昧，其中一大神通，就是所發起的事業。舊譯本說『大智本行皆悉成就』，文辭雖然概括了根本的修行，但也包含了神通利物的意思。經。諸佛威德（諸佛的威嚴和恩德）(至)能攝正法。贊曰。上面兩句，是說修行廣大，受到諸佛攝受的功德。下面兩句，是說輕視自身，重視道義，含藏保持妙法的功德。八地以上的菩薩，在各種修行中，能夠修習各種修行。在無相的智慧海洋中，自然而然地精進修習。十方諸佛，伸出手來摩菩薩的頭頂，用神通的威德，用福慧的恩德，在一切時候，增加菩薩的力量。任持不捨，所以叫做修行廣大，佛攝受德。舊譯本說『建立』，就沒有這個意思了。法城有兩種，一種是法本身就是城。這些菩薩，就像守城的人一樣，常常在外抵禦，不讓法城損壞。諸佛的法教而修行的人，就是城中的人。城，有防衛和抵禦外敵的意思。防衛城內修行的眾人，抵禦外來的四魔，不讓它們侵擾。所以法被稱為城。或者說正法，就像城中的人，菩薩就像城，菩薩

【English Translation】 English version People. Named Zhongwang (Desired by the masses). Now, the Bodhisattvas are known by all those who are admired and hoped for by the masses. For example, like a horse with drooping ears and a loud neigh, recognized by Bole Wang Liang. These Bodhisattvas, with high status and noble virtues, are recognized by the world, just like that. They are not those that ordinary people can recognize and understand. Even if someone recognizes and understands, they would not consider it precious. As the Mahaprajnaparamita Shastra says, recognized by heavenly kings, human kings, and great people. Now, it emphasizes being recognized by the world. Moreover, these Bodhisattvas are all looked up to and hoped for by the masses. The masses recognize and understand, and are looked up to and hoped for by the masses, both meanings are present. The old translation says 'known by the masses', which is redundant. Sutra: Great supernatural power karma has been cultivated and attained. Commentary: This praises the Bodhisattva's wonderful function and merit of benefiting others. It can pervade the ten directions and initiate inconceivable transformations. Because the cause of cultivation has been completed. 'Karma' means career, the meaning of function. The substance is supernatural power. The Bodhisattva's career is the function of benefiting others, which is supernatural power. In the ninth volume of the Vijnaptimatrata-siddhi Shastra, it explains the two kinds of ignorance of the tenth ground, one of which is great supernatural power, which is the career initiated. The old translation says 'Great wisdom and fundamental practice are all accomplished', although the wording summarizes the fundamental practice, it also includes the meaning of supernatural power benefiting beings. Sutra: The majesty and virtue of all Buddhas (The majesty and grace of all Buddhas) (to) can gather and uphold the right Dharma. Commentary: The first two sentences refer to the merit of cultivating extensively and being received by all Buddhas. The last two sentences refer to the merit of regarding oneself lightly, valuing the Tao, and containing and maintaining the wonderful Dharma. Bodhisattvas above the eighth ground can cultivate various practices in various practices. In the ocean of non-form, they naturally cultivate diligently. Buddhas in the ten directions extend their hands to stroke the Bodhisattva's head, using the majesty of supernatural power, using the grace of blessings and wisdom, at all times, increasing the Bodhisattva's strength. Maintaining and not abandoning, so it is called cultivating extensively, the virtue of being received by the Buddha. The old translation says 'establish', which does not have this meaning. There are two kinds of Dharma cities, one is that the Dharma itself is the city. These Bodhisattvas are like the people guarding the city, often resisting outside, not allowing the Dharma city to be damaged. Those who cultivate the teachings of the Buddhas are the people in the city. The city has the meaning of defense and resisting foreign enemies. Defending the cultivating masses in the city, resisting the four demons from outside, not allowing them to invade. Therefore, the Dharma is called the city. Or rather, the right Dharma is like the people in the city, the Bodhisattva is like the city, the Bodhisattva

善為護法之城。此諸菩薩。捨身命財。護持正法。能攝正法。即勝鬘經。攝受正法。正法有四。教理行果。於此四中。並能攝受。領納屬己。或復攝持。曾不暫舍。隨其所應。於四法中。並能攝之。於法能學能說。于理能觀能達。於行能修能習。于果能知能證。或斷一切惡。修一切善。度一切生。名攝正法。凡所修善。皆攝正法。凡所棄惡。皆攝正法。凡所利生。皆攝正法。故勝鬘云。攝受正法者。即是無量得一切佛法。攝八萬四千法門。捨身命財。攝正法故。此中善字。不但善護法城。通下亦能善攝正法。或善別說。不須通下。以護法城。復能攝之故。是輕身重道含持妙法功德。

經。以大師子(至)周遍十方。

贊曰。廣大說法覺悟功德。下云。演法無畏。猶師子吼。乍觀與此中覺悟義同。下以說法決定無畏。如師子吼。今以覺悟眾生。令增道意。如師子吼。故不同也。師子吼時。能為十一事。涅槃經云。一為破諸實非師子詐稱師子。二自試身力。三自凈住處。四令了知處。五令群輩無怖畏心。六眠者得寤。七令諸禽獸不得放逸。八令諸獸咸來歸附。九為調伏大香象等。十為教諸子。十一莊嚴眷屬。此諸菩薩。為師子吼。亦復如是。一為摧魔軍。二為現眾力。三開佛行處。四為邪見作歸依處。五為安

【現代漢語翻譯】現代漢語譯本：善於守護正法的城池。這些菩薩，捨棄身命和財物，護持正法，能夠攝受正法。《勝鬘經》中說，攝受正法，正法有四種：教、理、行、果。對於這四種，都能攝受，領納歸為己有，或者攝持，從不暫時捨棄。根據情況，對於四法都能攝受。對於教法能夠學習和宣說，對於理能夠觀察和通達，對於行能夠修行和實踐，對於果能夠了知和證悟。或者斷除一切惡，修一切善，度一切眾生，這叫做攝受正法。凡是所修的善，都是攝受正法；凡是所捨棄的惡，都是攝受正法；凡是所利益的眾生，都是攝受正法。所以《勝鬘經》說，攝受正法的人，就是無量地獲得一切佛法，攝受八萬四千法門。捨棄身命財物，是爲了攝受正法。這裡說的『善』字，不只是善於守護正法之城，也包括善於攝受正法。或者善於分別解說，不需要包括下面的內容，因為守護正法之城，也能攝受正法。這是輕視自身而重視佛道，包含和保持微妙佛法的功德。

經文：以大師子（Mahasinha，偉大的獅子）……周遍十方。

讚頌說：廣大的說法覺悟功德。下面說，演說佛法無所畏懼，就像獅子吼叫一樣。乍一看，與這裡覺悟的意義相同。下面以說法決定無畏，如獅子吼。現在以覺悟眾生，令其增長道心，如獅子吼。所以不同。獅子吼的時候，能做十一件事。《涅槃經》說：一是破除那些實際上不是獅子卻假裝是獅子的；二是自我測試身力；三是自我清凈住處；四是令人了知處所；五是令群體沒有怖畏之心；六是令睡眠者醒來；七是令禽獸不得放逸；八是令諸獸都來歸附；九是為調伏大香象等；十是為教導諸子；十一是莊嚴眷屬。這些菩薩，作為獅子吼，也是這樣。一是摧毀魔軍；二是展現大眾力量；三是開闢佛的修行之處；四是為邪見者提供歸依之處；五是爲了安寧眾生。

【English Translation】 English version: Being skilled in protecting the city of Dharma. These Bodhisattvas, relinquishing their bodies, lives, and wealth, uphold the True Dharma, and are able to embrace the True Dharma. As stated in the 'Srimala Sutra' (勝鬘經), embracing the True Dharma, the True Dharma has four aspects: teaching (教), principle (理), practice (行), and fruition (果). Regarding these four, they are all able to embrace, receive, and make them their own, or uphold them, never temporarily abandoning them. According to the circumstances, they are able to embrace all four aspects of the Dharma. Regarding the teaching, they are able to learn and proclaim it; regarding the principle, they are able to observe and comprehend it; regarding the practice, they are able to cultivate and practice it; regarding the fruition, they are able to know and realize it. Or, to cut off all evil, cultivate all good, and liberate all beings, this is called embracing the True Dharma. All the good that is cultivated is embracing the True Dharma; all the evil that is abandoned is embracing the True Dharma; all the beings that are benefited are embracing the True Dharma. Therefore, the 'Srimala Sutra' says that those who embrace the True Dharma are immeasurably obtaining all the Buddha-Dharmas, embracing the eighty-four thousand Dharma-gates. Relinquishing body, life, and wealth is for the sake of embracing the True Dharma. The word 'skilled' here not only refers to being skilled in protecting the city of Dharma, but also includes being skilled in embracing the True Dharma. Or, being skilled in distinguishing and explaining, without needing to include the following content, because protecting the city of Dharma is also able to embrace the True Dharma. This is the merit of regarding one's own body lightly while valuing the Buddha-path, containing and maintaining the wonderful Dharma.

Sutra: With the Great Lion (Mahasinha, great lion)... pervading the ten directions.

The praise says: The vast merit of expounding the Dharma and awakening. It is said below, 'Expounding the Dharma without fear is like a lion's roar.' At first glance, it seems to have the same meaning as awakening here. Below, it is said that expounding the Dharma with determination and fearlessness is like a lion's roar. Now, awakening sentient beings, causing them to increase their aspiration for the path, is like a lion's roar. Therefore, it is different. When a lion roars, it can do eleven things. The 'Nirvana Sutra' (涅槃經) says: First, to destroy those who are not actually lions but falsely claim to be lions; second, to test one's own strength; third, to purify one's own dwelling place; fourth, to make others aware of the location; fifth, to give the group no fear; sixth, to awaken those who are sleeping; seventh, to prevent birds and beasts from being unrestrained; eighth, to cause all beasts to come and submit; ninth, to tame great fragrant elephants, etc.; tenth, to teach the children; eleventh, to adorn the retinue. These Bodhisattvas, as a lion's roar, are also like this. First, to destroy the armies of Mara; second, to display the power of the masses; third, to open up the Buddha's place of practice; fourth, to provide a place of refuge for those with wrong views; fifth, for the peace of sentient beings.

撫怖畏眾生。六覺悟無明睡眠眾生。七行惡法者為作悔心。八開示邪見。令諸眾生知六師等非正師子。九為破諸富蘭那等。亦令二乘生變悔心。十教五住諸菩薩等生大力心。十一為令正見之心。于邪見者。不生吝心。由諸菩薩能摧伏故。以大師子吼聲敷演。敷謂開發。警悟初機。演謂廣談。覺察根熟。既住十地。能遍十方。雲雨說法。其說法聲。遠播十方。美妙音聲。名為美音。遐者遠也。振者揚也。世尊之聲。廣音具足。隨眾大小。無不等聞。此諸菩薩。隨眾十方美音亦遍得廣音故。舊云名聞十方。與下名稱高遠。有何差別。可言名者說法音聲。便無此失。

經。為眾生(至)能使不絕。

贊曰。上二句。三種慈悲拔濟功德。下二句。統嗣法王不斷功德。慈悲喜捨。各各有三。一有情緣。作假有情想。二法緣。不見假有情。唯見蘊等法。三無緣。于彼法中。亦離分別。唯見其如。或法緣者。緣十二分教。無緣者。不見有情及法二種。而行慈悲喜捨。不見身外有定眾生。眾生即已。故行慈悲。為不請友。譬之父母。憐救于子。不待請故。已前諸位。或待他請。方救濟之。未能任運為不請友。此皆任運慈悲深故。長阿含說。有四惡友。一如親惡友。畏而伏之。實無親意。二美言惡友。言順意違。三敬順惡友

【現代漢語翻譯】現代漢語譯本一、安撫恐懼的眾生（撫怖畏眾生）。二、覺悟那些沉睡在無明中的眾生（六覺悟無明睡眠眾生）。三、為那些行惡法的人，使他們產生懺悔之心（七行惡法者為作悔心）。四、開示那些持有邪見的人，使眾生知道六師（六師，指六個外道宗師）等人不是真正的導師（八開示邪見。令諸眾生知六師等非正師子）。五、爲了破斥富蘭那（富蘭那，六師之一）等人的邪說，也使二乘（二乘，指聲聞乘和緣覺乘）人產生轉變和懺悔之心（九為破諸富蘭那等。亦令二乘生變悔心）。六、教導五住地（五住地，指五種煩惱）的諸菩薩等，生起強大的心力（十教五住諸菩薩等生大力心）。七、爲了使具有正見的心，對於持有邪見的人，不生起吝嗇之心（十一為令正見之心。于邪見者。不生吝心）。由於諸菩薩能夠摧伏邪見，所以以大師子吼的聲音來敷演佛法。『敷』是開發，警醒初學者。『演』是廣泛地談論，覺察根機成熟的人。既然安住於十地（十地，菩薩修行的十個階段），就能遍佈十方，像云一樣降下法雨，說法的聲音，遠遠地傳播到十方。美妙的音聲，名為美音。『遐』是遠的意思，『振』是揚的意思。世尊的聲音，廣博而具足，無論聽眾大小，沒有聽不到的。這些菩薩，隨著聽眾，十方的美音也普遍地得到廣大的音聲。舊譯說『名聞十方』，與下面的『名稱高遠』有什麼差別呢？可以說『名』是指說法的音聲，就沒有這個缺失。

經：為眾生（乃至）能使不絕。

贊曰：上面兩句，是三種慈悲拔濟的功德。下面兩句，是統領繼承法王不斷絕的功德。慈悲喜捨，各自有三種。一是有情緣，作假想的有情。二是法緣，不見假想的有情，只見到蘊（蘊，構成人身的五種要素）等法。三是無緣，對於那些法，也離開分別，只見到它們的如如之性。或者法緣，是緣於十二分教（十二分教，佛經的十二種分類）。無緣，是不見有情和法兩種，而行慈悲喜捨。不見身外有固定的眾生，眾生就是自己，所以行慈悲，作為不請自來的朋友，譬如父母，憐憫救助自己的孩子，不需要等待請求。以前的各個位次，或許等待他人請求，才救濟他們，不能夠任運地作為不請自來的朋友。這都是因為任運的慈悲很深厚的緣故。《長阿含經》說，有四種惡友，一是如親惡友，畏懼而順從他，實際上沒有親近之意；二是美言惡友，言語順從你的意思，但實際行動卻違背；三是敬順惡友。

【English Translation】 English version 1. Pacifying beings who are fearful (Fu bu wei zhong sheng). 2. Awakening beings who are sleeping in ignorance (Liu jue wu wu ming shui mian zhong sheng). 3. For those who practice evil deeds, causing them to have a heart of repentance (Qi xing e fa zhe wei zuo hui xin). 4. Revealing to those who hold wrong views, so that beings know that the Six Teachers (Liu shi, referring to the six heretical teachers) and others are not true teachers (Ba kai shi xie jian. Ling zhu zhong sheng zhi liu shi deng fei zheng shi zi). 5. In order to refute the heretical teachings of Purana (Fu lan na, one of the Six Teachers) and others, also causing those of the Two Vehicles (Er cheng, referring to the Sravaka Vehicle and Pratyekabuddha Vehicle) to have a change of heart and repentance (Jiu wei po zhu fu lan na deng. Yi ling er cheng sheng bian hui xin). 6. Teaching the Bodhisattvas of the Five Dwellings (Wu zhu di, referring to the five types of afflictions) and others to generate great strength of mind (Shi jiao wu zhu zhu pu sa deng sheng da li xin). 7. In order to cause the mind with right view not to generate a stingy mind towards those who hold wrong views (Shi yi wei ling zheng jian zhi xin. Yu xie jian zhe. Bu sheng lin xin). Because the Bodhisattvas are able to subdue wrong views, they expound the Dharma with the voice of a great lion's roar. 'Fu' means to develop, to awaken beginners. 'Yan' means to discuss extensively, to perceive those whose roots are ripe. Since they dwell in the Ten Grounds (Shi di, the ten stages of Bodhisattva practice), they can pervade the ten directions, like clouds raining down Dharma, the sound of the Dharma spreading far and wide to the ten directions. The beautiful sound is called the beautiful sound. 'Xia' means far, 'Zhen' means to raise. The World Honored One's voice is broad and complete, no matter how large or small the audience, none cannot hear it. These Bodhisattvas, along with the audience, the beautiful sounds of the ten directions also universally obtain great sounds. The old translation says 'famous in the ten directions', what is the difference between this and the 'name is high and far' below? It can be said that 'name' refers to the sound of the Dharma, then there is no such error.

Sutra: For sentient beings (up to) able to make it unceasing.

Praise: The above two sentences are the merits of the three kinds of compassion and deliverance. The following two sentences are the merits of leading and inheriting the Dharma King without ceasing. Loving-kindness, compassion, joy, and equanimity each have three kinds. First, sentient being condition, imagining false sentient beings. Second, Dharma condition, not seeing false sentient beings, only seeing the aggregates (Yun, the five elements that constitute the human body) and other Dharmas. Third, no condition, in those Dharmas, also leaving discrimination, only seeing their suchness. Or Dharma condition, is based on the twelve divisions of teachings (Shi er fen jiao, the twelve categories of Buddhist scriptures). No condition, is not seeing sentient beings and the two kinds of Dharmas, but practicing loving-kindness, compassion, joy, and equanimity. Not seeing fixed sentient beings outside the body, sentient beings are oneself, so practicing loving-kindness, as an uninvited friend, like parents, pitying and saving their children, not needing to wait for a request. The previous positions, perhaps waiting for others to request, then saving them, unable to spontaneously be an uninvited friend. This is all because the spontaneous compassion is very deep. The Long Agama Sutra says that there are four kinds of bad friends, one is like a close bad friend, fearing and obeying him, but actually having no close intention; the second is a beautiful-worded bad friend, words follow your meaning, but actual actions violate it; the third is a respectful and obedient bad friend.

。心雖敬順。然于所作。善惡皆從。無相諫心。四者惡友。為惡事伴。或同飲酒。博獻淫逸。及歌舞等。此四友中。各各有四。而應遠之。有四善友。一止非善友。惡事相止故。二慈愍善友。苦事相憐故。三利人善友。樂事相與故。四同事善友。善事相同故。一一之中。各有四種。皆應親近。此諸菩薩。為諸眾生。此四善友。此中三寶。略有二解。一同體三寶。種謂種子。即如來藏。佛無漏因。此諸菩薩。修此種子。令不斷絕。常勤證會。二別體三寶。有為無為。自利利他。隨其所應。三佛。四法。十地僧等。此諸菩薩。修此三寶之種。及展轉教人。令不斷絕。如花嚴經明法品中。有三重釋。發菩提心。佛寶不斷。開說正法。法寶不斷。受持戒行。僧寶不斷。自他俱爾。

經。降伏魔怨制諸外道。

贊曰。此顯能摧怨敵功德。魔謂四魔。或種八魔。涅槃經說。前四加四倒懷四德故名魔。魔即是怨。為法怨故。降伏諸魔。如別章解。其四倒魔。是分別法執。初地永斷。地前漸伏。制者制御。如制牛馬。由具智辨。能伏外道。由近十力。能伏天魔。近四無畏。能摧外道。

經。永離一切障及蓋纏。

贊曰。此顯菩薩離染功德。障謂障礙。此有二種。一煩惱障。二所知障。煩惱障。以三界見修所斷

【現代漢語翻譯】現代漢語譯本：即使內心恭敬順從，然而對於所作所為，好事壞事都聽之任之，沒有勸諫之心。這四種是惡友，是做壞事的同伴，或者一同飲酒、賭博、獻媚淫逸以及歌舞等。這四種惡友中，每一種各有四種表現，都應該遠離。有四種善友：一是阻止做非善之事的善友，因為能阻止惡事；二是慈悲憐憫的善友，因為能憐憫困苦之事；三是利益他人的善友，因為能分享快樂之事；四是共同行事的善友，因為能一同做善事。每一種善友中，各有四種表現，都應該親近。這些菩薩，對於一切眾生來說，就是這四種善友。這裡的三寶（佛、法、僧），略有二種解釋：一是同體三寶，『種』指種子，即如來藏（tathāgatagarbha，一切眾生皆具的成佛可能性），是佛（buddha）無漏的因。這些菩薩，修習這種種子，使之不斷絕，常常勤奮地證悟體會。二是別體三寶，有為（saṃskṛta，有生滅變化的事物）無為（asaṃskṛta，無生滅變化的事物），自利利他，隨其所應。三佛（buddha），四法（dharma），十地僧（saṃgha）等。這些菩薩，修習這三寶的種子，並且輾轉教導他人，使之不斷絕。如《華嚴經》（Avataṃsaka Sūtra）明法品中，有三重解釋：發菩提心（bodhicitta，爲了一切眾生而追求覺悟的心），佛寶不斷；開說正法，法寶不斷；受持戒行，僧寶不斷；自己和他人都是如此。

經：降伏魔怨，制諸外道。

贊曰：這顯示了能夠摧毀怨敵的功德。魔（māra）指四魔，或者說八魔。《涅槃經》（Nirvana Sutra）說，前四魔加上四倒（顛倒見），因為懷有四德而被稱為魔。魔即是怨，因為是佛法的怨敵。降伏諸魔，如其他章節所解釋。其中的四倒魔，是分別法執。初地（prathamā bhūmi，菩薩修行階位的第一個階段）永斷，地前漸伏。『制』是制御，如同制御牛馬。由於具有智慧辨別，能夠降伏外道。由於接近十力（十種智慧力量），能夠降伏天魔。接近四無畏（四種無所畏懼的品質），能夠摧毀外道。

經：永離一切障及蓋纏。

贊曰：這顯示了菩薩遠離染污的功德。障指障礙，這有兩種：一是煩惱障（kleśa-āvaraṇa，由煩惱引起的障礙），二是所知障（jñeyāvaraṇa，由對真理的無知引起的障礙）。煩惱障，以三界（trayo dhātava，欲界、色界、無色界）見修所斷。

【English Translation】 English version: Even though their hearts are respectful and obedient, they follow along with whatever is done, whether good or bad, without offering any words of advice. These four are bad friends, companions in doing bad deeds, or those who together drink alcohol, gamble, engage in flattery and dissipation, and sing and dance. Among these four types of bad friends, each has four manifestations, and all should be avoided. There are four types of good friends: first, a good friend who stops one from doing non-virtuous deeds, because they prevent evil; second, a compassionate and sympathetic good friend, because they sympathize with suffering; third, a beneficial good friend, because they share joyful things; fourth, a good friend who acts together, because they do good deeds together. Each type of good friend has four manifestations, and all should be approached. These Bodhisattvas, for all sentient beings, are these four types of good friends. The Three Jewels (Triratna, Buddha, Dharma, Sangha) here have two brief explanations: first, the Three Jewels as one entity, with 'seed' referring to the seed, which is the Tathāgatagarbha (the potential for Buddhahood inherent in all beings), the unconditioned cause of the Buddha. These Bodhisattvas cultivate this seed, ensuring it never ceases, and constantly strive to realize and experience it. Second, the Three Jewels as separate entities, conditioned (saṃskṛta, things subject to arising and ceasing) and unconditioned (asaṃskṛta, things not subject to arising and ceasing), benefiting oneself and benefiting others, as appropriate. The three Buddhas (buddha), the four Dharmas (dharma), the Sangha (saṃgha) of the Ten Bhumis (ten stages of a Bodhisattva's path), and so on. These Bodhisattvas cultivate the seed of these Three Jewels and teach others in turn, ensuring it never ceases. As the 'Clarifying the Dharma' chapter of the Avataṃsaka Sūtra (Flower Garland Sutra) explains, there are three levels of explanation: generating Bodhicitta (the mind of enlightenment for the sake of all beings), ensures the Buddha Jewel never ceases; expounding the correct Dharma, ensures the Dharma Jewel never ceases; upholding precepts and conduct, ensures the Sangha Jewel never ceases; this applies to both oneself and others.

Sutra: Subduing demonic enemies and controlling all heretics.

Commentary: This reveals the merit of being able to destroy enemies. 'Demons' (māra) refers to the four demons, or the eight demons. The Nirvana Sutra says that the first four demons, plus the four perversions, are called demons because they harbor the four virtues. Demons are enemies, because they are enemies of the Dharma. Subduing all demons is explained in other chapters. Among them, the four perversion demons are the discriminating attachments to phenomena. They are permanently severed at the first Bhumi (prathamā bhūmi, the first stage of a Bodhisattva's path), and gradually subdued before that. 'Controlling' means to restrain, like restraining oxen and horses. Because one possesses wisdom and discernment, one can subdue heretics. Because one is close to the ten powers (ten wisdom powers of a Buddha), one can subdue heavenly demons. Because one is close to the four fearlessnesses (four kinds of fearlessness), one can destroy heretics.

Sutra: Forever free from all obstacles and entanglements.

Commentary: This reveals the merit of Bodhisattvas being free from defilements. 'Obstacles' refers to hindrances, of which there are two types: first, afflictive obstacles (kleśa-āvaraṇa, obstacles caused by afflictions), and second, cognitive obstacles (jñeyāvaraṇa, obstacles caused by ignorance of the truth). Afflictive obstacles are severed by seeing and cultivating in the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm).

。根本百二十八煩惱。及隨煩惱為體。所知障。以三界見修所斷。一切能障于智。貪癡慢等。為其體性。頭數多少。如煩惱障漸頓伏斷。皆如論說。此諸菩薩八地之位。一切六識二障現行。皆已伏盡。或種已斷。故言求離。蓋謂蓋覆行者之心。令不清凈。此有五種。一貪慾蓋。二嗔恚蓋。三惛沉睡眠蓋。四掉舉惡作蓋。五疑蓋。此五為三時障。貪慾五境。能障出家。既出家以。前犯邪行。有覺悟之。嗔恚為障。不用覺悟。更生嗔恚。若不犯邪行。學定慧時。后三為障。初學止心。惛睡為障。次學舉心。掉悔為障。若住舍位。疑能為障。障此五憎。故立為蓋。纏謂纏繞。數數現起。纏繞行者之心。故立為纏。此有八種。謂無漸。無愧。惛沈。睡眠。掉舉。惡作。嫉。慳。初二障戒。次二障定。次二障慧。后之二種。障自他利。諸出家者。于自他利。吝妒門中。數現起故。二障已攝一切染盡。于中據勝。偏舉蓋纏。三漏。四取。身繫結縛。皆準已離。舊云悉已清凈。文意難知。即二障盡。

經。念定總時(至)解脫智門。

贊曰。上二句。能以少法廣含多義功德。下二句。顯無漏離縛殊勝功德。念謂明記諸所作事。如瑜伽五十七釋契經說。念等念隨念。別念不忘念。心明記無失。無忘無失法。此義如瑜伽攝異

【現代漢語翻譯】現代漢語譯本：根本一百二十八煩惱，以及隨煩惱作為其本體，所知障以三界見修所斷，一切能夠障礙智慧的貪、嗔、癡、慢等，是它的體性。頭數多少，如同煩惱障的漸伏和頓斷，都如論中所說。這些菩薩在八地之位，一切六識和二障的現行，都已經伏盡，或者種子已經斷除，所以說『求離』。所謂『蓋』，是指蓋覆行者的心，使之不清凈。這有五種：一、貪慾蓋（對感官享受的強烈渴望）；二、嗔恚蓋（憤怒和敵意）；三、惛沉睡眠蓋（精神遲鈍和昏睡）；四、掉舉惡作蓋（心神不定和後悔）；五、疑蓋（懷疑和猶豫）。這五蓋是三種時期的障礙。貪慾對五境的貪戀，能夠障礙出家。即使出了家，先前犯了邪行，有了覺悟，嗔恚也會成為障礙，不用覺悟，反而會產生嗔恚。如果沒有犯邪行，在學習禪定和智慧時，后三種蓋會成為障礙。初學止心時，惛沉睡眠是障礙；其次學習舉心時，掉舉後悔是障礙；如果安住于舍（平靜）的狀態，疑蓋會成為障礙。障礙這五種憎惡，所以立為『蓋』。『纏』是指纏繞，數數現起，纏繞行者的心，所以立為『纏』。這有八種：謂無慚（不知羞恥），無愧（不覺羞恥），惛沉，睡眠，掉舉，惡作，嫉妒，慳吝。前兩種障礙戒律，次兩種障礙禪定，再兩種障礙智慧，后兩種障礙自利和利他。那些出家的人，在自利和利他的事情上，常常在吝嗇和嫉妒的方面現起，二障已經攝盡一切染污。其中根據殊勝之處，偏舉蓋和纏。三漏、四取、身繫結縛，都應準照已經遠離。舊譯為『悉已清凈』，文意難以理解，實際上就是二障已經斷盡。

經：念定總時（至）解脫智門。

贊曰：上面兩句，能夠以少的法義廣泛包含多種意義功德；下面兩句，顯示無漏離縛殊勝功德。念是指明記諸所作事，如《瑜伽師地論》第五十七卷解釋契經所說：念、等念、隨念、別念、不忘念，心明記無失，無忘無失法。此義如《瑜伽師地論·攝異門品》所說。

【English Translation】 English version: The fundamental one hundred and twenty-eight afflictions (煩惱, kleshas), along with the secondary afflictions (隨煩惱, upakleshas), constitute the nature of the cognitive obscurations (所知障, jñeyāvaraṇa). These obscurations, severed by the path of seeing and cultivation (見修所斷, darśana-bhāvanā-heya) in the three realms (三界, triloka), encompass all that obstructs wisdom (智, jñāna), such as greed (貪, rāga), hatred (嗔, dveṣa), and pride (慢, māna). The number of these afflictions, whether gradually or suddenly subdued and severed like the afflictive obscurations (煩惱障, kleśāvaraṇa), is as described in the treatises. These Bodhisattvas (菩薩, bodhisattva) at the eighth ground (八地, aṣṭamī-bhūmi) have already subdued all active manifestations of the six consciousnesses (六識, ṣaṭ-vijñāna) and the two obscurations (二障, dvy-āvaraṇa), or have severed their seeds, hence the expression 'seeking liberation'. 'Coverings' (蓋, āvaraṇa) refer to that which covers the mind of the practitioner, rendering it impure. There are five types: 1. craving (貪慾, kāma-cchanda); 2. hatred (嗔恚, vyāpāda); 3. sloth and torpor (惛沉睡眠, styāna-middha); 4. restlessness and remorse (掉舉惡作, auddhatya-kaukritya); 5. doubt (疑, vicikitsā). These five coverings are obstacles at three times. Craving for the five sense objects (五境, pañca-viṣaya) can obstruct renunciation (出家, pravrajyā). Even after renunciation, if one has previously committed wrong conduct (邪行, mithyācāra) and has awakened to it, hatred becomes an obstacle. Without awakening, it generates further hatred. If one has not committed wrong conduct, the latter three coverings become obstacles when learning concentration (定, samādhi) and wisdom (慧, prajñā). When initially training the mind to abide, sloth and torpor are obstacles. Next, when training to uplift the mind, restlessness and remorse are obstacles. If one abides in equanimity (舍, upekṣā), doubt can become an obstacle. Obstructing these five aversions, they are established as 'coverings'. 'Fetters' (纏, paryavasthāna) refer to that which entangles, arising repeatedly and entangling the mind of the practitioner, hence they are established as 'fetters'. There are eight types: namely, shamelessness (無慚, āhrīkya), lack of embarrassment (無愧, anapatrāpya), sloth (惛沈, styāna), torpor (睡眠, middha), restlessness (掉舉, auddhatya), remorse (惡作, kaukritya), jealousy (嫉, īrṣyā), and stinginess (慳, mātsarya). The first two obstruct morality (戒, śīla), the next two obstruct concentration, the next two obstruct wisdom, and the last two obstruct benefiting oneself and others. Those who have renounced, in matters of benefiting themselves and others, frequently manifest stinginess and jealousy. The two obscurations have already encompassed all defilements. Among them, based on the superior aspects, coverings and fetters are specifically mentioned. The three outflows (三漏, trīṇi-āsrava), the four graspings (四取, catvāri-upādāna), and the bodily bonds and fetters (身繫結縛, kāyabandhana) should all be understood as already abandoned. The old translation 'all completely purified' is difficult to understand in meaning; it actually means that the two obscurations have been exhausted.

Sūtra: Mindfulness, concentration, all times (up to) the gate of liberation wisdom.

Verse: The above two lines can broadly contain multiple meanings and merits with few dharmas; the following two lines show the superior merit of non-outflow liberation from bondage. Mindfulness (念, smṛti) refers to clearly remembering all actions, as the Yogācārabhūmi-śāstra (瑜伽師地論) explains in its fifty-seventh fascicle, saying that mindfulness, equal mindfulness, subsequent mindfulness, distinct mindfulness, and non-forgetting mindfulness are when the mind clearly remembers without loss, without forgetting, and without losing the Dharma. This meaning is as explained in the Yogācārabhūmi-śāstra, Samgraha-viniścaya.

門說。定謂于境心不嬈亂。五十七云。令心注。等住安住與近住。謂調寂靜寂止。一趣等持性。此如對法論第十說。總持者。陀羅尼也。念慧為體。能以少功廣含多義。能總任持。名為總持。此有四種。一法。二義。三能得菩薩忍。四者咒。由念明記。成無忘失。定無亂錯。常居一趣。總持苞含。易可受說。故以少法。能苞廣法。解脫智門者。謂無漏智。離有漏縛。故言解脫。解脫即無障。無障解脫。以智為體。智即是門。智門。能入三性境。故瑜伽論云。若以解脫門言之。出世正智所攝。顯揚論云。但言空無愿無相。通有漏無漏。若定若散。聞思修慧。若言空無愿無相三摩地。通有漏無漏。唯定非散。唯修慧非聞思。若言空無愿無相解脫門。唯無漏非有漏。唯定非散。唯修慧非聞思。今言解脫。故唯無漏。空門。緣所執。彼無體故。無愿門。緣依他。不於三界愿求故。無相門。緣圓成。觀真如為無相故。或三解脫門。皆能緣三性。或十六行。種種不同。如樞要及瑜伽第十二抄。古經。二句合云。心常安住無礙解脫。無礙即無障。解脫即智門。可謂建立無障解脫智門。其心常安住。乍觀。常安住彼無礙解脫。然即是定。略無今念及總持二。合今二合。為古一句。仍義不全。

經。逮得一切(至)陀羅尼辨。

【現代漢語翻譯】現代漢語譯本：門是指。定是指對於外境，心不被打擾和混亂。五十七卷中說：『令心專注，平等安住，持續安住，並接近安住。』這是指調伏寂靜，寂滅止息，一心趨向等持的性質。這就像《對法論》第十卷所說。總持，就是陀羅尼（Dharani），以念和慧為本體。能以小的努力包含廣大的意義，能總括任持一切法，所以稱為總持。總共有四種：一是法總持，二是義總持，三是能獲得菩薩的安忍，四是咒總持。通過唸誦和清晰的記憶，成就不會忘失，禪定不會錯亂，常居於一心趨向。總持能夠包容含攝，容易接受和宣說，所以用少的法，能夠包容廣大的法。解脫智門，是指無漏的智慧，遠離有漏的束縛，所以稱為解脫。解脫就是沒有障礙，沒有障礙的解脫，以智慧為本體。智慧就是門，智門能夠進入三自性的境界。所以《瑜伽師地論》說：『如果從解脫門來說，是出世間的正智所攝。』《顯揚聖教論》說：『只說空、無愿、無相，可以通於有漏和無漏，無論是定還是散亂，聞、思、修的智慧都可以。如果說空、無愿、無相三摩地，可以通於有漏和無漏，但只有禪定，不是散亂，只有修慧，不是聞思。如果說空、無愿、無相解脫門，只有無漏，不是有漏，只有禪定，不是散亂，只有修慧，不是聞思。』現在說解脫，所以只有無漏。空門，是緣于所執著的，因為它們沒有實體。無愿門，是緣于依他起性，不於三界愿求。無相門，是緣于圓成實性，觀察真如是無相的。或者說，三解脫門都能緣於三自性，或者十六行相，種種不同。如《樞要》和《瑜伽師地論》第十二卷所抄。古經中，兩句話合在一起說：『心常安住，無礙解脫。』無礙就是沒有障礙，解脫就是智門。可以建立無障礙的解脫智門，其心常安住。乍一觀察，常安住于那無礙解脫。然而那就是禪定。省略了現在的念和總持兩種，合併現在的兩種，成為古經的一句，但意義不完全。

經文：獲得一切…陀羅尼辨才。

【English Translation】 English version: 『Gate』 refers to the mind not being disturbed or confused by external objects. Chapter 57 states: 『Directing the mind, dwelling equally, abiding continuously, and closely abiding.』 This refers to the nature of taming and quieting, cessation of stillness, and single-mindedly tending towards equanimity. This is as described in the tenth chapter of the Abhidharma-samuccaya. 『Total Retention』 (總持, Zǒngchí) is Dharani (陀羅尼, Tuóluóní), with mindfulness and wisdom as its essence. It can encompass vast meanings with little effort and can comprehensively uphold all dharmas, hence it is called Total Retention. There are four types in total: first, Dharma Total Retention; second, Meaning Total Retention; third, the ability to attain the Bodhisattva's forbearance; and fourth, Mantra Total Retention. Through recitation and clear memory, one achieves non-forgetfulness, meditation is free from confusion, and one constantly dwells in single-mindedness. Total Retention can encompass and contain, making it easy to accept and proclaim, so with few dharmas, one can encompass vast dharmas. 『Liberation Wisdom Gate』 refers to undefiled wisdom, being free from the bonds of defilement, hence it is called liberation. Liberation is the absence of obstacles, and liberation without obstacles has wisdom as its essence. Wisdom is the gate, and the Wisdom Gate can enter the realm of the three natures. Therefore, the Yogacarabhumi-sastra states: 『If speaking from the perspective of the Liberation Gate, it is encompassed by the supramundane right wisdom.』 The Asanga-sastra states: 『Simply speaking of emptiness, wishlessness, and signlessness can encompass both defiled and undefiled, whether in meditation or scattered, the wisdom of hearing, thinking, and cultivation can all be included. If speaking of the emptiness, wishlessness, and signlessness samadhi, it can encompass both defiled and undefiled, but only in meditation, not scattered, only cultivation wisdom, not hearing or thinking. If speaking of the emptiness, wishlessness, and signlessness Liberation Gate, it is only undefiled, not defiled, only in meditation, not scattered, only cultivation wisdom, not hearing or thinking.』 Now speaking of liberation, so it is only undefiled. The Emptiness Gate is conditioned by what is clung to, because they have no substance. The Wishlessness Gate is conditioned by dependent origination, not seeking in the three realms. The Signlessness Gate is conditioned by perfect reality, observing true thusness as signless. Or, the three Liberation Gates can all be conditioned by the three natures, or the sixteen aspects, which are all different. As copied in the Essentials and the twelfth chapter of the Yogacarabhumi-sastra. In ancient scriptures, two sentences are combined to say: 『The mind constantly dwells, unobstructed liberation.』 Unobstructed is the absence of obstacles, and liberation is the Wisdom Gate. One can establish the unobstructed Liberation Wisdom Gate, with the mind constantly dwelling. At first glance, one constantly dwells in that unobstructed liberation. However, that is meditation. Omitting the current mindfulness and Total Retention, combining the current two, becomes one sentence in the ancient scriptures, but the meaning is not complete.

Sutra: Attaining all…Dharani eloquence.

贊曰。此說成熟六辨功德。一無斷辨。連環不息故。二殊勝辨。不可屈伏故。三念辨。憶說法事故。四慧辨。分折諸法故。五等持辨。巧說諸定故。六總持辨。於一字等中。說諸義等故。既非四無礙解。亦非七辨。故別成六。下一辨字。貫通上中。此第六辨。四無礙解中。法義所攝。前之五辨。並解第攝。此第一。七辨中。第四無斷盡攝。此第二。七中第七攝。一切世間最上妙故。此第四。彼第五。無疏謬故。念定皆通。隨其所應。后智為體。舊經云。念定總持辨第不斷。念定總持為三。辨才不斷之言。應為一辨。闕勝慧二。古翻意說上三種。辨才不斷。非不斷辨也。

說無垢稱經疏卷第一(末)

天保六乙未中冬第八日寫之於愛智寮釋游識大正藏第 38 冊 No. 1782 說無垢稱經疏

說無垢稱經贊卷第二(本)

大慈恩寺沙門基撰

經。皆獲第一(至)波羅密多。

贊曰。此顯能到彼岸功德。即是十種波羅密多。第一者。顯其十度。皆能具修。純是無漏。然此十度。在地前位。於一行中。唯修一行。唯是有漏七地以前。於一行中。修一切行。通有無漏。八地以上。一切行中。修一切行。唯是無漏。勝前位故。皆名第一。十度者。一布大。二凈戒。云調伏

【現代漢語翻譯】現代漢語譯本：讚頌說，這段論述成熟了六種辯才的功德。第一是無斷辯（Wuduan Bian），因為連綿不斷，沒有止息。第二是殊勝辯（Shusheng Bian），因為不可屈服。第三是念辯（Nian Bian），因為能憶念說法的事項。第四是慧辯（Hui Bian），因為能分析諸法。第五是等持辯（Dengchi Bian），因為能巧妙地說各種禪定。第六是總持辯（Zongchi Bian），因為能從一個字等之中，說出諸多的意義等。這既不是四無礙解（Si Wuwai Jie），也不是七辯（Qi Bian），所以另外成立六種辯才。下面的一個『辯』字，貫通上面和中間的內容。這第六種辯才，是四無礙解中的法義所攝。前面的五種辯才，都屬於解的範疇。這第一種辯才，是七辯中的第四種，即無斷盡所攝。這第二種辯才，是七辯中的第七種，因為在一切世間是最上妙的。這第四種辯才，是七辯中的第五種，因為沒有疏漏謬誤。念辯和定辯都可通用，隨其所應。后智為體。舊經上說，念定總持辯第不斷，念定總持為三，辯才不斷之言，應為一辯，缺少勝慧二。古翻譯的意思是說上面三種，辯才不斷，不是不斷辯才啊。《說無垢稱經疏》卷第一（末）天保六年乙未年中冬第八日寫于愛智寮，釋游識大正藏第38冊No.1782《說無垢稱經疏》《說無垢稱經贊》卷第二（本）大慈恩寺沙門基撰經文：都獲得了第一（乃至）波羅蜜多（Boluomidu）。讚頌說，這顯示了能夠到達彼岸的功德，也就是十種波羅蜜多。第一，顯示這十度（Shidu），都能具足修習，純粹是無漏的。然而這十度，在地前位（Diqianwei），於一行中，只修一行，唯獨是有漏的。七地以前，於一行中，修一切行，通有無漏。八地以上，一切行中，修一切行，唯獨是無漏的，勝過前面的位次，都名為第一。十度是：一佈施（Bushi），二凈戒（Jingjie），又稱調伏（Tiaofu）。

【English Translation】 English version: A eulogy says, this discourse matures the merits of the six kinds of eloquence. The first is Uninterrupted Eloquence (Wuduan Bian), because it is continuous and without cessation. The second is Supreme Eloquence (Shusheng Bian), because it cannot be subdued. The third is Mindfulness Eloquence (Nian Bian), because it can recall the matters of preaching the Dharma. The fourth is Wisdom Eloquence (Hui Bian), because it can analyze all dharmas. The fifth is Samadhi Eloquence (Dengchi Bian), because it can skillfully speak of various samadhis. The sixth is Dharani Eloquence (Zongchi Bian), because it can speak of many meanings, etc., from a single word, etc. This is neither the Four Unobstructed Expositions (Si Wuwai Jie) nor the Seven Eloquences (Qi Bian), so six kinds of eloquence are established separately. The word 'eloquence' below connects the above and the middle content. This sixth eloquence is included in the Dharma and meaning of the Four Unobstructed Expositions. The previous five kinds of eloquence all belong to the category of understanding. This first eloquence is the fourth of the Seven Eloquences, namely, included in Uninterrupted Exhaustion. This second eloquence is the seventh of the Seven Eloquences, because it is the most supreme and wonderful in all the world. This fourth eloquence is the fifth of the Seven Eloquences, because there are no omissions or errors. Mindfulness eloquence and samadhi eloquence can both be used, as appropriate. Subsequent wisdom is the essence. The old scripture says, 'Mindfulness, Samadhi, Dharani, Eloquence, and Uninterrupted.' Mindfulness, Samadhi, and Dharani are three; the words 'eloquence is uninterrupted' should be one eloquence, lacking Supreme Wisdom two. The meaning of the ancient translation is that the above three kinds, eloquence is uninterrupted, not uninterrupted eloquence. Commentary on the Vimalakirti Sutra, Volume 1 (End) Written on the eighth day of the middle winter of the sixth year of Tianbao, Yiwei, at the Aizhi Dormitory, by Shiyou Shi. Taisho Tripitaka Volume 38, No. 1782, Commentary on the Vimalakirti Sutra Eulogy on the Vimalakirti Sutra, Volume 2 (Beginning) Composed by the Shramana Ji of Daci'en Temple Sutra: All obtained the first (up to) Paramita (Boluomidu). A eulogy says, this shows the merit of being able to reach the other shore, which is the ten Paramitas. First, it shows that these ten perfections (Shidu) can all be fully cultivated, purely without outflows. However, these ten perfections, in the position before the ground (Diqianwei), in one practice, only cultivate one practice, and are only with outflows. Before the seventh ground, in one practice, cultivate all practices, generally with and without outflows. Above the eighth ground, in all practices, cultivate all practices, and are only without outflows, surpassing the previous positions, all are called the first. The ten perfections are: first, generosity (Bushi); second, pure precepts (Jingjie), also called taming (Tiaofu).

寂靜。尸羅者。即凈戒也。廣律毗奈耶名調伏。調和控御身語等業。制伏滅陰諸煩惱故。寂靜者。寂身語意。靜六根中。諸惡戒故。尸羅者。清涼義。當得涅槃清涼義故。或戒自體。能除煩惱惡業熱故。尸羅是體。調伏寂靜。是戒功能。三安忍。四正勤。正勤即精進。五靜慮。禪定也。六波若。七方便善巧。八妙愿。九力。十智波羅密多。古經闕愿。仍以第十第六合說。無不具足。意亦含故。應舉初一。具足例余。若爾何勞更別列也。六度合以五門分別。一釋名。二出體。三釋相。四辨果。五諸門通局等　一釋名者。梵云始迦波羅蜜多。始迦十也。波羅彼岸也。蜜多離也到也。總云十離到彼岸。十者數也。彼岸有五。一所知。二都。三理。四行。五果。由此十行。能了一切空有境盡。能解一切五明教盡。能達一切真俗理盡。能修一切福慧行盡。能證一切菩提果盡。名到彼岸。菩提菩提斷。俱名菩提。菩提涅槃。併名菩提故。於五境中。有少不盡。不名到彼岸。離者遠離。由此十行。能離生死五蘊等法。能到所知五種彼岸。名十波羅密多。大般若中。作如此解。帶數釋也。釋別名者。能裂慳吝。名為佈施。乃至決斷諸法事理。名之為智。佈施即波羅蜜多。乃至智即波羅蜜多。皆持業釋也。二出體性者。佈施有三。謂財施

【現代漢語翻譯】現代漢語譯本寂靜（Śīla）：即是凈戒。廣律毗奈耶（Vinaya）名為調伏，調和控制身語等行為，制伏滅除五陰（Skandha）諸煩惱的緣故。寂靜，是指身語意寂靜，六根清靜，遠離諸惡戒的緣故。尸羅（Śīla），是清涼的意思，能夠得到涅槃（Nirvana）清涼的緣故。或者戒的自體，能夠去除煩惱惡業的熱惱的緣故。尸羅（Śīla）是體，調伏寂靜，是戒的功能。三安忍（Kṣānti），四正勤（Vīrya），正勤即是精進。五靜慮（Dhyāna），即禪定。六般若（Prajñā）。七方便善巧（Upāya-kauśalya）。八妙愿（Praṇidhāna）。九力（Bala）。十智波羅蜜多（Jñāna-pāramitā）。古經缺少愿，仍然將第十和第六合在一起說，沒有不具足的，意思也包含在其中。應該舉出第一個，具足的例子可以類推其餘的。如果這樣，又何必再分別列出呢？六度（Ṣaṭpāramitā）合起來用五門分別：一、解釋名稱；二、說明體性；三、解釋相狀；四、辨別果報；五、諸門之間的共通和侷限等。

一、解釋名稱：梵語是始迦波羅蜜多（Śīla-pāramitā），始迦（Śīla）是十的意思，波羅（Pāra）是彼岸的意思，蜜多（Mitā）是離開、到達的意思。總的來說就是十離到彼岸。十是數字。彼岸有五種：一、所知；二、都；三、理；四、行；五、果。通過這十種行為，能夠了解一切空有的境界，能夠理解一切五明（Pañcavidyāsthāna）的教義，能夠通達一切真俗的道理，能夠修習一切福慧的行為，能夠證得一切菩提（Bodhi）的果實，名為到達彼岸。菩提（Bodhi）和菩提斷，都名為菩提（Bodhi）。菩提（Bodhi）和涅槃（Nirvana），都名為菩提（Bodhi），所以在五境中，有少許沒有窮盡，不能稱為到達彼岸。離開，是遠離的意思。通過這十種行為，能夠遠離生死五蘊（Pañcaskandha）等法，能夠到達所知的五種彼岸，名為十波羅蜜多（Daśa-pāramitā）。《大般若經》（Mahāprajñāpāramitā Sūtra）中，作如此解釋，是帶數字的解釋。解釋別名，能夠裂開慳吝，名為佈施（Dāna），乃至決斷諸法事理，名為智慧（Prajñā）。佈施（Dāna）即是波羅蜜多（Pāramitā），乃至智慧（Prajñā）即是波羅蜜多（Pāramitā），都是持業釋。

二、說明體性：佈施（Dāna）有三種，即財施（Āmiṣa-dāna）

【English Translation】 English version 'Tranquility. Śīla (Precepts) means pure precepts. The extensive Vinaya (Discipline) is called taming, harmonizing and controlling the actions of body and speech, and subduing and extinguishing the afflictions of the five skandhas (aggregates). Tranquility means tranquility of body, speech, and mind, purity of the six senses, and freedom from all evil precepts. Śīla (Precepts) means coolness, because one can attain the coolness of Nirvana (Liberation). Or the essence of precepts can remove the heat of afflictions and evil karma. Śīla (Precepts) is the essence, taming and tranquility are the functions of precepts. Three are endurance (Kṣānti), four are right diligence (Vīrya), right diligence is vigor. Five are quiet contemplation (Dhyāna), which is meditation. Six are Prajñā (Wisdom). Seven are skillful means (Upāya-kauśalya). Eight are wonderful vows (Praṇidhāna). Nine are strength (Bala). Ten are Jñāna-pāramitā (Wisdom-perfection). Ancient scriptures lack vows, and still combine the tenth and sixth to say, there is nothing incomplete, and the meaning is also included. The first one should be cited, and the example of completeness can be inferred to the rest. If so, why bother to list them separately? The six perfections (Ṣaṭpāramitā) are combined and distinguished by five gates: 1. Explaining the name; 2. Explaining the essence; 3. Explaining the characteristics; 4. Distinguishing the results; 5. The commonality and limitations between the gates.

Explaining the name: The Sanskrit is Śīla-pāramitā, Śīla means ten, Pāra means the other shore, and Mitā means leaving and arriving. In general, it means ten departures to the other shore. Ten is a number. There are five kinds of other shores: 1. What is known; 2. All; 3. Reason; 4. Action; 5. Result. Through these ten actions, one can understand all the realms of emptiness and existence, understand all the teachings of the five sciences (Pañcavidyāsthāna), understand all the truths of the true and the false, practice all the actions of blessings and wisdom, and realize all the fruits of Bodhi (Enlightenment), which is called reaching the other shore. Bodhi (Enlightenment) and Bodhi-cessation are both called Bodhi (Enlightenment). Bodhi (Enlightenment) and Nirvana (Liberation) are both called Bodhi (Enlightenment), so in the five realms, if there is a little that is not exhausted, it cannot be called reaching the other shore. Leaving means being far away. Through these ten actions, one can be far away from the laws of birth, death, and the five skandhas (aggregates), and reach the five other shores of what is known, which is called the ten perfections (Daśa-pāramitā). In the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), such an explanation is made, which is an explanation with numbers. Explaining the other name, being able to tear apart stinginess is called Dāna (Giving), and even deciding on the principles of all dharmas is called Prajñā (Wisdom). Dāna (Giving) is Pāramitā (Perfection), and even Prajñā (Wisdom) is Pāramitā (Perfection), both are possessive explanations.
Explaining the essence: There are three kinds of Dāna (Giving), namely Āmiṣa-dāna (Material giving)'

。法施。無畏施。貪苦良田。惠奉珍物。處生死者。惠以正法。怖懼眾生。惠以無畏。俱以無貪及彼所起三業為性。此體有二。一無貪。二思。三業即思故。戒有三種。謂律儀戒。攝善法戒。饒益有情戒。別解脫戒。能離眾惡。名律儀戒。諸有自利所修諸善。名攝善戒利樂眾生所有三業。名饒益有情戒。此三俱以受菩薩戒時三業為性。此體唯思。忍有三種。謂耐怨害忍。安受苦忍。諦察法忍。他為惱亂。能受不瞋。修行逼迫。能安不退。聞法諦理。能印不疑。初即無瞋。次忍即精進。后忍即審慧。三複總以三業為性。體即四法。一無瞋。二精進。三慧。四思。精進有三。謂被甲精進。攝善精進。利益精進。如契經說。住有勢有勤。有勇健堅猛。于諸善法中。常不捨善軛。輪作五名。謂被甲。加行。無下。無還。無足。如次配經五種精進。被甲精進。即初有勢。餘四精進。皆是攝善。雖攝五盡。併爲自利。濟益他時。不生懈倦。名利樂精進。此三以勤及彼所起三業為性。體唯二法。一精進。二思。靜慮有三。謂安住靜慮。引發靜慮。辨事靜慮。現法樂住定。名安住靜慮。引發神通定。名引發靜慮。轉大地為金銀。反巨海為蘇酪。等施諸貧乏。名辨事靜慮。此三但以靜慮為性。體唯是定。般若有三。一生空無分別慧。二法

【現代漢語翻譯】法施（Dharma dāna）：以佛法教導他人。無畏施（Abhaya dāna）：使眾生遠離恐懼。貪苦良田：貪婪是痛苦的根源，如同貧瘠的田地。惠奉珍物：慷慨地奉獻珍貴的物品。處生死者：處於生死輪迴中的眾生。惠以正法：以正確的佛法教導他們。怖懼眾生：充滿恐懼的眾生。惠以無畏：給予他們無畏的勇氣。俱以無貪及彼所起三業為性：這些行為的本質是無貪以及由此產生的身、語、意三業。此體有二：這種行為的本體有兩種：一是無貪，二是思。三業即思故：身語意三業的根本是思（意念）。戒有三種：戒律有三種。謂律儀戒：即律儀戒。攝善法戒：即攝善法戒。饒益有情戒：即饒益有情戒。別解脫戒：能夠脫離各種惡行的戒律，名律儀戒。諸有自利所修諸善：所有爲了自身利益而修習的善行，名攝善戒。利樂眾生所有三業：所有利益眾生的身語意三業，名饒益有情戒。此三俱以受菩薩戒時三業為性：這三種戒律的本質都是在受菩薩戒時所產生的身語意三業。此體唯思：其本體只是思（意念）。忍有三種：忍辱有三種。謂耐怨害忍：即耐怨害忍。安受苦忍：即安受苦忍。諦察法忍：即諦察法忍。他為惱亂：當他人惱亂時。能受不瞋：能夠忍受而不生嗔恨。修行逼迫：當修行遇到困難時。能安不退：能夠安心而不退縮。聞法諦理：聽聞佛法真理時。能印不疑：能夠確信而不懷疑。初即無瞋：第一種忍辱就是沒有嗔恨。次忍即精進：第二種忍辱就是精進。后忍即審慧：第三種忍辱就是審慎的智慧。三複總以三業為性：這三種忍辱總的來說以身語意三業為本質。體即四法：其本體是四種法：一無瞋，二精進，三慧，四思。精進有三：精進有三種。謂被甲精進：即被甲精進。攝善精進：即攝善精進。利益精進：即利益精進。如契經說：正如契經所說。住有勢有勤：安住于有力量和勤奮的狀態。有勇健堅猛：具有勇敢、強健和堅定的力量。于諸善法中：在各種善法中。常不捨善軛：常常不放棄行善的責任。輪作五名：精進可以分為五個階段。謂被甲：即被甲。加行：即加行。無下：即無下。無還：即無還。無足：即無足。如次配經五種精進：依次對應于契經中的五種精進。被甲精進：即初有勢：就是最初的有力量的狀態。餘四精進：其餘四種精進。皆是攝善：都是攝善。雖攝五盡：雖然包含了所有五種精進。併爲自利：都是爲了自身利益。濟益他時：在幫助他人的時候。不生懈倦：不產生懈怠和疲倦。名利樂精進：這叫做利益和快樂的精進。此三以勤及彼所起三業為性：這三種精進的本質是勤奮以及由此產生的身語意三業。體唯二法：其本體只有兩種法：一是精進，二是思。靜慮有三：禪定有三種。謂安住靜慮：即安住靜慮。引發靜慮：即引發靜慮。辨事靜慮：即辨事靜慮。現法樂住定：在當下體驗快樂的禪定，名安住靜慮。引發神通定：引發神通的禪定，名引發靜慮。轉大地為金銀：將大地變成金銀。反巨海為蘇酪：將大海變成酥酪。等施諸貧乏：平等地佈施給所有貧困的人。名辨事靜慮：這叫做辨事靜慮。此三但以靜慮為性：這三種禪定的本質都是禪定。體唯是定：其本體只是禪定。般若有三：智慧有三種。一生空無分別慧：即對眾生空性的無分別智慧。二法

【English Translation】 Dharma dāna (法施): Teaching others the Dharma. Abhaya dāna (無畏施): Liberating sentient beings from fear. Greed is a field of suffering (貪苦良田): Greed is the root of suffering, like barren land. Offering precious things (惠奉珍物): Generously offering precious items. Those who are in the cycle of birth and death (處生死者): Sentient beings who are in the cycle of birth and death. Bestowing the right Dharma (惠以正法): Teaching them the correct Dharma. Frightened sentient beings (怖懼眾生): Sentient beings filled with fear. Bestowing fearlessness (惠以無畏): Giving them the courage of fearlessness. Both are characterized by non-greed and the three karmas arising from it (俱以無貪及彼所起三業為性): The essence of these actions is non-greed and the three karmas of body, speech, and mind arising from it. There are two entities to this (此體有二): There are two entities to this action: one is non-greed, and the other is thought. The three karmas are thought (三業即思故): The root of the three karmas of body, speech, and mind is thought (intention). There are three types of precepts (戒有三種): There are three types of precepts. Namely, the precepts of discipline (律儀戒): which is the Vinaya precepts. The precepts of gathering good dharmas (攝善法戒): which is the precepts of gathering good dharmas. The precepts of benefiting sentient beings (饒益有情戒): which is the precepts of benefiting sentient beings. Pratimoksha precepts (別解脫戒): The precepts that can liberate from all evil deeds are called Vinaya precepts. All the good deeds cultivated for one's own benefit (諸有自利所修諸善): All the good deeds cultivated for one's own benefit are called the precepts of gathering good dharmas. All the three karmas that benefit sentient beings (利樂眾生所有三業): All the three karmas of body, speech, and mind that benefit sentient beings are called the precepts of benefiting sentient beings. All three are characterized by the three karmas at the time of taking the Bodhisattva precepts (此三俱以受菩薩戒時三業為性): The essence of these three precepts is the three karmas of body, speech, and mind generated at the time of taking the Bodhisattva precepts. Its entity is only thought (此體唯思): Its entity is only thought (intention). There are three types of patience (忍有三種): There are three types of patience. Namely, patience in enduring harm from enemies (耐怨害忍): which is patience in enduring harm from enemies. Patience in accepting suffering (安受苦忍): which is patience in accepting suffering. Patience in discerning the Dharma (諦察法忍): which is patience in discerning the Dharma. When others cause trouble (他為惱亂): When others cause trouble. Able to endure without anger (能受不瞋): Able to endure without anger. When cultivation is difficult (修行逼迫): When cultivation encounters difficulties. Able to be at peace without retreating (能安不退): Able to be at peace without retreating. When hearing the truth of the Dharma (聞法諦理): When hearing the truth of the Dharma. Able to believe without doubt (能印不疑): Able to believe without doubt. The first is non-anger (初即無瞋): The first type of patience is the absence of anger. The second patience is diligence (次忍即精進): The second type of patience is diligence. The last patience is careful wisdom (后忍即審慧): The last patience is careful wisdom. The three are generally characterized by the three karmas (三複總以三業為性): These three types of patience are generally characterized by the three karmas of body, speech, and mind. Its entity is four dharmas (體即四法): Its entity is four dharmas: one is non-anger, two is diligence, three is wisdom, and four is thought. There are three types of diligence (精進有三): There are three types of diligence. Namely, armored diligence (被甲精進): which is armored diligence. Gathering good diligence (攝善精進): which is gathering good diligence. Benefiting diligence (利益精進): which is benefiting diligence. As the sutra says (如契經說): Just as the sutra says. Abiding in strength and diligence (住有勢有勤): Abiding in a state of strength and diligence. Having courage, strength, and steadfastness (有勇健堅猛): Having courage, strength, and steadfast power. In all good dharmas (于諸善法中): In all kinds of good dharmas. Constantly not abandoning the yoke of goodness (常不捨善軛): Constantly not abandoning the responsibility of doing good. The wheel is made into five names (輪作五名): Diligence can be divided into five stages. Namely, armored (被甲): which is armored. Application (加行): which is application. No retreat (無下): which is no retreat. No return (無還): which is no return. No foot (無足): which is no foot. Corresponding to the five types of diligence in the sutra in order (如次配經五種精進): Corresponding to the five types of diligence in the sutra in order. Armored diligence (被甲精進): is the initial strength (即初有勢): is the initial state of having strength. The remaining four diligences (餘四精進): The remaining four diligences. Are all gathering good (皆是攝善): Are all gathering good. Although encompassing all five (雖攝五盡): Although encompassing all five types of diligence. All are for one's own benefit (併爲自利): All are for one's own benefit. When helping others (濟益他時): When helping others. Not generating laziness and weariness (不生懈倦): Not generating laziness and weariness. This is called benefiting and joyful diligence (名利樂精進): This is called benefiting and joyful diligence. These three are characterized by diligence and the three karmas arising from it (此三以勤及彼所起三業為性): The essence of these three types of diligence is diligence and the three karmas of body, speech, and mind arising from it. Its entity is only two dharmas (體唯二法): Its entity is only two dharmas: one is diligence, and the other is thought. There are three types of dhyana (靜慮有三): There are three types of dhyana. Namely, abiding dhyana (安住靜慮): which is abiding dhyana. Generating dhyana (引發靜慮): which is generating dhyana. Discerning dhyana (辨事靜慮): which is discerning dhyana. The samadhi of experiencing happiness in the present life (現法樂住定): The samadhi of experiencing happiness in the present life is called abiding dhyana. The samadhi of generating supernatural powers (引發神通定): The samadhi of generating supernatural powers is called generating dhyana. Turning the earth into gold and silver (轉大地為金銀): Turning the earth into gold and silver. Turning the vast ocean into ghee (反巨海為蘇酪): Turning the vast ocean into ghee. Equally giving to all the poor (等施諸貧乏): Equally giving to all the poor. This is called discerning dhyana (名辨事靜慮): This is called discerning dhyana. The essence of these three is only dhyana (此三但以靜慮為性): The essence of these three types of dhyana is only dhyana. Its entity is only samadhi (體唯是定): Its entity is only samadhi. There are three types of prajna (般若有三): There are three types of wisdom. The wisdom of non-discrimination of the emptiness of beings (一生空無分別慧): which is the non-discriminating wisdom of the emptiness of beings. The second is the

空無分別慧。三俱空無分別慧。方便善巧有二種。謂迴向方便善巧。拔濟方便善巧。愿有二種。謂求菩提愿。利樂他巧愿。力有二種。謂思擇力。修習力。智有二種。謂受用法樂。成熟有情智。此五皆以慧為其性。或第八愿。以欲勝解及信為性。並慧為性。如是十度。合以九法為性。一無貪。二思。三無瞋。四精進。五慧。六靜慮。七欲。八勝解。九信。遍行一。思也。別境四。欲。勝解。定。慧。善有四。信。精進。無貪。無嗔。或身語色。即通無表。合十法為體。三釋相者。要具七種最勝攝受。方成十種波羅蜜多相。一安住最勝。謂安住菩薩種姓。無種性修。非為度相。二依止最勝。謂要依止大菩提心。若無道心。雖修非度。三意樂最勝。謂要悲愍一切有情。不悲有情。雖修非度。四事業最勝。謂要具行一切事業。且如施時。要信心至心。隨時自手如法行施。或具六義。一無所依施。解脫舍故。迴向涅槃。無所繫著故。二廣大施。舒手施故。殷重廣施故。三歡喜施。樂棄捨故。施前。正施。施后意悅。無追悔故。四數數施。祠祱施故。一向如法。不以兇暴積集財物。施時數數週遍舍施物故。五田器施。舍圓滿故。謂于福田而奉獻故。六攝受眷屬施。于惠施中。樂分佈故。謂于父母妻子等所。時時平等而分佈故。非

【現代漢語翻譯】空無分別慧（指不執著于任何分別唸的智慧）。三俱空無分別慧（指與三種智慧同時存在的空性智慧）。方便善巧有兩種：迴向方便善巧（指將功德迴向給眾生的巧妙方法）和拔濟方便善巧（指救拔眾生脫離苦難的巧妙方法）。愿有兩種：求菩提愿（指希求證得菩提的願望）和利樂他巧愿（指利益和快樂其他眾生的巧妙願望）。力有兩種：思擇力（指通過思考和選擇來辨別真偽的能力）和修習力（指通過修行來增強自身能力的力量）。智有兩種：受用法樂智（指享受佛法帶來的快樂的智慧）和成熟有情智（指使眾產生熟的智慧）。這五種都以智慧為本質。或者第八愿，以強烈的意願、理解和信心為本質，並以智慧為本質。像這樣，十度（指佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）合起來以九種法為本質：一、無貪（不貪婪）；二、思（思考）；三、無瞋（不嗔恨）；四、精進（努力）；五、慧（智慧）；六、靜慮（禪定）；七、欲（意願）；八、勝解（深刻理解）；九、信（信心）。遍行一：思也（普遍存在的心理活動是思考）。別境四：欲、勝解、定、慧（針對特定對象的心理活動是意願、深刻理解、禪定和智慧）。善有四：信、精進、無貪、無嗔（善良的心理活動是信心、努力、不貪婪和不嗔恨）。或者身語色，即通無表（身體、語言和物質現象，也包括無表色）。合十法為體（總共十種法作為其本體）。三、解釋相狀：要具備七種最殊勝的攝受，才能成就十種波羅蜜多（指佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智，意為到達彼岸）的相狀：一、安住最勝：安住于菩薩種姓（指具有成為菩薩的潛質），沒有這種種姓的修行，不是爲了度化眾生。二、依止最勝：要依止大菩提心（指爲了一切眾生而追求覺悟的心），如果沒有菩提心，即使修行也不是波羅蜜多。三、意樂最勝：要悲憫一切有情（指對一切眾生懷有慈悲之心），不悲憫有情，即使修行也不是波羅蜜多。四、事業最勝：要具足一切事業，比如佈施時，要信心至誠，隨時親手如法行佈施。或者具備六種含義：一、無所依施：因為解脫了捨棄的執著，迴向涅槃，沒有繫縛和執著。二、廣大施：伸出手佈施，慇勤地廣泛佈施。三、歡喜施：樂於捨棄，佈施前、佈施時、佈施后都心生喜悅，沒有後悔。四、數數施：像祭祀一樣佈施，始終如法，不通過兇暴手段積聚財物，佈施時多次周遍地捨棄財物。五、田器施：捨棄圓滿，在福田中奉獻。六、攝受眷屬施：在惠施中樂於分配，對於父母妻子等，時時平等地分配。不是...

【English Translation】 Emptiness without Discrimination Wisdom (refers to the wisdom that does not cling to any discriminatory thoughts). Three Simultaneously Existing Emptiness without Discrimination Wisdom (refers to the emptiness wisdom that exists simultaneously with three types of wisdom). There are two types of skillful means of expedience: skillful means of dedication (referring to the skillful method of dedicating merit to sentient beings) and skillful means of deliverance (referring to the skillful method of rescuing sentient beings from suffering). There are two types of vows: the vow to seek Bodhi (referring to the desire to attain enlightenment) and the skillful vow to benefit and bring joy to others (referring to the skillful desire to benefit and bring happiness to other sentient beings). There are two types of strength: the strength of discernment (referring to the ability to distinguish truth from falsehood through thinking and selection) and the strength of cultivation (referring to the power to enhance one's own abilities through practice). There are two types of wisdom: the wisdom of enjoying the Dharma bliss and the wisdom of maturing sentient beings. All five of these have wisdom as their essence. Or the eighth vow, with strong intention, understanding, and faith as its essence, and with wisdom as its essence. Like this, the ten perfections (Danas, Sila, Ksanti, Virya, Dhyana, Prajna, Upaya, Pranidhana, Bala, Jnana) together have nine dharmas as their essence: 1. Non-greed; 2. Thought; 3. Non-hatred; 4. Diligence; 5. Wisdom; 6. Concentration; 7. Desire; 8. Profound Understanding; 9. Faith. Universally present one: Thought. Specific objects four: Desire, Profound Understanding, Concentration, Wisdom. Virtuous four: Faith, Diligence, Non-greed, Non-hatred. Or body, speech, and form, which also include non-manifested form. Together, ten dharmas as their substance. Third, explaining the characteristics: One must possess seven supreme types of reception in order to accomplish the characteristics of the ten Paramitas (referring to generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, strength, and knowledge, meaning reaching the other shore): First, the most supreme abiding: Abiding in the Bodhisattva lineage (referring to having the potential to become a Bodhisattva), without this lineage, practice is not for the sake of liberating sentient beings. Second, the most supreme reliance: One must rely on the great Bodhicitta (referring to the mind that seeks enlightenment for the sake of all sentient beings), without Bodhicitta, even if one practices, it is not a Paramita. Third, the most supreme intention: One must have compassion for all sentient beings, without compassion for sentient beings, even if one practices, it is not a Paramita. Fourth, the most supreme activity: One must possess all activities, for example, when giving, one must have sincere faith, and always give in accordance with the Dharma with one's own hands. Or possess six meanings: 1. Giving without reliance: Because one is liberated from the attachment to giving, dedicating to Nirvana, without bondage or attachment. 2. Vast giving: Extending one's hand to give, giving diligently and extensively. 3. Joyful giving: Being happy to give up, feeling joy before, during, and after giving, without regret. 4. Repeated giving: Giving like a sacrifice, always in accordance with the Dharma, not accumulating wealth through violent means, repeatedly and thoroughly giving away wealth when giving. 5. Field and vessel giving: Giving completely, offering in the field of merit. 6. Receiving family giving: Being happy to distribute in giving, distributing equally to parents, wife, etc. at all times. Not...

理求財不以施人。物不凈故。置羅機網不以施人。損眾生故。刀杖毒藥不以施人。害眾生故。音樂女色不以施人。壞凈心故。以要言之。一切不如法物。皆不應施。如是等。名事業最勝。五巧便最勝。謂要無相智所攝受。如不見施者施物受者。三事體空。三輪凈故。即般若云。以不住相相應行佈施。故住相修。雖修非度。六回向最勝。謂要回向無上菩提。若不求此。雖修非度。七清凈最勝。要不為二障間雜。三時無悔。方成度故。煩惱若間。雖修非度。四辨果者。有漏有四。一異熟果。二等流果。三士用果。四增上果。不證無為。無離系果。無漏有四。加離系果。除異熟果。異熟果者。有漏善惡。能感得故。若十地等中。二互相資。通得五果。此五果相。至下當知五諸門分別者。于中復以五門分別。一次第。二離障三廢立。四修相。五純雜。如成唯識第九卷釋。

經。成無所得不起法忍。

贊曰。此第十四相續無生法忍功德。清辨釋曰。世俗故有。勝義空空者無所得也。觀法本空。何有生等。觀此無生。而起觀智忍。名無所得不起法忍。護法等云。遍計所執。云人法有。名有所得。今觀彼空。名無所得。起者生也。忍者智也。於三性上。觀所執無。名無所得。體既無有。何有生等。觀此不生法。而起忍可

【現代漢語翻譯】現代漢語譯本：不應爲了理財而佈施財物，因為財物可能是不潔凈的。不應爲了生計而設定羅網，因為這會損害眾生。不應佈施刀杖毒藥，因為這會傷害眾生。不應佈施音樂女色，因為這會破壞清凈心。總而言之，一切不如法的物品都不應該佈施。這些等等，稱為事業最勝。五巧便最勝，指的是要被無相智所攝受，例如不見施者、施物、受者，三者體性皆空，三輪清凈。就像《般若經》所說：『以不住相的心相應地行佈施。』如果執著于相而修，即使修行也不是度脫。六回向最勝，指的是要回向于無上菩提。如果不求這個，即使修行也不是度脫。七清凈最勝，指的是不被兩種障礙（煩惱障和所知障）所間雜，並且在過去、現在、未來三個時段都沒有後悔，這樣才能成就度脫。如果被煩惱所間雜，即使修行也不是度脫。四辨果方面，有漏的果報有四種：一、異熟果，二、等流果，三、士用果，四、增上果。如果不證得無為，就沒有離系果。無漏的果報有四種，加上離系果，除去異熟果。異熟果，指的是有漏的善惡業能夠感得的果報。如果在十地等等的境界中，二者互相資助，可以通達五種果報。這五種果報的相狀，到下文將會知道。五諸門分別方面，其中又以五門來分別：一、次第，二、離障，三、廢立，四、修相，五、純雜。如《成唯識論》第九卷所解釋。

經：成就無所得不起法忍。

贊曰：這是第十四種相續無生法忍的功德。清辨解釋說：『在世俗諦上是存在的，但在勝義諦上，一切都是空性的，所以是無所得。』觀察諸法本來是空性的，哪裡會有生等等呢？觀察這種無生，而生起觀智的安忍，名為無所得不起法忍。護法等人說：『遍計所執認為人法是存在的，這叫做有所得。現在觀察它是空性的，叫做無所得。』起，就是生。忍，就是智。在三性（遍計所執性、依他起性、圓成實性）上，觀察所執著的沒有，叫做無所得。體性既然沒有，哪裡會有生等等呢？觀察這種不生之法，而生起忍可。

【English Translation】 English version: One should not give away wealth acquired through improper means, as the objects may be impure. One should not give away nets and traps acquired through improper means, as they harm sentient beings. One should not give away knives, staves, or poisons, as they harm sentient beings. One should not give away music or women, as they corrupt pure minds. In short, all objects acquired through improper means should not be given away. These and similar actions are called the most excellent of endeavors. The most excellent of the five skillful means refers to being embraced by non-dual wisdom, such as not seeing the giver, the gift, or the receiver, as the nature of all three is empty, and the three wheels (of giving) are pure. As the Prajnaparamita Sutra says, 'Giving should be practiced in accordance with a mind that does not dwell on appearances.' If one cultivates while clinging to appearances, even cultivation is not liberation. The most excellent of the six dedications refers to dedicating merit towards unsurpassed Bodhi (enlightenment). If one does not seek this, even cultivation is not liberation. The most excellent of the seven purifications refers to not being mixed with the two obscurations (afflictive obscurations and cognitive obscurations), and having no regrets in the past, present, and future, in order to achieve liberation. If one is mixed with afflictions, even cultivation is not liberation. In terms of the four discerned results, there are four types of conditioned (with outflows) results: 1. Vipaka-phala (result of maturation), 2. Nisyanda-phala (result of outflow), 3. Purusakara-phala (result of effort), 4. Adhipati-phala (result of dominance). Without realizing Nirvana (non-action), there is no Visamyoga-phala (result of separation). There are four types of unconditioned (without outflows) results, plus Visamyoga-phala, excluding Vipaka-phala. Vipaka-phala refers to the result that conditioned good and bad karma can bring about. If in the ten Bhumis (grounds) and so on, the two mutually assist each other, one can attain the five results. The characteristics of these five results will be known below. In terms of the fivefold division, it is further divided into five aspects: 1. Sequence, 2. Separation from obscurations, 3. Abolition and establishment, 4. Characteristics of cultivation, 5. Pure and mixed. As explained in the ninth volume of the Vijnaptimatrata-siddhi.

Sutra: Accomplishing the non-attainment and non-arising Dharma-ksanti (patience).

Commentary: This is the merit of the fourteenth aspect of the continuous non-arising Dharma-ksanti. Bhavaviveka explains, 'It exists in conventional truth, but in ultimate truth, everything is empty, so there is no attainment.' Observing that all dharmas are originally empty, where would there be arising and so on? Observing this non-arising, and giving rise to the patience of wisdom, is called the non-attainment and non-arising Dharma-ksanti. Dharmapala and others say, 'The Parikalpita (imagined nature) believes that persons and dharmas exist, which is called attainment. Now, observing that it is empty, it is called non-attainment.' 'Arising' means birth. 'Ksanti' means wisdom. On the three natures (Parikalpita-svabhava (imagined nature), Paratantra-svabhava (dependent nature), and Parinispanna-svabhava (perfected nature)), observing that what is clung to does not exist, is called non-attainment. Since the nature does not exist, where would there be arising and so on? Observing this non-arising dharma, and giving rise to acceptance.

之智。即三無生忍也。一本性無生忍。觀遍計所執。人法二相。本無體故。二自然無生忍。觀依他起。唯假因緣。非自然生故。三惑苦無生忍。觀于真如。惑者本無生故。此三無生忍。地前學觀。入初地證。八地相續。今復任運自在成就。故與成名。

經。已能隨轉不退法輪。

贊曰。此顯能說上住功德。轉謂移轉。體即聖道。謂佛昔於他處受得。今為他說。名之為轉。菩薩遂佛。亦能移轉。故名為隨。轉輪者摧壞義。破二障故。不定義。而復往故。圓滿義。轂輞輻等皆圓滿故。八聖道具三義。故名為輪。法輪有五。一法輪體。謂八聖道。二法輪因。謂此教及念住等。得聖道因。三法輪眷屬。謂萬行福慧。四法輪果。謂菩提涅槃。五法輪境。謂真俗諦理。轉者動顯運起之義。動宜玄教。顯揚妙理。運聖道于聲前。起圓智于言后。故四法寶皆名為轉。不退有二。一已得不退。此初地得。于未得法。尚未能修。名之為退。二未得不退。八地方得。于未得法。任運能修。今具二不退。要八地后。故能轉之。或四不退。一信不退。十信第六心。不退生邪見。二位不退。謂十住第七住。不退作二乘。三證不退。謂初地上。已證得法。永不退故。四行不退。謂八地上。於一切行。不退修故。今隨其位。能轉具足此之四

【現代漢語翻譯】現代漢語譯本之智。即是三種無生忍：一、本性無生忍。觀察普遍計度的執著，人與法的兩種表象，原本沒有實體。二、自然無生忍。觀察依他而起的現象，僅僅是虛假的因緣和合，並非自然產生。三、惑苦無生忍。觀察真如的境界，煩惱迷惑原本沒有生起。這三種無生忍，在菩薩于登地之前學習觀修，進入初地時證得，在八地時相續不斷，現在又能任運自在地成就，所以稱為『成』。

經：已經能夠隨順轉動不退轉的法輪。

贊曰：這顯示了能夠說法者的殊勝功德。『轉』是移轉的意思，其本體是聖道。意思是佛陀過去在其他地方獲得聖道，現在為他人宣說，這叫做『轉』。菩薩隨順佛陀，也能移轉法輪，所以稱為『隨』。『轉輪』是摧毀的意思，摧毀二障（煩惱障和所知障）。『不退』是不定義，而且不斷前進。『圓滿』是圓滿具足的意思，如車輪的轂、輞、輻條等都圓滿。八聖道具有這三種含義，所以稱為『輪』。法輪有五種：一、法輪體，指八聖道。二、法輪因，指教法以及四念住等，是獲得聖道的因。三、法輪眷屬，指萬行福慧。四、法輪果，指菩提涅槃。五、法輪境，指真諦和俗諦的道理。『轉』是動搖、顯現、執行、生起的意思。動搖適宜于玄妙的教法，顯揚微妙的真理，在聲音之前執行聖道，在言語之後生起圓滿的智慧，所以四法寶（教、理、行、果）都稱為『轉』。『不退』有兩種：一、已得不退，這是初地菩薩證得的，對於尚未證得的法，還不能修習，這叫做『退』。二、未得不退，這是八地菩薩證得的，對於尚未證得的法，能夠任運修習。現在具足兩種不退，必須在八地之後，才能轉動法輪。或者說有四種不退：一、信不退，在十信位的第六心，不會退轉而產生邪見。二、位不退，指十住位的第七住，不會退轉而去做二乘。三、證不退，指初地以上，已經證得的法，永遠不會退轉。四、行不退，指八地以上，對於一切行門，不會退轉而修習。現在隨順他的位次，能夠轉動具足這四種不退的法輪。

【English Translation】 English version wisdom. That is, the three non-origination acceptances (wusheng ren 無生忍): 1. The acceptance of non-origination of inherent nature. Observing the universally calculated attachments, the two appearances of persons and dharmas, originally have no substance. 2. The acceptance of non-origination of nature. Observing the dependent arising, it is only a false combination of causes and conditions, not naturally produced. 3. The acceptance of non-origination of delusion and suffering. Observing the realm of Suchness (zhenru 真如), afflictions and delusions originally do not arise. These three non-origination acceptances are learned and cultivated by Bodhisattvas before reaching the ground (bhumi), attained upon entering the first ground, and continue uninterruptedly in the eighth ground. Now, they can also be accomplished effortlessly and freely, so it is called 'accomplishment'.

Sutra: Already able to follow and turn the irreversible Dharma wheel.

Praise: This shows the excellent merits of the one who can expound the Dharma. 'Turning' means transferring, and its essence is the Noble Path. It means that the Buddha obtained the Noble Path in other places in the past, and now expounds it for others, which is called 'turning'. Bodhisattvas follow the Buddha and can also transfer the Dharma wheel, so it is called 'following'. 'Turning the wheel' means destroying, destroying the two obscurations (klesha-avarana 煩惱障 and jneya-avarana 所知障). 'Irreversible' is undefined and constantly advancing. 'Perfect' means complete and fully equipped, like the hub, rim, and spokes of a wheel are all perfect. The Eightfold Noble Path has these three meanings, so it is called 'wheel'. There are five kinds of Dharma wheels: 1. The body of the Dharma wheel, referring to the Eightfold Noble Path. 2. The cause of the Dharma wheel, referring to the teachings and the Four Foundations of Mindfulness (si nian zhu 四念住), which are the causes of attaining the Noble Path. 3. The retinue of the Dharma wheel, referring to the myriad practices of blessings and wisdom. 4. The fruit of the Dharma wheel, referring to Bodhi and Nirvana. 5. The realm of the Dharma wheel, referring to the principles of the true and conventional truths. 'Turning' means shaking, manifesting, operating, and arising. Shaking is suitable for the profound teachings, manifesting the subtle truth, operating the Noble Path before sound, and arising perfect wisdom after speech, so the four Dharma treasures (teaching, principle, practice, and fruit) are all called 'turning'. There are two kinds of 'irreversible': 1. Already attained irreversibility, which is attained by Bodhisattvas on the first ground. For the dharmas that have not yet been attained, they cannot yet be cultivated, which is called 'regression'. 2. Not yet attained irreversibility, which is attained by Bodhisattvas on the eighth ground. For the dharmas that have not yet been attained, they can be cultivated effortlessly. Now, possessing both irreversibilities, one must be after the eighth ground to turn the Dharma wheel. Or, there are four kinds of irreversibility: 1. Irreversibility of faith, in the sixth mind of the ten faiths, one will not regress and generate wrong views. 2. Irreversibility of position, referring to the seventh dwelling of the ten dwellings, one will not regress and become a Two Vehicle (sravaka and pratyekabuddha). 3. Irreversibility of realization, referring to above the first ground, the dharmas that have already been realized will never regress. 4. Irreversibility of practice, referring to above the eighth ground, for all practices, one will not regress and cultivate. Now, following his position, he is able to turn the Dharma wheel that is fully equipped with these four irreversibilities.

位。四不退轉法。要八地后故。

經。鹹得無相(至)諸根勝劣。

贊曰。上二句。顯得決定法功德。下二句。顯得根上下智力功德。妙印有二。一有差別。謂三法印。一諸行無常。二涅槃寂靜。三諸法無我。此通大小二乘法印。二無差別。無相理為能印。所轉教法輪為所印。咸者皆也。得者獲也。由諸菩薩任運得無相理妙印所印之教。所以能轉不退法輪。未任運得無相理妙印所印之教。畢竟不能轉不退法。此以下句。釋上二句。如是便無四十一句。若依第二解。便成四十一句。無相妙印。即無相教。教之所印。謂無相理。此諸菩薩。皆任運得無相教印所印之無相理。前修十力。雖分已得。尚未圓滿。此大菩薩。皆於十力。第四力中。圓滿得之。名為善知有情根品。以舊經初云善解法相。由解法相能詮無相法教。故能隨轉不退法輪。義諸菩薩。善解一切法之真體。謂任運得無相之理。相者體故。雖知二解。今符新教。義理疏脫。智者當知。

經。一切大眾(至)得無所畏。

贊曰。顯能謂伏難化功德。如三迦葉。謂得道真。一切大眾。所不能伏。此諸菩薩。皆能調伏。彼既被屈。更無返詰違逆菩薩。是故菩薩得無所畏。舊經云。蓋諸大眾。即是邪見。諸難化者。惡名惡解。蓋大眾故。菩薩降

【現代漢語翻譯】現代漢語譯本：位。四不退轉法，需要在八地菩薩之後才能獲得。

經文：都能夠獲得無相（指不執著于表象）的境界，從而瞭解眾生的根器優劣。

讚頌說：前面兩句，顯示了獲得決定的佛法的功德。後面兩句，顯示了了解眾生根器上下和智慧力量的功德。妙印有兩種：一種是有差別的，指三法印，即諸行無常、涅槃寂靜、諸法無我，這適用於大乘和小乘的佛法印。另一種是無差別的，以無相之理作為能印，所轉的教法輪作為所印。『咸』是都的意思，『得』是獲得的意思。由於這些菩薩能夠自然而然地獲得無相之理的妙印所印證的教法，所以能夠轉動不退轉的法輪。如果不能自然而然地獲得無相之理的妙印所印證的教法，最終不能轉動不退轉的法輪。以下這些語句，解釋了上面的兩句。這樣就沒有四十一句了。如果按照第二種解釋，就成了四十一句。無相妙印，就是無相之教。教法所印證的，就是無相之理。這些菩薩，都能夠自然而然地獲得無相之教印所印證的無相之理。之前修習十力，雖然已經部分獲得，但尚未圓滿。這些大菩薩，都在十力中的第四力中，圓滿地獲得，稱為善知有情根品。因為舊經一開始就說善解法相，由於理解法相，能夠詮釋無相法教，所以能夠隨順轉動不退轉的法輪。意思是這些菩薩，善於理解一切法的真體，即自然而然地獲得無相之理。相就是體。雖然知道兩種解釋，現在符合新教。義理疏漏，智者應當知曉。

經文：一切大眾（指被教化的人）都能夠獲得無所畏懼的境界。

讚頌說：顯示了能夠調伏難以教化之人的功德，比如三迦葉（Uruvilva-Kasyapa, Nadi-Kasyapa, Gaya-Kasyapa），說明獲得了真道。一切大眾所不能調伏的人，這些菩薩都能夠調伏。他們既然被折服，就不會再反駁違逆菩薩，所以菩薩能夠獲得無所畏懼的境界。舊經說，覆蓋著大眾的，就是邪見。那些難以教化的人，是惡名惡解。覆蓋著大眾的緣故，菩薩降伏。

【English Translation】 English version: Position. The Dharma of non-retrogression requires attainment after the eighth Bhumi (stage of a Bodhisattva).

Sutra: All are able to attain non-form (referring to non-attachment to appearances), thereby understanding the superior and inferior faculties of sentient beings.

Commentary: The first two lines reveal the merit of attaining the definitive Dharma. The latter two lines reveal the merit of understanding the superior and inferior faculties and the power of wisdom. There are two kinds of wondrous seals: one with distinctions, referring to the three Dharma seals, namely, all conditioned things are impermanent, Nirvana is quiescence, and all phenomena are without self. These apply to both Mahayana and Hinayana Dharma seals. The other is without distinction, using the principle of non-form as the sealing agent, and the turning of the Dharma wheel of teachings as the sealed object. 'All' means everyone, and 'attain' means to acquire. Because these Bodhisattvas can spontaneously attain the teachings sealed by the wondrous seal of the principle of non-form, they can turn the non-retrogressive Dharma wheel. If one cannot spontaneously attain the teachings sealed by the wondrous seal of the principle of non-form, one ultimately cannot turn the non-retrogressive Dharma wheel. The following sentences explain the above two sentences. In this way, there are not forty-one sentences. If according to the second interpretation, it becomes forty-one sentences. The wondrous seal of non-form is the teaching of non-form. What the teaching seals is the principle of non-form. These Bodhisattvas all spontaneously attain the principle of non-form sealed by the seal of the teaching of non-form. Although the previous cultivation of the ten powers has been partially attained, it is not yet complete. These great Bodhisattvas, in the fourth of the ten powers, fully attain it, called 'skillful knowledge of the faculties of sentient beings'. Because the old Sutra initially said 'skillful understanding of the characteristics of phenomena', due to understanding the characteristics of phenomena, one can explain the non-form Dharma teaching, and thus can follow and turn the non-retrogressive Dharma wheel. It means that these Bodhisattvas are good at understanding the true essence of all phenomena, that is, spontaneously attaining the principle of non-form. 'Characteristic' is essence. Although knowing the two interpretations, it now conforms to the new teaching. The meaning is sparse, the wise should know.

Sutra: All the assembly (referring to those being taught) are able to attain fearlessness.

Commentary: Reveals the merit of being able to subdue those difficult to teach, such as the three Kasyapas (Uruvilva-Kasyapa, Nadi-Kasyapa, Gaya-Kasyapa), indicating the attainment of the true path. Those whom the entire assembly cannot subdue, these Bodhisattvas can subdue. Since they are subdued, they will no longer refute or oppose the Bodhisattvas, so the Bodhisattvas can attain fearlessness. The old Sutra says that what covers the assembly is wrong views. Those difficult to teach are evil names and evil understandings. Because it covers the assembly, the Bodhisattva subdues.

之。或謂菩薩智辨兩成。蓋諸大眾故得無畏。

經。已積無盡福智資糧。

贊曰。此顯位運因圓滿功德。地前之位。已善積集福慧二因。七地以前。有漏無漏間雜修作。八地已上。第六識中。純無漏修。任運相續。故言已積無盡資糧。舊云。以修其心。不但修心。身亦修故。

經。相好嚴身(至)所有飾好。

贊曰。上二句。內體端嚴殊勝功德。下二句。棄世莊嚴果好功德。諸相隨好。第八識變諸異熟果。初地分得。第六意識。亦變無漏。八地已上。相好圓明。有漏無漏。相續殊妙。故言相好色像第一。諸相隨好。以眼根舌根身根男根四根依處。及舌根為體。故言色像。得上味相。舌根為體。眼如青紺牛王睫等。眼根依處。舌䨱面輪。舌根依處。身皮金色等。身根依處。勢峰藏密。男根依處。余準可知。世間業青。七寶什物之所莊嚴。玩好雕飾。名為飾好。今大菩薩。觀之無益。返為損害。一切盡舍。以德內嚴。不修外飾。

經。名稱高遠逾于帝釋。

贊曰。令譽遐振殊勝功德。而利天主釋迦提婆因達羅者。釋迦能姓。提婆天也。因達羅帝也。天中帝主。姓釋迦。故號帝釋。名憍尸迦。如余經中具明本緣。以崇佛法。他方菩薩。上界天等。名多皆悉聞名。逾者越也。菩薩名聲。

【現代漢語翻譯】之。或者說菩薩的智慧和辯才都已圓滿成就，是因為這些大眾才能無所畏懼。

經：已經積累了無盡的福德和智慧資糧。

贊曰：這顯示了菩薩果位的執行，因地圓滿的功德。在初地之前的位次，已經很好地積累了福德和智慧這兩種因。七地之前，是有漏和無漏夾雜地修習。八地以上，第六識中純粹是無漏的修習，任運相續。所以說已經積累了無盡的資糧。舊的說法是，'以修其心'，不僅僅是修心，身體也同樣修習。

經：相好莊嚴其身（至）所有裝飾美好之物。

贊曰：上面兩句是說，內在形體的端正莊嚴，殊勝的功德。下面兩句是說，捨棄世間的莊嚴，果報美好的功德。諸相隨好，是第八識所變的各種異熟果，初地菩薩可以分得。第六意識，也變現無漏的功德。八地以上，相好圓滿光明，有漏和無漏，相續不斷，殊勝美妙。所以說相好色像第一。諸相隨好，以眼根、舌根、身根、男根這四根的依處，以及舌根為體。所以說色像，得到上妙的美味，舌根為體。眼睛如青紺色，像牛王睫毛等，是眼根的依處。舌頭柔軟，面容圓滿，是舌根的依處。身體面板呈金色等，是身根的依處。勢峰藏密，是男根的依處。其餘可以類推得知。世間的行業青澀，用七寶什物來莊嚴，玩賞喜好雕琢的物品，叫做裝飾美好之物。現在的大菩薩，認為這些沒有益處，反而會帶來損害，全部捨棄，用德行來內在莊嚴自己，不修飾外表。

經：名稱高遠，超過帝釋(Shakra-devanam-Indra，天主)。

贊曰：令名美譽遠播，殊勝的功德。而利天的天主釋迦提婆因達羅(Shakra-devanam-Indra)，釋迦是姓，提婆是天，因達羅是帝，是天中的帝主，姓釋迦，所以號稱帝釋。名字叫憍尸迦(Kausika)，如同其他經典中詳細說明的本源因緣。因為崇尚佛法，其他方世界的菩薩，上界的天人等，大多都聽聞過他的名聲。逾是超過的意思，菩薩的名聲。

【English Translation】 It is said that Bodhisattvas' wisdom and eloquence are both perfectly accomplished, because these assemblies can be fearless.

Sutra: Having accumulated endless stores of merit and wisdom.

Commentary: This reveals the merit of the Bodhisattva's position, the perfect cause. In the positions before the first ground, the two causes of merit and wisdom have been well accumulated. Before the seventh ground, there is a mixture of contaminated and uncontaminated practice. From the eighth ground onwards, the sixth consciousness is purely uncontaminated practice, naturally continuous. Therefore, it is said that endless resources have been accumulated. The old saying is, 'to cultivate the mind', not only cultivating the mind, but also cultivating the body.

Sutra: The marks and characteristics adorn the body (to) all beautiful ornaments.

Commentary: The first two sentences refer to the internal body's dignified and excellent merit. The latter two sentences refer to the merit of abandoning worldly adornments and the good results. The various marks and characteristics are the various ripening fruits transformed by the eighth consciousness, which the Bodhisattva of the first ground can obtain. The sixth consciousness also transforms uncontaminated merits. From the eighth ground onwards, the marks and characteristics are perfectly bright, and the contaminated and uncontaminated are continuously wonderful. Therefore, it is said that the marks and characteristics are the best in appearance. The various marks and characteristics are based on the four roots of the eye, tongue, body, and male organ, as well as the tongue root as the substance. Therefore, it is said that the appearance obtains the best taste, with the tongue root as the substance. The eyes are like blue-black, like the eyelashes of a bull king, etc., which are the basis of the eye root. The tongue is soft, and the face is round, which is the basis of the tongue root. The body's skin is golden, etc., which is the basis of the body root. The hidden peak of power is the basis of the male organ. The rest can be inferred. Worldly industries are inexperienced, adorned with seven treasures and objects, and playing with and enjoying carved objects are called beautiful ornaments. Now, the great Bodhisattvas believe that these are of no benefit and will cause harm, so they abandon them all, using virtue to internally adorn themselves and not cultivating external adornments.

Sutra: The name is high and far, surpassing Indra (Shakra-devanam-Indra, Lord of the Devas).

Commentary: The excellent reputation spreads far and wide, a superior merit. And the lord of the Heaven of the Thirty-three, Shakra-devanam-Indra, Shakra is the surname, Deva is heaven, Indra is emperor, is the emperor among the heavens, whose surname is Shakra, so he is called Indra. His name is Kausika, as explained in detail in other scriptures. Because of revering the Buddha's teachings, Bodhisattvas from other worlds, beings from the upper realms, etc., have mostly heard his name. 'Surpassing' means exceeding. The Bodhisattva's name.

更越于彼。十方一切皆聞名故。但以翻譯之人。說帝釋居於須彌。執筆者遂即錄之。為此舊經乃云逾于須彌。其須彌山。他他之天。尚不知有。何況其餘。

經。意樂堅固(至)得不壞信。

贊曰。任運決定得於事理不疑功德。三二句。舉喻。下二句。顯體。意樂者。以信勝解二為得體。設有惡魔及諸外道。種種但壞。決定堅固。難壞難但。譬如金剛。極堅牢故。遂不墮破。故於佛法。得不壞信。佛法僧戒。此之四種。總名佛法。得不壞信。信四法故。即論所云四證凈也。或法真理。名為佛法同體三寶。今任運得此不壞信。初地雖得。尚于華中而有猶豫。此猶豫者。異熟生攝。八地已上。一切決定。今舉勝法。稱不壞信。信於一切。但言四者。據勝境說。俱舍論云。信三寶者。離惡道因。信于戒者。離賤貧因。故此偏故。舊但有喻。義便不足。

經。流法寶光澍甘露雨。

贊曰。說法破惡生善功德。流演法光。照破癡等暗。淡注教法雨如甘露者。長諸眾生善根牙故。或教法為說為文光。照顯理故。義如甘露。可味重故。此亦如雨潤萌牙故。

經。于眾言音微妙第一。

贊曰。既說法音聲勝妙功德。說法聲韻。如頻迦音。於一切眾生聲中第一。微者密也。善說深義。妙者好也。哀

【現代漢語翻譯】現代漢語譯本：超越了他們。十方一切都能聽到他們的名聲。只是因為翻譯的人，說帝釋天（Indra）居住在須彌山（Mount Sumeru），執筆的人就記錄了下來。因此舊經上說超過了須彌山。那須彌山，其他的諸天，尚且不知道它的存在，更何況是其他的（眾生）。

經文：意樂堅固（至）得不壞信。

贊曰：任運（effortlessly）決定，對於事理不懷疑的功德。前兩句是比喻，后兩句是顯現本體。意樂，以信和勝解二者為本體。假設有惡魔以及各種外道，種種破壞，（此信）決定堅固，難以破壞難以動搖，譬如金剛（vajra），極其堅牢的緣故，於是不會墮落破滅。所以在佛法中，得到不壞信。佛、法、僧、戒，這四種，總名為佛法。得到不壞信，是信這四法。也就是論中所說的四證凈。或者法（dharma）的真理，名為佛法同體三寶。現在任運得到這不壞信，初地菩薩雖然得到，尚且在蓮花中還有猶豫。這猶豫，是異熟生所攝。八地菩薩以上，一切都是決定的。現在舉出殊勝的法，稱為不壞信。信於一切（佛法）。只說四種，是根據殊勝的境界來說。俱舍論說，信三寶的人，遠離惡道的因。信于戒的人，遠離卑賤貧窮的因。所以這裡有所偏重。舊的翻譯只有比喻，意義便有所不足。

經文：流法寶光，澍甘露雨。

贊曰：說法破惡生善的功德。流演法光，照破愚癡等黑暗。淡注教法雨如甘露，滋長各種眾生的善根萌芽。或者教法，說法為文光，照顯真理的緣故。意義如同甘露，可以品味重視的緣故。這也如同雨水滋潤萌芽的緣故。

經文：于眾言音，微妙第一。

贊曰：既然說法音聲勝妙的功德。說法的聲韻，如同頻迦鳥（Kalavinka）的音聲，在一切眾生的聲音中是第一。微，是秘密。善於說深奧的意義。妙，是美好。哀

【English Translation】 English version: Surpassing them. All in the ten directions can hear their names. It's just that the translator said that Indra resides in Mount Sumeru (Mount Sumeru), and the scribe recorded it. Therefore, the old scripture says it exceeds Mount Sumeru. That Mount Sumeru, other devas (gods), do not even know of its existence, let alone others (beings).

Sutra: Intentions are firm (to) attain indestructible faith.

Praise: Effortlessly and decisively attaining the merit of not doubting the principles and reasons. The first two sentences are metaphors, and the last two sentences reveal the essence. 'Intentions' take faith and superior understanding as their essence. Suppose there are demons and various heretics, who try to destroy it in various ways, (this faith) is decisively firm, difficult to destroy and difficult to shake, like a vajra (diamond), extremely strong, so it will not fall or be destroyed. Therefore, in the Buddha-dharma, one attains indestructible faith. Buddha, Dharma, Sangha, and precepts, these four are collectively called Buddha-dharma. Attaining indestructible faith is believing in these four dharmas. That is, the fourfold purity of faith mentioned in the treatise. Or the truth of the Dharma is called the Three Jewels of the same essence as the Buddha-dharma. Now, effortlessly attaining this indestructible faith, although the first bhumi (stage of bodhisattva) attains it, there is still hesitation in the lotus. This hesitation is included in the result of past karma. Everything above the eighth bhumi is definite. Now, we cite the supreme Dharma and call it indestructible faith. Believing in all (Buddha-dharma). Only four are mentioned, based on the supreme realm. The Abhidharmakosha says that those who believe in the Three Jewels are free from the causes of evil destinies. Those who believe in the precepts are free from the causes of lowliness and poverty. Therefore, there is a bias here. The old translation only had metaphors, and the meaning was insufficient.

Sutra: Flowing streams of Dharma-jewel light, pouring down nectar rain.

Praise: The merit of expounding the Dharma to destroy evil and generate good. Flowing and spreading the light of the Dharma, illuminating and breaking through the darkness of ignorance and so on. Gently pouring down the rain of the teaching like nectar, nourishing the sprouts of good roots of all beings. Or the teaching, speaking of the Dharma as the light of words, illuminating and revealing the truth. The meaning is like nectar, because it can be tasted and valued. This is also like rain nourishing the sprouts.

Sutra: Among all sounds, subtle and foremost.

Praise: Since the sound of expounding the Dharma is supremely wonderful. The sound and rhythm of expounding the Dharma are like the sound of the Kalavinka (Kalavinka) bird, which is the foremost among the sounds of all beings. 'Subtle' means secret. Good at speaking profound meanings. 'Wonderful' means good. Alas

雅可愛。佛有五種美妙音聲。一甚深如雷。二清徹遠聞。聞者悅樂。三入心敬愛。四諦了而解。五聽者無厭。此具后四。故說言音微妙第一。即是三十二中。梵音聲相。功德最大。如經校量。

經。于深法義(至)見習相續。

贊曰。顯達中道功德。緣起者。待緣而起。亦名緣生。此有三種。一受非愛道緣起。即十二緣生。五蘊為性。善惡趣中。能顯現故。謂無明行識名色六處觸受愛取有生老死。二受用緣起。即六識身為性。能受用境故。三自性緣起。即是本識為性。生死緣起之自性故。此三緣起。理妙難解。名深法義。法義弘博。名為廣大。昔凡夫位。由迷中道緣起法故。便起常斷二邊鄙見。執無因起。如涅槃常。名常見。執後世果空無所有。名斷見。此之二見所熏習種。在於本識。相續不斷。今八地上。離分段生。達于中道三種緣起。二見現行種子習氣。相續便滅。法執二見斷。煩惱見隨舍。此常斷見現種相續。是迷緣起邊鄙之法。故達中道緣起之時。彼皆永滅。舊云斷諸邪見。本無此文。古人謂二見體即邪見。理未必然。不正名邪。二見亦是非四見之邪。唯損減見故。

經。演法無畏(至)乃如雷震。

贊曰。上二句。顯處眾說法無畏功德。下兩句。顯演法音聲深大功德。由諸煩惱不

【現代漢語翻譯】現代漢語譯本：雅可愛（Yake'ai，人名）。佛陀有五種美妙的聲音：一、極其深沉如雷鳴；二、清晰透徹，傳得很遠，聽者感到喜悅；三、能深入人心，令人敬愛；四、能夠透徹理解佛理；五、聽的人不會感到厭倦。佛陀的聲音具備后四種特質，所以說佛陀的言語聲音微妙第一，也就是三十二相中的梵音聲相，功德最大，如經典中所衡量的那樣。

經文：對於甚深的法義（直到）見到習氣相續。

讚頌說：顯現通達中道的功德。緣起（Yuanqi，dependent origination）是指依賴因緣而生起，也叫做緣生。這裡有三種緣起：一、領受非愛之道的緣起，即十二緣生（Shi'er Yuan Sheng，Twelve links of dependent origination），以五蘊（Wu Yun，Five Aggregates）為體性，能在善惡趣中顯現，即無明（Wuming，Ignorance）、行（Xing，Action）、識（Shi，Consciousness）、名色（Mingse，Name and Form）、六處（Liuchu，Six Sense Bases）、觸（Chu，Contact）、受（Shou，Feeling）、愛（Ai，Craving）、取（Qu，Grasping）、有（You，Becoming）、生（Sheng，Birth）、老死（Laosi，Old Age and Death）。二、領受用緣起，即以六識身（Liu Shi Shen，Six Consciousnesses）為體性，能夠領受和使用境界。三、自性緣起，即以本識（Ben Shi，Fundamental Consciousness/Ālaya-vijñāna）為體性，是生死緣起的自性。這三種緣起，道理精妙難以理解，稱為甚深的法義。法義弘揚廣大，稱為廣大。過去在凡夫的階段，由於迷惑于中道緣起之法，便產生了常斷二邊的偏頗見解。執著于沒有原因的生起，如同涅槃是常住不變的，稱為常見（Chang Jian，Eternalism）。執著於後世的果報空無所有，稱為斷見（Duan Jian，Annihilationism）。這兩種見解所熏習的種子，存在於本識之中，相續不斷。現在在八地菩薩的果位上，脫離了分段生死，通達了中道的三種緣起，兩種見解的現行和種子習氣，相續便會滅除。法執和二見斷除，煩惱也會隨之捨棄。這種常斷見的現行、種子相續，是迷惑于緣起邊鄙之法。所以通達中道緣起之時，它們都會永遠滅除。舊譯說斷除諸邪見，原本沒有這段文字。古人認為二見的本體就是邪見，道理未必如此。不正叫做邪，二見也是非四見的邪，只是損減見。

經文：演說佛法無所畏懼（直到）乃如雷震。

讚頌說：上面兩句，顯示在眾人面前說法無所畏懼的功德。下面兩句，顯示演說佛法的聲音深沉宏大的功德。由於各種煩惱不……

【English Translation】 English version: Yake'ai (person's name). The Buddha has five kinds of wonderful sounds: First, extremely deep like thunder; second, clear and far-reaching, pleasing to the listener; third, able to penetrate the heart and inspire love and respect; fourth, able to be thoroughly understood; fifth, never causing weariness in the listener. The Buddha's voice possesses the latter four qualities, so it is said that the Buddha's speech is the most wonderfully subtle, which is the Brahmanical sound characteristic among the thirty-two marks (of a Buddha), with the greatest merit, as measured in the scriptures.

Sutra: Regarding the profound meaning of the Dharma (until) seeing the continuation of habitual tendencies.

The commentary says: Manifesting the merit of understanding the Middle Way. Dependent origination (Yuanqi) means arising dependent on conditions, also called conditioned arising. There are three types of dependent origination here: First, the dependent origination of experiencing the path of non-love, which is the twelve links of dependent origination (Shi'er Yuan Sheng), with the five aggregates (Wu Yun) as its nature, able to manifest in the good and evil realms, namely ignorance (Wuming), action (Xing), consciousness (Shi), name and form (Mingse), six sense bases (Liuchu), contact (Chu), feeling (Shou), craving (Ai), grasping (Qu), becoming (You), birth (Sheng), old age and death (Laosi). Second, the dependent origination of experiencing use, which has the six consciousnesses (Liu Shi Shen) as its nature, able to experience and use realms. Third, the dependent origination of self-nature, which has the fundamental consciousness/Ālaya-vijñāna (Ben Shi) as its nature, it is the self-nature of the dependent origination of birth and death. These three dependent originations, with their subtle and difficult-to-understand principles, are called the profound meaning of the Dharma. The Dharma meaning is vast and extensive, called great. In the past, in the position of ordinary beings, due to being deluded about the Dharma of the Middle Way's dependent origination, they arose biased views of eternalism and annihilationism. Clinging to causeless arising, like Nirvana being permanent and unchanging, is called eternalism (Chang Jian). Clinging to the emptiness and non-existence of future karmic results is called annihilationism (Duan Jian). The seeds cultivated by these two views exist in the fundamental consciousness, continuously. Now, in the position of the eighth-ground Bodhisattva, having escaped segmented birth and death, and understanding the three dependent originations of the Middle Way, the present activity and seed habits of the two views will cease to continue. The attachment to Dharma and the two views are severed, and afflictions are also abandoned. This present activity and seed continuation of eternalism and annihilationism are delusions about the biased Dharma of dependent origination. Therefore, when understanding the Middle Way's dependent origination, they will all be extinguished forever. The old translation says to cut off all wrong views, but this passage was not originally there. The ancients thought that the substance of the two views was wrong view, but the principle is not necessarily so. What is incorrect is called wrong, and the two views are also wrong views that are not the four views, only diminishing views.

Sutra: Expounding the Dharma without fear (until) like thunder.

The commentary says: The above two sentences show the merit of speaking the Dharma without fear in the assembly. The following two sentences show the merit of the deep and vast sound of expounding the Dharma. Because various afflictions do not...

深。無明皆已不行。亦無分別我他勝於己。處眾說法。不是有能過自身者。是故無畏如師子吼。講說談論。其聲若雷。隱振隱振。深而大故。前五音中。此第一也。

經。不可稱量過稱量境。

贊曰。此顯德大妙逾心議殊勝功德。稱謂言說。量謂心度。謂大菩薩。聖德廣大。微妙難知。言說不可稱。情度不可量。非七地已前說思所及。故非稱量之境界也。此以下句。釋于上句。由過彼境故。言不可稱量。八地以上。剎那剎那。轉增進故。初一剎那。過前二劫所修一倍。二念二倍。乃至上倍。過前無數。故非七地以前稱量。舊經脫稱。義仍難解。

經。集法寶慧(至)柔和微蜜。

贊曰。上二句。嘆獲聖寶功德。下二句。顯離惡法功德。教理行果。法可貴重。名之為寶。於法寶中。慧為上首。此能引導一切法故。八地以上。於一切法。能堪能思能持。三慧久積。名之為集。慧既久積。是故能為大引導師。若無慧者。不能為導師。或聖者財寶。即七聖財。謂信戒聞舍慧慚愧。雖具此法寶。慧為上首。久已積集。能為導師。古經雲集眾法寶。文總無慧。難為導師。不謂不憍名正直。不粗不疏名審諦。不誷不戾名柔和。達細知深名微密。此下二句。古經所無。

經。妙達諸法(至)甚深實義。

【現代漢語翻譯】現代漢語譯本：

深邃。無明（avidyā，指對事物真相的無知）已經完全止息。也沒有分別我、他人、勝過自己的念頭。在眾人中說法，沒有誰能超越自身。因此無所畏懼，如同獅子吼。講說談論，其聲音如同雷鳴，隱隱震動，因為深沉而宏大。在五種妙音中，這是第一種。

經文：不可稱量，超越稱量的境界。

讚頌說：這顯示了佛菩薩的德行廣大，妙不可言，超越了心的思議，具有殊勝的功德。『稱』是指言語稱讚，『量』是指用心度量。意思是說，大菩薩的聖德廣大，微妙難以理解，言語無法稱讚，心也無法度量。不是七地菩薩及以前的修行者所能思議和達到的。因此不是稱量所能及的境界。下面的句子解釋上面的句子，因為超越了那個境界，所以說不可稱量。八地菩薩及以上，每一剎那都在增長進步。最初一剎那，超過之前二劫所修的一倍。第二念是二倍，乃至向上倍增，超過之前無數倍。因此不是七地及以前的修行者所能稱量的。舊的經文脫漏了『稱』字，意義仍然難以理解。

經文：積聚法寶智慧，正直審諦，柔和微密。

讚頌說：上面兩句讚歎獲得聖寶的功德，下面兩句顯示遠離惡法的功德。教、理、行、果，法是可貴而重要的，所以稱為寶。在法寶中，智慧是最重要的，因為它能引導一切法。八地菩薩及以上，對於一切法，能夠勝任、能夠思考、能夠持有。三種智慧長久積聚，稱為積聚。智慧既然長久積聚，所以能夠成為大引導師。如果沒有智慧，就不能成為導師。或者說聖者的財寶，就是七聖財，即信、戒、聞、舍、慧、慚、愧。即使具備這些法寶，智慧也是最重要的，長久積聚，能夠成為導師。古經說積聚眾法寶，文句總括而沒有提到智慧，難以成為導師。不詭詐不驕傲叫做正直，不粗略不疏忽叫做審諦，不欺騙不違背叫做柔和，通達細微瞭解深刻叫做微密。下面兩句，古經沒有。

經文：巧妙通達諸法，達到甚深真實的意義。 English version:

Profound. Ignorance (avidyā) has completely ceased. There is also no distinguishing between self, others, or being superior to oneself. When speaking Dharma among the assembly, there is no one who can surpass oneself. Therefore, there is fearlessness, like a lion's roar. Speaking and discussing, the sound is like thunder, subtly vibrating, because it is deep and vast. Among the five wonderful sounds, this is the first.

Sutra: Immeasurable, surpassing the realm of measurement.

Commentary: This reveals that the virtues of the Buddhas and Bodhisattvas are vast, wonderfully beyond the mind's comprehension, possessing supreme merits. 'Measuring' refers to verbal praise, and 'measuring' refers to mental estimation. It means that the holy virtues of the great Bodhisattvas are vast and subtle, difficult to understand, beyond the reach of words and the mind's estimation. It is not something that practitioners at the seventh Bhumi (stage) or below can conceive or attain. Therefore, it is not a realm that can be reached by measurement. The following sentences explain the previous sentences, because it surpasses that realm, it is said to be immeasurable. Bodhisattvas at the eighth Bhumi and above are increasing and progressing at every moment. The first moment surpasses the merit accumulated in the previous two kalpas (aeons) by one fold. The second thought is two folds, and so on, increasing exponentially, surpassing countless times the previous amount. Therefore, it is not something that practitioners at the seventh Bhumi and below can measure. The old sutra omitted the word 'measuring', and the meaning is still difficult to understand.

Sutra: Accumulating the wisdom of Dharma treasures, being upright and discerning, gentle and subtle.

Commentary: The first two sentences praise the merit of obtaining holy treasures, and the next two sentences reveal the merit of being free from evil dharmas. Doctrine, principle, practice, and result, Dharma is precious and important, so it is called a treasure. Among the Dharma treasures, wisdom is the most important, because it can guide all dharmas. Bodhisattvas at the eighth Bhumi and above are capable, able to contemplate, and able to uphold all dharmas. The three wisdoms have been accumulated for a long time, and this is called accumulation. Since wisdom has been accumulated for a long time, it can become a great guide. Without wisdom, one cannot become a guide. Or, the treasures of the saints are the seven noble treasures, namely faith, discipline, learning, generosity, wisdom, shame, and remorse. Even if one possesses these Dharma treasures, wisdom is the most important, accumulated for a long time, and can become a guide. The old sutra says accumulating the multitude of Dharma treasures, the sentence is general and does not mention wisdom, making it difficult to become a guide. Not being deceitful or arrogant is called uprightness, not being rough or negligent is called discernment, not deceiving or violating is called gentleness, and understanding the subtle and knowing the profound is called subtlety. The following two sentences are not in the old sutra.

Sutra: Skillfully understanding all dharmas, reaching the profound and true meaning.

【English Translation】 Profound. Ignorance (avidyā) has completely ceased. There is also no distinguishing between self, others, or being superior to oneself. When speaking Dharma among the assembly, there is no one who can surpass oneself. Therefore, there is fearlessness, like a lion's roar. Speaking and discussing, the sound is like thunder, subtly vibrating, because it is deep and vast. Among the five wonderful sounds, this is the first. Sutra: Immeasurable, surpassing the realm of measurement. Commentary: This reveals that the virtues of the Buddhas and Bodhisattvas are vast, wonderfully beyond the mind's comprehension, possessing supreme merits. 'Measuring' refers to verbal praise, and 'measuring' refers to mental estimation. It means that the holy virtues of the great Bodhisattvas are vast and subtle, difficult to understand, beyond the reach of words and the mind's estimation. It is not something that practitioners at the seventh Bhumi (stage) or below can conceive or attain. Therefore, it is not a realm that can be reached by measurement. The following sentences explain the previous sentences, because it surpasses that realm, it is said to be immeasurable. Bodhisattvas at the eighth Bhumi and above are increasing and progressing at every moment. The first moment surpasses the merit accumulated in the previous two kalpas (aeons) by one fold. The second thought is two folds, and so on, increasing exponentially, surpassing countless times the previous amount. Therefore, it is not something that practitioners at the seventh Bhumi and below can measure. The old sutra omitted the word 'measuring', and the meaning is still difficult to understand. Sutra: Accumulating the wisdom of Dharma treasures, being upright and discerning, gentle and subtle. Commentary: The first two sentences praise the merit of obtaining holy treasures, and the next two sentences reveal the merit of being free from evil dharmas. Doctrine, principle, practice, and result, Dharma is precious and important, so it is called a treasure. Among the Dharma treasures, wisdom is the most important, because it can guide all dharmas. Bodhisattvas at the eighth Bhumi and above are capable, able to contemplate, and able to uphold all dharmas. The three wisdoms have been accumulated for a long time, and this is called accumulation. Since wisdom has been accumulated for a long time, it can become a great guide. Without wisdom, one cannot become a guide. Or, the treasures of the saints are the seven noble treasures, namely faith, discipline, learning, generosity, wisdom, shame, and remorse. Even if one possesses these Dharma treasures, wisdom is the most important, accumulated for a long time, and can become a guide. The old sutra says accumulating the multitude of Dharma treasures, the sentence is general and does not mention wisdom, making it difficult to become a guide. Not being deceitful or arrogant is called uprightness, not being rough or negligent is called discernment, not deceiving or violating is called gentleness, and understanding the subtle and knowing the profound is called subtlety. The following two sentences are not in the old sutra. Sutra: Skillfully understanding all dharmas, reaching the profound and true meaning.

贊曰。此嘆能了真理功德。諸法真理。名甚深義。難以世俗慧見。分別心知。推求慧見。世俗智知。凡夫心見。二乘心知。眼識所見。余識所知。此等諸法。今諸菩薩。皆能妙達。后得智達俗。正體智達真。

經。隨入一切(至)意樂所歸。

贊曰。此嘆乃達空有所歸宗極功德。護法宗云。入者證解。有者有為無為。無者我及我所。即是三性。趣謂意況有趣無趣。意樂者。即緣有無之心。所歸者。謂中道道理。名有無趣意樂所歸。謂無漏智。是有無趣意樂。此無漏智所歸。即真如境也。諸佛所說有無所趣意樂。究竟所歸。真如之境。菩薩皆能隨入證解。此顯能達三性理也。清辨解云。世俗諦有。勝義諦無。無者空也。此之二趣意樂。究竟所歸。即真空理。此諸菩薩。能隨證入。舊云善知眾生往來所趣及心所行。便非此理。或往來者。分別構畫。心所趣者。空有三性及心所行。歸真如三性。究竟心所行故。心即意樂。雖有此解。理路猶疏。

經。獲無等等(至)共佛法。

贊曰。上二句。嘆將紹佛位功德。下二句。顯已鄰佛德功德。大覺世尊。名無等等。無齊可齊故。第十地菩薩。座大寶蓮花。十方諸佛。如王子受職法。以佛智水。灌灑心頂。令受佛住。今獲此位。顯紹尊故。力者十

【現代漢語翻譯】現代漢語譯本：贊曰：這是讚歎能夠了解真理的功德。諸法的真理，名為甚深之義，難以用世俗的智慧見解、分別心去了解。用推求的智慧見解、世俗的智慧去了解，用凡夫的心見、二乘的心去了解，用眼識所見、其他識所知，這些都無法瞭解。如今這些菩薩，都能夠巧妙通達。后得智通達世俗，正體智通達真理。

經：隨入一切（至）意樂所歸。

贊曰：這是讚歎能夠通達空性，有所歸宗的極致功德。護法宗說：『入』是證悟理解，『有』是有為法和無為法，『無』是我以及我所執著的事物，這就是三性。『趣』是指意況，包括有趣和無趣。『意樂』是指緣于有和無的心。『所歸』是指中道的道理，名為有無趣意樂所歸。也就是無漏智，是有無趣意樂所歸之處，這個無漏智所歸之處，就是真如境界。諸佛所說的有無所趣意樂，究竟所歸之處，就是真如之境，菩薩都能夠隨之證入理解。這顯示了能夠通達三性的道理。清辨的解釋是：世俗諦是有，勝義諦是無，無就是空。這兩種趣向的意樂，究竟所歸之處，就是真空之理，這些菩薩能夠隨之證入。舊譯說善於瞭解眾生的往來所趣以及心之所行，便不符合這個道理。或者說往來是指分別構畫，心所趣是指空有三性以及心之所行，歸於真如三性，究竟是心之所行。心即是意樂。雖然有這種解釋，但道理仍然疏遠。

經：獲無等等（至）共佛法。

贊曰：上面兩句，讚歎將要繼承佛位的功德。下面兩句，顯示已經鄰近佛的功德。大覺世尊，名為無等等（指佛是無與倫比的），沒有可以相比的。第十地菩薩，坐在大寶蓮花上，十方諸佛，如同王子接受職位一樣，用佛智之水，灌灑菩薩的心頂，令其接受佛位。如今獲得這個地位，顯示將要繼承尊位。力是指十力（如來十種力用）。

【English Translation】 English version: Verse: This praises the merit of being able to understand the truth. The truth of all dharmas is called the profound meaning, which is difficult to understand with worldly wisdom and discriminating mind. Seeking understanding with speculative wisdom, worldly knowledge, the mind of ordinary people, the mind of the two vehicles, what is seen by eye consciousness, and what is known by other consciousnesses—all these cannot understand it. Now, these Bodhisattvas are all able to subtly comprehend it. Subsequent wisdom understands the mundane, and the wisdom of the true essence understands the truth.

Sutra: Following entry into all (to) where the intention and joy return.

Verse: This praises the ultimate merit of being able to understand emptiness, where there is a return to the source. The Dharma-protecting school says: 'Entry' is realization and understanding, 'existence' is conditioned and unconditioned dharmas, 'non-existence' is the self and what is possessed by the self, which are the three natures. 'Tendency' refers to the state of mind, including having interest and no interest. 'Intention and joy' refers to the mind that is conditioned by existence and non-existence. 'Where it returns' refers to the principle of the Middle Way, called the return of intention and joy to existence and non-existence. That is, the unconditioned wisdom is where the intention and joy of existence and non-existence return. The place where this unconditioned wisdom returns is the realm of Suchness. The intention and joy of existence and non-existence spoken by all Buddhas, the ultimate place of return, is the realm of Suchness, which Bodhisattvas are all able to follow and realize. This shows the ability to understand the principle of the three natures. Qingbian explains: The mundane truth is existence, the ultimate truth is non-existence, and non-existence is emptiness. The ultimate place of return for these two tendencies of intention and joy is the principle of true emptiness, which these Bodhisattvas are able to follow and realize. The old translation says that being good at knowing where sentient beings go and come and what their minds do does not conform to this principle. Or, going and coming refers to discriminating construction, and what the mind tends to refers to the three natures of emptiness and existence and what the mind does, returning to the three natures of Suchness, which is ultimately what the mind does. The mind is intention and joy. Although there is this explanation, the reasoning is still distant.

Sutra: Obtaining the unequalled (to) shared with the Buddha Dharma.

Verse: The first two lines praise the merit of inheriting the Buddha's position. The last two lines show the merit of already being close to the Buddha's virtue. The Great Awakened World Honored One is called the Unequalled (meaning the Buddha is unparalleled), there is nothing comparable. The tenth-ground Bodhisattva sits on a great treasure lotus flower, and the Buddhas of the ten directions, like a prince receiving a position, use the water of Buddha's wisdom to sprinkle the top of the Bodhisattva's head, causing him to receive the Buddha's position. Now obtaining this position shows that he will inherit the honored position. 'Power' refers to the ten powers (the ten powers of the Tathagata).

力。畏者四無所畏。不共佛法者。十八佛不共法。十力。略以五門分別。一爾名。二出體。三行相。四次第。五諸門。辨名有二。一列。二釋。列名者。一處非處智力。二自業智力。三靜慮解脫等持等至智力。四根勝劣智力。五種種勝解智力。六種種界智力。七遍趣行智力。八宿住隨念智力。九死生智力。十漏盡智力。釋名者。初總。后別。總名力者。能摧怨敵我。不可屈伏義。瑜伽菩薩地第四十九五十。及抉擇第五十七。菩薩藏經第五。顯揚第四。對法第十四。並大般若經。皆釋此相。與一切種利樂有情。功能相應。畢竟勝伏一切魔怨。大威力故。說名為力。故以能摧難屈名力。對法雲。善降眾魔。善記問論。故十名力。十者是數。力用不同。有此十種。故名十力。依六釋中。帶數釋也。釋別名者。因果相當。名之為處。若不相當。名為非處。故瑜伽云。凈不凈果。非不平等。如轉變因。是名為處。處者建立義。依義。起義。能建立果為依。能起于果法故。因立處名。不平不因。與上相違。是名非處。於此二種。一切智。無滯智。清凈智。離增上慢。名之為智。力義如前。各自所作三世三業。或順現受。或順生受。后受不定。名為自業。於此正知。名自業智力。靜慮者四靜慮。解脫者八解脫。等持者一切有心定。等

【現代漢語翻譯】現代漢語譯本力（bala）：指如來的十種力量。畏（vaisāradya）：指如來的四種無所畏懼。不共佛法（āvenikadharma）：指如來的十八種不共之法。十力，略以五門分別：一、爾名；二、出體；三、行相；四、次第；五、諸門。辨名有二：一、列；二、釋。列名者：一、處非處智力（sthānāsthāna-jñāna-bala）：知是處非處之智力；二、自業智力（karma-vipāka-jñāna-bala）：知自業果報之智力；三、靜慮解脫等持等至智力（dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala）：知禪定解脫等持等至之智力；四、根勝劣智力（indriya-parāpara-jñāna-bala）：知眾生根器勝劣之智力；五、種種勝解智力（nānādhimukti-jñāna-bala）：知種種勝妙意樂之智力；六、種種界智力（nānādhātu-jñāna-bala）：知種種世間界限之智力；七、遍趣行智力（sarvatragāminī-pratipad-jñāna-bala）：知一切行所至處之智力；八、宿住隨念智力（pūrva-nivāsānusmṛti-jñāna-bala）：知宿世所住之智力；九、死生智力（cyuty-utpāda-jñāna-bala）：知眾生死生之智力；十、漏盡智力（āsravakṣaya-jñāna-bala）：知斷盡煩惱之智力。釋名者，先總后別。總名力者，能摧毀怨敵，不可屈服之義。《瑜伽師地論》第四十九、五十，及《抉擇分》第五十七，《菩薩藏經》第五，《顯揚聖教論》第四，《對法論》第十四，並《大般若經》皆釋此相，與一切種利樂有情功能相應，畢竟勝伏一切魔怨，大威力故，說名為力。故以能摧難屈名力。《對法論》云：『善降眾魔，善記問論。』故十名力。十者是數，力用不同，有此十種，故名十力。依六釋中，帶數釋也。釋別名者，因果相當，名之為處；若不相當，名為非處。故《瑜伽師地論》云：『凈不凈果，非不平等，如轉變因，是名為處。』處者，建立義，依義，起義，能建立果為依，能起于果法故，因立處名。不平不因，與上相違，是名非處。於此二種，一切智，無滯智，清凈智，離增上慢，名之為智。力義如前。各自所作三世三業，或順現受，或順生受，后受不定，名為自業。於此正知，名自業智力。靜慮者，四靜慮。解脫者，八解脫。等持者，一切有心定。等

【English Translation】 English version Bala (力): Refers to the ten powers of the Tathagata. Vaisaradya (畏): Refers to the four fearlessnesses of the Tathagata. Avenikadharma (不共佛法): Refers to the eighteen unique qualities of the Buddha. The ten powers are briefly distinguished by five aspects: 1. Name; 2. Essence; 3. Characteristics; 4. Sequence; 5. Various aspects. There are two ways to distinguish the names: 1. Listing; 2. Explanation. Listing the names: 1. Sthānāsthāna-jñāna-bala (處非處智力): The power of knowing what is possible and impossible; 2. Karma-vipāka-jñāna-bala (自業智力): The power of knowing the retribution of one's own karma; 3. Dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala (靜慮解脫等持等至智力): The power of knowing the dhyanas, liberations, samadhis, and samapattis; 4. Indriya-parāpara-jñāna-bala (根勝劣智力): The power of knowing the superior and inferior faculties of beings; 5. Nānādhimukti-jñāna-bala (種種勝解智力): The power of knowing the various excellent intentions; 6. Nānādhātu-jñāna-bala (種種界智力): The power of knowing the various realms of the world; 7. Sarvatragāminī-pratipad-jñāna-bala (遍趣行智力): The power of knowing where all practices lead; 8. Pūrva-nivāsānusmṛti-jñāna-bala (宿住隨念智力): The power of knowing past lives; 9. Cyuty-utpāda-jñāna-bala (死生智力): The power of knowing the death and rebirth of beings; 10. Āsravakṣaya-jñāna-bala (漏盡智力): The power of knowing the exhaustion of defilements. Explanation of the names: first general, then specific. The general name 'power' means the ability to destroy enemies and be unconquerable. The Yogācārabhūmi-śāstra, sections 49 and 50, as well as the Viniscaya-samgrahanī section 57, the Bodhisattvapiṭaka-sūtra section 5, the Śūrangama-sūtra section 4, the Abhidharma-samuccaya section 14, and the Mahāprajñāpāramitā-sūtra all explain this characteristic. It corresponds to the function of benefiting and bringing joy to all sentient beings, and ultimately overcomes all demonic enemies with great power, hence it is called 'power'. Therefore, the ability to destroy and be unconquerable is called 'power'. The Abhidharma-samuccaya says: 'Good at subduing demons, good at remembering questions and discussions.' Therefore, the ten are called powers. 'Ten' is a number, and the functions of the powers are different; there are these ten types, hence they are called the ten powers. According to the six explanations, it is an explanation that includes a number. Explanation of the specific names: cause and effect correspond, which is called 'possible'; if they do not correspond, it is called 'impossible'. Therefore, the Yogācārabhūmi-śāstra says: 'Pure and impure results are not unequal, like the cause of transformation, which is called 'possible'.' 'Possible' means establishing, relying on, and arising. It can establish the result as a basis, and it can cause the arising of the result, hence the cause is named 'possible'. Unequal and not a cause, contrary to the above, is called 'impossible'. Regarding these two types, all-knowing wisdom, unobstructed wisdom, pure wisdom, and freedom from arrogance are called 'wisdom'. The meaning of 'power' is as before. One's own actions in the three times, three karmas, either experienced in the present, or experienced in the future, or uncertain in the later experience, are called 'one's own karma'. Correct knowledge of this is called the power of knowing one's own karma. 'Dhyana' refers to the four dhyanas. 'Liberation' refers to the eight liberations. 'Samadhi' refers to all samadhis with mind. Etc.

至者一切有心無心定。於此正知。名靜慮解脫等持持至智力。根者。信等五根。此眾中上。名為勝劣。於此正知。名根勝劣智力。若從他信。以為其無。或觀諸法。以為其先。成耎中上。愛樂勝解。名種種勝解。於此正知。名種種勝解智力。若廣建立種種種性。或一乘。或三乘。或四乘。或五乘。或貪瞋癡等分行等。為至有情八十千行。名種種界。界是性故。於此正知。名種種界智力。若即如是諸趣門中。隨順正行。如實行者修不凈觀等。名遍趣行。或趣一切五趣之行。或諸外道沙門婆羅門。各各異見品類諸行。或此世他世無罪趣行。名遍趣行。於此正知。名遍趣行智力。若於種種有情眾中。四方名字假設安立品類差別。隨先過去。所有自體。八言說句。謂如是名一。生類二。種性三。飲食四。受苦樂五。長壽六。久住七。壽量邊際八。於此八中。隨念六種略所行行。有無量種宿住隨念。六略行者。一呼召假名。二剎帝利等色類差別。三父母。四飲食方軌。五興衰。六壽量。此等宿住。是過去境。住宿也故。於此宿住。而起隨念。念俱行智。名宿住隨念智力。諸有情類。臨欲終沒。名為死時。住中有等。名為生時。于善惡趣。死時生時。能正了知。名死生智力。一切諸漏所有隨眠。無餘永斷。名為漏盡。於此正知。名

【現代漢語翻譯】現代漢語譯本至者，指一切有心和無心的禪定。對此如實了知，稱為靜慮解脫等持持至智力（指對禪定及其解脫的智慧力量）。根，指信等五根（信根、精進根、念根、定根、慧根）。此五根在眾生中各有高下，稱為勝劣。對此如實了知，稱為根勝劣智力（指對眾生根器優劣的智慧力量）。若從他人處獲得信仰，認為其沒有自性，或者觀察諸法，認為其有初始。成就下、中、上三種根器。對愛樂和勝解各有不同。稱為種種勝解。對此如實了知，稱為種種勝解智力（指對眾生不同理解和信解的智慧力量）。若廣泛建立種種種性，或者一乘（Ekayana），或者三乘（Triyana），或者四乘，或者五乘，或者貪瞋癡等分而行等，爲了使有情達到八十千種不同的行為。稱為種種界。界是自性的意思。對此如實了知，稱為種種界智力（指對眾生不同根性和界限的智慧力量）。若即如是，在各種趣入門中，隨順正行，如實行者修不凈觀等。稱為遍趣行。或者趣向一切五趣（五道輪迴）之行，或者諸外道沙門婆羅門，各自不同的見解品類諸行，或者此世他世無罪的趣行。稱為遍趣行。對此如實了知，稱為遍趣行智力（指對眾生所行之道的智慧力量）。若於種種有情眾中，四方名字假設安立品類差別。隨先過去，所有自體，八種言說句。謂如是名一，生類二，種性三，飲食四，受苦樂五，長壽六，久住七，壽量邊際八。於此八中，隨念六種略所行行。有無量種宿住隨念。六略行者：一呼召假名，二剎帝利（Kshatriya）等色類差別，三父母，四飲食方軌，五興衰，六壽量。此等宿住，是過去境，住宿也故。於此宿住，而起隨念。念俱行智。名宿住隨念智力（指對過去世的記憶和智慧力量）。諸有情類，臨欲終沒，名為死時。住中有等，名為生時。于善惡趣，死時生時，能正了知。名死生智力（指對眾生死生輪迴的智慧力量）。一切諸漏所有隨眠，無餘永斷，名為漏盡。於此正知，名漏盡智力（指對斷盡一切煩惱的智慧力量）。

【English Translation】 English version 『To』 refers to all Samadhi (concentration) with or without mind. Knowing this as it is, is called the 『power of wisdom regarding meditative absorption, liberation, equanimity, and sustained effort』 (Dhyana-vimoksha-samadhi-samapatti-sthana-kaushalya-jnana-bala). 『Roots』 refer to the five roots of faith (shraddha), effort (virya), mindfulness (smriti), concentration (samadhi), and wisdom (prajna). These roots are superior or inferior among beings. Knowing this as it is, is called the 『power of wisdom regarding the superiority and inferiority of roots』 (indriya-parapara-jnana-bala). If one obtains faith from others, considering it to be without self-nature, or observes phenomena, considering them to have a beginning, one achieves inferior, middling, or superior capacities. There are different kinds of love and understanding. These are called various understandings (adhimukti). Knowing this as it is, is called the 『power of wisdom regarding various understandings』 (nanadhimukti-jnana-bala). If one extensively establishes various natures, such as the One Vehicle (Ekayana), the Three Vehicles (Triyana), the Four Vehicles, or the Five Vehicles, or practices equally with greed, hatred, and delusion, in order to lead sentient beings to eighty thousand different behaviors, these are called various realms (dhatu). 『Realm』 means nature. Knowing this as it is, is called the 『power of wisdom regarding various realms』 (nanadhatu-jnana-bala). If, in these various entrances to destinies, one practices correctly, such as practitioners cultivating the contemplation of impurity, these are called pervasive paths. Or, one may be inclined towards the practices of all five destinies (the cycle of five realms), or the various views and practices of non-Buddhist ascetics and Brahmins, or the faultless practices of this world and the next. These are called pervasive paths. Knowing this as it is, is called the 『power of wisdom regarding pervasive paths』 (sarvatragamini-pratipada-jnana-bala). If, among various sentient beings, names are hypothetically established in the four directions, and there are differences in categories, according to the past, there are eight statements regarding their own nature. These are: such and such a name (1), type of birth (2), lineage (3), food (4), experiencing suffering and pleasure (5), longevity (6), duration of stay (7), and the limit of lifespan (8). Among these eight, recollecting the six briefly practiced practices, there are countless kinds of recollection of past lives. The six brief practices are: the assumed name by which one is called (1), the differences in color and type such as Kshatriyas (2), parents (3), the manner of eating and drinking (4), rise and fall (5), and lifespan (6). These past lives are past realms, because they are dwelling places. In these past lives, one arises with recollection. The wisdom that accompanies recollection is called the 『power of wisdom regarding the recollection of past lives』 (purva-nivasasmriti-jnana-bala). When sentient beings are about to die, it is called the time of death. When they dwell in the intermediate state, it is called the time of birth. Being able to rightly know the time of death and the time of birth in good and bad destinies is called the 『power of wisdom regarding death and birth』 (cyutyupapada-jnana-bala). When all latent tendencies of all outflows (asrava) are completely and permanently severed, it is called the exhaustion of outflows (asrava-ksaya). Knowing this as it is, is called the 『power of wisdom regarding the exhaustion of outflows』 (asravaksaya-jnana-bala).

漏盡智力。智者是體。力是作用。然力即智。更無別性。此中宿住隨念相應智力。是鄰近釋。自余最初處非處。乃至漏盡。是所觀境。智力是能觀智。處非處乃至漏盡之智力。皆依主釋也。二出體者。抉擇分五十七云。佛具知根。以慧根為體。對法論云。若定若慧。及彼相應諸心心所。菩薩地云。謂總五根為其自性。雖復三文不同。然體有五。一最勝體。故抉擇分。佛具知根慧根為性。二引出體。故對法雲。若定若慧。三克實體。菩薩地云。五根為性。由慧勝故。且說十力慧為自性。所以但言處非處等智力。不言信力精進等力。依此即會抉擇文訖。四相應體。對法又云。及彼相應諸心心所。四蘊為性。五眷屬體。五蘊為性。定共道共。無漏色等。亦為體故。此雖無文。理必應爾。遮犯戒垢。助摧怨故。三行相者。處非處力。于諸因中。如實知因。于諸果中。如實知果。及能降伏無因惡因諸諍論者。自業智力。于自所作受用果業。如實了知。及能降伏施福移轉。不作而得。諸諍論者。靜慮解脫等持等至智力。能現三神變。教授有情。及能降伏安住相違。異品怨害。諸諍論者。並能悟入有情心行。根勝劣智力。于諸有情耎中止根。部分差別。如實了知。及能為彼。如應如宜。為說正法。種種勝解智力。于諸有情耎中止品。

【現代漢語翻譯】現代漢語譯本漏盡智力：智是本體，力是作用。然而力即是智，沒有其他差別。其中，宿住隨念相應智力（憶起過去生之智力）是鄰近的解釋。其餘的，從最初的處非處（知是處非處之智力）乃至漏盡（斷盡煩惱之智力），是所觀察的境界。智力是能觀察的智慧。處非處乃至漏盡的智力，都是依主釋（一種語法結構）。二、關於本體：抉擇分第五十七說，佛具有知根，以慧根為本體。《對法論》說，若是禪定，若是智慧，以及與它們相應的各種心和心所。《菩薩地》說，總的來說，五根是它的自性。雖然這三段文字不同，但本體有五種：一是殊勝本體，所以抉擇分說，佛具有知根，慧根是其自性。二是引出本體，所以《對法論》說，若是禪定，若是智慧。三是確切的本體，《菩薩地》說，五根是其自性。由於智慧殊勝的緣故，且說十力以智慧為自性。所以只說處非處等智力，而不說信力、精進等力。依據這個就可以理解抉擇分的文義了。四是相應本體，《對法論》又說，以及與它們相應的各種心和心所，四蘊是其自性。五是眷屬本體，五蘊是其自性。禪定所共有的，道所共有的，無漏的色等，也是本體。這雖然沒有明文，但道理必然如此，因為能遮止犯戒的污垢，幫助摧毀怨敵。三、關於行相：處非處力，對於各種因，如實地知曉因；對於各種果，如實地知曉果；並且能夠降伏那些主張無因或惡因的各種爭論者。自業智力，對於自己所作所受用的果報之業，如實地了知；並且能夠降伏那些主張施捨的福報可以轉移，不作也能得到的各種爭論者。靜慮解脫等持等至智力，能夠顯現三種神通變化，教導有情眾生；並且能夠降伏那些安住于與禪定等相反的、不同類的怨害的各種爭論者。並且能夠領悟有情眾生的心行。根勝劣智力，對於各種有情眾生，柔和、中等、下等的根器，以及其中的部分差別，如實地了知；並且能夠為他們，如應、如宜地，宣說正法。種種勝解智力，對於各種有情眾生，柔和、中等、下等的品性，

【English Translation】 English version 'Exhaustion-of- outflows' Knowledge and Power: Wisdom is the substance, and power is the function. However, power is identical to wisdom, with no other distinct nature. Among these, the 'knowledge and power of corresponding to the recollection of past lives' (ability to recall past existences) is a proximate explanation. The rest, from the initial 'knowledge of what is possible and impossible' (ability to know what is possible and impossible) to 'exhaustion of outflows' (ability to eradicate defilements), are the objects to be observed. Knowledge-power is the wisdom that can observe. The knowledge-power of what is possible and impossible, up to the exhaustion of outflows, are all dependent-possessive compounds (a type of grammatical structure). 2. Regarding the substance: The fifty-seventh section of the Vyakhya-yukti states that the Buddha possesses the root of knowledge, with the root of wisdom as its substance. The Abhidharma-samuccaya states, 'Whether it is meditation or wisdom, and all the mental factors associated with them.' The Bodhisattvabhumi states, 'Generally speaking, the five roots are its self-nature.' Although these three texts differ, there are five types of substance: First, the supreme substance, hence the Vyakhya-yukti states that the Buddha possesses the root of knowledge, with the root of wisdom as its nature. Second, the eliciting substance, hence the Abhidharma-samuccaya states, 'Whether it is meditation or wisdom.' Third, the definitive substance, the Bodhisattvabhumi states, 'The five roots are its self-nature.' Because wisdom is superior, it is said that the ten powers have wisdom as their self-nature. Therefore, only the knowledge-power of what is possible and impossible, etc., is mentioned, and not the power of faith, diligence, etc. Based on this, the meaning of the Vyakhya-yukti can be understood. Fourth, the corresponding substance, the Abhidharma-samuccaya also states, 'And all the mental factors associated with them,' the four aggregates are its self-nature. Fifth, the associated substance, the five aggregates are its self-nature. The commonalities of meditation, the commonalities of the path, the unconditioned form, etc., are also the substance. Although this is not explicitly stated, it must be so in principle, because it can prevent the defilement of breaking precepts and help destroy enemies. 3. Regarding the aspects: The power of knowing what is possible and impossible, truly knows the causes among all causes; truly knows the effects among all effects; and can subdue those who argue for no cause or evil causes. The power of knowing one's own karma, truly understands the karma of one's own actions and the resulting consequences; and can subdue those who argue that the merit of giving can be transferred, or that one can gain without doing. The power of knowing meditation, liberation, samadhi, and samapatti, can manifest the three divine transformations, teach sentient beings; and can subdue those who abide in opposition to meditation, in dissimilar harmful states. And can understand the mental activities of sentient beings. The power of knowing the superiority or inferiority of faculties, truly knows the mild, moderate, and inferior faculties of sentient beings, and the partial differences among them; and can speak the Dharma appropriately and suitably for them. The power of knowing various resolutions, regarding the mild, moderate,

凈與不凈。勝解差別。如實了知。凈令增長。不凈令離。種種界力。于諸有情劣中妙界。部分差別。如實了知。能如其根意樂隨眠。依于彼彼趣入門中。無倒教授。如應安立。故對法雲。悟入一切。可破隨眠。遍趣行力。於一切苦能出離行。不出離行。如實了知。及令舍離不出離行。能正授與能出離行。對法雲。悟入一切大小乘教所入境界。宿住隨念力。于其前際本事本生。教教念已。為令所他心生厭離。心王凈信。正為宣說。及降常論諸諍論者。對法雲。悟入一切前生所集聖道因緣。生死智力。于諸弟子過往遷謝。當所受生。能正記別。及降斷見諸諍論者。對法雲。悟入一切當來功能性。漏盡智力。于自解脫。無惑無疑。及降於阿羅漢起增上慢者。對法雲。悟入一切三界出離。此初二力。能說增上聖道。餘八力。能說決定勝道。故具顯示諸佛所作。四次第者。如來初得無上菩提。即便頓得。複次第起。初立一切無倒因果。起處非處力。次有希求欲界異熟。為說遠離諸不善業。令行善業。起自業力。次有求離欲之道。教授令趣。起靜慮解脫等持等至力。次觀離欲者根。起根勝劣力。次觀彼根為先所有意樂。起種種勝解力。次觀意樂為先所有隨眠。起種種界力。次令于所緣起入門凈而得起入。起遍趣行力。次由如應所緣

【現代漢語翻譯】現代漢語譯本清凈與不清凈，對於殊勝的理解存在差別，如實地瞭解這些差別，能夠增長清凈，遠離不清凈。對於各種界（dhatu，構成要素）的力量，以及有情眾生中存在的低劣、中等、殊妙的界的部分差別，如實地瞭解。能夠根據他們的根器、意樂（adhimukti，傾向）和隨眠（anusaya，潛在的煩惱），依據他們所進入的各種趣入門徑，毫無顛倒地進行教授，並如理安立。因此，對法（Abhidharma）說，領悟一切可以破除的隨眠，以及普遍趨向的行之力，對於一切苦能夠生起出離之行，以及不出離之行，如實地瞭解，並且能夠令眾生舍離不出離之行，正確地授予能夠出離之行。對法說，領悟一切大小乘教法所進入的境界。宿住隨念力（purvanivasanusmrti-bala），能夠憶念前世的經歷和本生故事，在教導和憶念之後，爲了使他人生起厭離之心，以及對心王的清凈信心，如實地宣說，並且降伏那些執著于常見（sasvata-drsti）的諍論者。對法說，領悟一切前生所積累的聖道因緣。生死智力（cyutyupapada-jnana-bala），能夠正確地記別諸位弟子過去的遷謝（死亡）以及未來所受的生，並且降伏那些持斷見（uccheda-drsti）的諍論者。對法說，領悟一切當來的功能性。漏盡智力（asrava-ksaya-jnana-bala），對於自身的解脫，沒有疑惑，沒有猶豫，並且降伏那些對阿羅漢果位生起增上慢的人。對法說，領悟一切三界的出離。這最初的兩種力量，能夠宣說增上的聖道；其餘的八種力量，能夠宣說決定的勝道。因此，完整地顯示了諸佛所作的事業。四種次第是：如來最初獲得無上菩提（anuttara-samyak-sambodhi）時，即便頓悟，又次第生起。首先建立一切無倒的因果，生起處非處智力（sthanasthana-jnana-bala）。其次，對於那些希求欲界異熟果報的眾生，爲了使他們遠離諸不善業，令他們行持善業，生起自業智力（karmavipaka-jnana-bala）。其次，對於那些尋求脫離慾望之道的人，教授他們令其趣入，生起靜慮（dhyana）、解脫（vimoksa）、等持（samadhi）、等至（samapatti）力。其次，觀察那些脫離慾望者的根器，生起根勝劣智力（indriyaparapara-jnana-bala）。其次，觀察那些根器為先導的所有意樂，生起種種勝解力（nanadhimukti-jnana-bala）。其次，觀察那些意樂為先導的所有隨眠，生起種種界力（nanadhatu-jnana-bala）。其次，令他們在所緣境上生起入門的清凈，從而能夠生起進入，生起遍趣行力（sarvatragamini-pratipada-jnana-bala）。其次，由於如理的所緣境

【English Translation】 English version 'Purity and impurity, differences in superior understanding, knowing them as they truly are, increasing purity, abandoning impurity. Various powers of elements (dhatu), and the partial differences in the inferior, middling, and excellent elements among sentient beings, knowing them as they truly are. Being able to teach without error according to their roots, inclinations (adhimukti), and latent tendencies (anusaya), based on the various gateways they have entered, and establishing them appropriately. Therefore, the Abhidharma says, realizing all destructible latent tendencies, and the power of universally reaching practices, being able to generate practices of liberation from all suffering, and non-liberation, knowing them as they truly are, and enabling beings to abandon non-liberating practices, correctly bestowing liberating practices. The Abhidharma says, realizing all the realms entered by the teachings of the Great and Small Vehicles. The power of recollecting past lives (purvanivasanusmrti-bala), being able to recall past events and Jataka tales, after teaching and recalling them, in order to generate aversion in others and pure faith in the mind-king, truly proclaiming them, and subduing those disputants who cling to eternalism (sasvata-drsti). The Abhidharma says, realizing all the causes and conditions of the noble path accumulated in past lives. The power of knowledge of death and rebirth (cyutyupapada-jnana-bala), being able to correctly distinguish the past passing away (death) and future rebirths of disciples, and subduing those disputants who hold nihilistic views (uccheda-drsti). The Abhidharma says, realizing all future potentialities. The power of knowledge of the exhaustion of outflows (asrava-ksaya-jnana-bala), having no doubt or hesitation about one's own liberation, and subduing those who develop arrogance towards the state of Arhat. The Abhidharma says, realizing the liberation from all three realms. These first two powers are able to proclaim the superior noble path; the remaining eight powers are able to proclaim the definitive victorious path. Therefore, they fully reveal the deeds performed by the Buddhas. The four sequences are: When the Tathagata first attains unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), they attain it instantly, and then arise sequentially. First, establishing all unerring cause and effect, arising the power of knowledge of what is possible and impossible (sthanasthana-jnana-bala). Second, for those beings who desire the ripening of results in the desire realm, in order to make them abandon all unwholesome actions and engage in wholesome actions, arising the power of knowledge of the results of actions (karmavipaka-jnana-bala). Third, for those who seek the path of liberation from desire, teaching them to enter it, arising the power of dhyana (meditative absorption), vimoksa (liberation), samadhi (concentration), and samapatti (attainment). Fourth, observing the faculties of those who have abandoned desire, arising the power of knowledge of the superiority or inferiority of faculties (indriyaparapara-jnana-bala). Fifth, observing all the inclinations (adhimukti) that precede those faculties, arising the power of knowledge of various inclinations (nanadhimukti-jnana-bala). Sixth, observing all the latent tendencies (anusaya) that precede those inclinations, arising the power of knowledge of various elements (nanadhatu-jnana-bala). Seventh, enabling them to generate purity in the gateway arising from the object of focus, thereby enabling them to arise and enter, arising the power of universally reaching practices (sarvatragamini-pratipada-jnana-bala). Eighth, due to the appropriate object of focus,

趣入門加行。攝住心已。凈修行已。為說中道。令真遠離薩迦耶見。以為根本。常斷邊執。起宿住隨念力。及死生力。次令永斷一切煩惱。起漏盡智力。更有二解。次第如菩薩地。五諸門辨者。一分別門。二不共門。三平等門。四差別門。五引發門。分別門者。由三分別。一時分別。三世所知。隨悟入故。二品分別。謂於一一自共相一切行相。隨悟入故。三身份別。十方有情。各各差別。一切相續。一切事業。隨悟入故。不共門者。唯有如來。有此十力。不共一切聲聞獨覺。菩薩分得。而未圓滿。故今名近。平等門者。一切如來。皆悉平等。具足此力。無有差別。若就如來多所安住。是即諸佛展轉不同。有一如來。多住此力。所餘如來。覆住餘力。差別門者。如菩薩地。廣說其相。恐繁不述。引發門者。復有三種。一方便。二根本。三發起。方便者。謂于隨所建立教法。以眾多作意定心起數數思恒行相。后便成滿。根本者。雖通靜慮皆悉有之。如來多住殊勝邊際第四靜慮。發起者有二種。一現前起用。以出世間后得世俗為體。而起作業。二居位本性用出世間正智為體。能發后得智。四無所畏。以五門分別。一爾名。二出體。三行相。四次第。五諸門。亦如菩薩藏經第四。顯揚第四。瑜伽五十。對法十四。辨名有二。一

【現代漢語翻譯】現代漢語譯本趣入門加行（preliminary practices）。攝住心（controlling the mind）已。凈修行（purifying practice）已。為說中道（the Middle Way），令真遠離薩迦耶見（Satkayadristi，身見，認為五蘊和合的身體是真實的我），以為根本。常斷邊執（extreme views of permanence and annihilation）。起宿住隨念力（ability to recall past lives），及死生力（ability to know the death and rebirth of beings）。次令永斷一切煩惱，起漏盡智力（power of the extinction of outflows）。更有二解。次第如菩薩地（Bodhisattvabhumi，菩薩的階位）。五諸門辨者：一分別門，二不共門，三平等門，四差別門，五引發門。分別門者：由三分別。一時分別，三世所知（knowledge of the three times），隨悟入故。二品分別，謂於一一自共相一切行相，隨悟入故。三身份別，十方有情（sentient beings），各各差別，一切相續，一切事業，隨悟入故。不共門者：唯有如來（Tathagata，如來），有此十力（ten powers of a Buddha），不共一切聲聞（Sravaka，聲聞）獨覺（Pratyekabuddha，緣覺）。菩薩（Bodhisattva）分得，而未圓滿。故今名近。平等門者：一切如來，皆悉平等，具足此力，無有差別。若就如來多所安住，是即諸佛展轉不同。有一如來，多住此力，所餘如來，覆住餘力。差別門者：如菩薩地，廣說其相。恐繁不述。引發門者：復有三種。一方便，二根本，三發起。方便者：謂于隨所建立教法，以眾多作意定心起數數思恒行相，后便成滿。根本者：雖通靜慮（Dhyana，禪定）皆悉有之，如來多住殊勝邊際第四靜慮。發起者有二種：一現前起用，以出世間后得世俗為體，而起作業。二居位本性用出世間正智為體，能發后得智。四無所畏（four fearlessnesses），以五門分別。一爾名，二出體，三行相，四次第，五諸門。亦如菩薩藏經第四，顯揚第四，瑜伽五十，對法十四。辨名有二：一

【English Translation】 English version Having introduced the preliminary practices. Having controlled the mind. Having purified the practice. Explaining the Middle Way, truly distancing from Satkayadristi (身見, the view of self, considering the aggregation of the five skandhas as the real self), taking it as the foundation. Extreme views of permanence and annihilation. Arising the power of recalling past lives, and the power of knowing the death and rebirth of beings. Next, enabling the permanent cutting off of all afflictions, arising the power of the extinction of outflows. There are two more explanations. The order is like the Bodhisattvabhumi (菩薩的階位, stages of a Bodhisattva). Distinguishing through five doors: 1. Door of Differentiation, 2. Door of Non-commonality, 3. Door of Equality, 4. Door of Difference, 5. Door of Causation. Door of Differentiation: Through three differentiations. 1. Differentiation of Time: Knowledge of the three times, according to the realization and entry. 2. Differentiation of Categories: Regarding each and every self-characteristic and common characteristic, all aspects, according to the realization and entry. 3. Differentiation of Bodies: Sentient beings in the ten directions, each different, all continuities, all activities, according to the realization and entry. Door of Non-commonality: Only the Tathagata (如來, Thus Come One) has these ten powers of a Buddha, not shared by all Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas). Bodhisattvas (菩薩, beings striving for enlightenment) partially attain them, but not completely. Therefore, it is now called 'near'. Door of Equality: All Tathagatas are equal, fully possessing these powers, without any difference. If considering where the Tathagatas mostly abide, then the Buddhas differ from each other. One Tathagata mostly abides in this power, while the remaining Tathagatas abide in other powers. Door of Difference: As extensively explained in the Bodhisattvabhumi. Fearing prolixity, it is not described here. Door of Causation: Again, there are three types. 1. Expedient, 2. Fundamental, 3. Initiating. Expedient: Regarding the established teachings, with numerous mental efforts, fixed mind, repeatedly thinking and constantly acting, later it becomes complete. Fundamental: Although common to all Dhyana (禪定, meditative states), the Tathagata mostly abides in the supreme and ultimate fourth Dhyana. Initiating: There are two types: 1. Manifesting Function: Taking the post-attainment mundane wisdom of the supramundane as its essence, and initiating activities. 2. Abiding in the Essential Nature of the Position: Taking the supramundane correct wisdom as its essence, capable of developing post-attainment wisdom. Four fearlessnesses, distinguished through five doors. 1. Naming, 2. Defining the Substance, 3. Characteristics, 4. Order, 5. Doors. Also as in the fourth chapter of the Bodhisattvapiṭaka Sutra, the fourth chapter of the Yogācārabhūmi-śāstra, the fiftieth chapter of the Yogācārabhūmi-śāstra, and the fourteenth chapter of the Abhidharmasamuccaya. Distinguishing names has two aspects: 1.

列。二釋。列名者。一正等覺無畏。二漏盡無畏。三障法無畏。四出苦道無畏。釋名有二。一總。二別。總者。四是數名。無所畏者。於此四處。能自了知。怛然無畏。心無怯劣。無所疑慮。都無驚懼。故名無畏。別名者。正覺諸法。等覺諸法。名正等覺。諸煩惱漏。種現俱斷。故名漏盡。說障礙法。染必為障。故言障法。說出離道。諸聖修習。決定出苦。名出苦道。於此四中。得無所畏。皆依主釋。出體性者。五十七卷云。以信精進念定慧。及具知根為性。對法雲。若定若慧。及彼相應諸心心所。又云。若起作用。后得智為性。若住自性。正智為體。此體有五。據勝。二智為體。發起。定慧為體。談實。五根為體。相應。四蘊為性。眷屬。五蘊為體。行相者。如經云。世尊自稱我是正等覺者。復有沙門或非沙門。從他方來。佛慰勞言。安樂住不。乞食得不。遂於此中。有立難言。言正等覺無所未知。今問於他。一何相返。我於此難。正見無由。得安隱住。無怖無畏。自稱我處大仙尊位。所以者何。攝受來者。令發勝心。聞佛慰問。發道心故。欲令諸人審諦於事。佛和尚問。況余不知。亦為後人。作其軌範。見來發心。應為引攝。非佛不知。仍言等覺。又如經言我諸漏永盡。后時天授行惡。佛常罵之。執曰性調。用常

【現代漢語翻譯】現代漢語譯本列。二釋。列名者：一、正等覺無畏（Zheng Deng Jue Wu Wei，對一切事物如實、平等覺悟而無所畏懼）。二、漏盡無畏（Lou Jin Wu Wei，斷盡一切煩惱而無所畏懼）。三、障法無畏（Zhang Fa Wu Wei，對於阻礙修行的法無所畏懼）。四、出苦道無畏（Chu Ku Dao Wu Wei，對於脫離痛苦的道路無所畏懼）。解釋名稱分為兩種：一是總的解釋，二是分別的解釋。總的解釋是，『四』只是一個數字，『無所畏』是指在這四種情況下，能夠自己完全瞭解，坦然無畏，心中沒有怯懦，沒有疑慮，完全沒有驚慌恐懼，所以叫做『無畏』。分別的解釋是，正確覺悟諸法，平等覺悟諸法，叫做『正等覺』。各種煩惱的『漏』，種子和現行都被斷除，所以叫做『漏盡』。宣說障礙之法，染污必定成為障礙，所以說是『障法』。宣說出離痛苦的道路，各位聖人修習，必定能夠脫離痛苦，叫做『出苦道』。在這四種情況中，獲得無所畏懼，都是依主釋（Yizhu Shi，一種梵文語法術語）。關於它的體性，第五十七卷說，以信、精進、念、定、慧，以及具足知根為體性。《對法》（Dui Fa，論書名）說，或者以『定』或者以『慧』，以及與它們相應的各種心和心所為體性。又說，如果從起作用的角度來看，以後得智（Hou De Zhi，證悟后獲得的智慧）為體性；如果從安住自性的角度來看，以正智（Zheng Zhi，正確的智慧）為體。這個『體』有五種，從殊勝的角度來說，以兩種智慧為體；從發起作用的角度來說，以『定』和『慧』為體；從談論真實的角度來說，以五根（Wu Gen，信根、精進根、念根、定根、慧根）為體；從相應的角度來說，以四蘊（Si Yun，色蘊、受蘊、想蘊、行蘊）為體；從眷屬的角度來說，以五蘊為體。它的行相，如經中所說，世尊自己稱『我是正等覺』。又有沙門或者不是沙門，從其他地方來，佛陀慰問他們說：『安樂居住嗎？乞食順利嗎？』於是，有人在這裡提出疑問，說『正等覺』應該無所不知，現在卻問別人，這不是互相矛盾嗎？我認為對於這個疑問，從正確的見解來看，沒有理由感到不安，沒有恐懼。自己稱自己處於大仙尊位，是因為接納來者，讓他們發起殊勝之心。聽到佛陀的慰問，他們會發起道心。想要讓人們審慎地對待這件事，佛陀尚且要詢問，更何況其他人呢？這也是為後人樹立榜樣，看到有人發心，就應該引導接納。並非佛陀不知道，仍然說『等覺』。又如經中所說，『我的各種煩惱都永遠斷盡了』，後來提婆達多（Ti Po Da Duo，佛陀的堂弟）做出惡行，佛陀常常斥責他，但有人堅持說他的本性難以調伏，他的行為一向如此。

【English Translation】 English version Section. Two Explanations. Listing the Names: 1. Fearlessness of Perfect Enlightenment (Zheng Deng Jue Wu Wei, Fearlessness due to the complete and equal awakening to all things). 2. Fearlessness of Exhaustion of Defilements (Lou Jin Wu Wei, Fearlessness due to the complete eradication of all afflictions). 3. Fearlessness of Obstructive Dharmas (Zhang Fa Wu Wei, Fearlessness towards dharmas that obstruct practice). 4. Fearlessness of the Path to Liberation from Suffering (Chu Ku Dao Wu Wei, Fearlessness regarding the path to escape from suffering). Explaining the names is divided into two types: one is the general explanation, and the other is the specific explanation. The general explanation is that 'four' is just a number, and 'fearlessness' refers to the ability to fully understand oneself in these four situations, being completely fearless, without cowardice in the heart, without doubts, and without any panic or fear, hence it is called 'fearlessness'. The specific explanation is that correctly awakening to all dharmas and equally awakening to all dharmas is called 'Perfect Enlightenment'. The 'leaks' of various afflictions, both the seeds and manifestations, are cut off, hence it is called 'Exhaustion of Defilements'. Speaking of obstructive dharmas, defilement will surely become an obstacle, so it is said to be 'Obstructive Dharmas'. Speaking of the path to liberation from suffering, all sages practice it and will surely be able to escape from suffering, which is called 'Path to Liberation from Suffering'. In these four situations, obtaining fearlessness is all based on the dependent explanation (Yizhu Shi, a term in Sanskrit grammar). Regarding its nature, the fifty-seventh volume says that it takes faith, diligence, mindfulness, concentration, wisdom, and the complete knowledge of the roots as its nature. The 'Abhidharma' (Dui Fa, name of a treatise) says that either 'concentration' or 'wisdom', and all the minds and mental factors corresponding to them, are its nature. It also says that if viewed from the perspective of its function, the wisdom attained after enlightenment (Hou De Zhi, wisdom attained after enlightenment) is its nature; if viewed from the perspective of abiding in its own nature, correct wisdom (Zheng Zhi, correct wisdom) is its essence. This 'essence' has five aspects: from the perspective of superiority, it takes the two wisdoms as its essence; from the perspective of initiating function, it takes 'concentration' and 'wisdom' as its essence; from the perspective of discussing reality, it takes the five roots (Wu Gen, roots of faith, diligence, mindfulness, concentration, and wisdom) as its essence; from the perspective of correspondence, it takes the four aggregates (Si Yun, aggregates of form, feeling, perception, and mental formations) as its nature; from the perspective of retinue, it takes the five aggregates as its essence. Its characteristics are as the sutra says, the World Honored One himself claimed 'I am the Perfectly Enlightened One'. And there are also śrāmaṇas or non-śrāmaṇas who come from other places, and the Buddha comforts them by saying, 'Do you live in peace? Is it easy to beg for food?' Therefore, someone raises a question here, saying that the 'Perfectly Enlightened One' should know everything, but now he asks others, isn't this contradictory? I think that from the correct view of this question, there is no reason to feel uneasy, without fear. Calling oneself the position of a great sage is because of accepting those who come, allowing them to generate superior minds. Hearing the Buddha's comfort, they will generate the mind of the path. Wanting to make people carefully treat this matter, the Buddha still asks, let alone others? This is also setting an example for later generations, seeing someone generate the mind, one should guide and accept them. It is not that the Buddha does not know, but still says 'Perfect Enlightenment'. Also, as the sutra says, 'All my defilements are forever exhausted', later Devadatta (Ti Po Duo, Buddha's cousin) committed evil deeds, and the Buddha often scolded him, but some insisted that his nature was difficult to tame, and his behavior was always like this.

耎語。遂有難言。言諸漏盡。煩惱並亡。呵叱天授。愛語執曰貪瞋未滅。漏寧盡耶。一何乖返。我於此難。正見無由。安隱無怖。處大佛位。天授譬之惡馬。楚毒方調。若不叱呵。返言怖我。執曰喻之慧象。隨遂人心。故以耎言。即能調順。非有貪瞋漏不盡耶。又如經言。我為諸弟子。說障礙法。染必為障。便不遮預流一來有妻子等。遂有難言。染必為障。聖仍畜妻。一何乖返。我於此難。正見無由。安隱無怖。處大仙位。耶行障諸聖道。畜妻障離欲道。初二果人。既未離欲。性或久成。故除耶。行。不斷妻子。斯有何失。故諸染法。非不障也。又如經言。我為弟子。說出離道。諸聖修習。決定出離。決定通達。後有無學迦留陀夷。埋之糞壤。鴦掘摩羅。獄火焚身。遂有難言。聖道久修。望離眾苦。無學既還受苦。何用修道之為。一何乖返。我於此難。正見無由。安隱無怖。處大仙位。實得無學。苦果定亡。示現惠因必有苦報。由此聖者未相受苦。起后教故。或決定業道所不排。不定之業。無學可盡。或苦異熟。無學不受。惡業盡故。有必障果。不成無學。彼言無學。受彼苦者。現居有學。猶未離欲。定成無學。故與為名。縱得神通。非不還等。世五通故。次第者。此中次第。依對法論菩薩地中。出苦為第三。障法為

第四。對法雲。前二是自利。初智后斷。有差別故。后二是利他。遠離所治法。修能治道故。菩薩地云。初正等覺。不共聲聞。次諸漏盡。共二乘等。次出苦道。為脫眾苦。求解脫者。后說障法。出道為礙。故二聖教次第不同。諸門者有五。一所為。二分別。三平等。四差別。五引發。所為者。等覺無畏。為趣大乘諸菩薩故。漏盡無畏。為趣二乘諸有情故。后二無畏。俱為求趣諸乘者故。如經言。謂我為諸菩薩聲聞。說出離道。諸知集者。聲聞藏中。除菩薩言。菩薩藏中。唯誦菩薩之言。理實通也。所餘諸門。準前七力。怨繁應止。十八佛不共法。以五門分別。一名。二體。三行相。四差別。五諸門。辨名有二。一列。二釋。列名。一無誤失。二無卒暴音。三無忘失念。四無不定心。五無種種想。六無不擇舍。七志欲無退。八精進無退。九念無退。十定無退。十一慧無退。十二解脫無退。十三一切身業智為前導隨智而轉。十四一切語業智為前導隨智而轉。十五一切意業智為前導隨智而轉。十六知過去世無著無礙。十七知未來世無著無礙。十八知現在世無著無礙。釋名者。十八者數。佛者能成熟。不共法者所成熟。唯佛獨成。余所無有。名不共法。或復餘人雖似分得。而一切種皆不圓滿。如來於彼一切。一切悉皆證得。

【現代漢語翻譯】現代漢語譯本第四，關於四種無畏（對法雲）。前兩種是自利，先是智慧，后是斷除煩惱，因為兩者有差別。后兩種是利他，遠離所要對治的法，修習能夠對治的道。菩薩地論中說，最初的正等覺，是不與聲聞乘（Śrāvakayāna）共通的；其次的諸漏已盡，是與二乘（Śrāvakayāna and Pratyekabuddhayāna）共通的；再次的出苦之道，是爲了使眾生脫離眾苦，為求解脫者而說；最後說障法，是因為它會成為出道的障礙。因此，二聖教的次第不同。各種門徑有五種：一是所為，二是分別，三是平等，四是差別，五是引發。所為，是指等覺無畏，是爲了引導趣向大乘（Mahāyāna）的諸菩薩（Bodhisattva）的緣故；漏盡無畏，是爲了引導趣向二乘（Śrāvakayāna and Pratyekabuddhayāna）的諸有情的緣故；后兩種無畏，都是爲了求趣向諸乘者的緣故。如經中所說，『我為諸菩薩（Bodhisattva）聲聞（Śrāvaka），說出離道。』諸知集者，在聲聞藏中，除去菩薩（Bodhisattva）的言論；在菩薩藏中，只誦讀菩薩（Bodhisattva）的言論，道理上實際上是相通的。其餘各種門徑，參照之前的七力，因為繁瑣應該停止。十八佛不共法，用五種門徑來分別：一名，二體，三行相，四差別，五諸門。辨名有二：一是列舉，二是解釋。列舉名目：一、無誤失；二、無卒暴音；三、無忘失念；四、無不定心；五、無種種想；六、無不擇舍；七、志欲無退；八、精進無退；九、念無退；十、定無退；十一、慧無退；十二、解脫無退；十三、一切身業以智慧為前導，隨智慧而運轉；十四、一切語業以智慧為前導，隨智慧而運轉；十五、一切意業以智慧為前導，隨智慧而運轉；十六、知過去世無著無礙；十七、知未來世無著無礙；十八、知現在世無著無礙。解釋名目：十八，是數量；佛（Buddha），是能夠成熟者；不共法，是所成熟者，只有佛（Buddha）才能成就，其餘人所沒有的，名為不共法。或者其他人雖然似乎分得一部分，但一切種類都不圓滿，如來（Tathāgata）對於那些一切，一切都完全證得。

【English Translation】 English version Fourth, regarding the four fearlessnesses (Dharmamegha). The first two are for self-benefit, first wisdom, then the cessation of afflictions, because there is a difference between the two. The latter two are for the benefit of others, to distance oneself from the dharmas to be subdued and to cultivate the path that can subdue them. The Bodhisattvabhumi-sastra says, 'The initial perfect enlightenment is not shared with the Śrāvakayāna (vehicle of hearers); the subsequent exhaustion of all outflows is shared with the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); the next path of liberation from suffering is spoken for the sake of liberating beings from all suffering, for those who seek liberation; the final speaking of obstructing dharmas is because they become obstacles to the path of liberation.' Therefore, the order of the two holy teachings is different. There are five kinds of gateways: first, the purpose; second, the distinction; third, the equality; fourth, the difference; fifth, the origination. The purpose refers to the fearlessness of perfect enlightenment, for the sake of guiding those Bodhisattvas (Bodhisattva) who are inclined towards the Mahāyāna (Great Vehicle); the fearlessness of the exhaustion of outflows is for the sake of guiding those sentient beings who are inclined towards the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); the latter two fearlessnesses are both for the sake of those who seek to incline towards all vehicles. As it says in the sutra, 'I speak the path of liberation for all Bodhisattvas (Bodhisattva) and Śrāvakas (Śrāvaka).' Those who know the collections, in the Śrāvakayāna collection, remove the words of the Bodhisattva (Bodhisattva); in the Bodhisattva collection, only recite the words of the Bodhisattva (Bodhisattva), but the principle is actually the same. The remaining gateways, refer to the previous seven powers, because of the complexity, it should be stopped. The eighteen unshared dharmas of the Buddha (Buddha) are distinguished by five gateways: first, the name; second, the essence; third, the characteristics; fourth, the difference; fifth, the gateways. Distinguishing the names has two aspects: first, listing; second, explaining. Listing the names: 1. No mistake; 2. No abrupt sound; 3. No forgetfulness of mindfulness; 4. No unsteady mind; 5. No various thoughts; 6. No unselective abandonment; 7. No regression of aspiration; 8. No regression of diligence; 9. No regression of mindfulness; 10. No regression of concentration; 11. No regression of wisdom; 12. No regression of liberation; 13. All bodily actions are led by wisdom and follow wisdom; 14. All verbal actions are led by wisdom and follow wisdom; 15. All mental actions are led by wisdom and follow wisdom; 16. Knowing the past without attachment or obstruction; 17. Knowing the future without attachment or obstruction; 18. Knowing the present without attachment or obstruction. Explaining the names: Eighteen is the number; Buddha (Buddha) is the one who can mature; unshared dharmas are what is matured, only the Buddha (Buddha) can accomplish, which others do not have, is called unshared dharmas. Or although others may seem to partially attain them, all types are not complete, the Tathāgata (Tathāgata) completely attains all of those, everything.

於一切種。無不圓滿。最極超過。殊妙第一。名不共法。獨佛有義。是不共義。佛之不共法。名佛不共法。依主釋也。合言十八不共法。帶數釋也。體性者。初二以身語業思為性。第三第九以念。第四第十以定。第五以想。第六第十一及后六以慧。第七以欲。第八以精進。第十二以勝解為體。如是合以思想欲勤念定勝解慧八法為性。此中遍行二。謂思想。善一。謂勤。別境五。謂慾念定勝解慧。所餘為十八法體唯是三蘊。謂色想行。身語二業。色蘊攝故。歸本是思。若起作用。依后得智。若住自性。依正體智。若兼相應。四蘊為性。若加眷屬。五蘊為性。行相者。阿羅漢。雖漏也盡。為乞食故。出遊城邑。或與惡馬及盜賊等共而游止。或踐隔荊棘。高足越坑。入女人家。不依正理。而作語言。棄捨正路。而行耶徑。如是誤失。如來永無。阿羅漢等。或迷道路。或入空宅。揚聲大叫。因不染習氣。聚落露唇齒。而現大笑。現卒暴音。如來永無。阿羅漢等。猶有不染污。久遠所作。久遠所說。忘失憶念。如來永無。阿羅漢等。斂心方定。出則不定。如來永無。阿羅漢等。于有餘生死。起違逆想。于無餘涅槃。起寂靜想。如來永無此種種想。住大舍故。阿羅漢等。不曾以智慧簡擇。便棄利樂有情之事。如來永無。阿羅漢等。

于所知障清凈。有未得退。謂志欲退。精進退。念退。定退。慧退。解脫退。如來永無。阿羅漢等。或於一時。善三業轉。或非善三業轉。如來三業。智為前導。隨智而轉。故無無記。唯是善性。阿羅漢等。於三世境。不能起心即解。故智是有著。不能一切悉解。故智是有礙。如來於彼。暫起心時。即知一切。是故智是無著無礙。差別者。十八中。初六。依三業清凈說。無誤失依身清凈。無卒暴音依語清凈。餘四皆依意清凈說。中六。于所依及果根。未得不退說。所依謂志欲。由此為本起精進。故名所依。余教說言。欲為精進依故。果謂解脫。由欲為先。後於涅槃解脫及一切境。起決定解。故名為果。欲所求故。精進念定慧名根。久修此四。生善勝故。起解脫故。后六之中。三業智為前導隨智而轉。乃是如來不共三業。知去來今。無著無礙。乃至則是如來不共之智。諸門者有五。一作業。二分別。三平等。四差別。五引發。作業者。謂由身語意業清凈。以得不退。若行若住。映敞一切聲聞獨覺。三業清凈者。初六作業。以得不退者。中六作業。若行若住者。后六作業。余門準前。恐繁且止。此中所說力無畏等。唯佛獨成。今已分得。至紹隆位。故名為近。舉此類余。佛法皆爾。舊經。合此位及功德。總為一近。

【現代漢語翻譯】現代漢語譯本于所知障（對知識的障礙）清凈。有未得退（尚未獲得而退失）。謂志欲退（意願退失）。精進退（努力退失）。念退（正念退失）。定退（禪定退失）。慧退（智慧退失）。解脫退（解脫退失）。如來（Tathagata，佛的稱號之一）永無。阿羅漢（Arhat，斷盡煩惱的聖者）等，或於一時，善三業轉（身口意三業向善轉變），或非善三業轉（身口意三業不向善轉變）。如來三業，智為前導（以智慧為先導），隨智而轉（隨著智慧而轉變），故無無記（沒有無記業，即非善非惡的業），唯是善性（只有善良的性質）。阿羅漢等，於三世境（過去、現在、未來三世的境界），不能起心即解（不能一起心就理解），故智是有著（智慧是有執著的），不能一切悉解（不能完全理解一切），故智是有礙（智慧是有障礙的）。如來於彼，暫起心時，即知一切（稍微一起心時，就知曉一切），是故智是無著無礙（所以智慧是無執著無障礙的）。差別者，十八中，初六，依三業清凈說（根據身口意三業的清凈來說）。無誤失依身清凈（沒有錯誤和缺失，依靠身體的清凈）。無卒暴音依語清凈（沒有粗暴的聲音，依靠語言的清凈）。餘四皆依意清凈說（其餘四個都根據意念的清凈來說）。中六，于所依及果根，未得不退說（對於所依賴的、果實和根本，未獲得而不退失來說）。所依謂志欲（所依賴的指意願），由此為本起精進（由此為根本而生起精進），故名所依（所以稱為所依賴的）。余教說言，欲為精進依故（其他教派說，意願是精進的依靠）。果謂解脫（果實指解脫），由欲為先（由於意願為先），後於涅槃（Nirvana，寂滅）解脫及一切境（以及一切境界），起決定解（生起決定的理解），故名為果（所以稱為果實）。欲所求故（因為意願所追求的緣故）。精進念定慧名根（精進、正念、禪定、智慧稱為根本），久修此四（長久修習這四者），生善勝故（產生善良殊勝的緣故），起解脫故（生起解脫的緣故）。后六之中，三業智為前導隨智而轉（身口意三業以智慧為先導，隨著智慧而轉變），乃是如來不共三業（乃是如來不共有的身口意三業）。知去來今（知道過去、現在、未來），無著無礙（沒有執著沒有障礙），乃至則是如來不共之智（乃至是如來不共有的智慧）。諸門者有五（各種門有五種）：一作業（造作），二分別（分別），三平等（平等），四差別（差別），五引發（引發）。作業者，謂由身語意業清凈（造作者，指由於身口意業的清凈），以得不退（以獲得不退轉）。若行若住（如果行走如果停留），映敞一切聲聞（Sravaka，聽聞佛法而證悟的修行者）獨覺（Pratyekabuddha，靠自己覺悟的修行者）。三業清凈者，初六作業（身口意三業清凈者，最初六種造作）。以得不退者，中六作業（以獲得不退轉者，中間六種造作）。若行若住者，后六作業（如果行走如果停留者，最後六種造作）。余門準前（其餘的門參照前面）。恐繁且止（恐怕繁瑣就停止了）。此中所說力無畏等（這裡所說的力量、無畏等等），唯佛獨成（只有佛才能獨自成就）。今已分得（現在已經分得），至紹隆位（到達紹隆的地位），故名為近（所以稱為接近）。舉此類余（舉出此類，其餘的），佛法皆爾（佛法都是這樣）。舊經，合此位及功德（舊的經典，合併這個地位和功德），總為一近（總稱為一個接近）。

【English Translation】 English version Purity in relation to the obscurations of knowledge (Jnana-avarana). There is regression from what has not been attained, meaning regression of aspiration, regression of diligence, regression of mindfulness, regression of concentration, regression of wisdom, regression of liberation. Such regression never occurs in the Tathagata (one of the titles of the Buddha). Arhats (those who have extinguished all afflictions) and others may, at times, engage in virtuous three karmas (actions of body, speech, and mind), or they may engage in non-virtuous three karmas. The Tathagata's three karmas are guided by wisdom, and they follow wisdom. Therefore, there is no neutral karma, only virtuous nature. Arhats and others, in relation to the realms of the three times (past, present, and future), cannot immediately understand upon arising of thought. Therefore, their wisdom is attached, and they cannot fully understand everything. Therefore, their wisdom is obstructed. When the Tathagata momentarily arises in thought, he immediately knows everything. Therefore, his wisdom is unattached and unobstructed. The differences are as follows: Among the eighteen, the first six are explained based on the purity of the three karmas. The absence of error or fault relies on the purity of the body. The absence of harsh or violent speech relies on the purity of speech. The remaining four are all explained based on the purity of mind. The middle six are explained in terms of non-regression from what has not been attained in relation to the basis, the fruit, and the root. The basis refers to aspiration, from which diligence arises as its foundation. Therefore, it is called the basis. Other teachings say that aspiration is the basis of diligence. The fruit refers to liberation. Because aspiration comes first, later, in relation to Nirvana (cessation of suffering), liberation, and all realms, a definitive understanding arises. Therefore, it is called the fruit. Because aspiration is what is sought. Diligence, mindfulness, concentration, and wisdom are called roots. Because these four are cultivated for a long time, they generate superior virtue and lead to liberation. Among the last six, the three karmas of body, speech, and mind, guided by wisdom and following wisdom, are the unique three karmas of the Tathagata. Knowing the past, present, and future, without attachment or obstruction, even to the extent that it is the unique wisdom of the Tathagata. There are five doors: first, action; second, discrimination; third, equality; fourth, difference; fifth, origination. Action refers to the purity of body, speech, and mind, by which non-regression is attained. Whether walking or standing, it illuminates all Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary realizers). Those with pure three karmas perform the first six actions. Those who attain non-regression perform the middle six actions. Those who walk or stand perform the last six actions. The remaining doors are similar to the previous ones. Fearing prolixity, I will stop here. The powers, fearlessness, and so on mentioned here are uniquely accomplished by the Buddha. Now that they have been partially attained, reaching the stage of perpetuation, they are called near. Examples of this kind, all other Buddhist teachings are like this. The old scriptures combine this stage and merit, collectively calling it one nearness.

經。已除所有(至)險穢深坑。

贊曰。此嘆離諸惡果功德。怖畏惡趣者。謂三惡趣。三惡趣果。可怖畏故。或八無暇。名可怖畏。余云惡道。名為惡趣。或五怖畏。名怖畏。雖初地離。今八地上。復離其因。因果總盡。故今稱離。上生人天。故除惡趣。人天覆有險惡深坑。無形二形黃門等類。及女人等。併名人中惡趣。此難救度。故名深坑。深可怖畏。故名險穢。如險穢道。亦如深坑。或起邪見。謗無因果。名穢深坑。如上所說。並通惡果。今皆超之。舊經總言。開閉一切諸惡趣門。義亦通也。

經。永棄緣起(至)諸有趣生。

贊曰。嘆獲無住涅槃功德。生死緣起。難可破壞。猶如金剛。能損眾生。如刀如杖。謂緣起法。如似金剛。為刀為杖。能損眾生。難可破壞。或惡趣是苦果。深坑是彼因。沒而難出。故此緣起法。總談生死。皆已永離。菩薩久離分段生死。或定能離一切緣起。證得涅槃。而不住中。常思三有四有七有九有二十五有五趣四生。示現隨類。而教導之。永棄緣起。大智為先。不住生死。常思示現。隨類教導。大悲為先。不住涅槃。舊云。而生五道以現其身。雖有大悲。無大智中能棄緣起。

經。為大醫王(至)愈疾施安。

贊曰。此顯善達機宜濟利功德。醫者意

【現代漢語翻譯】現代漢語譯本經：已除所有（至）險穢深坑。

贊曰：此讚歎遠離各種惡果的功德。『怖畏惡趣者』，指的是三惡趣（地獄、餓鬼、畜生）。因為三惡趣的果報令人恐懼畏懼。或者指八無暇（沒有機會修行佛法的八種狀態），稱為『可怖畏』。也有人說惡道稱為『惡趣』。或者指五怖畏（生存的五種恐懼），稱為『怖畏』。雖然初地菩薩已經遠離，但八地菩薩在因地上也徹底遠離，因和果都完全斷盡，所以現在稱作『離』。因為將要上生人天善道，所以去除惡趣。人天道中也有險惡深坑，比如無形、二形、黃門等，以及女人等，都被稱為人中的惡趣。這些都難以救度，所以稱為『深坑』。因為深不可測，令人恐懼畏懼，所以稱為『險穢』，如同險惡污穢的道路，也如同深坑。或者生起邪見，誹謗沒有因果，稱為『穢深坑』。如上所說，這些都通向惡果，現在都超越了。舊譯經文總說『開閉一切諸惡趣門』，意思也相通。

經：永棄緣起（至）諸有趣生。

贊曰：讚歎獲得無住涅槃的功德。生死緣起難以破壞，猶如金剛，能夠損害眾生，如同刀杖。這裡說緣起法就像金剛，像刀杖一樣，能夠損害眾生，難以破壞。或者說惡趣是苦果，深坑是苦果的因，一旦陷入就難以脫出，所以說緣起法總括了生死。菩薩已經永遠遠離了這些。菩薩早就遠離了分段生死。或者說菩薩必定能夠遠離一切緣起，證得涅槃，卻不住于涅槃之中。菩薩常常思念三有、四有、七有、九有、二十五有、五趣四生，示現各種身形，隨順眾生種類而教導他們。永遠捨棄緣起，以大智慧為先導。不住于生死，常常思念示現，隨順眾生種類而教導他們，以大悲心為先導。不住于涅槃。舊譯經文說『而生五道以現其身』，雖然有大悲心，但沒有大智慧就不能捨棄緣起。

經：為大醫王（至）愈疾施安。

贊曰：這顯示了善於瞭解眾生根機，利益眾生的功德。醫者的意圖是...

【English Translation】 English version Sutra: Already removed all (to) dangerous, foul, and deep pits.

Commentary: This praises the merit of being free from all evil consequences. 'Those who fear evil destinies' refers to the three evil destinies (hell, hungry ghosts, animals), because the consequences of the three evil destinies are frightening and fearful. Or it refers to the eight unfavorable conditions (eight states where there is no opportunity to practice the Buddha's teachings), which are called 'fearful'. Some say evil paths are called 'evil destinies'. Or it refers to the five fears (five fears of existence), which are called 'fears'. Although the first Bhumi (stage of Bodhisattva) has already separated from them, the eighth Bhumi completely separates from their causes, so both cause and effect are completely exhausted, hence it is now called 'separated'. Because one will be reborn in the good destinies of humans and gods, the evil destinies are removed. In the human and heavenly realms, there are also dangerous and deep pits, such as those who are formless, of two genders, eunuchs, and women, who are all called evil destinies among humans. These are difficult to save, so they are called 'deep pits'. Because they are unfathomable and cause fear, they are called 'dangerous and foul', like dangerous and foul paths, also like deep pits. Or, arising from wrong views, slandering the absence of cause and effect, is called 'foul and deep pits'. As mentioned above, these all lead to evil consequences, and now they are all transcended. The old translation generally says 'opening and closing all the gates of the evil destinies', the meaning is also similar.

Sutra: Forever abandoning dependent origination (to) all sentient beings.

Commentary: This praises the merit of attaining non-abiding Nirvana. The dependent origination of birth and death is difficult to destroy, like diamond, which can harm sentient beings, like knives and staffs. Here it says that the Dharma of dependent origination is like diamond, like knives and staffs, which can harm sentient beings and is difficult to destroy. Or it can be said that the evil destinies are the bitter consequences, and the deep pits are the causes of those consequences. Once fallen into, it is difficult to escape, so the Dharma of dependent origination encompasses birth and death. Bodhisattvas have already forever separated from these. Bodhisattvas have long been separated from the segmented birth and death. Or it can be said that Bodhisattvas will surely be able to separate from all dependent origination, attain Nirvana, but do not abide in Nirvana. Bodhisattvas often contemplate the three realms of existence, the four realms of existence, the seven realms of existence, the nine realms of existence, the twenty-five realms of existence, the five destinies and the four types of birth, manifesting various forms, and teaching them according to the types of sentient beings. Forever abandoning dependent origination, with great wisdom as the guide. Not abiding in birth and death, often contemplating manifestation, teaching them according to the types of sentient beings, with great compassion as the guide. Not abiding in Nirvana. The old translation says 'and being born in the five paths to manifest their bodies', although there is great compassion, without great wisdom, one cannot abandon dependent origination.

Sutra: Being a great physician king (to) curing diseases and bestowing peace.

Commentary: This shows the merit of being good at understanding the faculties of sentient beings and benefiting them. The intention of a physician is...

也。善識病源。妙閑藥本。隨時救利。立以醫名。於此自在。名大醫王。方謂方法。說藥之教。術謂道術。救濟之要。善知此二。立醫王名。既識眾生之根。故能應病而與其藥。藥既與之。其疾便愈。施其安樂。樂有五樂。一自性樂。樂受體。二因樂。能生樂受根境等法。三苦對治樂。寒熱等苦。暫息滅時。生起樂想。四斷受樂。謂滅定。五無惱害樂。無惱害樂復有四種。一出離樂。謂色無色界。二遠離樂。謂出家者。三覺法樂。謂菩提。四寂靜樂。謂涅槃。如菩薩地解此五樂。安即是樂。此中二解。一解菩薩喻。療生死病大醫王故。病即機感。藥謂正法。二解。菩薩善解五明。知醫方術。故能應病與藥。愈疾施安。濟現身病及後身病。故通二解。

經。無量功德(至)皆嚴凈。

贊曰。此顯內外殊勝功德。內體功德。皆已成就。及外佛土。皆嚴凈故。若內德不成。而外土不凈。

經。其見聞者(至)亦不唐捐。

贊曰。此顯任運二利功德。若有眾生。見聞菩薩皆蒙濟利。隨其病宜。皆能濟拔。盲者得眼。聾者得耳。如是等類。菩薩舉心。凡所指意。無非善事。初必益故。終無有作虛棄功勞。唐者虛也。捐者棄也。上四十句。別嘆德已。

經。設經俱胝(至)亦不能盡。

贊曰

【現代漢語翻譯】現代漢語譯本：也。善於識別疾病的根源，精通藥理的根本。隨時救助利益眾生，因此被尊稱為『大醫王』。『方』指的是方法，即宣說藥理的教導；『術』指的是道術，是救濟眾生的要訣。能夠精通這兩方面，才能被尊稱為『醫王』。因爲了解眾生的根性，所以能夠根據病情給予相應的藥物。藥物一旦給予，疾病便會痊癒，從而施予安樂。安樂有五種：一是自性樂，是感受的本體；二是因樂，是能夠產生快樂感受的根源和境界等法；三是苦對治樂，當寒冷、炎熱等痛苦暫時止息時，產生快樂的想法；四是斷受樂，指的是滅盡定；五是無惱害樂。無惱害樂又有四種：一是出離樂，指的是脫離色界等；二是遠離樂，指的是出家之人；三是覺法樂，指的是菩提；四是寂靜樂，指的是涅槃。如《菩薩地》所解釋的這五種安樂。『安』即是『樂』。這裡有兩種解釋：一種解釋是將菩薩比喻為治療生死疾病的大醫王，病指的是眾生的機感，藥指的是正法；另一種解釋是菩薩精通五明，瞭解醫方之術，所以能夠根據病情給予藥物，治癒疾病，施予安樂，救濟現世和後世的疾病，因此這兩種解釋都適用。

經文：無量功德（至）皆嚴凈。

贊曰：這顯示了菩薩內外殊勝的功德。內在的功德，都已經成就；以及外在的佛土，都莊嚴清凈。如果內在的功德沒有成就，那麼外在的佛土也不會清凈。

經文：其見聞者（至）亦不唐捐。

贊曰：這顯示了菩薩任運利他的功德。如果有眾生，見到或聽到菩薩，都能得到救濟和利益，根據他們的病情，都能得到救拔。例如盲人得到眼睛，聾人得到耳朵等等。菩薩的一舉一動，凡是所想所做的，沒有不是善事的。一開始必定有利益，最終也不會有任何虛假或浪費的功勞。『唐』是虛假的意思，『捐』是拋棄的意思。以上四十句，分別讚歎了菩薩的功德。

經文：設經俱胝（至）亦不能盡。

贊曰：

【English Translation】 English version: Also. [He is] skilled at recognizing the source of illnesses, wonderfully familiar with the fundamentals of medicinal substances. At any time, he saves and benefits [beings], establishing [his] name as a 'Great Physician King'. In this, [he is] at ease. 'Method' refers to the methods, the teachings that explain medicine. 'Skill' refers to the Taoist arts, the essentials of saving and aiding. Being skilled in these two, [he] establishes the name of 'Physician King'. Because [he] understands the roots of sentient beings, [he] is able to respond to illnesses and give them medicine. Once the medicine is given, their illnesses are cured, thereby bestowing peace and happiness. Happiness has five types: first, self-nature happiness, the substance of feeling; second, causal happiness, the roots and environments, etc., that can generate happy feelings; third, happiness that counteracts suffering, when suffering such as cold and heat temporarily ceases, giving rise to thoughts of happiness; fourth, happiness of cessation of feeling, referring to the extinction samadhi; fifth, happiness without affliction. Happiness without affliction further has four types: first, happiness of renunciation, referring to being free from the realm of form, etc.; second, happiness of detachment, referring to those who have left home [monks and nuns]; third, happiness of awakening to the Dharma, referring to Bodhi; fourth, happiness of tranquility, referring to Nirvana. As explained in the Bodhisattva Grounds regarding these five types of happiness. 'Peace' is 'happiness'. There are two explanations here: one explanation is that the Bodhisattva is likened to a Great Physician King who cures the illnesses of birth and death; illness refers to the sentient beings' potential, medicine refers to the Proper Dharma; the other explanation is that the Bodhisattva is skilled in the five sciences and understands the arts of medicine, so [he] is able to give medicine according to the illness, cure the disease, bestow peace, and relieve illnesses in this life and future lives, so both explanations apply.

Sutra: Immeasurable merits (to) all adorned and purified.

Commentary: This reveals the Bodhisattva's extraordinary merits, both internal and external. The internal merits have all been accomplished, and the external Buddha-lands are all adorned and purified. If the internal merits are not accomplished, then the external lands will not be pure.

Sutra: Those who see or hear (to) will not be in vain.

Commentary: This reveals the merits of the Bodhisattva's effortless benefit to others. If there are sentient beings who see or hear the Bodhisattva, they will all receive salvation and benefit, and according to their illnesses, they will all be rescued. For example, the blind gain eyes, the deaf gain ears, and so on. Every thought and intention of the Bodhisattva is nothing but good deeds. Initially, there is certain benefit, and ultimately, there will be no false or wasted effort. 'Vain' means false, 'discarded' means abandoned. The above forty lines separately praise the Bodhisattva's merits.

Sutra: Suppose one were to recite kotis (to) also could not exhaust.

Commentary:

。此總結嘆德廣道妙。設經多劫說。終難盡功德。百千十萬俱胝百億數那庚多億億數。少修業淺。述尚難窮。因廣智幽。德陳難盡。故經十萬個百億億億劫。贊其功德。亦不能盡。

經。其名曰(至)等不等觀菩薩。

贊曰。此即第三別列名也。于中總有五十六菩薩。舊有五十二。此剩五介菩薩。一妙慧。二蓮花勝藏。三三摩地王。四勝魔。五殊寶蓋菩薩。𨷂舊經一寶勝菩薩。等觀者。平等觀理。觀事。觀諸有情。不等者。一觀理不等。謂觀真非俗。二觀事不等。其義可知。三觀有情不等。即可度者度之。不可度者不度之。或時等觀。或時不等觀。名等不等觀。合此二也。

經。定神變王菩薩法自在菩薩。

贊曰。依定起神變。以化眾生。名定神變。舊名定自在。但以入出諸定自在。無神變義。說法無礙。名法自在。

經。法幢菩薩光幢菩薩。

贊曰。梵雲系都。此云幢也。於法自在。高顯如幢。放光自在。亦如高幢。舊云法相光相。此語非也。但譯經人。說如高幢。受者不知。謂指幢為相。如標相相似。是故謬也。

經。光嚴菩薩大嚴菩薩。

贊曰。光中有眾彩。種種莊嚴。名光嚴。以種種寶行。莊嚴內身。名大莊嚴。

經。寶峰(至)寶印手菩薩。

【現代漢語翻譯】現代漢語譯本：這段總結讚歎了佛法的廣大和道理的精妙。即使經過多個劫數來講述，也終究難以窮盡其功德。百千、十萬、俱胝、百億、數那庚多、億億數，即使是稍微修習、淺薄的描述，尚且難以窮盡。因為佛法的智慧廣大而幽深，功德的陳述難以窮盡。所以，即使經過十萬個百億億億劫，讚歎其功德，也不能完全表達。

經文：其名曰（至）等不等觀菩薩（Dengbudengguan Pusa）。

贊曰：這是第三個分別列出菩薩名號的部分。其中總共有五十六位菩薩，舊譯本有五十二位，這裡多出了五位菩薩：一是妙慧（Miaohui），二是蓮花勝藏（Lianhua Shengzang），三是三摩地王（Sanmodi Wang），四是勝魔（Shengmo），五是殊寶蓋菩薩（Shubaogai Pusa）。舊經本有一位寶勝菩薩（Baosheng Pusa）。『等觀』是指平等地觀察理、觀察事、觀察一切有情眾生。『不等』是指：一是觀察理不平等，即觀察真諦而非世俗；二是觀察事不平等，其含義可以理解；三是觀察有情眾生不平等，即可度化者則度化，不可度化者則不度化。或者有時平等觀，有時不平等觀，名為『等不等觀』，是這兩種觀點的結合。

經文：定神變王菩薩（Dingshenbian Wang Pusa），法自在菩薩（Fazizai Pusa）。

贊曰：依靠禪定而生起神通變化，以此來教化眾生，名為『定神變』。舊譯名為『定自在』，但只是指出入各種禪定自在，沒有神通變化的含義。說法沒有障礙，名為『法自在』。

經文：法幢菩薩（Fachuang Pusa），光幢菩薩（Guangchuang Pusa）。

贊曰：梵語為系都（系都），這裡翻譯為『幢』。對於佛法自在運用，高顯如幢。放出光明自在，也像高幢。舊譯為『法相』、『光相』，這種說法是不對的。只是翻譯經文的人，說像高幢一樣，接受的人不知道，認為是指幢為相，像標示相貌相似，所以是錯誤的。

經文：光嚴菩薩（Guangyan Pusa），大嚴菩薩（Dayan Pusa）。

贊曰：光明中有各種色彩，種種莊嚴，名為『光嚴』。用各種寶貴的修行，莊嚴內在的身心，名為『大莊嚴』。

經文：寶峰（Baofeng）（至）寶印手菩薩（Baoyinshou Pusa）。

【English Translation】 English version: This summary praises the vastness of the Dharma and the subtlety of its principles. Even after expounding for many kalpas, it is ultimately difficult to exhaust its merits and virtues. Hundreds of thousands, tens of thousands, kotis, hundreds of billions, nayutas, billions upon billions, even a slight cultivation and a shallow description are difficult to fully express. Because the wisdom of the Dharma is vast and profound, the description of its merits and virtues is inexhaustible. Therefore, even after praising its merits and virtues for hundreds of thousands of billions upon billions of kalpas, it is still impossible to fully express them.

Sutra: Their names are (to) Dengbudengguan Bodhisattva (Bodhisattva who Observes Equally and Unequally).

Commentary: This is the third part that lists the names of the Bodhisattvas separately. In total, there are fifty-six Bodhisattvas. The old translation had fifty-two. Here, there are five additional Bodhisattvas: first, Miaohui (Wonderful Wisdom); second, Lianhua Shengzang (Lotus Excellent Treasury); third, Sanmodi Wang (Samadhi King); fourth, Shengmo (Victorious Demon); and fifth, Shubaogai Bodhisattva (Excellent Jeweled Canopy Bodhisattva). The old sutra had one Baosheng Bodhisattva (Jewel Victory Bodhisattva). 'Observing Equally' refers to observing principles, matters, and all sentient beings equally. 'Unequally' refers to: first, observing principles unequally, that is, observing the truth and not the mundane; second, observing matters unequally, the meaning of which can be understood; third, observing sentient beings unequally, that is, those who can be saved are saved, and those who cannot be saved are not saved. Sometimes observing equally, sometimes observing unequally, is called 'Observing Equally and Unequally,' which is the combination of these two viewpoints.

Sutra: Dingshenbian Wang Bodhisattva (Bodhisattva King of Samadhi Transformation), Fazizai Bodhisattva (Bodhisattva of Dharma Sovereignty).

Commentary: Relying on samadhi to generate supernatural transformations, thereby transforming sentient beings, is called 'Samadhi Transformation.' The old translation was 'Samadhi Sovereignty,' but it only referred to the sovereignty of entering and exiting various samadhis, without the meaning of supernatural transformations. Speaking the Dharma without obstruction is called 'Dharma Sovereignty'.

Sutra: Fachuang Bodhisattva (Dharma Banner Bodhisattva), Guangchuang Bodhisattva (Light Banner Bodhisattva).

Commentary: In Sanskrit, it is 系都 (Xi Du), which is translated here as 'banner' (幢 chuáng). Being sovereign in the use of the Dharma, it is high and manifest like a banner. Releasing light freely is also like a high banner. The old translation was 'Dharma Aspect' and 'Light Aspect,' which is incorrect. It was just that the person translating the sutra said it was like a high banner, and the recipient did not know, thinking that it referred to the banner as an aspect, like marking a similar appearance, so it was a mistake.

Sutra: Guangyan Bodhisattva (Splendorous Light Bodhisattva), Dayan Bodhisattva (Great Splendor Bodhisattva).

Commentary: In the light, there are various colors, all kinds of adornments, called 'Splendorous Light.' Using various precious practices to adorn the inner body and mind is called 'Great Splendor'.

Sutra: Baofeng (Jewel Peak) (to) Baoyinshou Bodhisattva (Jewel Seal Hand Bodhisattva).

贊曰。法寶高峻。名寶峰。言詞高峻。名辨峰。舊言寶積辨積。積寶積辨。義稍疏也。手出寶施。名寶手。手上有印。印諸眾生。令脫六趣。名寶印手。

經。常舉手(至)無屈辨菩薩。

贊曰。招諸眾生。勸之修善。名常舉手。授與善法。名常下手。引頸望眾生。常希拔濟。名常延頸。舊云常慘。悲慘拔濟義。菩薩無憂。故非慘也。六根暫觀一眾生時。一一根門。皆生歡喜。如父見子。名常喜根。若見眾生。含笑先云。常起大喜。如王自在。名喜王。言詞難伏。名無屈辨。舊云辨音。此義便爽。

經。虛空藏(至)寶施菩薩。

贊曰。虛空為藏。持以施生。名虛空藏。心持慧寶炬。照群生之癡暗。名執寶炬。以法寶施生。作吉祥事。名寶吉祥。舊名寶勇。寶施生。片得其意。闕無吉祥。常以七寶施諸眾生。名為寶施。舊名寶見。道理成難。

經。帝網至慧峰菩薩。

贊曰。如天帝釋有自在術。於一一事中。現一切事。網或眾生。菩薩神通。以作幻術。網利眾生。故名帝網。放大光明。猶如網珠。名為光網。舊云明網。所放神光不名明故。離諸定障。而入靜慮。得大自在。名無障靜慮。舊云。無緣觀。觀無所緣。其義非也。或無者無障。緣觀者定。其義可知。智慧高峻。名

【現代漢語翻譯】現代漢語譯本贊曰：法寶高峻，名為寶峰（Bao Feng）。言辭高峻，名為辨峰（Bian Feng）。舊譯為寶積、辨積，積寶積辨，意義稍有疏漏。以手施予珍寶，名為寶手（Bao Shou）。手上持有印記，以此印記加持眾生，使之脫離六道輪迴，名為寶印手（Bao Yin Shou）。

經文：常舉手（Chang Ju Shou）菩薩……無屈辨（Wu Qu Bian）菩薩。

贊曰：招引眾生，勸導他們修習善行，名為常舉手。授予他們善法，名為常下手（Chang Xia Shou）。引頸觀望眾生，時常希望能夠救拔濟度他們，名為常延頸（Chang Yan Jing）。舊譯為常慘，悲慘救濟之義，菩薩並無憂愁，因此不應是『慘』。六根短暫地觀看一位眾生時，每一個根門，都生出歡喜，如同父親見到兒子一般，名為常喜根（Chang Xi Gen）。如果見到眾生，總是含笑先問候，時常生起極大的歡喜，如同國王一般自在，名為喜王（Xi Wang）。言辭難以駁倒，名為無屈辨。舊譯為辨音，此義不妥。

經文：虛空藏（Xu Kong Zang）菩薩……寶施（Bao Shi）菩薩。

贊曰：以虛空為藏，持有並施予眾生，名為虛空藏。心中持有智慧的火炬，照亮眾生的愚癡和黑暗，名為執寶炬（Zhi Bao Ju）。以法寶施予眾生，做吉祥之事，名為寶吉祥（Bao Ji Xiang）。舊譯為寶勇，寶施予眾生，略得其意，但缺少吉祥之意。時常以七寶佈施給眾生，名為寶施。舊譯為寶見，道理難以成立。

經文：帝網（Di Wang）菩薩……慧峰（Hui Feng）菩薩。

贊曰：如同天帝釋提桓因擁有自在之術，在每一件事物中，顯現一切事物。以網羅住眾生，菩薩以神通之力，施展幻術，以網羅利益眾生，因此名為帝網。放大光明，猶如網上的明珠，名為光網（Guang Wang）。舊譯為明網，菩薩所放的神光不稱為『明』。遠離各種禪定障礙，而進入靜慮，獲得大自在，名為無障靜慮（Wu Zhang Jing Lu）。舊譯為無緣觀，觀無所緣，其義不妥。或者『無』指無障，『緣觀』指禪定，其義可以理解。智慧高峻，名為慧峰。

【English Translation】 English version Eulogy: The Dharma treasure is lofty and majestic, named Bao Feng (寶峰, Treasure Peak). Eloquence is lofty and majestic, named Bian Feng (辨峰, Discernment Peak). The old translations Bao Ji (寶積, Treasure Accumulation) and Bian Ji (辨積, Discernment Accumulation), with the accumulation of treasure and discernment, are slightly flawed in meaning. Giving treasures with the hand is named Bao Shou (寶手, Treasure Hand). Holding a seal on the hand, sealing all sentient beings with it, enabling them to escape the six realms of existence, is named Bao Yin Shou (寶印手, Treasure Seal Hand).

Sutra: Chang Ju Shou (常舉手, Constantly Raising Hand) Bodhisattva... Wu Qu Bian (無屈辨, Unyielding Eloquence) Bodhisattva.

Eulogy: Summoning all sentient beings, exhorting them to cultivate goodness, is named Chang Ju Shou. Bestowing good Dharma upon them is named Chang Xia Shou (常下手, Constantly Lowering Hand). Stretching the neck to look at sentient beings, constantly hoping to deliver and aid them, is named Chang Yan Jing (常延頸, Constantly Extending Neck). The old translation Chang Can (常慘, Constantly Miserable) implies a miserable deliverance, but Bodhisattvas have no sorrow, so it should not be 'miserable.' When the six senses briefly observe one sentient being, each sense organ generates joy, like a father seeing his son, named Chang Xi Gen (常喜根, Constantly Joyful Root). If seeing sentient beings, always smiling and greeting them first, constantly arising great joy, like a king being at ease, is named Xi Wang (喜王, Joyful King). Eloquence difficult to refute is named Wu Qu Bian. The old translation Bian Yin (辨音, Discernment Sound) is inappropriate.

Sutra: Xu Kong Zang (虛空藏, Space Treasury) Bodhisattva... Bao Shi (寶施, Treasure Giving) Bodhisattva.

Eulogy: Taking emptiness as a treasury, holding it and giving it to sentient beings, is named Xu Kong Zang. Holding the torch of wisdom in the heart, illuminating the ignorance and darkness of sentient beings, is named Zhi Bao Ju (執寶炬, Holding Treasure Torch). Giving the Dharma treasure to sentient beings, performing auspicious deeds, is named Bao Ji Xiang (寶吉祥, Treasure Auspiciousness). The old translation Bao Yong (寶勇, Treasure Courage) captures the idea of giving treasures to sentient beings, but lacks the meaning of auspiciousness. Constantly giving the seven treasures to all sentient beings is named Bao Shi. The old translation Bao Jian (寶見, Treasure Seeing) is difficult to justify.

Sutra: Di Wang (帝網, Indra's Net) Bodhisattva... Hui Feng (慧峰, Wisdom Peak) Bodhisattva.

Eulogy: Like the heavenly Lord Indra having the art of freedom, manifesting all things in each and every thing. Ensnaring sentient beings with a net, the Bodhisattva uses supernatural powers to perform illusions, using the net to benefit sentient beings, hence named Di Wang. Emitting great light, like pearls on a net, is named Guang Wang (光網, Light Net). The old translation Ming Wang (明網, Bright Net) is incorrect because the divine light emitted by the Bodhisattva is not called 'bright.' Separating from all meditative obstacles and entering into quiet contemplation, attaining great freedom, is named Wu Zhang Jing Lu (無障靜慮, Unobstructed Quiet Contemplation). The old translation Wu Yuan Guan (無緣觀, Objectless Contemplation), contemplating without an object, is inappropriate. Or 'Wu' means unobstructed, and 'Yuan Guan' means meditation, so the meaning can be understood. Wisdom is lofty and majestic, named Hui Feng.

為慧峰。先云慧積。與義便乖。舊經次有寶勝菩薩。此本無之。

經。天王菩薩(至)峰相等嚴菩薩。

贊曰。於法自在。猶如天王。名為天王。又諸菩薩名清凈天。其中自在。如輪王故。漸得十力。能破四魔。名為壞魔。流注法寶。光明如電。自在如天。故名電天。舊名電德。德功德也。能現神變。自在如王。名現神變王。舊云自在生。即神變自在也。能以功德平等自嚴。如峰之相高峻頗道。名峰相等嚴。先云功德相嚴。相即峰也。義同名沙。

經。師子吼(至)山相擊王菩薩。

贊曰。說法音聲。如師子吼。無所畏故。名師子吼。說法之響。如雲雷音。西方說雷是云聲故。名云雷音。先無雲字。漢雷非云。舊經除之。說法音聲。如兩山相擊轟磕可畏。名山相擊。自在如王。先雲山相擊音。其義同也。

經。香象(至)不捨善軛菩薩。

贊曰。像中之勝。名為香象。如勢香象。故名香象。大香象者。更勝大故。先云白香象。白香象不如香象。故應名大香象。修行匪懈。名常精進。所修善法。猶如車軛。軛行者牛。向涅槃宮。不趣余故。菩薩常住善中。名不捨善軛。先云不休息。但得總意。未善義也。

經。妙慧(至)蓮花嚴菩薩。

贊曰。其智殊勝。名為妙慧。

【現代漢語翻譯】現代漢語譯本：關於慧峰菩薩，之前的譯本寫作慧積菩薩，這與經文的意義不符。舊譯本中還有寶勝菩薩，而這個版本沒有。經文：天王菩薩（Tianwang Bodhisattva，指在法上自在如天王的菩薩）……峰相等嚴菩薩（Fengxiang Dengyan Bodhisattva，指以功德平等莊嚴自身，如山峰高聳的菩薩）。贊曰：在佛法上自在，猶如天王，所以名為天王菩薩。又因為諸菩薩名為清凈天，他們在其中自在，如同輪王一樣。逐漸獲得十力，能夠破除四魔，所以名為壞魔菩薩。流注佛法珍寶，光明如閃電，自在如天，所以名為電天菩薩。舊譯本名為電德菩薩，德即功德的意思。能夠顯現神通變化，自在如國王，名為現神變王菩薩。舊譯本寫作自在生菩薩，指的就是神變自在。能夠以功德平等地莊嚴自身，如山峰之相高峻挺拔，所以名為峰相等嚴菩薩。之前的譯本寫作功德相嚴菩薩，相即是峰，意義相同。經文：師子吼菩薩（Shizihou Bodhisattva，指說法音聲如獅子吼的菩薩）……山相擊王菩薩（Shanxiangji Wang Bodhisattva，指說法音聲如兩山相擊的菩薩）。贊曰：說法的音聲，如同獅子吼叫，無所畏懼，所以名為師子吼菩薩。說法的聲響，如同雲中雷鳴。西方認為雷是云的聲音，所以名為云雷音菩薩。之前的譯本沒有云字，因為漢地的雷並非云的聲音，所以舊譯本去掉了云字。說法的音聲，如同兩山相互撞擊，轟鳴可畏，名為山相擊菩薩，自在如國王。之前的譯本寫作山相擊音菩薩，意義相同。經文：香象菩薩（Xiangxiang Bodhisattva，指如香像一樣殊勝的菩薩）……不捨善軛菩薩（Bushe Shanye Bodhisattva，指不捨棄善法之軛的菩薩）。贊曰：大象中的殊勝者，名為香象。如同有威勢的香象，所以名為香象菩薩。大香象菩薩，是因為更加殊勝廣大。之前的譯本寫作白香象菩薩，白香象不如香象殊勝，所以應該名為大香象菩薩。修行不懈怠，名為常精進菩薩。所修的善法，猶如車軛，駕馭修行者趨向涅槃之宮，不趨向其他地方。菩薩常住于善法之中，所以名為不捨善軛菩薩。之前的譯本寫作不休息菩薩，只是表達了總體的意思，沒有很好地表達其含義。經文：妙慧菩薩（Miaohui Bodhisattva，指智慧殊勝的菩薩）……蓮花嚴菩薩（Lianhua Yan Bodhisattva，指以蓮花莊嚴自身的菩薩）。贊曰：他的智慧殊勝，名為妙慧菩薩。

【English Translation】 English version: Regarding Huifeng Bodhisattva, the previous translation wrote it as Huiji Bodhisattva, which is inconsistent with the meaning of the scripture. The old translation also had Baosheng Bodhisattva, but this version does not. Scripture: Tianwang Bodhisattva (Heavenly King Bodhisattva, referring to a Bodhisattva who is as free as a heavenly king in Dharma)... Fengxiang Dengyan Bodhisattva (Peak Appearance Equally Adorned Bodhisattva, referring to a Bodhisattva who equally adorns himself with merits, like a towering peak). Praise: Being free in the Dharma, like a heavenly king, is why he is called Tianwang Bodhisattva. Also, because all Bodhisattvas are called pure heavens, they are free within them, like a wheel-turning king. Gradually attaining the ten powers, able to break the four maras, is why he is called Huaimo Bodhisattva (Destroying Mara Bodhisattva). Flowing with Dharma treasures, with light like lightning, as free as heaven, is why he is called Diantian Bodhisattva (Lightning Heaven Bodhisattva). The old translation was Diande Bodhisattva (Lightning Virtue Bodhisattva), where virtue means merit. Being able to manifest supernatural transformations, as free as a king, is called Xian Shenbian Wang Bodhisattva (Manifesting Supernatural Transformation King Bodhisattva). The old translation wrote Zizai Sheng Bodhisattva (Freely Born Bodhisattva), which refers to supernatural transformation and freedom. Being able to equally adorn oneself with merits, like the appearance of a mountain peak, tall and upright, is why he is called Fengxiang Dengyan Bodhisattva. The previous translation wrote Gongde Xiangyan Bodhisattva (Merit Appearance Adorned Bodhisattva), where appearance is peak, with the same meaning. Scripture: Shizihou Bodhisattva (Lion's Roar Bodhisattva, referring to a Bodhisattva whose voice of Dharma is like a lion's roar)... Shanxiangji Wang Bodhisattva (Mountain Clash King Bodhisattva, referring to a Bodhisattva whose voice of Dharma is like two mountains colliding). Praise: The voice of Dharma, like a lion's roar, fearless, is why he is called Shizihou Bodhisattva. The sound of Dharma, like thunder in the clouds. The West believes that thunder is the sound of clouds, so it is called Yunlei Yin Bodhisattva (Cloud Thunder Sound Bodhisattva). The previous translation did not have the word 'cloud', because thunder in the Han region is not the sound of clouds, so the old translation removed the word 'cloud'. The voice of Dharma, like two mountains colliding, with a frightening rumble, is called Shanxiangji Bodhisattva, as free as a king. The previous translation wrote Shanxiangji Yin Bodhisattva (Mountain Clash Sound Bodhisattva), with the same meaning. Scripture: Xiangxiang Bodhisattva (Fragrant Elephant Bodhisattva, referring to a Bodhisattva who is as excellent as a fragrant elephant)... Bushe Shanye Bodhisattva (Not Abandoning Good Yoke Bodhisattva, referring to a Bodhisattva who does not abandon the yoke of good Dharma). Praise: The most excellent among elephants is called Xiangxiang (Fragrant Elephant). Like a powerful fragrant elephant, is why he is called Xiangxiang Bodhisattva. Da Xiangxiang Bodhisattva (Great Fragrant Elephant Bodhisattva), is because he is even more excellent and vast. The previous translation wrote Bai Xiangxiang Bodhisattva (White Fragrant Elephant Bodhisattva), but Bai Xiangxiang is not as excellent as Xiangxiang, so it should be called Da Xiangxiang Bodhisattva. Cultivating without懈怠(xie dai: lax), is called Chang Jingjin Bodhisattva (Constant Diligence Bodhisattva). The good Dharma cultivated is like a cart yoke, driving practitioners towards the palace of Nirvana, not towards other places. Bodhisattvas always dwell in good Dharma, so they are called Bushe Shanye Bodhisattva. The previous translation wrote Bu Xiuqi Bodhisattva (Not Resting Bodhisattva), which only expresses the overall meaning, and does not express its meaning well. Scripture: Miaohui Bodhisattva (Wonderful Wisdom Bodhisattva, referring to a Bodhisattva with excellent wisdom)... Lianhua Yan Bodhisattva (Lotus Adornment Bodhisattva, referring to a Bodhisattva who adorns himself with lotuses). Praise: His wisdom is excellent, so he is called Miaohui Bodhisattva.

先所無也。證凈法界。如來家生。名為妙生。內含法寶。名為勝藏。如蓮花未開。故名蓮花勝藏。得殊勝定。自在如王。或復如王。殊勝之定。名三摩地王。三摩地者。此名等持。體即定也。此二菩薩。先本所無。以如蓮花一乘妙德。而自嚴飾。或以蓮花。恒自莊嚴。表五淤泥故。開敷智覺故。名蓮花嚴。先云花嚴。亦同義也。

經。觀自在(至)勝魔菩薩。

贊曰。諸有殷凈三業歸依。必應所祈。六通乘化。八難危怖。飛輪摧拔。作不請友。為應病師。救攝難思。名觀自在。先云觀世音。不唯觀聲。而濟拔故。凡所游適。利益生。有大威勢。名得大勢。梵網者。如大梵王。能於一事。現一切事。網石諸梵。令其信伏。菩薩神通。網惑利樂。亦復如是。故名梵網。手執寶杖。扣擊眾生。令發勝心。勤求菩提。故名寶杖。德高莫上。故名無勝。常摧魔侶。故名勝魔。此先無也。

經。嚴上(至)珠髻菩薩。

贊曰。常修妙行。莊嚴佛土。名為嚴土。觀無為法。不離心首。如以金為髻。故名金髻。常以智慧。嚴飾其心。如以珠為髻。故名珠髻。或一乘者。佛髻明珠。菩薩常修。故名珠髻。

經。慈氏(至)珠蓋菩薩。

贊曰。母性行慈。身亦慈愛。以慈為氏。故名慈氏。釋此本緣。

【現代漢語翻譯】現代漢語譯本先前所沒有的。證悟清凈法界（Dharmadhatu，一切法的本體）。如來家所生，名為妙生（Wonderful Birth）。內含法寶，名為勝藏（Supreme Treasury）。如蓮花未開，故名蓮花勝藏（Lotus Supreme Treasury）。獲得殊勝的禪定，自在如王。或者如同國王，殊勝的禪定，名三摩地王（Samadhi Raja）。三摩地（Samadhi）者，此名等持，體即是定。這兩位菩薩，先前本來沒有，以如蓮花一乘的妙德，而自我莊嚴。或者以蓮花，恒常自我莊嚴，表五濁惡世的淤泥，開敷智慧覺悟，故名蓮花嚴（Lotus Adornment）。先前說花嚴，也是同樣的意思。

經：觀自在（Avalokiteshvara，觀世音菩薩的另一種稱謂）...勝魔菩薩（Victorious Over Mara Bodhisattva）。

贊曰：諸位如果以慇勤清凈的身口意三業歸依，必定應驗所祈求。以六神通乘愿化度，從八難的危難恐怖中，以飛輪摧毀拔除。作為不請自來的朋友，作為應病的良醫，救護攝受難以思議，名觀自在（Avalokiteshvara）。先前說觀世音，不只是觀察聲音而救拔，凡是所遊歷之處，利益眾生，有大威勢，名得大勢（Mahasthamaprapta）。梵網（Brahmajala）者，如同大梵天王（Mahabrahma），能於一事，現一切事，以梵網束縛諸梵天，令其信服。菩薩的神通，以梵網束縛迷惑，利益安樂，也是如此。故名梵網（Brahmajala）。手執寶杖，敲擊眾生，令其發起殊勝之心，勤求菩提，故名寶杖（Jeweled Staff）。德行高尚無與倫比，故名無勝（Unsurpassed）。常摧毀魔的眷屬，故名勝魔（Victorious Over Mara）。這些是先前沒有的。

經：嚴上（Adorned Above）...珠髻菩薩（Jeweled Crest Bodhisattva）。

贊曰：常修妙行，莊嚴佛土，名為嚴土（Adorned Land）。觀無為法，不離心首，如以金為髮髻，故名金髻（Golden Crest）。常以智慧，莊嚴其心，如以珠為髮髻，故名珠髻（Jeweled Crest）。或者一乘的佛髻明珠，菩薩常修，故名珠髻（Jeweled Crest）。

經：慈氏（Maitreya，彌勒菩薩的另一種稱謂）...珠蓋菩薩（Jeweled Canopy Bodhisattva）。

贊曰：母性施行慈愛，身也慈愛，以慈為姓氏，故名慈氏（Maitreya）。解釋這個本來的因緣。

【English Translation】 English version Previously non-existent. Realizing the pure Dharmadhatu (the essence of all phenomena). Born from the family of the Tathagata (Thus Come One), named Wondrous Birth. Containing Dharma treasures, named Supreme Treasury. Like a lotus flower unopened, hence named Lotus Supreme Treasury. Obtaining supreme Samadhi (concentration), being as free as a king. Or like a king, the supreme Samadhi, named Samadhi Raja (King of Samadhi). Samadhi, which means equanimity, its essence is concentration. These two Bodhisattvas, previously non-existent, adorn themselves with the wondrous virtues of the One Vehicle like a lotus flower. Or constantly adorn themselves with lotus flowers, representing the mud of the five defilements, blossoming into wisdom and enlightenment, hence named Lotus Adornment. Previously called Flower Adornment, it has the same meaning.

Sutra: Avalokiteshvara (The Bodhisattva Who Observes the Sounds of the World)...Victorious Over Mara Bodhisattva.

Praise: Those who reverently and purely take refuge with their three karmas (body, speech, and mind) will surely have their prayers answered. Transforming through the six supernormal powers, destroying and uprooting the dangers and fears of the eight difficulties with a flying wheel. Acting as an uninvited friend, as a doctor who treats the illness, saving and protecting in an inconceivable way, named Avalokiteshvara. Previously called Guanshiyin (The Bodhisattva Who Observes the Sounds of the World), not only observing sounds to rescue, but wherever he goes, benefiting beings, possessing great power, named Mahasthamaprapta (Great Strength Arrived). Brahmajala (Brahma's Net), like the Great Brahma King, able to manifest all things from one thing, binding all the Brahmas with the Brahma's Net, causing them to believe and submit. The Bodhisattva's supernormal powers, binding delusions with the Brahma's Net, benefiting and bringing joy, are also like this. Hence named Brahmajala. Holding a jeweled staff, striking sentient beings, causing them to generate supreme aspiration, diligently seeking Bodhi (enlightenment), hence named Jeweled Staff. Virtue is supremely high, hence named Unsurpassed. Constantly destroying the retinue of Mara (demon), hence named Victorious Over Mara. These were previously non-existent.

Sutra: Adorned Above...Jeweled Crest Bodhisattva.

Praise: Constantly cultivating wondrous practices, adorning the Buddha Land, named Adorned Land. Observing the unconditioned Dharma, not separated from the mind, like using gold as a crest, hence named Golden Crest. Constantly adorning the mind with wisdom, like using jewels as a crest, hence named Jeweled Crest. Or the jeweled crest of the One Vehicle Buddha, constantly cultivated by the Bodhisattva, hence named Jeweled Crest.

Sutra: Maitreya (The Future Buddha)...Jeweled Canopy Bodhisattva.

Praise: Motherly nature practices loving-kindness, the body is also loving, taking loving-kindness as the family name, hence named Maitreya. Explaining this original cause and condition.

如彌勒疏。先云彌勒是也。文殊師利。云妙吉祥。恒勸眾生。作吉祥事。極殊勝故。云妙吉祥。起四無量。䨱蓋眾生。如以珠寶而為蓋故。名珠寶蓋。此先所無。

經。如是上首三萬二千。

贊曰。此即第四牒上總結。且舉德高。故言上首。余之下位。略不足陳。故不二品三十一人。非今所烈。

經。復有萬梵(至)東在會坐。

贊曰。上明聖眾。下明凡眾。凡眾有三。一他方諸天眾。二威靈八部眾。此方諸天。入八部故。由此經文。合言會坐。三修行四部眾。或分為四。釋梵護世。別為一故。或分為五。他方梵王為一。他方帝釋為一故。今此即初也。有萬梵者。此總舉也。論其梵王。數有萬故。持髻梵王為上首者。此方初禪梵王故。法花云。尸棄大梵。光明大品等。舊經亦言尸棄等。頂持肉髻。似如來相。此是八地菩薩。增上生攝。為彰下經文對揚鹙子我見佛土清凈若斯。故非凡也。舉此顯上諸梵皆來。從本無憂者色界也。欲界有憂苦。有逼迫事故。上界無之。四大洲界者。初禪大小。如四大洲故。以上從下處。所為來處為欲瞻仰禮拜供養聽法者。說由四緣。來在會坐。舊本無本界之名。亦無來瞻禮供養意。雖言來聽。不言會坐。下準此知。

經。復有萬二千(至)來在會坐。

【現代漢語翻譯】現代漢語譯本：如彌勒疏所說，首先提到彌勒菩薩（Maitreya，未來佛）。文殊師利菩薩（Manjusri，智慧的象徵），又名妙吉祥，恒常勸導眾生行吉祥之事，因其功德極為殊勝，故稱妙吉祥。他們發起四無量心（慈、悲、喜、舍），慈悲覆蓋眾生，如同用珠寶做成的寶蓋一樣，因此名為珠寶蓋，這是之前所沒有的。

經文：像這樣以上首為代表的有三萬二千人。

贊曰：這即是第四次重複上面的內容並進行總結。這裡只列舉了德行高尚者，所以說是上首。其餘地位較低的人，略去不提。因此，前面兩品中的三十一人，這裡不再一一列舉。

經文：又有萬梵天（Brahma，色界天的眾生）…來到法會坐席。

贊曰：上面說明了聖眾，下面說明凡眾。凡眾有三種：一是他方諸天眾，二是具有威靈的八部眾（天龍八部），此方諸天也包括在八部眾中。因此經文中合稱為『會坐』。三是修行四部眾，或者分為四類，即釋天（Indra）、梵天、護世四天王，因為他們各自為一類。或者分為五類，即他方梵天為一類，他方帝釋天為一類。現在這裡說的是第一種。『有萬梵天』，這是總的概括。論及其梵王的數量，有一萬之多。持髻梵王（Sikhin，梵天之一）為上首，他是此方初禪天的梵王。法華經中說，尸棄大梵（Sikhin，梵天之一），光明大品等，舊經也說尸棄等，頭頂肉髻，類似如來的相貌，這是八地菩薩（地，菩薩修行階位）增上生攝受。爲了彰顯下文舍利弗（Sariputra，佛陀十大弟子之一）所說的『我見佛土清凈若斯』，所以他們並非凡夫。列舉持髻梵王是爲了顯示上方諸梵天都來了。『從本無憂』，是指他們沒有憂愁。欲界有憂愁和逼迫之事，而上界沒有。『四大洲界』，是指初禪天的大小，如同四大洲。他們從上方來到下方，所來的目的是爲了瞻仰、禮拜、供養、聽法。經文說明了他們由這四種因緣，來到法會坐席。舊版本沒有『本界』之名，也沒有來瞻仰禮拜供養的意思，雖然說了來聽法，但沒有說『會坐』。下文可以參照此處理解。

經文：又有萬二千…

【English Translation】 English version: As stated in the commentary of Maitreya (Maitreya, the future Buddha), it first mentions Maitreya Bodhisattva. Manjusri (Manjusri, symbol of wisdom), also known as Wonderful Auspiciousness, constantly encourages sentient beings to perform auspicious deeds. Because its merits are extremely supreme, it is called Wonderful Auspiciousness. They initiate the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), compassionately covering sentient beings, just like a jeweled canopy made of jewels, hence the name Jeweled Canopy, which was previously non-existent.

Sutra: 'Like this, there are thirty-two thousand with the leaders as the foremost.'

Commentary: This is the fourth repetition of the above content and a summary. Here, only those with high moral character are listed, so it is said to be the foremost. The rest of the lower positions are omitted. Therefore, the thirty-one people in the previous two chapters are not listed here one by one.

Sutra: 'Again, there are ten thousand Brahmas (Brahma, beings of the Form Realm)... came to the assembly seat.'

Commentary: The above explains the assembly of sages, and the following explains the assembly of ordinary beings. There are three types of ordinary beings: first, the assembly of gods from other realms; second, the eight divisions of beings with spiritual power (Devas and Nagas); the gods of this realm are also included in the eight divisions. Therefore, the sutra collectively refers to them as 'assembly seat'. Third, the four divisions of practitioners, or divided into four categories, namely Indra (Indra), Brahma, and the Four Heavenly Kings who protect the world, because they are each a category. Or divided into five categories, namely the Brahmas of other realms as one category, and the Indras of other realms as one category. Now this is the first type. 'There are ten thousand Brahmas', this is a general summary. Regarding the number of Brahmas, there are as many as ten thousand. Sikhin (Sikhin, one of the Brahmas) is the leader, he is the Brahma of the first Dhyana heaven of this realm. The Lotus Sutra says that Sikhin, the Great Brahma, the Great Chapter of Light, etc., the old sutras also say Sikhin, etc., with a fleshy protuberance on the top of the head, similar to the appearance of the Tathagata, this is the reception of the eighth-ground Bodhisattva (Bhumi, stages of Bodhisattva practice) of increasing birth. In order to highlight what Sariputra (Sariputra, one of the ten great disciples of the Buddha) said in the following text, 'I see the Buddha land is so pure', so they are not ordinary people. Listing Sikhin is to show that all the Brahmas above have come. 'From the beginning without sorrow' means that they have no worries. The Desire Realm has worries and oppressive matters, while the upper realms do not. 'The realm of the four continents' refers to the size of the first Dhyana heaven, like the four continents. They come from above to below, and the purpose of coming is to admire, worship, make offerings, and listen to the Dharma. The sutra explains that they came to the assembly seat due to these four causes. The old version does not have the name 'this realm', nor does it have the intention of coming to admire, worship, and make offerings, although it says to come to listen to the Dharma, but it does not say 'assembly seat'. The following can be understood with reference to this.

Sutra: 'Again, there are twelve thousand...'

贊曰。此即第二他方帝釋。帝釋太住。在須彌頂。說從他方四洲來。亦是上方從下為名。以四大洲人所居處。在鹹海中。非上處故。舉勝天帝釋。攝余他方六慾天眾。

經。並余大威力(至)悉來會坐。

贊曰。此下第三威靈八部。于中有三。初明八部眾。次明釋梵等。后明會坐。此八部眾。具大神用。名大威力。八部者。一天。一切天趣。俱名為天。二龍。本居大海。能興雲雨。三藥叉。此名暴惡。亦名勇健。飛空而行。攝地行類諸邏剎娑。羅剎娑者。此名可畏。並食生肉血。有尾有牙。頭狀火燃。手腳有爪。四健達縛。此云尋香行。西方呼散樂。名健達縛。不事生業。尋食香氣。作樂乞求。名尋香行。今此神鬼。常能作樂。食諸香氣。故名健達縛。智度論云。是天伎神。常隨諸天。其心柔軟。福少諸天。舉此上首。攝中有等。皆在其中。五阿素洛。此云非天。佛地論說。天趣所攝。行多諂誑。無天實行。名曰非天。如人惡行名曰非人。實是天趣。薩婆多宗。說為鬼趣。正法念經。說通鬼畜。羅睺阿修羅王。師子之兒。是畜生故。伽他經中。說天鬼畜三趣所攝。今依大乘。說唯天趣。本主所居。妙高山北大海之下。余住不定。六揭路荼者。舊云金翅鳥。今云妙翅鳥。鳥翅種種寶色莊嚴。不唯金故。

【現代漢語翻譯】現代漢語譯本：贊曰：這指的是第二位來自他方的帝釋（Indra，天神之王）。帝釋通常居住在須彌山（Mount Sumeru）頂。經文說他們從他方四洲而來，這也是從上方往下說的名稱。因為四大洲的人所居住的地方，在鹹海之中，不是高處。這裡舉出最殊勝的天帝釋，統攝其餘他方六慾天的天眾。

經：以及其餘具有大威力的…都來集會而坐。

贊曰：以下是第三部分，講述具有威靈的八部眾。其中分為三個部分。首先說明八部眾，其次說明釋（釋迦提桓因，Śakra）梵（梵天，Brahmā）等，最後說明集會而坐。這八部眾，具有大神力，所以被稱為大威力。八部指的是：一、天（Deva），一切天趣，都可稱為天。二、龍（Nāga），原本居住在大海中，能夠興云降雨。三、藥叉（Yakṣa），意思是暴惡，也指勇健，能在空中飛行，統攝地上行走的羅剎娑（Rākṣasa）等。羅剎娑的意思是可畏，他們吃生肉和血，有尾巴和牙齒，頭部的形狀像燃燒的火焰，手腳有爪子。四、健達縛（Gandharva），意思是尋香行，西方人稱之為散樂。健達縛不從事生產，尋找食物的香氣，以作樂乞求為生，所以稱為尋香行。現在的神鬼中，常常能作樂，食用各種香氣，所以稱為健達縛。《智度論》中說，他們是天上的伎樂神，常常跟隨著諸天，內心柔軟，福報比諸天少。這裡舉出健達縛作為首領，統攝中間等級的，都在其中。五、阿素洛（Asura），意思是「非天」。《佛地論》中說，他們屬於天趣，行為多諂媚虛誑，沒有天人的真實行為，所以稱為非天。就像人的惡行被稱為非人一樣，實際上還是屬於天趣。薩婆多宗（Sarvāstivāda）認為他們屬於鬼趣。《正法念經》中說，他們貫通鬼畜兩道。羅睺阿修羅王（Rāhu Asura-rāja）是獅子的兒子，屬於畜生道。伽他經中說，他們被天、鬼、畜三趣所攝。現在依照大乘佛教的說法，認為他們只屬於天趣。他們原本居住在妙高山（Mount Meru）北面的大海之下，其餘居住的地方不固定。六、揭路荼（Garuda），舊譯為金翅鳥，現在譯為妙翅鳥。鳥的翅膀用各種寶色莊嚴，不僅僅是金色。

【English Translation】 English version: Praise: This refers to the second Indra (帝釋, the king of gods) from another realm. Indra usually resides on the summit of Mount Sumeru (須彌山). The text states that they come from the four continents of another realm, which is a name given from above downwards. This is because the places where people of the four continents live are in the Salt Sea, not in a high place. Here, the most supreme Indra is mentioned, encompassing the heavenly hosts of the other six desire realms.

Sutra: And the rest with great power... all came to assemble and sit.

Praise: The following is the third part, describing the eight classes of beings with spiritual power. It is divided into three parts. First, it explains the eight classes of beings; second, it explains Śakra (釋迦提桓因) and Brahmā (梵天) etc.; and finally, it explains the assembly and sitting. These eight classes of beings possess great divine power, so they are called beings with great power. The eight classes refer to: 1. Deva (天), all heavenly realms can be called Deva. 2. Nāga (龍), originally residing in the great sea, capable of causing clouds and rain. 3. Yakṣa (藥叉), meaning violent and fierce, also referring to courageous and strong, able to fly in the air, encompassing the Rākṣasa (羅剎娑) etc. who walk on the ground. Rākṣasa means terrifying; they eat raw meat and blood, have tails and teeth, their heads are shaped like burning flames, and their hands and feet have claws. 4. Gandharva (健達縛), meaning 'seeking fragrance,' Westerners call them 'scattered music.' Gandharvas do not engage in production, they seek the fragrance of food, and make a living by making music and begging, so they are called 'seeking fragrance.' Among the current gods and spirits, they often can make music and eat various fragrances, so they are called Gandharvas. The Mahāprajñāpāramitāśāstra says that they are heavenly musicians, often following the gods, with soft hearts and less merit than the gods. Here, Gandharva is mentioned as the leader, encompassing the middle ranks, all of whom are included. 5. Asura (阿素洛), meaning 'non-heaven.' The Buddhabhūmi Sūtra says that they belong to the heavenly realm, their behavior is mostly flattering and deceitful, without the true behavior of heavenly beings, so they are called 'non-heaven.' Just as a person's evil deeds are called 'non-human,' they actually still belong to the heavenly realm. The Sarvāstivāda school believes that they belong to the ghost realm. The Saṃghāṭa Sūtra says that they penetrate both the ghost and animal realms. Rāhu Asura-rāja (羅睺阿修羅王) is the son of a lion, belonging to the animal realm. The Gāthā Sūtra says that they are encompassed by the heavenly, ghost, and animal realms. Now, according to the teachings of Mahayana Buddhism, it is believed that they only belong to the heavenly realm. They originally resided under the great sea north of Mount Meru, and their other residences are not fixed. 6. Garuda (揭路荼), formerly translated as the Golden-Winged Bird, now translated as the Wonderful-Winged Bird. The bird's wings are adorned with various precious colors, not just gold.

此有四生。化胎卵濕。隨力能食四生諸龍。舉此攝餘一切諸鳥。七緊捺洛。此云歌神。能唱歌詠。與健達縛。同事諸天。天須之時。更互來去。八莫呼洛伽。此云大腹。大蟒田蛟之流。舉此攝余腹行之類。上標八部。雖攝威靈。此方尊高。猶未別列。故次第二列釋梵等。釋謂帝釋。梵謂梵王。護世者能護世間四洲人故。即四天王。東方天王名持國。南方天王名增長。西方天王名丑目。北方天王名多聞。瑜伽說。住妙高山腹第四層級。俱舍說。住初金山頂。此乃兩部不相違也。復云等者。等余空居欲界四天色界天等。

經。及諸四眾(至)俱來會坐。

贊曰。此下第四修行四部眾。苾芻如前。尼者女聲。女具五義。名苾芻尼。鄔婆索迦者。鄔波近也。迦者事也。此名近事。復言索者。此是男聲。即近事男。以具戒業。堪能親近承事大苾芻眾故。言近事男。鄔波斯迦者。斯是女聲。余義同前。即近事女。以具戒德。堪能親近承事諸苾芻尼故。名近事女。古云清信男女。非也。

經。爾時世尊(至)而為說法。

贊曰。眾圓滿中有二。初列大眾。后辨威儀。此第二也。文復有三。一標威儀。二舉喻況。三顯尊勝。此初也。三業翹仰。恭也。一心崇重。敬也。周環而睹。圍也。遍匝順化。繞也。四眾

【現代漢語翻譯】現代漢語譯本：這裡有四種類型的生命：化生、胎生、卵生和濕生。它們根據自身的力量，能夠吞食這四種生命形式的各種龍。提到龍，就包括了所有型別的鳥類。七、緊那羅（Kinnara），意為歌神，擅長歌唱。他們與乾闥婆（Gandharva）一同侍奉諸天，在諸天需要時輪流來去。八、摩睺羅伽（Mahoraga），意為大腹，指的是大蟒、田蛟等。提到摩睺羅伽，就包括了所有腹行生物。以上列舉了八部眾，雖然涵蓋了具有威力的神靈，但由於釋梵等在此地受到尊崇，因此沒有單獨列出。接下來分別列出釋天和梵天等。釋天指的是帝釋天（Indra），梵天指的是梵王（Brahma）。護世者能夠守護世間的四大部洲的人民，即四大天王。東方天王名為持國（Dhritarashtra），南方天王名為增長（Virudhaka），西方天王名為丑目（Virupaksha），北方天王名為多聞（Vaishravana）。《瑜伽師地論》中說，他們住在妙高山（Mount Meru）腹部的第四層級。《俱舍論》中說，他們住在初金山頂。這兩種說法並不矛盾。『等』字，包括了居住在空中的欲界四天王天等。

經文：以及諸四眾（比丘、比丘尼、優婆塞、優婆夷）都來集會坐下。

贊曰：下面是第四部分，修行四部眾。比丘（Bhikshu）如前所述。比丘尼（Bhikshuni）是女性，『尼』是女聲。女眾具備五種意義，稱為比丘尼。優婆塞迦（Upasaka），『鄔波』意為『近』，『迦』意為『事』，合起來是『近事』的意思。『索』是男聲，即近事男。因為他們具備戒律，能夠親近承事大比丘眾，所以稱為近事男。優婆斯迦（Upasika），『斯』是女聲，其餘意義與前相同，即近事女。因為她們具備戒德，能夠親近承事諸比丘尼，所以稱為近事女。古人所說的清信男女，是不正確的。

經文：這時，世尊（釋迦牟尼佛）……而為他們說法。

贊曰：大眾圓滿中有兩個方面。首先是列出大眾，然後是辨別威儀。這是第二方面。文中又有三個部分：一是標明威儀，二是舉例比況，三是彰顯尊勝。這是第一部分。身、口、意三業都翹首仰望，是為恭敬。一心崇尚尊重，是為敬重。周圍環繞觀看，是為圍繞。普遍周匝地順從教化，是為繞行。四眾（比丘、比丘尼、優婆塞、優婆夷）。

【English Translation】 English version: Here, there are four types of beings: born by transformation (化生), born from the womb (胎生), born from eggs (卵生), and born from moisture (濕生). According to their strength, they can devour various dragons of these four life forms. Mentioning dragons encompasses all types of birds. Seventh, Kinnaras (緊那洛), meaning 'gods of song,' are skilled in singing. They serve the devas (諸天) together with the Gandharvas (健達縛), taking turns to come and go when the devas need them. Eighth, Mahoragas (莫呼洛伽), meaning 'great belly,' refer to large pythons, field dragons, and the like. Mentioning Mahoragas encompasses all crawling creatures. The above lists the eight classes of beings (八部), although it includes powerful spirits, because Shakradevanam Indra (帝釋) and Brahma (梵王) and others are revered in this land, they are not listed separately. Next, Shakradevanam Indra and Brahma, etc., are listed separately. Shakradevanam Indra refers to Indra (帝釋天), and Brahma refers to Brahma (梵王). The protectors of the world are able to protect the people of the four continents of the world, namely the Four Heavenly Kings (四大天王). The Eastern Heavenly King is named Dhritarashtra (持國), the Southern Heavenly King is named Virudhaka (增長), the Western Heavenly King is named Virupaksha (丑目), and the Northern Heavenly King is named Vaishravana (多聞). The Yogacarabhumi-sastra says that they reside on the fourth level of the abdomen of Mount Meru (妙高山). The Abhidharmakosa says that they reside on the summit of the First Golden Mountain. These two statements are not contradictory. The word 'etc.' includes the desire realm Four Heavenly King heavens (四天**天) residing in the sky, etc.

Sutra: And all the four assemblies (苾芻, 苾芻尼, 鄔婆索迦, 鄔波斯迦) came together and sat down.

Commentary: Below is the fourth part, the four assemblies of practitioners. Bhikshus (苾芻) are as mentioned before. Bhikshunis (苾芻尼) are female, 'ni' is a female sound. Women possess five meanings and are called Bhikshunis. Upasakas (鄔婆索迦), 'upa' means 'near,' and 'ka' means 'affair,' together meaning 'attending closely.' 'Saka' is a male sound, meaning a male lay devotee. Because they possess precepts and are able to closely attend to the great Bhikshu assembly, they are called Upasakas. Upasikas (鄔波斯迦), 'sika' is a female sound, and the remaining meanings are the same as before, meaning a female lay devotee. Because they possess virtuous precepts and are able to closely attend to the Bhikshunis, they are called Upasikas. The ancient saying of pure believing men and women is incorrect.

Sutra: At that time, the World Honored One (世尊) (Shakyamuni Buddha)... and expounded the Dharma for them.

Commentary: There are two aspects to the perfection of the assembly. First, listing the assembly, and then distinguishing the demeanor. This is the second aspect. There are three parts in the text: first, stating the demeanor, second, giving an analogy, and third, revealing the supreme victory. This is the first part. The three karmas of body, speech, and mind all looking up, is reverence. Single-mindedly admiring and respecting, is veneration. Surrounding and watching, is encircling. Universally and completely following the teachings, is circumambulating. The four assemblies (苾芻, 苾芻尼, 鄔婆索迦, 鄔波斯迦).

有此威儀。如來應機為說。未演此經。前有說故。

經。譬如大寶(至)巍然迥出。

贊曰。此舉喻況。須彌山者。此名妙高。水上高八萬逾繕那。四寶所成名妙。妙是勝義。依今大乘。東面金。西面銀。南面琉璃。北面水精。用此四珍之所整合。故名大寶。妙高山王處在大海。大海深量八萬逾繕那。廣量二十四萬逾繕那。餘七金山。外半半下。海準亦然。獨妙高山。高大巍巍然。迥出於大海眾山之上。海喻生死一切眾生。山喻菩薩聲聞聖眾。妙高山王。喻于如來巍巍迥出。巍然者高大之貌。薩婆多宗。山踞金輪。大乘不然。故處大海。

經。踞大師子(至)蔽諸大眾。

贊曰。此顯尊勝。踞者坐也。如來處於無畏之座。名師子座。座為師子之形。顯居上者得無畏故。座以眾寶。帝青大青石藏杵藏末尼珠等之所嚴飾。名為勝藏。內身金色。外放神光。顯此燒耀威德之光。映蔽一切諸來大眾。若秋間之朗月光映眾星。譬春日之洪雷聲胦群響。皆由內德超絕。所以外形孤秀者也。

經。時廣嚴城(至)名曰寶性。

贊曰。說法緣起分中。大文有四。此下第三說因圓滿。于中有三。一明修行。獻蓋讚揚。二明請益。發問佛答。三顯決疑。鹙子疑生。聖者廣解。明修行中。大文復二。一

【現代漢語翻譯】現代漢語譯本有此威儀。如來應機說法。此前已經說過，所以這次未再演說此經。

經文：譬如大寶（至）巍然迥出。

贊曰：這是用比喻來描述情況。須彌山（Sumeru Mountain），此山名為妙高山，在水面上高八萬由旬（Yojana）。由四寶所成，故名為妙。妙是殊勝之義。依現在的大乘觀點，東面是金，西面是銀，南面是琉璃，北面是水精。用這四種珍寶整合，所以名為大寶。妙高山王處在大海之中，大海深八萬由旬，廣二十四萬由旬。其餘七金山，高度依次減半。海的深度也是如此。只有妙高山，高大巍峨，迥然出於大海和眾山之上。海比喻生死輪迴中的一切眾生，山比喻菩薩和聲聞等聖眾。妙高山王，比喻如來巍峨超群。巍然，是高大的樣子。薩婆多宗（Sarvastivada）認為，山踞于金輪之上，但大乘不這樣認為，所以說它處在大海之中。

經文：踞大師子（至）蔽諸大眾。

贊曰：這是顯示佛的尊貴殊勝。踞，是坐的意思。如來處於無畏的座位上，名為師子座（Lion Throne）。座位是獅子的形狀，顯示居於上位者得到無畏。座位用眾寶，如帝青、大青石、藏杵、藏末尼珠等裝飾，名為勝藏。佛陀內身金色，外放神光，顯示這燒耀的威德之光，映蔽一切前來的大眾。就像秋天的明月光芒映照眾星，又像春天的洪雷聲響壓倒群響。這都是由於內在的德行超絕，所以外在的形象才如此突出。

經文：時廣嚴城（至）名曰寶性。

贊曰：在說法緣起分中，大的段落有四個。下面是第三個，說因圓滿。其中有三個方面：一是說明修行，獻蓋讚揚；二是說明請益，發問佛回答；三是顯示決疑，舍利弗（Sariputra）產生疑問，聖者廣為解釋。在說明修行中，大的段落又有兩個：一是...

【English Translation】 English version Having such majesty, the Tathagata (Thus Come One) spoke according to the occasion. This sutra had been explained before, so it was not expounded this time.

Sutra: 'Like a great treasure (to) towering and standing out.'

Commentary: This uses a metaphor to describe the situation. Mount Sumeru (Sumeru Mountain), also known as Mount Myo-gao (Wonderfully High), is 80,000 yojanas (Yojana) high above the water. It is made of four treasures, hence the name 'Myo' (Wonderful). 'Myo' means supreme. According to the current Mahayana view, the east side is gold, the west side is silver, the south side is lapis lazuli, and the north side is crystal. It is made up of these four precious materials, hence the name 'Great Treasure'. The King of Mount Myo-gao is located in the great ocean, which is 80,000 yojanas deep and 240,000 yojanas wide. The remaining seven golden mountains decrease in height by half each time. The depth of the sea is also the same. Only Mount Myo-gao is tall and majestic, standing out from the great ocean and all the mountains. The ocean is a metaphor for all sentient beings in the cycle of birth and death, and the mountains are a metaphor for the holy assembly of Bodhisattvas (Enlightenment Being) and Sravakas (Hearer). The King of Mount Myo-gao is a metaphor for the Tathagata, who is majestic and outstanding. 'Towering' means the appearance of being tall and great. The Sarvastivada school believes that the mountain is based on a golden wheel, but Mahayana does not think so, so it is said to be located in the great ocean.

Sutra: 'Sitting on a great lion (to) overshadowing all the assembly.'

Commentary: This shows the Buddha's nobility and supremacy. 'Sitting' means to sit. The Tathagata is seated on a fearless seat, called the Lion Throne. The seat is in the shape of a lion, showing that the one who sits on it obtains fearlessness. The seat is decorated with various treasures, such as lapis lazuli, great blue stones, hidden clubs, and hidden Mani pearls, and is called 'Supreme Treasure'. The inner body of the Buddha is golden, and the outer body emits divine light, showing the burning and radiant light of power and virtue, overshadowing all the assembly that comes. Just like the bright moonlight in autumn shines on the stars, and like the thunder in spring overwhelms all sounds. This is all because of the surpassing inner virtue, so the external form is so outstanding.

Sutra: 'At that time, in the city of Vaisali (to) named Bao-xing (Jewel Nature).'

Commentary: In the section on the causes and conditions of the Dharma teaching, there are four major divisions. The following is the third, explaining the perfection of the cause. There are three aspects to this: first, explaining practice, offering canopies and praising; second, explaining seeking instruction, asking questions and the Buddha answering; third, revealing and resolving doubts, Sariputra (Sariputra) raises doubts, and the holy ones explain extensively. In explaining practice, there are two major divisions: first...

明修身行。獻蓋等是也。二明修語行。說頌等是也。修身行中有三。一明寶性獻蓋。二明佛現神力。三明大眾睹見之歡喜讚歎。初中有十。此文有四。一明住處。時廣嚴城。二明行位。有一菩薩。三舉族侄。離咕毗種。此婆羅門十六姓中之一姓也。四舉名字。名曰寶性。與舊不同。其義可解。

經。與離咕毗(至)奉上世尊。

贊曰。此文有六。五明德屬。五百童子並姓離咕毗。六明蓋數。各持一蓋。七明雕飾。七寶莊嚴。八明來至。往庵羅林。九明進上。各奉世尊也。持一蓋者。顯各各起四無量心䨱眾生故。七寶嚴者。顯修七聖財助嚴無量故。七寶者。佛地論說。一金。二銀。三吠琉璃。四牟婆洛揭婆。臘舊云珊瑚。五羯雞呾諾迦。舊雲車渠。六褐濕摩揭婆。舊云馬腦。七赤真珠。赤蟲所出。或珠體赤。余文雖說。隨方所重。種種不同。經言七寶。以此為定。奉獻佛者。表近修妙行。遠報佛恩故。

經。奉已頂禮(至)卻住一面。

贊曰。此文有一。第十見軌儀也。進奉雖善。情仍不足。所以鄭重說虔儀。屈尊敬卑。故言頂禮世尊雙足。修神通因。右繞七匝。虔恭事訖。情有所待。隨類而立。故言卻住一面。

經。佛之威神(至)大千世界。

贊曰。此下第二佛現神力。于中

【現代漢語翻譯】現代漢語譯本明修身行，即獻蓋等行為。二明修語行，即說頌等行為。修身行中有三方面：一，闡明寶性獻蓋；二，闡明佛現神力；三，闡明大眾睹見佛之神力后的歡喜讚歎。初一方面中有十點，此文講述了四點：一，闡明住處，即當時的廣嚴城；二，闡明行位，即有一位菩薩；三，舉出族侄，屬於離咕毗種（Likhavi）（婆羅門十六姓中的一個姓）；四，舉出名字，名為寶性（Ratnakara）。與舊譯不同，但其意義可以理解。

經文：『與離咕毗（Likhavi）...奉上世尊。』

贊曰：此文有六點：五，闡明德屬，五百童子都姓離咕毗（Likhavi）；六，闡明蓋數，每人持一蓋；七，闡明雕飾，用七寶莊嚴；八，闡明來至，來到庵羅林；九，闡明進上，各自奉獻給世尊。持一蓋，顯示各自發起四無量心覆蓋眾生。七寶莊嚴，顯示修七聖財以助莊嚴無量功德。七寶，《佛地論》中說：一金，二銀，三吠琉璃（Vaidurya），四牟婆洛揭婆（Musaragalva），舊譯為珊瑚，五羯雞呾諾迦（Karketana），舊譯為車渠，六褐濕摩揭婆（Asmagarbha），舊譯為馬腦，七赤真珠，由赤蟲所出，或珠體為赤色。其他經文雖有不同說法，但都隨各地所重視的而異。經文所說的七寶，以此為準。奉獻佛，表示近修妙行，遠報佛恩。

經文：『奉已頂禮...卻住一面。』

贊曰：此文有一點：第十，展現了軌儀。進奉雖然是善行，但情意仍覺不足，所以鄭重地說明虔誠的儀軌，屈身尊敬，故說頂禮世尊雙足，這是修神通之因。右繞七匝，虔誠恭敬之事完畢，情有所待，隨其類別而立，故說卻住一面。

經文：『佛之威神...大千世界。』

贊曰：以下是第二部分，佛現神力。其中...

【English Translation】 English version It elucidates the practice of bodily conduct, such as offering canopies. Secondly, it elucidates the practice of verbal conduct, such as reciting verses. There are three aspects to the practice of bodily conduct: first, elucidating Ratnakara's (寶性) offering of canopies; second, elucidating the Buddha manifesting his divine power; and third, elucidating the joy and praise of the assembly upon witnessing the Buddha's divine power. There are ten points in the first aspect, and this text discusses four of them: first, elucidating the dwelling place, which was the city of Vaishali (廣嚴城) at that time; second, elucidating the level of practice, that there was a Bodhisattva; third, mentioning the nephews, belonging to the Likhavi (離咕毗) clan (one of the sixteen Brahman clans); fourth, mentioning the name, Ratnakara (寶性). It differs from the old translation, but its meaning can be understood.

Scripture: 'With the Likhavi (離咕毗)... offered to the World Honored One.'

Praise: This text has six points: fifth, elucidating the virtuous affiliation, that the five hundred boys all belonged to the Likhavi (離咕毗) clan; sixth, elucidating the number of canopies, that each person held one canopy; seventh, elucidating the carvings, adorned with the seven treasures; eighth, elucidating the arrival, coming to the Amra (庵羅) grove; ninth, elucidating the presentation, each offering to the World Honored One. Holding one canopy shows that each person aroused the four immeasurable minds to cover all beings. Adorned with the seven treasures shows the cultivation of the seven noble riches to help adorn immeasurable merits. The seven treasures, as stated in the Yogacarabhumi-sastra (佛地論): one, gold; two, silver; three, Vaidurya (吠琉璃); four, Musaragalva (牟婆洛揭婆), formerly translated as coral; five, Karketana (羯雞呾諾迦), formerly translated as Tridacna shell; six, Asmagarbha (褐濕摩揭婆), formerly translated as agate; seven, red pearl, produced by red worms, or the pearl body is red. Although other texts have different statements, they vary according to what is valued in each region. The seven treasures mentioned in the scripture are based on this. Offering to the Buddha represents the near cultivation of wonderful practices and the distant repayment of the Buddha's kindness.

Scripture: 'Having offered, they bowed... and stood to one side.'

Praise: This text has one point: tenth, it demonstrates the proper conduct. Although offering is a good deed, the sentiment still feels insufficient, so it solemnly explains the sincere ritual, bowing respectfully, hence it says bowing to the feet of the World Honored One, which is the cause of cultivating supernatural powers. Circumambulating seven times to the right, the sincere and respectful matter is completed, and there is something to wait for, standing according to their kind, hence it says standing to one side.

Scripture: 'The Buddha's majestic power... the great thousand world.'

Praise: The following is the second part, the Buddha manifesting his divine power. Among them...

有三。一變多為少。二變小為大。三彰現其中。此有二文。一變多為少。合成一蓋。表修四無量等種種妙因。同證一真法界故。二變小為大。䨱三千界故。顯真如理。遍充法界。無不在故。亦顯無量䨱一切故。又顯因小而果大故。千四天下。有一輪圍。名小千界。千小千界。有一輪圍。名中千界。千中千界。有一輪圍。故名三千大千世界。第三重千。故云大千。由此下言輪圍山大輪圍山。

經。而此世界(至)悉于中現。

贊曰。此下第三。影現蓋中。下文云。十方神變示世間。一切皆如光影等。欲現世間因緣不實。故如影也。下文有二。一現此方。二現他界。此方有二。一現份量。二現眾像。此初文也。顯彼真如遍共相故。現世界量。表彼成佛得一切智故。

經。又此三千(至)河陂泉池沼。

贊曰。下現眾像有二。一明別現。二總結之。別現有八。此文有五。一現四大洲之都山。妙高也。二現一瞻部之別山。雪山以下七山也。三現四洲之總山。輪圍也四現小千等之總山。大輪圍也。五現四洲之別水。大海等也。

經。及百俱胝(至)此寶蓋中。

贊曰。此文有三。六現百億四大洲。洲謂洲渚。四大洲渚。各在水中。故名為洲。東勝身。西牛貨。南瞻部。北俱盧。壽命增減。

【現代漢語翻譯】現代漢語譯本：有三種含義。一是將多變少，二是將小變大，三是彰顯其中的道理。這裡有兩種情況。一是將多變少，合成一個寶蓋，表示修習四無量心等種種微妙的因，共同證得一真法界。二是將小變大，覆蓋三千大千世界，顯示真如的理體，遍佈法界，無所不在，也顯示無量覆蓋一切，又顯示因小而果大的道理。一千個四天下，有一個輪圍山，名為小千世界。一千個小千世界，有一個輪圍山，名為中千世界。一千個中千世界，有一個輪圍山，所以名為三千大千世界。第三重千，所以稱為大千。因此下文說輪圍山、大輪圍山。

經文：而此世界（乃至）悉于中現。

贊曰：以下是第三部分，影像顯現在寶蓋中。下文說：『十方神變示世間，一切皆如光影等。』想要顯示世間的因緣不真實，所以像光影一樣。下文有兩部分，一是顯現此方世界，二是顯現他方世界。此方世界有兩種，一是顯現份量，二是顯現眾像。這是最初的部分，顯示彼真如遍及共同的相，所以顯現世界的量，表示彼成佛得到一切智慧。

經文：又此三千（乃至）河陂泉池沼。

贊曰：以下顯現眾像有兩部分，一是說明分別顯現，二是總結。分別顯現有八種，這段經文有五種。一是顯現四大洲的都山，即妙高山（Sumeru）。二是顯現一瞻部洲（Jambudvipa）的別山，即雪山（Himalaya）以下的七山。三是顯現四洲的總山，即輪圍山（Chakravada）。四是顯現小千世界等的總山，即大輪圍山。五是顯現四洲的別水，即大海等。

經文：及百俱胝（乃至）此寶蓋中。

贊曰：這段經文有三種。六是顯現百億四大洲。洲，指洲渚，四大洲渚，各自在水中，所以名為洲。東勝身洲（Purvavideha），西牛貨洲（Aparagodaniya），南瞻部洲（Jambudvipa），北俱盧洲（Uttarakuru），壽命有增減。

【English Translation】 English version: There are three meanings. First, transforming the many into the few. Second, transforming the small into the large. Third, manifesting the truth within them. There are two situations here. First, transforming the many into the few, combining into one canopy, representing the cultivation of the Four Immeasurables and other wonderful causes, together realizing the One True Dharma Realm. Second, transforming the small into the large, covering the three thousand great thousand worlds, revealing the principle of True Thusness, pervading the Dharma Realm, being present everywhere, also revealing the immeasurable covering all, and also revealing the principle of small causes leading to great results. One thousand four continents have one Chakravada Mountain, called the small thousand world. One thousand small thousand worlds have one Chakravada Mountain, called the middle thousand world. One thousand middle thousand worlds have one Chakravada Mountain, therefore called the three thousand great thousand world. The third layer of thousands, therefore called the great thousand. Therefore, the following text mentions Chakravada Mountain and Great Chakravada Mountain.

Sutra: 'And this world (up to) all appear within it.'

Commentary: The following is the third part, the image appearing in the canopy. The following text says: 'The ten directions' divine transformations show the world, everything is like light and shadow.' Wanting to show that the causes and conditions of the world are not real, therefore like shadows. The following text has two parts, one is to show this world, and the other is to show other worlds. This world has two kinds, one is to show the quantity, and the other is to show the images. This is the initial part, showing that True Thusness pervades the common aspect, so it shows the quantity of the world, indicating that he becomes a Buddha and obtains all wisdom.

Sutra: 'Also these three thousand (up to) rivers, banks, springs, ponds, and marshes.'

Commentary: The following showing of images has two parts, one is to explain the separate manifestations, and the other is to summarize. There are eight kinds of separate manifestations, this passage has five kinds. First, it shows the capital mountain of the four great continents, which is Mount Sumeru (妙高). Second, it shows the separate mountains of one Jambudvipa (瞻部洲), which are the seven mountains below the Himalayas (雪山). Third, it shows the total mountain of the four continents, which is Chakravada Mountain (輪圍). Fourth, it shows the total mountain of the small thousand worlds, which is the Great Chakravada Mountain. Fifth, it shows the separate waters of the four continents, which are the great seas, etc.

Sutra: 'And hundreds of kotis (up to) in this jeweled canopy.'

Commentary: This passage has three kinds. Sixth, it shows hundreds of millions of four great continents. Continent refers to islands, the four great islands, each in the water, so they are called continents. Purvavideha (東勝身洲), Aparagodaniya (西牛貨洲), Jambudvipa (南瞻部洲), Uttarakuru (北俱盧洲), lifespan increases and decreases.

處所形量。成壞之相。皆如瑜伽第四卷說。此經欲解深妙正理。故諸事相。略不釋之。七現諸宮。日月等也。日月高下份量名字。如瑜伽等說。八現王國。並諸國邑等也舊文無之。此影現者。表成佛時得一切種智。如是皆現此寶蓋中。總結之也。

經。文十方所(至)無不見聞。

贊曰。下現他方十方如來。及與彼佛所說正法。皆現蓋中。蓋中有聲。猶如谷響。應本所說。而此可聞。本聲影故。佛影可見。故言蓋內無不見聞。此略不言諸眾眷屬。理準定有。非佛獨居。法空說故。現他方者。表彼成佛能現一切佛凈土故。

經。時諸大眾(至)默然而住。

贊曰。此即第三。大眾睹之。歡喜贊敬。心生歡喜。意怡樂故。身為踴躍。跳弄舞故。言嘆希有。說不盡故。以手合掌。以目瞻仰。渴德情深。曾不暫舍。希法靜聽。默然而住。

經。爾時寶性(至)而贊佛曰。

贊曰。明修行中。上修身行。下修語行。財供不足。以身頂禮。身供不足。故偈揚贊。表歸命之心深。顯虔恭之道備。此明讚揚義軌。自下正述嘆詞。伽他梵音。此翻云頌。頌者美義。四句連屬。文義巧故。舊云偈者。語訛略也。

經。日凈修廣(至)到彼岸。

贊曰。四句為一頌。此有十九頌半。舊有十

【現代漢語翻譯】現代漢語譯本處所形量（處所的形狀和大小），成壞之相（形成和壞滅的現象），都如《瑜伽師地論》第四卷所說。此經想要解釋深奧微妙的正理，所以各種事相，略而不加解釋。七現諸宮（七種顯現的宮殿），指日月等。日月的高低份量和名字，如《瑜伽師地論》等所說。八現王國（八種顯現的王國），包括各種國都城邑等，舊的文字中沒有這些。這種影現，表示成佛時得到一切種智（對一切事物和現象的徹底理解），這些都顯現在寶蓋中，是對前面內容的總結。

經：文十方所（至）無不見聞。

贊曰：下面顯現他方十方如來，以及那些佛所說的正法，都顯現在寶蓋中。寶蓋中有聲音，猶如山谷的迴響，應和著原本所說的內容，因此可以聽到。因為是原本聲音的影子，佛的影像也可以看見，所以說寶蓋內沒有不能看見和聽到的。這裡省略了各種眾多的眷屬，但按照道理來說肯定有，佛不是獨自居住的。因為是宣說空性的緣故，顯現他方，表示佛成佛時能夠顯現一切佛的清凈國土。

經：時諸大眾（至）默然而住。

贊曰：這是第三部分，大眾看到這些景象，歡喜讚歎恭敬。心中生起歡喜，因為心意怡悅快樂的緣故，身體也踴躍起來，跳躍舞動。說嘆爲希有，是因為無法完全用語言表達。用手合掌，用眼睛瞻仰，渴求佛德的心情深切，從不片刻舍離。希望聽聞佛法，所以安靜地住下來。

經：爾時寶性（至）而贊佛曰。

贊曰：說明修行之中，上面是修身行，下面是修語行。用財物供養還不足夠，所以用身體頂禮。身體頂禮還不足夠，所以用偈頌來讚揚。表示歸命的心意深切，顯示虔誠恭敬的道行完備。這裡說明讚揚的儀軌。從下面開始正式陳述讚歎的詞句。伽他（Gatha）是梵語，這裡翻譯為頌，頌的意思是美。四句連在一起，文辭和意義都很巧妙。舊譯為偈，是語音的訛略。

經：日凈修廣（至）到彼岸。

贊曰：四句為一頌，這裡有十九頌半，舊譯本有十

【English Translation】 English version The shape and size of locations, the aspects of formation and destruction, are all as described in the fourth volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). This sutra aims to explain profound and subtle correct principles, so the various phenomena are briefly mentioned without detailed explanation. The 'seven manifested palaces' refer to the sun, moon, and so on. The height, quantity, and names of the sun and moon are as described in the Yogacarabhumi-sastra and other texts. The 'eight manifested kingdoms' include various capitals and cities, which are not found in the old texts. This manifestation of shadows represents the attainment of all-knowing wisdom (sarvajnana) at the time of Buddhahood, and all of these are manifested within the jeweled canopy, summarizing the preceding content.

Sutra: '...in all the ten directions, there was nothing that was not seen or heard.'

Commentary: Below, the Tathagatas (Thus Gone Ones) of the ten directions in other realms, as well as the correct Dharma spoken by those Buddhas, are all manifested within the canopy. There are sounds within the canopy, like echoes in a valley, corresponding to what was originally spoken, and thus can be heard. Because it is a shadow of the original sound, the image of the Buddha can also be seen, so it is said that within the canopy there is nothing that is not seen or heard. Here, the various assemblies of attendants are omitted, but according to reason, they must be present; the Buddha does not reside alone. Because it is a teaching on emptiness, the manifestation of other realms indicates that when the Buddha attains Buddhahood, he can manifest all the pure lands of the Buddhas.

Sutra: 'Then all the great assembly...remained silent.'

Commentary: This is the third part. The great assembly, seeing these scenes, rejoiced, praised, and revered. Joy arose in their hearts because their minds were pleased and delighted, and their bodies leaped and danced. They exclaimed 'How rare!', because they could not fully express it in words. They joined their palms together and gazed with their eyes, their longing for the Buddha's virtue was deep, and they never abandoned it for a moment. Hoping to hear the Dharma, they remained silent.

Sutra: 'Then Bao Xing (Jewel Nature)...praised the Buddha with a verse.'

Commentary: Explains that within practice, the above is cultivating bodily actions, and the below is cultivating verbal actions. Offering wealth is not enough, so they prostrate with their bodies. Prostrating with their bodies is not enough, so they praise with verses. This expresses the depth of their devotion and shows the completeness of their reverent conduct. This explains the proper form of praise. From below, the words of praise are formally stated. Gatha is a Sanskrit word, translated here as '頌' (song), which means 'beautiful'. Four lines are connected together, and the words and meanings are skillful. The old translation '偈' is a phonetic corruption.

Sutra: 'Day and night, purely cultivating extensively...to reach the other shore.'

Commentary: Four lines make one verse. There are nineteen and a half verses here. The old translation has ten

八頌。于中分三。初有十一頌半。牒前事以讚揚。舊有十頌半。次有四頌。陳眾益以稱歎。古今相似。後有四頌。敘述別德。一一歸誠。舊三頌半。初中有二。初十頌半。牒前事讚揚。舊有九頌。後有一頌。明現影意。初中復二。初三頌。牒現他方。舊有二頌。后七頌半。牒現此方。或總分二。初三頌。牒現他方以讚揚。后八頌半。牒現此方以讚揚。初中復二。初兩頌。贊佛六凈。后一頌。牒現十方。贊六凈中。初一頌半。贊六德。後半頌。結申敬禮。此有四凈。一目凈。二意樂凈。三定凈。四彼岸凈。舊經意樂名心凈。彼岸凈名已度。六根之首。目最為先。導引其身。無目不可。見事聞理。目用居先。于身端嚴。目妙為勝。故偏嘆目。余根準知。言目凈者。目有六勝。一凈勝。離障翳故。二修勝。修者長也。若云間之半月。長入鬢故。三廣勝。廣闊也。與長相稱。能闊大故。四妙端嚴勝。上下相稱。厚薄得所。極婉麗故。五皎勝。皎者明也。明朗可愛。能徹視故。六色勝。青紺色故。喻中有之舊但有三。今者新譯。猶如青紺蓮花之葉。不同其蓮花落結實。臺露名蓮。故目似葉。不似真蓮。諸蓮花中。青蓮花似目。形勢別故。不取余色之花。花葉團故。青蓮花葉。極大皎潔。鮮凈喻目。修長復闊。婉麗可觀。含翠明皎

【現代漢語翻譯】現代漢語譯本八頌。其中分為三部分。首先是十一頌半，重述前文內容以示讚揚，舊譯本為十頌半。其次是四頌，陳述大眾所獲利益以示稱歎，古今譯本相似。最後是四頌，敘述佛陀的特殊功德，一一歸於至誠，舊譯本為三頌半。第一部分又分為兩部分。首先是十頌半，重述前文內容以示讚揚，舊譯本為九頌。然後是一頌，闡明佛陀顯現身影的意義。第一部分又分為兩部分。首先是三頌，重述佛陀在他方世界顯現事蹟。舊譯本為二頌。然後是七頌半，重述佛陀在此方世界顯現事蹟。或者總的分為兩部分。首先是三頌，重述佛陀在他方世界顯現事蹟以示讚揚。然後是八頌半，重述佛陀在此方世界顯現事蹟以示讚揚。第一部分又分為兩部分。首先是兩頌，讚歎佛陀的六種清凈。然後是一頌，重述佛陀在十方世界顯現事蹟。在讚歎六種清凈中，首先是一頌半，讚歎六種功德。然後是半頌，總結並表達敬意。這裡有四種清凈：一是目凈（眼睛的清凈），二是意樂凈（心意的清凈），三是定凈（禪定的清凈），四是彼岸凈（到達彼岸的清凈）。舊譯本中，意樂凈稱為心凈，彼岸凈稱為已度。六根之中，眼睛最為重要，引導身體，沒有眼睛就無法看見事物、聽聞道理，眼睛的作用最為重要。對於身體的端莊美麗，眼睛的美妙最為突出，所以特別讚歎眼睛，其餘的根可以類推得知。說到目凈，眼睛有六種殊勝之處：一是凈勝，因為遠離了障礙和翳障。二是修勝，修是長的意思，像云間的半月，長到鬢角。三是廣勝，廣闊的意思，與長相稱，能夠寬大。四是妙端嚴勝，上下相稱，厚薄適宜，極其婉麗。五是皎勝，皎是明亮的意思，明朗可愛，能夠徹底看清事物。六是色勝，青紺色。舊譯本中只有三種，現在的新譯本，就像青紺蓮花的葉子。不同於蓮花結出果實，臺露名為蓮，所以眼睛像葉子，不像真正的蓮花。各種蓮花中，青蓮花像眼睛，因為形狀不同於其他顏色的花，花葉是圓的，青蓮花的葉子，極其皎潔，鮮明乾淨，用來比喻眼睛，修長而寬闊，婉麗可觀，包含著翠綠和明亮。

【English Translation】 English version Eight Verses. Divided into three parts. The first part consists of eleven and a half verses, reiterating previous events to express praise, with the old translation having ten and a half verses. The second part consists of four verses, stating the benefits received by the masses to express admiration, similar in both ancient and modern translations. The last part consists of four verses, narrating the Buddha's special merits, with each one attributed to sincerity, with the old translation having three and a half verses. The first part is further divided into two parts. The first part consists of ten and a half verses, reiterating previous events to express praise, with the old translation having nine verses. Then there is one verse, clarifying the meaning of the Buddha's manifestation of his form. The first part is further divided into two parts. The first part consists of three verses, reiterating the Buddha's manifestation in other worlds. The old translation has two verses. Then there are seven and a half verses, reiterating the Buddha's manifestation in this world. Or, it can be broadly divided into two parts. The first part consists of three verses, reiterating the Buddha's manifestation in other worlds to express praise. Then there are eight and a half verses, reiterating the Buddha's manifestation in this world to express praise. The first part is further divided into two parts. The first part consists of two verses, praising the Buddha's six purities. Then there is one verse, reiterating the Buddha's manifestation in the ten directions. Among the praises of the six purities, the first is one and a half verses, praising the six virtues. Then there is half a verse, concluding and expressing reverence. Here are four purities: first, 'eye purity' (the purity of the eyes), second, 'intention purity' (the purity of the mind), third, 'concentration purity' (the purity of meditation), and fourth, 'the other shore purity' (the purity of reaching the other shore). In the old translation, 'intention purity' is called 'mind purity', and 'the other shore purity' is called 'already crossed over'. Among the six roots, the eyes are the most important, guiding the body. Without eyes, one cannot see things or hear reason. The function of the eyes is the most important. For the dignity and beauty of the body, the beauty of the eyes is the most prominent, so the eyes are especially praised, and the remaining roots can be inferred accordingly. Speaking of 'eye purity', the eyes have six superiorities: first, 'purity superiority', because they are free from obstacles and opacities. Second, 'cultivation superiority', 'cultivation' means long, like the half-moon in the clouds, extending to the temples. Third, 'breadth superiority', meaning broad, matching the length, able to be wide. Fourth, 'wonderful dignity superiority', the top and bottom match, the thickness is appropriate, extremely graceful. Fifth, 'brightness superiority', 'brightness' means bright, bright and lovely, able to see things thoroughly. Sixth, 'color superiority', cyan color. The old translation only has three, and now the new translation is like the leaves of a cyan lotus flower. Unlike the lotus flower bearing fruit, the platform and dew are called lotus, so the eyes are like leaves, not like real lotus flowers. Among the various lotus flowers, the cyan lotus flower is like the eyes, because the shape is different from flowers of other colors, and the flower leaves are round. The leaves of the cyan lotus flower are extremely bright, fresh and clean, used to describe the eyes, long and wide, graceful and beautiful, containing verdant green and brightness.

。故以為喻。紺通眾紺。今取青紺。三十二相中。佛眼大晴。青紺之色。仍有似環。周圍絞之。故以青紺蓮花為喻。已證第一凈意樂。意樂者。廣大阿世耶信勝解為體。佛意樂凈。無雜意樂。純利生故。勝過一切。故名第一。此乃所證菩提品類。故與證名。證第一凈言。勝奢摩他等。奢摩他者。此翻為止。止住心故。即是定凈。到彼岸者。即是菩提涅槃。佛已圓凈。故名為凈。不同二乘分得障在非第一凈故。

經。久積無邊(至)寂路者。

贊曰。此初二句明二凈。初句明第五業凈。第二句明第六名稱凈。無漏之行。名清凈業。如海深廣。時長修之。故言久積無邊業耳。德既高勝。故獲大名。遍十方剎。十號滿故。名勝名聞。稽者至也。首者頭也。以首至地。故名稽首。此乃敬禮之異名。大沙門者。此云息惡。佛果尊極。出過一切。故名為大。希夷者。涅槃宮也。聽之不得。名曰希。搏之不得。名曰夷。希夷體寂。寂生死故。性本寂故。路者道也。向涅槃宮之路。即聖道也。如來能名初學根未熟者。開此寂路。能為根熟。導此寂路。名開導者。開者發義。導者引義。又寂路即希里。如尸陀林。名為寂路。故經說為憺怕路也。又能開導希表涅槃及寂路菩提之者。由佛其上六種凈故故我今時稽首沙門。此能開

【現代漢語翻譯】現代漢語譯本：因此用蓮花來比喻。紺色包含各種紺色，這裡取青紺色。三十二相中，佛的眼睛又大又明亮，呈現青紺色，形狀像環一樣，周圍有絞狀紋路，所以用青紺蓮花來比喻。已經證得了第一凈意樂（Adhyāśaya-citta-prasāda）。意樂，以廣大阿世耶（Āśaya，意樂）信勝解為體。佛的意樂清凈，沒有雜染的意樂，純粹是爲了利益眾生，勝過一切，所以稱為第一。這是所證得的菩提品類，所以用證得之名來稱呼。『證第一凈』，勝過奢摩他（Śamatha）等。奢摩他，翻譯為『止』，止住心的緣故，就是定凈。『到彼岸』，就是菩提涅槃。佛已經圓滿清凈，所以名為凈，不同於二乘（Śrāvakayāna和Pratyekabuddhayāna）只是部分證得，還有障礙，不是第一凈的緣故。

經：久積無邊（至）寂路者。

贊曰：這最初兩句說明二凈。第一句說明第五業凈（Karma-viśuddhi），第二句說明第六名稱凈（Nāma-viśuddhi）。無漏的修行，名為清凈業，像大海一樣深廣，長時間地修習它，所以說『久積無邊業』。德行既然高超殊勝，所以獲得大名，遍佈十方剎土，十號圓滿的緣故，名為勝名聞。稽首，是到的意思。首，是頭的意思。用頭至地，所以名叫稽首，這是敬禮的異名。大沙門（Mahā-śrāmaṇa），這裡翻譯為息惡。佛果尊貴到了極點，超出一切，所以名為大。希夷（Śiva），是涅槃宮。聽也聽不到，名叫希；摸也摸不到，名叫夷。希夷的本體寂靜，寂滅生死，自性本來寂靜。路，是道路的意思，通向涅槃宮的道路，就是聖道。如來能為初學根基未成熟的人，開闢這條寂靜之路；能為根基成熟的人，引導這條寂靜之路，名叫開導者。開，是發的意思；導，是引導的意思。又，寂路就是希夷，像尸陀林（Śītavana）一樣，名為寂路，所以經中說為憺怕路。又能開導希夷涅槃以及寂路菩提的人，因為佛具有以上六種清凈的緣故，所以我現在稽首沙門，此能開。

【English Translation】 English version: Therefore, the lotus is used as a metaphor. 'Kanth' (Nīla) encompasses various shades of 'kanth', here referring to blue 'kanth'. Among the thirty-two marks (Lakṣaṇas) of a Buddha, the Buddha's eyes are large and bright, displaying a blue 'kanth' color, resembling a ring with swirling patterns around it. Hence, the blue 'kanth' lotus is used as a metaphor. One has already attained the first pure intention (Adhyāśaya-citta-prasāda). Intention (Adhyāśaya), is based on vast 'Āśaya' (intention), faith, and superior understanding. The Buddha's intention is pure, without any defiled intentions, purely for the benefit of sentient beings, surpassing all others, hence it is called the first. This is the category of Bodhi that has been attained, therefore it is named after the attainment. 'Attaining the first purity' surpasses 'Śamatha' (Śamatha) and others. 'Śamatha' is translated as 'cessation', because it stops the mind, which is pure concentration. 'Reaching the other shore' is Bodhi and Nirvana. The Buddha has already completely purified it, hence it is called pure, unlike the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) which only partially attain it and still have obstacles, not being the first purity.

Sutra: Long accumulated boundless (to) path of stillness.

Commentary: These first two sentences explain the two purities. The first sentence explains the fifth purity, purity of action (Karma-viśuddhi), and the second sentence explains the sixth purity, purity of name (Nāma-viśuddhi). Unstained practice is called pure action, as deep and vast as the ocean, practiced for a long time, hence it is said 'long accumulated boundless action'. Since virtue is high and supreme, one obtains a great name, pervading the ten directions, because the ten titles are complete, it is called supreme fame. 'Kēshǒu' (Kēshǒu) means to arrive. 'Shǒu' (Śiras) means head. Using the head to reach the ground, hence it is called 'Kēshǒu', which is another name for reverence. 'Mahā-śrāmaṇa' (Mahā-śrāmaṇa) is translated here as ceasing evil. The fruit of Buddhahood is supremely honored, surpassing all, hence it is called great. 'Śiva' (Śiva) is the palace of Nirvana. One cannot hear it, hence it is called 'Śiva'; one cannot grasp it, hence it is called 'Śiva'. The essence of 'Śiva' is stillness, stilling birth and death, its nature is originally still. 'Path' means the road, the road to the palace of Nirvana, which is the holy path. The Tathagata can open this path of stillness for beginners whose roots are not yet mature; can guide this path of stillness for those whose roots are mature, hence it is called the opener and guide. 'Opening' means to reveal; 'guiding' means to lead. Also, the path of stillness is 'Śiva', like the 'Śītavana' (Śītavana), it is called the path of stillness, hence the sutra says it is the path of tranquility. Also, one who can open and guide 'Śiva' Nirvana and the Bodhi of the path of stillness, because the Buddha possesses the above six purities, therefore I now bow to the 'Śrāmaṇa', this can open.

導涅槃菩提。舊經上來已說一頌。

經。既見大聖(至)悉見聞。

贊曰。上來贊佛六凈。此文牒現十方。近現大千。猶稱奇事。后現此界。理絕心表。長行據近遠而陳。頌中據勝劣而彰。所以先牒他方。后牒此界。妙用難測名神。轉換舊形名變。文意可知。故不別釋。

經。法王法力(至)此法王。

贊曰。下七頌半。牒現此方以讚揚。于中復二。初六頌半。贊佛三德。後有一頌。牒現此方。初中有三。初一頌半。嘆佛從真起化德。次有四頌。嘆佛得果利生德。後有一頌。嘆佛違順不動德。此初文也。佛於法自在。名法王。其法難屈伏。名法力。已過三界。名超群生。具此三德故。恒以法財。施於一切。或由法王以法力故。能超群生。后以法財。能施一切。一切聖者。法為資財。益自他故。雖財無畏。亦以施生。塞生死源。唯施法故。所以偏說。佛后得智。能善分別法自共相。自相者。色受想等。共相者。苦無常等。以法施時。能善分別。雖外起此作用。而無分別智。常觀第一義。第一義者勝義。勝義體即真如。摧怨敵者。內觀真義。能破三魔。外起化用。能破天魔。名摧怨敵。摧者破壞義。四魔千佛。為怨為敵。故名怨敵。非佛與之。舊經闕此。名而不動。不為魔怨所動亂故。義亦少成

【現代漢語翻譯】現代漢語譯本導向涅槃（Nirvana，寂滅）菩提（Bodhi，覺悟）。舊的經文版本在此之前已經說了一個頌（Gatha，偈頌）。

經文：既見大聖（Mahasattva，大菩薩）（至）悉見聞。

贊曰：上面讚歎了佛的六種清凈功德。這段文字描述了佛在十方世界顯現，以及在近處的大千世界顯現，仍然被稱為奇特的事情。之後描述了在此界顯現，這種道理超越了心意的表達。長行文字根據遠近來陳述，頌文根據殊勝和低劣來彰顯。所以先描述他方世界，后描述此界。微妙的作用難以測度，名為神。轉換舊的形體，名為變。文句的意義可以理解，所以不另外解釋。

經文：法王法力（至）此法王。

贊曰：下面七個半頌，描述了佛在此方世界顯現以讚揚佛的功德。其中又分為兩部分。開始的六個半頌，讚歎佛的三德。後面有一個頌，描述佛在此方世界顯現。在開始的部分中，又分為三部分。最初一個半頌，讚歎佛從真如（Tathata，事物的本然狀態）生起化身（Nirmanakaya，佛的應化身）的功德。其次有四個頌，讚歎佛獲得果位利益眾生的功德。後有一個頌，讚歎佛在順境和逆境中都不動搖的功德。這是最初的部分。佛對於法自在，名為法王（Dharmaraja，佛的稱號）。其法難以屈服，名為法力（Dharmabala，佛法的力量）。已經超越三界（Trailokya，欲界、色界、無色界），名為超群生。具備這三種功德，所以恒常以法財（Dharma-dhana，佛法之財）施予一切眾生。或者因為法王以法力的緣故，能夠超越眾生，然後以法財，能夠施予一切眾生。一切聖者，以法為資財，利益自己和他人。雖然也施予財物和無畏，但也施予眾生。堵塞生死之源，唯有施予佛法。所以偏重於說明這一點。佛后得智（Prsthalabdha-jnana，佛證得根本智后所生的能分別一切事物的智慧），能夠善於分別法的自相和共相。自相，指的是色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）等。共相，指的是苦（Dukkha，痛苦）、無常（Anitya，變化）等。以佛法施予眾生時，能夠善於分別。雖然對外顯現這些作用，而（佛的）分別智，常觀第一義（Paramartha，最高的真理）。第一義指的是勝義（Paramartha-satya，勝義諦），勝義的本體就是真如。摧毀怨敵，指的是內在觀察真義，能夠破除三魔（Trini-mara，煩惱魔、五蘊魔、死魔）。外在生起化用，能夠破除天魔（Deva-mara，擾亂修行的天神），名為摧毀怨敵。摧毀，是破壞的意思。四魔（Catur-mara，煩惱魔、五蘊魔、死魔、天魔）對於千佛（千佛，賢劫千佛）來說，是怨是敵，所以名為怨敵，不是佛與他們為敵。舊的經文缺少這一段。名為不動，不被魔怨所動亂的緣故，意義也稍微完整。

【English Translation】 English version Leading to Nirvana (Nirvana, extinction) and Bodhi (Bodhi, enlightenment). The old version of the scripture has already said a Gatha (Gatha, verse) before this.

Scripture: Having seen the Great Sage (Mahasattva, Great Bodhisattva) (to) all see and hear.

Commentary: The above praises the Buddha's six pure virtues. This text describes the Buddha's manifestation in the ten directions and in the nearby great chiliocosm, which is still called a strange thing. Later, it describes the manifestation in this world, which is beyond the expression of the mind. The prose text states according to distance, and the verse text highlights according to superiority and inferiority. Therefore, it first describes other worlds and then this world. The subtle function is difficult to measure, and it is called 'divine'. Transforming the old form is called 'change'. The meaning of the sentences can be understood, so it is not explained separately.

Scripture: Dharma King's Dharma Power (to) this Dharma King.

Commentary: The following seven and a half verses describe the Buddha's manifestation in this world to praise the Buddha's virtues. Among them, it is divided into two parts. The first six and a half verses praise the Buddha's three virtues. The last verse describes the Buddha's manifestation in this world. In the first part, it is divided into three parts. The first one and a half verses praise the Buddha's virtue of arising from Suchness (Tathata, the true nature of things) to create manifestations (Nirmanakaya, the Buddha's manifested body). The next four verses praise the Buddha's virtue of benefiting sentient beings after attaining the fruit. The last verse praises the Buddha's virtue of being unmoving in favorable and unfavorable circumstances. This is the first part. The Buddha is free with the Dharma, and is called Dharma King (Dharmaraja, the Buddha's title). His Dharma is difficult to subdue, and is called Dharma Power (Dharmabala, the power of the Buddha's Dharma). Having transcended the three realms (Trailokya, the desire realm, the form realm, and the formless realm), it is called transcending sentient beings. Possessing these three virtues, he constantly bestows Dharma wealth (Dharma-dhana, the wealth of the Buddha's Dharma) to all sentient beings. Or because the Dharma King uses Dharma Power, he can transcend sentient beings, and then use Dharma wealth to bestow upon all sentient beings. All sages take the Dharma as wealth to benefit themselves and others. Although they also give wealth and fearlessness, they also give to sentient beings. Blocking the source of birth and death, only giving the Buddha's Dharma can do this. Therefore, it focuses on explaining this point. The Buddha's subsequent wisdom (Prsthalabdha-jnana, the wisdom that arises after the Buddha attains fundamental wisdom and can distinguish all things) can skillfully distinguish the self-nature and common nature of the Dharma. Self-nature refers to Rupa (Rupa, matter), Vedana (Vedana, feeling), Samjna (Samjna, concept), Samskara (Samskara, volition), Vijnana (Vijnana, consciousness), etc. Common nature refers to Dukkha (Dukkha, suffering), Anitya (Anitya, impermanence), etc. When giving the Buddha's Dharma to sentient beings, he can skillfully distinguish. Although these functions are manifested externally, (the Buddha's) discriminating wisdom constantly contemplates the supreme meaning (Paramartha, the highest truth). The supreme meaning refers to the ultimate truth (Paramartha-satya, the ultimate truth), and the essence of the ultimate truth is Suchness. Destroying enemies refers to internally observing the true meaning, which can destroy the three maras (Trini-mara, the afflictions mara, the five aggregates mara, and the death mara). Externally arising manifestations can destroy the deva-mara (Deva-mara, the gods who disturb practice), which is called destroying enemies. Destroying means destroying. The four maras (Catur-mara, the afflictions mara, the five aggregates mara, the death mara, and the deva-mara) are enemies to the thousand Buddhas (thousand Buddhas, the thousand Buddhas of the Bhadrakalpa), so they are called enemies, not that the Buddha is enemies with them. The old scripture lacks this passage. It is called unmoving, because it is not disturbed by the maras, so the meaning is slightly complete.

。既起二智。證理事門。已於諸法得自在。自在有十。花嚴經中。亦說十種。名同義別。如花贊第十卷說。今依攝論。一壽自在。能延促命。二心自在。生死無染。三財自在。能隨樂現。由行施度。證此三果。四業自在。唯作善事。及勸他為。五生自在。隨欲能往。此二由行戒度所得。六勝解自在。能隨欲變。此由忍得。七愿自在。隨所樂成。此由勤得。八神力自在。起最勝通。此由定得。九智自在。隨言音慧。十法自在。于契經等。任運能說。二由慧得。今顯由佛內具二智。故於此中而得自在。任運能宣。嘆德一週。故申稽首。

經。說法不有(至)亦不亡。

贊曰。此下四頌。得果利生德。于中有二。初兩頌得果。后二頌利生。得果中有二。初一頌。所說窮理果。后一頌。所證窮真果。此初文也。清辨解云。佛說諸法不有。不有空也。亦不無有也。依世俗諦。法相不無。依勝義諦。法相不有。一切皆待因緣立者。法所藉因。法所藉緣。因即是緣。故名因緣。且如有為。待無為立。其無為法。復待有為。真待俗立。俗待真立。空有亦爾。其所待藉。名曰因緣。因果為宗。所待為因。能待為果。故世俗有。勝義成空。以世俗諦。有我作受。勝義諦中。都無我等。故世俗諦。待勝義成有。其勝義諦。待世俗

成空。我等既是昔凡妄執。故今聖者。勝義成空。雖勝義空。不壞俗諦。故善惡業。依世俗諦。亦不說無。亡猶無也。或此總依勝義諦說。空性離言。何空何有。有空法皆待因緣立故。勝義諦中本無我等。善惡之業。業性不亡。由凡執有。聖證成空。性本空故。非今始空。云亦不亡。不亡者不無也。色自性空。非色滅空。非今始空。故言不無。護法解云。依勝義諦。佛說諸法不有不無。不有空也。即遍計所執。不無有也。即依他圓成。所以者何。一切皆待因緣立故。空有事理相待建立。所待稱因。能待稱果。佛說因果。以為宗故。不可唯空。亦不唯有。要相待故。舊云生者。其義非也。諸無有法。不待因緣而生。但待立故。無我等者。顯不有法。善惡之業亦不亡者。顯不無法。生死業緣。此非無故。此顯所說契空有理果。

經。始在佛樹(至)所不測。

贊曰。此一頌。顯所證窮真果。佛樹者菩提樹。菩提樹下成佛。因以為名。在佛樹下。于其復夜。降伏天魔。以十力降。伏魔名降魔。降魔之相。如諸教說。得甘露滅及勝菩提。滅謂涅槃。如甘露藥。服得不死故。勝菩提者。能證真智。過二乘故。名勝菩提。然此所說涅槃菩提。非是一切分別之心所受所行。亦非一切思量之意所受所行。余心分別之所不及

【現代漢語翻譯】現代漢語譯本：成空。我們這些人，既然是過去凡夫的虛妄執著，所以現在聖者的勝義諦是成就空性的。雖然勝義諦是空性，但不破壞世俗諦。因此，善惡之業，依據世俗諦來說，也不能說沒有，消失了也如同沒有一樣。或者，這裡總的來說是依據勝義諦來說的。空性是超越言語的，哪裡有什麼空或有呢？有和空這些法都是依賴因緣而成立的，所以在勝義諦中，本來就沒有我等，善惡之業的業性也不會消失。因為凡夫執著于有，聖者證悟到空性，（萬法）自性本來就是空，不是現在才變成空的。說『也不消失』，『不消失』就是『不是沒有』的意思。色的自性是空，不是色滅了才空，也不是現在才空，所以說『不是沒有』。護法的解釋是，依據勝義諦，佛說諸法『不有不無』，『不有』就是空，也就是遍計所執性；『不無』就是有，也就是依他起性和圓成實性。為什麼這樣說呢？因為一切都是依賴因緣而成立的，空和有這些事理是相互依賴而建立的。被依賴的稱為因，能依賴的稱為果。佛說因果，作為宗旨，所以不可只執著于空，也不可只執著于有，一定要相互對待。舊的說法是『生』，那個意義是不對的。諸多的沒有的法，不是依賴因緣而生，只是依賴因緣而成立。『無我等』，是顯示『不有』的法，『善惡之業也不消失』，是顯示『不無』的法。生死業緣，這個不是沒有的，這裡顯示所說的是契合空有之理的果。

經：最初在菩提樹（一直到）所不能測度的地方。

贊曰：這一頌，顯示所證悟的窮極真實的果。佛樹（Buddha tree）就是菩提樹（Bodhi tree），在菩提樹下成佛，因此用它來命名。在佛樹下，在那天夜裡，降伏天魔（Mara），用十力（Ten Powers）來降伏。降伏魔的相狀，如各教派所說。得到甘露滅（Amrita Nirvana）以及殊勝菩提（Supreme Bodhi）。滅就是涅槃（Nirvana），如同甘露藥，服用了就能不死。殊勝菩提，是能證悟真實智慧，超過二乘（Two Vehicles）的緣故，稱為殊勝菩提。然而這裡所說的涅槃和菩提，不是一切分別之心所能感受和實踐的，也不是一切思量之意所能感受和實踐的，是其餘的心和分別所不能達到的。

【English Translation】 English version: Becoming Empty. Since we are beings who in the past were ordinary people with deluded attachments, therefore the ultimate truth of the enlightened sages is the accomplishment of emptiness. Although ultimate truth is emptiness, it does not destroy conventional truth. Therefore, good and evil karma, based on conventional truth, cannot be said to be non-existent; disappearing is like being non-existent. Alternatively, this is generally spoken of based on ultimate truth. Emptiness is beyond words; where is there emptiness or existence? Existence and emptiness, these dharmas, are all established dependent on conditions. Therefore, in ultimate truth, there is originally no 'I' or 'we,' and the nature of good and evil karma does not vanish. Because ordinary people are attached to existence, sages realize emptiness. Since the nature (of all things) is originally empty, it is not empty only now. Saying 'also does not vanish,' 'does not vanish' means 'is not non-existent.' The self-nature of form is empty, not that form is destroyed and then becomes empty, nor is it empty only now, so it is said 'is not non-existent.' Dharmapala explains that, according to ultimate truth, the Buddha said that all dharmas are 'neither existent nor non-existent.' 'Not existent' is emptiness, which is the completely imputed nature (Parikalpita); 'not non-existent' is existence, which is the dependent nature (Paratantra) and the perfectly established nature (Parinishpanna). Why is this so? Because everything is established dependent on conditions. Emptiness and existence, these principles and reasons, are established interdependently. That which is depended upon is called the cause, and that which can depend is called the effect. The Buddha speaks of cause and effect as the doctrine, so one cannot be attached only to emptiness, nor only to existence; they must be interdependent. The old saying of 'arising' is not correct in meaning. The many non-existent dharmas do not arise dependent on conditions, but are merely established dependent on conditions. 'No I, etc.' shows the dharma of 'not existent'; 'good and evil karma also does not vanish' shows the dharma of 'not non-existent.' The karmic conditions of birth and death, this is not non-existent; this shows that what is spoken is the result that accords with the principle of emptiness and existence.

Sutra: Initially at the Bodhi tree (up to) the place that cannot be measured.

Eulogy: This verse reveals the ultimate true fruit that has been realized. The Buddha tree (Buddha tree) is the Bodhi tree (Bodhi tree); one becomes a Buddha under the Bodhi tree, hence the name. Under the Buddha tree, on that night, (the Buddha) subdued Mara (Mara), using the Ten Powers (Ten Powers) to subdue. The appearance of subduing Mara is as described in various teachings. (The Buddha) attained Amrita Nirvana (Amrita Nirvana) and Supreme Bodhi (Supreme Bodhi). Nirvana (Nirvana) is like the Amrita medicine; taking it leads to immortality. Supreme Bodhi is the ability to realize true wisdom, surpassing the Two Vehicles (Two Vehicles), hence it is called Supreme Bodhi. However, the Nirvana and Bodhi spoken of here are not what all discriminating minds can experience and practice, nor what all thinking minds can experience and practice; they are beyond the reach of other minds and discriminations.

。余意思量亦不及故。攝大乘雲。非心而是心。是無分別智。非是思量心。是無分別心。此甘露滅等。是無分別心所緣。非思量心之所取義。彼分別故。受者領納。行者緣慮。或非余心所行。余意所受。別配心意。或甘露滅。即勝菩提。菩提性故。清辨解云。以佛證得空無所有甘露滅故。非心意所行。法體都空。何有心意而受行也。由此外道群邪所不能測。彼能測有。粗淺法故。不能測空。深妙法也。護法解云。所證涅槃菩提雖有。性微妙故。是智所證。非心意境。故諸外道群邪不測。由此下云。菩提者不可以身得。不可以心得。唯智所證。或上二頌中。初半頌。總嘆所說空有道理。次一頌。別顯空有之法。後半頌。嘆深難測。一頌顯空有法中無我。一句頌所執無法不有也。次有一句頌依他有後之半頌。頌圓成有。今此二性。法不無也。無漏諸法。皆是圓滿成。滅及菩提。俱圓成故。遣所執斷。依他證圓成。故此三別。此上明佛證三性理果故余不測。下之二頌。明利生也。于中有二。初一頌。明轉法輪三寶出世。后之一頌。群生賚斯。能度生死。

經。三轉法輪(至)現世間。

贊曰。此明轉法輪三寶出世也。法輪有三。謂聲聞獨覺菩薩法輪。隨機有異。法成此三。且準法花。於三七日中。思惟此事已。

【現代漢語翻譯】現代漢語譯本：我的思慮也無法企及這個境界。在《攝大乘論》中說：『不是心，而是心。』這是無分別智，不是思量的心，而是無分別的心。這甘露滅等，是無分別心所緣的境界，不是思量心所能領取的意義。因為思量心會分別，受者會領納，行者會緣慮。或者不是其他心所能行的，不是其他意所能感受的。分別配合心和意，或者甘露滅，就是殊勝的菩提（Bodhi，覺悟）。因為菩提的體性是空性。清辨的解釋說：『因為佛證得了空無所有的甘露滅，所以不是心意所能行的地方。法體完全是空，哪裡有心意來感受和修行呢？』因此外道和各種邪見無法測度。他們只能測度有，是粗淺的法，不能測度空，是深妙的法。護法的解釋說：『所證得的涅槃（Nirvana，寂滅）和菩提雖然存在，但體性微妙，是智慧所證得的，不是心意的境界。』所以各種外道和邪見無法測度。因此下面說：『菩提不可以身得到，不可以心得到，唯有智慧才能證得。』或者上面兩頌中，前半頌總讚歎所說的空有道理，后一頌分別顯示空有的法，後半頌讚嘆深奧難測。一頌顯示空有法中無我（Anatta，非我），一句頌所執著的無法不存在。其次有一句頌依他有之後的半頌，頌圓成有。現在這兩種自性，法不是沒有的。無漏的諸法，都是圓滿成就的。滅和菩提，都是圓滿成就的。遣除所執著的斷滅，依他起而證得圓成實性，所以這三種是不同的。以上說明佛證得三性的理和果，所以其他人無法測度。下面的兩頌，說明利益眾生。其中有兩部分，第一頌說明轉法輪（Dharmacakra，佛法之輪）和三寶（Triratna，佛法僧）出世，后一頌說明眾生接受這些，能夠度脫生死。

經：三轉法輪（直到）現世間。

贊曰：這說明轉法輪和三寶出世。法輪有三種，即聲聞（Śrāvaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的眾生）法輪。隨眾生的根機而有不同。法成就這三種。且依據《法華經》，在三七日中，思惟這件事後。

【English Translation】 English version: My thoughts and considerations also cannot reach this state. The Mahāyānasaṃgraha says: 'It is not mind, yet it is mind.' This is non-discriminating wisdom, not the mind of thought, but the non-discriminating mind. This nectar extinction, etc., is what the non-discriminating mind perceives, not the meaning that the thinking mind can grasp. Because the thinking mind discriminates, the receiver accepts, and the practitioner contemplates. Or it is not what other minds can do, not what other intentions can feel. Separately matching mind and intention, or nectar extinction, is the supreme Bodhi (Enlightenment). Because the nature of Bodhi is emptiness. Qingbian explains: 'Because the Buddha has attained the nectar extinction of emptiness and nothingness, it is not a place where the mind and intention can go. The essence of Dharma is completely empty, where can the mind and intention receive and practice?' Therefore, heretics and various evil views cannot fathom it. They can only fathom existence, which is a shallow Dharma, and cannot fathom emptiness, which is a profound Dharma. Huofa explains: 'Although the Nirvana (Cessation) and Bodhi attained exist, their nature is subtle, and they are attained by wisdom, not the realm of mind and intention.' Therefore, various heretics and evil views cannot fathom it. Therefore, it is said below: 'Bodhi cannot be obtained by the body, nor can it be obtained by the mind, only wisdom can attain it.' Or in the above two verses, the first half of the verse generally praises the principles of emptiness and existence, the next verse separately shows the Dharma of emptiness and existence, and the second half of the verse praises the profound and unfathomable. One verse shows no-self (Anatta) in the Dharma of emptiness and existence, and one sentence praises that the Dharma that is clung to does not exist. Secondly, there is a half verse after the verse of dependent existence, praising perfect existence. Now these two natures, the Dharma is not non-existent. All the undefiled Dharmas are perfectly accomplished. Extinction and Bodhi are both perfectly accomplished. Eliminating the clung to annihilation, relying on dependent origination to attain perfect reality, so these three are different. The above explains that the Buddha attains the principle and fruit of the three natures, so others cannot fathom it. The following two verses explain benefiting sentient beings. There are two parts, the first verse explains the turning of the Dharma wheel (Dharmacakra) and the appearance of the Three Jewels (Triratna) in the world, and the second verse explains that sentient beings receive these and can cross over birth and death.

Sutra: The Three Turnings of the Dharma Wheel (until) appear in the world.

Praise: This explains the turning of the Dharma wheel and the appearance of the Three Jewels. There are three types of Dharma wheels, namely the Śrāvaka (Hearer), Pratyekabuddha (Solitary Buddha), and Bodhisattva (Enlightenment Being) Dharma wheels. They differ according to the capacity of sentient beings. The Dharma accomplishes these three. And according to the Lotus Sutra, after thinking about this matter for three seven days.

方趣波羅捺。為五比丘眾。轉四諦法輪。此四諦輪。聲聞之人。於三生等。行修習已。依蘊處界。證四諦故。名聲聞法輪。獨覺之人。於四生等。行修習已。依十二緣。證四諦故。名獨覺法輪。菩薩之人。三大阿僧祇劫。修六波羅密。行十善巧。觀於三性。證四諦故。名菩薩法輪。故大般若經云。世尊初轉法輪之時。無量眾生。發聲聞心。無量眾生。發獨覺心。無量眾生。發於無上正等覺心。證於初地二地三地。乃至一生當得無上正等菩提。此乃三乘通行法輪。若不爾者。第二七日。他化天宮。已說十地。何故不名轉法輪也。彼非三乘同所修故。由此經中不名法輪。三轉有二。一自轉。二為他。自三轉者。初轉在見道。名印相轉。次轉在修。名應作轉。后在無學。名已作轉。為他亦三。一示相轉。示其五人四諦相故。謂此是苦。此是集。此是滅。此是道。二勸修轉。勸其五人修四諦故。謂此是苦汝應知。此是集汝應斷。此是滅汝應證。此是集汝應修。三作證轉。恐即其不信。佛引自身而終作證明。此是苦我已知。此是集我已斷。此是滅我已證。此是道我已修。初一轉時。解憍陳那入見道。第二轉時至修道。第三轉時成無學道。於一一諦。各各有十二行相。謂如於苦諦生聖慧眼為總。別於過去苦諦生智。未來苦諦生明。

【現代漢語翻譯】現代漢語譯本在波羅奈城的鹿野苑，佛陀為五位比丘宣講四聖諦法輪。這四聖諦法輪，是聲聞乘的人，在三生等等的時間裡，通過修行，依據五蘊、十二處、十八界，證悟四聖諦，因此稱為聲聞法輪。緣覺乘的人，在四生等等的時間裡，通過修行，依據十二因緣，證悟四聖諦，因此稱為獨覺法輪。菩薩乘的人，經歷三大阿僧祇劫（Asamkhya kalpa，極長的時間單位），修習六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），行持十善巧，觀察三自性（遍計所執性、依他起性、圓成實性），證悟四聖諦，因此稱為菩薩法輪。所以《大般若經》中說，世尊最初轉法輪的時候，無量眾生，發起聲聞之心；無量眾生，發起獨覺之心；無量眾生，發起無上正等覺之心；證得初地、二地、三地，乃至一生就能證得無上正等菩提。這乃是三乘共通的法輪。如果不是這樣，那麼在第二個七日，於他化自在天宮（Paranirmita-vasavartin，欲界頂層天），已經宣說了十地（Ten Bhumis，菩薩修行的十個階段），為什麼不稱為轉法輪呢？因為那不是三乘共同修習的。因此這部經中不稱為法輪。三轉有二種，一是自轉，二是為他轉。自三轉是指，初轉在見道位，名為印相轉；次轉在修道位，名為應作轉；後轉在無學位，名為已作轉。為他轉也有三種，一是示相轉，向五人開示四聖諦的體相，即『這是苦』，『這是集』，『這是滅』，『這是道』。二是勸修轉，勸導五人修習四聖諦，即『這是苦，你應該瞭解』，『這是集，你應該斷除』，『這是滅，你應該證得』，『這是道，你應該修習』。三是作證轉，恐怕他們不相信，佛陀以自身為證而最終作證明，『這是苦，我已經瞭解』，『這是集，我已經斷除』，『這是滅，我已經證得』，『這是道，我已經修習』。最初一轉時，解憍陳那（Ajnatakaundinya，五比丘之一）進入見道位。第二轉時到達修道位。第三轉時成就無學道。對於每一個諦，各自有十二種行相，比如對於苦諦，生起聖慧眼，這是總相；分別來說，對於過去苦諦生起智，對於未來苦諦生起明。

【English Translation】 English version In Varanasi, at Mrigadava, he turned the Wheel of the Four Noble Truths for the five Bhikkhus. This Wheel of the Four Noble Truths, when those of the Sravaka vehicle cultivate it for three lifetimes, based on the Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements), and realize the Four Noble Truths, is called the Sravaka Dharma Wheel. Those of the Pratyekabuddha vehicle, when they cultivate it for four lifetimes, based on the Twelve Nidanas (links of dependent origination), and realize the Four Noble Truths, is called the Pratyekabuddha Dharma Wheel. Those of the Bodhisattva vehicle, for three great Asamkhya kalpas (immeasurable eons), cultivate the Six Paramitas (perfections), practice the Ten Skillful Means, contemplate the Three Natures (of phenomena), and realize the Four Noble Truths, is called the Bodhisattva Dharma Wheel. Therefore, the Great Perfection of Wisdom Sutra says, 'When the World Honored One first turned the Dharma Wheel, countless beings aroused the Sravaka mind, countless beings aroused the Pratyekabuddha mind, countless beings aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and attained the first Bhumi (ground), second Bhumi, third Bhumi, and even in one lifetime will attain Anuttara-samyak-sambodhi.' This is the Dharma Wheel common to the Three Vehicles. If it were not so, then on the second seventh day, in the Paranirmita-vasavartin (heaven of control enjoyed by others), the Ten Bhumis (stages of a Bodhisattva's path) had already been spoken of, why is it not called turning the Dharma Wheel? Because that is not cultivated in common by the Three Vehicles. Therefore, in this Sutra, it is not called the Dharma Wheel. There are two kinds of three turnings: one is self-turning, and the other is turning for others. The self-three turnings refer to the initial turning in the Path of Seeing, called the Turning of the Sign of Impression; the second turning in the Path of Cultivation, called the Turning of What Should Be Done; and the final turning in the Path of No More Learning, called the Turning of What Has Been Done. There are also three kinds of turning for others: first, the Turning of Showing the Sign, showing the five people the signs of the Four Noble Truths, namely, 'This is suffering,' 'This is the cause of suffering,' 'This is the cessation of suffering,' 'This is the path to the cessation of suffering.' Second, the Turning of Encouraging Cultivation, encouraging the five people to cultivate the Four Noble Truths, namely, 'This is suffering, you should understand it,' 'This is the cause of suffering, you should eliminate it,' 'This is the cessation of suffering, you should realize it,' 'This is the path to the cessation of suffering, you should cultivate it.' Third, the Turning of Making Proof, fearing that they would not believe, the Buddha used himself as proof and ultimately made the proof, 'This is suffering, I have understood it,' 'This is the cause of suffering, I have eliminated it,' 'This is the cessation of suffering, I have realized it,' 'This is the path to the cessation of suffering, I have cultivated it.' At the time of the first turning, Ajnatakaundinya (one of the first five disciples) entered the Path of Seeing. At the time of the second turning, he reached the Path of Cultivation. At the time of the third turning, he achieved the Path of No More Learning. For each of the Truths, there are twelve aspects, for example, with regard to the Truth of Suffering, the eye of holy wisdom arises, which is the general aspect; specifically, with regard to past suffering, wisdom arises; with regard to future suffering, clarity arises.

現在苦諦生覺。乃至道諦亦爾。一總法眼。三世別行相。合成於四。三轉合有四十八行相。不過十二故。總名三轉十二行相法輪。如法花贊第四卷中法輪章說。于大千者。大千世界百億釋迦一時同轉。俱釋迦化。故言大千。其輪能寂本性寂。本性寂者。即是真如本體寂理法輪境性。可名法輪。昔未轉時。為種煩惱。生於現行。囂煩所䨱。今轉法輪。生聖道故。煩惱都盡。本性真寂。其理便顯。故言能寂。其本性寂。舊經云。其輪本來常清凈。即法輪境性。名為法輪本來清凈。彼意由轉聖道輪故。法性之輪。本來清凈。昔煩惱䨱。今便顯凈。文隱難知。言法智者。三乘所獲無漏正智。此時天人。方能證得。舊經云。天人得道此為證。天人得道。此本凈輪。便為所證。與本便乖。由此三寶便現世間。三寶具足故。佛初成道。商人獻麨。佛與三歸。未來有僧。汝當歸依。三乘聖僧。時未有故。轉四諦已。三乘之僧。三寶方具。

經。以斯妙法(至)功德海。

贊曰。此之一頌。群生賚斯。得度生死。以斯妙法。牒上法輪。得果圓滿。更無所畏。已超生死。更無所畏。故得涅槃體常安寂。故說佛是能度生死之大醫王。我今稽首無邊德。舊云一受不退常寂然。得本寂已。更不退轉。故常寂然。便闕無畏無怖義。

【現代漢語翻譯】現代漢語譯本現在，苦諦（Dukkha Satya，關於苦的真理）的生起和覺悟，乃至道諦（Marga Satya，關於道的真理）也是如此。總括起來，法眼（Dharma-caksu，能見真理的智慧之眼）在過去、現在、未來三世中各有不同的行相（akara，特徵），總共合成為四種。三轉（tri-varta，三次轉動）合起來有四十八種行相，但總的來說不超過十二種，所以總稱為三轉十二行相法輪（tri-varta dvadasakara dharma-cakra，具有十二種特徵的三次轉動之法輪）。如《法華贊》第四卷法輪章所說，對於大千世界（maha-sahasra-loka-dhatu，包含十億個世界的宇宙），百億釋迦（Sakya，佛陀的姓）一時同時轉動法輪，都是釋迦的化身，所以說是大千。這個法輪能夠寂滅，因為其本性是寂靜的。本性寂靜，就是真如（tathata，事物的真實本性）本體的寂靜之理，是法輪的境界和性質，可以稱為法輪。過去未轉法輪時，是煩惱的種子，生出現行（vartamana，當下），被喧囂的煩惱所覆蓋。現在轉動法輪，生出聖道（arya-marga，通往解脫的道路），煩惱全部斷盡，本性真正寂靜，這個道理就顯現出來，所以說能夠寂滅。這個本性寂靜，舊經中說，『其輪本來常清凈』，就是法輪的境界和性質，稱為法輪本來清凈。他們的意思是，由於轉動聖道之輪，法性（dharma-dhātu，法的本性）之輪本來就是清凈的。過去被煩惱覆蓋，現在就顯現清凈，文字隱晦難以理解。所說法智（dharma-jnana，對法具有的智慧），是三乘（triyana，聲聞乘、緣覺乘、菩薩乘）所獲得的無漏正智（anasrava-samyag-jnana，沒有煩惱的正見智慧），此時天人（deva-manusya，天神和人類）才能證得。舊經中說，『天人得道此為證』，天人得道，這個本凈之輪，就成為所證悟的對象，與本來的意義相違背。由此三寶（triratna，佛、法、僧）才顯現在世間，三寶具足。所以佛陀初成道時，商人獻上麥芽糖，佛陀授予三歸依（tri-sarana-gamana，皈依佛、法、僧），說未來會有僧眾，你們應當歸依。因為當時還沒有三乘的聖僧，轉動四諦（catvari-arya-satyani，四聖諦）之後，三乘的僧眾才出現，三寶才具足。經文：以這微妙的法（乃至）功德海。讚語說：這一頌，眾生依靠它，得以脫離生死。以這微妙的法，呼應上面的法輪，得到果位的圓滿，不再有所畏懼。已經超越生死，不再有所畏懼，所以得到涅槃（nirvana，解脫）的本體，常住安寂。所以說佛是能夠度脫生死的大醫王。我現在稽首禮拜這無邊的功德。舊譯說，『一受不退常寂然』，得到本來的寂靜之後，就不再退轉，所以常住寂然。這樣就缺少了無畏無怖的意義。

【English Translation】 English version Now, the arising and realization of Dukkha Satya (the Truth of Suffering), and so on to Marga Satya (the Truth of the Path) as well. In summary, the Dharma-caksu (Eye of Dharma, the wisdom eye that sees the truth) has different akara (aspects, characteristics) in the three times of past, present, and future, altogether combined into four. The tri-varta (three turnings) together have forty-eight akara, but overall do not exceed twelve, so they are collectively called tri-varta dvadasakara dharma-cakra (the Dharma Wheel with twelve aspects of three turnings). As stated in the Dharma Wheel chapter of the fourth volume of the 'Lotus Sutra Praise', for the maha-sahasra-loka-dhatu (great thousand world system, a universe containing a billion worlds), a hundred billion Sakya (Buddha's clan name) simultaneously turn the Dharma Wheel at the same time, all being emanations of Sakya, hence it is said to be a great thousand. This wheel is capable of pacifying because its inherent nature is quiescent. The inherent nature being quiescent is the quiescent principle of the very essence of tathata (suchness, the true nature of things), which is the realm and nature of the Dharma Wheel, and can be called the Dharma Wheel. In the past, before turning the Dharma Wheel, it was the seed of afflictions, giving rise to present activity (vartamana, the present), covered by the clamor of afflictions. Now, turning the Dharma Wheel, it gives rise to the arya-marga (noble path, the path to liberation), all afflictions are completely exhausted, the inherent nature is truly quiescent, and this principle is revealed, hence it is said to be capable of pacifying. This inherent nature being quiescent, the old sutra says, 'Its wheel is originally always pure', which is the realm and nature of the Dharma Wheel, called the Dharma Wheel originally pure. Their meaning is that because of turning the wheel of the noble path, the wheel of dharma-dhātu (the element of dharma, the nature of dharma) is originally pure. In the past, it was covered by afflictions, now it appears pure, the text is obscure and difficult to understand. The so-called dharma-jnana (knowledge of dharma, wisdom regarding the dharma) is the anasrava-samyag-jnana (undefiled right knowledge, correct view wisdom without afflictions) obtained by the triyana (three vehicles, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), at this time deva-manusya (gods and humans) can realize it. The old sutra says, 'Gods and humans attain the path, this is the proof', gods and humans attain the path, this originally pure wheel becomes the object of realization, which contradicts the original meaning. From this, the triratna (three jewels, Buddha, Dharma, Sangha) appear in the world, the three jewels are complete. Therefore, when the Buddha first attained enlightenment, merchants offered malt sugar, the Buddha bestowed the tri-sarana-gamana (taking refuge in the three jewels, refuge in Buddha, Dharma, Sangha), saying that in the future there will be Sangha, you should take refuge. Because at that time there was no Sangha of the three vehicles, after turning the Four Noble Truths (catvari-arya-satyani, the four noble truths), the Sangha of the three vehicles appeared, and the three jewels were complete. Sutra: With this wonderful Dharma (up to) the ocean of merit. The praise says: This verse, sentient beings rely on it to escape from birth and death. With this wonderful Dharma, echoing the Dharma Wheel above, obtaining the perfection of the fruit, no longer having any fear. Having transcended birth and death, no longer having any fear, therefore obtaining the essence of nirvana (liberation), constantly abiding in peace and tranquility. Therefore, it is said that the Buddha is the great physician who can deliver from birth and death. I now bow my head and pay homage to this boundless merit. The old translation says, 'Once received, never retreating, constantly quiescent', having obtained the original quiescence, no longer retreating, therefore constantly quiescent. In this way, the meaning of fearlessness and non-apprehension is lacking.

經。八法不動(至)此能仁。

贊曰。次第三段。一頌明佛違順不動德。八法者。一利。二衰。三毀。四譽。五稱。六譏。七苦。八樂。得財位名利。失財位名衰。背面說惡名毀。背面說好名譽。對面說好為稱。對面說惡云譏。遭逼迫名苦。得怡適名樂。由佛住三念住。八法不動。三念住者。一分隨順供養不喜。一分違背損害不嗔。一大眾中半順半違。亦不憂喜。如妙高山王踞金輪上。四方猛風。不能傾動。舊無八法。但有譭譽。譯家脫也。好眾生名善。惡眾生名不善。佛於此輩。都無偏黨。俱慈與樂。俱愍拔苦。愍者悲也。佛心行相。離所執著。如大虛空。平等而住。都無憎愛。孰者誰也。誰不宗承敬仰此能仁也。梵云釋迦。此云能仁。且能且仁。佛本性。釋此本緣。如瑜伽論。舊云人法。人中寶珍。闕無釋迦。

經。以斯微蓋(至)功德身。

贊曰。上贊佛三德。此之一頌。牒蓋現影。贊述一週。故申敬禮。智見智也。功德福也。佛以福智而為身故。

經。十力神變(至)大智見。

贊曰。牒前前事以讚揚中。為第二明於蓋內現影所由。顯示世間皆性非實。猶如光影。非有似有。誑惑愚夫。令知虛偽。勿生封著。舊經無此。眾既睹已。莫不驚歎。此希奇事。故我今禮。

經。眾會瞻仰(至)不其相。

贊曰。下第二大段有四頌。陳眾益以稱歎。有上。初一頌身益。后三頌語益。此初文也。梵云牟尼。翻云寂默。能寂生死。證寂默法。故言寂也。諸有見佛能隨順者。莫不心生德清凈信。不隨順者。近信不生。久必還起。佛現神通。慈愍拔濟。唯向不背。于信者前。各各現身。為其說法。其信法者。亦各見佛。獨為現身。現前利樂。餘人所不能。故為不共相。

經。佛以一音(至)不共相。

贊曰。下有三頌。明語益。大文分三。佛有四無礙解。不嘆辨無礙。說三無滯。即辨才故。一法無礙解。說法無滯智。二義無礙解。說理無滯智。三詞無礙解。隨諸方言音無滯智。四辨才無礙。巧說法義等七辨無滯智。此嘆詞無礙解。為利益也。佛以一音者。謂一剎那聲。一方音聲。一本質聲。一法教聲。宣說法時。八部四眾。隨類各解。隨其方域。詞韻不同。佛皆能同。彼謂各同。故成不共。九地雖能得詞無礙。尚未圓滿。今顯圓故。

經。佛以一音(至)不共相。

贊曰。此嘆法無礙解。說法逗機。應根應勝解。應界性。不同。故言各各隨其所解。聽者聞法。隨其根性。普得受行。隨獲彼果。故為不共。一雨普潤。稟不同故。

經。佛以一音(至)不共

【現代漢語翻譯】經：大眾集會，瞻仰佛陀，（直至）見到佛陀的不共之相。

贊曰：下面第二大段有四頌，陳述大眾的利益以稱揚讚歎。分為上下兩部分。開始一頌是關於身益，後面三頌是關於語益。這是最初的文句。梵語『牟尼』（Muni），翻譯為『寂默』，能夠寂滅生死，證得寂默之法，所以說是寂。諸位有緣見到佛陀並且能夠隨順教誨的人，沒有不心生功德清凈之信的。不隨順的人，即使暫時相信，信心也不會長久，最終必定會退轉。佛陀顯現神通，慈悲憐憫地救拔濟度眾生，唯有面向佛陀而不背離的人，在這些信佛的人面前，佛陀各自顯現身形，為他們說法。那些信奉佛法的人，也各自見到佛陀，獨自為他們現身，在眼前給予利益和快樂，這是其他人所不能做到的，所以是不共之相。

經：佛陀以一種聲音（直至）示現不共之相。

贊曰：下面有三頌，闡明語益。大體分為三部分。佛陀具有四種無礙解，這裡不讚嘆辯無礙，而是說三種說法沒有滯礙，也就是辯才。一、法無礙解，說法沒有滯礙的智慧；二、義無礙解，說理沒有滯礙的智慧；三、詞無礙解，隨著各地方言音沒有滯礙的智慧；四、辯才無礙，巧妙說法義等七種辯才沒有滯礙的智慧。這裡讚歎的是詞無礙解，爲了利益眾生。佛陀以一種聲音，指的是一剎那的聲音，一方的音聲，一本質的聲音，一法教的聲音。宣講佛法時，天龍八部和四眾弟子，隨著各自的類別而理解，隨著各自的地域，詞語和韻律不同，佛陀都能夠使他們理解相同，他們認為各自理解相同，所以成就了不共之相。九地菩薩雖然能夠獲得詞無礙，但尚未圓滿，現在顯示佛陀的詞無礙是圓滿的。

經：佛陀以一種聲音（直至）示現不共之相。

贊曰：這裡讚歎法無礙解。說法能夠契合機宜，應和眾生的根器、勝解和界性，各不相同，所以說各自隨著他們所理解的。聽法的人聽聞佛法，隨著他們的根性，普遍得到接受和修行，隨著各自獲得相應的果報，所以是不共之相。如同一次降雨普遍滋潤萬物，因為稟性不同，所以結果各異。

經：佛陀以一種聲音（直至）不共

【English Translation】 Sutra: The assembly looked up to the Buddha, (until) they saw the unique characteristics of the Buddha.

Commentary: The second major section below has four verses, stating the benefits to the assembly to praise and extol. It is divided into two parts. The first verse is about the benefit of the body, and the following three verses are about the benefit of speech. This is the initial text. The Sanskrit word 'Muni' (牟尼) is translated as 'silent,' capable of silencing birth and death, and attaining the Dharma of silence, hence it is called silence. Those who have the opportunity to see the Buddha and are able to follow the teachings, without exception, give rise to virtuous and pure faith in their hearts. Those who do not follow, even if they believe temporarily, their faith will not last long and will eventually regress. The Buddha manifests supernatural powers, compassionately rescuing and delivering sentient beings. Only those who face the Buddha and do not turn away, before these believers, the Buddha manifests his form individually, teaching the Dharma for them. Those who believe in the Dharma also see the Buddha individually, appearing before them alone, giving them immediate benefits and happiness, which others cannot do, so it is a unique characteristic.

Sutra: The Buddha, with one sound (until) manifesting the unique characteristics.

Commentary: Below are three verses, explaining the benefit of speech. Broadly divided into three parts. The Buddha has four kinds of unimpeded eloquence (四無礙解), here we do not praise eloquence without impediment, but rather say that three kinds of speaking have no hindrance, which is eloquence. First, unimpeded understanding of the Dharma (法無礙解), the wisdom of speaking without hindrance; second, unimpeded understanding of meaning (義無礙解), the wisdom of speaking principles without hindrance; third, unimpeded understanding of words (詞無礙解), the wisdom of following the sounds of various dialects without hindrance; fourth, eloquence without impediment (辯才無礙), the wisdom of skillfully speaking Dharma meanings and other seven kinds of eloquence without hindrance. Here, the praise is for unimpeded understanding of words, for the benefit of sentient beings. The Buddha with one sound refers to the sound of a moment, the sound of one direction, the sound of one essence, the sound of one Dharma teaching. When expounding the Dharma, the eight divisions of gods and dragons (天龍八部) and the fourfold assembly (四眾弟子), understand according to their respective categories, and according to their respective regions, the words and rhymes are different, but the Buddha is able to make them understand the same, and they think they understand the same, so it becomes a unique characteristic. Although bodhisattvas of the ninth ground (九地菩薩) can obtain unimpeded understanding of words, it is not yet complete, now it is shown that the Buddha's unimpeded understanding of words is complete.

Sutra: The Buddha, with one sound (until) manifesting the unique characteristics.

Commentary: Here, the praise is for unimpeded understanding of the Dharma. Speaking the Dharma can be in accordance with the opportunity, responding to the faculties, superior understanding, and realms of sentient beings, which are different, so it is said that each follows what they understand. Those who listen to the Dharma, according to their faculties, universally receive and practice, and each obtains the corresponding result, so it is a unique characteristic. Just like one rain universally nourishes all things, because the inherent nature is different, the results are different.

Sutra: The Buddha, with one sound (until) unique

相。

贊曰。此嘆義無礙解。佛說法義。先行惡者。聞法即怖。怖墮落故。先行善者。聞法歡喜。善路生故。耽生死者。聞法厭離。欣涅槃故。心不定者。聞法斷疑。心正定故。三獸渡河。證淺深故。

經。稽首十方(至)于彼岸。

贊曰。下有四頌。敘述別德。一一歸誠。有九稽首。舊三頌半。此中有六。一嘆精勤。二嘆離怖。三嘆得定。四嘆導首。五嘆離漏。六嘆得果。如文可知。諦者實也。行實精進。名諦勇猛。已除五怖。得四無畏。名得無怖。畏舊云得無所畏。而無怖言。佛已至定不共法。一切妙定。佛皆得故。舊經無此。結有九種。謂愛。恚。慢。無明。疑。見結。取結。嫉。慳。此九能結五趣四生。諸生自體亦如結。難可解故。縛有三種。謂貪嗔癡。此縛有情處生死故。

經。稽首普濟(至)心解脫。

贊曰。此有二歸。一嘆慈悲。二嘆得果。不依生死。出世間故。得諸有情平等趣者。證涅槃故。涅槃是有情平等所趣故。舊云善知眾生來去相者。向涅槃來。出生死去。然義稍乖。心解脫者。已離煩惱。慧既解脫。相應之心。不復彼𤘽。名心解脫。佛于諸趣。已得此故。

經。牟尼如是(至)無所住。

贊曰。此有一歸。嘆證真空。清辨解云。善修空者。證真

【現代漢語翻譯】現代漢語譯本相。

贊曰：這是讚歎義無礙解。佛說法義，先行惡者，聞法即怖，怖墮落故；先行善者，聞法歡喜，善路生故；耽生死者，聞法厭離，欣涅槃故；心不定者，聞法斷疑，心正定故；三獸渡河，證淺深故。

經：稽首十方（指遍及十個方向）(至)于彼岸（到達解脫的境地）。

贊曰：下有四頌，敘述別德，一一歸誠，有九稽首。舊三頌半，此中有六。一嘆精勤，二嘆離怖，三嘆得定，四嘆導首，五嘆離漏，六嘆得果，如文可知。諦者實也，行實精進，名諦勇猛。已除五怖，得四無畏，名得無怖。畏舊云得無所畏，而無怖言。佛已至定不共法，一切妙定，佛皆得故。舊經無此。結有九種，謂愛（貪愛），恚（嗔恨），慢（傲慢），無明（愚癡），疑（懷疑），見結（錯誤的見解），取結（執取），嫉（嫉妒），慳（吝嗇）。此九能結五趣四生，諸生自體亦如結，難可解故。縛有三種，謂貪（貪婪），嗔（嗔恨），癡（愚癡）。此縛有情處生死故。

經：稽首普濟（普遍救濟）(至)心解脫（心靈得到解脫）。

贊曰：此有二歸，一嘆慈悲，二嘆得果。不依生死，出世間故。得諸有情平等趣者，證涅槃故。涅槃是有情平等所趣故。舊云善知眾生來去相者，向涅槃來，出生死去，然義稍乖。心解脫者，已離煩惱，慧既解脫，相應之心，不復彼𤘽，名心解脫。佛于諸趣，已得此故。

經：牟尼（指佛陀）如是(至)無所住（不執著于任何事物）。

贊曰：此有一歸，嘆證真空。清辨解云，善修空者，證真

【English Translation】 English version Aspect.

Commentary: This praises the unobstructed understanding of meaning. When the Buddha speaks the Dharma, those who have previously done evil deeds are frightened upon hearing the Dharma, because they fear falling into lower realms. Those who have previously done good deeds rejoice upon hearing the Dharma, because the path of goodness is opened. Those who are attached to birth and death become weary of it upon hearing the Dharma, and rejoice in Nirvana. Those whose minds are unsettled dispel their doubts upon hearing the Dharma, and their minds become rightly settled. The three animals crossing the river illustrate the depth of their attainment.

Sutra: I bow my head to the ten directions (referring to all directions) (to) the other shore (the state of liberation).

Commentary: Below are four verses, describing distinct virtues, each with sincere devotion, with nine prostrations. The old version has three and a half verses, while this one has six. First, praising diligence; second, praising freedom from fear; third, praising attainment of Samadhi; fourth, praising guidance; fifth, praising freedom from outflows; sixth, praising attainment of the fruit, as can be understood from the text. 'Truthful' means reality; practicing truthfully and diligently is called 'truthful courage'. Having eliminated the five fears and attained the four fearlessnesses is called 'attaining no fear'. The old version says 'attaining no fear', but does not mention 'freedom from fear'. The Buddha has reached the unshared Dharma of Samadhi; the Buddha has attained all wonderful Samadhis. The old Sutra does not have this. There are nine kinds of fetters, namely: attachment (love), aversion (hatred), pride (arrogance), ignorance (delusion), doubt (uncertainty), view fetters (wrong views), clinging fetters (attachment), jealousy (envy), and stinginess (miserliness). These nine can bind the five destinies and the four kinds of birth; the self-nature of all beings is also like a knot, difficult to untie. There are three kinds of bonds, namely: greed (greed), hatred (hatred), and delusion (ignorance). These bonds keep sentient beings in the cycle of birth and death.

Sutra: I bow my head to the universally saving (universally helping) (to) mind liberation (the mind attains liberation).

Commentary: There are two returns here, first praising compassion, and second praising the attainment of the fruit. Not relying on birth and death, transcending the world. Attaining the equal path for all sentient beings means realizing Nirvana. Nirvana is the equal destination for all sentient beings. The old version says 'knowing well the coming and going of beings', coming towards Nirvana, being born and dying, but the meaning is slightly different. 'Mind liberation' means having left behind afflictions; since wisdom is liberated, the corresponding mind is no longer defiled, hence the name 'mind liberation'. The Buddha has attained this in all destinies.

Sutra: Muni (referring to the Buddha) is thus (to) without dwelling (not attached to anything).

Commentary: There is one return here, praising the realization of emptiness. Qingbian explains, 'Those who cultivate emptiness well realize true'

理故。如空無掛礙。如蓮不著水。諸相已遣。更無所遣。生死盡故。出世愿滿。更無所愿。故今稽首。如空無住。得真諦者。護法解云。善修空者。空有二種。一云舜若。此但名空。空者無也。即遍計所執。二云舜若多。此云空性。空之性故。體即真如。性是有也。善修所執空故。一切相遣。善修圓成空性故。一切愿滿。由此歸佛。如空無住。舊經似有文中仍闕。

經。爾時寶性(至)問我嚴凈佛土。

贊曰。說因圓滿中。自下第二明其請益。于中有四。初明寶性請益。二明佛贊敕聽。三明寶性敬諾。四明如來廣說。此初文也。阿雲無。耨多羅云上。三云正。藐云等。又三云正。菩提云覺。總云無上正等正覺。如常分別。不繁述之。發趣者。五百童子。發心求趣。彼減問我嚴凈佛土。此有二義。所嚴清凈土。即土相狀。能嚴修凈佛土。即土之因。故問有二。一問凈佛土狀相。二問修彼之因。舊經愿聞凈土行。問唯問因。不問土相。

經。作是語已(至)分別解說。

贊曰。此明佛贊敕聽。有二。初贊。后敕。

經。於是寶性(至)皆希聽受。

贊曰。此明寶性敬諾。善哉世尊。敬之詞也。先本無之。

經。爾時世尊(至)嚴凈佛土。

贊曰。下明如來廣說。大文有

【現代漢語翻譯】現代漢語譯本：理由是，如同虛空一樣沒有掛礙，如同蓮花一樣不沾染水。既然一切表象都已去除，就沒有什麼需要再去除的了。既然生死輪迴已經終結，出世的願望已經圓滿，就沒有什麼需要再期望的了。所以現在稽首禮拜，如同虛空一樣無所停留。得到真諦的人，護法解釋說，善於修習空性的人，空有兩種：一種叫做『舜若』（Śūnyatā），這只是名稱上的空，空的意思是沒有，指的是遍計所執性。另一種叫做『舜若多』（Śūnyatā），這叫做空性，是空的本性，其本體就是真如。空性是有。善於修習所執的空，所以一切表象都能去除；善於修習圓成的空性，所以一切願望都能圓滿。因此歸依佛，如同虛空一樣無所停留。舊的經文似乎有這句話，但文中仍然缺失。

經文：當時，寶性（Ratnagotra，菩薩名）問我如何莊嚴清凈佛土。

贊曰：在闡述因地圓滿之後，接下來第二部分說明請教益處。其中有四個方面：首先說明寶性請教益處，其次說明佛讚許並敕令諦聽，再次說明寶性恭敬地應允，最後說明如來廣為解說。這是第一個方面的內容。阿（Anuttara）的意思是『無』，耨多羅（anuttara）的意思是『上』，三（Samyak）的意思是『正』，藐（saṃ-）的意思是『等』，又三（saṃ-）的意思是『正』，菩提（bodhi）的意思是『覺』，總的來說就是無上正等正覺。如同通常的解釋一樣，不再繁瑣地敘述。『發趣』指的是五百童子，他們發心追求。他們減少了對我的提問，問我如何莊嚴清凈佛土。這有兩層含義：所要莊嚴的清凈土，指的是佛土的相狀；能夠莊嚴清凈佛土，指的是修習佛土的因。所以問題有兩個：一是詢問清凈佛土的相狀，二是詢問修習清凈佛土的因。舊的經文是『愿聞凈土行』，只詢問了因，沒有詢問佛土的相狀。

經文：說完這些話之後，佛讚許並分別解說。

贊曰：這說明佛讚許並敕令諦聽。分為兩個部分：首先是讚許，然後是敕令。

經文：於是，寶性（Ratnagotra）等都希望聽受。

贊曰：這說明寶性恭敬地應允。『善哉世尊』是恭敬的言辭。先前的版本沒有這句話。

經文：當時，世尊（Bhagavān）廣為解說如何莊嚴清凈佛土。

贊曰：下面說明如來廣為解說。大體上有

【English Translation】 English version: The reason is, like the sky, there is no attachment; like the lotus, it does not cling to water. Since all appearances have been relinquished, there is nothing more to relinquish. Since the cycle of birth and death has ended, the aspiration to transcend the world is fulfilled, and there is nothing more to desire. Therefore, I now bow in reverence, like the sky, without dwelling anywhere. Those who have attained the true meaning, the Dharma protectors explain, those who are skilled in cultivating emptiness, there are two kinds of emptiness: one is called 『Śūnyatā』 (emptiness), which is only a name for emptiness. Emptiness means non-existence, referring to the parikalpita-svabhāva (the nature of what is completely conceptualized). The other is called 『Śūnyatā』, which is called the nature of emptiness, the essence of emptiness, and its substance is Suchness (Tathātā). The nature of emptiness is existence. By skillfully cultivating the emptiness of what is grasped, all appearances can be relinquished; by skillfully cultivating the perfect nature of emptiness, all aspirations can be fulfilled. Therefore, one takes refuge in the Buddha, like the sky, without dwelling anywhere. The old scriptures seem to have this sentence, but it is still missing in the text.

Sutra: Then, Ratnagotra (a Bodhisattva's name) asked me how to adorn and purify the Buddha-land.

Commentary: After explaining the perfection of the cause, the second part explains the benefits of seeking instruction. There are four aspects: first, explaining Ratnagotra's request for instruction; second, explaining the Buddha's praise and command to listen; third, explaining Ratnagotra's respectful acceptance; and fourth, explaining the Tathāgata's extensive explanation. This is the first aspect. A (Anuttara) means 'unexcelled', Nouttara (anuttara) means 'supreme', Samyak (Samyak) means 'right', Myao (saṃ-) means 'equal', again Samyak (saṃ-) means 'right', Bodhi (bodhi) means 'awakening', and in general, it means unexcelled, right, and equal awakening. As in the usual explanation, I will not elaborate further. 'Aspiring' refers to the five hundred children who aspired to seek. They reduced their questions to me and asked me how to adorn and purify the Buddha-land. This has two meanings: the pure land to be adorned refers to the appearance of the Buddha-land; the ability to adorn the pure Buddha-land refers to the cause of cultivating the Buddha-land. So there are two questions: one is to ask about the appearance of the pure Buddha-land, and the other is to ask about the cause of cultivating it. The old scripture is 'Wishing to hear the practice of the pure land', which only asks about the cause and not the appearance of the Buddha-land.

Sutra: After saying these words, the Buddha praised and explained separately.

Commentary: This explains the Buddha's praise and command to listen. It is divided into two parts: first, praise, and then command.

Sutra: Then, Ratnagotra and others all hoped to listen and receive.

Commentary: This explains Ratnagotra's respectful acceptance. 'Excellent, World Honored One' is a respectful expression. The previous version did not have this sentence.

Sutra: Then, the World Honored One (Bhagavān) extensively explained how to adorn and purify the Buddha-land.

Commentary: The following explains the Tathāgata's extensive explanation. In general, there are

二。初答前問。后勸嚴心。答問有二。先答土相。複次已下。答問嚴因。答土相中有三。一總標。次別顯。后釋所由。此總標也。凡土有二。一有情世間。二器世間。聖土有二。一菩薩二寶方。合此二種。假名為土。離有情等。無別土故。由有有情。方有器界。有情成菩薩。器界及寶方。菩薩本欲化諸有情。令得出世。方便變穢而為寶方。根本不為變器成凈土。器是末故。所以今標諸有情土。是為菩薩修行所嚴清凈佛土。故俗亦言人為邦本。本固邦寧。即同於此。舊云眾生之類是菩薩佛土。文義不同。嚴凈當來成佛之土。名凈佛土。非菩薩時已名佛土。

說無垢稱經疏卷第二(本)

說無垢稱經疏卷第二(末)(至第三之始)

經。所以者何。

贊曰。自下別顯有二。初徴后顯。此徴詞也。有何所以諸有情土。是所嚴土。

經。諸善男子(至)嚴凈佛土。

贊曰。下有五重。舊有四重。闕此第二。亦可合新二以為舊一。名隨化眾生而取佛土。理雖亦同。然義難知五重分二。初二重。明隨眾生髮心修行。即攝彼生。以嚴佛土。后三重。明隨眾生應以如是嚴凈佛土而得成熟。即便攝受如是佛土。或初攝外凡生嚴變化土。后攝地前生嚴他報土。或初攝生。后攝行。二義雖殊。但以嚴眾

【現代漢語翻譯】現代漢語譯本二。初答前問。后勸嚴心。回答問題分為兩部分。先回答關於國土的表相，接下來回答關於莊嚴國土的根本原因。回答國土表相又分為三部分：首先是總的標示，其次是分別顯示，最後是解釋原因。這裡是總的標示。總的來說，國土有兩種：一是有情世間（指眾生居住的世界），二是器世間（指山河大地等物質世界）。聖土也有兩種：一是菩薩的國土，二是寶方（指清凈莊嚴的國土）。將這兩種國土合在一起，可以假名為『土』。離開有情等等，就沒有其他的國土。因為有了有情，才有了器世間。有情成就為菩薩，器世間也就成為寶方。菩薩本來想要教化眾生，使他們能夠脫離世俗，所以方便地將污穢的國土轉變為清凈的寶方。根本上不是爲了轉變器世間來成就凈土，因為器世間是末端。所以現在標示諸有情土，是菩薩修行所莊嚴的清凈佛土。所以俗話說『人為邦本，本固邦寧』，和這個道理相同。舊的說法認為眾生之類就是菩薩的佛土，這在文義上是不同的。莊嚴清凈將來成佛的國土，才叫做凈佛土，不是菩薩的時候就已經叫做佛土。

《說無垢稱經疏》卷第二（本）

《說無垢稱經疏》卷第二（末）（至第三之始）

經：所以者何？

贊曰：下面分別顯示，分為兩部分。首先是提問，然後是顯示。這裡是提問的語句。有什麼原因使得諸有情土是所莊嚴的國土呢？

經：諸善男子（至）嚴凈佛土。

贊曰：下面有五重含義。舊的說法有四重含義，缺少這第二重含義。也可以將新的第二重含義合併到舊的第一重含義中，名為『隨化眾生而取佛土』。道理雖然也相同，但是意義難以理解。五重含義分為兩部分。前兩重含義，說明隨著眾生髮心修行，就攝受這些眾生，以此來莊嚴佛土。后三重含義，說明隨著眾生應該以這樣的莊嚴清凈佛土而得以成熟，就攝受這樣的佛土。或者前兩重含義是攝受外凡眾生來莊嚴變化土，后三重含義是攝受地前眾生來莊嚴他報土。或者前兩重含義是攝受眾生，后三重含義是攝受修行。兩種含義雖然不同，但是都是以莊嚴眾

【English Translation】 English version II. Initially answering the previous question, then encouraging diligent minds. Answering the question is in two parts: first, answering about the characteristics of the land; next, answering about the fundamental cause of adorning the land. Answering about the characteristics of the land is in three parts: first, a general indication; second, a separate manifestation; and third, an explanation of the reason. This is the general indication. Generally speaking, there are two kinds of lands: one is the sentient world (referring to the world where beings live), and the other is the insentient world (referring to the material world such as mountains and rivers). There are also two kinds of sacred lands: one is the land of Bodhisattvas, and the other is the Treasure Land (referring to the pure and adorned land). Combining these two kinds of lands, we can provisionally call them 'land'. Apart from sentient beings, there is no other land. Because there are sentient beings, there is the insentient world. Sentient beings become Bodhisattvas, and the insentient world becomes the Treasure Land. Bodhisattvas originally wanted to teach and transform sentient beings, enabling them to escape the mundane world, so they expediently transformed the defiled land into a pure Treasure Land. Fundamentally, it is not to transform the insentient world to achieve a pure land, because the insentient world is secondary. Therefore, now indicating the lands of sentient beings is the pure Buddha land adorned by the practice of Bodhisattvas. Therefore, the common saying 'People are the foundation of the state; when the foundation is solid, the state is peaceful' is the same principle. The old saying that sentient beings are the Buddha land of Bodhisattvas is different in meaning. Adorning and purifying the land to become a Buddha land in the future is called a pure Buddha land; it is not called a Buddha land when one is a Bodhisattva.

'Vimalakirti Sutra Commentary' Volume 2 (Original)

'Vimalakirti Sutra Commentary' Volume 2 (End) (To the beginning of Volume 3)

Sutra: Why is that?

Commentary: Below, the separate manifestation is in two parts: first, the question; then, the manifestation. This is the questioning statement. What is the reason that the lands of sentient beings are the lands to be adorned?

Sutra: 'Good men (to) adorn the pure Buddha land.'

Commentary: Below, there are five layers of meaning. The old saying has four layers of meaning, lacking this second layer of meaning. It is also possible to combine the new second layer of meaning into the old first layer of meaning, called 'taking the Buddha land according to the sentient beings to be transformed'. Although the principle is the same, the meaning is difficult to understand. The five layers of meaning are divided into two parts. The first two layers of meaning explain that as sentient beings generate the mind of practice, they are embraced, and the Buddha land is adorned with this. The last three layers of meaning explain that as sentient beings should be matured with such an adorned and pure Buddha land, such a Buddha land is embraced. Or the first two layers of meaning are embracing ordinary sentient beings to adorn the transformation land, and the last three layers of meaning are embracing sentient beings before the ground to adorn the other-reward land. Or the first two layers of meaning are embracing sentient beings, and the last three layers of meaning are embracing practice. Although the two meanings are different, they are all adorning the multitude of

生土為嚴佛土。初中有二。初重明生眾生生善離惡。即攝嚴凈。後重明眾生髮起福慧。即攝嚴凈。或初明眾生髮心修行。即攝嚴凈。后明眾生起余功德。即攝嚴凈。或初明眾生得樂離苦。即攝嚴凈。后明眾生增善滅惡。即攝嚴凈。有三翻義。此初文也。以增長者。生起善故。或發心故。或得樂故。以饒益者。或離惡故。或修行故。或離苦故。舊云隨所化眾生而取佛土。合初二重。所資益有情名所化生。亦得。

經。隨諸有情(至)嚴凈佛土。

贊曰。此第二重。明隨眾生髮起福慧。起余功德。增善減惡。即攝彼生。以嚴佛土。一一對前。有三翻釋。

經。隨諸有情(至)如是佛土。

贊曰。下有三重。明隨眾生應以如是嚴凈佛土。而得成熟。即便攝受如是佛土。中有二。初一重。隨眾生應以如是嚴凈佛土。而得息惡。即攝是土。后二重。明隨眾生應以如是嚴凈佛土。而能獲善。即攝是土。此初文也。調伏者。調和控御身語等業。制伏滅除諸惑業故。應以如是嚴凈佛土者。修諸菩薩一切勝行。名嚴凈土。嚴凈土因故修因曰嚴。此中意說。隨諸眾生應以如是菩薩妙行而得息惡。即便攝此菩薩妙行。如自持。戒調伏他惡。嚴佛土者。本利生故。

經。隨諸有情(至)如是佛土。

贊曰

【現代漢語翻譯】現代漢語譯本生土為嚴佛土（Buddhakṣetra，佛的國土）。初中有二：一是重在說明眾生通過生善離惡來莊嚴和凈化佛土；二是重在說明眾生髮起福慧來莊嚴和凈化佛土。或者，一是說明眾生髮心修行來莊嚴和凈化佛土；二是說明眾生生起其他功德來莊嚴和凈化佛土。或者，一是說明眾生得樂離苦來莊嚴和凈化佛土；二是說明眾生增長善行、滅除惡行來莊嚴和凈化佛土。有三種不同的解釋。這是第一種情況。之所以說『增長』，是因為能生起善行，或者發起菩提心，或者獲得安樂。之所以說『饒益』，是因為能遠離惡行，或者精進修行，或者脫離痛苦。舊的說法是，隨著所教化的眾生而取得相應的佛土。這涵蓋了前兩種情況。所資助和利益的有情眾生，可以稱為『所化生』。

經文：『隨諸有情（sarvasattvāḥ，一切有情眾生）……嚴凈佛土。』

贊曰：這是第二種情況，說明隨著眾生髮起福慧，生起其他功德，增長善行、減少惡行，就攝受這些眾生，以此來莊嚴佛土。一一對應前面的情況，有三種不同的解釋。

經文：『隨諸有情（sarvasattvāḥ，一切有情眾生）……如是佛土。』

贊曰：下面有三重含義，說明隨著眾生應該以如此莊嚴清凈的佛土而得以成熟，就攝受如此的佛土。其中有二：一是說明隨著眾生應該以如此莊嚴清凈的佛土而得以止息惡行，就攝受這樣的佛土；二是說明隨著眾生應該以如此莊嚴清凈的佛土而能夠獲得善行，就攝受這樣的佛土。這是第一種情況。『調伏』，是指調和、控制和駕馭身語等行為，制伏和滅除各種煩惱和業力。『應以如是嚴凈佛土』，是指修習各種菩薩殊勝的行持，這被稱為莊嚴清凈佛土。因為莊嚴清凈佛土的因，所以修習這些因被稱為莊嚴。這裡的意思是說，隨著眾生應該以如此菩薩的妙行而得以止息惡行，就攝受這菩薩的妙行，比如自己持戒來調伏他人的惡行。莊嚴佛土，根本在於利益眾生。

經文：『隨諸有情（sarvasattvāḥ，一切有情眾生）……如是佛土。』

贊曰

【English Translation】 English version The produced land is the pure Buddhakṣetra (Buddhakṣetra, Buddha's land). Initially, there are two aspects: the first emphasizes that sentient beings purify the Buddhakṣetra by generating good and abandoning evil; the second emphasizes that sentient beings purify the Buddhakṣetra by generating merit and wisdom. Alternatively, the first explains that sentient beings purify the Buddhakṣetra by generating the aspiration for practice; the second explains that sentient beings purify the Buddhakṣetra by generating other merits. Alternatively, the first explains that sentient beings purify the Buddhakṣetra by attaining happiness and escaping suffering; the second explains that sentient beings purify the Buddhakṣetra by increasing good and eliminating evil. There are three different interpretations. This is the first case. It is said to 'increase' because it generates good deeds, or initiates the aspiration for enlightenment, or obtains happiness. It is said to 'benefit' because it avoids evil deeds, or diligently practices, or escapes suffering. The old saying is that the Buddhakṣetra is taken according to the sentient beings being transformed. This covers the first two cases. The sentient beings who are aided and benefited can be called 'those to be transformed'.

Sūtra: 'According to all sentient beings (sarvasattvāḥ, all sentient beings)... purify the Buddhakṣetra.'

Commentary: This is the second case, explaining that as sentient beings generate merit and wisdom, generate other merits, increase good deeds, and decrease evil deeds, they embrace these sentient beings to purify the Buddhakṣetra. Corresponding to the previous cases one by one, there are three different explanations.

Sūtra: 'According to all sentient beings (sarvasattvāḥ, all sentient beings)... such Buddhakṣetra.'

Commentary: Below there are three layers of meaning, explaining that as sentient beings should mature with such a pure Buddhakṣetra, they embrace such a Buddhakṣetra. Among them, there are two aspects: the first explains that as sentient beings should cease evil deeds with such a pure Buddhakṣetra, they embrace such a Buddhakṣetra; the second explains that as sentient beings should be able to obtain good deeds with such a pure Buddhakṣetra, they embrace such a Buddhakṣetra. This is the first case. 'Taming' refers to harmonizing, controlling, and managing actions of body, speech, and mind, subduing and eliminating various afflictions and karmas. 'Should purify the Buddhakṣetra in this way' refers to cultivating various superior practices of Bodhisattvas, which is called purifying the Buddhakṣetra. Because it is the cause of purifying the Buddhakṣetra, cultivating these causes is called purification. The meaning here is that as sentient beings should cease evil deeds with such wonderful practices of Bodhisattvas, they embrace these wonderful practices of Bodhisattvas, such as upholding precepts to tame the evil deeds of others. Purifying the Buddhakṣetra is fundamentally for the benefit of sentient beings.

Sūtra: 'According to all sentient beings (sarvasattvāḥ, all sentient beings)... such Buddhakṣetra.'

Commentary:

。此之二重。明隨眾生而得獲善。即攝是土。有二。初明未得果者。隨得果善。后明未得因者。隨得因善。佛智者果善故。聖根行者因善故。得聖根者菩提心。得聖行者此後行。或聖根者信等五。其聖行者余萬行。或聖者佛也。聖根即行。行為根本。而得聖故。或聖根者無漏慧。聖行者此余因。

經。所以者何(至)清凈功德。

贊曰。此第三釋所由也。文有二。初釋所由。后舉喻顯。此初文也。先問后答。此中問意。前言諸有情土。即是菩薩嚴凈佛土。有何所以。而今乃言隨諸有情增上饒益。即攝彼生。以嚴彼土。佛言善男子。菩薩根本。攝受佛土。嚴凈佛土。所為所作。皆為有情增長饒益起凈功德。更不為余。故以有情增長饒益等。而為佛土。若諸有情。不增長善法饒益與樂起凈功德。此非佛所化。不是菩薩嚴凈佛土故。舊文略。意亦微有異。

經。諸善男子(至)終不能成。

贊曰。下以喻顯。初喻后合。此喻也。此喻有四。一大。二空地。三宮室莊嚴。四虛空。其莊嚴者。以諸珍寶而莊嚴之。人于空地。不安宮室。于空不成。

經。菩薩如是(至)如是佛土。

贊曰。下合也。人如菩薩。虛空如所執人法體無。法為本故。但言法空。其空地者。喻依他性。一切有情造生

【現代漢語翻譯】現代漢語譯本：這有兩重含義。闡明（菩薩）隨著眾生而獲得善行，即是攝取這片佛土。這又分為兩點：首先闡明未得果位者，隨著他們獲得果報之善；之後闡明未得因地者，隨著他們獲得因地之善。佛的智慧是果報之善，修行聖道者的根基是因地之善。獲得聖根者，即是菩提心（覺悟之心）；獲得聖行者，即是此後的修行。或者說，聖根是信等五根（信、精進、念、定、慧），聖行是其餘的萬行。或者說，聖者即是佛，聖根即是聖行，聖行是根本，因為通過修行而證得聖果。或者說，聖根是無漏慧（沒有煩惱的智慧），聖行是其餘的因地修行。

經文：『所以者何（至）清凈功德。』

贊曰：這是第三個解釋原因的部分。文分兩部分：首先解釋原因，然後舉例說明。這是第一部分。先提問后回答。這裡提問的意思是，前面說『諸有情土』，即是菩薩莊嚴清凈的佛土，有什麼原因，而現在卻說隨著對眾生增上饒益，即是攝取他們，以此來莊嚴佛土？佛說：『善男子，菩薩的根本是攝受佛土，莊嚴清凈佛土，所作所為，都是爲了有情增長饒益，生起清凈功德，不再爲了其他。』所以用對有情增長饒益等，來作為佛土。如果諸有情，不增長善法饒益，不給予安樂，不生起清凈功德，這不是佛所教化的地方，不是菩薩莊嚴清凈的佛土。』舊的譯文比較簡略，意思也略有不同。

經文：『諸善男子（至）終不能成。』

贊曰：下面用比喻來顯明。先比喻后總結。這是比喻。這個比喻有四點：一大，二空地，三宮室莊嚴，四虛空。其中的莊嚴，是用各種珍寶來莊嚴。人們在空地上，不安置宮室，在虛空中無法建成（宮室）。

經文：『菩薩如是（至）如是佛土。』

贊曰：下面是總結。人如同菩薩，虛空如同所執著的人法本體是空無的，因為法是根本，所以只說『法空』。那空地，比喻依他性（事物相互依存的性質），一切有情造作產生。

【English Translation】 English version: This has two meanings. It clarifies that (a Bodhisattva) obtaining good deeds along with sentient beings is to gather in this Buddha-land. This is further divided into two points: first, it clarifies that those who have not attained the fruit, along with their attainment of the good of fruition; then, it clarifies that those who have not attained the cause, along with their attainment of the good of the cause. The wisdom of the Buddha is the good of fruition, and the foundation of those who practice the holy path is the good of the cause. Obtaining the holy root is Bodhicitta (the mind of enlightenment); obtaining the holy practice is the subsequent practice. Or, the holy root is the five roots of faith, diligence, mindfulness, concentration, and wisdom; the holy practice is the remaining myriad practices. Or, the holy one is the Buddha, the holy root is the holy practice, and the holy practice is the foundation, because one attains holiness through practice. Or, the holy root is non-outflow wisdom (wisdom without afflictions), and the holy practice is the remaining causal practices.

Sutra: 'What is the reason (to) pure merit.'

Commentary: This is the third part explaining the reason. The text is divided into two parts: first, explaining the reason, and then illustrating with an analogy. This is the first part. First, a question is asked, then answered. The meaning of the question here is, earlier it was said 'lands of all sentient beings,' which are the pure and adorned Buddha-lands of the Bodhisattvas, what is the reason that now it is said that along with increasing the benefit of sentient beings, one gathers them in, in order to adorn the Buddha-land? The Buddha said: 'Good man, the foundation of the Bodhisattva is to gather in the Buddha-land, to adorn and purify the Buddha-land, and all that is done is for the sake of sentient beings, to increase their benefit and generate pure merit, and not for anything else.' Therefore, using the increase of benefit for sentient beings, etc., as the Buddha-land. If sentient beings do not increase good deeds, do not give happiness, and do not generate pure merit, this is not a place taught by the Buddha, and is not a Buddha-land adorned and purified by the Bodhisattva.' The old translation is more concise, and the meaning is slightly different.

Sutra: 'Good men (to) ultimately cannot be accomplished.'

Commentary: Below, an analogy is used to clarify. First the analogy, then the conclusion. This is the analogy. This analogy has four points: one, vastness; two, empty ground; three, the adornment of palaces and chambers; four, emptiness. The adornment is to adorn with various treasures. People do not place palaces and chambers on empty ground, and cannot build (palaces) in emptiness.

Sutra: 'Bodhisattvas are like this (to) such Buddha-lands.'

Commentary: Below is the conclusion. People are like Bodhisattvas, emptiness is like the inherently empty nature of the person and dharma that are clung to, because dharma is the foundation, so only 'dharma emptiness' is spoken of. That empty ground is an analogy for dependent origination (the nature of things being interdependent), all sentient beings create and produce.

宮室莊嚴等者。喻彼有情增長饒益生凈功德證圓成實。即便攝受如是佛土。

經。攝受如是(至)非於空也。

贊曰。除菩薩外。一切有情。于其所執空無之法。攝受佛土。必不得成。返顯必于依他有情增長饒益生凈功德證圓成實。

經。複次寶性(至)來生其國。

贊曰。下第二答問嚴凈因。于中有二。初答嚴因。后諸善男子如是菩薩隨發菩提心下。顯土因所為利益。今有十八嚴凈土行。舊有十七。無此第三。十八番中。分之為七。初四如文。以六度合。名止息諸障。四無量。四攝事。巧方便。菩提分。此之四法。名發起說。息無暇。自守戒行。十善業道。三名寂靜故。皆有二文。初皆出因行。后皆顯得果。此初翻也。若諸菩薩發無上心土者。即是嚴待當凈土因。次前文說諸有情土。是為菩薩嚴凈佛土。故言菩薩自發心土處即是嚴因。內因既爾。外感發起大乘有情未生其國。舊經當第三大菩提心。五根為體。大愿為緣。以不退屈。而為策發。所有餘義。如幽贊說。問。佛地經說。凈土因圓滿者。勝出世間善根所起。何故此眾。說發心等。為凈土因。答。彼據正因能反之因。能導行因。唯智為性。此據要由萬行圓滿。方感凈土。故發心等為凈土因。亦不相違。

經。純意樂土(至)來

【現代漢語翻譯】宮室莊嚴等，比喻那些有情增長饒益、產生清凈功德，證得圓成實性（Pariniṣpanna，三種自性之一，指通過修行實現的真實狀態）。這樣才能攝受這樣的佛土。

經文：攝受如是（直到）非於空也。

贊曰：除了菩薩之外，一切有情執著於他們所認為的空無之法，想要攝受佛土，必定不能成功。這反過來表明，必須在依他起性（Paratantra，三種自性之一，指依賴其他條件而存在的現象）的有情身上增長饒益、產生清凈功德，證得圓成實性。

經文：複次，寶性（直到）來生其國。

贊曰：下面第二部分回答關於莊嚴清凈佛土的因。其中分為兩部分，首先回答莊嚴的因，然後是『諸善男子如是菩薩隨發菩提心』以下，闡明佛土的因所帶來的利益。現在有十八種莊嚴清凈佛土的行為，舊譯本有十七種，沒有這第三種。這十八種行為分為七類。前四種如經文所述，以六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）結合，稱為止息諸障。四無量心（慈、悲、喜、舍），四攝事（佈施、愛語、利行、同事），巧方便，菩提分法（三十七道品）。這四種法門稱為發起說。止息無暇，守護戒行，十善業道，這三種稱為寂靜故。每一種都有兩段文字，開頭都闡述因行，後面都闡述所得的果報。這是最初的翻譯。如果諸菩薩發無上菩提心，那麼這個佛土就是莊嚴等待當來清凈佛土的因。其次，前面的經文說諸有情土，這是為菩薩莊嚴清凈佛土，所以說菩薩自發心土之處就是莊嚴的因。內因既然如此，外在感應發起大乘有情往生其國。舊經中，這相當於第三大菩提心，以五根（信、進、念、定、慧）為體，以大愿為緣，以不退屈作為策發。所有其餘的意義，如幽贊所說。問：佛地經說，凈土的因圓滿，是勝出世間的善根所生起。為什麼這裡說發心等是凈土的因？答：彼經是根據正因、能反之因、能引導的行因來說的，唯有智慧為體性。這裡是根據必須要萬行圓滿，才能感得凈土來說的，所以發心等是凈土的因。這兩種說法並不互相矛盾。

經文：純意樂土（直到）來

【English Translation】 The adornments of palaces and chambers, etc., are metaphors for those sentient beings who increase in benefit, generate pure merits, and realize the Pariniṣpanna (the perfected nature, one of the three natures). Only then can they embrace such a Buddha-land.

Sutra: 'Embracing such (up to) not in emptiness.'

Commentary: Except for Bodhisattvas, all sentient beings who cling to what they perceive as empty and non-existent dharmas will inevitably fail to embrace a Buddha-land. This, in turn, reveals that one must increase benefit, generate pure merits, and realize the Pariniṣpanna in sentient beings of Paratantra (the dependent nature, one of the three natures).

Sutra: 'Furthermore, the treasure nature (up to) to be born in that land.'

Commentary: The second part below answers the question about the cause of adorning and purifying a Buddha-land. It is divided into two parts: first, answering the cause of adornment, and then, from 'Virtuous men, such Bodhisattvas, according to the arising of Bodhicitta (the mind of enlightenment),' elucidating the benefits brought about by the cause of a Buddha-land. There are now eighteen practices for adorning and purifying a Buddha-land, while the old translation had seventeen, lacking this third one. These eighteen practices are divided into seven categories. The first four are as described in the sutra, combined with the six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), called 'cessation of all obstacles.' The four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four means of attraction (giving, kind speech, beneficial action, and cooperation), skillful means, and the limbs of enlightenment (thirty-seven factors of enlightenment). These four dharmas are called 'arising and speaking.' Cessation of unfavorable conditions, guarding precepts, and the ten wholesome actions are called 'because of tranquility.' Each has two passages, the beginning elucidating the causal practice, and the end elucidating the obtained result. This is the initial translation. If Bodhisattvas generate the unsurpassed Bodhicitta, then this Buddha-land is the cause of adorning and awaiting the future pure Buddha-land. Secondly, the previous sutra spoke of the lands of sentient beings, which is for Bodhisattvas to adorn and purify Buddha-lands, so it is said that the place where Bodhisattvas generate Bodhicitta is the cause of adornment. Since the internal cause is like this, the external response initiates Mahayana sentient beings to be born in that land. In the old sutra, this corresponds to the third great Bodhicitta, with the five roots (faith, diligence, mindfulness, concentration, and wisdom) as its essence, great vows as its condition, and non-retrogression as its driving force. All the remaining meanings are as explained in the hidden commentary. Question: The Buddhabhumi Sutra says that the cause of a pure land being complete is arising from wholesome roots that surpass the world. Why does this assembly say that generating Bodhicitta, etc., is the cause of a pure land? Answer: That sutra speaks according to the direct cause, the cause that can reverse, and the cause that guides practice, with wisdom as its nature. This speaks according to the necessity of completing myriad practices in order to experience a pure land, so generating Bodhicitta, etc., is the cause of a pure land. These two statements do not contradict each other.

Sutra: 'Purely intentional land (up to) to come'

生其國。

贊曰。此第二番。梵云何世耶。名為意樂。不雜惡名純凈意樂。意樂內純凈故。有不諂曲不虛誑瑕悟眾生來生其國。內純善直修故。舊云直心。直心之體。雖純意樂。無有癡直故。

經。善加行土(至)來其國。

贊曰。此先所無。妙修福慧。如功而修。名善加行。故有發生善行有情。任持不捨善行有情來生。加行體慧。或通諸善。

經。上意樂土(至)來生其國。

贊曰。上者增上。凡修善時。發起增上猛利威勢。名上意樂。故其善法有情來生。舊云深心增上猛利之意樂。亦是深心故。義得文疏。

經。修佈施土(至)來生其國。

贊曰。此中六度。合名止息。止息障故。其體如前。佈施除慳。外感能捨。戒舍犯垢。此即十善業道。故感十善有情來生。安忍除恚。故能感得三十二相。以自嚴身。三十二相。至下當知。由耐怨害。外感堪能忍受諸苦。由安受忍。外感柔和。由諦察忍。外感寂靜有情來生。舊但云三十二相眾生來生。理與此乖。勤除懈怠。外感可知。定除散亂。故感念知定者來生。由正念故得定。由聞思以定生。聞思二慧體正知故。又由念故得定。由定故以慧生。慧即正知故。舊本無此正念正知。慧除愚癡故。感入聖有情來生。入正定者。得見道

【現代漢語翻譯】現代漢語譯本生於彼國。

贊曰：這是第二種情況。梵語為『何世耶』(Kathaṃ śayya)，意為『意樂』(Adhyāśaya)。不夾雜惡念，是純凈的意樂。因為意樂內心純凈，所以有不諂媚、不虛妄、瑕瑜互見的眾生來生於彼國。因為內心純善正直地修行，舊譯為『直心』。直心的本體，雖然是純凈的意樂，但沒有愚癡的成分。

經：善加行土(Śubhakarman)，（通過殊勝的修行）來生於彼國。

贊曰：這是先前所沒有的。精妙地修習福慧，如實地修行，稱為『善加行』。因此，有發起善行的有情，以及堅持不捨棄善行的有情來生。加行的本體是智慧，或者通於諸善。

經：上意樂土(Adhyāśayādhimātra)，（具有增上意樂）來生於彼國。

贊曰：『上』(Adhi)是增上的意思。凡是修習善法時，發起增上猛利的威勢，稱為『上意樂』。因此，修習善法的有情來生。舊譯為『深心』，是增上猛利的意樂，也是深心，因此意義上是通順的，但文字上略有疏漏。

經：修佈施土(Dānakarman)，（通過修習佈施）來生於彼國。

贊曰：這裡所說的六度(Pāramitā)，合起來稱為『止息』(Śamatha)。因為能止息障礙。其本體如前所述。佈施(Dāna)去除慳吝，外在感得能捨的果報。持戒(Śīla)捨棄犯戒的污垢，這就是十善業道，因此感得修習十善的有情來生。安忍(Kṣānti)去除嗔恚，因此能夠感得三十二相(Dvātriṃśadvaralakṣaṇa)，用以莊嚴自身。三十二相，到下文將會詳細解釋。由於能夠忍受怨恨和傷害，外在感得堪能忍受諸苦。由於安受忍，外在感得柔和。由於諦察忍，外在感得寂靜的有情來生。舊譯只說是具有三十二相的眾生來生，道理上與此不符。精勤(Vīrya)去除懈怠，外在感得的果報可以推知。禪定(Dhyāna)去除散亂，因此感得具有正念正知的禪定者來生。由正念(Smṛti)的緣故而得禪定，由聽聞和思惟而生禪定。聽聞和思惟兩種智慧的本體是正知(Samprajanya)。又由於正念的緣故而得禪定，由禪定的緣故而生智慧。智慧就是正知。舊本沒有『正念正知』。智慧(Prajñā)去除愚癡，因此感得進入聖位的有情來生。進入正定者，能夠見到真理（見道）。

【English Translation】 English version They are born in that land.

Commentary: This is the second instance. In Sanskrit, it is 『Kathaṃ śayya,』 meaning 『Adhyāśaya』 (intention or aspiration). It is a pure intention, unmixed with evil. Because the intention is pure within, beings who are not deceitful, not false, and who understand both merits and flaws are born in that land. Because they cultivate goodness and uprightness within, it is traditionally translated as 『straightforward mind.』 The essence of a straightforward mind, although purely intention, is without delusion.

Sutra: The land of good conduct (Śubhakarman), (through excellent practice) come to be born in that land.

Commentary: This is something not previously mentioned. They cultivate blessings and wisdom with subtlety, practicing as appropriate, which is called 『good conduct.』 Therefore, sentient beings who initiate good deeds and those who uphold and do not abandon good deeds are born there. The essence of conduct is wisdom, or it encompasses all good deeds.

Sutra: The land of superior intention (Adhyāśayādhimātra), (with increased intention) come to be born in that land.

Commentary: 『Superior』 (Adhi) means increased. Whenever cultivating good deeds, initiating increased, fierce, and powerful energy is called 『superior intention.』 Therefore, sentient beings who practice good deeds are born there. The old translation as 『deep mind』 refers to an intention that is increased, fierce, and powerful, which is also a deep mind. Thus, the meaning is consistent, but the wording is slightly sparse.

Sutra: The land of cultivating generosity (Dānakarman), (through the practice of generosity) come to be born in that land.

Commentary: Here, the six perfections (Pāramitā) are collectively called 『cessation』 (Śamatha), because they can cease obstacles. Their essence is as previously described. Generosity (Dāna) removes stinginess, externally resulting in the ability to give. Discipline (Śīla) abandons the defilements of transgression, which is the ten virtuous actions, thus resulting in the birth of sentient beings who practice the ten virtues. Patience (Kṣānti) removes anger, thus enabling the attainment of the thirty-two marks (Dvātriṃśadvaralakṣaṇa) to adorn oneself. The thirty-two marks will be explained in detail below. Because they can endure resentment and harm, externally they can endure all suffering. Because of accepting endurance, externally they are gentle. Because of discerning endurance, externally they are serene sentient beings who are born there. The old translation only says that beings with the thirty-two marks are born there, which is inconsistent with this principle. Diligence (Vīrya) removes laziness, and the external result can be inferred. Meditation (Dhyāna) removes distraction, thus resulting in the birth of those who have mindfulness and awareness in meditation. Through mindfulness (Smṛti), one attains meditation; meditation arises from hearing and contemplation. The essence of the two wisdoms of hearing and contemplation is awareness (Samprajanya). Also, through mindfulness, one attains meditation; through meditation, wisdom arises. Wisdom is awareness. The old text does not have 『mindfulness and awareness.』 Wisdom (Prajñā) removes ignorance, thus resulting in the birth of sentient beings who enter the state of sainthood. Those who enter right meditation are able to see the truth (the path of seeing).

等。此聚有三。一正定聚。入見道故。二邪定聚。諸邪見者。三不定聚。除二所餘故。入正定即諸聖者正定。亦通凡夫。信定亦名正定。于理未乖。

經。四無量土(至)來生其國。

贊曰。下有四番。令名名發起。既除障已。發起善故。此以五門分別。一列名。二釋名。三辨行相。四出體性。五辨差別。列名者。慈悲喜捨。釋名者。瑜伽第十二云。緣無量境。普緣一切有情。起此四故。起無量行。行解亦復極廣大故。感無量果。得大梵福。成如來故。名為無量。四者是數。帶數釋也。辨行相者。法界有情。總為三類。一無苦無樂者。無倒與樂名慈。無嗔為體。二有苦者。拔苦名悲。不害為體。三有樂者助喜。不嫉善根為性。復于無苦樂者。起離癡想。于有苦者。起離嗔想。于有樂者。起離貪相。平等欲令離諸惡故名舍。令舍惡故。善舍為體。出體性者。今為三法為體。謂無嗔不害及舍。辨差別者。此各有三。一有情緣。作有情想。二者法緣。不見有情。唯作法想。後於諸法。離分別心。作真如想。名為無緣。此三之中。初共外道。次者共二乘。后唯菩薩。初三安樂。后一利益。感果可知。

經。四攝事土(至)來生其國。

贊曰。此以三門分別。一釋名。二辨相。三出體。釋名者。以此四

【現代漢語翻譯】等。此聚有三類：一是正定聚（必定證悟者），因為他們已經進入見道（初果須陀洹的境界）；二是邪定聚（必定墮落者），指持有各種邪見的人；三是不定聚（不確定者），指除了以上兩種人之外的其餘眾生，他們的未來是不確定的。進入正定聚的人，包括諸聖者（已經證悟的聖人），他們的心已經穩定在正道上。也包括凡夫，因為凡夫如果對正法有堅定的信心，也可以被稱為進入了正定聚，因為他們的見解與真理沒有背離。

經：四無量土（具有修習慈、悲、喜、舍四種無量心的功德），來生其國（可以往生到極樂凈土）。

贊曰：下面有四段內容，首先是解釋名稱，發起修行的意願。在清除了修行的障礙之後，才能發起善行。這裡用五個方面來分別解釋四無量心：一是列出名稱，二是解釋名稱，三是辨別行相，四是說明體性，五是辨別差別。列出名稱是：慈、悲、喜、舍。解釋名稱，瑜伽師地論第十二卷說：『緣無量境』，普遍地緣一切有情眾生，發起這四種心，因此能發起無量的善行。因為這種修行和理解極其廣大，所以能感得無量的果報，獲得大梵天的福報，最終成就如來果位，所以稱為『無量』。『四』是一個數字，這是帶數字的解釋。辨別行相，法界中的有情眾生，總共可以分為三類：一類是無苦無樂的眾生，給予他們快樂稱為慈，以無嗔恨為體性；一類是有痛苦的眾生，解除他們的痛苦稱為悲，以不傷害為體性；一類是有快樂的眾生，幫助他們感到更加快樂稱為喜，以不嫉妒他人的善根為體性。對於無苦無樂的眾生，生起遠離愚癡的想法；對於有痛苦的眾生，生起遠離嗔恨的想法；對於有快樂的眾生，生起遠離貪婪的想法。平等地希望他們遠離各種惡行，所以稱為舍，以使眾生捨棄惡行為體性。說明體性，四無量心以三種法為體性，即無嗔、不害和舍。辨別差別，四無量心各有三種：一是緣有情眾生，把他們當作真實的有情來觀想；二是緣法，不見有情眾生，只作法的觀想；最後是對一切法，都離開分別心，作真如的觀想，稱為無緣。這三種觀想中，第一種是外道和佛教共有的，第二種是聲聞乘和緣覺乘共有的，最後一種只有菩薩才能做到。前三種是給予眾生安樂，最後一種是利益眾生，感得的果報可以推知。

經：四攝事土（以佈施、愛語、利行、同事四種攝受眾生的方法），來生其國（可以往生到極樂凈土）。

贊曰：這裡用三個方面來分別解釋四攝法：一是解釋名稱，二是辨別行相，三是說明體性。解釋名稱，用這四種方法

【English Translation】 Etc. This group has three categories: first, those who are assured of enlightenment (Niyata Bodhisattvas), because they have entered the Path of Seeing (the stage of Stream-enterer, Srotapanna); second, those who are assured of falling (Aniyata Mithyatva), referring to those who hold various wrong views; and third, those who are uncertain (Aniyata), referring to the remaining sentient beings besides the above two, whose future is uncertain. Those who enter the group of the assured include all the sages (those who have attained enlightenment), whose minds are stable on the right path. It also includes ordinary people, because if ordinary people have firm faith in the right Dharma, they can also be called as having entered the group of the assured, because their views do not deviate from the truth.

Sutra: The lands of the Four Immeasurables (possessing the merits of cultivating the four immeasurable minds of loving-kindness, compassion, joy, and equanimity), come to be born in that country (can be reborn in the Pure Land of Ultimate Bliss).

Commentary: Below are four sections, first explaining the names, initiating the desire to practice. After clearing the obstacles to practice, one can initiate good deeds. Here, the Four Immeasurables are explained in five aspects: first, listing the names; second, explaining the names; third, distinguishing the characteristics; fourth, explaining the essence; and fifth, distinguishing the differences. Listing the names: loving-kindness (慈, Ci), compassion (悲, Bei), joy (喜, Xi), and equanimity (舍, She). Explaining the names, the Yogacarabhumi-sastra, Chapter 12, says: 'Conditioning on immeasurable realms', universally conditioning on all sentient beings, giving rise to these four minds, therefore able to initiate immeasurable good deeds. Because this practice and understanding are extremely vast, it can bring about immeasurable retributions, obtain the blessings of the Great Brahma Heaven, and ultimately achieve the fruit of Tathagata, so it is called 'Immeasurable'. 'Four' is a number, this is an explanation with a number. Distinguishing the characteristics, the sentient beings in the Dharma realm can be divided into three categories: one category is sentient beings who have neither suffering nor joy, giving them joy is called loving-kindness, with non-anger as its essence; one category is sentient beings who have suffering, relieving their suffering is called compassion, with non-harming as its essence; one category is sentient beings who have joy, helping them feel even more joy is called joy, with non-jealousy of others' good roots as its essence. For sentient beings who have neither suffering nor joy, generate the thought of being free from delusion; for sentient beings who have suffering, generate the thought of being free from anger; for sentient beings who have joy, generate the thought of being free from greed. Equitably wishing them to be free from all evil deeds, so it is called equanimity, with enabling sentient beings to abandon evil deeds as its essence. Explaining the essence, the Four Immeasurables have three dharmas as their essence, namely non-anger, non-harming, and equanimity. Distinguishing the differences, each of the Four Immeasurables has three types: first, conditioning on sentient beings, visualizing them as real sentient beings; second, conditioning on the Dharma, not seeing sentient beings, only visualizing the Dharma; finally, for all dharmas, abandoning the discriminating mind, visualizing Suchness, called non-conditioning. Among these three visualizations, the first is shared by both non-Buddhists and Buddhists, the second is shared by both Sravakas and Pratyekabuddhas, and the last can only be done by Bodhisattvas. The first three are giving sentient beings happiness, and the last is benefiting sentient beings, the resulting retributions can be inferred.

Sutra: The lands of the Four Ways of Gathering (using the four methods of generosity, kind speech, beneficial action, and cooperation to gather sentient beings), come to be born in that country (can be reborn in the Pure Land of Ultimate Bliss).

Commentary: Here, the Four Ways of Gathering are explained in three aspects: first, explaining the names; second, distinguishing the characteristics; and third, explaining the essence. Explaining the names, using these four methods

攝。攝取眾生。令向菩提。令得勝果。故名攝事。辨相者。一者佈施。與佈施波羅密別者。彼與他財。此後攝受。故二差別。二愛語。常說悅意。諦實如法。引義之語。遠離𡃤𠿑。含笑先言。命進問安。隨宜尉喻。乃至廣說。依四凈語。起八聖語。三利行。由愛語故。先示正理。隨所學處。悲無染心。勸導調伏。安處建立。令獲財位。出家離欲。輕安解脫。乃至廣說。雖受大苦。倍生歡喜。雖處財位。而自卑屈。如奴如仆。如彌荼羅。如孝子等。四固事。以此義利。若勸他學。亦自修學。令他善根堅固不退。見已行故。彼倍增修。本攝眾生。令向菩提。故得果時。解脫有情來生其國。出體者。施以無貪三業為性。愛語以語業為體。利行同事三業為體。合以二法為性。謂無貪及思。

經。巧方便土(至)來生其國。

贊曰。巧方便者。智慧之用。此有二種。一回向。二拔濟。合有十二。至下當說。由此迴向拔濟二巧。故得果時。善觀諸法有情來生。智因巧故。舊經云。於一切法。方便無礙。亦善觀義。以後得智為體。

經。修三十七(至)來生其國。

贊曰。此三十七。略以五門分別。一釋總名。二明位數。三出體性。四明修位。五有漏無漏。釋總名者。菩提覺義。所求佛果。分是因義。此三

【現代漢語翻譯】現代漢語譯本：『攝』，指的是攝取眾生，引導他們趨向菩提（Bodhi，覺悟），使他們獲得殊勝的果報，因此稱為『攝事』。辨別其相狀，有四點：第一是佈施，這與佈施波羅蜜（Dāna-pāramitā，佈施到彼岸）的區別在於，後者是給予他人財物，而前者是爲了攝受眾生，這是兩者的差別。第二是愛語，經常說令人喜悅、真實、如法、能引導利益的話語，遠離粗惡的言辭，面帶微笑先打招呼，問候起居，根據情況安慰開導，乃至廣說。依據四種清凈的語言，發起八種聖妙的語言。第三是利行，因為有了愛語，所以先展示正確的道理，根據他們所學的，以慈悲而沒有染污的心，勸導調伏，安置建立，使他們獲得財富地位，出家離欲，輕安解脫，乃至廣說。即使遭受巨大的痛苦，也更加歡喜；即使身處財富地位，也謙卑恭敬，如同奴僕，如同彌荼羅（Mitra，朋友），如同孝子等。第四是同事，用這些義理，如果勸他人學習，自己也修學，使他人的善根堅固不退。因為看到自己也在修行，他們會更加努力地修行。原本是爲了攝取眾生，引導他們趨向菩提，所以在獲得果報的時候，能使解脫的有情眾生來到他的國土。其體性是：佈施以無貪的三業為體。愛語以語業為體。利行和同事以三業為體。合起來以兩種法為體性，即無貪和思。

經文：『巧方便土（Upāya-kauśalya-kṣetra，善用方便的凈土）(至)來生其國。』

贊曰：『巧方便』，是智慧的運用。這有兩種：一是迴向（Pariṇāmanā，將功德迴向給眾生），二是拔濟（uddhāra，救濟）。合起來有十二種，下文將要說到。因為有了迴向和拔濟這兩種巧妙的方法，所以在獲得果報的時候，能夠善於觀察諸法，使有情眾生來到他的國土。智慧的因是巧妙的緣故。舊經上說：『對於一切法，方便沒有障礙』，也是善於觀察義理。以後得智（prsthalabdha-jñāna，證得真如后所獲得的智慧）為體。

經文：『修三十七（至）來生其國。』

贊曰：這三十七道品，略以五門來分別：一是解釋總名，二是說明位數，三是指出體性，四是說明修習的位次，五是有漏和無漏。解釋總名，『菩提』是覺悟的意思，所求的佛果，『分』是因的意思，這三

【English Translation】 English version: 'Saṃgraha' (攝，Saṃgraha) means gathering sentient beings, guiding them towards Bodhi (菩提，覺悟, Enlightenment), and enabling them to attain supreme fruits. Therefore, it is called 'Saṃgraha-vastu' (攝事，Bases of gathering). Discriminating its aspects, there are four points: First is Dāna (佈施, Giving), which differs from Dāna-pāramitā (佈施波羅蜜，Perfection of Giving) in that the latter is giving away one's wealth to others, while the former is for gathering sentient beings. This is the difference between the two. Second is Priyavacana (愛語, Kind speech), which is to always speak pleasant, truthful, righteous, and beneficial words, avoiding harsh language, greeting with a smile, inquiring about well-being, comforting and guiding according to the situation, and so on. Based on the four pure speeches, initiate the eight noble speeches. Third is Arthakriyā (利行, Beneficial action), because of kind speech, first demonstrate the correct principles, and according to what they have learned, with compassion and without defilement, exhort and subdue, settle and establish them, enabling them to obtain wealth and status, renounce the household life and desire, attain ease and liberation, and so on. Even if suffering great pain, be even more joyful; even if in a position of wealth and status, be humble and respectful, like a servant, like a Mitra (彌荼羅，朋友, friend), like a filial son, and so on. Fourth is Samānārthatā (同事, Acting in concert), using these principles, if encouraging others to learn, also cultivate oneself, making others' roots of goodness firm and unretreating. Because they see that oneself is also practicing, they will cultivate even more diligently. Originally, it is to gather sentient beings, guiding them towards Bodhi, so when attaining the fruit, one can enable liberated sentient beings to come to their land. Its essence is: Giving takes the three karmas of non-greed as its essence. Kind speech takes speech karma as its essence. Beneficial action and acting in concert take the three karmas as their essence. Combined, they take two dharmas as their nature, namely non-greed and thought.

Sutra: 'Skillful Means Land (巧方便土，Upāya-kauśalya-kṣetra) (to) come to their land.'

Commentary: 'Skillful Means' is the application of wisdom. There are two types: First is Pariṇāmanā (迴向，將功德迴向給眾生, Dedication), and second is Uddhāra (拔濟，救濟, Deliverance). Combined, there are twelve types, which will be discussed below. Because of these two skillful methods of dedication and deliverance, when attaining the fruit, one can skillfully observe all dharmas, enabling sentient beings to come to their land. The cause of wisdom is skillful means. The old sutra says: 'Regarding all dharmas, skillful means are unobstructed,' which is also skillful in observing the meaning. Posterior wisdom (後得智，prsthalabdha-jñāna) is its essence.

Sutra: 'Cultivate the Thirty-seven (to) come to their land.'

Commentary: These thirty-seven factors of enlightenment are briefly distinguished by five aspects: First is explaining the general name, second is clarifying the number of positions, third is pointing out the essence, fourth is explaining the stages of cultivation, and fifth is whether they are with outflows or without outflows. Explaining the general name, 'Bodhi' means enlightenment, the sought-after Buddha fruit, 'division' means cause, these three

十七。為覺果因。名菩提分。二明位數。略為七位。一念住。由念明記。慧于境住。鄰近為名。此有四種。身受心法。觀此四慧。是念住體。二正斷。此有四種。一律儀斷。已生惡法。方便斷之。二斷斷。未正惡法。遮令不生。三防護斷。已生善法。護令增長。四修習斷。未生善法。修習令起。於此四中。精進起用。能正斷故。名為正斷。于所能斷令生不生。體皆精進。故言正斷。三神足。妙用無方曰神。即變化心神之所依名足。體即是定。此別有四。謂欲勤心觀。為此四種。而修定故。定名神足。四根。出生善法名根。五力。難可屈伏名力。二體各五。謂信精進念定慧。如名為體。初修為善本曰根。后修難可伏名力。六覺支。覺者慧也。支者分義。此有二種。一覺即支。擇法覺也。二覺之支。謂餘六慧支分故。此有七種。謂擇法精進喜念定舍輕安。三為別境。擇法念定。三為善法。精進舍輕安。一為遍行。喜哾支也。七道支。道者聖道無漏慧根。支者分義。一道即支。二道之支。謂餘七法。如前可知。此總有八。謂正見。正思惟。正語。正業。正命。正念。正定。正精進。其正思惟。以慧為性。在佛身中。無尋伺故。無嗔癡二。所發身語。名正語正業。無貪一種所發身語名正命。對五邪命。所以獨立。此三身語。俱

【現代漢語翻譯】十七。為覺果因，名菩提分（bo-dhi-faen，證悟的因素）。二明位數，略為七位。一念住（nian-zhu，專注）：由念明記，慧于境住，鄰近為名。此有四種：身、受、心、法。觀此四慧，是念住體。二正斷（zheng-duan，正確的努力）：此有四種：一律儀斷，已生惡法，方便斷之。二斷斷，未正惡法，遮令不生。三防護斷，已生善法，護令增長。四修習斷，未生善法，修習令起。於此四中，精進起用，能正斷故，名為正斷。于所能斷令生不生，體皆精進。故言正斷。三神足（shen-zu，神通的基礎）：妙用無方曰神，即變化心神之所依名足。體即是定。此別有四，謂欲、勤、心、觀。為此四種，而修定故，定名神足。四根（gen，根基）：出生善法名根。五力（li，力量）：難可屈伏名力。二體各五，謂信、精進、念、定、慧。如名為體。初修為善本曰根，后修難可伏名力。六覺支（jue-zhi，覺悟的組成部分）：覺者慧也。支者分義。此有二種：一覺即支，擇法覺也。二覺之支，謂餘六慧支分故。此有七種：謂擇法、精進、喜、念、定、舍、輕安。三為別境，擇法、念、定。三為善法，精進、舍、輕安。一為遍行，喜哾支也。七道支（dao-zhi，道路的組成部分）：道者聖道無漏慧根。支者分義。一道即支，二道之支，謂餘七法。如前可知。此總有八：謂正見、正思惟、正語、正業、正命、正念、正定、正精進。其正思惟，以慧為性。在佛身中，無尋伺故。無嗔癡二，所發身語，名正語正業。無貪一種所發身語名正命。對五邪命，所以獨立。此三身語，俱

【English Translation】 Seventeen. The cause for the fruit of enlightenment is called the Bodhipakshika-dharmas (bo-dhi-faen, factors of enlightenment). Secondly, regarding the number of positions, there are seven categories in brief. 1. Mindfulness (nian-zhu, awareness): It is named 'mindfulness' because of clear recollection and the wisdom abiding in the object. There are four types: body, feeling, mind, and dharma. Observing these four with wisdom is the essence of mindfulness. 2. Right Exertion (zheng-duan, correct effort): There are four types: (1) Restraint: expediently cutting off evil dharmas that have already arisen. (2) Abandoning: preventing unwholesome dharmas that have not yet arisen from arising. (3) Protecting: protecting and increasing wholesome dharmas that have already arisen. (4) Developing: cultivating and causing wholesome dharmas that have not yet arisen to arise. Among these four, diligence is employed, and because it can rightly cut off, it is called 'Right Exertion.' Causing what can be cut off to arise or not arise, the essence is all diligence. Therefore, it is called 'Right Exertion.' 3. Supernatural Powers (shen-zu, bases of spiritual power): Wonderful and limitless function is called 'supernatural,' that which the transformed mind relies on is called 'power base.' Its essence is samadhi. There are four types: desire, effort, mind, and observation. Because samadhi is cultivated for these four, samadhi is called 'supernatural power base.' 4. Roots (gen, roots): Giving rise to wholesome dharmas is called 'roots.' 5. Powers (li, powers): Difficult to subdue is called 'powers.' The two each have five aspects: faith, diligence, mindfulness, samadhi, and wisdom. As the name suggests, the initial cultivation is the root of goodness, and the later cultivation is the power that is difficult to subdue. 6. Limbs of Enlightenment (jue-zhi, factors of enlightenment): 'Enlightenment' is wisdom. 'Limb' means a part. There are two types: (1) Enlightenment is a limb, which is the discernment of dharmas. (2) Limbs of enlightenment, referring to the remaining six wisdom limbs. There are seven types: discernment of dharmas, diligence, joy, mindfulness, samadhi, equanimity, and tranquility. Three are for specific objects: discernment of dharmas, mindfulness, and samadhi. Three are for wholesome dharmas: diligence, equanimity, and tranquility. One is all-pervading: joy. 7. Limbs of the Path (dao-zhi, factors of the path): 'Path' is the noble path, the root of undefiled wisdom. 'Limb' means a part. One path is a limb, and the other limbs of the path refer to the remaining seven dharmas. As mentioned before, there are eight in total: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Mindfulness, Right Samadhi, and Right Diligence. Right Thought is characterized by wisdom. In the body of the Buddha, there is no seeking or investigation. Without anger and ignorance, the speech and actions that arise are called Right Speech and Right Action. Without greed, the speech and actions that arise are called Right Livelihood. It stands alone in contrast to the five wrong livelihoods. These three, body, speech, and

以無表色思為性。明體性者。三十七種。合體有九。一慧。二精進。三定。四位。五念。六喜。七舍。八輕安。九無表色。故瑜伽五十七言。信等五根。三十七品中不攝。何等謂有六法。喜安舍語業命。業命三即無表故。此中遍行一。謂喜。別境三。謂念定慧。善有四。信精進舍輕安。色法一。謂無表色。此說佛位。若非佛位。十法為體。成唯識說。正思惟說。是無漏尋。彼有二說。此義為正。修位者。念住正斷神足。初修在解脫分善位。五根在𤏙頂位。五力在忍世第一法位。七覺在見。八道在修。有漏無漏者。唯位可知。見道前唯有漏。若見道后。可通無漏。乃至佛位。可唯無漏。廣說其相。如對法說。

經。修迴向土(至)眾德莊嚴。

贊曰。此第七段。凡所修善。迴向菩提。名為迴向。不求生死。故得果時。其國具足眾德莊嚴。迴向即愿。愿向菩提。具眾境故。愿以信欲勝解為體。

經。善說息除(至)趣無暇。

贊曰。下有三翻。合名寂靜。寂靜二惡故。一寂八難。即寂惡果。二寂犯禁十惡業道。即寂惡因。此初文也。八無暇者。舊名八難。恒受眾苦。無暫閑暇可修善事求菩提故。八無暇者。三惡趣為三。四生盲聾瘖啞等諸根不具。五世智辨聰惡邪見者。六佛前佛後。七生北俱盧。

{ "translations": [ "現代漢語譯本：以無表色思為自性。闡明其體性的，有三十七種。合起來作為體性的有九種：一是慧（prajna，智慧），二是精進（virya，努力），三是定（samadhi，禪定），四是位（avastha，階段），五是念（smrti，正念），六是喜（priti，喜悅），七是舍（upeksa，捨棄），八是輕安（prasrabdhi，身心輕快安適），九是無表色（avijnapti-rupa，不可見的色法）。所以《瑜伽師地論》第五十七卷說，信等五根（panca indriyani，信根、精進根、念根、定根、慧根）不包含在三十七道品中。哪些是有的呢？有六法：喜、安、舍、語業、命。語業、命、無表色這三者就是無表色。這裡面，遍行心所（sarvatraga，普遍存在的心所）有一個，就是喜。別境心所（viniyata，在特定對像上生起的心所）有三個，就是念、定、慧。善心所（kusala，善良的心所）有四個，信、精進、舍、輕安。色法（rupa，物質現象）有一個，就是無表色。這是說佛的果位。如果不是佛的果位，十法作為體性。《成唯識論》中說，正思惟（samyak-samkalpa，正確的思考）是無漏的尋（vitarka，粗略的思考）。那裡有兩種說法，這個說法是正確的。修位的人，念住（smrti-upasthana，四念住）、正斷（samyak-pradhana，四正勤）、神足（rddhi-pada，四神足），最初的修習在解脫分善位（vimukti-bhagiya-kusala，趨向解脫的善法階段）。五根（panca indriyani，信根、精進根、念根、定根、慧根）在𤏙頂位（murdhan，頂位）。五力（panca balani，信力、精進力、念力、定力、慧力）在忍世第一法位（ksanty-agradharma，忍位和世第一法位）。七覺支（sapta bodhyangani，七覺支）在見道位（darshana-marga，見道位）。八正道（arya-ashtangika-marga，八正道）在修道位（bhavana-marga，修道位）。有漏和無漏，只有在位次上可以知道。在見道位之前只有有漏法（sasrava-dharma，有煩惱的法）。如果在見道位之後，可以通於無漏法（anasrava-dharma，沒有煩惱的法）。乃至佛的果位，可以只有無漏法。廣泛地說明它的相狀，如《對法論》所說。

經：修習迴向于佛土，以眾多的功德來莊嚴。

贊曰：這第七段，凡是所修的善行，迴向于菩提（bodhi，覺悟），就叫做迴向。不求生死輪迴，所以在得到果報的時候，他的國土就具足眾多的功德莊嚴。迴向就是愿，願望趨向于菩提，因為具足眾多的境界。愿以信、欲、勝解為體性。

經：善於宣說，息滅消除，趨向于沒有空閑之處。

贊曰：下面有三重含義，合起來叫做寂靜。因為寂靜了兩種惡。一是寂靜了八難（ashtau aksanah，沒有機會修行佛法的八種障礙），也就是寂靜了惡果。二是寂靜了犯戒的十惡業道（dasa akusalani karma-pathani，十種不善的行為），也就是寂靜了惡因。這是第一重含義。八無暇，舊名八難。恒常遭受眾多的痛苦，沒有暫時的空閑可以修習善事，求取菩提的緣故。八無暇是：三惡趣為三，四是生為盲、聾、瘖啞等諸根不具足的人，五是世智辯聰但有惡邪見的人，六是生在佛前佛後，七是生在北俱盧洲（Uttarakuru，四大部洲之一）。",
"English version: It is characterized by non-manifesting form thinking. Those who clarify its nature have thirty-seven kinds. Combining them as its nature, there are nine: first is wisdom (prajna), second is diligence (virya), third is concentration (samadhi), fourth is stage (avastha), fifth is mindfulness (smrti), sixth is joy (priti), seventh is equanimity (upeksa), eighth is pliancy (prasrabdhi), and ninth is non-manifesting form (avijnapti-rupa). Therefore, the fifty-seventh volume of the 'Yogacarabhumi-sastra' says that the five roots of faith, etc. (panca indriyani) are not included in the thirty-seven limbs of enlightenment. What are those that exist? There are six dharmas: joy, ease, equanimity, verbal karma, and life. Verbal karma, life, and non-manifesting form are the three that are non-manifesting form. Among these, there is one pervasive mental factor (sarvatraga), which is joy. There are three specific mental factors (viniyata), which are mindfulness, concentration, and wisdom. There are four wholesome mental factors (kusala): faith, diligence, equanimity, and pliancy. There is one form (rupa), which is non-manifesting form. This refers to the Buddha's state. If it is not the Buddha's state, ten dharmas are its nature. The 'Vijnaptimatrata-siddhi-sastra' says that right thought (samyak-samkalpa) is unconditioned thinking (anasrava). There are two views there, and this view is correct. Those who cultivate stages, the four foundations of mindfulness (smrti-upasthana), the four right exertions (samyak-pradhana), and the four bases of magical power (rddhi-pada), the initial cultivation is in the wholesome stage of the part of liberation (vimukti-bhagiya-kusala). The five roots (panca indriyani) are in the peak stage (murdhan). The five powers (panca balani) are in the stage of forbearance and the supreme mundane dharma (ksanty-agradharma). The seven factors of enlightenment (sapta bodhyangani) are in the stage of seeing (darshana-marga). The eightfold path (arya-ashtangika-marga) is in the stage of cultivation (bhavana-marga). Conditioned and unconditioned can only be known by the stage. Before the stage of seeing, there are only conditioned dharmas (sasrava-dharma). After the stage of seeing, it can be connected to unconditioned dharmas (anasrava-dharma). Even up to the Buddha's state, it can only be unconditioned. A detailed explanation of its characteristics is as described in the 'Abhidharma-sastra'.

Sutra: Cultivating and dedicating to the Buddha-land, adorned with numerous merits.

Commentary: This seventh section, all the good deeds cultivated are dedicated to enlightenment (bodhi), which is called dedication. Not seeking birth and death, therefore, when the result is obtained, the land is complete with numerous meritorious adornments. Dedication is aspiration, aspiring towards enlightenment, because it is complete with numerous realms. Aspiration takes faith, desire, and understanding as its nature.

Sutra: Skillfully speaking, ceasing and eliminating, tending towards no leisure.

Commentary: Below there are three meanings, combined they are called tranquility. Because tranquility eliminates two evils. First, tranquility eliminates the eight adversities (ashtau aksanah), which is tranquility of evil results. Second, tranquility eliminates the ten evil karmic paths of violating precepts (dasa akusalani karma-pathani), which is tranquility of evil causes. This is the first meaning. The eight un-leisures, formerly named the eight adversities. Constantly suffering numerous pains, without temporary leisure to cultivate good deeds, seeking enlightenment. The eight un-leisures are: the three evil realms are three, four is being born as blind, deaf, mute, etc., those whose faculties are incomplete, five is those with worldly intelligence and eloquence but with evil and wrong views, six is being born before or after the Buddha, seven is being born in Uttarakuru."

] }

八長壽天。謂生色界。非聖天中。依成實論。天人四輪。能摧八難。一住善處。生中國是。此除五難。謂三惡趣北州長壽天。二依善人。謂值佛世。此除一難。謂除佛前後。三發正愿。謂正見心。此除一難。世智辨聰。四植善根。此亦除一。盲聾啞等。又修五行。除此八難。一受持戒。治三惡趣。二樂行法施。除盲聾等。三正信解。除世智辨聰。四近善友。除生佛前後。五生中國。除生北洲及長壽天。菩薩常說初四種輪。或后五行。息除八無暇。故得果時。離三惡趣及八無暇。無暇總也。惡趣別也。

經。自守戒行(至)禁之名。

贊曰。寂靜之中。下止惡因。有二。一受善起惡。二性自為惡。此初也。守戒不缺。自惡數悔。他惡不譏。他善能贊。故得果時。其國尚無犯禁之名。何況有見諸犯禁者。

經。十善業道(至)來生其國。

贊曰。此止性自為惡。十善業道。略以三門分別。一出體。二釋名。三辨果。出體者。不殺等。身初三。不妄語等。語次四。無貪等。意后三。俱以思為體。三業之體。皆是思故。成唯識云。前七業道。亦思為體。不但后三體是思故。身語表彰意之思故。假名錶業。此思熏種。假名無表色業。體實非色。顯揚論云。身語二色。性非善惡。表善惡故。假名善惡。故

【現代漢語翻譯】現代漢語譯本八長壽天，指的是生於長壽天（Devaloka，天界）的眾生。這些並非是聖者的天界。根據《成實論》（Tattvasiddhi Shastra）的說法，天人有四種輪，能夠摧毀八難（Asta-ksana，沒有機會修行佛法的八種障礙）：一是安住于善處，即生於中國（Madhya-desa，指適合修行的地區），這可以去除五難，即三惡趣（Tri-durgati，地獄、餓鬼、畜生道）、北俱盧洲（Uttarakuru，四大部洲之一，享樂而無修行）和長壽天；二是依止善人，即值遇佛陀住世，這可以去除一難，即遠離佛陀出世的前後時期；三是發起正愿，即具有正見之心，這可以去除一難，即世俗的聰明才智；四是種植善根，這也可以去除一難，即盲、聾、啞等缺陷。此外，修習五行也可以去除這八難：一是受持戒律，對治三惡趣；二是樂於行法佈施，去除盲聾等缺陷；三是正信正解，去除世智辯聰；四是親近善友，去除生於佛前佛後的障礙；五是生於中國，去除生於北俱盧洲及長壽天的障礙。菩薩常說前四種輪，或后五行，可以息除八無暇（Asta-ksana，同八難）。因此，證果之時，可以遠離三惡趣及八無暇。無暇是總稱，惡趣是別稱。

經文：『自守戒行（至）禁之名。』

贊曰：在寂靜之中，斷絕惡因。有兩種情況：一是受持善法卻生起惡念，二是本性就是作惡。這裡說的是第一種情況。守護戒律而不缺犯，對於自己的惡行常常懺悔，對於他人的惡行不去譏諷，對於他人的善行能夠讚歎。因此，證果之時，他的國度甚至沒有觸犯禁令的名聲，更何況是見到有人觸犯禁令呢？

經文：『十善業道（至）來生其國。』

贊曰：這是爲了止息本性就是作惡的情況。十善業道（Dasa-kusala-karma-patha）可以略以三門分別：一是指出其體性，二是解釋其名稱，三是辨明其果報。指出其體性，即不殺生等，身體方面的初三種，不妄語等，語言方面的次四種，無貪等，意念方面的后三種，都以思（Cetanā，意志）為體性。三業的體性，都是思。成唯識論（Vijnaptimatrata-siddhi Shastra）說，前七種業道，也是以思為體性，不僅僅是后三種的體性是思。因為身語是意之思的表現，假名為表業。此思熏習種子，假名為無表色業，但其體性實際上並非色法。顯揚論（Abhisamayalankara）說，身語二色，其自性並非善惡，因為它們可以表達善惡，所以假名為善惡。

【English Translation】 English version The eight heavens of longevity refer to beings born in the heavens of longevity (Devaloka). These are not the heavens of the saints. According to the Tattvasiddhi Shastra, the Devas have four wheels that can destroy the eight difficulties (Asta-ksana, eight obstacles to practicing the Dharma): first, dwelling in a good place, that is, being born in China (Madhya-desa, a region suitable for practice), which can remove five difficulties, namely the three evil realms (Tri-durgati, hell, hungry ghosts, and animals), Uttarakuru (one of the four continents, enjoying pleasure without practice), and the heavens of longevity; second, relying on good people, that is, encountering the Buddha in the world, which can remove one difficulty, that is, being far from the time before and after the Buddha's appearance; third, making correct vows, that is, having the mind of right view, which can remove one difficulty, that is, worldly intelligence and cleverness; fourth, planting good roots, which can also remove one difficulty, that is, defects such as blindness, deafness, and muteness. In addition, practicing the five practices can also remove these eight difficulties: first, upholding precepts, which cures the three evil realms; second, delighting in giving the Dharma, which removes defects such as blindness and deafness; third, right faith and understanding, which removes worldly intelligence and cleverness; fourth, associating with good friends, which removes the obstacle of being born before or after the Buddha; fifth, being born in China, which removes the obstacle of being born in Uttarakuru and the heavens of longevity. Bodhisattvas often say that the first four wheels, or the latter five practices, can extinguish the eight non-freedoms (Asta-ksana, same as eight difficulties). Therefore, at the time of attaining fruition, one can be far from the three evil realms and the eight non-freedoms. Non-freedom is a general term, and evil realms are specific terms.

Sutra: 'Self-guarding precepts and conduct (to) the name of prohibition.'

Praise: In the midst of tranquility, cut off the causes of evil. There are two situations: first, upholding good but giving rise to evil thoughts; second, being evil by nature. This refers to the first situation. Guarding precepts without deficiency, often repenting of one's own evil deeds, not ridiculing the evil deeds of others, and being able to praise the good deeds of others. Therefore, at the time of attaining fruition, his country does not even have the reputation of violating prohibitions, let alone seeing someone violating prohibitions?

Sutra: 'The ten wholesome paths of action (to) be born in that country.'

Praise: This is to stop the situation of being evil by nature. The ten wholesome paths of action (Dasa-kusala-karma-patha) can be briefly distinguished in three aspects: first, pointing out its nature; second, explaining its name; third, clarifying its karmic result. Pointing out its nature, that is, not killing, etc., the first three of bodily actions; not lying, etc., the next four of verbal actions; non-greed, etc., the last three of mental actions, all with thought (Cetanā, volition) as their nature. The nature of the three actions is all thought. The Vijnaptimatrata-siddhi Shastra says that the first seven paths of action are also thought as their nature, not only the nature of the last three is thought. Because body and speech are manifestations of the thought of the mind, they are nominally called expressive actions. This thought熏習(xun xi) seeds, nominally called non-expressive form actions, but its nature is actually not form. The Abhisamayalankara says that the two forms of body and speech are not good or evil in nature, because they can express good and evil, so they are nominally called good and evil.

體即思。思有三種。一審慮思。審慮所作故。二決定思。決定將作故。三動發思。正起動作故。取此第三。為業道體。二釋名者。十者數也。善者順理益物義。業者造作義。道者所游履義。能通生義。此思類別名十。能有順益名善。體能造作名業。成唯識云。此第三思。為前二思所游履故。通生當來異熟果等。亦名為道。游履者。緣慮引發義。與成業同然。瑜伽論第六十說。思是業。非業道。殺生乃至綺語。亦業亦業道。貪恚邪見。業道非業者。隨轉理門。隨薩婆多等說故。成唯識論。真實理門。又彼亦是真實理門。彼論意說。若業道思。造作游履。可名為道。由第三思非業道思所游履故。不與道名。成唯識中。但說第三思為他所游。通生當果。與業道名。不相違也。又身語表由思發故。假說名業。所作業故。思所履故。假名業道。瑜伽依此復說。殺生乃至綺語亦業亦道。其實非業。可名為道。非能作故。邪見等三。彼此無別。釋此別名。翻惡可知。如瑜伽論第八第九。三辨果者。有漏善業道得四非離系。無漏善業道得四非異熟。若互相資。各得五果。一一翻十惡業道說。如理應知。此中所言十善業道。極清凈者。無漏業道。名極清凈。非有漏故。明成佛時無異熟果。由行不殺。得後果時。壽量決定。離不與取故大富

【現代漢語翻譯】現代漢語譯本：『體』就是『思』（cetanā）。『思』有三種：一是『審慮思』（samcilana-cetanā），因為審慮要做什麼；二是『決定思』（vyavasthāpana-cetanā），因為決定將要做什麼；三是『動發思』（kriyā-cetanā），因為真正開始行動。這裡取第三種『動發思』作為業道（karma-patha）的本體。第二，解釋名稱：『十』是數目。『善』是順應道理、利益事物的意思。『業』是造作的意思。『道』是所行走的道路的意思，能夠通往生（輪迴）。這種『思』的類別名為『十』，能夠帶來順益名為『善』，本體能夠造作名為『業』。《成唯識論》（Vijñaptimātratāsiddhi-śāstra）說：這第三種『思』，是前兩種『思』所行走的道路，能夠通往產生未來的異熟果（vipāka-phala）等，也名為『道』。『游履』是指緣慮引發的意思，與成就業相同。瑜伽論（Yoga-śāstra）第六十說，『思』是『業』，不是『業道』。殺生乃至綺語，既是『業』也是『業道』。貪、嗔、邪見，是『業道』不是『業』，這是隨順薩婆多部（Sarvāstivāda）等所說的道理。而《成唯識論》是真實道理。又，它們也是真實道理。該論的意思是說，如果『業道思』造作游履，可以名為『道』，因為第三種『思』不是『業道思』所游履的，所以不稱為『道』。《成唯識論》中，只說第三種『思』為其他所游履，通往產生當來異熟果，與『業道』的名稱不相違背。又，身語表（kāya-vāc-vijñapti）由『思』引發，所以假說名為『業』，因為是所造作的。『思』所行走的，假名『業道』。瑜伽論依據此又說，殺生乃至綺語既是『業』也是『道』，其實不是『業』，可以名為『道』，因為不是能作者。邪見等三種，彼此沒有區別。解釋這些不同的名稱，反過來理解惡業道（akuśala-karma-patha）就可以知道了。如瑜伽論第八第九。第三，辨別果報：有漏善業道（sāsrava-kuśala-karma-patha）得到四種非離系果（visamyoga-phala）。無漏善業道（anāsrava-kuśala-karma-patha）得到四種非異熟果。如果互相資助，各自得到五種果報。一一可以反過來對應十惡業道來說。應該如理如實地瞭解。這裡所說的十善業道，極其清凈的，是無漏業道，名為極其清凈，因為它不是有漏的。說明成佛時沒有異熟果。由於奉行不殺生，得到後果時，壽命長短是決定的。遠離不與取（adattādāna）所以大富。

【English Translation】 English version: 『Substance』 is 『thought』 (cetanā). There are three types of 『thought』: first, 『deliberative thought』 (samcilana-cetanā), because it deliberates on what to do; second, 『decisive thought』 (vyavasthāpana-cetanā), because it decides what will be done; third, 『motivating thought』 (kriyā-cetanā), because it truly initiates action. Here, the third type, 『motivating thought,』 is taken as the substance of the path of action (karma-patha). Second, explaining the names: 『Ten』 is a number. 『Good』 means conforming to reason and benefiting things. 『Action』 (karma) means creating. 『Path』 (patha) means the road traveled, capable of leading to birth (saṃsāra). This category of 『thought』 is named 『ten,』 capable of bringing benefit is named 『good,』 and the substance capable of creating is named 『action.』 The Vijñaptimātratāsiddhi-śāstra states: This third type of 『thought』 is the path traveled by the first two types of 『thought,』 capable of leading to the production of future resultant fruits (vipāka-phala), and is also named 『path.』『Traveling』 refers to the meaning of arising from contemplation, which is the same as accomplishing action. The Yoga-śāstra, chapter sixty, states that 『thought』 is 『action,』 not the 『path of action.』 Killing and even frivolous speech are both 『action』 and the 『path of action.』 Greed, hatred, and wrong views are the 『path of action』 but not 『action,』 this is according to the principles stated by the Sarvāstivāda school and others. However, the Vijñaptimātratāsiddhi-śāstra is the true principle. Furthermore, they are also true principles. The meaning of that treatise is that if the 『thought of the path of action』 creates and travels, it can be named 『path,』 because the third type of 『thought』 is not traveled by the 『thought of the path of action,』 so it is not called 『path.』 In the Vijñaptimātratāsiddhi-śāstra, it is only said that the third type of 『thought』 is traveled by others, leading to the production of future resultant fruits, which is not contradictory to the name 『path of action.』 Moreover, bodily and verbal expressions (kāya-vāc-vijñapti) are initiated by 『thought,』 so they are provisionally named 『action,』 because they are what is created. What 『thought』 travels is provisionally named 『path of action.』 The Yoga-śāstra relies on this and further states that killing and even frivolous speech are both 『action』 and 『path,』 but in reality, they are not 『action,』 and can be named 『path,』 because they are not the agent. The three, wrong views and so on, have no difference from each other. Explaining these different names, one can understand the evil paths of action (akuśala-karma-patha) by understanding the opposite. As in the Yoga-śāstra, chapters eight and nine. Third, distinguishing the results: Conditioned good paths of action (sāsrava-kuśala-karma-patha) obtain four non-disjunction fruits (visamyoga-phala). Unconditioned good paths of action (anāsrava-kuśala-karma-patha) obtain four non-resultant fruits. If they mutually assist each other, each obtains five types of fruits. Each can be understood by reversing the ten evil paths of action. One should understand this according to reason and reality. The ten good paths of action mentioned here, the extremely pure ones, are the unconditioned paths of action, named extremely pure, because they are not conditioned. It explains that there are no resultant fruits at the time of becoming a Buddha. Because of practicing non-killing, when obtaining the subsequent fruit, the length of life is determined. Because of abstaining from not-giving (adattādāna), one becomes very wealthy.

。上二皆等流果。離欲邪行故梵行。離虛誑語故所言誠諦。離粗惡語故常以暖語。上三皆增上果。離間語故眷屬不離。此等流果。離雜穢語故。善宣密意。此亦增上果。離貪恚邪見。得餘三種。此三皆等流果。此中合說離殺盜離間語貪恚邪見六業。得等流果。餘四得增上果。今互相準。如理可知。即厭繁文。故略不說。皆如瑜伽第八第九五十九六十。對法第七。成業唯識等廣說。舊經云。善和諍訟。是不雜穢語果。善宣密意故。密意者。謂隱心理。若綺飾文辭。便翳理故。正直語者。便能宣義。言必饒益。是無貪果。若貪慾起。不饒益故。不嫉不恚。俱無瞋果。次嫉之體即是瞋故。若依新文。便無疑難。

經。諸善男子(至)則有寂靜。

贊曰。自下第二顯嚴土因所為利益。于中合有十七轉。分之為二。初之八轉。牒上十八番行之次第展轉相。有後之九轉相。明嚴土因所生勝果。此初文也。舊有十三轉。初之七轉。牒上諸番。后之六轉。嚴土所生。此中第五轉止息者。合牒前六度。止六蔽故。此第六轉發起者。合牒前四無量攝事巧便菩提分法。發起自他二勝益故。此第八番寂靜者合牒前二息八無暇自守戒行十善業道。寂眾惡故。十八番中。第十六息無暇。第十七自守戒行。嚴此二因。人無惡器。嚴餘十六

【現代漢語翻譯】現代漢語譯本：以上兩種都是等流果。遠離邪淫的行為，所以能有清凈的梵行；遠離虛妄的言語，所以說的話真實可信；遠離粗暴惡劣的言語，所以常常用溫暖柔和的話語。以上三種都是增上果。遠離離間挑撥的言語，所以眷屬不會離散，這是等流果。遠離雜穢無意義的言語，所以能夠妥善地宣說秘密的心意，這也是增上果。遠離貪婪、嗔恚和邪見，獲得其餘三種（善果），這三種都是等流果。這裡合併說明了遠離殺生、偷盜、離間語、貪婪、嗔恚和邪見這六種惡業，能得到等流果，其餘四種（善業）能得到增上果。現在互相參照，按照道理就可以明白。因為厭惡繁瑣的文字，所以簡略地不說了。這些都如同《瑜伽師地論》第八、第九、第五十九、第六十卷，《對法論》第七卷，《成業論》、《唯識論》等廣泛地說明。舊譯的經文說，『善於調和爭訟』，是不說雜穢語的果報，因為能夠妥善地宣說秘密的心意。所謂『密意』，是指隱藏在內心的想法。如果用華麗的辭藻來修飾，就會遮蔽真理，所以正直的言語，才能宣揚義理，說的話必定有益處，這是沒有貪婪的果報，如果生起貪慾，就不會有益處。不嫉妒，不嗔恚，都是沒有嗔恨的果報，因為嫉妒的本體就是嗔恨。如果按照新的經文，就沒有疑問了。經：諸善男子（乃至）則有寂靜。贊曰：從下面第二部分開始，闡明莊嚴國土的因和所能獲得的利益。其中總共有十七轉，分為兩部分。最初的八轉，是按照上面十八種行為的次第，輾轉相生。後面的九轉，闡明莊嚴國土的因所產生的殊勝果報。這是最初的文句。舊譯本有十三轉，最初的七轉，是按照上面的各種行為。後面的六轉，是莊嚴國土所產生的果報。其中第五轉『止息』，是合併說明前面的六度，因為能止息六種蔽障。這第六轉『發起』，是合併說明前面的四無量心、攝事、巧便、菩提分法，能發起自利利他的兩種殊勝利益。這第八轉『寂靜』，是合併說明前面的息滅八無暇、守護戒行、十善業道，能使眾惡寂靜。十八種行為中，第十六種是息滅八無暇，第十七種是守護戒行，莊嚴這兩種因，使人沒有作惡的工具，莊嚴其餘十六種（因）。

【English Translation】 English version: The above two are both outflow fruits (等流果). Abstaining from improper sexual conduct leads to pure conduct (梵行, Brahmacharya); abstaining from false speech leads to truthful words; abstaining from harsh speech leads to gentle and warm words. The above three are all dominant fruits (增上果). Abstaining from divisive speech leads to unbroken relationships with family and friends, which is an outflow fruit. Abstaining from frivolous speech leads to skillful expression of secret intentions, which is also a dominant fruit. Abstaining from greed, hatred, and wrong views leads to the remaining three (virtuous results), all of which are outflow fruits. Here, it is collectively stated that abstaining from the six karmas of killing, stealing, divisive speech, greed, hatred, and wrong views leads to outflow fruits, while the remaining four (virtuous actions) lead to dominant fruits. Now, by comparing them mutually, one can understand according to reason. Because of the aversion to verbose writing, it is briefly not discussed. All of these are extensively explained in the Yogacarabhumi-sastra (瑜伽師地論) Volumes 8, 9, 59, and 60, the Abhidharmasamuccaya (對法論) Volume 7, the Karmasiddhiprakarana (成業論), the Vijnaptimatratasiddhi (唯識論), etc. The old sutras say that 'skillfully reconciling disputes' is the result of not engaging in frivolous speech, because it allows for the skillful expression of secret intentions. 'Secret intentions' refer to thoughts hidden within the heart. If one uses flowery language to embellish, it will obscure the truth, so honest speech can proclaim the meaning, and words will surely be beneficial, which is the result of non-greed. If greed arises, there will be no benefit. Not being jealous and not being angry are both results of non-hatred, because the essence of jealousy is hatred. If one follows the new texts, there will be no doubts. Sutra: 'Good men (to) then there is tranquility.' Commentary: From the second part below, it elucidates the causes for adorning the land and the benefits that can be obtained. There are a total of seventeen turns (轉), divided into two parts. The first eight turns are the successive transformations of the eighteen practices mentioned above. The latter nine turns elucidate the excellent results produced by the causes for adorning the land. This is the initial sentence. The old translation has thirteen turns, the first seven turns are according to the various practices mentioned above. The latter six turns are the results produced by adorning the land. Among them, the fifth turn 'cessation' combines the preceding six perfections (六度), because it can stop the six obscurations. This sixth turn 'arising' combines the preceding four immeasurables (四無量心), the means of gathering (攝事), skillful means (巧便), and the factors of enlightenment (菩提分法), which can generate the two excellent benefits of self-benefit and benefiting others. This eighth turn 'tranquility' combines the preceding cessation of the eight unfavorable conditions (八無暇), guarding the precepts (自守戒行), and the ten virtuous karmas (十善業道), which can make all evils tranquil. Among the eighteen practices, the sixteenth is the cessation of the eight unfavorable conditions, and the seventeenth is guarding the precepts, adorning these two causes, so that people have no tools for doing evil, adorning the remaining sixteen (causes).

因。器無惡人。舊經。初直心。次發行。發行合是深心。深心應是大乘心。然文倒錯。發行為第二。道理難知。調伏者。牒上六度。伏六蔽故。如說行者無量攝事巧便道品。此四種修行故。第七方便者。即說八難自守戒行十善業道。此之三種殊勝方便。寂靜惡故。

經。隨其寂靜(至)嚴凈佛土。

贊曰。下有九轉。顯嚴土因所生勝果。于中有二。初之兩轉。明嚴前因感凈土果。后之七轉。明凈土成更生勝果。此初文也。由嚴前因感勝眾生。故言由此有清凈有情。離惡而修于善。此乃菩薩本所欣求。乃為如來佛土清凈。諸有情土。是佛土故。內有情界土。既為清凈。外器界土。自亦清凈。以心凈故。佛土清凈。

經。隨其嚴凈佛土(至)諸妙功德。

贊曰。下有七轉。明凈土成更生勝果。于中有二。初一轉。能化利益果。后六轉。所化利益果。此有二義。一是轉法輪義。展轉相生。故有彼情土。既有嚴凈已。便能化他。故有法教。法教既施。化生妙福。生天人中。受勝福故。次有漏聞思修三妙慧生。妙慧生已。無漏智起。無漏智起已。生無漏行。無漏行生已。即八識心一切清凈心既凈心已。得果圓滿。無量妙德。無不具足。如是複名嚴凈佛土。二是可施他義。彼有情土。既嚴凈已。便可以十

【現代漢語翻譯】現代漢語譯本因。器世間沒有作惡之人。『舊經』說，首先是直心（正直的心），其次是發行（發起行動）。發起行動應該屬於深心（深刻的心），深心應該是大乘心（利益眾生的心）。然而文句顛倒錯亂，把發起行動放在第二位，道理難以理解。調伏，是指依循前面的六度（佈施、持戒、忍辱、精進、禪定、智慧），調伏六種蔽障。如經中所說，修行者以無量的攝事（四攝法）和巧便道品（三十七道品）這四種方式修行。第七種方便，就是說八難（沒有機會聽聞佛法的八種障礙）、自守戒行（自己守護戒律和行為）、十善業道（不做十種惡業的道路）。這三種殊勝的方便，能夠寂靜惡行。

經。『隨其寂靜，乃至嚴凈佛土。』

贊曰。下面有九轉，顯示嚴凈佛土的因所產生的殊勝果報。其中分為兩部分，開始的兩轉，說明嚴凈佛土的因感得清凈佛土的果報。後面的七轉，說明清凈佛土成就后，更能產生殊勝的果報。這是第一部分。由於嚴凈佛土的因，感得殊勝的眾生，所以說由此有清凈的有情。遠離惡行而修習善行，這是菩薩本來所欣求的。因此成為如來佛土的清凈。諸有情土，是佛土的組成部分。內在的有情界土既然清凈，外在的器世間土，自然也清凈。因為心清凈的緣故，佛土也就清凈。

經。『隨其嚴凈佛土，乃至諸妙功德。』

贊曰。下面有七轉，說明清凈佛土成就后，更能產生殊勝的果報。其中分為兩部分，第一轉，是能化利益的果報。後面的六轉，是所化利益的果報。這裡有兩種含義。一是轉法輪的含義，輾轉相生。所以有彼情土。既然已經嚴凈，便能教化他人，所以有法教。法教既然施行，就能化生妙福，生於天人之中，享受殊勝的福報。其次是有漏的聞、思、修三妙慧生起。妙慧生起后，無漏的智慧生起。無漏的智慧生起后，產生無漏的修行。無漏的修行生起后，就是八識心（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）一切清凈，心既然清凈，就得到果報圓滿，無量的妙德，沒有不具足的。這樣又可以稱為嚴凈佛土。二是可施與他人的含義。彼有情土，既然已經嚴凈，便可以施與十

【English Translation】 English version Cause. There are no evil people in the realm. The 'Old Sutra' says: first, direct mind (upright mind); second, initiating action. Initiating action should belong to profound mind (deep mind), and profound mind should be the Mahayana mind (mind of benefiting sentient beings). However, the text is inverted and disordered, placing initiating action in the second position, making the principle difficult to understand. 'Subduing' refers to following the preceding Six Perfections (dana, shila, kshanti, virya, dhyana, prajna), subduing the six obscurations. As the sutra says, practitioners cultivate through the four means of conversion (catuh-samgrahavastu) and the skillful means of the path (thirty-seven factors of enlightenment). The seventh expedient means is referring to the Eight Difficulties (eight obstacles to hearing the Dharma), self-guarding precepts and conduct, and the Ten Wholesome Paths of Action (avoiding the ten non-virtuous actions). These three kinds of supreme expedient means can pacify evil deeds.

Sutra. 'According to its tranquility, up to the adornment and purification of the Buddha-land.'

Commentary. Below are nine transformations, revealing the excellent results produced by the cause of adorning and purifying the Buddha-land. Among them, there are two parts. The first two transformations explain that the cause of adorning and purifying the Buddha-land results in the effect of a pure Buddha-land. The latter seven transformations explain that after the pure Buddha-land is accomplished, it can further produce excellent results. This is the first part. Because of the cause of adorning and purifying the Buddha-land, excellent sentient beings are attained. Therefore, it is said that because of this, there are pure sentient beings. Abandoning evil deeds and cultivating good deeds is what Bodhisattvas originally aspire to. Therefore, it becomes the purity of the Tathagata's Buddha-land. The lands of all sentient beings are components of the Buddha-land. Since the inner realm of sentient beings is pure, the outer realm of the vessel world is naturally also pure. Because the mind is pure, the Buddha-land is also pure.

Sutra. 'According to its adornment and purification of the Buddha-land, up to all wonderful merits.'

Commentary. Below are seven transformations, explaining that after the pure Buddha-land is accomplished, it can further produce excellent results. Among them, there are two parts. The first transformation is the result of being able to transform and benefit others. The latter six transformations are the results of those who are transformed and benefited. There are two meanings here. One is the meaning of turning the wheel of Dharma, arising in succession. Therefore, there is that sentient realm. Since it has already been adorned and purified, it can teach others, so there is the Dharma teaching. Since the Dharma teaching is implemented, it can transform and generate wonderful blessings, being born among gods and humans, enjoying supreme blessings. Secondly, the three wonderful wisdoms of hearing, thinking, and meditating with outflows arise. After wonderful wisdom arises, wisdom without outflows arises. After wisdom without outflows arises, it produces practice without outflows. After practice without outflows arises, it is the purity of all eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness). Since the mind is pure, one attains the complete fruition, and countless wonderful virtues are fully possessed. In this way, it can again be called the adorned and purified Buddha-land. Second is the meaning of being able to give to others. Since that sentient realm has already been adorned and purified, it can be given to ten

地教而教化之。有情土凈。是十地故。法教既施。有無漏福。受十王果等種種福故。次後復有無分別慧生。無分別慧生已。復有後得智生。后得智生已。無漏行生。無漏行生已。八識心凈。八識心凈已。萬德具足。遂致作佛。此愿由嚴凈。土因已。感凈土果生。感凈土果生已。生此勝果。舊經此中唯有四轉。𨷂無妙福妙行二種。合智與慧。而為一轉。

經。諸善男子(至)嚴凈自心。

贊曰。如來廣說中。下文第二勸發嚴心。有二。初勸后釋。此初也。

經。所以者何(至)嚴凈佛土。

贊曰。此釋所由。諸修行者。自心嚴凈。外感有情器土亦凈。自心不凈。何得凈地。所以菩薩自心清凈。五蘊假者有情亦凈。內心既凈。外感有情及器亦凈。佛地經言。最極自在。凈識為相。故識凈時。佛土便凈。上來但說有情為土。本所化故。不說器界。有情土凈。器界自凈。不說自成。

經。爾時舍利子(至)雜穢若此。

贊曰。說因圓滿中有三。自下第三明決疑也。于中有四。一鹙子疑生。二聖者慰喻。三佛現凈土。四鹙子疑除。此初文也。乘前嚴心。遂此疑生。若心凈故。有情土凈。有情土凈。器與凈者。牒前文也。莫我釋迦因心不凈佛土雜穢。勿者莫也。此言意顯乃是我佛先心不凈。

【現代漢語翻譯】現代漢語譯本：以十地教化眾生，使有情眾生的國土得以清凈。這是因為菩薩處於十地（Dashabhumika），能夠施予佛法教化，從而獲得有漏和無漏的福報，承受十王（Ten Kings）果報等種種福報。之後，又生起無分別智（Nirvikalpa-jnana）。無分別智生起后，又生起后得智（Prsthalabdha-jnana）。后得智生起后，生起無漏之行。無漏之行生起后，八識（Eight Consciousnesses）心得以清凈。八識心清凈后，萬德具足，最終成就佛果。此愿是由於嚴凈國土的因緣，感得凈土的果報而生。感得凈土果報后，便能獲得這種殊勝的果報。舊譯經典中此處只有四轉，缺少妙福和妙行兩種。將智與慧合為一轉。

經文：諸善男子（乃至）嚴凈自心。

贊曰：如來廣說中，下文第二勸發嚴心，有二部分。首先是勸勉，然後是解釋。這裡是勸勉的部分。

經文：所以者何（乃至）嚴凈佛土。

贊曰：這是解釋原因。諸位修行者，如果自身的心地嚴凈，外在感得的有情眾生和器世間國土也會清凈。如果自身的心地不凈，又怎麼能得到清凈的國土呢？所以菩薩自身的心地清凈，五蘊（Skandhas）和合的假有有情眾生也會清凈。內心既然清凈，外在感得的有情眾生和器世間也會清凈。《佛地經》（Buddhabhumi Sutra）說，最極自在，以清凈的識為相。所以當識清凈時，佛土也就清凈了。上面只說了有情眾生為國土，因為這是佛陀主要教化的對象，沒有說器世間。有情眾生的國土清凈了，器世間自然也就清凈了，不說也自然成就。

經文：爾時舍利子（乃至）雜穢若此。

贊曰：在說明因圓滿中有三個部分。下面是第三個部分，闡明決疑。其中有四個小部分：一是舍利子（Sariputra）產生疑問，二是聖者安慰開導，三是佛陀顯現清凈國土，四是舍利子消除疑慮。這裡是第一個部分。承接前面的嚴凈自心，於是產生了這樣的疑問：如果心清凈的緣故，有情眾生的國土就清凈，有情眾生的國土清凈，器世間也清凈。這是重複前面的內容。難道我釋迦牟尼佛（Sakyamuni Buddha）是因為因地心不清凈，所以佛土才如此雜穢嗎？『勿』就是『莫』的意思。這句話的意思是說，難道是我的佛陀最初的心不清凈嗎？

【English Translation】 English version: He teaches and transforms them with the teachings of the ten grounds (Dashabhumika). The lands of sentient beings are purified. This is because of the ten grounds. Once the Dharma teachings are bestowed, there are both meritorious and non-outflow blessings. They receive various blessings such as the fruits of the Ten Kings. Subsequently, non-discriminating wisdom (Nirvikalpa-jnana) arises. After non-discriminating wisdom arises, subsequent acquired wisdom (Prsthalabdha-jnana) arises. After subsequent acquired wisdom arises, non-outflow conduct arises. After non-outflow conduct arises, the eight consciousnesses (Eight Consciousnesses) are purified. After the eight consciousnesses are purified, all virtues are complete, and Buddhahood is attained. This vow is due to the cause of adorning and purifying the land, resulting in the fruition of a pure land. After experiencing the fruition of a pure land, one attains this supreme result. In the old translation of the sutra, there are only four transformations here, lacking the two types of wonderful blessings and wonderful conduct. It combines wisdom and insight into one transformation.

Sutra: 'O good men (up to) adorn and purify your own minds.'

Commentary: In the Buddha's extensive discourse, the second part below encourages the adornment of the mind, which has two parts. First is encouragement, then explanation. This is the encouragement part.

Sutra: 'Why is this so (up to) adorn and purify the Buddha-land.'

Commentary: This explains the reason. If practitioners adorn and purify their own minds, the external sentient beings and the land of the vessel will also be purified. If one's own mind is not pure, how can one obtain a pure land? Therefore, if the Bodhisattva's own mind is pure, the sentient beings who are a temporary aggregation of the five aggregates (Skandhas) will also be pure. Since the inner mind is pure, the external sentient beings and the vessel world will also be purified. The Buddhabhumi Sutra says, 'Most supremely free, with pure consciousness as its characteristic.' Therefore, when consciousness is pure, the Buddha-land becomes pure. The above only speaks of sentient beings as the land, because they are the primary objects of the Buddha's teachings, and does not mention the vessel world. When the land of sentient beings is pure, the vessel world will naturally be pure, and it will be accomplished without saying so.

Sutra: 'At that time, Sariputra (up to) so impure and defiled.'

Commentary: There are three parts in explaining the perfection of the cause. Below is the third part, clarifying doubts. There are four sub-parts: first, Sariputra (Sariputra) raises a doubt; second, the holy one consoles and encourages; third, the Buddha manifests the pure land; and fourth, Sariputra eliminates the doubt. This is the first part. Continuing from the previous adornment and purification of one's own mind, this doubt arises: If the land of sentient beings is purified because the mind is pure, and the land of sentient beings is purified, then the vessel world is also purified. This is repeating the previous content. Could it be that my Sakyamuni Buddha's (Sakyamuni Buddha) Buddha-land is so impure and defiled because the mind in the causal stage was not pure? 'Wu' means 'Mo'. The meaning of this sentence is, could it be that my Buddha's initial mind was not pure?

今成佛土。穢若斯耶。梵言舍利。唐曰春鶯。以母辨才。指喻為號。顯彼所生。故名為子。少聞多解。聲聞上首。故佛加持。令興疑念。

經。佛知其念(至)而盲不見。

贊曰。下聖者慰喻有二。初佛喻。有三。一問。二答。三告。此初文也。

經。對曰不也(至)非日月咎。

贊曰。鹙子答也。

經。佛言如是(至)而汝不見。

贊曰。世尊告也。初總告。為眾生罪故。不見我之佛土嚴凈。后別告之。我土嚴凈。而汝不見。法花經云。我常住於此。以諸神通力。令顛倒眾生。雖近而不見。眾生既信伏。質直意柔軟。一心欲見佛。不自惜身命。時我及眾僧。俱出靈鷲山。又云。我凈土不毀。而眾見燒盡。憂怖諸苦惱。如是悉充滿。是諸罪眾生。以惡業因緣。過阿僧祇劫。不聞三寶名。乃至廣說。即是此也。

經。爾時持髻(至)最極嚴凈。

贊曰。下持髻喻。文有五重。一持髻告。二鹙子詰。三持髻喻。四鹙子指陳。五正理慰喻。此初文也。勿作汝心謂土不凈。今此佛土最極清凈故。舊文有三。無第二詰。乃合第三喻答。為第一。最後文中。復少差別。

經。舍利子言(至)嚴凈云何。

贊曰。此鹙子詰佛凈土相。

經。持髻梵言(至)亦復

【現代漢語翻譯】現代漢語譯本現在成就的佛土，難道也像我們現在看到的這樣污穢嗎？梵語稱Śāriputra（舍利弗），在唐朝被稱為春鶯。因為他的母親有辯才，所以用這個來比喻並作為他的名字。顯示他出生的原因，所以被稱為子。年少時就博聞強記，是聲聞弟子中的領袖。所以佛陀加持他，讓他產生疑問。

經文：佛陀知道他的想法（直到）卻視而不見。

贊曰：下面聖者慰問有兩部分。首先是佛陀的比喻，有三點。一是提問，二是回答，三是告知。這是第一部分。

經文：舍利弗回答說不是的（直到）不是日月造成的。

贊曰：這是Śāriputra（舍利弗）的回答。

經文：佛陀說，是的（直到）而你卻看不見。

贊曰：這是世尊的告知。首先是總的告知，因為眾生的罪業，所以看不見我的佛土莊嚴清凈。然後是分別告知，我的佛土莊嚴清凈，而你卻看不見。《法華經》說：『我常住於此，以諸神通力，令顛倒眾生，雖近而不見。眾生既信伏，質直意柔軟，一心欲見佛，不自惜身命。時我及眾僧，俱出靈鷲山。』又說：『我凈土不毀，而眾見燒盡，憂怖諸苦惱，如是悉充滿。是諸罪眾生，以惡業因緣，過阿僧祇劫，不聞三寶名。』乃至廣說。說的就是這個意思。

經文：這時，持髻菩薩（直到）最極莊嚴清凈。

贊曰：下面是持髻菩薩的比喻。文中有五個層次。一是持髻菩薩告知，二是Śāriputra（舍利弗）詰問，三是持髻菩薩比喻，四是Śāriputra（舍利弗）指陳，五是正理慰喻。這是第一部分。不要認為你心裡覺得佛土不乾淨。現在這個佛土是最極清凈的。舊的文字有三個層次，沒有第二部分的詰問，而是將第三部分的比喻回答作為第一部分。最後的部分文字中，也略有差別。

經文：Śāriputra（舍利弗）說（直到）莊嚴清凈是怎樣的？

贊曰：這是Śāriputra（舍利弗）詰問佛凈土的相狀。

經文：持髻菩薩，梵語...

【English Translation】 English version Is the Buddha land that is now accomplished as impure as what we see now? The Sanskrit term is Śāriputra (舍利弗), which was called Chunying in the Tang Dynasty. Because his mother had eloquence, this was used as a metaphor and as his name. It shows the reason for his birth, so he is called a son. He was knowledgeable and had great understanding at a young age, and was the leader among the Śrāvaka disciples. Therefore, the Buddha blessed him and caused him to have doubts.

Sutra: The Buddha knew his thoughts (until) but turned a blind eye.

Commentary: The consolation of the sages below has two parts. The first is the Buddha's metaphor, which has three points. The first is the question, the second is the answer, and the third is the notification. This is the first part.

Sutra: Śāriputra replied no (until) it is not caused by the sun and moon.

Commentary: This is the answer of Śāriputra (舍利弗).

Sutra: The Buddha said, yes (until) but you cannot see it.

Commentary: This is the notification of the World Honored One. First is the general notification, because of the sins of sentient beings, they cannot see my Buddha land as solemn and pure. Then there is the separate notification, my Buddha land is solemn and pure, but you cannot see it. The Lotus Sutra says: 'I constantly dwell here, with all kinds of supernatural powers, causing confused sentient beings, although near, not to see. Sentient beings are convinced, honest and gentle in mind, wholeheartedly wanting to see the Buddha, not cherishing their own lives. At that time, I and the Sangha will all come out of Mount Gṛdhrakūṭa.' It also says: 'My pure land is not destroyed, but all see it burned, worried and fearful of all kinds of suffering. Thus, it is all filled. These sinful sentient beings, because of evil karma, for countless asaṃkhya kalpas, have not heard the name of the Three Jewels.' And so on. That is what it means.

Sutra: At this time, the Bodhisattva Dhṛtarāṣṭra (持髻菩薩) (until) most extremely solemn and pure.

Commentary: Below is the metaphor of Bodhisattva Dhṛtarāṣṭra (持髻菩薩). There are five levels in the text. First, Bodhisattva Dhṛtarāṣṭra (持髻菩薩) informs, second, Śāriputra (舍利弗) questions, third, Bodhisattva Dhṛtarāṣṭra (持髻菩薩) uses a metaphor, fourth, Śāriputra (舍利弗) points out, and fifth, the consolation of correct reasoning. This is the first part. Do not think that you feel in your heart that the Buddha land is not clean. Now this Buddha land is the most extremely pure. The old text has three levels, without the questioning of the second part, but takes the metaphorical answer of the third part as the first part. In the last part of the text, there are also slight differences.

Sutra: Śāriputra (舍利弗) said (until) what is solemn and pure like?

Commentary: This is Śāriputra (舍利弗)'s questioning of the characteristics of the Buddha's pure land.

Sutra: Bodhisattva Dhṛtarāṣṭra (持髻菩薩), Sanskrit...

如是。

贊曰。此持髻喻。顯莊嚴已前舉喻。我見已下正示。欲界第六天。名他化自在。他為變化諸欲塵境。得大自在。而受用之。此最勝故。寄以為喻。雖知有漏非無漏喻。舉近況遠。令易解故。

經。舍利言(至)穢惡充滿。

贊曰。下鹙子指陳。指所見穢。以徴前凈。

經。持髻梵言(至)為不嚴凈。

贊曰。下正理慰喻。有二。初顯彼心不凈故見穢方。后顯菩薩心凈便見凈土。此初文也。凈心高下。行不嚴凈。復謂佛智意亦有高下。而便見土恒不清凈。故諸異生及二乘位。皆見土穢。

經。若諸菩薩(至)最極嚴凈。

贊曰。此顯菩薩心凈便見凈土。內心平等。功德嚴凈。亦復謂佛意樂亦復凈。便見佛土最極清凈。故十地菩薩所見之土。常極清凈。舊文稍殊。不依佛慧者。乍似不修佛慧。應云不依佛之凈不等慧。謂佛慧不平故見土穢。義意大同。

經。爾時世尊(至)妙寶莊嚴。

贊曰。自下第三。佛現凈土。佛土義。以八門分別。一顯差別。二出體性。三顯因行。四彰果相。五釋份量。六解處所。七共不。八諸門辨。第一顯差別者。佛地論第七云。佛身有二。一生身。二法身。若自性身。若自受用。俱名法身。諸功德法所整合故。若變他身。若他

【現代漢語翻譯】現代漢語譯本：如是。

贊曰：這段持髻（頭髮高高盤起的人）的比喻，是爲了顯示在莊嚴之前先舉出比喻。從『我見』以下，是正式的指示。欲界第六天，名為他化自在天（Paranirmitavasavartin，指能夠隨意變化、享受他人所創造的快樂的天界）。他們通過變化諸欲塵境（指色、聲、香、味、觸等感官對像），獲得極大的自在，並享受這些。因為這是最殊勝的，所以借用它來做比喻。雖然知道有漏（指有煩惱和業力的狀態）不能比作無漏（指沒有煩惱和業力的狀態），但這是舉近況遠，爲了讓人更容易理解。

經：舍利言（Sariputra，佛陀的十大弟子之一）(至)穢惡充滿。

贊曰：下面舍利弗（Sariputra）指陳。指出了他所見到的污穢，以此來反襯之前的清凈。

經：持髻梵言（至）為不嚴凈。

贊曰：下面是正式的道理上的安慰和比喻。分為兩部分。首先是顯示他們的心不凈，所以才看到污穢的地方。然後是顯示菩薩的心清凈，就能看到凈土。這是第一部分。因為凈心有高下之分，行為不夠莊嚴清凈。又認為佛的智慧和意念也有高下之分，所以才會看到佛土總是不清凈。因此，所有的凡夫和二乘（聲聞和緣覺）的修行者，都看到的是污穢的佛土。

經：若諸菩薩(至)最極嚴凈。

贊曰：這顯示了菩薩的心清凈，就能看到凈土。內心平等，功德莊嚴清凈。也認為佛的意樂也是清凈的，所以才能看到佛土最極清凈。因此，十地菩薩所見到的佛土，常常是極其清凈的。舊的文字稍有不同。不依據佛的智慧的人，乍一看好像是不修習佛的智慧。應該說是不依據佛的不平等凈慧。意思是說，因為佛的智慧不平等，所以才看到佛土污穢。意思大致相同。

經：爾時世尊(至)妙寶莊嚴。

贊曰：從下面開始是第三部分，佛顯現凈土。佛土的意義，用八個方面來分別。一是顯示差別，二是闡述體性，三是顯示因行，四是彰顯果相，五是解釋份量，六是解釋處所，七是共同與否，八是諸門辨析。第一是顯示差別。《佛地經論》第七卷說，佛身有兩種。一是生身，二是法身。如果是自性身，或者是自受用身，都叫做法身。因為是諸功德法所整合。如果是變現的他身，或者是他

【English Translation】 English version: Thus it is.

Commentary: This metaphor of 'holding the hair' (a person with hair piled high) is to illustrate the metaphor before the adornment. From 'my view' onwards, it is a formal instruction. The sixth heaven of the desire realm is called Paranirmitavasavartin (the Heaven of Enjoying Things Created by Others, referring to the realm where beings can freely transform and enjoy the pleasures created by others). They attain great freedom by transforming various objects of desire (referring to sensory objects such as form, sound, smell, taste, and touch) and enjoy them. Because this is the most excellent, it is used as a metaphor. Although it is known that the defiled (referring to the state with afflictions and karma) cannot be compared to the undefiled (referring to the state without afflictions and karma), this is using a near situation to illustrate a distant one, to make it easier to understand.

Sutra: Sariputra (one of the ten great disciples of the Buddha) said (to) filled with filth.

Commentary: Below, Sariputra points out and describes. He points out the filth he sees, to contrast with the previous purity.

Sutra: 'Holding the hair' in Sanskrit (to) is not adorned and pure.

Commentary: Below is a formal consolation and metaphor based on reason. It is divided into two parts. First, it shows that their minds are impure, so they see a filthy place. Then, it shows that the minds of Bodhisattvas are pure, so they see a pure land. This is the first part. Because pure minds have different levels, and actions are not adorned and pure enough. It is also thought that the Buddha's wisdom and thoughts also have different levels, so the Buddha-land is always seen as impure. Therefore, all ordinary beings and practitioners of the Two Vehicles (Sravakas and Pratyekabuddhas) see a filthy Buddha-land.

Sutra: If all Bodhisattvas (to) most extremely adorned and pure.

Commentary: This shows that the minds of Bodhisattvas are pure, so they see a pure land. The inner mind is equal, and merits are adorned and pure. It is also thought that the Buddha's intention is also pure, so they can see the Buddha-land as most extremely pure. Therefore, the Buddha-land seen by the Bodhisattvas of the Ten Grounds is always extremely pure. The old text is slightly different. Those who do not rely on the Buddha's wisdom, at first glance, seem not to cultivate the Buddha's wisdom. It should be said that they do not rely on the Buddha's unequal pure wisdom. It means that because the Buddha's wisdom is not equal, they see the Buddha-land as filthy. The meaning is roughly the same.

Sutra: At that time, the World Honored One (to) adorned with wonderful treasures.

Commentary: From below is the third part, the Buddha manifests the pure land. The meaning of the Buddha-land is distinguished by eight aspects. First, to show the differences; second, to explain the essence; third, to show the causes and practices; fourth, to manifest the fruit and characteristics; fifth, to explain the quantity; sixth, to explain the location; seventh, whether it is shared or not; and eighth, to analyze the various aspects. The first is to show the differences. The seventh volume of the Yogacarabhumi-sastra says that there are two kinds of Buddha-bodies. One is the manifested body, and the other is the Dharma-body. If it is the self-nature body, or the self-enjoyment body, it is called the Dharma-body. Because it is assembled from all meritorious dharmas. If it is a transformed body, or another's

受用。俱名生身。隨眾所宜。數現生故。一切佛土。必有身居。身既有二。故土亦然。生身土通凈穢。法身土唯清凈。或身有二。一實。二權。實即法身。權即生體。土隨亦二。凈穢如前。佛地經說。佛身有三。頌曰。自性法受用。變化差別轉。彼論云。自性法者。即是如來初自性身。體常不變。故名自性。力無畏等諸功德法所依止故。亦名法身。受用者。即受用身。能令自他受用種種大法樂故。變化者。即變化身。為欲利益安樂有情。示現種種變化事故。雖凈法界體性無差。別而有三身種種相異。轉變不同。故名差別。身既有三。土隨亦爾。一法性土。二受用土。此二唯凈。三變化土。通凈及穢。成唯識論第十卷說。佛身有四。佛土亦爾。一自性身。依法性土。稱讚大乘功德經言。是薄伽梵。住法界藏。說彼經典。住法性土也。二自受用身。依自受用土。三他受用身。依他受用土。佛地經云。住最勝光耀十八圓滿也。四變化身。依變化土。此經所云住廣嚴城也。初三身土。唯凈非穢。后變化土。通凈及穢。為十地菩薩。現身及土。非穢唯凈。為地前菩薩二乘眾現。通凈及穢。若為分別煩惱及所知障未盡。未證二空真如者。所現身土。或凈或穢。若為二分別障盡及已證二空者。所現身土。必是凈故。佛地論說。三身有

【現代漢語翻譯】現代漢語譯本受用身（Sambhogakāya）：也稱為俱名生身，爲了適應不同眾生的根器，佛會示現不同的化身。因此，在一切佛土中，必然有佛身存在。既然佛身有法身和應化身兩種，那麼佛土也就有凈土和穢土之分。應化身所對應的佛土，既可以是凈土也可以是穢土，而法身所對應的佛土，則唯有清凈的凈土。或者說，佛身有實、權兩種。實指的是法身，權指的是應化身。佛土也隨之分為凈土和穢土，情況如前所述。《佛地經》中說，佛身有三種，偈頌說：『自性法受用，變化差別轉。』該論中說：『自性法』，指的是如來最初的自性身（Svābhāvikakāya），其本體恒常不變，所以稱為自性身，又因為是力量、無畏等諸功德法所依止之處，所以也稱為法身。『受用』，指的是受用身，能夠使自他受用種種大法樂。『變化』，指的是變化身（Nirmāṇakāya），爲了利益安樂有情眾生，示現種種變化事蹟。雖然清凈法界的體性沒有差別，但卻有三種佛身，其形相和轉變各不相同，所以稱為差別。既然佛身有三種，那麼佛土也隨之分為三種：一是法性土，二是受用土，這兩種都是純凈的凈土；三是變化土，既可以是凈土也可以是穢土。《成唯識論》第十卷說，佛身有四種，佛土也是如此：一是自性身，所依的是法性土。《稱讚大乘功德經》說：『是薄伽梵，住法界藏，說彼經典。』說的就是住在法性土。二是自受用身，所依的是自受用土。三是他受用身，所依的是他受用土。《佛地經》說：『住最勝光耀十八圓滿。』四是變化身，所依的是變化土。此經所說的『住廣嚴城』，就是指的變化土。前三種佛身和佛土，唯有清凈而沒有污穢，后一種變化土，既有清凈也有污穢。為十地菩薩示現的佛身和佛土，非穢唯凈；為地前菩薩、二乘眾示現的佛身和佛土，則既有清凈也有污穢。如果為分別煩惱以及所知障尚未斷盡、尚未證得二空真如的眾生所示現的佛身和佛土，或者清凈或者污穢；如果為二分別障已斷盡、已經證得二空的眾生所示現的佛身和佛土，必定是清凈的。《佛地論》說，三身有...

【English Translation】 English version Sambhogakāya (Enjoyment Body): Also known as the 'Co-named Birth Body', Buddhas manifest different forms to suit the capacities of different beings. Therefore, in all Buddha-lands, there must be a Buddha-body residing. Since there are two types of Buddha-bodies, Dharmakāya and Nirmāṇakāya, there are also pure and impure Buddha-lands. The Buddha-land corresponding to the Nirmāṇakāya can be either pure or impure, while the Buddha-land corresponding to the Dharmakāya is only pure. Alternatively, the Buddha-body can be seen as having two aspects: real and provisional. The real refers to the Dharmakāya, and the provisional refers to the Nirmāṇakāya. The Buddha-land is also divided into pure and impure accordingly, as mentioned before. The Buddhabhūmi Sūtra states that there are three bodies of the Buddha, with the verse: 'Self-nature, Dharma, Enjoyment, Transformation, difference, turning.' The treatise states: 'Self-nature Dharma' refers to the original Svābhāvikakāya (Self-existent body) of the Tathāgata, whose essence is constant and unchanging, hence it is called the Self-nature body. It is also called the Dharmakāya because it is the basis upon which powers, fearlessness, and other meritorious qualities rely. 'Enjoyment' refers to the Sambhogakāya (Enjoyment body), which enables oneself and others to enjoy various great Dharma pleasures. 'Transformation' refers to the Nirmāṇakāya (Transformation body), which manifests various transformative deeds to benefit and bring happiness to sentient beings. Although the essence of the pure Dharmadhātu is without difference, there are three Buddha-bodies with different forms and transformations, hence they are called different. Since there are three Buddha-bodies, the Buddha-lands are also divided into three types: firstly, the Dharmatā-bhūmi (Dharma-nature land); secondly, the Sambhogabhūmi (Enjoyment land). These two are purely pure lands; thirdly, the Nirmāṇabhūmi (Transformation land), which can be either pure or impure. The tenth volume of the Vijñaptimātratāsiddhi states that there are four Buddha-bodies, and the Buddha-lands are also the same: firstly, the Svābhāvikakāya (Self-existent body), which relies on the Dharmatā-bhūmi (Dharma-nature land). The Sūtra on Praising the Merits of the Great Vehicle says: 'This Bhagavān dwells in the treasury of the Dharmadhātu and speaks of those scriptures.' This refers to dwelling in the Dharmatā-bhūmi. Secondly, the Svasambhogakāya (Self-enjoyment body), which relies on the Svasambhogabhūmi (Self-enjoyment land). Thirdly, the Parasaṃbhogakāya (Other-enjoyment body), which relies on the Parasaṃbhogabhūmi (Other-enjoyment land). The Buddhabhūmi Sūtra says: 'Dwelling in the most supreme light, radiant with eighteen perfections.' Fourthly, the Nirmāṇakāya (Transformation body), which relies on the Nirmāṇabhūmi (Transformation land). The 'dwelling in the city of Vistīrṇa' mentioned in this sutra refers to the Nirmāṇabhūmi. The first three Buddha-bodies and Buddha-lands are only pure and without impurity, while the last one, the Nirmāṇabhūmi, has both purity and impurity. The Buddha-bodies and Buddha-lands manifested for the Bodhisattvas of the ten bhūmis are only pure and without impurity; the Buddha-bodies and Buddha-lands manifested for the Bodhisattvas before the bhūmis and the Śrāvakas and Pratyekabuddhas have both purity and impurity. If the Buddha-bodies and Buddha-lands are manifested for beings whose afflictions of discrimination and obstacles to knowledge have not been exhausted and who have not realized the two emptinesses of Suchness, they are either pure or impure; if the Buddha-bodies and Buddha-lands are manifested for beings whose obstacles of the two discriminations have been exhausted and who have already realized the two emptinesses, they are certainly pure. The Buddhabhūmi-śāstra says that the three bodies have...

四句。一受用非變化。謂自受用身。二變化非受用。謂變化身。三亦受用亦變化。謂他受用身。四非受用非變化。謂自性身。亦同唯識。大般若經第五百六十八勝天王會第三卷說。佛有十身。一平等身。二清凈身。三無盡身。四善修身。五法性身。六離尋伺身。第七不思議身。八寂靜身。九虛空身。十妙智身。天王白言。何位能得如來十身。佛言。初地得平等身。通達法性。離諸邪曲。見平等故。第二地中。得清凈身。離犯戒失。戒清凈故。第三地中。得無盡身。離欲貪嗔。得勝定故。第四地中。得善修身。常勤修習菩提分故。第五地中。得法性身。觀諸諦理。證法性故。第六地中。得離尋伺身。觀緣起理。離尋伺故。第七地中。得不思議身。方便善巧智行滿故。第八地中。得寂靜身。離諸煩惱戲論事故。第九地中。得虛空身。身相無盡。遍一切故。第十地中。得妙智身。一切種智。修圓滿故。天王復言。佛菩薩身。寧無差別。佛言天王。身無差別。功德有異。以一切法同一法性。故身無差別。諸如來身。具諸功德。菩薩不爾。故功德異。廣說無量譬喻顯之。故知十身皆唯法身。法依義。既有十名。是故真如隨於勝德。亦成十土。一遍行土。二最勝土。三勝流土。四無攝受土。五類無別土。六無染凈土。七法無別土。

【現代漢語翻譯】現代漢語譯本四句：一、受用非變化，指的是自受用身（Svābhāvikakāya，報身）。二、變化非受用，指的是變化身（Nirmāṇakāya，化身）。三、亦受用亦變化，指的是他受用身（Saṃbhogakāya，應身）。四、非受用非變化，指的是自性身（Dharmakāya，法身）。這也與唯識宗的觀點相同。《大般若經》第五百六十八勝天王會第三卷說，佛有十身：一、平等身。二、清凈身。三、無盡身。四、善修身。五、法性身。六、離尋伺身。七、不思議身。八、寂靜身。九、虛空身。十、妙智身。勝天王問：『什麼位階能得到如來的十身？』佛說：『初地菩薩得平等身，通達法性，遠離一切邪曲，因為見到平等之故。第二地菩薩得清凈身，遠離犯戒的過失，因為戒律清凈之故。第三地菩薩得無盡身，遠離欲貪嗔恚，因為得到殊勝禪定之故。第四地菩薩得善修身，常常勤奮修習菩提分法之故。第五地菩薩得法性身，觀察諸諦之理，證悟法性之故。第六地菩薩得離尋伺身，觀察緣起之理，遠離尋伺之故。第七地菩薩得不思議身，方便善巧的智慧和修行圓滿之故。第八地菩薩得寂靜身，遠離一切煩惱和戲論之事之故。第九地菩薩得虛空身，身相無有窮盡，遍及一切處之故。第十地菩薩得妙智身，一切種智的修行圓滿之故。』勝天王又問：『佛和菩薩的身，難道沒有差別嗎？』佛說：『天王，身沒有差別，功德有差異。因為一切法的法性是相同的，所以身沒有差別。諸如來的身，具足一切功德，菩薩不是這樣，所以功德有差異。』經中廣泛地說了無量的譬喻來顯示這個道理。因此可知十身都是法身。法依于義，既然有十個名稱，所以真如隨著殊勝的功德，也成就十種凈土：一、遍行土。二、最勝土。三、勝流土。四、無攝受土。五、類無別土。六、無染凈土。七、法無別土。

【English Translation】 English version Four sentences: 1. Enjoyment but not transformation, referring to the Svābhāvikakāya (self-enjoyment body). 2. Transformation but not enjoyment, referring to the Nirmāṇakāya (transformation body). 3. Both enjoyment and transformation, referring to the Saṃbhogakāya (other-enjoyment body). 4. Neither enjoyment nor transformation, referring to the Dharmakāya (essence body). This is also the same as the view of the Yogācāra school. The fifth hundred and sixty-eighth chapter, 'Victory of the Heavenly King Assembly,' in the third volume of the Mahāprajñāpāramitā Sūtra says that the Buddha has ten bodies: 1. Equality Body. 2. Purity Body. 3. Inexhaustible Body. 4. Well-Cultivated Body. 5. Dharma-Nature Body. 6. Body Free from Investigation and Analysis. 7. Inconceivable Body. 8. Tranquil Body. 9. Space Body. 10. Wonderful Wisdom Body. The Heavenly King asked: 'What stage can attain the ten bodies of the Tathāgata?' The Buddha said: 'The first Bhumi (stage) attains the Equality Body, penetrates the Dharma-nature, and is free from all evil and crookedness because of seeing equality. The second Bhumi attains the Purity Body, free from the faults of violating precepts because of the purity of precepts. The third Bhumi attains the Inexhaustible Body, free from desire, greed, and anger because of attaining superior Samadhi (meditative absorption). The fourth Bhumi attains the Well-Cultivated Body, constantly diligently cultivating the factors of enlightenment. The fifth Bhumi attains the Dharma-Nature Body, observing the principles of the Truths and realizing the Dharma-nature. The sixth Bhumi attains the Body Free from Investigation and Analysis, observing the principle of dependent origination and being free from investigation and analysis. The seventh Bhumi attains the Inconceivable Body because of the perfection of skillful means and wisdom practices. The eighth Bhumi attains the Tranquil Body, free from all afflictions and the affairs of frivolous discussions. The ninth Bhumi attains the Space Body, the form of the body being inexhaustible and pervading everywhere. The tenth Bhumi attains the Wonderful Wisdom Body because of the perfection of the cultivation of all-knowing wisdom.' The Heavenly King further asked: 'Are there no differences between the bodies of Buddhas and Bodhisattvas?' The Buddha said: 'Heavenly King, there is no difference in body, but there are differences in merit. Because the Dharma-nature of all dharmas is the same, there is no difference in body. The bodies of all Tathāgatas possess all merits, but Bodhisattvas do not, so there are differences in merit.' The sutra extensively explains this principle with countless metaphors. Therefore, it is known that the ten bodies are all Dharmakaya (Dharma Body). Since Dharma relies on meaning and has ten names, Thusness (Tathātā) also becomes ten Pure Lands according to the superior virtues: 1. Pervasive Practice Land. 2. Most Excellent Land. 3. Superior Flow Land. 4. Non-Receptive Land. 5. Category-Undifferentiated Land. 6. Non-Defiled and Non-Pure Land. 7. Dharma-Undifferentiated Land.

八不增減土。九智自在土。十業自在土。亦隨能證。別分十土。依義別故。佛地論云。又余經說。有十種佛。即花嚴經。一現等覺佛。二弘誓願佛。三業異熟佛。四住持佛。五變化佛。六法界佛。七心佛。八定佛。九本性佛。十隨樂佛。前五世俗。后五勝義。隨其所應。三身所攝。且隨粗相配三身者。初五化身。次二法身。后三受用。既即三身。土亦三土。更無別義。瑜伽第四云。復有超過凈居大自在住處。有十地菩薩。由極熏修第十地故。得生其中。即花嚴云。有妙凈土。出過三界。第十地菩薩。當生其中。亦即十地云。現報利益。受佛位故。后報利益。摩醯首羅智處生故。梵云摩醯首羅。即瑜伽所云大自在。第十地菩薩也。第十地菩薩。將成佛時。往色究竟上。坐大寶蓮花。成正覺故。感得此土。既成佛已。土便無邊。更無別處。對法第六云。復有清凈世界。非苦諦攝。非業煩惱力所生故。非業煩惱增上所起故。然由大愿清凈善根增上所引。此所生處。不可思議。唯佛所覺。尚非得靜慮者境界。況尋思者。此自受用土。唯佛所知。尚非十地二乘境界。況非聖住有尋思者之所能知。雖有諸教種種不同。及如上說。身土差別。不過三四。更不釋余。如理應知。第二齣體性者。自性身土。即真如理。雖身土體無差別。而

【現代漢語翻譯】現代漢語譯本八、不增不減土（指佛土不因眾生增減而變化）。九、智自在土（指佛以智慧自在而成就的佛土）。十、業自在土（指佛以清凈的業力自在而成就的佛土）。這些佛土也隨著能證悟者的不同而有所區別，因此可以分為十種佛土，這是根據意義上的區別而劃分的。《佛地論》中說：『另外，其他經典中也說到有十種佛』，即《華嚴經》中所說的：一、現等覺佛（指證悟真如實相的佛）。二、弘誓願佛（指發廣大誓願的佛）。三、業異熟佛（指由業力成熟而顯現的佛）。四、住持佛（指常住世間，護持佛法的佛）。五、變化佛（指爲了教化眾生而示現各種化身的佛）。六、法界佛（指遍滿法界的佛）。七、心佛（指即心是佛的佛）。八、定佛（指在禪定中證悟的佛）。九、本性佛（指本來就具有的佛性）。十、隨樂佛（指隨眾生根性而示現的佛）。前五種是世俗諦上的佛，后五種是勝義諦上的佛。這些佛可以根據其相應的性質，歸攝於法身、報身、化身三身之中。如果按照粗略的相來對應三身，那麼前五種是化身，其次兩種是法身，后三種是報身。既然這些佛就是三身，那麼佛土也就是三土，沒有其他的意義。《瑜伽師地論》第四卷中說：『還有超過凈居天的大自在天所居住的地方，有十地菩薩，由於極度熏修第十地，才能往生到那裡』，也就是《華嚴經》所說的：『有微妙清凈的佛土，超出三界之外，第十地菩薩才能往生到那裡』，這也如同十地菩薩所說：『顯現報得的利益，是由於證得佛位；后報得的利益，是由於往生到摩醯首羅（Maheśvara，大自在天）的智慧之處』。梵語摩醯首羅，就是《瑜伽師地論》所說的大自在天。第十地菩薩將要成佛的時候，前往色究竟天之上，坐在大寶蓮花上，成就正覺，因此感得這樣的佛土。既然已經成佛，佛土便無邊無際，沒有其他的處所。《對法論》第六卷中說：『還有清凈的世界，不屬於苦諦所攝，不是由業和煩惱的力量所生，也不是由業和煩惱的增上力所起，而是由大愿和清凈的善根的增上力所引導。』這個所生之處，不可思議，只有佛才能覺知，尚且不是得到靜慮者的境界，更何況是尋思者。這個自受用土，只有佛才能知曉，尚且不是十地菩薩和二乘聖者的境界，更何況是非聖者和有尋思者所能知曉的。雖然各種經典有種種不同的說法，以及如上所說的身和土的差別，也不過是三種或四種，不再解釋其他的。應該如理如實地瞭解。第二，關於體性方面，自性身土，就是真如理。雖然身和土的體性沒有差別，但是……

【English Translation】 English version Eight, Immutability Land (referring to the Buddha-land that does not change due to the increase or decrease of sentient beings). Nine, Wisdom-Sovereignty Land (referring to the Buddha-land achieved by the Buddha's sovereignty over wisdom). Ten, Karma-Sovereignty Land (referring to the Buddha-land achieved by the Buddha's pure karma). These Buddha-lands also vary depending on the one who can realize them, so they can be divided into ten types of Buddha-lands, which are divided according to the difference in meaning. The Buddhabhumi Sutra says: 'In addition, other sutras also say that there are ten kinds of Buddhas,' namely, as mentioned in the Avatamsaka Sutra: One, Manifest Enlightenment Buddha (referring to the Buddha who realizes the true nature of reality). Two, Vow-Promulgating Buddha (referring to the Buddha who makes great vows). Three, Karma-Vipaka Buddha (referring to the Buddha manifested by the maturation of karma). Four, Sustaining Buddha (referring to the Buddha who constantly dwells in the world and protects the Dharma). Five, Transformation Buddha (referring to the Buddha who manifests various transformations to teach sentient beings). Six, Dharmadhatu Buddha (referring to the Buddha who pervades the Dharmadhatu). Seven, Mind Buddha (referring to the Buddha who is the mind itself). Eight, Samadhi Buddha (referring to the Buddha who realizes enlightenment in samadhi). Nine, Intrinsic Nature Buddha (referring to the Buddha who inherently possesses Buddha-nature). Ten, According-to-Joy Buddha (referring to the Buddha who manifests according to the nature of sentient beings). The first five are Buddhas on the conventional truth, and the last five are Buddhas on the ultimate truth. These Buddhas can be subsumed into the Trikaya (Three Bodies) of Dharmakaya, Sambhogakaya, and Nirmanakaya according to their corresponding nature. If we roughly correspond to the Trikaya, then the first five are Nirmanakaya, the next two are Dharmakaya, and the last three are Sambhogakaya. Since these Buddhas are the Trikaya, then the Buddha-lands are also the three lands, and there is no other meaning. The fourth volume of the Yogacarabhumi-sastra says: 'There is also a place exceeding the abode of the Great自在天(Maheśvara, Great Sovereign Heaven) in the Pure Abode Heavens, where Bodhisattvas of the Tenth Ground can be born because of extremely cultivating the Tenth Ground,' which is what the Avatamsaka Sutra says: 'There is a subtle and pure Buddha-land that transcends the Three Realms, where Bodhisattvas of the Tenth Ground can be born.' This is also like what the Bodhisattvas of the Tenth Ground say: 'The benefit of manifest retribution is due to attaining the Buddha position; the benefit of subsequent retribution is due to being born in the wisdom place of 摩醯首羅(Maheśvara, Great Sovereign Heaven).' The Sanskrit word 摩醯首羅(Maheśvara) is the Great Sovereign Heaven mentioned in the Yogacarabhumi-sastra. When the Bodhisattva of the Tenth Ground is about to become a Buddha, he goes to the top of the Akanistha Heaven, sits on a great treasure lotus, and attains perfect enlightenment, thus experiencing such a Buddha-land. Since he has become a Buddha, the Buddha-land is boundless and has no other place. The sixth volume of the Abhidharmasamuccaya says: 'There are also pure worlds that are not included in the Truth of Suffering, are not born from the power of karma and afflictions, and are not caused by the increasing power of karma and afflictions, but are guided by the increasing power of great vows and pure good roots.' This place of birth is inconceivable, and only the Buddha can perceive it, not even the realm of those who have attained dhyana, let alone those who are thinking. This self-enjoyment land can only be known by the Buddha, and is not even the realm of the Bodhisattvas of the Tenth Ground and the Arhats, let alone those who are not saints and those who are thinking. Although various scriptures have different statements, and the differences between body and land as mentioned above are only three or four, and no other explanations will be given. It should be understood as it is in accordance with the truth. Second, regarding the aspect of essence, the self-nature body and land are the Suchness principle. Although there is no difference in the essence of body and land, but...

屬佛法相性異故。以義相為身。以體性為土。以覺相為身。以法性為土。體具恒沙真理功德。此佛身土。俱非色攝。非心心所。但依一如差別義說。自受用身。還依自土。謂圓鏡智相應凈識。由昔所修自利無漏純凈佛土因緣成熟。從初成佛。盡未來際。相續變為純凈佛土。唯以無漏色蘊。香味觸相續四塵間斷。亦聲五塵為性。體具事相色法功德。對法所言。唯佛所覺。尚非得靜慮者靜慮境界。況尋伺者。即是此土。他受用身。還依自土。謂平等智大慈悲力。由昔所修利他無漏純凈佛土因緣成熟。隨第十地菩薩所宜。變為凈土。器亦以無漏色蘊四塵五塵而為體性。譬如世間人王國土。以有情界及器世界以為體性。離二無別王國土故。由此他受用身所有凈土。亦以成十地菩薩五蘊。及金銀等所成四塵等器土。以為體性。此捲上說。諸有情土。是為菩薩嚴凈佛土。一切菩薩。隨諸有情增長饒益。即便攝受嚴凈佛土。乃至廣說。十善業道土是菩薩佛土。菩薩成佛時。大富梵行乃至正見有情。來生其國。故知有情及彼器界。俱稱佛土。持髻所言。我見釋迦佛土嚴凈。復有無量寶功德莊嚴。亦他受用土。持髻乃是第八地故。法花經言。眾生見劫盡。大火所燒時。我此土安穩天人常充滿。梵網經云。我今盧舍那。方坐蓮花臺。一花百

【現代漢語翻譯】現代漢語譯本因為佛的法相和體性不同，所以（佛）以義相（意義之相）為身，以體性為土（佛土）。以覺相（覺悟之相）為身，以法性為土。本體具備恒河沙數般的真理和功德。這佛的身和土，都不是色蘊所包含的，也不是心和心所法。只是依據一如（絕對平等）的差別義而說。自受用身（佛為自己享受而變現的報身），仍然依于自己的佛土。也就是圓鏡智（轉化阿賴耶識所成之智）相應的清凈識，由於過去所修的自利無漏純凈佛土的因緣成熟，從最初成佛，直到未來際，相續不斷地變為純凈佛土。只是以無漏的色蘊、香味觸相續的四塵（色、香、味、觸四種塵境）間斷，也以聲塵（聲音）為體性。本體具備事相色法的功德。《對法論》所說，唯有佛才能覺察，尚且不是得到靜慮（禪定）者的靜慮境界，更何況是尋伺者（進行尋伺思維的人）。這就是此土（佛土）。他受用身（佛為利他而變現的報身），仍然依于自己的佛土。也就是平等智（轉化末那識所成之智）和大慈悲力，由於過去所修的利他無漏純凈佛土的因緣成熟，隨著第十地菩薩所適合的，變為凈土。器世間（佛土中的器物）也以無漏的色蘊四塵五塵（色、聲、香、味、觸五種塵境）作為體性。譬如世間人王的國土，以有情界（眾生）和器世界作為體性，離開這兩者就沒有別的王國土。由此，他受用身所有的凈土，也以成就十地菩薩的五蘊，以及金銀等所成的四塵等器土，作為體性。此捲上說，諸有情土，是菩薩嚴凈佛土。一切菩薩，隨著諸有情增長饒益，即便攝受嚴凈佛土，乃至廣說。十善業道土是菩薩佛土。菩薩成佛時，大富、梵行乃至正見的有情，來生其國。所以知道有情和他們的器世界，都稱為佛土。持髻（菩薩名）所說，『我見釋迦（釋迦牟尼佛）佛土嚴凈，復有無量寶功德莊嚴』，也是他受用土，因為持髻乃是第八地菩薩。法華經說，『眾生見劫盡，大火所燒時，我此土安穩天人常充滿』。梵網經云，『我今盧舍那（盧舍那佛），方坐蓮花臺，一花百

【English Translation】 English version Because the Dharmakaya (法相, Dharma characteristics) and nature of the Buddha are different, (the Buddha) takes the 'meaning aspect' (義相) as the body and 'essence' (體性) as the land (Buddha-land). Takes the 'aspect of enlightenment' (覺相) as the body and 'Dharma-nature' (法性) as the land. The essence possesses countless truths and merits like the sands of the Ganges. This Buddha's body and land are neither included in the skandha of form (色蘊), nor are they mind and mental functions. It is only spoken according to the meaning of 'suchness' (一如, absolute equality) with differences. The 'self-enjoyment body' (自受用身, Sambhogakaya, the reward body that the Buddha enjoys for himself) still relies on his own Buddha-land. That is, the pure consciousness corresponding to the 'wisdom of the great perfect mirror' (圓鏡智, Adarsha-jnana, the wisdom transformed from the Alaya consciousness), due to the maturation of the causes and conditions of the pure Buddha-land of self-benefit without outflows cultivated in the past, continuously transforms into a pure Buddha-land from the initial attainment of Buddhahood until the end of the future. It is only interrupted by the four dusts (四塵, the four sense objects of form, smell, taste, and touch) of the form skandha, smell, taste, and touch that continue without outflows, and also takes sound as its nature. The essence possesses the merits of phenomenal form Dharmas. As stated in the Abhidharma, only the Buddha can perceive it, and it is not even the realm of meditation (靜慮, dhyana) for those who have attained meditation, let alone those who engage in investigation and analysis (尋伺者). This is this land (Buddha-land). The 'other-enjoyment body' (他受用身, Nirmāṇakāya, the reward body that the Buddha manifests for the benefit of others) still relies on his own Buddha-land. That is, the 'wisdom of equality' (平等智, Samata-jnana, the wisdom transformed from the Manas consciousness) and the power of great compassion, due to the maturation of the causes and conditions of the pure Buddha-land of benefiting others without outflows, transforms into a pure land according to what is suitable for the tenth-ground Bodhisattvas. The 'vessel world' (器世間, the physical environment of the Buddha-land) also takes the four or five dusts (五塵, the five sense objects of form, sound, smell, taste, and touch) of the form skandha without outflows as its essence. For example, the kingdom of a human king in the world takes the realm of sentient beings (有情界) and the vessel world as its essence; there is no other kingdom apart from these two. Therefore, the pure land possessed by the other-enjoyment body also takes the five skandhas of the Bodhisattvas who have attained the tenth ground, and the vessel land made of the four dusts such as gold and silver, as its essence. This volume says above that the lands of sentient beings are the pure Buddha-lands adorned by Bodhisattvas. All Bodhisattvas, as sentient beings increase and benefit, immediately embrace and purify the Buddha-lands, and so on. The land of the ten virtuous karmas is the Buddha-land of the Bodhisattvas. When Bodhisattvas attain Buddhahood, sentient beings who are wealthy, practice pure conduct, and even have right views are born in their countries. Therefore, it is known that sentient beings and their vessel world are both called Buddha-lands. What Dhrtiketu (持髻, a Bodhisattva's name) said, 'I see that Shakyamuni's (釋迦, Shakyamuni Buddha) Buddha-land is pure and adorned, and is also adorned with immeasurable treasures and merits,' is also the other-enjoyment land, because Dhrtiketu is an eighth-ground Bodhisattva. The Lotus Sutra says, 'When sentient beings see the end of the kalpa, when it is burned by a great fire, my land is safe and secure, and gods and humans are always full.' The Brahma Net Sutra says, 'I, Vairocana (盧舍那, Vairocana Buddha), am now sitting on a lotus platform, one flower with a hundred

億國。一國一釋迦。即他受用土。世親菩薩凈土論云。女人及根缺。二乘種不生。皆他受用土。此之佛土。佛所變化者。定唯無漏。菩薩變者。通有無漏。第八五識所變唯有漏。第六識或第七識及所變通無漏。其有情土。通以五蘊功德為性。其此器土。具十八圓滿。佛變化身。還居自土。謂成事智大慈悲力。由昔所修利他無漏凈穢佛土因緣成熟。隨未登地有情所宜。化為佛土。或凈或穢。如彌勒土凈釋迦土中。說無垢稱經。足未按前。現穢非凈。足按已后。暫令見凈。說法花時。十方佛。凈而非穢。未集已前。穢而非凈。涅槃亦云。爾時三千大千世界。以佛神力。地皆柔軟。無有丘墟土石沙礫。亦化土攝。隨所宜生。而現土故。此土亦以有情五蘊及器四塵等。以為體性。佛變唯無漏。余有情變。通有無漏。第六識及所變。通有無漏。余識及所變唯有漏。雖有種種眾寶莊嚴。依法出體。外土唯色。內土通五。所化有情五蘊成故。或似有功德。或似無功德。第三辨因行者。此上經言。發起無上菩提心正。是為菩薩嚴凈佛土。菩薩證得大菩提時。一切發趣大乘有情。來生其國。純意樂。善加行。上意樂。六波羅蜜。四無量。四攝事。巧方便。三十七種菩提分法。修迴向。善說息除八種無暇。自守戒行不譏彼短。十善業道。合

【現代漢語翻譯】億國（E-Kuo）：指一個國家有一位釋迦（Shi-jia）佛。即他受用土（Ta-shou-yong-tu），指佛為已證菩薩說法現身的凈土。《世親菩薩凈土論》云：『女人及根缺，二乘種不生，皆他受用土。』意思是說，沒有女人，六根不全的人，以及二乘（聲聞和緣覺）的種子不能往生的，都是他受用土。此之佛土，佛所變化者，定唯無漏。菩薩變者，通有無漏。第八識、第五識所變唯有漏。第六識或第七識及所變通無漏。意思是說，佛所變化的佛土，一定是無漏的。菩薩變化的佛土，有可能是無漏的，也有可能是有漏的。第八識和第五識所變的佛土一定是有漏的，第六識或者第七識以及它們所變的佛土，有可能是無漏的。其有情土，通以五蘊功德為性。其此器土，具十八圓滿。佛變化身，還居自土。謂成事智大慈悲力。由昔所修利他無漏凈穢佛土因緣成熟。隨未登地有情所宜。化為佛土。或凈或穢。意思是說，有情眾生的佛土，通常以五蘊的功德為體性。而這個器世間，具備十八種圓滿。佛的化身，仍然居住在自己的佛土中，這是因為佛具有成所作智和大慈悲力，以及過去所修的利他無漏清凈或不清凈的佛土的因緣成熟，所以隨著未登地有情眾生的根器，變化為清凈或不清凈的佛土。如彌勒土凈釋迦土中。說無垢稱經。足未按前。現穢非凈。足按已后。暫令見凈。說法花時。十方佛。凈而非穢。未集已前。穢而非凈。涅槃亦云。爾時三千大千世界。以佛神力。地皆柔軟。無有丘墟土石沙礫。亦化土攝。意思是說，比如在彌勒（Mi-le）佛的凈土和釋迦（Shi-jia）佛的佛土中，《維摩詰所說經》中記載，維摩詰用腳趾按地之前，顯現的是不清凈的佛土，按地之後，暫時讓大家看到清凈的佛土。在講《法華經》的時候，十方諸佛的佛土都是清凈的而不是不清凈的。在大家沒有聚集之前，佛土是不清凈的而不是清凈的。《涅槃經》中也說，當時三千大千世界，因為佛的神力，土地都變得柔軟，沒有丘陵、土石、沙礫，這也屬於佛所變化的佛土，隨著眾生的根器而顯現不同的佛土。隨所宜生。而現土故。此土亦以有情五蘊及器四塵等。以為體性。佛變唯無漏。余有情變。通有無漏。第六識及所變。通有無漏。余識及所變唯有漏。意思是說，隨著眾生所適合的因緣而顯現不同的佛土。這個佛土也以有情眾生的五蘊和器世間的四塵等作為體性。佛所變化的佛土一定是無漏的，其餘有情眾生所變化的佛土，有可能是無漏的，也有可能是有漏的。第六識以及它所變的佛土，有可能是無漏的，其餘的識以及它們所變的佛土一定是有漏的。雖有種種眾寶莊嚴。依法出體。外土唯色。內土通五。所化有情五蘊成故。或似有功德。或似無功德。意思是說，雖然有各種各樣的眾寶來莊嚴佛土，但是佛土的體性是依法而產生的。外在的佛土只有色法，內在的佛土則包含五蘊。所教化的有情眾生是由五蘊組成的，所以佛土看起來好像有功德，又好像沒有功德。第三辨因行者。此上經言。發起無上菩提心正。是為菩薩嚴凈佛土。菩薩證得大菩提時。一切發趣大乘有情。來生其國。純意樂。善加行。上意樂。六波羅蜜。四無量。四攝事。巧方便。三十七種菩提分法。修迴向。善說息除八種無暇。自守戒行不譏彼短。十善業道。合第三部分辨別因行。這部經上說，發起無上菩提心，才是菩薩莊嚴清凈佛土的真正原因。菩薩證得大菩提的時候，所有發心趣向大乘的有情眾生，都會往生到他的佛土。他們都具有純凈的意樂、良好的加行、殊勝的意樂、六波羅蜜（Liu-bo-luo-mi，佈施、持戒、忍辱、精進、禪定、智慧）、四無量心（Si-wu-liang-xin，慈、悲、喜、舍）、四攝事（Si-she-shi，佈施、愛語、利行、同事）、巧妙的方便、三十七種菩提分法（San-shi-qi-zhong-pu-ti-fen-fa，四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），修習迴向，善於宣說息滅八種沒有空閑修行的狀態，自己守護戒律，不譏諷別人的缺點，奉行十善業道，總而言之

【English Translation】 E-Kuo: Refers to a country with one Shakyamuni (Shi-jia) Buddha. It is the Other-Enjoyment Land (Ta-shou-yong-tu), which refers to the pure land where the Buddha appears to teach the Dharma to the already enlightened Bodhisattvas. The Vasubandhu's Pure Land Treatise says: 'Women and those with incomplete faculties, the seeds of the Two Vehicles do not grow, all are Other-Enjoyment Lands.' This means that those without women, those with incomplete faculties, and those whose seeds of the Two Vehicles (Śrāvaka and Pratyekabuddha) cannot be reborn there, are all Other-Enjoyment Lands. This Buddha-land, transformed by the Buddha, is definitely only without outflows (anāsrava). The Buddha-land transformed by Bodhisattvas can be with or without outflows. The transformations of the eighth consciousness and the fifth consciousness are only with outflows. The sixth or seventh consciousness and their transformations can be without outflows. This means that the Buddha-land transformed by the Buddha must be without outflows. The Buddha-land transformed by Bodhisattvas can be with or without outflows. The Buddha-land transformed by the eighth and fifth consciousnesses are definitely with outflows, while the sixth or seventh consciousnesses and their transformations can be without outflows. The sentient beings' land is generally characterized by the merits of the five aggregates. This container world possesses eighteen perfections. The transformation body of the Buddha still resides in his own land. This is due to the accomplishment of the wisdom of accomplishing activities and the power of great compassion, as well as the maturation of the causes and conditions of the pure or impure Buddha-lands without outflows cultivated in the past for the benefit of others. According to the suitability of sentient beings who have not yet attained the ground, it is transformed into a Buddha-land, either pure or impure. This means that the sentient beings' land is generally characterized by the merits of the five aggregates. And this container world possesses eighteen perfections. The transformation body of the Buddha still resides in his own land. This is because the Buddha possesses the wisdom of accomplishing activities and the power of great compassion, as well as the maturation of the causes and conditions of the pure or impure Buddha-lands without outflows cultivated in the past for the benefit of others, so according to the capacity of sentient beings who have not yet attained the ground, it is transformed into a pure or impure Buddha-land. For example, in the pure land of Maitreya (Mi-le) and the land of Shakyamuni (Shi-jia), the Vimalakirti Sutra says that before the toe pressed down, it appeared impure and not pure. After the toe pressed down, it temporarily allowed people to see purity. When the Lotus Sutra was being preached, the Buddhas of the ten directions were pure and not impure. Before the assembly gathered, it was impure and not pure. The Nirvana Sutra also says that at that time, the three thousand great thousand worlds, by the Buddha's power, the ground was all soft, without hills, stones, sand, or gravel. This is also included in the transformed land. This means that, for example, in the pure land of Maitreya (Mi-le) Buddha and the land of Shakyamuni (Shi-jia) Buddha, the Vimalakirti Sutra records that before Vimalakirti pressed his toe to the ground, the Buddha-land appeared impure, and after pressing his toe, he temporarily allowed everyone to see the pure Buddha-land. When the Lotus Sutra was being preached, the Buddha-lands of the Buddhas of the ten directions were all pure and not impure. Before everyone gathered, the Buddha-land was impure and not pure. The Nirvana Sutra also says that at that time, the three thousand great thousand worlds, because of the Buddha's power, the land became soft, without hills, stones, sand, or gravel. This also belongs to the Buddha's transformed land, manifesting different Buddha-lands according to the capacity of sentient beings. According to what is suitable for beings to be born, the land is manifested accordingly. This land also takes the five aggregates of sentient beings and the four dusts of the container world as its essence. The Buddha's transformation is only without outflows, while the transformation of other sentient beings can be with or without outflows. The sixth consciousness and its transformations can be with or without outflows, while the other consciousnesses and their transformations are only with outflows. This means that different Buddha-lands are manifested according to the conditions suitable for sentient beings. This land also takes the five aggregates of sentient beings and the four dusts of the container world as its essence. The Buddha's transformed land is definitely without outflows, while the land transformed by other sentient beings can be with or without outflows. The sixth consciousness and its transformations can be without outflows, while the other consciousnesses and their transformations are definitely with outflows. Although there are various adornments of precious treasures, the essence is produced according to the Dharma. The external land is only form, while the internal land encompasses all five aggregates. Because the sentient beings being transformed are composed of the five aggregates, the land may seem to have merit or seem to have no merit. This means that although there are various adornments of precious treasures to adorn the Buddha-land, the essence of the Buddha-land is produced according to the Dharma. The external Buddha-land only has form, while the internal Buddha-land encompasses all five aggregates. Because the sentient beings being taught are composed of the five aggregates, the Buddha-land may seem to have merit or seem to have no merit. Thirdly, distinguishing the causal conduct. This sutra says, 'To arouse the supreme Bodhi mind is precisely the cause for a Bodhisattva to adorn and purify the Buddha-land.' When a Bodhisattva attains great Bodhi, all sentient beings who have aspired to the Great Vehicle will be born in his country. They will have pure intention, good effort, supreme intention, the six pāramitās (Liu-bo-luo-mi, generosity, morality, patience, diligence, concentration, wisdom), the four immeasurables (Si-wu-liang-xin, loving-kindness, compassion, joy, equanimity), the four means of attraction (Si-she-shi, giving, kind speech, beneficial action, cooperation), skillful means, the thirty-seven factors of enlightenment (San-shi-qi-zhong-pu-ti-fen-fa, the four foundations of mindfulness, the four right exertions, the four bases of miraculous powers, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path), cultivate dedication, be skilled in explaining how to eliminate the eight unfavorable conditions for practice, uphold precepts themselves, not criticize the shortcomings of others, practice the ten virtuous deeds, in short,

十八種凈修佛土。皆凈土因。經下文言。成就八法生於凈土。香臺品言。堪忍世界辨諸菩薩眾。成熟八法。無毀無傷。從此命終。生余凈土。一作思惟。我于有情。應作善事。不應于彼希望善報。二作思惟。我應代彼一切有情。受諸苦惱。我之善根。悉必回施與。三作思惟。我于有情。應心平等。心無掛礙。四作思惟。我應于彼一切有情。摧伏憍慢。敬愛如佛。五信解增上。于未聽受甚深經典。暫得聽聞無疑無謗。六於他利養。無嫉妒心。於己利養。不生憍慢。七調伏自心。常省己過。不譏他犯。八恒無放逸。于諸善法常閑尋求。精進修行菩提分法。觀無量壽經。廣說諸觀生凈土因。乃至孝養父母。奉事師長。十念成熟。皆凈土因。佛地經論。及攝大乘。皆言勝出世間善根所起。唯說無漏善根為因。雖有如是諸文不同。各隨所化。機宜不同。宜聞說行。非定唯爾。故對法雲。非業煩惱力所生故。非業煩惱增上起故。然由大愿清凈善根之所引發。總而言之。凈土因者。一由善根。二由大愿。若不修善根。佛土無因。不發大愿。佛土無緣。因緣具足。方感果故。如是世有友資愛取潤。方感內外二土果故。要修眾行。以愿為資。方得生於佛土之中。不爾便無見佛聞法生佛土義。總相雖爾。然佛四土勝因各別。謂法性土。唯以

【現代漢語翻譯】現代漢語譯本

十八種凈修佛土的方法，都是往生凈土的因。經文下文說，成就八法就能往生凈土。《香臺品》說，在堪忍世界辨別諸菩薩眾，成熟八法：沒有毀犯，沒有傷害。從此命終，往生其他凈土。

一、作這樣的思惟：『我對於有情眾生，應當做善事，不應該希望從他們那裡得到善報。』

二、作這樣的思惟：『我應當代替一切有情眾生，承受各種苦惱。我的善根，全部都要回向給他們。』

三、作這樣的思惟：『我對於有情眾生，應當心懷平等，心中沒有掛礙。』

四、作這樣的思惟：『我應當對於一切有情眾生，摧伏憍慢之心，敬愛他們如同敬愛佛一樣。』

五、對於信解增上，對於未曾聽聞的甚深經典，暫時聽聞也能沒有懷疑和誹謗。

六、對於他人的利養，沒有嫉妒心；對於自己的利養，不生起憍慢之心。

七、調伏自己的心，常常反省自己的過失，不譏諷他人的過錯。

八、恒常不放逸，對於各種善法常常勤于尋求，精進修行菩提分法。

《觀無量壽經》廣泛地講述了各種觀想往生凈土的因，乃至孝養父母，奉事師長，十念成熟，都是往生凈土的因。《佛地經論》以及《攝大乘論》都說，勝過世間的善根所生起的，只說無漏善根是往生凈土的因。雖然有這樣各種不同的經文，各自隨著所教化的對象，根機不同，應該聽聞、解說、修行，並非一定只有這樣。所以《對法論》說，不是由業和煩惱的力量所生，不是由業和煩惱增上而生起，而是由大愿和清凈善根所引發。總而言之，往生凈土的因，一是善根，二是大愿。如果不修善根，就沒有往生佛土的因；如果不發大愿，就沒有往生佛土的緣。因緣具足，才能感得果報。就像世間有友誼、資助、愛護、攝取、滋潤，才能感得內外二土的果報。要修習各種善行，以願力為資糧，才能往生到佛土之中，否則就沒有見到佛、聽聞佛法、往生佛土的意義。總的來說雖然是這樣，然而佛的四土的殊勝之因各有差別，所謂法性土，唯有以

【English Translation】 English version

The eighteen kinds of pure land practices are all causes for birth in a Pure Land. The sutra below states that achieving eight dharmas leads to birth in a Pure Land. The 'Fragrant Platform' chapter says that in the Sahā World, distinguishing the bodhisattvas, maturing eight dharmas: without violation, without harm. Upon death, one is born in another Pure Land.

To contemplate: 'I should do good deeds for sentient beings, and I should not hope for good rewards from them.'
To contemplate: 'I should, on behalf of all sentient beings, endure all suffering. All my roots of goodness, I must dedicate to them.'
To contemplate: 'I should have equanimity towards sentient beings, and my mind should be without hindrance.'
To contemplate: 'I should, towards all sentient beings, subdue arrogance and respect them as I would respect the Buddha.'
Increasing faith and understanding, upon hearing profound sutras that have not been heard before, one can temporarily hear them without doubt or slander.
Towards the gains of others, having no jealousy; towards one's own gains, not giving rise to arrogance.
Subduing one's own mind, constantly reflecting on one's own faults, not criticizing the faults of others.
Constantly without negligence, diligently seeking various good dharmas, diligently practicing the factors of enlightenment (bodhi).

The Contemplation Sutra extensively explains the various contemplations that cause birth in a Pure Land, even filial piety towards parents, serving teachers, and the maturation of ten recitations are all causes for birth in a Pure Land. The Buddhabhumi Sutra and the Mahāyānasaṃgraha both say that what arises from superior worldly roots of goodness, only speak of undefiled (anāsrava) roots of goodness as the cause for birth in a Pure Land. Although there are such different texts, each follows the different capacities of those being taught, one should hear, explain, and practice, and it is not necessarily only this way. Therefore, the Abhidharmasamuccaya says that it is not born from the power of karma and afflictions, nor does it arise from the increase of karma and afflictions, but rather it is induced by great vows and pure roots of goodness. In summary, the causes for birth in a Pure Land are: one, roots of goodness; two, great vows. If one does not cultivate roots of goodness, there is no cause for a Buddha-land; if one does not make great vows, there is no condition for a Buddha-land. When causes and conditions are complete, one can experience the result. Just as in the world, having friendship, support, love, and nourishment, one can experience the results of the inner and outer lands. One must cultivate various practices, using vows as resources, in order to be born in a Buddha-land, otherwise there is no meaning in seeing the Buddha, hearing the Dharma, and being born in a Buddha-land. Although this is the general principle, the superior causes for the four Buddha-lands are different. The Dharmakaya-land (法性土) is only with

二空無分別智。為其因緣。證法性理。唯此智故。自受用土。唯以自利后所得智。為其因緣。證事五蘊。唯此智故。他受用土。及變化土。唯以利他后所得智。為其因緣。般若經云。莊嚴佛土莊嚴佛土者。即非莊嚴佛土。是名莊嚴佛土莊嚴佛土。天親論云。智習唯識通。如是取凈土。非形第一體。非嚴莊嚴意。廣如彼說。正與此同。此說佛土所化眾生。其因乃別。其法性土。十地菩薩。亦以無分別智。為其因緣。圓滿法性土。十地不生。分有證會。菩薩亦得。如前已說。故諸論云。初地已往生如來家。謂凈法界。名如來家。于中證會。名為生故。自受用土。十地不生。知而不證。他受用土。十地菩薩后所得智。為其因緣。無分別智加行智等。為其助因。佛地亦言。無分別者。相資通論。理智不為事因緣故。若變化土。地前凡夫。以加行智。二乘亦以後所得智。為正因緣。此上所說。皆正因緣。若兼助因及緣助者。隨應理土。以事行及愿為緣助得。若事土者。以理行及愿為緣助。生有漏土。以無漏為助。無漏土以有漏為助故。對法雲。唯以大愿善根為因。而得生起。諸教所說。種種不同。皆隨所宜。應時而說。非即決定。無垢所言。八法無瘡。生於凈土。佛地所言。勝出世間善根所起。此二皆是他受用因。無垢經言。發

【現代漢語翻譯】現代漢語譯本二空無分別智（er kong wu fen bie zhi）：以其為因緣，證悟法性之理。唯有此智慧，才能成就自受用土（zi shou yong tu）。唯以自利后得智（zi li hou de zhi）為其因緣，證悟事相五蘊。唯有此智慧，才能成就他受用土（ta shou yong tu）及變化土（bian hua tu）。《般若經》（Bo re jing）云：『莊嚴佛土莊嚴佛土者，即非莊嚴佛土，是名莊嚴佛土莊嚴佛土。』天親菩薩（Tian Qin pu sa）在《唯識論》（Wei shi lun）中說：『以智慧修習唯識，通達此理，便能獲得清凈佛土。這並非指外在的形體，而是指第一義諦，並非以裝飾來莊嚴的意義。』詳細內容可參考相關論述，與此處的觀點相同。此處說明佛土所化的眾生，其因緣各不相同。其法性土（fa xing tu），十地菩薩（shi di pu sa）也以無分別智為其因緣，圓滿法性土。十地菩薩並非不生於此，而是分證會入。菩薩也能證得，如前所述。所以各論典說，初地菩薩（chu di pu sa）已經生於如來家（ru lai jia），即清凈法界（qing jing fa jie），稱為如來家，于其中證悟會入，稱為生。自受用土，十地菩薩並非不生於此，而是知而不證。他受用土，十地菩薩以後得智為其因緣，無分別智、加行智（jia xing zhi）等為其助因。佛地也說，無分別智相互資助。從總體上來說，理智不是事相的因緣。如果是變化土，地前凡夫（di qian fan fu）以加行智，二乘（er cheng）也以後得智為正因緣。以上所說，都是正因緣。如果兼有助因及緣助，隨其所應，理土以事行及愿為緣助而得。如果是事土，以理行及愿為緣助。生於有漏土（you lou tu），以無漏（wu lou）為助；生於無漏土，以有漏為助。所以《對法論》（Dui fa lun）說：『唯以大愿（da yuan）和善根（shan gen）為因，才能生起。』各種經典所說，種種不同，都是隨其所宜，應時而說，並非絕對不變。無垢經（Wu gou jing）所說，八法無瘡，才能生於凈土。佛地經（Fo di jing）所說，勝出世間善根所起。這兩種都是他受用土的因。無垢經說，發

【English Translation】 English version The non-discriminating wisdom of the two emptinesses (er kong wu fen bie zhi): It is the cause and condition for realizing the principle of Dharma-nature. Only with this wisdom can one attain the Self-Enjoyment Land (zi shou yong tu). Only with the wisdom attained after benefiting oneself (zi li hou de zhi) as its cause and condition, can one realize the five aggregates of phenomena. Only with this wisdom can one attain the Other-Enjoyment Land (ta shou yong tu) and the Transformation Land (bian hua tu). The Prajna Sutra (Bo re jing) says: 'The adornment of the Buddha-land, the adornment of the Buddha-land, is not the adornment of the Buddha-land; it is called the adornment of the Buddha-land, the adornment of the Buddha-land.' Vasubandhu (Tian Qin pu sa) says in the Treatise on Consciousness-Only (Wei shi lun): 'By cultivating consciousness-only with wisdom, and understanding this principle, one can attain a pure Buddha-land. This does not refer to an external form, but to the ultimate truth; it is not the meaning of adornment with decorations.' Detailed content can be found in relevant discussions, which are the same as the views here. This explains that the sentient beings transformed by the Buddha-land have different causes and conditions. For the Dharma-nature Land (fa xing tu), the Ten-Ground Bodhisattvas (shi di pu sa) also use non-discriminating wisdom as their cause and condition to perfect the Dharma-nature Land. The Ten-Ground Bodhisattvas are not not born here, but rather partially realize and enter it. Bodhisattvas can also attain it, as mentioned earlier. Therefore, various treatises say that the Bodhisattva of the First Ground (chu di pu sa) has already been born into the family of the Tathagata (ru lai jia), which is the pure Dharma-realm (qing jing fa jie), called the family of the Tathagata, and realization and entry within it is called birth. For the Self-Enjoyment Land, the Ten-Ground Bodhisattvas are not not born here, but rather know it without realizing it. For the Other-Enjoyment Land, the wisdom attained after the Ten-Ground Bodhisattvas is its cause and condition, and non-discriminating wisdom, the wisdom of application (jia xing zhi), etc., are its auxiliary causes. The Buddha-Ground also says that non-discriminating wisdom mutually assists. Overall, reason and wisdom are not the causes and conditions of phenomena. If it is a Transformation Land, ordinary beings before the Grounds (di qian fan fu) use the wisdom of application, and the Two Vehicles (er cheng) also use the wisdom attained after as the primary cause and condition. The above are all primary causes and conditions. If there are auxiliary causes and conditional aids, according to what is appropriate, the Land of Principle is obtained with actions of phenomena and vows as conditional aids. If it is a Land of Phenomena, it is aided by actions of principle and vows. Birth in the Land of Defilement (you lou tu) is aided by the undefiled (wu lou); birth in the Land of the Undefiled is aided by the defiled. Therefore, the Abhidharma (Dui fa lun) says: 'Only with great vows (da yuan) and good roots (shan gen) as the cause can it arise.' The various teachings say different things, all according to what is appropriate, spoken at the right time, and not absolutely fixed. The Vimalakirti Sutra (Wu gou jing) says that one can be born in the Pure Land only if the eight dharmas are without flaws. The Buddha-Ground Sutra (Fo di jing) says that it arises from good roots that surpass the world. Both of these are the cause of the Other-Enjoyment Land. The Vimalakirti Sutra says, 'Generate'

起天上菩提心土。乃至十善業道。是為凈修佛土者。通說有漏無漏二因相資。生於他受用土。亦可通說生變化凈土。觀經所說諸觀。及孝養父母等。乃至十念。為凈土因者。此有二義。一云。準攝大乘等。西方乃他受用土。觀經自言。阿鞞拔致不退菩薩。方得生故。非以少善根因緣而得生故。無著天親凈土論言。女人根缺二乘種等皆不生故。攝大乘論云。非唯由愿方乃得生。別時意故。如以一錢貨得千錢。別時方得。非今即得。十念往生。亦復如是。十念為因。後方漸生。非由十念死後即生。為除懈怠不修善者。令其唸佛。說十念力因生凈土故。又說阿彌陀佛身量豪相如五須彌也。非他受用。何容乃爾。又觀音授記經言。阿彌陀佛滅度之後。觀音菩薩。次當補處。十地大形。說當補處。非他受用。是何佛耶。二云。西方通於報化二土。報土文證。如前所說。化土證者。鼓音王經云。阿彌陀佛。父名月上。母名殊勝妙顏。有子有魔。亦有調達。亦有王城。若非化身。寧有此事。故觀經說九品生中。有阿羅漢須陀洹等。故生彼者。通有三乘。其土通是報化二土。若依前解。此是他受用身示現。亦有父母王國。實即無之。實無女人惡道怖等。九品生中。阿羅漢等。借彼名說。實是菩薩。二釋任情。取捨隨意。第四果相者。佛

【現代漢語翻譯】現代漢語譯本『起天上菩提心土』（發起在天界的菩提心），乃至『十善業道』（不做壞事的十種行為），被稱為『凈修佛土』（清凈地修行佛法）。一般而言，有漏（有煩惱）和無漏（無煩惱）兩種因相互資助，才能生於他受用土（佛為菩薩顯現的凈土）。也可以說，是生於變化凈土（佛為度化眾生而顯現的凈土）。《觀經》（《觀無量壽經》）所說的各種觀想，以及孝養父母等，乃至臨終『十念』（臨終時念誦十聲阿彌陀佛名號），作為往生凈土的因，這裡有兩種解釋。一種說法是，根據《攝大乘論》等經典，西方極樂世界是他受用土，因為《觀經》自己說，只有『阿鞞跋致』（不退轉）菩薩才能往生，不是憑藉少量善根因緣就能往生的。《無著》（Asanga）、《天親》（Vasubandhu）的《凈土論》說，女人、六根不全的人、二乘（聲聞、緣覺）種性的人等都不能往生。《攝大乘論》說，不是僅僅依靠願力就能往生的，而是『別時意』（異時而熟）的緣故，就像用一文錢的貨物換得千文錢，是以後才能得到，不是現在就能得到。臨終十念往生也是如此，十念是因，以後才能逐漸往生，不是因為十念死後立刻就能往生。這是爲了去除懈怠不修善的人的懈怠，讓他們唸佛，所以說十念之力是往生凈土的因。又有人說，阿彌陀佛的身量和相好如同五個須彌山那麼大，如果西方極樂世界是他受用土，怎麼會這樣呢？而且《觀音授記經》說，阿彌陀佛滅度之後，觀音菩薩將依次補處（繼承佛位），十地菩薩的身形巨大，說將要補處，如果不是他受用土，那又是哪尊佛呢？另一種說法是，西方極樂世界通於報土（佛因修行而感得的莊嚴國土）和化土（佛為度化眾生而示現的國土）兩種。《報土》的經文證據，如前面所說。《化土》的證據是，《鼓音王經》說，阿彌陀佛的父親名叫月上，母親名叫殊勝妙顏，有兒子，有魔，也有調達（Devadatta），也有王城。如果不是化身，怎麼會有這些事情呢？所以《觀經》說九品往生中，有阿羅漢（Arhat）、須陀洹（Srotapanna）等，所以往生到西方極樂世界的人，包括三乘（聲聞乘、緣覺乘、菩薩乘）。那個國土既是報土也是化土。如果按照前面的解釋，這些是他受用身示現的，也有父母王國，實際上是沒有的。實際上沒有女人、惡道怖畏等。九品往生中的阿羅漢等，是借用他們的名字來說，實際上是菩薩。這兩種解釋，可以根據自己的情況，隨意取捨。第四是果相，佛（Buddha）

【English Translation】 English version 『To initiate the Bodhicitta (the mind of enlightenment) in the heavens』 and even 『the Ten Wholesome Karmic Paths』 (ten kinds of good deeds), is called 『purely cultivating the Buddha-land』 (purely practicing the Dharma). Generally speaking, both causes of contaminated (with afflictions) and uncontaminated (without afflictions) support each other, to be born in the Other-Enjoyment Land (a pure land manifested by the Buddha for Bodhisattvas). It can also be said to be born in the Transformation Pure Land (a pure land manifested by the Buddha to transform sentient beings). The various contemplations mentioned in the Contemplation Sutra (the Sutra of Contemplation on the Buddha of Immeasurable Life), as well as filial piety towards parents, etc., and even the 『Ten Recitations』 (reciting the name of Amitabha Buddha ten times at the time of death), as the cause of being born in the Pure Land, there are two interpretations here. One interpretation is that, according to the Samdhinirmocana Sutra (the Sutra Unraveling the Thought) and others, the Western Pure Land is the Other-Enjoyment Land, because the Contemplation Sutra itself says that only 『Avivartika』 (non-retrogressing) Bodhisattvas can be born there, not by relying on a small amount of good roots and conditions. Asanga's and Vasubandhu's Pure Land Treatise says that women, those with incomplete faculties, and those of the Two Vehicle (Śrāvaka and Pratyekabuddha) lineage, etc., cannot be born there. The Samdhinirmocana Sutra says that it is not only by relying on vows that one can be born there, but because of 『different time intention』 (ripening at a different time), just like exchanging one coin's worth of goods for a thousand coins, it can only be obtained later, not immediately. The Ten Recitations at the time of death are also like this, the Ten Recitations are the cause, and one can gradually be born later, not because one is immediately born after death due to the Ten Recitations. This is to remove the laziness of those who are lazy and do not cultivate good deeds, to encourage them to recite the Buddha's name, so it is said that the power of the Ten Recitations is the cause of being born in the Pure Land. Another interpretation is that the Western Pure Land is connected to both the Reward Land (a majestic land attained by the Buddha through practice) and the Transformation Land (a land manifested by the Buddha to transform sentient beings). The textual evidence for the Reward Land is as mentioned earlier. The evidence for the Transformation Land is that the Drum Sound King Sutra says that Amitabha Buddha's father is named Moon Above, and his mother is named Excellent Wonderful Face, he has a son, a demon, and also Devadatta, and also a royal city. If it were not a transformation body, how could these things be? Therefore, the Contemplation Sutra says that among the nine grades of rebirth, there are Arhats and Srotapannas, etc., so those who are born in the Western Pure Land include the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). That land is both the Reward Land and the Transformation Land. If according to the previous interpretation, these are manifestations of the Other-Enjoyment Body, and there are also parents and a kingdom, but in reality, they do not exist. In reality, there are no women, fears of evil paths, etc. The Arhats, etc., in the nine grades of rebirth, are using their names to speak, but in reality, they are Bodhisattvas. These two interpretations can be chosen according to one's own situation. Fourth is the aspect of the result, the Buddha (Buddha)

地經言。最極自在凈識為相。彼論釋言。佛無漏心。以為體相。唯有識故。非離識外別有其土。謂法性土。即法性心。此不離於無分別智相應凈識。識實性故。自他受用及變化土。皆不離於佛后得智相應凈識。然識有異。自受用土。即第八識。他受用土。即第七識。其變化土。即前五識。隨應是彼后所得智相應識故。十地菩薩。見法性土及他受用土。地前三乘。見變化土。皆隨所應。不離見者有漏無漏能觀凈穢。故此經言。若欲勤修嚴凈佛土。先應方便嚴凈自心。隨諸菩薩自心嚴凈。即得如是嚴凈佛土。天親菩薩般若論云。智習唯識通。如是取凈土。故修智因果便識凈。內識既凈。外感眾生及器世間國土皆凈。廣如經說。亦隨見者所應之識。如前準知。第五份量者。佛地唯識皆說。法性土雖非色攝。不可說其形量大小。然依事相。其量無邊。譬如虛空遍一切處。自受用土。十地經說。第十地菩薩。得生大自在宮。有十果相現。有大寶蓮花座。周圓如十阿僧祇百千三千大千世界微塵數量出。第十地菩薩。座登正覺。既成佛竟。盡未來際。相續變為純凈佛土。周圓無際。眾寶莊嚴。隨法性土量無邊故。他受用土。隨十地菩薩所宜而現。或大或小。或劣或勝。前後改轉。梵網經說。我今盧舍那。方坐蓮花座。一花百億國。一

【現代漢語翻譯】現代漢語譯本：《地經》中說，最極自在凈識是佛土的體相。彼論的解釋說，佛的無漏心，是佛土的本體和表相。因為只有識，所以沒有離開識之外而另外存在的佛土。所謂的法性土，就是法性心。這不離於與無分別智相應的清凈識。因為識是真實的體性。自受用土、他受用土以及變化土，都不離於佛的后得智相應的清凈識。然而識是有差別的，自受用土，就是第八識（阿賴耶識）。他受用土，就是第七識（末那識）。而變化土，就是前五識（眼識、耳識、鼻識、舌識、身識）。隨其所應，都是彼后所得智相應的識。十地菩薩，能夠見到法性土和他受用土。十地前的三乘行者，見到的是變化土。這些都隨其所應，不離見者的有漏或無漏的能觀的清凈或不清凈的心識。所以此經說，如果想要勤奮地修習莊嚴清凈的佛土，首先應當方便地莊嚴清凈自己的心。隨著諸位菩薩自己的心莊嚴清凈，就能得到如此莊嚴清凈的佛土。天親菩薩的《般若論》中說：『通過智慧修習唯識的道理，就能獲得清凈的佛土。』所以修習智慧的因和果，就能使識變得清凈。內在的識既然清凈了，外在感得的眾生以及器世間國土都會清凈，詳細的內容如經中所說。也隨著見者所應的識而顯現，如前面所說的那樣來類推理解。第五種是關於佛土的量。佛地唯識都說，法性土雖然不是色法所攝，不能說它有形狀大小，但是依據事相來說，它的量是無邊的，譬如虛空遍佈一切處。自受用土，《十地經》中說，第十地菩薩，得以往生到大自在宮，有十種果相顯現，有大的寶蓮花座，周圓的範圍如同十阿僧祇百千三千大千世界微塵的數量。第十地菩薩，登上蓮花座證得正覺。既然已經成佛，直到未來際，相續不斷地變為純凈的佛土，周圓無邊，用各種珍寶莊嚴，隨著法性土的量而無邊。他受用土，隨著十地菩薩所適合的情況而顯現，或者大或者小，或者低劣或者殊勝，前後會改變和轉化。《梵網經》中說：『我現在盧舍那佛，正坐在蓮花座上，一朵蓮花有一百億個國家。』

【English Translation】 English version: The Di Jing (Land Sutra) states that the perfectly pure consciousness of utmost freedom is the characteristic of the Buddha-land. The commentary on that treatise explains that the Buddha's un-outflowed mind is its substance and characteristic. Because there is only consciousness, there is no land separate from consciousness. The so-called Dharma-nature Land is the Dharma-nature mind. This is inseparable from the pure consciousness corresponding to non-discriminating wisdom. Because consciousness is the real nature. The self-enjoyment land, the other-enjoyment land, and the transformation land are all inseparable from the pure consciousness corresponding to the Buddha's subsequent wisdom. However, consciousness is different. The self-enjoyment land is the eighth consciousness (Alaya-vijnana). The other-enjoyment land is the seventh consciousness (Manas-vijnana). And the transformation land is the first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). As appropriate, they are all consciousnesses corresponding to the subsequent wisdom. Bodhisattvas of the Ten Grounds can see the Dharma-nature Land and the other-enjoyment land. The three vehicles before the Ten Grounds see the transformation land. These are all as appropriate, inseparable from the defiled or undefiled, observing pure or impure consciousness of the viewer. Therefore, this sutra says, 'If you want to diligently cultivate and adorn the pure Buddha-land, you should first conveniently adorn and purify your own mind. As the Bodhisattvas' own minds are adorned and purified, they will obtain such adorned and pure Buddha-lands.' Vasubandhu Bodhisattva's Prajna Treatise says, 'By studying the principle of consciousness-only through wisdom, one can obtain a pure land.' Therefore, cultivating the cause and effect of wisdom purifies consciousness. Once the inner consciousness is purified, the sentient beings and the vessel world that are perceived externally will all be purified, as detailed in the sutras. It also manifests according to the consciousness appropriate to the viewer, as can be inferred from what was said earlier. The fifth aspect is the measurement of the Buddha-land. Both the Buddha-bhumi Vijnaptimatrata (Treatise on Consciousness-Only of the Buddha-Ground) state that although the Dharma-nature Land is not included in the category of form, its shape and size cannot be described. However, according to the phenomena, its measure is boundless, like space pervading everywhere. The Ten Bhumi Sutra says that the tenth-ground Bodhisattva attains rebirth in the Great Freedom Palace, and ten fruit-like characteristics appear. There is a great jeweled lotus seat, whose circumference is like the number of dust motes in ten asamkhya (innumerable) hundreds of thousands of three-thousand great-thousand worlds. The tenth-ground Bodhisattva ascends the lotus seat and attains perfect enlightenment. Once he has become a Buddha, he continuously transforms into a pure Buddha-land until the end of future time, boundless in circumference, adorned with various jewels, boundless in accordance with the measure of the Dharma-nature Land. The other-enjoyment land manifests according to what is suitable for the tenth-ground Bodhisattva, either large or small, inferior or superior, changing and transforming from time to time. The Brahma Net Sutra says, 'I, Vairocana Buddha, am now sitting on a lotus seat, one lotus with a hundred billion countries.'

國一釋迦。攝論等云。初地菩薩。悟十百門。見百佛土。一佛國土。三千世界。三千世界有百億四天下。四天下各有一化佛。三千界中。有百億化佛。初地菩薩。見百個百億化佛一受用身。受用身居一大寶花臺。花有百葉。葉即三千大千世界。一受用佛名盧舍那。百個百億化佛名為釋迦。不離一盧舍那身。有眾釋迦。二地菩薩。見一受用佛坐千葉蓮花。乃至第十地見佛極大。花葉無邊。且二地中。見初地所見十受用身盧舍那。千個百億化身釋迦。乃至十地。見九地所見無量受用身盧舍那。無量化身釋迦。大千世界。佛數雖多。不離釋迦之化。故名一佛所化。又小乘中。唯言一佛。無多化身。亦隨彼機。說一佛也。或資糧道。見一四天下有一主佛。加行道中。見三千界有一立佛。初地以上。漸漸增故。故他受用土。其量不定。變化土。或凈或穢。或小或大。前後改轉。亦無定限。隨生所宜。一時現故。無垢稱經。佛足指按。大千界凈。無垢將至。預變毗耶一城為凈。說法花經。初變大千。次變十方。各二百萬億佛國令凈。后更重變。故知大小隨時不定。瓔珞經言。毗盧遮那佛是法身。盧舍那佛是受用身。釋迦牟尼佛是化身。故作是說。第六處所者。其法性土。即真如理。無別處所。自受用土。亦充法界。更無別處。他受

【現代漢語翻譯】現代漢語譯本：國一釋迦（Guo Yi Shijia）。《攝大乘論》（She Da Cheng Lun）等經論中說，初地菩薩能夠領悟一百種法門，見到一百個佛土。一個佛國土就是一個三千大千世界。一個三千大千世界有一百億個四天下（Si Tian Xia），每個四天下各有一尊化身佛。因此，一個三千大千世界中有百億尊化身佛。初地菩薩見到一百個百億化身佛，共同組成一個受用身（Shou Yong Shen）。這個受用身居住在一個巨大的寶蓮花臺上，蓮花有一百片花瓣，每一片花瓣就是一個三千大千世界。一個受用身佛名為盧舍那（Lushena）。這一百個百億化身佛名為釋迦（Shijia）。所有的釋迦化身佛都不離盧舍那佛的受用身。二地菩薩見到一尊受用身佛坐在千葉蓮花上，乃至第十地菩薩見到的佛身極其廣大，蓮花花瓣無邊無際。並且，二地菩薩能夠見到初地菩薩所見的十個受用身盧舍那佛，以及一千個百億化身釋迦佛。乃至十地菩薩，能夠見到九地菩薩所見的無量受用身盧舍那佛，以及無量化身釋迦佛。雖然大千世界中的佛的數量眾多，但都不離釋迦牟尼佛的化身，所以稱為『一佛所化』。另外，小乘佛教中，只說有一尊佛，沒有眾多化身，這也是隨順眾生的根機，而說只有一尊佛。或者在資糧道（Ziliang Dao）時，見到一個四天下有一尊主佛。在加行道（Jiaxing Dao）中，見到一個三千大千世界有一尊立佛。初地菩薩以上，所見逐漸增多。所以，他受用土（Ta Shou Yong Tu）的量是不定的。變化土（Bian Hua Tu）或者清凈或者污穢，或者小或者大，前後改變轉移，也沒有一定的限制，隨著眾生所宜，一時顯現。如《維摩詰所說經》（Vimalkirti Nirdesa Sutra）中，佛用腳趾按地，使大千世界變得清凈。維摩詰將要到來時，預先將毗耶離城（Viyali）變成清凈。如《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）中，起初變化大千世界，然後變化十方，各自有二百萬億佛國變得清凈，後來又再次變化。所以可知佛土的大小隨時不定。《瓔珞經》（Yingluo Jing）中說，毗盧遮那佛（Vairocana）是法身（Dharmakaya），盧舍那佛是受用身，釋迦牟尼佛是化身。所以這樣說。第六處所，指的是法性土（Dharmata），也就是真如理（Tathātā），沒有別的處所。自受用土（Zi Shou Yong Tu）也充滿法界，沒有別的處所。他受用土（Ta Shou

【English Translation】 English version: Guo Yi Shijia. The She Da Cheng Lun (Treatise on the Summary of the Great Vehicle) and other scriptures state that a Bodhisattva of the first ground (Bhumis) comprehends one hundred doors (of Dharma) and sees one hundred Buddha lands. One Buddha land is a three-thousand-great-thousand world (Trisahasra-Mahasahasra-Lokadhatu). A three-thousand-great-thousand world has one hundred billion four-continents (Caturdvipa), and each four-continent has one manifested Buddha. Therefore, there are one hundred billion manifested Buddhas in a three-thousand-great-thousand world. A Bodhisattva of the first ground sees one hundred sets of one hundred billion manifested Buddhas, forming one Sambhogakaya (reward body). This Sambhogakaya resides on a great jeweled lotus platform, which has one hundred petals. Each petal is a three-thousand-great-thousand world. One Sambhogakaya Buddha is named Lushena (Locana). The one hundred sets of one hundred billion manifested Buddhas are named Shijia (Sakyamuni). All Sakyamuni Buddhas are inseparable from the Sambhogakaya of Lushena. A Bodhisattva of the second ground sees one Sambhogakaya Buddha sitting on a thousand-petal lotus. And so on, until the tenth ground, where the Buddha seen is extremely vast, with boundless lotus petals. Furthermore, a Bodhisattva of the second ground can see the ten Sambhogakaya Lushena Buddhas seen by a Bodhisattva of the first ground, as well as one thousand sets of one hundred billion manifested Sakyamuni Buddhas. And so on, until the tenth ground, where one sees the immeasurable Sambhogakaya Lushena Buddhas and immeasurable manifested Sakyamuni Buddhas seen by a Bodhisattva of the ninth ground. Although the number of Buddhas in the great-thousand world is numerous, they are all manifestations of Sakyamuni, hence the term 'transformed by one Buddha'. Moreover, in the Hinayana (small vehicle), it is only said that there is one Buddha, without many manifestations. This is also in accordance with the capacity of beings, and thus only one Buddha is spoken of. Or, in the stage of accumulation (Ziliang Dao), one sees one principal Buddha in one four-continent. In the stage of application (Jiaxing Dao), one sees one standing Buddha in a three-thousand world. From the first ground onwards, the number seen gradually increases. Therefore, the extent of the Sambhogakaya-land (Ta Shou Yong Tu) is not fixed. The Nirmanakaya-land (Bian Hua Tu) can be either pure or impure, small or large, changing and transforming, also without fixed limits, appearing at any time according to what is suitable for beings. As in the Vimalkirti Nirdesa Sutra, the Buddha pressed his toe, making the great-thousand world pure. When Vimalakirti was about to arrive, he transformed the city of Viyali (Viyali) into purity beforehand. As in the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), initially the great-thousand world was transformed, then the ten directions were transformed, each with two million billion Buddha lands made pure, and later it was transformed again. Therefore, it can be known that the size of the Buddha land is not fixed at any time. The Yingluo Jing (Garland Sutra) says that Vairocana (Vairocana) Buddha is the Dharmakaya (Dharmakaya), Lushena Buddha is the Sambhogakaya, and Sakyamuni Buddha is the Nirmanakaya (Nirmanakaya). Therefore, it is said in this way. The sixth place refers to the Dharmata (Dharmata), which is the Tathātā (Tathātā), without another place. The Svabhavikakaya-land (Zi Shou Yong Tu) also fills the Dharma realm, without another place. The Sambhogakaya-land (Ta Shou

用土。佛地經言。超過三界所行之處。彼論釋言。非三界愛所執受。故離相應所緣二縛。隨增言超過三界故。是道諦善性所攝。彼有三釋。有義各別。有處說在凈居天上。有處說在西方等故。有義同處。凈土周圓。無有邊際。遍法界故。如實義者。自受用土。周遍法界。無處不有。不可說言。離三界處即三界處。若他受用土。或在色界凈居天上。或西方等。處所不定。法花亦言。眾生見劫盡。大火所燒時。我此土安穩。天人常充滿。十地所見。乃是報土。地前所見。乃是化土。隨宜而現。何得定方別指一處。欲令眾生起勝欣心。別指處所。隨心凈處。即凈土處。化土必隨三界處所。任物化生。即便現故。古人於此種種分別。三界之外。別有處所。以為凈土。理必不爾。所化必有異熟識在。異熟識在。必是界攝。何得出界。由非界系。言超三界。非處有別。隨所化故。第七共不共者。成唯識云。其法性土。一切如來同所證故。體無差別。自受用土。雖一切佛各變不同。而皆無邊。不相障礙。餘二佛土。隨諸如來所化有情。有共不共。所化共者。同處同時。隨應諸佛。各變為土。形狀相似。不相障礙。展轉相雜。為增上緣。令所化生自識變現。謂於一土。有一佛身。為現神通。說法饒益。如是土眾生。宜聞釋迦彌勒彌陀。

【現代漢語翻譯】現代漢語譯本關於凈土。《佛地經》中說，超過三界所行之處。該論的解釋是，並非被三界之愛所執著接受，因此遠離了相應的所緣和二種束縛。隨增的說法是，超過三界，所以是道諦善性所包含的。對此有三種解釋。有的認為各不相同，有的地方說在凈居天上，有的地方說在西方等等。有的認為在同一處，凈土周圓，沒有邊際，遍佈法界。如實義是，自受用土周遍法界，無處不在。不可說離開三界之處就是三界之處。如果是他受用土，或者在凈居天上，或者在西方等等，處所不定。《法華經》也說，眾生看見劫盡，大火所燒時，我的這片土地安穩，天人常常充滿。十地菩薩所見，乃是報土。十地之前的菩薩所見，乃是化土，隨順適宜而顯現。怎麼能確定方位，特別指明一個地方呢？想要讓眾生生起殊勝的欣喜之心，特別指明處所。隨心清凈之處，就是凈土之處。化土必定隨著三界處所，任憑事物化生，隨即顯現。古人對此有種種分別，認為三界之外，另有處所，作為凈土。道理必定不是這樣。所化之人必定有異熟識存在。異熟識存在，必定是三界所攝。怎麼能超出三界呢？因為不是三界所繫縛，所以說超出三界，並非處所有別，而是隨著所化之人而變化。第七，關於共與不共。《成唯識論》中說，法性土，一切如來共同證得，本體沒有差別。自受用土，雖然一切佛各自變化不同，但都無邊無際，互不障礙。其餘二種佛土，隨著諸如來所化的有情眾生，有共與不共。所化的眾生共同之處，在同一處，同一時間，隨著相應的諸佛，各自變化為凈土，形狀相似，互不障礙，輾轉相雜，作為增上緣，令所化的眾生各自的識變現。即在一片凈土中，有一佛身，爲了展現神通，說法饒益。這樣的凈土眾生，適宜聽聞釋迦牟尼（Sakyamuni）[能仁寂默，釋迦族聖者]，彌勒（Maitreya）[慈氏]，阿彌陀（Amitabha）[無量光]的教法。

【English Translation】 English version On Pure Lands. The Buddhabhumi Sutra says: 'It exceeds the realm of the Three Realms.' The commentary on this states: 'It is not grasped by the love of the Three Realms, therefore it is free from the corresponding object of thought and the two bonds.' The supplementary explanation is that because it exceeds the Three Realms, it is included in the virtuous nature of the Path Truth. There are three interpretations of this. Some hold that they are distinct, with some saying it is in the Pure Abode Heavens, and others saying it is in the West, etc. Some hold that they are in the same place, with the Pure Land being perfectly round, without boundaries, and pervading the Dharma Realm. The true meaning is that the Self-Enjoyment Land pervades the Dharma Realm and is everywhere. It cannot be said that the place apart from the Three Realms is the place of the Three Realms. If it is the Other-Enjoyment Land, it may be in the Pure Abode Heavens, or in the West, etc., the location is not fixed. The Lotus Sutra also says: 'When beings see the end of the kalpa, when it is burned by a great fire, my land is secure, and gods and humans are always abundant.' What is seen by the Ten Bhumi Bodhisattvas is the Reward Land. What is seen by Bodhisattvas before the Ten Bhumis is the Transformation Land, appearing according to what is appropriate. How can one fix a direction and specifically point to one place? Wanting to cause beings to arise with superior joy, one specifically points to a place. Wherever the mind is pure, that is the place of the Pure Land. The Transformation Land must follow the location of the Three Realms, allowing things to be born through transformation, and then it appears. The ancients had various distinctions about this, believing that there was a separate place outside the Three Realms as the Pure Land. This is certainly not the case. Those who are transformed must have the Alaya consciousness present. If the Alaya consciousness is present, it must be included within the Three Realms. How can it go beyond the Three Realms? Because it is not bound by the Three Realms, it is said to exceed the Three Realms, not that the place is different, but that it changes according to those who are transformed. Seventh, regarding common and uncommon. The Vijnaptimatrata-siddhi Sastra says: 'The Dharma-Nature Land is attained by all Tathagatas together, so its essence is without difference. The Self-Enjoyment Land, although each Buddha transforms it differently, is boundless and without obstruction. The other two Buddha Lands, according to the sentient beings transformed by the Tathagatas, have common and uncommon aspects. The common aspect of those who are transformed is that in the same place, at the same time, according to the corresponding Buddhas, each transforms it into a Pure Land, with similar shapes, without obstructing each other, intermingling with each other, as a contributing condition, causing the consciousness of the transformed beings to manifest. That is, in one Pure Land, there is one Buddha body, in order to display supernatural powers, to preach the Dharma and benefit beings. Such beings in the Pure Land are suitable to hear the teachings of Sakyamuni (Sakyamuni) [Sage of the Sakya clan, capable and silent], Maitreya (Maitreya) [The benevolent one], and Amitabha (Amitabha) [Immeasurable Light].

此等諸佛。即共變之。于不共者。唯一佛變。諸有情類。無始時來。種性法爾。更相系屬。或多屬一。或一屬多。如底沙佛。令釋迦菩薩超九劫等。故所化生。有共不共。不爾多佛久住世間。各事劬勞。實為無益。一佛能益一切生故。由此變化他受用土。有共不共。第八諸門者。于中有十。一土主。二輔翼。三眷屬。四任持。五事業。六攝益。七無畏。八游路。九所乘。十入門。第一主者。佛地經云。如來所都。謂諸佛土。諸佛為主。以殊勝故。非余所都。唯屬世尊。或唯世尊攝受。非余。即三佛身。各于自土。為主非余。謂法性土體性唯一。法身為主。自受用土。雖遍法界。一一自變。名自為主。不相障礙。他受用土。及變化土。雖諸佛變。然一合相。亦一相身。各各隨應攝受為主。不相障礙。二輔翼者。其法性土。及自受用。唯有佛居。而無輔翼者。十地菩薩。雖分能證。非是法身之能輔翼。法身無相。不說之故。他受用土。佛地經云。諸大菩薩眾所云集。謂此凈土。常有無量大菩薩僧。常來輔翼。故無怨敵能為違害。諸佛慈悲。于自識上。隨菩薩宜現粗妙土。菩薩隨自善根願力。于自識上。似佛所生凈土相現。雖是自心各別變現。而同一處。形相相似。謂為一土共集其中。佛地論云。如是十地所變凈土。為是有

【現代漢語翻譯】現代漢語譯本此等諸佛，共同變化（佛土）。對於不共同的，只有一佛變化。一切有情眾生，從無始以來，其種性自然如此，互相聯繫隸屬。或者多個隸屬於一個，或者一個隸屬於多個。例如底沙佛（Dīpaṃkara，錠光佛），令釋迦菩薩（Śākyamuni，能仁寂默）超越九劫等等。所以所化度的眾生，有共同的，有不共同的。否則眾多佛長久住世間，各自辛勤勞作，實在沒有益處，因為一佛能夠利益一切眾生。因此，變化的他受用土（parabhogakāya-kṣetra，佛為十地菩薩所現的凈土），有共同的，有不共同的。第八諸門，其中有十種：一、土主，二、輔翼，三、眷屬，四、任持，五、事業，六、攝益，七、無畏，八、游路，九、所乘，十、入門。第一土主，《佛地經》（Buddhabhūmi-sūtra）說：『如來所居住的地方，稱為諸佛的佛土。』諸佛是土的主人，因為佛土殊勝的緣故，不是其他所能居住的。唯獨屬於世尊，或者唯獨世尊攝受，不是其他。即三佛身（trikāya，法身、報身、應身），各自在自己的佛土中，作為主人而不是其他。法性土（dharmatā-kṣetra，法身所依之土）體性唯一，法身（dharmakāya，體現佛法的身）是主人。自受用土（sva-bhogakāya-kṣetra，佛為自己享受而變現的凈土），雖然遍佈法界，一一各自變化，名為自己是主人，互不障礙。他受用土及變化土（nirmāṇakāya-kṣetra，佛為教化眾生而變現的國土），雖然是諸佛變化，然而是一個整體的相，也是一個相的身，各自隨順相應攝受作為主人，互不障礙。第二輔翼，法性土和自受用土，只有佛居住，而沒有輔翼者。十地菩薩（daśa-bhūmi-bodhisattva，菩薩修行的十個階段），雖然分證法身，但不是法身的輔翼。因為法身無相，所以不說輔翼。他受用土，《佛地經》說：『諸大菩薩眾所云集。』說的是此凈土，常有無量大菩薩僧，常來輔翼，所以沒有怨敵能夠違背損害。諸佛慈悲，在自己的識上，隨菩薩的根器，顯現粗妙的佛土。菩薩隨自己的善根願力，在自己的識上，顯現類似佛所生的凈土之相。雖然是各自的心別別變現，而處在同一處，形相相似，認為是同一個佛土，共同聚集在其中。《佛地論》（Buddhabhūmi-śāstra）說：『如此十地所變的凈土，是有……』

【English Translation】 English version These Buddhas collectively transform (the Buddha-fields). For those that are not shared, only one Buddha transforms. All sentient beings, from beginningless time, have a nature that is naturally interconnected and related. Either many belong to one, or one belongs to many. For example, Dīpaṃkara (the Buddha Dīpaṃkara), caused Śākyamuni (the Śākya Bodhisattva) to transcend nine kalpas, and so on. Therefore, those who are to be transformed have both shared and unshared aspects. Otherwise, if many Buddhas were to dwell in the world for a long time, each laboring diligently, it would truly be without benefit, because one Buddha can benefit all beings. Therefore, the transformed Other-Enjoyment Body-fields (parabhogakāya-kṣetra), have both shared and unshared aspects. The Eighth Set of Doors, within which there are ten: 1. Lord of the Land, 2. Supporters, 3. Retinue, 4. Maintainers, 5. Activities, 6. Benefactors, 7. Fearlessness, 8. Paths of Travel, 9. Vehicles, 10. Entrance. First, the Lord of the Land, the Buddhabhūmi-sūtra (Buddhabhūmi-sūtra) says: 'The place where the Tathāgata dwells is called the Buddha-field of the Buddhas.' The Buddhas are the lords of the land, because the Buddha-field is supremely excellent, it is not something that others can dwell in. It belongs solely to the World-Honored One, or solely the World-Honored One embraces it, not others. That is, the three Buddha-bodies (trikāya), each in their own Buddha-field, are the lords and not others. The Dharma-nature Land (dharmatā-kṣetra) has a single essence, the Dharma-body (dharmakāya) is the lord. The Self-Enjoyment Land (sva-bhogakāya-kṣetra), although pervading the Dharma-realm, each transforms individually, and is named as self-lord, without obstructing each other. The Other-Enjoyment Land and the Transformation Land (nirmāṇakāya-kṣetra), although transformed by all the Buddhas, are nevertheless a unified aspect, and also a body of one aspect, each accordingly embracing and accepting as the lord, without obstructing each other. Second, Supporters, the Dharma-nature Land and the Self-Enjoyment Land, only the Buddhas dwell there, and there are no supporters. The Ten-Ground Bodhisattvas (daśa-bhūmi-bodhisattva), although partially realizing the Dharma-body, are not supporters of the Dharma-body. Because the Dharma-body is without form, it is not spoken of as having supporters. The Other-Enjoyment Land, the Buddhabhūmi-sūtra says: 'The great Bodhisattva assemblies gather there.' It speaks of this pure land, where there are always immeasurable great Bodhisattva Sanghas, who constantly come to support, so there are no enemies who can oppose or harm it. The Buddhas, with compassion, manifest coarse and subtle Buddha-fields on their own consciousness, according to the capacities of the Bodhisattvas. The Bodhisattvas, according to their own roots of good and vows, manifest the appearance of pure lands similar to those born from the Buddhas on their own consciousness. Although they are transformations of each individual's mind, they are in the same place, with similar forms and appearances, and are considered to be the same Buddha-field, gathering together within it. The Buddhabhūmi-śāstra (Buddhabhūmi-śāstra) says: 'The pure lands transformed by the Ten Grounds, are...'

漏。為是無漏。略有三義。有義無漏。自無漏種子願力資故。變生凈土。于中受用大乘法樂。能證真如。得真無漏。常見諸佛。故道諦收。有義有漏。謂自心中加行有漏凈土種子願力資故。變生凈土。于中受用大乘法樂。七地已前。煩惱現起。十地修道煩惱。及所知障種。在第八識體。能持彼故。現受熏故。猶是有漏無記性攝。故非無漏。又非有情有二實身。身既有漏。所依凈土云何無漏。故唯有漏苦諦所攝。如實義者。十地菩薩。自心所變凈土有二。第八所變。唯是有漏。有漏第八相故攝故。為有漏身之所依故。雖無漏善力所資熏。其相凈妙。而是有漏隨加行等所現亦爾。若隨後得無漏心變凈土影像。是無漏識相分攝故。從無漏善種子生故。體是無漏。道諦所攝。其變化土。三乘眾集。二乘聖人菩薩凡夫之所集故。佛所變者。唯是無漏。余所變者。有義唯有漏。無漏后得不能變為凈土相故。有義亦無漏。無漏后得隨佛所變增上緣力。亦變事相。理不乖違。故此釋善。第三眷屬者。佛地經云。無量天龍人非人等。常所翼從。其法性土。自受用土。二無輔翼。無相如前。他受用土。唯有天人。以為眷屬。無有餘類。雖超三界天等仍是三界攝故。凈識如是攝受變現。為嚴凈土。故不相違。或為成熟所化有情。示現如是變化

【現代漢語翻譯】現代漢語譯本漏。什麼是『無漏』（Anāsrava，沒有煩惱的）？略有三種解釋。一種解釋是『有義無漏』。因為有無漏的種子和願力的資助，所以能變現出清凈的佛土，在其中享受大乘佛法的快樂，能夠證悟真如，獲得真正的無漏，並且能常見諸佛，所以被歸入道諦（Mārga-satya，通往解脫的道路）。另一種解釋是『有義有漏』。因為自己的心中有通過修行而產生的有漏的清凈佛土的種子和願力的資助，所以能變現出清凈的佛土，在其中享受大乘佛法的快樂。七地菩薩之前，煩惱還會現起。十地菩薩修道時產生的煩惱以及所知障的種子，都存在於第八識（Ālaya-vijñāna，阿賴耶識）中，因為第八識能夠持有它們，並且能接受它們的薰染，所以仍然是有漏的，屬於無記性（不善不惡的性質）。因此，它不是無漏的。此外，有情眾生沒有兩個真實的身體，既然身體是有漏的，那麼所依止的清凈佛土怎麼可能是無漏的呢？所以，它只是有漏的，屬於苦諦（Duḥkha-satya，痛苦的真諦）所攝。如實義是，十地菩薩自己心中所變現的清凈佛土有兩種。第八識所變現的，唯獨是有漏的。因為有漏的第八識的相分所攝，並且是有漏之身所依止的。雖然有無漏的善的力量資助和薰染，它的相狀清凈美妙，但仍然是有漏的，是隨著修行等而顯現的。如果是隨後獲得的無漏心所變現的清凈佛土的影像，那就是無漏識的相分所攝，因為是從無漏的善種子所生，本體是無漏的，屬於道諦所攝。這種變化出來的佛土，是三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Mahāyāna，菩薩乘）的眾生聚集的地方，是二乘聖人、菩薩和凡夫所聚集的地方。佛所變現的佛土，唯獨是無漏的。其他人所變現的佛土，有的解釋認為是唯獨有漏的，因為無漏的后得智不能變現出清凈佛土的相狀。有的解釋認為也是無漏的，因為無漏的后得智隨著佛所變現的增上緣的力量，也能變現出事物的相狀，在道理上沒有衝突。所以這種解釋是合理的。第三是眷屬。《佛地經》（Buddhabhūmi Sūtra）中說，有無量的天龍（Nāga，印度神話中的蛇神）、人和非人等，常常圍繞著佛。佛的法性土（Dharmakāya-bhūmi，法身土）和自受用土（Sva-saṃbhoga-kāya-bhūmi，自受用身土）沒有輔佐和侍從，沒有相狀，如前所述。他受用土（Para-saṃbhoga-kāya-bhūmi，他受用身土）只有天人和阿修羅作為眷屬，沒有其他種類。雖然超越了三界（Trailokya，欲界、色界、無色界）的天等仍然屬於三界所攝。清凈的識這樣攝受和變現，是爲了莊嚴清凈佛土，所以沒有衝突。或者爲了成熟所要教化的有情眾生，示現出這樣的變化。

【English Translation】 English version Leakage. What is 'non-leakage' (Anāsrava, without afflictions)? There are roughly three interpretations. One interpretation is 'meaningfully non-leaking'. Because of the support of non-leaking seeds and vows, it can transform into a pure Buddha-land, where one enjoys the bliss of Mahayana Dharma, is able to realize Suchness (Tathatā), attain true non-leakage, and constantly see all Buddhas. Therefore, it is included in the Truth of the Path (Mārga-satya, the path to liberation). Another interpretation is 'meaningfully leaking'. Because in one's own mind there are seeds and vows of a pure Buddha-land that are produced through practice and are leaking, it can transform into a pure Buddha-land, where one enjoys the bliss of Mahayana Dharma. Before the seventh Bhumi (stage of a Bodhisattva), afflictions still arise. The afflictions produced by a Bodhisattva on the ten Bhumis during practice, as well as the seeds of the obstacles to knowledge (Jñeyāvaraṇa), all exist in the eighth consciousness (Ālaya-vijñāna), because the eighth consciousness can hold them and is influenced by them. Therefore, it is still leaking and belongs to the nature of neutral (neither good nor evil). Thus, it is not non-leaking. Furthermore, sentient beings do not have two real bodies. Since the body is leaking, how can the pure Buddha-land it relies on be non-leaking? Therefore, it is only leaking and is included in the Truth of Suffering (Duḥkha-satya). The true meaning is that the pure Buddha-lands transformed by a Bodhisattva on the ten Bhumis from their own mind are of two kinds. That which is transformed by the eighth consciousness is solely leaking. Because it is included in the aspect-division of the leaking eighth consciousness, and is relied upon by the leaking body. Although it is supported and influenced by the power of non-leaking good, its appearance is pure and wonderful, but it is still leaking and is manifested along with practice, etc. If it is the image of a pure Buddha-land transformed by the non-leaking mind subsequently attained, then it is included in the aspect-division of the non-leaking consciousness, because it is born from non-leaking good seeds, and its essence is non-leaking, belonging to the Truth of the Path. This transformed Buddha-land is a place where beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Mahāyāna) gather, a place where Arhats, Bodhisattvas, and ordinary people gather. The Buddha-land transformed by the Buddha is solely non-leaking. The Buddha-land transformed by others, some interpretations consider it to be solely leaking, because the non-leaking subsequent wisdom cannot transform the appearance of a pure Buddha-land. Some interpretations consider it to be also non-leaking, because the non-leaking subsequent wisdom, following the power of the enhancing conditions transformed by the Buddha, can also transform the appearance of things, and there is no conflict in principle. Therefore, this interpretation is reasonable. Third is the retinue. The Buddhabhūmi Sūtra says that countless Nāgas (mythical serpent beings), humans, and non-humans, etc., constantly surround the Buddha. The Dharmakāya-bhūmi (Dharma-body land) and Sva-saṃbhoga-kāya-bhūmi (Self-enjoyment body land) of the Buddha have no assistants or attendants, and have no appearance, as mentioned before. The Para-saṃbhoga-kāya-bhūmi (Other-enjoyment body land) only has Devas (gods) and Asuras as its retinue, and no other kinds. Although the Devas, etc., who have transcended the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) still belong to the Three Realms. The pure consciousness thus embraces and transforms, in order to adorn the pure Buddha-land, so there is no conflict. Or, in order to mature the sentient beings to be taught, it manifests such transformations.

種類。如為調伏劫比拏王。現化無量轉輪王眾。眷屬圍繞。或佛自化。或諸菩薩化作此類。住持凈土。莊嚴供養。引導他方。翼從如來。無量壽經亦言。命命鳥等。皆是阿彌陀佛之化作。化為二乘。莊嚴凈土。亦復如是。變化土中。亦以真實八部輔翼。他受用土。菩薩為真。二乘八部。皆為權現。非是真實得生中。變化土中。二乘八部。皆是真實。十地菩薩。皆為權跡。十地不應生變化土。權示化形生於中故。第四任持者。法性二依。不假任持。自受用土。自法樂持。他受用土。佛地經言。廣大法味嘉樂所持。十地菩薩。大乘法味喜樂所持。食能令住。是任持義。已超三界。性是無漏。能斷有漏。不應名食。是任持因。故亦名食。如有漏法。雖障無漏。然持有漏。得名為食。無漏亦爾。雖斷有漏。然持無漏。云何非食。諸佛菩薩后得妙智。能說能受大乘法味。生大喜樂。又正體智。受真如味。生大喜樂。法味生大喜樂。能任持身。令不斷壞。長養善法。故名為食。七地以前。猶分段生。非不資于段觸等四。八地以上。及一切佛。不資段食。可說資余。諸論說為示現依止住食攝故。若變化土。實資四食。亦得資法味為食。如聞妙法花六十劫住故。然此經下菩提分品言。既餐不死法。還飲解脫味。以涅槃不死而為食者。所

證妙境。生於喜樂。可名食故。能持無漏。亦與食名不相違也。然此食體。諸教不同。廣如別章及法花疏。第五事業者。其佛法身。或唯自利。為二身依。或通二利。自受用身。唯有自利。若他受用及變化身。唯屬利他。為他現故。佛地經云。作諸眾生一切義利。佛雖寂定。由先所修。如行願力。任運能作一切有情一切義利。他受用土中。多說妙法。少作神通。作利十地菩薩義利。變化土中。多作神通。少說妙法。作利三乘一切義利。第六攝益者。自性身土。及自受用。已斷圓滿。不說攝益。其他受用攝益義者。佛地經云。滅諸煩惱災橫纏垢。即諸煩惱名纏垢。如是即名諸災橫因。煩惱纏垢。此中無故。所作災橫此中亦無。或煩惱者。即十煩惱。三界見修。合有一百二十八種。纏有八種。謂無慚無愧惛沉睡眠掉舉惡作嫉慳。垢有六種。謂害恨惱諂誑憍。災橫即是彼所發業。及所得果。所知障中。種名煩惱。現起名纏垢。離此二種。名為攝益。如世封主。雖不攝受。但不為災。對戶亦言主攝益我。此亦如是。又現證得得解脫煩惱災橫纏垢殊勝福智。故名攝益。化身二中。二乘聖者。唯此亦爾。凡夫菩薩。雖未永斷。制伏現行。亦名攝益。地前名為損力益。能轉道故。然此諸位。分別二障。此心中漸能制伏。於四善根加行

【現代漢語翻譯】現代漢語譯本證得妙境，心中充滿喜悅，這可以被稱作『食』（食物，此處比喻禪悅）。因為它能夠保持無漏（沒有煩惱），所以與『食』這個名稱並不矛盾。然而，對於這種『食』的本體，各個教派的理解不同，詳細內容可以參考其他章節以及《法華經疏》。第五種事業是佛的法身所為。有時法身只利益自己，作為報身和應化身的所依；有時法身也利益他人，即利益自己也利益他人。自受用身（報身）只有自利的功能。而他受用身和變化身則完全是爲了利益他人而顯現。正如《佛地經》所說：『佛陀做一切眾生的一切利益之事。』佛陀雖然處於寂靜的狀態，但由於過去所修的行愿之力，自然而然地能夠做一切有情的一切利益之事。在他受用土（報土）中，佛陀多宣說微妙的佛法，少顯現神通，主要利益十地菩薩。在變化土（應化土）中，佛陀多顯現神通，少宣說佛法，主要利益聲聞乘、緣覺乘和菩薩乘的一切眾生。第六種攝益是指佛陀的利益眾生。自性身和自性土，以及自受用身和自受用土，因為已經斷除一切煩惱，達到圓滿的境界，所以不談攝益。而他受用身的攝益，正如《佛地經》所說：『滅除一切煩惱、災橫、纏垢。』這裡所說的煩惱，就是指纏繞我們的污垢。煩惱是災橫的起因，因為沒有了煩惱的纏繞和污垢，自然也就沒有了災橫。或者說，煩惱是指十種根本煩惱，包括三界（欲界、色界、無色界）的見惑和修惑，總共有一百二十八種。纏有八種，即無慚、無愧、昏沉、睡眠、掉舉、惡作、嫉妒、慳吝。垢有六種，即害、恨、惱、諂、誑、憍。災橫就是由這些煩惱所引發的業，以及由此而產生的果報。在所知障中，種子狀態的煩惱稱為煩惱，已經生起的煩惱稱為纏垢。遠離這兩種狀態，就稱為攝益。就像世間的封疆之主，即使沒有特別的恩惠，只要不帶來災禍，百姓也會說他利益了我們。佛陀也是如此。又或者說，佛陀示現證得解脫煩惱、災橫、纏垢的殊勝福德和智慧，所以稱為攝益。在化身所化的二乘聖者中，也是如此。對於凡夫和菩薩來說，雖然還沒有永遠斷除煩惱，但能夠制伏煩惱的現行，也稱為攝益。在證得初地之前，這種攝益被稱為損力益，因為能夠轉變修道的方向。然而，在這些不同的修行階段，對於煩惱障和所知障的分別，以及逐漸制伏煩惱的能力，都是在四善根加行位上逐漸實現的。

【English Translation】 English version Attaining a wondrous state, filled with joy and delight, can be called 'food' (referring to the joy of meditation). Because it can maintain non-outflow (without afflictions), it is not contradictory to the name 'food'. However, the essence of this 'food' is understood differently by various schools. Detailed content can be found in other chapters and the 'Commentary on the Lotus Sutra'. The fifth activity is what the Dharma body of the Buddha does. Sometimes the Dharma body only benefits itself, serving as the basis for the Reward body and the Manifestation body; sometimes the Dharma body also benefits others, that is, benefits both itself and others. The Self-Enjoyment Body (Reward body) only has the function of self-benefit. The Other-Enjoyment Body and the Transformation Body are entirely manifested to benefit others. As the 'Buddha-land Sutra' says: 'The Buddha does all the beneficial things for all sentient beings.' Although the Buddha is in a state of stillness, due to the power of the vows and practices cultivated in the past, he can naturally do all the beneficial things for all sentient beings. In the Other-Enjoyment Land (Reward Land), the Buddha mostly proclaims the subtle Dharma and rarely manifests supernatural powers, mainly benefiting the Bodhisattvas of the Ten Grounds. In the Transformation Land (Manifestation Land), the Buddha mostly manifests supernatural powers and rarely proclaims the Dharma, mainly benefiting all sentient beings of the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle. The sixth kind of 'gathering benefit' refers to the Buddha's benefiting sentient beings. The Self-Nature Body and Self-Nature Land, as well as the Self-Enjoyment Body and Self-Enjoyment Land, do not talk about 'gathering benefit' because they have already cut off all afflictions and reached a state of perfection. As for the 'gathering benefit' of the Other-Enjoyment Body, as the 'Buddha-land Sutra' says: 'Extinguishing all afflictions, disasters, entanglements, and defilements.' The afflictions mentioned here refer to the defilements that entangle us. Afflictions are the cause of disasters, and because there are no entanglements and defilements of afflictions, there are naturally no disasters. Or, afflictions refer to the ten fundamental afflictions, including the afflictions of view and cultivation in the three realms (desire realm, form realm, formless realm), totaling one hundred and twenty-eight kinds. Entanglements are of eight kinds, namely, shamelessness, lack of remorse, dullness, sleepiness, restlessness, regret, jealousy, and stinginess. Defilements are of six kinds, namely, harm, hatred, annoyance, flattery, deceit, and arrogance. Disasters are the karma caused by these afflictions, and the resulting consequences. In the knowledge obscuration, the afflictions in the seed state are called afflictions, and the afflictions that have already arisen are called entanglements and defilements. Being away from these two states is called 'gathering benefit'. Just like the feudal lord in the world, even if there is no special favor, as long as he does not bring disaster, the people will say that he has benefited us. The Buddha is also like this. Or, the Buddha demonstrates the attainment of extraordinary merit and wisdom that liberates from afflictions, disasters, entanglements, and defilements, so it is called 'gathering benefit'. This is also the case among the Hearer Vehicle and Solitary Realizer Vehicle saints transformed by the Transformation Body. For ordinary people and Bodhisattvas, although they have not permanently cut off afflictions, being able to subdue the manifestation of afflictions is also called 'gathering benefit'. Before attaining the first ground, this kind of 'gathering benefit' is called 'benefit with diminished strength', because it can change the direction of cultivation. However, in these different stages of practice, the distinction between affliction obscuration and knowledge obscuration, and the ability to gradually subdue afflictions, are gradually realized in the four preparatory stages of the four roots of virtue.

道中。能頓伏盡。初地頓斷。名為攝益。俱生二障。加行道中能漸伏之。十地隨應能漸斷之。初地已上。能頓伏盡。故名攝益。第七無畏者。內無損益。外無怖畏。法性身土。自他受用。及變化身。久已無畏。佛地經云。違離眾魔。魔即四魔。是怖畏因。由此能生諸怖畏故。佛皆無彼。故無怖畏。他受用土。十地菩薩。離粗四魔。無五怖畏。煩惱蘊死。漸斷位次。隨應說之。其義可解。變化土中。三乘聖者。亦分能離。十信菩薩。八相成道。能伏天魔。加行道中。亦能制伏分別煩惱。離煩惱魔。十住第四生貴住中。舍離生死。出三界故。分離死魔。入初地時。分離分段死。亦名分離五蘊之魔。是故無畏。第八游路者。佛地經言。大念慧行。以為游路。彼論釋言。若諸如來大念。即是無分別智。由念安住真如理故。無分別智。為法性土所游之路。大慧即是后所得智。分別諸法真俗相故。為二受用。及變化路。此二皆有造作凈土增上業用。故俱名行。通生凈土。故俱名路。或大念行。是自利行。內攝記故。是法性土。及自受用路。大慧行者。是利他行。外分別故。是他受用。及變化路。上說佛已。十地菩薩大念者聞慧。大慧者思慧。大行者修慧。以此三慧。隨其所應。親疏相資。為其有漏無漏土路。三慧皆通有無漏故。若

【現代漢語翻譯】現代漢語譯本道中。能頓伏盡。初地頓斷。名為攝益。俱生二障。加行道中能漸伏之。十地隨應能漸斷之。初地已上。能頓伏盡。故名攝益。第七無畏者。內無損益。外無怖畏。法性身土。自他受用。及變化身。久已無畏。《佛地經》云。違離眾魔，魔即四魔（四種魔障，即煩惱魔、五蘊魔、死魔、天魔），是怖畏因。由此能生諸怖畏故。佛皆無彼。故無怖畏。他受用土。十地菩薩。離粗四魔。無五怖畏。煩惱蘊死。漸斷位次。隨應說之。其義可解。變化土中。三乘聖者。亦分能離。十信菩薩。八相成道。能伏天魔。加行道中。亦能制伏分別煩惱。離煩惱魔。十住第四生貴住中。舍離生死。出三界故。分離死魔。入初地時。分離分段死。亦名分離五蘊之魔。是故無畏。第八游路者。《佛地經》言。大念慧行，以為游路。彼論釋言。若諸如來大念。即是無分別智。由念安住真如理故。無分別智。為法性土所游之路。大慧即是后所得智。分別諸法真俗相故。為二受用。及變化路。此二皆有造作凈土增上業用。故俱名行。通生凈土。故俱名路。或大念行。是自利行。內攝記故。是法性土。及自受用路。大慧行者。是利他行。外分別故。是他受用。及變化路。上說佛已。十地菩薩大念者聞慧。大慧者思慧。大行者修慧。以此三慧。隨其所應。親疏相資。為其有漏無漏土路。三慧皆通有無漏故。若

【English Translation】 English version In the path, one can subdue and exhaust completely. The first ground (初地) severs instantly, called 'complete benefit'. Innate two obscurations (俱生二障) can be gradually subdued in the path of application (加行道), and gradually severed in the ten grounds (十地) accordingly. Above the first ground, one can subdue and exhaust completely, hence called 'complete benefit'. The seventh, fearlessness: internally without loss or gain, externally without fear. The Dharmakaya (法性身) and land, self and other's enjoyment, and transformation bodies have long been without fear. The Buddhabhumi Sutra says: 'Deviating from all demons.' Demons are the four demons (四魔) [the four types of demonic hindrances: klesha-mara (煩惱魔), skandha-mara (五蘊魔), mrtyu-mara (死魔), and deva-mara (天魔)], the cause of fear. Because they can generate all fears, the Buddhas are without them, hence without fear. In the land of others' enjoyment, the ten-ground Bodhisattvas are free from the coarse four demons and have no five fears. The gradual severing of afflictions, aggregates, and death is explained according to the stages, and its meaning can be understood. In the transformation land, the three-vehicle (三乘) sages can also partially separate from them. The ten-faith Bodhisattvas, in the eight aspects of accomplishing the path (八相成道), can subdue the heavenly demon (天魔). In the path of application, they can also control and subdue discriminating afflictions, separating from the affliction demon (煩惱魔). In the fourth dwelling of the ten dwellings (十住), the dwelling of noble birth (生貴住), they abandon birth and death, exiting the three realms (三界), separating from the death demon (死魔). Upon entering the first ground, they separate from sectional death, also called separating from the demon of the five aggregates (五蘊魔). Therefore, they are fearless. The eighth, the path of travel: The Buddhabhumi Sutra says: 'Great mindfulness, wisdom, and conduct are taken as the path of travel.' The commentary explains: 'If the Tathagatas' great mindfulness is non-discriminating wisdom, because mindfulness abides in the principle of Suchness (真如). Non-discriminating wisdom is the path traveled by the Dharmakaya land. Great wisdom is subsequent wisdom, discriminating the true and conventional aspects of all dharmas, hence it is the path of the two enjoyments and transformation. Both of these have the increasing karmic function of creating pure lands, hence both are called conduct, universally generating pure lands, hence both are called path. Or, great mindfulness conduct is self-benefiting conduct, internally gathering memory, hence it is the path of the Dharmakaya land and self-enjoyment. Great wisdom conduct is other-benefiting conduct, externally discriminating, hence it is the path of others' enjoyment and transformation. Having spoken of the Buddhas, the ten-ground Bodhisattvas' great mindfulness is hearing-wisdom, great wisdom is thinking-wisdom, and great conduct is cultivation-wisdom. With these three wisdoms, according to their appropriateness, closely and distantly assisting each other, they are the paths of their contaminated and uncontaminated lands. The three wisdoms all connect to the contaminated and uncontaminated, if...

變化土。地前三乘。亦以三慧。為其游路。二乘修慧。亦通無漏。凡夫菩薩。唯是有漏。為其游路。第九所乘者。御此所乘。行彼路故。佛地經言。大止妙觀以為所乘。止謂三摩地。等持也。觀謂波羅若。慧也。止觀等運。故名所乘。路是總位。位中止觀。別名所乘。佛之三身。恒乘於此。入三佛土。十地菩薩。乘此入於他受用土。地前三乘。隨應前乘此止觀品。入于凈土。若化穢土。通散定慧。以為所乘。不爾無由生佛土故。第十入門者。從此入門。御彼入故。佛地經言。大空無相無愿解脫。為所入門。解脫者涅槃。緣之妙智。名之為門。或無漏智。亦名解脫。離繫縛故。因此三門。入凈土故。且一義云。因無相門。入法性土。觀法無相。證真如故。因無愿門。入自受用土。於三界中。無愿求故。因空門。入他受用及變化土。達二無我。入二土故。或云三門皆入三種佛土。論說三門。或各別觀三種自性。或皆能觀三種性故。此說佛門。若諸菩薩。因此三種無漏之門。入他受用土。若地前二乘。亦因三無漏或復有漏。入于化土。凡夫菩薩。唯因此三有漏等持。入於他土。不名解脫門。非無漏攝故。理實他受用及變化土。皆有事乘游路門等。為令有情欣樂實德。故就行說。其法性土。及自受用。皆量無邊。不說別有事門

【現代漢語翻譯】現代漢語譯本變化土（變化出來的佛土）。地前三乘（十地之前的聲聞乘、緣覺乘、菩薩乘），也以三慧（聞慧、思慧、修慧）作為他們的遊歷之路。二乘（聲聞乘和緣覺乘）修習的智慧，也通於無漏（沒有煩惱的智慧）。凡夫和菩薩，只有有漏（有煩惱的智慧），作為他們的遊歷之路。第九所乘，駕馭這個所乘，行走在那條路上。《佛地經》說：『大止妙觀以為所乘』。止，指的是三摩地（Samadhi），也就是等持（專注）。觀，指的是般若（Prajna），也就是智慧。止觀平等運用，所以叫做所乘。路是總體的位次，位次中的止觀，是特別名稱的所乘。佛的三身（法身、報身、應身），恒常乘坐這個所乘，進入三佛土（法性土、自受用土、他受用土）。十地菩薩，乘坐這個進入他受用土。地前三乘，隨應之前乘坐這個止觀品，進入凈土。如果教化穢土，通達散定慧，作為所乘。不然的話，沒有辦法產生佛土。第十入門，從此入門，駕馭這個進入。《佛地經》說：『大空無相無愿解脫，為所入門』。解脫指的是涅槃（Nirvana），緣於它的妙智，名為門。或者無漏智，也叫做解脫，因為它離開了束縛。因為這三個門，進入凈土。且說一種解釋，因為無相門，進入法性土。觀察法沒有相，證悟真如的緣故。因為無愿門，進入自受用土。在三界中，沒有愿求的緣故。因為空門，進入他受用土和變化土。通達二無我（人無我和法無我），進入二土的緣故。或者說三個門都進入三種佛土。論中說三個門，或者各自觀察三種自性，或者都能觀察三種自性的緣故。這是說佛的門。如果各位菩薩，因為這三種無漏的門，進入他受用土。如果十地之前的二乘，也因為三種無漏或者有漏，進入變化土。凡夫菩薩，只有因為這三種有漏等持，進入其他的佛土。不叫做解脫門，因為它不是無漏所攝。實際上他受用土和變化土，都有事乘、游路、門等等，爲了讓有情眾生欣樂真實的功德，所以就事相上來說。法性土和自受用土，都廣大無邊，不說另外有事門。

【English Translation】 English version The Transformation Land. The Three Vehicles before the Ten Grounds (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) also use the Three Wisdoms (hearing, thinking, and cultivation) as their path of travel. The wisdom cultivated by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also leads to the unconditioned (wisdom without afflictions). Ordinary beings and Bodhisattvas only have the conditioned (wisdom with afflictions) as their path of travel. The Ninth Vehicle is the means by which one travels this path. The Buddhabhūmi Sūtra says: 'Great cessation and wondrous contemplation are the vehicle.' Cessation refers to Samadhi, which is equanimity. Contemplation refers to Prajna, which is wisdom. The equal application of cessation and contemplation is called the vehicle. The path is the overall position, and cessation and contemplation within the position are specifically called the vehicle. The Three Bodies of the Buddha (Dharmakāya, Sambhogakāya, and Nirmāṇakāya) constantly ride this vehicle to enter the Three Buddha Lands (Dharmadhātu Land, Self-Enjoyment Land, and Other-Enjoyment Land). The Bodhisattvas of the Ten Grounds ride this to enter the Other-Enjoyment Land. The Three Vehicles before the Ten Grounds, according to their respective vehicles, ride this cessation and contemplation to enter the Pure Land. If transforming a defiled land, one must master scattered concentration and wisdom as the vehicle. Otherwise, there is no way to generate a Buddha Land. The Tenth Entrance is the means by which one enters. The Buddhabhūmi Sūtra says: 'Great emptiness, signlessness, wishlessness, and liberation are the entrances.' Liberation refers to Nirvana, and the wondrous wisdom that arises from it is called the entrance. Alternatively, unconditioned wisdom is also called liberation because it is free from bondage. One enters the Pure Land through these three entrances. One explanation is that one enters the Dharmadhātu Land through the signless entrance, because one contemplates the signlessness of phenomena and realizes Suchness. One enters the Self-Enjoyment Land through the wishless entrance, because one has no desires in the Three Realms. One enters the Other-Enjoyment Land and the Transformation Land through the empty entrance, because one understands the two non-selves (non-self of persons and non-self of phenomena) and enters the two lands. Alternatively, all three entrances lead to the three Buddha Lands. The treatise says that the three entrances either separately contemplate the three natures or can all contemplate the three natures. This refers to the Buddha's entrances. If the Bodhisattvas enter the Other-Enjoyment Land through these three unconditioned entrances, the Two Vehicles before the Ten Grounds also enter the Transformation Land through the three unconditioned or conditioned entrances. Ordinary beings and Bodhisattvas only enter other Buddha Lands through these three conditioned equanimities. It is not called the entrance of liberation because it is not included in the unconditioned. In reality, the Other-Enjoyment Land and the Transformation Land both have expedient vehicles, paths of travel, entrances, etc., to encourage sentient beings to rejoice in real virtues, so it is discussed in terms of phenomena. The Dharmadhātu Land and the Self-Enjoyment Land are both immeasurably vast, and it is not said that there are separate expedient entrances.

等相。他受用土。既有分限。皆依蓮花而方建立。佛地經云。大寶蓮花之所建立。觀經亦言。作懸鼓想。有蓮花座。化土不定。或有或無。唯此佛土。無蓮花故。佛現土中。文有其三。一明佛現。二舉喻彰。三顯眾觀。此初文也。菩薩之心。由來見凈。聲聞劣意。未睹凈方。令變下情。令見凈剎。故假指按大千方變。此化凈土。令凡見故。

經。譬如功德(至)寶莊嚴土。

贊曰。此舉喻顯。寶莊嚴佛。他受用身。寶莊嚴土。即無漏土。佛身不改。唯土變凈。舉他報土。以喻化土。或假喻顯。佛舉寶身。其土亦爾。

經。一切大眾(至)坐寶蓮花。

贊曰。下明眾觀。暫變彼心念為平等。故見坐花。見土亦凈。未久心凈。故令暫見。久者必由行成。近者佛令可得。

經。爾時世尊(至)佛土不。

贊曰。下第四鹙子疑除有三。初指土為問。次鹙子喜答。三述理除疑。此初文也。

經。舍利子言(至)嚴凈悉現。

贊曰。此鹙子喜答。

經。告舍利子(至)雜穢土耳。

贊曰。下述理除疑。此文有三。初總告。次喻示。后結成。此初文也。若者如義。我心久凈。土凈如此。為愍劣生。隨現劣生土。土本非我所嚴故。三乘眾生所宜見故。

經。舍利

【現代漢語翻譯】現代漢語譯本：等同的相狀。他所受用的國土，既然有分限，都是依據蓮花而建立的。《佛地經》說：『由大寶蓮花所建立。』《觀經》也說：『作懸鼓想，有蓮花座。』化土不定，或者有，或者沒有。唯獨此佛土，沒有蓮花。佛顯現於國土之中，文中有三個方面：一是說明佛的顯現，二是舉例比喻來彰顯，三是顯示大眾的觀見。這是第一個方面的內容。菩薩的心，向來見到清凈，聲聞（Śrāvakā）的低劣心意，未曾見到清凈的處所。爲了改變低下的情意，令他們見到清凈的剎土，所以假借指按大千世界，使之變為清凈。這是爲了讓凡夫俗子能夠見到。

經文：『譬如功德（至）寶莊嚴土。』

贊曰：這是舉例比喻來彰顯。寶莊嚴佛（Ratna-vyūha-buddha），是他受用身，寶莊嚴土（Ratna-vyūha-kṣetra），就是無漏土。佛身不改變，唯獨國土變得清凈。舉他方報土，來比喻化土。或者假借比喻來顯現，佛舉起寶身，他的國土也是如此。

經文：『一切大眾（至）坐寶蓮花。』

贊曰：下面說明大眾的觀見。暫時改變他們的心念為平等，所以見到坐在蓮花上，見到國土也清凈。因為沒有長久地心凈，所以讓他們暫時見到。長久的清凈必定由修行成就，近期的清凈佛力可以令其獲得。

經文：『爾時世尊（至）佛土不？』

贊曰：下面第四個部分，舍利子（Śāriputra）的疑問消除，有三個方面：一是指出國土來提問，二是舍利子歡喜地回答，三是陳述道理來消除疑問。這是第一個方面的內容。

經文：『舍利子言（至）嚴凈悉現。』

贊曰：這是舍利子歡喜地回答。

經文：『告舍利子（至）雜穢土耳。』

贊曰：下面陳述道理來消除疑問。這段文字有三個方面：一是總的告知，二是比喻開示，三是總結完成。這是第一個方面的內容。『若者如義』，我的心長久清凈，國土清凈如此，爲了憐憫低劣的眾生，隨順顯現低劣眾生的國土。國土本來不是我所莊嚴的，是爲了三乘眾生所適宜見到的緣故。

經文：『舍利

【English Translation】 English version: 'Equal appearances'. The lands he enjoys, since they have limits, are all established based on lotuses. The Buddhabhūmi Sūtra says: 'Established by great precious lotuses.' The Contemplation Sūtra also says: 'Imagine a hanging drum, there is a lotus seat.' Transformation lands are uncertain, sometimes existing, sometimes not. Only this Buddha-land has no lotus. The Buddha appears in the land, and the text has three aspects: first, explaining the Buddha's appearance; second, using metaphors to illustrate; and third, showing the assembly's observation. This is the first aspect. The mind of a Bodhisattva has always seen purity, while the inferior mind of a Śrāvakā (Hearer) has not seen a pure place. To transform their inferior feelings and allow them to see a pure Buddha-field (kṣetra), the Buddha temporarily presses down on the great thousand world system (Mahā-sāhasra-lokadhātu) to transform it. This is to allow ordinary people to see it.

Sūtra: 'For example, merit (to) a land adorned with treasures.'

Commentary: This uses a metaphor to illustrate. Ratna-vyūha-buddha (Buddha Adorned with Treasures), is his enjoyment body (saṃbhogakāya), and Ratna-vyūha-kṣetra (Land Adorned with Treasures), is the unconditioned land (anāsrava-dhātu). The Buddha's body does not change, only the land becomes pure. It uses the reward land of another Buddha to exemplify the transformation land. Or it uses a metaphor to show that when the Buddha raises his precious body, his land is also like that.

Sūtra: 'All the assembly (to) sit on precious lotuses.'

Commentary: Below, it explains the assembly's observation. It temporarily transforms their minds to be equal, so they see themselves sitting on lotuses and see the land as pure. Because their minds are not pure for long, they are only allowed to see it temporarily. Lasting purity must be achieved through practice, while immediate purity can be obtained through the Buddha's power.

Sūtra: 'At that time, the World-Honored One (to) Buddha-land?'

Commentary: Below, in the fourth part, Śāriputra's (Śāriputra) doubts are dispelled in three aspects: first, pointing to the land to ask; second, Śāriputra joyfully answering; and third, stating the principle to dispel doubts. This is the first aspect.

Sūtra: 'Śāriputra said (to) pure appearance.'

Commentary: This is Śāriputra joyfully answering.

Sūtra: 'Telling Śāriputra (to) impure land.'

Commentary: Below, it states the principle to dispel doubts. This passage has three aspects: first, a general announcement; second, an illustrative analogy; and third, a concluding completion. This is the first aspect. 'If it is as it should be', my mind has long been pure, and the land is pure like this. Out of compassion for inferior beings, I manifest a land suitable for inferior beings. The land was not originally adorned by me, but is for the sake of what is appropriate for the Three Vehicle beings to see.

Sūtra: 'Śāri'

子(至)其食有異。

贊曰。此喻示也。妙高山頂三十三天。四面各八。帝釋居中。而為主故。舊言飯色。色見類義。

經。如是舍利子(至)所見有異。

贊曰。下結成也。此且總成。佛土雖同。唯釋迦土。有情心異。見凈穢殊。地前三乘。見土穢故。十地菩薩。恒見凈故。

經。若人心凈(至)妙寶莊嚴。

贊曰。下別結凈。如有持髻心凈。便是凈故。

經。當佛現此(至)正等覺心。

贊曰。下品第四段利益圓滿。有二。初大乘益。后小乘益。大乘益中。初明二益。后攝神足。此初也。初得無生在初地。任運無生在八地。既聞嚴凈。明彼未知佛之凈土。今得無生。故入初地。或時無生。得入八地。發心有二。一創發。始入初劫。二無漏發。在初地前。未得初地。故知發心方入初劫。

經。時佛世尊(至)還復如故。

贊曰。無變凈方。令興大意。大果斯得。故攝神足。雖小果亦證。無不為斯現凈土故。所以後說。

經。求聲聞乘(至)善解脫。

贊曰。下明小益。知無常者。見土轉變。順無常理。違苦諦故。此文見道。遠塵者無間道。斷障故。離垢者解脫道。離垢證無為故。得法智故。名法眼凈。永離諸漏。煩惱障盡。離所緣縛也。心善

【現代漢語翻譯】現代漢語譯本：當（他們）吃飯的時候，（所看到的）食物也有不同。

贊曰：這是一種比喻。妙高山頂（Sumeru，須彌山，佛教宇宙觀中的世界中心）有三十三天（Trayastrimsa，佛教神話中的一個天界），四面各有八個天，帝釋（Indra，佛教中的天神之王）居住在中央，作為他們的主宰。舊的說法是關於吃飯的。見類義。

經：像這樣，舍利子（Sariputra，佛陀的十大弟子之一）啊，（他們）所見到的（佛土）也有不同。

贊曰：下面是總結。這裡是總的總結。佛土雖然相同，但只有釋迦（Sakyamuni，釋迦牟尼佛）的佛土，有情（sentient beings，有感覺的生命）的心不同，所見到的凈與穢也不同。十地（Bhumi，菩薩修行的十個階段）之前的聲聞乘（Sravakayana，小乘佛教）修行者，見到的是穢土，而十地菩薩，總是見到凈土。

經：如果人的心清凈，（所見到的佛土）就是用奇妙的珍寶裝飾的。

贊曰：下面分別總結凈土。如果像持髻（一個菩薩的名字）那樣心清凈，那就是凈土。

經：當佛（Buddha，覺悟者）顯現這個（凈土）時，（無數眾生）都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

贊曰：下面是第四段，利益圓滿。分為兩部分。首先是大乘（Mahayana，大乘佛教）的利益，然後是小乘（Hinayana，小乘佛教）的利益。在大乘利益中，首先說明兩種利益，然後是攝取神足（神通）。這是第一部分。最初獲得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的領悟）是在初地（初地菩薩）。任運無生（自然而然的無生）在八地（八地菩薩）。既然聽聞了嚴凈佛土，說明他們之前不知道佛的凈土。現在得到無生法忍，所以進入初地。或者有時無生法忍，可以進入八地。發心有兩種，一種是創發，剛開始進入初劫（修行的一個階段），另一種是無漏發心，在初地之前。因為沒有得到初地，所以知道發心才進入初劫。

經：這時，佛世尊（Bhagavan，佛陀的尊稱）收回神通，（娑婆世界）還恢復到原來的樣子。

贊曰：沒有改變凈土的方向，是爲了引起他們的大意。大果因此而得到。所以攝取神足。即使是小果也證得了，沒有不是爲了這個而顯現凈土的。所以後面說。

經：求聲聞乘（Sravakayana，小乘佛教）的人，（證得阿羅漢果），得到善解脫。

贊曰：下面說明小乘的利益。知道無常的人，見到佛土的轉變，順應了無常的道理，違背了苦諦（duhkha satya，佛教四聖諦之一）。這段經文是見道位（darshana-marga，佛教修行的一個階段）。遠塵者是無間道（anantara-marga，佛教修行的一個階段），因為斷除了障礙。離垢者是解脫道（vimukti-marga，佛教修行的一個階段），因為離垢而證得了無為法（asamskrta-dharma，不生不滅的真理）。因為得到法智（dharma-jnana，對佛法的智慧），所以名為法眼凈（dharma-caksuh-visuddhi，清凈的法眼）。永遠脫離各種煩惱，煩惱障（klesavarana，由煩惱產生的障礙）全部斷盡，脫離了所緣的束縛。心善（解脫）。

【English Translation】 English version: When (they) were eating, the food (they saw) was also different.

Commentary: This is a metaphor. At the summit of Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) are the Thirty-three Heavens (Trayastrimsa, a heaven in Buddhist mythology), with eight heavens on each of the four sides. Indra (Indra, the king of the gods in Buddhism) dwells in the center, as their lord. The old saying is about eating. See similar meanings.

Sutra: Thus, Sariputra (Sariputra, one of the Buddha's ten principal disciples), the (Buddha-lands) they saw were also different.

Commentary: The following is the conclusion. This is a general conclusion. Although the Buddha-lands are the same, only Sakyamuni's (Sakyamuni, the historical Buddha) Buddha-land has sentient beings (sentient beings, beings with consciousness) with different minds, and the purity and impurity seen are also different. Practitioners of the Sravakayana (Sravakayana, the Hearer Vehicle or the Small Vehicle) before the Tenth Ground (Bhumi, the ten stages of a Bodhisattva's path) see impure lands, while Bodhisattvas of the Tenth Ground always see pure lands.

Sutra: If a person's mind is pure, (the Buddha-land seen) is adorned with wonderful treasures.

Commentary: The following separately concludes the pure lands. If the mind is pure like that of Dharanimdhara (a Bodhisattva's name), then it is a pure land.

Sutra: When the Buddha (Buddha, the Awakened One) manifested this (pure land), (countless beings) all aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the unsurpassed perfect enlightenment).

Commentary: The following is the fourth section, the perfection of benefits. It is divided into two parts. First, the benefits of the Mahayana (Mahayana, the Great Vehicle), and then the benefits of the Hinayana (Hinayana, the Small Vehicle). In the Mahayana benefits, first explain the two benefits, and then gather the miraculous powers. This is the first part. Initially obtaining the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of things) is at the First Ground (the first stage of a Bodhisattva). Spontaneous Non-arising (natural non-arising) is at the Eighth Ground (the eighth stage of a Bodhisattva). Since they have heard of the adorned and pure Buddha-land, it shows that they did not know of the Buddha's pure land before. Now they have obtained the Acceptance of the Non-arising of Dharmas, so they enter the First Ground. Or sometimes the Acceptance of the Non-arising of Dharmas can enter the Eighth Ground. There are two types of arousing the mind: one is initial arousal, just beginning to enter the first kalpa (a period of time in Buddhist cosmology), and the other is undefiled arousal, before the First Ground. Because they have not obtained the First Ground, it is known that arousing the mind is when entering the first kalpa.

Sutra: At that time, the World-Honored One (Bhagavan, an epithet of the Buddha) withdrew his miraculous powers, and (the Saha world) returned to its original state.

Commentary: Not changing the direction of the pure land is to arouse their great intention. Great fruit is thus obtained. Therefore, the miraculous powers are gathered. Even small fruits are also attained, and there is none for whom the pure land is not manifested for this reason. Therefore, it is said later.

Sutra: Those who seek the Sravakayana (Sravakayana, the Hearer Vehicle or the Small Vehicle) (attain Arhatship) and obtain good liberation.

Commentary: The following explains the benefits of the Hinayana. Those who know impermanence see the transformation of the Buddha-land, conforming to the principle of impermanence, and contradicting the truth of suffering (duhkha satya, one of the Four Noble Truths). This passage is the Path of Seeing (darshana-marga, a stage in Buddhist practice). The one who is far from dust is the Path of Immediate Succession (anantara-marga, a stage in Buddhist practice), because it cuts off obstacles. The one who is free from defilement is the Path of Liberation (vimukti-marga, a stage in Buddhist practice), because freedom from defilement leads to the attainment of the Unconditioned (asamskrta-dharma, the uncreated truth). Because they obtain the Wisdom of the Dharma (dharma-jnana, wisdom regarding the Dharma), it is called the purity of the Dharma Eye (dharma-caksuh-visuddhi, the pure Dharma Eye). They are forever free from all outflows, the afflictive obscurations (klesavarana, obscurations caused by afflictions) are completely exhausted, and they are free from the bonds of what is conditioned. The mind is well (liberated).

解脫。離相應縛也。此明證得阿羅漢果。舊云。不受諸法。不取我我所。不受生死果故。意解者。心解脫故。

說無垢稱經贊卷第二(末)

天保六乙未中冬中七日晝寫畢沙門游識大正藏第 38 冊 No. 1782 說無垢稱經疏

說無垢稱經贊卷第三(本)

大慈恩寺沙門基撰

顯不思議方便善巧品第二

于中略以四門分別。一科品次第。二諸方便攝。三釋品名。四出品體。科品次第者。身下有十一品。是第二正陳本宗分。一顯不思議方便善巧品。二聲聞品。三菩薩品。四問疾品。五不思議品。六觀有情品。七菩提分品。八不二法門品。九香臺品。十菩薩行品。十一觀如來品。菩薩地云。一切菩薩。當云何學。謂有三種。一所學處。二如是學。三能修學者。瑜伽十七地。攝論十殊勝。皆略為三。一境。二行。三果。並同菩薩地。謂先要知所學之處。次應依彼如是而學。然後方成能修學者。若不識知苦樂善惡。凡聖真妄一切境界。不能發起厭苦欣樂。修善斷惡。舍凡就聖。證真離妄種種勝行。行既不修。果何以獲。故先知境。次修妙行。后得果成。此經正宗。明大乘理。故從方便。終至香臺。此九品。是菩薩境。次菩薩行一品。是菩薩行。后觀如來一品。是菩薩果。

【現代漢語翻譯】現代漢語譯本：解脫，就是脫離相應的束縛。這說明已經證得了阿羅漢果（梵語：Arhat，指斷絕了一切煩惱，達到修行最高境界的人）。舊的說法是，不接受諸法，不執取『我』和『我所』，因為不再承受生死輪迴的果報。從意解的角度來說，就是心得到了解脫。

《說無垢稱經贊》卷第二（末）

天保六年乙未年中冬中第七日白天抄寫完畢，沙門游識。（出自《大正藏》第38冊 No. 1782 《說無垢稱經疏》）

《說無垢稱經贊》卷第三（本）

大慈恩寺沙門基撰

顯不思議方便善巧品第二

在這一品中，大致分為四個方面來闡述：一是品目的次第，二是各種方便法門的攝取，三是解釋品名，四是闡述品目的本體。關於品目次第，從『身』字句下有十一品，是第二部分，正式陳述本經的宗旨。這十一品分別是：一、顯不思議方便善巧品；二、聲聞品；三、菩薩品；四、問疾品；五、不思議品；六、觀有情品；七、菩提分品；八、不二法門品；九、香臺品；十、菩薩行品；十一、觀如來品。《菩薩地持經》（梵語：Bodhisattvabhumi-sastra）中說，一切菩薩應當如何學習？有三種方式：一是所學之處，二是如是學習，三是能修學者。《瑜伽師地論》（梵語：Yogacarabhumi-sastra）的第十七地，《攝大乘論》（梵語：Mahayanasamgraha）的十種殊勝，都概括為三種：一是境界，二是修行，三是果報。這與《菩薩地持經》相同，都是說首先要知道所學之處，然後應該依據它如是學習，然後才能成為能修學者。如果不認識苦、樂、善、惡、凡、聖、真、妄一切境界，就不能發起厭惡痛苦、欣樂快樂，修善斷惡，捨棄凡夫、成就聖人，證悟真理、遠離虛妄種種殊勝的修行。修行既然沒有修習，果報又從何而來？所以首先要知道境界，然後修習妙行，最後才能獲得果報成就。這部經的正宗，闡明大乘的道理，所以從方便法門開始，到香臺品結束。這九品是菩薩的境界。菩薩行一品是菩薩的修行。最後的觀如來一品是菩薩的果報。

【English Translation】 English version: Liberation. It means being free from corresponding bonds. This clarifies the attainment of the Arhat fruit (Sanskrit: Arhat, referring to someone who has severed all afflictions and reached the highest state of practice). The old saying is, 'Not accepting all dharmas, not grasping at 'I' and 'mine,' because one no longer receives the fruits of birth and death.' From the perspective of understanding the meaning, it means the mind is liberated.

Eulogy on the Vimalakirti Sutra, Volume 2 (End)

Written by Shramana You Shi on the 7th day of the middle winter of the 6th year of Tianbao (Yiwei) during the daytime. (From the Taisho Tripitaka, Volume 38, No. 1782, Commentary on the Vimalakirti Sutra)

Eulogy on the Vimalakirti Sutra, Volume 3 (Beginning)

Composed by Shramana Ji of Da Ci'en Monastery

Chapter 2: Manifesting Inconceivable Expedient Means and Skillful Wisdom

Within this chapter, it is broadly divided into four aspects for explanation: first, the order of the chapters; second, the inclusion of various expedient means; third, the explanation of the chapter's name; and fourth, the exposition of the chapter's essence. Regarding the order of the chapters, from the sentence beginning with 'body' downwards, there are eleven chapters, which constitute the second part, formally presenting the doctrine of this sutra. These eleven chapters are: 1. Manifesting Inconceivable Expedient Means and Skillful Wisdom; 2. Disciples; 3. Bodhisattvas; 4. Inquiry of Illness; 5. Inconceivable; 6. Observing Sentient Beings; 7. Aspects of Enlightenment; 8. Non-Dual Dharma; 9. Incense Land; 10. Bodhisattva Conduct; 11. Contemplating the Tathagata. The Bodhisattvabhumi-sastra (Sanskrit: Bodhisattvabhumi-sastra) states, 'How should all Bodhisattvas learn?' There are three ways: first, the place of learning; second, learning in this way; and third, the learner who is capable of practice. The seventeenth ground of the Yogacarabhumi-sastra (Sanskrit: Yogacarabhumi-sastra) and the ten superiorities of the Mahayanasamgraha (Sanskrit: Mahayanasamgraha) are both summarized into three: first, the realm; second, the practice; and third, the result. This is the same as the Bodhisattvabhumi-sastra, which states that one must first know the place of learning, then one should learn accordingly, and then one can become a learner capable of practice. If one does not recognize all realms of suffering, joy, good, evil, mundane, sacred, truth, and falsehood, one cannot arouse aversion to suffering and delight in joy, cultivate good and abandon evil, renounce the mundane and attain the sacred, realize truth and abandon falsehood, and engage in various superior practices. Since practice is not cultivated, how can one obtain the result? Therefore, one must first know the realm, then cultivate wonderful practices, and finally attain the accomplishment of the result. The main doctrine of this sutra clarifies the principles of Mahayana, so it begins with expedient means and ends with the Incense Land chapter. These nine chapters are the realm of the Bodhisattva. The Bodhisattva Conduct chapter is the practice of the Bodhisattva. The final Contemplating the Tathagata chapter is the result of the Bodhisattva.

菩薩地中。所學處有五。一所化處。此觀有情品是。一切眾生為所化故。二利行處。方便品。聲聞品。菩薩品。問疾品是。利他行故。三真實義處。菩提分品不二法門品是。盡所有性。如所有情。等道理故。四威力處。不思議品是。神通威力等故。五菩提處。香臺品是。明佛所有殊勝德故。菩薩地云。最先應達所化機宜。方名發起利他勝行。次知實義。可斷可修。于威力門。修成自利。次於果位無上菩提。愛樂希求。精勤修證。今此不然。九品境中。菩薩所修。他利為首。故初五品明利他行。威力門中通他利故。神通威力唯他利故。恐言他利有實眾生。今破執真。顯皆非實。唯有情情。以為所利。故次一品明所化處。他利既周。應修自利。故次二品明真實義處。此二門中。修自利。故從於果德愛樂希求。故次一品明菩提處。他利五品中。初四品。明隱跡利他。后之一品。明顯跡利他。四品隱跡利他中。初一品總敘權。后三品別敘權。聲聞菩薩。別敘昔權。問疾一品。別敘今權。此方便品。總敘權也。又初九品。所學境中。分之為二。初八品。別明二利。后香臺一品。總明二利行。別明二利中。初至觀有情六品。明利他行。后菩提分不二法門二品。明自利行。利他六品中。初五品。明能利。后觀有情一品。明所利。能利

五品中。初四品。明密權能利。密為權跡。行利他故。后不思議一品。明顯權能利。顯為權跡。利行他故。密權四品中。初一品。總敘密權。后之三品。別敘密權。聲聞菩薩。敘昔密權。問疾一品。敘今密權。今此方便。總敘密權。故為首唱。顯不思議方便善巧品。諸方便攝者。依菩薩地第三十五卷。菩薩方便善巧。有十二種。依內修證一切佛法。有其六種。依外成熟一切有情。亦有六種。依內修證有六種者。一于有情。悲心俱行。顧戀不捨。二于諸行。如實通知。三于無上菩提妙智。深心欣樂。四顧戀有情不捨生死。五知諸行故輪轉生死而心不染。六欣佛智故熾然精進。依外成熟有六種者。一能令有情以少善根感無量果。謂勸有情。舍微劣物。乃至最下唯二麨團示。施鄙穢田。乃至蠢動傍生之類。回求無上正等菩提。此施善根。物田雖下。由迴向力。感無量果二令有情以少功力引大善根。若信耶齋戒。為說八支聖齋戒法。乃至為他宣示佛教。令生凈信。彼但由此一念善信。尚能攝愛廣大善根。況其相續。能以供具及勸。他以供具供。養亦能遍喜十方一切諸供養事。常修六念。音想歸禮十方一切佛法僧寶。愿以自身。普代受苦。有所違犯。想對諸佛。發露悔性。如是自作。亦觀他為。又得菩薩勝神通者。化作種種諸變

【現代漢語翻譯】現代漢語譯本五品之中，最初的四品闡明了秘密權能利益，以秘密作為權宜之跡，目的是爲了利益他人。最後的不思議一品，則明顯地闡明了權能利益，以顯現作為權宜之跡，同樣是爲了利益他人。在秘密權宜的四品中，第一品總括地敘述了秘密權宜，後面的三品則分別敘述秘密權宜。《聲聞菩薩》一品敘述了過去的秘密權宜，《問疾》一品敘述了現在的秘密權宜。現在的《方便品》總括地敘述了秘密權宜，因此作為開篇首唱。關於《顯不思議方便善巧品》中所攝的各種方便，依據《菩薩地》第三十五卷，菩薩的方便善巧有十二種。依據內在修證一切佛法，有六種；依據外在成熟一切有情，也有六種。依據內在修證的六種是：一，對於有情，懷有悲心，顧念不捨；二，對於諸行，如實地瞭解；三，對於無上菩提的妙智，內心深切地欣樂；四，顧念有情而不捨棄生死；五，因爲了解諸行，所以在生死輪迴中而心不染著；六，因為欣樂佛智，所以熾盛地精進。依據外在成熟有情的六種是：一，能夠使有情以少許善根感得無量果報。例如勸導有情，捨棄微劣之物，乃至最下等的只有兩個炒麵團，施捨給鄙陋的田地，乃至蠢動的傍生之類，迴向求取無上正等菩提。這種佈施的善根，雖然物品和田地低劣，但由於迴向的力量，能夠感得無量果報。二，使有情以少許功力引生大的善根。如果信奉齋戒，為他們宣說八支聖齋戒法，乃至為他人宣示佛教，使他們生起清凈的信心。他們僅僅由此一念善信，尚且能夠攝集廣大善根，更何況是相續不斷地修行。能夠以供具以及勸導他人以供具供養，也能普遍歡喜十方一切諸供養事，常常修習六念，音聲想像歸禮十方一切佛法僧寶，愿以自身普遍代替眾生受苦，有所違犯，想像面對諸佛，發露懺悔。像這樣自己做，也觀察他人做。又得到菩薩殊勝神通者，化作種種變化。

【English Translation】 English version Among the five chapters, the first four elucidate the secret expedient power and benefit, with secrecy serving as the trace of the expedient, for the purpose of benefiting others. The final 'Inconceivable' chapter clearly elucidates the expedient power and benefit, with manifestation serving as the trace of the expedient, also for the purpose of benefiting others. Among the four chapters on secret expedients, the first chapter generally narrates the secret expedient, while the subsequent three chapters separately narrate the secret expedient. The 'Śrāvaka-Bodhisattva' (Voice-Hearer Bodhisattva) chapter narrates the past secret expedient, and the 'Questioning with Illness' chapter narrates the present secret expedient. The present 'Expedient Means' chapter generally narrates the secret expedient, hence it serves as the opening prelude. Regarding the various expedients included in the 'Manifestation of Inconceivable Expedient Skill' chapter, according to the thirty-fifth volume of the 'Bodhisattva Grounds' (Bodhisattvabhumi), the Bodhisattva's expedient skills are of twelve kinds. Based on the inner cultivation and realization of all Buddha-dharmas, there are six kinds; based on the external maturation of all sentient beings, there are also six kinds. The six kinds based on inner cultivation are: first, towards sentient beings, having compassion constantly accompanying, cherishing and not abandoning; second, regarding all actions, truly understanding; third, towards the wonderful wisdom of unsurpassed Bodhi (Enlightenment), deeply rejoicing in the heart; fourth, cherishing sentient beings and not abandoning them in birth and death; fifth, because of understanding all actions, revolving in birth and death without the mind being defiled; sixth, because of rejoicing in Buddha-wisdom, vigorously striving. The six kinds based on external maturation of sentient beings are: first, being able to cause sentient beings to experience immeasurable results with little roots of goodness. For example, exhorting sentient beings to relinquish inferior things, even the lowest of only two roasted barley cakes, giving to base fields, even to crawling sentient beings, directing towards seeking unsurpassed, equal, and correct Bodhi (Anuttara-samyak-sambodhi). Although the objects and fields of this giving are inferior, due to the power of directing, it can cause immeasurable results. Second, causing sentient beings to generate great roots of goodness with little effort. If they believe in fasting and precepts, explaining to them the eight-branch noble fasting precepts, even declaring the Buddha's teachings to others, causing them to generate pure faith. They, with just this one thought of good faith, are still able to gather vast roots of goodness, let alone continuous practice. Being able to offer with offerings and exhorting others to offer with offerings, also being able to universally rejoice in all offerings of the ten directions, constantly cultivating the six recollections, with sound and thought returning to and paying homage to all Buddha, Dharma, and Sangha jewels of the ten directions, vowing to universally suffer on behalf of sentient beings, having transgressions, imagining facing the Buddhas, revealing and repenting. Like this, doing oneself, also observing others doing. Also, those who have obtained the Bodhisattva's superior supernatural powers, transforming into various transformations.

化事。往於十方佛僧所攝大福聚。常修無量。亦勸他為。三于聖教憎背有情。除其恚惱。四處中住者。令其趣入。五已趣入者。令其成熟。六已成就者。令得解脫。為欲成辨后四種故。復修六種方便善巧。一隨順會通。二共立要契。三異分意樂。四逼迫所生。五施恩報恩。六究竟清凈。隨順會通。為通經義。共立要契。勤行善事。后以資什。方施彼等。彼若不能速疾修道。后時于彼皆不施與。唯為利彼。非余意樂。有不施等。若有家立。應告家屬。有不知恩犯戒者等。當斷常賜衣服等物。或當搖打。由是彼怖所為治罰。便勤斷惡。勤修諸善。彼雖不樂。強逼令修。若於有情隨力施恩。彼希報德。勸令修善。受報恩者。語言世事。非以相酬。要當知父母恩。乃至受持凈戒。乃名大報我之恩德。若住第一地。生睹史多天。令諸有情念其菩薩當得菩提。愿在所生。常得值遇。令諸有情起此樂故。乃至廣說。是名六種方便善巧。今此即是后之六種。依外成熟一切有情方便善巧。上下文中。隨義皆有。不能繁引。又方便有四。一進趣方便。如七方便。二施為方便。即方便善巧波羅密多。三整合方便。諸法同體巧相整合。如說真如具恒沙德智為門等攝一切法。故十地云總同成別異壞等。四種巧方便。實無此事。應物施為。謂三業化

【現代漢語翻譯】現代漢語譯本化事：前往十方佛僧所攝的大福聚之處，經常修習無量功德，也勸他人一同修習。對於違背聖教的有情，消除他們的嗔恚煩惱。對於處在中間狀態的有情，引導他們趣入正道。對於已經趣入正道的有情，令他們修行成熟。對於已經成就的有情，令他們得到解脫。爲了成就后四種目的，進一步修習六種方便善巧：一、隨順會通，二、共立要契，三、異分意樂，四、逼迫所生，五、施恩報恩，六、究竟清凈。隨順會通，是爲了通達經義。共立要契，是勤奮地行持善事，之後用財物來佈施給他們。如果他們不能迅速地修道，之後就不再佈施給他們，只是爲了利益他們，沒有其他的想法。對於不佈施等情況，如果家裡有規矩，應該告訴家人。對於不知感恩、違犯戒律的人等，應當斷絕經常賜予的衣服等物品，或者應當搖晃擊打。由於他們害怕因此受到的懲罰，便努力斷除惡行，勤奮修習各種善行。他們即使不樂意，也要強迫他們去修習。如果對有情隨能力施予恩惠，他們希望報答恩德，就勸導他們修習善行。接受報恩的人，用語言世事來酬謝，不是爲了相互報答，而是要讓他們知道父母的恩德，乃至受持清凈戒律，才算是大大報答了我的恩德。如果安住于第一地（Prthivi，歡喜地），往生到睹史多天（Tushita，知足天），令諸有情憶念那位菩薩（Bodhisattva）將來能夠證得菩提（Bodhi，覺悟），愿在所生之處，常常能夠遇到他。爲了讓諸有情生起這種歡喜，乃至廣為宣說。這就是六種方便善巧。現在這正是後面的六種，依靠外在來成熟一切有情的方便善巧。上下文中，根據意義都有體現，不能一一繁瑣地引用。另外，方便有四種：一、進趣方便，如七方便。二、施為方便，即方便善巧波羅蜜多（Upaya-kausalya-paramita，方便善巧到彼岸）。三、整合方便，諸法同體，巧妙地相互整合，如說真如（Tathata，如如、真實）具有恒河沙數般的功德智慧，作為門徑等來攝持一切法。所以《十地經》說總同成別異壞等。四種巧方便，實際上沒有這件事，只是應機施為，指的是身、語、意三業的教化。

【English Translation】 English version Transformative Activities: Going to the great assemblies of merit gathered by Buddhas and Sangha in the ten directions, constantly cultivating immeasurable virtues, and also encouraging others to do so. For sentient beings who turn their backs on the Holy Teachings, eliminate their anger and afflictions. For those who dwell in intermediate states, guide them to enter the right path. For those who have already entered the right path, enable them to mature in their practice. For those who have already attained accomplishment, enable them to attain liberation. In order to accomplish these last four purposes, further cultivate six skillful means: 1. Harmonious adaptation, 2. Joint establishment of agreements, 3. Differing intentions and desires, 4. That which arises from coercion, 5. Bestowing kindness and repaying kindness, 6. Ultimate purity. Harmonious adaptation is for understanding the meaning of the scriptures. Joint establishment of agreements is to diligently perform good deeds, and then use wealth to give to them. If they cannot quickly cultivate the path, then they will no longer be given to, only for their benefit, without other intentions. Regarding not giving, etc., if there are rules in the family, they should be told to the family. For those who do not know gratitude, violate precepts, etc., one should cut off the frequently given clothes and other items, or one should shake and strike. Because they fear the punishment they receive as a result, they strive to cut off evil deeds and diligently cultivate various good deeds. Even if they are unwilling, they are forced to cultivate. If one bestows kindness on sentient beings according to one's ability, and they hope to repay the kindness, then one should encourage them to cultivate good deeds. Those who receive repayment of kindness, use language and worldly affairs to repay, not for mutual repayment, but to let them know the kindness of their parents, and even upholding pure precepts, is considered a great repayment of my kindness. If one abides in the first Bhumi (Prthivi, Joyful Ground), and is born in the Tushita Heaven (Tushita, Contentment Heaven), let sentient beings remember that Bodhisattva (Bodhisattva) will be able to attain Bodhi (Bodhi, Enlightenment) in the future, and wish that in every birth, they can always encounter him. In order to make sentient beings generate this joy, and even widely proclaim it. These are the six skillful means. Now these are precisely the latter six, relying on external means to mature all sentient beings. In the upper and lower texts, according to the meaning, they are all reflected, and cannot be cited one by one in detail. In addition, there are four kinds of skillful means: 1. Skillful means of advancement, such as the seven skillful means. 2. Skillful means of action, which is the Upaya-kausalya-paramita (Perfection of Skillful Means). 3. Skillful means of integration, where all dharmas are of the same essence, and skillfully integrated with each other, such as saying that Tathata (Tathata, Suchness, Reality) possesses merits and wisdom like the sands of the Ganges River, as a gateway to encompass all dharmas. Therefore, the Ten Bhumi Sutra says that they are all the same, becoming different, and breaking down, etc. The four kinds of skillful means are actually not this matter, but are applied according to the situation, referring to the transformation of body, speech, and mind.

等。此中即是第二第四方便。又解有三。一接下方便。唯為下人。二顯上方便。唯顯勝妙。三通彰方便。遍在上下。此乃接下名方便也。現身疾等。因說法故。亦可顯上。敘其德故。讚歎如來功德勝故。亦通第三通彰方便。此意本是接下方便。為大居士現身疾等。因緣妙法。令發心故。又有二種。一回向。二拔濟。此拔濟也。釋品名者。利樂儀軌曰方。應時而濟曰便。順理益生為善。智用殊妙為巧。然有方便。下位可知。今顯非彼言境超下位之情。說名不思議。今明此事。故複名顯。其不思議方便。乃為所顯。教為能顯。舊經文闕。如初已陳。出品體者。用后得智為體。諸教云。十度之中。后五皆以擇法為性。品下亦言。善於智度。通達方便。相以身語。而為自體。為大居士現身有疾。是身方便。因說妙法。勸彼發心。是語方便。下文自顯。故不引之。發身語本。即是方便。意相難彰。故經不說。

經。爾時(至)名無垢稱。

贊曰。此一品中。大文有三。初標能為善方便者。次已曾供養下。談其實德。后為欲成熟諸有情故。以善方便下。彰其權跡。此即初也。于中有四。一住處。廣嚴城。二行位。大菩薩。三種姓。離咕毗。四名字。無垢稱。舊經少者。對尋可知。非宗義處。恐厭繁文。更不對辨。

【現代漢語翻譯】現代漢語譯本：等等。這裡面就是第二和第四種方便。還有三種解釋。第一種是接引下根之人的方便，只為下根之人而設。第二種是彰顯上乘之道的方便，只顯殊勝微妙之處。第三種是普遍彰顯的方便，遍及上下。這裡所說的就是接引下根之人的方便。示現生病等等，因為要說法的緣故，也可以彰顯上乘之道，敘述他的德行，讚歎如來的功德殊勝的緣故，也可以是第三種普遍彰顯的方便。這個意思原本是接引下根之人的方便，為大居士示現生病等等，通過這種因緣來說微妙的佛法，使他們發起菩提心。又有兩種作用，一是迴向，二是拔濟。這裡說的是拔濟。解釋品名，利樂儀軌說，『方』是應時救濟，『便』是順應道理增益眾生，『善』是智慧運用殊妙，『巧』是智慧運用殊妙。然而有方便，下位的人可以知道。現在彰顯的不是他們言語所能達到的境界，超越下位之人的情識，所以叫做不可思議。現在闡明這件事，所以又叫做『顯』。那不可思議的方便，是所要彰顯的，教法是能彰顯的。舊譯的經文有所缺失，就像前面已經陳述的那樣。說明這一品的體性，是用后得智作為體性。各種教典說，十度之中，后五度都是以擇法為體性。品末也說，善於智慧的度量，通達方便。相貌用身語作為自體。為大居士示現生病，是身方便。因為宣說妙法，勸他們發起菩提心，是語方便。下文自然會顯現，所以這裡不引用。發起身語的根本，就是方便。意相難以彰顯，所以經中沒有說。

經文：這時（到）名叫無垢稱（Vimalakirti）。

贊曰：這一品中，大的脈絡有三部分。首先是標明誰能作為善巧方便的人。其次是從『已曾供養』開始，談論他的實際德行。最後是『爲了成熟一切有情眾生』，用善巧方便來彰顯他的權巧事蹟。這裡是第一部分。其中有四個方面：一是住處，廣嚴城（Vaisali）。二是行位，大菩薩。三是種姓，離咕毗（Licchavi）。四是名字，無垢稱（Vimalakirti）。舊譯的經文有所缺失，對照原文就可以知道。不是宗義的關鍵之處，恐怕大家厭煩繁瑣的文字，就不再一一辨析了。

【English Translation】 English version: Et cetera. This is the second and fourth expedient means. There are also three explanations. The first is the expedient means of receiving those of lower capacity, only for those of lower capacity. The second is the expedient means of revealing the supreme, only revealing the sublime and wonderful. The third is the expedient means of universal manifestation, pervading both above and below. This refers to the expedient means of receiving those of lower capacity. Manifesting illness, etc., is also to reveal the supreme because of expounding the Dharma, narrating his virtues, and praising the Tathagata's (如來) merits as supreme. It can also be the third expedient means of universal manifestation. The original intention is the expedient means of receiving those of lower capacity, manifesting illness, etc., for the great lay practitioners, using this cause to speak the wonderful Dharma, causing them to arouse the Bodhi mind. There are also two functions: one is dedication (迴向), and the other is deliverance (拔濟). This refers to deliverance. Explaining the title of the chapter, the 'Rituals of Benefit and Joy' says that 'expedient' (方) is timely assistance, 'means' (便) is benefiting beings in accordance with reason, 'good' (善) is the wonderful use of wisdom, and 'skillful' (巧) is the wonderful use of wisdom. However, there are expedient means that those of lower rank can understand. What is now revealed is not the realm that their words can reach, surpassing the emotions of those of lower rank, so it is called inconceivable. Now clarifying this matter, it is also called 'manifestation' (顯). The inconceivable expedient means are what is to be manifested, and the teachings are what can manifest it. The old translation of the scripture is missing some parts, as stated earlier. Explaining the nature of this chapter, it uses the wisdom gained after enlightenment as its nature. Various teachings say that among the ten perfections (十度), the last five all take discernment of Dharma as their nature. The end of the chapter also says that one is good at the measure of wisdom and understands expedient means. The appearance uses body and speech as its own nature. Manifesting illness for the great lay practitioners is the expedient means of the body. Because of expounding the wonderful Dharma and encouraging them to arouse the Bodhi mind, it is the expedient means of speech. The following text will naturally reveal it, so it is not quoted here. Arousing the root of body and speech is the expedient means. The intention is difficult to manifest, so it is not mentioned in the scripture.

Scripture: At that time (to) named Vimalakirti (無垢稱).

Commentary: In this chapter, there are three main sections. First, it indicates who can be a person of skillful expedient means. Second, starting from 'having already made offerings,' it discusses his actual virtues. Finally, 'in order to mature all sentient beings,' it uses skillful expedient means to manifest his skillful traces. This is the first section. Within it, there are four aspects: one is the dwelling place, Vaisali (廣嚴城). Two is the rank, a great Bodhisattva. Three is the lineage, Licchavi (離咕毗). Four is the name, Vimalakirti (無垢稱). The old translation of the scripture is missing some parts, which can be known by comparing it with the original text. Since it is not a crucial point of the doctrine, fearing that everyone would be tired of the tedious text, I will not analyze it one by one.

經。已曾供養(至)深殖善根。

贊曰。下談實德。有二十句。分之為二。初十八句。談內實德。后之二句。諸佛咨嗟等談外實德。舊經雖復前後不同。句義同此。此中二德。一久值良緣德。供養諸佛。二先修本行德。深殖善根。此二總攝四親近行。

經。得妙辨才(至)遊戲神通。

贊曰。此有四德。一獲七種辨才德。二成三無生忍德。三得四總持德。四縱任六通德。如文次第。理義可知。七辨者。一捷辨。二退辨。三應辨。四疏謬辨。五無斷盡辨。六凡所演說豐義味辨。七一切世間最上妙辨。三無生忍等。如前已說。若準仁王經。有五忍位。一伏忍。在地前。二信忍。初二三地。三順忍。四五六地。四無生忍。七八九地。五寂滅忍。十地及佛地。彼約粗位。今約成滿。不相違也。

經。護無所畏(至)通達方便。

贊曰。此有四德。一能摧外道德。獲無畏故。二近佛十力德。摧魔怨故。三內融真境德。深入法故。四巧濟群生德。善於智度達方便故。智度者。第十智波羅密多。成就有情智。所以通達利益方便。方便善巧波羅密也。

經。大愿成滿(至)諸根勝劣。

贊曰。此有三德。一欲解皆圓德。大愿成滿故。菩薩地說。初發心時。唯發一愿。愿得菩提。利樂一

【現代漢語翻譯】現代漢語譯本經：已經曾經供養（至）深植善根。

贊曰：下面談論真實的功德，有二十句，分為兩部分。前十八句，談論內在真實的功德；后兩句，諸佛讚歎等，談論外在真實的功德。舊經雖然前後不同，但句子的意義與此相同。這其中有兩種功德：一是長久以來結下良好緣分的功德，即供養諸佛；二是先前修習根本行為的功德，即深植善根。這兩種功德總括了四種親近的行為。

經：獲得巧妙的辯才（至）遊戲神通。

贊曰：這有四種功德：一是獲得七種辯才的功德；二是成就三種無生忍的功德；三是獲得四種總持的功德；四是縱任六神通的功德。如文中的次第，道理和意義可以知曉。七種辯才，一是敏捷的辯才，二是退避的辯才，三是應答的辯才，四是疏通謬誤的辯才，五是無有斷絕窮盡的辯才，六是凡所演說都具有豐富義理的辯才，七是一切世間最上微妙的辯才。三種無生忍等，如前面已經說過。如果按照《仁王經》，有五種忍位：一是伏忍，在十地之前；二是信忍，在初地、二地、三地；三是順忍，在四地、五地、六地；四是無生忍，在七地、八地、九地；五是寂滅忍，在十地以及佛地。那裡說的是粗略的位次，這裡說的是成就圓滿，不相違背。

經：守護無所畏懼（至）通達方便。

贊曰：這有四種功德：一是能夠摧毀外道的功德，因為獲得無所畏懼；二是接近佛的十種力量的功德，因為摧毀魔的怨恨；三是內在融合真實境界的功德，因為深入佛法；四是巧妙救濟眾生的功德，因為善於運用智慧到達方便之門。智慧度，是第十種智慧波羅蜜多（Pāramitā，到彼岸），成就具有情識的智慧，所以能夠通達利益眾生的方便之門。方便善巧波羅蜜多（Upāya-kauśalya-Pāramitā，方便善巧到彼岸）。

經：大愿成就圓滿（至）諸根勝劣。

贊曰：這有三種功德：一是想要理解的都能圓滿的功德，因為大愿成就圓滿。菩薩地說，最初發心的時候，只發一個愿，願望得到菩提（Bodhi，覺悟），利益眾生。

【English Translation】 English version Sutra: Already having made offerings (to) deeply planting roots of goodness.

Commentary: The following discusses real virtues, consisting of twenty sentences, divided into two parts. The first eighteen sentences discuss internal real virtues; the last two sentences, such as 'all Buddhas praise,' discuss external real virtues. Although the old sutras may differ in order, the meaning of the sentences is the same. There are two virtues here: first, the virtue of long-standing good緣 (yuán, karmic affinity), i.e., making offerings to all Buddhas; second, the virtue of previously cultivating fundamental practices, i.e., deeply planting roots of goodness. These two virtues encompass the four practices of 親近 (qīnjìn, drawing near).

Sutra: Obtaining wonderful eloquence (to) sporting with supernatural powers.

Commentary: This has four virtues: first, the virtue of obtaining the seven kinds of eloquence; second, the virtue of accomplishing the three 無生忍 (wúshēngrěn, non-origination forbearance); third, the virtue of obtaining the four 總持 (zǒngchí, dharanis); fourth, the virtue of freely exercising the six 通 (tōng, supernormal powers). As the order in the text, the principles and meanings can be understood. The seven kinds of eloquence are: first, quick eloquence; second, receding eloquence; third, responsive eloquence; fourth, elucidating errors eloquence; fifth, inexhaustible eloquence; sixth, eloquence that enriches the meaning of whatever is expounded; seventh, the most supreme and wonderful eloquence in all the world. The three 無生忍 (wúshēngrěn, non-origination forbearance), etc., have been discussed earlier. According to the Renwang Sutra, there are five stages of forbearance: first, Subduing Forbearance, before the ten grounds; second, Faith Forbearance, in the first, second, and third grounds; third, Compliant Forbearance, in the fourth, fifth, and sixth grounds; fourth, Non-origination Forbearance, in the seventh, eighth, and ninth grounds; fifth, Quiescent Extinction Forbearance, in the tenth ground and the Buddha ground. That refers to the coarse stages, while this refers to accomplishment and fulfillment, which are not contradictory.

Sutra: Protecting without fear (to) penetrating expedient means.

Commentary: This has four virtues: first, the ability to destroy external 道 (dào, paths), because of obtaining fearlessness; second, approaching the ten powers of the Buddha, because of destroying the hatred of 魔 (mó, demons); third, internally merging with the true realm, because of deeply entering the Dharma; fourth, skillfully aiding sentient beings, because of being good at using wisdom to reach expedient means. Wisdom-度 (dù, pāramitā) is the tenth Wisdom Pāramitā, accomplishing the wisdom of sentient beings, so as to penetrate expedient means that benefit sentient beings. Upāya-kauśalya-Pāramitā (skillful means pāramitā).

Sutra: Great vows fulfilled (to) the superiority and inferiority of the faculties.

Commentary: This has three virtues: first, the virtue of fulfilling all desires and understanding, because the great vows are fulfilled. The Bodhisattva 地 (dì, grounds) says that at the initial arising of the mind, only one vow is made, the vow to attain Bodhi (enlightenment) and benefit sentient beings.

切。勝鬘一愿。攝受正法。唯識二愿。求菩提愿。利樂他愿。勝鬘三愿。彌勒上生四弘正愿。初地十愿。又復菩薩恒沙別愿。有經說是金栗如來故愿皆漏。二善達機器德。善知意樂。意業也。及行者。身語也。知其心願及其所行。善逗益故。三善逗機宜德。知根勝劣。說五乘故。此第三德。舊名心趣。三業是所趣意。亦圓也。

經。智度成辦(至)決定修習。

贊曰。此中二德。一一導利無帶德。由智度說法成就故。二所作無礙德。於一切大乘教理行果決定作故。然諸菩薩。有四種修作。一決定修作。二委悉修作。三恒常修作。四無罪修作。菩薩地中第四十九說。具四修作故。得三十二相。今舉一修。餘三影顯。亦皆具矣。舊經云決定大乘。義意難解。

經。于所作業(至)入心慧海。

贊曰。此有三德。一三乘智先德。三業所作。由智前導。首思量故。二果業圓滿德。住佛威儀故。若牛王行如象王步等。三妙證深廣德。入心慧海故。心謂真理。勝鬘經說自性清凈心。慧者菩提智。此二深廣。猶如大海。善能證達。名之為入。舊曰心大如海。便闕此義。

經。諸佛咨嗟(至)常所禮敬。

贊曰。上十八句。別嘆內德。此之二句。別嘆外德。外德有二。一諸聖護贊德。諸佛咨嗟稱

【現代漢語翻譯】現代漢語譯本切。Śrīmālā（勝鬘）的第一愿是攝受正法，唯識的第二愿是求菩提愿和利樂他愿。Śrīmālā（勝鬘）的第三愿，以及彌勒菩薩上生兜率天的四弘誓願，還有初地菩薩的十愿，以及其他菩薩的無數別愿。有經典說，這是金栗如來以前的愿，都可能有所遺漏。二、善達機器德。善於瞭解眾生的意樂（意業），以及修行者的身語（身語業），瞭解他們的心願和行為，從而善巧地引導他們。三、善逗機宜德。瞭解眾生根器的優劣，從而宣說五乘佛法。這第三種功德，舊譯名為心趣，三業是所趣向的意，也是圓滿的。

經：智度成辦（至）決定修習。

贊曰：這裡面有兩種功德。一是導利無帶德，因為通過智慧度說法而成就。二是所作無礙德，對於一切大乘教理行果都能決定地修作。然而，諸位菩薩有四種修作：一是決定修作，二是委悉修作，三是恒常修作，四是無罪修作。《菩薩地》中第四十九說，具備這四種修作，就能得到三十二相。現在只舉出一種修作，其餘三種也就能顯現出來，也都具備了。舊譯經文說『決定大乘』，義理難以理解。

經：于所作業（至）入心慧海。

贊曰：這裡有三種功德。一是三乘智先德，三業所作，由智慧引導在前，首先進行思量。二是果業圓滿德，安住于佛的威儀之中。比如牛王行走如象王步等。三是妙證深廣德，進入心慧海的緣故。心指的是真理，《勝鬘經》說自性清凈心。慧指的是菩提智慧。這兩者深廣，猶如大海，善於證達，名為進入。舊譯說『心大如海』，就缺少了這層含義。

經：諸佛咨嗟（至）常所禮敬。

贊曰：上面十八句，分別讚歎內在的功德。這兩句，分別讚歎外在的功德。外在的功德有兩種：一是諸聖護贊德，諸佛咨嗟稱讚。

【English Translation】 English version Firstly, Śrīmālā's (Garland of Victory) first vow is to embrace the True Dharma; the second vow of Consciousness-only is the vow to seek Bodhi and to benefit and bring joy to others. Śrīmālā's (Garland of Victory) third vow, as well as Maitreya Bodhisattva's four great vows to be reborn in the Tuṣita Heaven, the ten vows of the first Bhumi Bodhisattva, and the countless separate vows of other Bodhisattvas. Some scriptures say that these are the former vows of Golden Chestnut Tathagata, and they may all be incomplete. Secondly, the virtue of skillfully understanding the machine. Being good at understanding the inclinations (mental karma) of sentient beings, as well as the body and speech (body and speech karma) of practitioners, understanding their aspirations and actions, thereby skillfully guiding them. Thirdly, the virtue of skillfully adapting to the occasion. Understanding the superiority and inferiority of sentient beings' faculties, thereby expounding the Five Vehicles of Buddhism. This third virtue is formerly translated as 'mental inclination,' the three karmas are the intention to be directed, which is also complete.

Sutra: Accomplishment of Wisdom (to) Determined Practice.

Praise: There are two virtues here. One is the virtue of guiding and benefiting without attachment, because it is accomplished through the wisdom of expounding the Dharma. The second is the virtue of unobstructed action, because one can decisively practice all aspects of the Great Vehicle's teachings, principles, practices, and results. However, all Bodhisattvas have four types of practice: one is determined practice, two is detailed practice, three is constant practice, and four is faultless practice. The forty-ninth chapter of the Bodhisattva-bhumi says that possessing these four practices will lead to the attainment of the thirty-two marks. Now, only one practice is mentioned, and the other three will also be revealed and possessed. The old translation says 'determined Great Vehicle,' which is difficult to understand.

Sutra: In all actions (to) Entering the Ocean of Wisdom of the Mind.

Praise: There are three virtues here. One is the virtue of the wisdom preceding the Three Vehicles, the actions of the three karmas are guided by wisdom, and first, there is contemplation. The second is the virtue of the perfection of karmic results, abiding in the dignified conduct of the Buddha. For example, the king of cows walks like the king of elephants, etc. The third is the virtue of profound and vast realization, because of entering the ocean of wisdom of the mind. The mind refers to the truth; the Śrīmālā Sutra says the self-nature is the pure mind. Wisdom refers to Bodhi wisdom. These two are profound and vast, like the great ocean, and being good at realizing them is called entering. The old translation says 'the mind is as large as the ocean,' which lacks this meaning.

Sutra: All Buddhas praise (to) Constantly revered.

Praise: The above eighteen lines separately praise the inner virtues. These two lines separately praise the outer virtues. There are two types of outer virtues: one is the virtue of protection and praise from all sages, all Buddhas praise and commend.

揚說故。欣其道遠。所以咨嗟。贊其利弘。由斯稱說。二眾凡歸仰德。釋梵護世常禮敬故。此中舉勝。且說佛嘆。諸菩薩等亦稱揚故。欲嘆智者。眾聖識故。舉釋梵等。類余可知。

經。為欲成熟(至)居廣嚴城。

贊曰。自下第三彰其權跡。于中有二。初票權意。后顯權事。此初文也。成就者利樂義。故為有情。以智善巧。居廣嚴城。機法相符。故發揚此。

經。具無盡財(至)暴嫉楚毒。

贊曰。下顯權事。文復有二。初顯昔權。未疾前之權跡故。后其以方便現身有疾下。顯其今權。顯昔權中。初別顯昔權。后是無垢稱以如是等不思議下。總結昔權。別顯昔權中有三。初以有攝無權。次雖為白衣下。同類益流權。后若在長者下。為尊誘下權。初以自有六度妙行。攝他六障無妙行者。次為同類。益彼時流。后為尊大。廣誘卑下。此以三度攝無三者。一切無財名貧窮。無所歸趣名無依。無父母等之類是也。無勢可恃名無怙。受戒而破曰犯。不受為惡名越。又破性戒名犯。破遮戒名越。暴者兇暴。急性之流。𡞸者嫉妒。楚謂苦楚。捶打之類。毒謂毒害。鴆毒之輩。如其次第。三度別攝。

經。以大精進(至)妄見惡慧。

贊曰。懈怠者。心無所進。懶墮者。身語無進。初善不進。

【現代漢語翻譯】現代漢語譯本：揚眉是爲了說明緣故。欣喜于佛法的道路遙遠，所以讚歎。讚美佛法的利益廣大，因此稱頌。大眾都歸心仰慕佛的德行，釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）和護世天神常常禮敬佛陀的緣故。這裡是舉出殊勝之處，並且說明佛陀的讚歎。諸位菩薩等也稱揚佛陀的緣故。想要讚歎有智慧的人，因為他們被眾聖所認識。舉出釋天、梵天等，其餘的可以類推得知。

經文：爲了成熟（眾生）……居住在廣嚴城（Vaiśālī）。

贊曰：從下面第三部分開始彰顯維摩詰的權巧事蹟。其中分為兩部分。首先是概括權巧的意圖，然後是顯現權巧的事蹟。這是第一部分。『成就』是利益和安樂的意思。爲了有情眾生，以智慧和善巧方便，居住在廣嚴城。根機和佛法相應，所以發揚這個道理。

經文：具備無盡的財富……兇暴嫉妒，遭受苦楚毒害。

贊曰：下面顯現權巧的事蹟。文段又分為兩部分。首先是顯現過去的權巧，即未生病之前的權巧事蹟。後面『其次以方便示現有疾』，是顯現現在的權巧。在顯現過去的權巧中，首先是分別顯現過去的權巧，然後是『維摩詰以如是等不思議』總結過去的權巧。分別顯現過去的權巧中有三個方面。首先是以有攝無的權巧，其次是『雖為白衣』，以同類來利益眾生的權巧，然後是『若在長者』，為尊者引導卑下者的權巧。這是用三種方式來攝受沒有這三種情況的人。一切沒有財富的叫做貧窮，沒有歸宿依靠的叫做無依，沒有父母等親屬的也是如此。沒有勢力可以依靠的叫做無怙。受戒后又違犯戒律叫做犯，沒有受戒而作惡叫做越。又違犯根本戒律叫做犯，違犯遮止性戒律叫做越。『暴』是兇暴，急性子的人。『嫉』是嫉妒。『楚』是指苦楚，捶打之類。『毒』是指毒害，鴆毒之類。像這樣依次用三種方式分別攝受。

經文：以大精進……虛妄見解和邪惡智慧。

贊曰：懈怠的人，內心沒有進取。懶惰的人，身語沒有進取。最初的善法不進取。

【English Translation】 English version: Raising eyebrows is to explain the reason. Rejoicing in the distance of the Dharma path, therefore praising it. Praising the vast benefits of the Dharma, hence extolling it. The masses all turn to admire the Buddha's virtue, because Śakra (帝釋天, the lord of the devas), Brahmā (大梵天, the creator god), and the guardian deities of the world constantly pay homage to the Buddha. Here, the superior aspects are highlighted, and the Buddha's praise is explained. The Bodhisattvas also extol the Buddha. Wanting to praise the wise, because they are recognized by the saints. Mentioning Śakra and Brahmā, the rest can be inferred.

Sutra: In order to mature (sentient beings)... residing in the city of Vaiśālī (廣嚴城).

Commentary: From the third part below, the skillful traces of Vimalakirti are manifested. It is divided into two parts. First, the intention of skillful means is summarized, and then the skillful deeds are revealed. This is the first part. 'Accomplishment' means benefit and joy. For sentient beings, with wisdom and skillful means, residing in the city of Vaiśālī. The capacity and the Dharma are in accordance, so this principle is promoted.

Sutra: Possessing endless wealth... violent and jealous, suffering bitterness and poison.

Commentary: Below, the skillful deeds are revealed. The passage is again divided into two parts. First, the past skillful means are revealed, that is, the skillful deeds before the illness. Later, 'Secondly, showing the appearance of illness through skillful means' reveals the present skillful means. In revealing the past skillful means, first, the past skillful means are separately revealed, and then 'Vimalakirti, with such inconceivable means' summarizes the past skillful means. There are three aspects to separately revealing the past skillful means. First, the skillful means of encompassing the absence with the presence, second, 'Although being a layman', the skillful means of benefiting sentient beings with the same kind, and then 'If being in the position of an elder', the skillful means of guiding the lowly by the venerable. This is using three methods to embrace those who do not have these three situations. All those without wealth are called poor, those without refuge are called helpless, and so are those without parents and relatives. Those without power to rely on are called without support. Breaking the precepts after taking them is called transgression, and doing evil without taking the precepts is called violation. Also, violating the fundamental precepts is called transgression, and violating the prohibitive precepts is called violation. 'Violent' is fierce, people with an acute temper. 'Jealous' is envy. 'Bitterness' refers to suffering, beating and the like. 'Poison' refers to poisoning, such as with hemlock. In this way, the three methods are used to separately embrace them in order.

Sutra: With great diligence... false views and evil wisdom.

Commentary: The lazy are those whose minds have no progress. The indolent are those whose body and speech have no progress. The initial good Dharma does not progress.

后惡唯增。靜慮者。色界四定。正念者。七種念等。如前已說。親能引定。故此合說。解脫。八解脫。以十門分別。一列名字。二顯行相。三出體。四釋名。五所緣境。六凡聖得。七離障別。八依身起。九二得巽。十有無漏。今辨初四門。余如章中說。列名者。依瑜伽第十二十五七十三。攝事分第二。對法十三。顯揚第四第二及第二十。菩薩藏經第四等說。一有色觀諸色解脫。二內無色想觀外諸色解脫。三凈解脫身作證具足住。四空無邊處解脫。五識無邊處解脫。六無所有處解脫。七非想非非想處解脫。八想受滅解脫身作證具足住　顯行相者。俱舍第二十九說。內有色想觀外色。名初解脫。內未伏除見者色想。觀外諸色。以為不凈。名觀外色。今則不然。準對法文。初修業者。身在欲界。已離欲界欲。未依無色定。伏除見者色想。未離色界欲故。若久習業。已離色慾見者色想。安立現前。而觀欲界一切所有內外諸色。作光明想。由前三解脫。引發勝處遍處等故。即觀勝處所攝少多等色。作光明想。由除變化障故。作光明想。不除貪慾故。不作凈想。瑜伽唯云未得無色定。未離色界染。觀外諸色。是初解脫者。唯依初業說故。第三解脫。俱舍論說。內已伏除見者色想。唯觀外境。而為不凈。名內無色想觀外諸色。大乘不

然。準對法雲。初習業者。已依無色定。伏除見者色想。久習業者。或見者無色想。安立現前。而觀外色。作少多等想。不同於初觀內外色皆作光明。未自在故。此唯觀彼已離欲色。作少多等。名觀外色。已離除故。立以外名。觀心漸勝。故稍略觀。故瑜伽云。又不思惟彼相。但于外色。而作勝解。即觀少多不作光明等。若於是處。已得離欲。悅彼為外。故唯觀彼已離染色。名之為外。又由初解脫觀色不言外其內有色不言內。其所觀色。亦不言外。通緣內外根塵等諸色。作光明想故。今此第二內有色。有根等色故。其觀外色。唯觀外塵。作少多等。不緣根等作少多等故。瑜伽又云。無色界定不現在前者。此說觀外色。不依無色定。無色定不能緣外色故。上二解脫。初作光明想。後作少多等想。初后寬狹。兩觀有殊。顯揚二十說。此二解脫。除變化障。為于變化得自在故。變化既通四靜慮有故。初二解脫。通依四靜慮。但在根本。非近分地。彼欣趣修。都無通果。此容預修。有通果故。不同俱舍初二靜慮。能除欲界。初靜慮中。顯色貪故。作不凈觀。第三靜慮。俱舍論說。清凈相轉作凈光鮮行相轉故。唯第四靜慮離八災患。心證凈故。餘地雖有相似解脫。而不建立。非增上故。今者大乘。謂如有一已得舍念圓滿凈白。以

【現代漢語翻譯】現代漢語譯本好。法雲（Dharmamegha）的解釋是這樣的。初學者已經依靠無色定（arupa-dhyana），伏除見者對色想（rupa-samjna）的執著。長期修習者，或許見者對無色想（arupa-samjna）沒有執著，安立現前，而觀察外色，產生少量或大量的想法。這與初學者觀內外色都作光明想不同，因為他們尚未自在。因此，這裡只觀察那些已經脫離慾望的色，產生少量或大量的想法，這叫做觀外色。因為已經脫離了對色的執著，所以稱為『外』。觀察心的能力逐漸增強，所以稍稍簡化了觀察。因此，《瑜伽師地論》（Yogacarabhumi-sastra）說：『又不思惟彼相，但于外色，而作勝解。』即觀察少量或大量，不作光明等想。如果在這個地方，已經脫離了慾望，悅彼為外，所以只觀察那些已經脫離染色的色，稱之為外。又因為最初的解脫觀色不說外，其內有色不說內。其所觀色，也不說外，普遍緣內外根塵等諸色，作光明想。現在這第二種解脫，內有色，有根等色，所以其觀外色，只觀察外塵，產生少量或大量的想法，不緣根等產生少量或大量的想法。瑜伽師地論又說：『無色定不現在前者。』這是說觀外色，不依靠無色定，因為無色定不能緣外色。以上兩種解脫，最初作光明想，後來作少量或大量的想法，最初和後來的寬狹不同，兩種觀察有區別。《顯揚聖教論》（Abhidharmasamuccaya）第二十卷說，這兩種解脫，是爲了去除變化障，爲了在變化中獲得自在。因為變化可以通達四靜慮，所以最初的兩種解脫，可以通達四靜慮，但只在根本定，不在近分地。那些欣趣修習的人，都沒有神通的果報。這裡容許預先修習，有神通的果報。這與《俱舍論》（Abhidharmakosa）中最初的兩種靜慮不同，它們能去除欲界。在初靜慮中，因為對顯色的貪著，所以作不凈觀。第三靜慮，《俱舍論》說，清凈相轉作凈光鮮行相轉。只有第四靜慮遠離八種災患，心證清凈。其他地方雖然有相似的解脫，但不建立，因為不是增上。現在大乘認為，如果有一個人已經獲得了舍念圓滿凈白，以

【English Translation】 English version Indeed. The explanation of Dharmamegha is as follows. A beginner, having already relied on the Arupa-dhyana (formless concentration), subdues the attachment to Rupa-samjna (perception of form) in the seer. A long-term practitioner, perhaps the seer has no attachment to Arupa-samjna (perception of formlessness), establishes the present moment, and observes external forms, generating thoughts of smallness or largeness. This is different from a beginner who contemplates both internal and external forms as light, because they are not yet at ease. Therefore, here, one only observes those forms that have already been freed from desire, generating thoughts of smallness or largeness, which is called observing external forms. Because one has already been freed from attachment to forms, it is called 'external'. The ability to observe the mind gradually increases, so the observation is slightly simplified. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'Furthermore, one does not contemplate those characteristics, but only on external forms, and generates understanding.' That is, observing smallness or largeness, not generating thoughts of light, etc. If in this place, one has already been freed from desire, pleasing that as external, so one only observes those forms that have already been freed from defilement, calling them external. Also, because the initial liberation observes forms without speaking of the external, and its internal has forms without speaking of the internal. The forms that are observed also do not speak of the external, universally connecting with internal and external roots, dust, and other forms, generating thoughts of light. Now, this second liberation, the internal has forms, has roots, etc., so its observation of external forms only observes external dust, generating thoughts of smallness or largeness, not connecting with roots, etc., generating thoughts of smallness or largeness. The Yogacarabhumi-sastra also says: 'The Arupa-dhyana is not present before.' This is saying that observing external forms does not rely on Arupa-dhyana, because Arupa-dhyana cannot connect with external forms. The above two liberations, initially generating thoughts of light, later generating thoughts of smallness or largeness, the initial and later widths are different, the two observations have distinctions. The Abhidharmasamuccaya (Compendium of Abhidharma) volume twenty says that these two liberations are to remove the obstacle of transformation, in order to obtain ease in transformation. Because transformation can penetrate the four Dhyanas, so the initial two liberations can penetrate the four Dhyanas, but only in the fundamental Dhyana, not in the near-division ground. Those who delight in practice do not have the fruit of supernatural powers. Here, it is permissible to practice in advance, having the fruit of supernatural powers. This is different from the initial two Dhyanas in the Abhidharmakosa (Treasury of Abhidharma), which can remove the desire realm. In the initial Dhyana, because of the attachment to visible forms, one performs impure contemplation. The third Dhyana, the Abhidharmakosa says, the pure characteristic transforms into a pure, bright, and fresh characteristic. Only the fourth Dhyana is far from the eight disasters, the mind proving purity. Although there are similar liberations in other places, they are not established, because they are not superior. Now, the Mahayana believes that if there is a person who has already obtained the perfection of equanimity and mindfulness, pure and white, with

此為依。修凈請聖行圓滿。于內凈不凈諸色。已得展轉相待想。展轉相入想。展轉一味想。是第三解脫行相。謂待諸凈色。于余色中。謂為不凈。非不相待。若唯見一類。凈與不凈。二覺無故。是名初想。又于凈中不凈性所隨入。于不凈中凈性所隨入。由於薄皮所䨱共謂為凈之中。現有三十六種不凈物故。是第二想。如是展轉。總一切色。合為一味清凈想解。是第三想。乃名成就。唯在第四靜慮地。有舍念凈故。論說超遇諸苦樂故。一切動亂已寂靜故。善磨瑩故。餘地不然。故唯第四。此亦內無色想。而觀外色。由前已說。故略不論。而立異稱。次四無色解脫。俱舍論說。以四無色定名為性。非無記。染非解脫故。亦非散善。性微劣故。近分解脫道。亦得解脫名。無間不然。所緣下故。彼要背下地方名解脫故。多說根本者。近分非全故。今者大乘。皆已離自地欲。依自根本地。重觀自境。思惟勝解。令障更遠。引生勝德。謂如有一。于彼空處已得離欲。即于虛空。思惟勝解。是名空處解脫行相。于彼識處。已得離欲。即於是識。思惟勝解。是名識處解脫行相。于無所有處。已得離欲。于識無邊處。思惟勝解。是名無所有處解脫行相。空識二名自地所緣行相為稱。無所有處。以識無有。為自地名。故於識處。思惟勝解。

【現代漢語翻譯】現代漢語譯本：這就是所謂的『依』。修習清凈請聖行達到圓滿。對於內在清凈和不凈的各種色法，已經獲得了展轉相待想（互相依存的想法），展轉相入想（互相滲透的想法），展轉一味想（融為一體的想法）。這是第三種解脫的行相。所謂『待諸凈色，于余色中，謂為不凈』，是指並非不互相依存。如果只看到一類，即清凈或不凈，而沒有兩種覺悟，這就是最初的想法。又在清凈之中，不凈的性質隨之進入；在不凈之中，清凈的性質隨之進入。由於薄皮所覆蓋，共同認為清凈的身體中，實際上存在三十六種不凈之物。這是第二種想法。像這樣輾轉，將一切色法總合起來，成為一種清凈的想法，才能稱為成就。只有在第四禪定中，才有舍念清凈的緣故。《俱舍論》說，因為超越了苦樂，一切動亂已經寂靜，並且得到了很好的磨練，其他禪定並非如此，所以只有第四禪定才能達到。這也是內在沒有色想，而觀察外在的色法。因為前面已經說過，所以略過不談，而另立名稱。接下來是四無色解脫。《俱舍論》說，以四無色定作為其性質，不是無記，因為無記不是解脫；也不是散善，因為散善的性質微弱。接近分解脫道，也可以得到解脫的名稱，但無間道不行，因為它所緣的境界較低。它需要背離下層境界才能稱為解脫。多數情況下說的是根本定，因為近分定並非完全。現在大乘佛教，都已經離開了自身禪定境界的慾望，依靠自身的根本禪定境界，重新觀察自身的境界，思惟勝解，使障礙更加遠離，從而引生殊勝的功德。比如，如果有人在空無邊處已經離開了慾望，就對虛空進行思惟勝解，這稱為空無邊處解脫的行相。在識無邊處已經離開了慾望，就對識進行思惟勝解，這稱為識無邊處解脫的行相。在無所有處已經離開了慾望，就對識無邊處進行思惟勝解，這稱為無所有處解脫的行相。空無邊處和識無邊處這兩個名稱，是以自身禪定境界所緣的行相來命名的。無所有處，以識的空無作為自身禪定的名稱，因此對識處進行思惟勝解。

【English Translation】 English version: This is what is called 'reliance'. Cultivating pure and holy conduct to perfection. Regarding the various internal pure and impure forms (rupa), one has attained the ideas of mutual dependence (pratītyasamutpāda), mutual interpenetration (anyonya-praveśa), and mutual oneness (ekarasatā). This is the third aspect of liberation. The so-called 'depending on pure forms, regarding other forms as impure' means that they are not independent of each other. If one only sees one category, either pure or impure, and lacks both perceptions, this is the initial thought. Furthermore, within purity, the nature of impurity enters; within impurity, the nature of purity enters. Because of the thin skin covering it, what is commonly regarded as a pure body actually contains thirty-six kinds of impure substances. This is the second thought. In this way, transforming and combining all forms into a single, pure thought is called accomplishment. Only in the fourth dhyana (meditative absorption) is there purity of equanimity and mindfulness. The Abhidharmakośa (Treasury of Knowledge) says that because one transcends suffering and pleasure, all disturbances are pacified, and it is well-refined, other dhyanas are not like this, so only the fourth dhyana can achieve this. This also involves no internal perception of form, but observing external forms. Because it has been mentioned before, it is briefly omitted and given a different name. Next are the four formless liberations. The Abhidharmakośa says that the four formless samadhis (concentrations) are their nature, not indeterminate (avyākrta), because the indeterminate is not liberation; nor is it scattered goodness, because scattered goodness is weak in nature. Approaching the path of analytical liberation can also be called liberation, but the immediate path cannot, because its object of focus is lower. It needs to turn away from the lower realm to be called liberation. Most often, the fundamental dhyana is mentioned because the approaching dhyana is not complete. Now, in Mahayana Buddhism, one has already abandoned the desire for one's own realm, relying on one's own fundamental realm, re-observing one's own realm, contemplating and understanding, making obstacles further away, thereby generating superior virtues. For example, if someone has already abandoned desire in the sphere of infinite space (ākāśānantyāyatana), they contemplate and understand space, which is called the aspect of liberation in the sphere of infinite space. Having abandoned desire in the sphere of infinite consciousness (vijñānānantyāyatana), they contemplate and understand consciousness, which is called the aspect of liberation in the sphere of infinite consciousness. Having abandoned desire in the sphere of nothingness (ākiñcanyāyatana), they contemplate and understand the sphere of infinite consciousness, which is called the aspect of liberation in the sphere of nothingness. The names 'sphere of infinite space' and 'sphere of infinite consciousness' are named after the aspects of the object of focus in one's own realm. The sphere of nothingness takes the absence of consciousness as the name of its own realm, therefore, one contemplates and understands the sphere of consciousness.

于有頂地。已得離染。更不于余而作勝解。乃至遍於想可生處。即於是處應作勝解。無所有處。名想生處。今緣此無所有心心所。名非想非非想。故遍於此思惟勝解。至下當知。上說離染。依無學說。故瑜伽言。前七解脫。于已解脫。而生勝解身證者得。若依唯識。有二師說。一云伏初定已上染得滅定。二云伏第四定已上染得滅定。無所有處已下染可有伏義。令障轉遠。引生勝德。有頂一地。定未能伏故。瑜伽第十一。空識二解脫。有說離自地染。言上之二地。無說離自地染。字有學無學影略說故。雖在根本。亦非近分。滅盡解脫。大小乘俱說。即滅盡定。而無行相。棄想受故。然將入時。有二行相。謂依非想非非想處想及無想界想。初修久熟。二入別故出體性者。俱舍說論。前三無貪性。眷屬五蘊性。次四無色定善為性。第八滅定性。大乘之中。七十三卷。解五法中雲。世間出世間正智為體。有漏者。以分別中世間正智為體。無漏者。即無分別智及后得智。唯慧為性。緣色非色及真如境。離諸定障。引生勝德。非余能故。若相應體。初七以四蘊為性。眷屬五蘊性故。對法雲。若定若慧。及彼相應諸心心所。無色界中。許有定道。無表色。第八解脫。以二十二法厭心種子為體。即不相應行蘊所攝。釋名者。初釋總名。

【現代漢語翻譯】現代漢語譯本在有頂地（Akanistha，色界最高處），已經證得離染，便不再於其他地方產生殊勝的理解。乃至對於所有可以產生『想』的地方，就應當在那個地方產生殊勝的理解。無所有處（Akincannyayatana，四無色定之一）被稱為『想』產生的地方。現在緣于這無所有處的心和心所，被稱為『非想非非想』（Naivasamjnanasamjnatayatana，四無色定之一）。因此，應當普遍地對此進行思惟和殊勝的理解。稍後將會明白，上面所說的離染，是依據無學（Arhat，阿羅漢）的境界來說的。所以《瑜伽師地論》中說，前面的七種解脫，是對於已經解脫的人，產生殊勝理解的身證者才能獲得的。如果依據唯識宗的觀點，有兩種說法。一種說法是，通過降伏初禪以上的煩惱，可以獲得滅定（Nirodha-samapatti，滅盡定）。另一種說法是，通過降伏第四禪以上的煩惱，可以獲得滅定。無所有處以下的煩惱，可以有降伏的意義，使障礙逐漸遠離，從而引發殊勝的功德。有頂地這一地的禪定，還不能夠降伏煩惱。《瑜伽師地論》第十一卷中說，空無邊處定（Akasanantyayatana，四無色定之一）和識無邊處定（Vijnananantyayatana，四無色定之一）這兩種解脫，有人說是離開自地的染污。上面兩地（指非想非非想處和滅盡定），沒有說是離開自地的染污。『字』是指有學（Saiksa，有學位）和無學（Asaiksa，無學位）的修行者，簡略地說明了這一點。雖然在根本定中，也不是近分定。滅盡解脫，大小乘都承認，就是滅盡定，但沒有行相，因為捨棄了想和受。然而，在將要進入滅盡定時，有兩種行相，即依據非想非非想處想和無想界想。最初修習，需要長時間的熟練，因為兩次進入的狀態不同。關於滅盡定的體性，《俱舍論》說，前三種禪定是無貪的性質，眷屬是五蘊的性質。其次的四種無色定是善的性質。第八種是滅定，是滅的性質。在大乘佛教中，《瑜伽師地論》第七十三卷，在解釋五法時說，世間和出世間的正智是它的體性。有漏的正智，以分別中的世間正智為體性。無漏的正智，就是無分別智和后得智，只有智慧的性質，緣於色法、非色法以及真如的境界，遠離各種禪定障礙，引發殊勝的功德，不是其他所能做到的。如果說相應的體性，前七種以四蘊為性質，眷屬是五蘊的性質。對法論中說，無論是禪定還是智慧，以及與它們相應的各種心和心所，在無想中，允許有定道和無表色。第八種解脫，以二十二種法厭心的種子為體性，即不相應行蘊所攝。關於名稱的解釋，首先解釋總的名稱。

【English Translation】 English version In Akanistha (the highest realm of the Form Realm), having attained detachment, one no longer generates superior understanding in other realms. Even in places where 'thought' can arise, one should cultivate superior understanding in those very places. The Realm of No-thingness (Akincannyayatana, one of the Four Formless Realms) is known as a place where 'thought' arises. Now, the mind and mental factors associated with this Realm of No-thingness are called 'Neither Perception nor Non-Perception' (Naivasamjnanasamjnatayatana, one of the Four Formless Realms). Therefore, one should universally contemplate and cultivate superior understanding of this. It will be understood later that the aforementioned detachment is described from the perspective of an Arhat (one beyond learning). Thus, the Yoga-sastra states that the first seven liberations are attained by those who have already attained liberation and have body-witnessed the superior understanding. According to the Vijnanavada school, there are two views. One view is that by subduing defilements from the first dhyana (meditative absorption) upwards, one can attain Nirodha-samapatti (Cessation Attainment). The other view is that by subduing defilements from the fourth dhyana upwards, one can attain Nirodha-samapatti. Defilements below the Realm of No-thingness can be subdued, allowing obstacles to be moved further away, leading to the arising of superior qualities. The samadhi (meditative concentration) of the Akanistha realm is not yet able to subdue defilements. In the eleventh book of the Yoga-sastra, it is said that the liberations of the Realm of Infinite Space (Akasanantyayatana, one of the Four Formless Realms) and the Realm of Infinite Consciousness (Vijnananantyayatana, one of the Four Formless Realms) are said by some to be the abandonment of defilements of one's own realm. The two realms above (referring to the Realm of Neither Perception nor Non-Perception and Cessation Attainment) are not said to be the abandonment of defilements of one's own realm. The term 'character' refers to trainees (Saiksa, those still learning) and non-trainees (Asaiksa, those beyond learning), briefly explaining this point. Although it is in the fundamental dhyana, it is not a proximate dhyana. Cessation liberation is acknowledged by both the Hinayana and Mahayana, which is Nirodha-samapatti, but it has no characteristics because it abandons perception and feeling. However, when about to enter Cessation Attainment, there are two characteristics, namely, relying on the perception of the Realm of Neither Perception nor Non-Perception and the perception of the Realm of Non-Perception. Initial practice requires prolonged familiarity because the two entries are different. Regarding the nature of Cessation Attainment, the Abhidharmakosa says that the first three dhyanas are of the nature of non-greed, and their retinue is of the nature of the five aggregates. The next four formless dhyanas are of the nature of goodness. The eighth, Cessation Attainment, is of the nature of cessation. In Mahayana Buddhism, the seventy-third book of the Yoga-sastra, when explaining the five dharmas, says that worldly and supramundane right knowledge is its nature. Worldly right knowledge with outflows is of the nature of worldly right knowledge in discrimination. Supramundane right knowledge without outflows is non-discriminating wisdom and subsequent wisdom, only of the nature of wisdom, cognizing the realms of form, formlessness, and Suchness, removing various samadhi obstacles, and leading to the arising of superior qualities, which others cannot do. If speaking of the corresponding nature, the first seven are of the nature of the four aggregates, and their retinue is of the nature of the five aggregates. The Abhidharma says that whether it is samadhi or wisdom, and all the minds and mental factors corresponding to them, in the realm of non-perception, it is permissible to have the path of samadhi and non-revealing form. The eighth liberation is of the nature of the seeds of aversion to the twenty-two dharmas, which are included in the non-associated formations aggregate. Regarding the explanation of the names, first explain the general name.

后釋別名。總名者。瑜伽云。前七解脫。于已解脫。而生勝解。七所觀法。多分要伏。要斷彼地煩惱障染。方始修作。名已解脫。既今觀已解脫境。為除定障起神通功德。而生勝解。故名解脫。其身證者。于有頂染定未能離。但除彼地所有定障。起無諍等諸功德故。故成解脫。由此前言多分已離。不爾多言便為無用。第八解脫。棄背想受。故名解脫。前無間道。雖滅想受障。至滅盡定位。方得解脫名。由入滅定時。暫棄背想受障。所求今滿足故。立解脫名。非時方始解脫定障。先已離故。亦解亦脫。八者。是數釋也。次釋別名。初有色觀諸色解脫者。瑜伽云。由二因緣。名為有色。謂生欲界得色界定故。又于有光明而生勝解故。此觀欲界于勝處所制步多好惡劣勝等色。作光明想故。但名有色觀諸色。不言內有色觀外色。其有色非唯內故。諸所觀非唯外故。即外之色觀及有色之觀外色。皆依主釋也。內無色想觀外色者。由二因緣。名內無色想。一者謂已證得無色等至。亦自了知。得此定故。先依空處定。已離色界染故。顯揚云。內無色想者。依無色定。意解思惟故。二者不思惟內光明想故。名內無色。此言意顯已得空處內離色染。又自內心。不作光明相。名內無色。此已離染色。名之為外故。瑜伽云。若於是色。已得離

【現代漢語翻譯】現代漢語譯本后釋別名。總名者。《瑜伽師地論》云：『前七解脫，于已解脫，而生勝解。』七所觀法，多半需要先降伏、斷除彼地的煩惱障染，才能開始修習，所以稱為『已解脫』。現在觀察已解脫的境界，爲了消除禪定障礙，生起神通功德，而生起殊勝的理解，所以名為『解脫』。其身證者，對於有頂天的染污禪定未能完全脫離，但已能消除彼地所有的禪定障礙，生起無諍等各種功德，所以成就解脫。因此前面說『多半已離』，否則多說『已』字便沒有意義。第八解脫，是捨棄背離想和受，所以名為『解脫』。前面的無間道，雖然滅除了想和受的障礙，但要到滅盡定才能得到解脫之名。因為進入滅盡定時，暫時捨棄背離想和受的障礙，所求的現在滿足，所以立為解脫之名，並非到那時才開始解脫禪定障礙，因為之前已經脫離了。既是解，又是脫，『八者』，是數字的解釋。接下來解釋別名。最初的『有色觀諸色解脫』，《瑜伽師地論》云：『由兩種因緣，名為有色，一是生於欲界，得到禪定；二是對有光明而生起殊勝的理解。』此觀是針對欲界，在殊勝之處所觀想的地、水、火、風等元素的好壞優劣等色，並作光明想。所以只稱為『有色觀諸色』，不說是『內有色觀外色』，因為有色不只是內在的，所觀的也不只是外在的。即外觀之色，以及有色之觀外色，都是依主釋。『內無色想觀外色』，由兩種因緣，名為『內無色想』。一是已證得無色定，也自己了知得到此定。先前依靠空無邊處定，已經脫離了**染污。《顯揚聖教論》云：『內無色想者，依靠無色定，用意念理解思惟。』二是不思惟內在的光明之想，所以名為『內無色』。此言語顯示已經得到空無邊處定，內心脫離了色染，又自己的內心，不作光明之相，名為內無色。這已經脫離色染的，稱之為外。所以《瑜伽師地論》云：『若對於此色，已經得到脫離』

【English Translation】 English version Later explanation of the specific names. As for the general name, the Yogacarabhumi-sastra says: 'The first seven liberations arise from a superior understanding of what has already been liberated.' The seven objects of contemplation mostly require subduing and severing the afflictive obscurations of that realm before practice can begin, hence the name 'already liberated.' Now, contemplating the state of what has already been liberated, in order to remove obstacles to meditation and generate miraculous powers, one gives rise to a superior understanding, hence the name 'liberation.' Those who attain bodily realization have not yet completely separated from the defilements of the Peak of Existence (Bhavagra), but they have eliminated all the obstacles to meditation in that realm and generated virtues such as non-contention, hence achieving liberation. Therefore, it is said earlier, 'mostly separated'; otherwise, the repeated use of 'already' would be meaningless. The eighth liberation is named 'liberation' because it involves abandoning and turning away from perception and feeling. Although the preceding path of immediate consequence (anantarya-marga) extinguishes the obscurations of perception and feeling, the name 'liberation' is only attained upon entering the cessation attainment (nirodha-samapatti). Because upon entering the cessation attainment, one temporarily abandons and turns away from the obscurations of perception and feeling, and the desired result is now fulfilled, it is established as the name 'liberation.' It is not that one only begins to liberate from the obstacles to meditation at that time, because one has already separated from them previously. It is both liberation and release. 'Eight' is a numerical explanation. Next, explaining the specific names. The first, 'liberation through contemplating colors with form,' the Yogacarabhumi-sastra says: 'It is called 'with form' due to two causes: first, because one is born in the Desire Realm and attains dhyana; second, because one gives rise to a superior understanding of what has light.' This contemplation is directed towards the Desire Realm, contemplating the elements of earth, water, fire, and wind, etc., in excellent locations, considering their qualities, defects, superiority, and inferiority, and generating the thought of light. Therefore, it is only called 'contemplating colors with form,' and not 'contemplating external colors with internal form,' because form is not only internal, and what is contemplated is not only external. That is, contemplating external colors, and contemplating external colors with form, are both appositional compounds. 'Contemplating external colors with internal formlessness,' is named 'internal formlessness' due to two causes. First, because one has already attained the formless attainments and also knows that one has attained this dhyana. Previously, relying on the Sphere of Limitless Space (akasanañcayatana), one has already separated from defilement. The Abhidharmasamuccaya says: 'Internal formlessness means relying on the formless dhyana and understanding and contemplating with the mind.' Second, because one does not contemplate internal thoughts of light, it is called 'internal formlessness.' This statement shows that one has already attained the Sphere of Limitless Space, and the mind has separated from the defilement of form, and one's own mind does not create the appearance of light, hence the name 'internal formlessness.' This, having already separated from the defilement of form, is called external. Therefore, the Yogacarabhumi-sastra says: 'If, with regard to this color, one has already attained separation.'

欲。說彼為外。出於染故。即觀此色。作少多等解。名觀外諸色故。瑜伽云。又不思惟彼想明相。但于外色而作勝解。此說不作光明色觀。但作少多好惡等解。初四勝處。有色無色。各別觀色。若少若多。此總觀外少多好惡等故。與勝處別。外諸色之觀及內無色之觀外色。亦皆依主。內無色時。必須得空處等定。正觀外色。作勝解時。唯依色定。不依無色。無色不能觀于諸色少多等故。故瑜伽云。無色界定不現在前。凈解脫身作證具足住者。瑜伽云。已得舍念圓滿清白。以此為依。修習清白聖行圓滿。名凈解脫。此說第四靜慮中。離尋伺喜樂三地障故。舍念圓滿。清白名凈故。瑜伽云。謂已超過諸苦樂故。一切亂動已寂靜故。善摩瑩故。離凈不凈變化障故。名為解脫。此亦內無色而觀外色。作凈不凈相待相入一味凈想。由前已說內無色言。所以今略。既略于內。故亦略于觀外色等。但言凈解脫。顯揚論說。一向意解思惟凈妙者。隨轉理門。或依彼觀成滿之時。展轉一味。唯觀凈想。故作是說。身作證者。於此住中。一切賢聖。多所住故。身者意身。作證者由於智斷得作證故。諸根得境。唯身根親。今勝餘根故。獨得證名。故此亦如是。前二解脫。意解思惟。尚疏遠故。與其觀名。今此解脫。除障最勝。聖意親取。名身

【現代漢語翻譯】現代漢語譯本：『欲。說彼為外。出於染故。』意思是說，因為（對外境的）貪慾而產生染污，所以將外境視為『外』。『即觀此色。作少多等解。名觀外諸色故。』就是說，觀察這些色法，並將其理解為少量、大量等等，這被稱為觀察外在的各種色法。《瑜伽師地論》中說：『又不思惟彼想明相。但于外色而作勝解。』這說明不進行光明色的觀想，只是對外在的色法進行勝解（adhimoksha，深刻的理解和確信），例如少量、大量、美好、醜陋等等。最初的四個勝處（kṛtsnāyatana），有色界和無色界分別觀色，或少或多。這裡是總的觀察外在的少量、大量、美好、醜陋等等，因此與勝處有所區別。對外在各種色法的觀察以及對內在無色界的觀察，外在的色法都依賴於主要條件（依主）。在進行內在無色界的觀想時，必須獲得空無邊處等禪定。在正確地觀察外在色法，並進行勝解時，僅僅依賴於色界的禪定，而不依賴於無色界的禪定，因為無色界的禪定不能觀察到各種色法的少量、大量等等。因此，《瑜伽師地論》中說：『無色定不現在前。』『凈解脫身作證具足住者。』《瑜伽師地論》中說：『已得舍念圓滿清白。以此為依。修習清白聖行圓滿。名凈解脫。』這說明在第四禪（靜慮）中，遠離了尋、伺、喜、樂這三個地（bhūmi）的障礙，因此舍念圓滿。清白被稱為『凈』。《瑜伽師地論》中說：『謂已超過諸苦樂故。一切亂動已寂靜故。善摩瑩故。離凈不凈變化障故。名為解脫。』這也是指在內在的無色界中觀察外在的色法，並將其視為清凈與不清凈相互依存、相互滲透，最終達到一種純凈的境界。由於前面已經說了『內在無色』，所以這裡就省略了。既然省略了內在的，也就省略了對外在色法的觀察等等，只說了『凈解脫』。《顯揚聖教論》中說：『一向意解思惟凈妙者。隨轉理門。或依彼觀成滿之時。展轉一味。唯觀凈想。故作是說。』『身作證者。』在這種狀態中，一切賢聖（ārya）大多安住於此，所以稱為『身』，指的是意身（manokāya）。『作證』是因為通過智慧和斷除煩惱而獲得證悟。諸根接觸外境，只有身根是直接的，現在（這種解脫）勝過其他根，所以單獨獲得『證』的名稱。因此，這裡也是如此。前兩種解脫，只是意解思惟，還比較疏遠，所以只稱為『觀』。現在這種解脫，去除障礙最為殊勝，聖者的意念親自證取，所以稱為『身』。

【English Translation】 English version: 『Desire. Saying that is external. Because it arises from defilement.』 This means that because of greed (for external objects), defilement arises, so external objects are regarded as 『external.』『Immediately observing this form, understanding it as little, much, etc., is called observing external forms.』 That is, observing these forms and understanding them as little, much, etc., is called observing various external forms. The Yogācārabhūmi-śāstra says: 『Also, not contemplating the appearance of light in that thought, but only making an adhimoksha (deep understanding and conviction) of external forms.』 This explains that one does not engage in the contemplation of luminous colors, but only makes an adhimoksha of external forms, such as little, much, beautiful, ugly, etc. In the first four kṛtsnāyatanas (all-encompassing spheres), the form realm and the formless realm separately contemplate form, either little or much. Here, it is a general observation of external little, much, beautiful, ugly, etc., so it is different from the kṛtsnāyatanas. The observation of various external forms and the observation of the internal formless realm, the external forms all depend on the primary condition (依主). When contemplating the internal formless realm, one must attain samādhi such as the sphere of infinite space. When correctly observing external forms and making adhimoksha, one relies only on the samādhi of the form realm, not on the samādhi of the formless realm, because the samādhi of the formless realm cannot observe the little, much, etc., of various forms. Therefore, the Yogācārabhūmi-śāstra says: 『The formless samādhi does not appear.』『One who dwells in the complete attainment of pure liberation through bodily realization.』 The Yogācārabhūmi-śāstra says: 『Having attained complete purity of equanimity and mindfulness. Relying on this, cultivating the complete pure holy conduct is called pure liberation.』 This explains that in the fourth dhyāna (jhāna, meditative state), one is free from the obstacles of the three grounds (bhūmi) of vitarka (initial application of thought), vicāra (sustained application of thought), joy, and pleasure, so equanimity and mindfulness are complete. Purity is called 『pure.』 The Yogācārabhūmi-śāstra says: 『That is, having transcended all suffering and pleasure. All disturbances have been pacified. Well-polished. Free from the obstacles of pure and impure transformations is called liberation.』 This also refers to observing external forms in the internal formless realm and regarding them as interdependent, interpenetrating pure and impure, ultimately reaching a state of pure thought. Since 『internal formless』 has already been mentioned earlier, it is omitted here. Since the internal is omitted, the observation of external forms, etc., is also omitted, and only 『pure liberation』 is mentioned. The Abhidharmasamuccaya says: 『Those who single-mindedly understand and contemplate purity and subtlety. Following the principles of reason. Or relying on the time when that contemplation is fulfilled. Progressively becoming one taste. Only contemplating pure thought. Therefore, it is said.』『Bodily realization.』 In this state, all āryas (noble ones) mostly abide in this, so it is called 『body,』 referring to the manokāya (mind-body). 『Realization』 is because of attaining enlightenment through wisdom and the elimination of afflictions. Of the senses that contact external objects, only the body sense is direct, and now (this liberation) surpasses the other senses, so it alone obtains the name 『realization.』 Therefore, it is also like this here. The first two liberations are only mental understanding and contemplation, which are still relatively distant, so they are only called 『contemplation.』 Now this liberation is the most excellent in removing obstacles, and the mind of the noble one personally attains it, so it is called 『body.』

作證。由此聖者多住於此。及第八解脫。此二勝故。於二界中。各在邊故。世尊經中說。身作證於色無色障斷無餘。證得轉依勝餘六故。具足住者。第四靜慮根本圓滿。第八亦爾。九次第定。得圓滿故。空無邊處解脫者。顯揚云。虛空者。謂色對治所緣境界。空其色故無邊者。十方諸相不可分別。名空無邊。處者。謂彼地中定等諸所依法能依行者。所緣虛空所依之處。名為處也。欲色二界。相狀易知。彼界難了。獨與處名。空無邊是境。處是能緣。空無邊之處。依主釋也。下皆準知。識無邊處者。謂緣無邊虛空之識。今緣此識。而為境界。十方諸想不可知故。名識無邊。處即能緣。義如前說。無所有處者。謂于識上境界。推求之時。無少所得。除無所有。無別境界。由唯見此境極寂靜故。無所有此細超前觀。以上境無少所有少亦無故。余義如前。非想非非想處者。非想者。謂超過無所有想。無所有處。猶有粗想故。非非想者。謂于無所有處上境界。推求之時。唯得緣無所有極細心心所。由唯見此極寂靜故。前無處有處。唯緣識處已上諸境少分亦無。此有頂地。唯緣無所有處能緣心心所。不同彼地有粗想故。名為非想。仍由有唯無此極寂靜心在故。名非非想。非者無也。非全無想故。余義同前。想受滅解脫身作證具足住

【現代漢語翻譯】現代漢語譯本：作證。因此聖者多安住於此，以及第八解脫。因為這兩種解脫最為殊勝，並且在欲界和色界中，各自處於邊緣的地位。世尊在經中說，以身體作證，對於色界和無色界的障礙完全斷除，證得轉依，勝過其餘六種解脫。『具足住者』，指的是第四禪定的根本圓滿，第八解脫也是如此。九次第定，因為已經圓滿獲得。『空無邊處解脫者』，《顯揚聖教論》中說：『虛空』，指的是與色相對治的所緣境界，因為空掉了色；『無邊』，指的是十方諸相不可分別，所以稱為空無邊。『處』，指的是在該地中的禪定等諸所依法和能依行者，所緣的虛空是所依之處，所以稱為『處』。欲界和色界的相狀容易瞭解，而無色界難以理解，所以單獨用『處』來命名。空無邊是境，處是能緣，『空無邊之處』是依主釋。下面的解釋都依此類推。『識無邊處者』，指的是緣于無邊虛空的識，現在緣于這個識，作為境界。因為十方諸想不可知，所以稱為識無邊。『處』就是能緣，意義如前所述。『無所有處者』，指的是在識的境界上，推求的時候，沒有絲毫所得，除了無所有之外，沒有別的境界。因為只看到這個境界極其寂靜。無所有這種細微的觀察超越了之前的境界，因為以上境界沒有絲毫所有，連少許也沒有。其餘意義如前。『非想非非想處者』，『非想』，指的是超過了無所有想，因為無所有處仍然有粗想。『非非想』，指的是在無所有處的境界上，推求的時候，只得到緣于無所有的極其細微的心和心所。因為只看到這個境界極其寂靜。之前的無處有處，只緣于識處以上的諸境界，少分也沒有。這個有頂地，只緣于無所有處能緣的心和心所，不同於之前的地有粗想。所以稱為『非想』。仍然因為有唯一沒有的極其寂靜的心存在，所以稱為『非非想』。『非』是無的意思。不是完全沒有想，所以稱為非非想。其餘意義同前。想受滅解脫身作證具足住。

【English Translation】 English version: Witnessing. Therefore, many noble ones dwell in this, as well as the eighth liberation. Because these two are superior, and in the desire realm and form realm, each is at the edge. The World Honored One said in the sutra, 'With the body as witness, the obstacles of the form and formless realms are completely eliminated, attaining the transformation of the basis (轉依), surpassing the other six liberations.' 'Dwelling in completeness' refers to the fundamental perfection of the fourth dhyana (靜慮), and the eighth liberation is also like this. The nine sequential attainments (九次第定) are obtained completely. 'Liberation from the sphere of infinite space (空無邊處)' is explained in the Yogācārabhūmi-śāstra (顯揚聖教論): 'Space' refers to the object of focus that counteracts form, because form is emptied; 'infinite' refers to the fact that the appearances of the ten directions cannot be distinguished, hence it is called infinite space. 'Sphere' refers to the place where the dharmas such as samadhi (定) and the practitioners who rely on them are based in that realm, the space that is the object of focus is the place of reliance, hence it is called 'sphere'. The characteristics of the desire realm and form realm are easy to understand, but the formless realm is difficult to understand, so it is named 'sphere' alone. Infinite space is the object, and sphere is the ability to cognize. 'The sphere of infinite space' is a possessive compound. The explanations below are analogous. 'The sphere of infinite consciousness (識無邊處)' refers to the consciousness that cognizes infinite space. Now, this consciousness is cognized as the object. Because the thoughts of the ten directions are unknowable, it is called infinite consciousness. 'Sphere' is the ability to cognize, and the meaning is as explained before. 'The sphere of nothingness (無所有處)' refers to the fact that when seeking on the basis of consciousness, nothing is obtained, and there is no other object besides nothingness. Because only this realm is seen as extremely peaceful. This subtle contemplation of nothingness surpasses the previous realms, because the realms above have nothing at all, not even a little. The remaining meaning is as before. 'The sphere of neither perception nor non-perception (非想非非想處)' refers to 'neither perception', which surpasses the perception of nothingness, because the sphere of nothingness still has coarse perception. 'Nor non-perception' refers to the fact that when seeking on the basis of the sphere of nothingness, only extremely subtle mental factors (心所) that cognize nothingness are obtained. Because only this realm is seen as extremely peaceful. The previous realms of no sphere have spheres, only cognizing the realms above the sphere of consciousness, not even a little. This peak of existence (有頂地) only cognizes the mind and mental factors that cognize the sphere of nothingness, unlike the previous realms that have coarse perception. Therefore, it is called 'neither perception'. Still, because there is a uniquely non-existent extremely peaceful mind, it is called 'nor non-perception'. 'Neither' means non-existence. It is not completely without perception, hence it is called neither perception nor non-perception. The remaining meaning is the same as before. Cessation of perception and feeling liberation (想受滅解脫), body as witness, dwelling in completeness.

者。由想受二強勝於余之心行故。厭患勞慮暫求止息。止息此時。要斷障得名為解脫。為滅想受之解脫。依主釋也。上七解脫。皆持業釋。謂有色觀諸色即解脫。解脫障故。乃至非想非非想即解脫。亦可以別簡通得依主釋。謂有色觀諸色之解脫。經等持者。九等持。平等持心至境名等持。即定也。此有九種。如前說。等至者。九等至。色四。無色四。及滅蓋等至。由定前心折伏沉掉心不高下。名等。所以今至途中安和之位。故名等至。或由定心折伏沉掉。至此平等安和之位。故名等至。此中等持等至二法。攝一切盡。更舉勝定。顯皆安住。故復說言靜慮念等。正抉擇者無漏慧也。妄見者。一切不正見。惡慧者。一切邪推求。及不正知。如其次第。配后三度。唯識等說六唯自利。今利他者。多分自利。回即利他。不相違也。

經。雖為白衣(至)常樂遠離。

贊曰。自下第二同類益流權。具有十八句。此中四句。一處俗持真執。二居家不染塵。三妻拏無愛情。四威里除尋意。菩薩性戒。通俗通持。出家威儀。俗多缺犯。故今處俗真軌恒持。諸在家者。三界所縛。彼雖居家。離三界染。三界者。謂欲界。色界。無色界。欲所屬界。乃至無色所屬界。故以為名。如胡椒飲。如金剛環。界中有欲。界唯有色。界中

【現代漢語翻譯】現代漢語譯本：

這些（解脫）是因為想和受這兩種心所比其他心所更強盛。由於厭倦和勞累，暫時尋求止息。止息的這個時刻，要斷除障礙才能獲得解脫，是滅盡想和受的解脫，屬於依主釋。上面七種解脫，都屬於持業釋，即有色身觀看諸色即是解脫，因為解脫了障礙的緣故，乃至非想非非想處即是解脫。也可以用區別和通用的方法得到依主釋，即有色身觀看諸色的解脫。經中提到的『等持者』，指九種等持，平等地保持心在所緣境上稱為等持，也就是禪定。這裡有九種等持，如前面所說。『等至者』，指九種等至，色界四種，無色界四種，以及滅盡蓋的等至。由於禪定前的心理狀態能夠折伏沉沒和掉舉，心既不高也不低，稱為『等』。所以現在到達途中安和的位置，所以稱為『等至』。或者由於禪定之心能夠折伏沉沒和掉舉，到達這種平等安和的位置，所以稱為『等至』。這裡等持和等至這兩種法，已經涵蓋了一切。再次舉出殊勝的禪定，顯示都安住在其中，所以又說『靜慮念等』。『正抉擇者』，指無漏的智慧。『妄見者』，指一切不正見。『惡慧者』，指一切邪惡的推求和不正知。按照順序，分別對應後面的三種波羅蜜。唯識等宗派說六度唯有自利，現在說利益他人，大部分是自利，迴向就變成利他，不相違背。

經：『雖為白衣（乃至）常樂遠離。』

贊曰：從下面開始是第二類，同類增益和流出權實，共有十八句。這裡面有四句：一是身處俗世卻持有真理，二是居家卻不被塵世污染，三是有妻子卻沒有愛情，四是在威儀中去除尋伺的意念。菩薩的性戒，通用於在家和出家。出家的威儀，在家的人大多會違犯。所以現在身處俗世卻恒常持有真實的軌範。那些在家的人，被三界所束縛。他們雖然居家，卻遠離三界的染污。三界是指欲界、色界、無色界。欲所屬的界，乃至無色所屬的界，因此而得名。如同胡椒飲，如同金剛環，界中有欲，界中只有色，色中 English version:

These (liberations) are because the mind and mental factors of perception and feeling are stronger than other mental factors. Due to weariness and fatigue, one temporarily seeks cessation. At this moment of cessation, one must cut off obstacles in order to attain liberation, which is the liberation of the cessation of perception and feeling, belonging to the dependent possessive compound (依主釋). The above seven liberations all belong to the determinative compound (持業釋), that is, observing forms with a form body is liberation, because it liberates from obstacles, up to the state of neither perception nor non-perception is liberation. It can also be understood as a dependent possessive compound by distinguishing between specific and general, that is, the liberation of observing forms with a form body. 'Those who have attained samadhi (等持者)' refers to the nine samadhis, equally maintaining the mind on the object is called samadhi, which is meditation. There are nine types of samadhi here, as mentioned earlier. 'Those who have attained attainment (等至者)' refers to the nine attainments, the four of the form realm, the four of the formless realm, and the attainment of extinguishing the hindrances. Because the mental state before meditation can subdue sinking and excitement, the mind is neither high nor low, it is called 'equal (等)'. Therefore, now reaching the peaceful position on the way, it is called 'attainment (等至)'. Or because the mind of meditation can subdue sinking and excitement, reaching this equal and peaceful position, it is called 'attainment (等至)'. Here, these two dharmas of samadhi and attainment encompass everything. Again, the excellent meditation is mentioned to show that all abide in it, so it is also said 'contemplation, mindfulness, etc. (靜慮念等)'. 'Right discernment (正抉擇者)' refers to the wisdom of non-outflow. 'False views (妄見者)' refers to all incorrect views. 'Evil wisdom (惡慧者)' refers to all evil seeking and incorrect knowledge. In order, they correspond to the latter three perfections (paramitas). The Yogacara (唯識) and other schools say that the six perfections are only for self-benefit, now it is said that benefiting others is mostly self-benefit, and dedicating it becomes benefiting others, which is not contradictory.

Sutra: 'Although a layman (even) always delights in detachment.'

Commentary: From below is the second category, similar increase and outflow of provisional and real, with a total of eighteen sentences. There are four sentences in it: first, being in the secular world but holding the truth; second, living at home but not being contaminated by the dust of the world; third, having a wife but without love; fourth, removing the intention of seeking and contemplating in demeanor. The Bodhisattva's precepts of nature are applicable to both lay and monastic life. The monastic demeanor is mostly violated by lay people. Therefore, now being in the secular world, one constantly holds the true standard. Those who are at home are bound by the three realms. Although they live at home, they are far from the defilements of the three realms. The three realms refer to the desire realm, the form realm, and the formless realm. The realm belonging to desire, up to the realm belonging to formlessness, hence the name. Like pepper drink, like a diamond ring, there is desire in the realm, there is only form in the realm, in form

【English Translation】 Modern Chinese translation:

These (liberations) are because the mind and mental factors of perception and feeling are stronger than other mental factors. Due to weariness and fatigue, one temporarily seeks cessation. At this moment of cessation, one must cut off obstacles in order to attain liberation, which is the liberation of the cessation of perception and feeling, belonging to the dependent possessive compound (依主釋). The above seven liberations all belong to the determinative compound (持業釋), that is, observing forms with a form body is liberation, because it liberates from obstacles, up to the state of neither perception nor non-perception is liberation. It can also be understood as a dependent possessive compound by distinguishing between specific and general, that is, the liberation of observing forms with a form body. 'Those who have attained samadhi (等持者)' refers to the nine samadhis, equally maintaining the mind on the object is called samadhi, which is meditation. There are nine types of samadhi here, as mentioned earlier. 'Those who have attained attainment (等至者)' refers to the nine attainments, the four of the form realm, the four of the formless realm, and the attainment of extinguishing the hindrances. Because the mental state before meditation can subdue sinking and excitement, the mind is neither high nor low, it is called 'equal (等)'. Therefore, now reaching the peaceful position on the way, it is called 'attainment (等至)'. Or because the mind of meditation can subdue sinking and excitement, reaching this equal and peaceful position, it is called 'attainment (等至)'. Here, these two dharmas of samadhi and attainment encompass everything. Again, the excellent meditation is mentioned to show that all abide in it, so it is also said 'contemplation, mindfulness, etc. (靜慮念等)'. 'Right discernment (正抉擇者)' refers to the wisdom of non-outflow. 'False views (妄見者)' refers to all incorrect views. 'Evil wisdom (惡慧者)' refers to all evil seeking and incorrect knowledge. In order, they correspond to the latter three perfections (paramitas). The Yogacara (唯識) and other schools say that the six perfections are only for self-benefit, now it is said that benefiting others is mostly self-benefit, and dedicating it becomes benefiting others, which is not contradictory.

Sutra: 'Although a layman (even) always delights in detachment.'

Commentary: From below is the second category, similar increase and outflow of provisional and real, with a total of eighteen sentences. There are four sentences in it: first, being in the secular world but holding the truth; second, living at home but not being contaminated by the dust of the world; third, having a wife but without love; fourth, removing the intention of seeking and contemplating in demeanor. The Bodhisattva's precepts of nature are applicable to both lay and monastic life. The monastic demeanor is mostly violated by lay people. Therefore, now being in the secular world, one constantly holds the true standard. Those who are at home are bound by the three realms. Although they live at home, they are far from the defilements of the three realms. The three realms refer to the desire realm, the form realm, and the formless realm. The realm belonging to desire, up to the realm belonging to formlessness, hence the name. Like pepper drink, like a diamond ring, there is desire in the realm, there is only form in the realm, in form English translation:

These (liberations) are because the mind and mental factors of perception (想) and feeling (受) are stronger than other mental factors. Due to weariness and fatigue, one temporarily seeks cessation. At this moment of cessation, one must cut off obstacles in order to attain liberation, which is the liberation of the cessation of perception and feeling, belonging to the dependent possessive compound (依主釋 yī zhǔ shì). The above seven liberations all belong to the determinative compound (持業釋 chí yè shì), that is, observing forms with a form body is liberation, because it liberates from obstacles, up to the state of neither perception nor non-perception is liberation. It can also be understood as a dependent possessive compound by distinguishing between specific and general, that is, the liberation of observing forms with a form body. 'Those who have attained samadhi (等持者 děng chí zhě)' refers to the nine samadhis, equally maintaining the mind on the object is called samadhi, which is meditation. There are nine types of samadhi here, as mentioned earlier. 'Those who have attained attainment (等至者 děng zhì zhě)' refers to the nine attainments, the four of the form realm, the four of the formless realm, and the attainment of extinguishing the hindrances. Because the mental state before meditation can subdue sinking and excitement, the mind is neither high nor low, it is called 'equal (等 děng)'. Therefore, now reaching the peaceful position on the way, it is called 'attainment (等至 děng zhì)'. Or because the mind of meditation can subdue sinking and excitement, reaching this equal and peaceful position, it is called 'attainment (等至 děng zhì)'. Here, these two dharmas of samadhi and attainment encompass everything. Again, the excellent meditation is mentioned to show that all abide in it, so it is also said 'contemplation, mindfulness, etc. (靜慮念等 jìng lǜ niàn děng)'. 'Right discernment (正抉擇者 zhèng jué zé zhě)' refers to the wisdom of non-outflow. 'False views (妄見者 wàng jiàn zhě)' refers to all incorrect views. 'Evil wisdom (惡慧者 è huì zhě)' refers to all evil seeking and incorrect knowledge. In order, they correspond to the latter three perfections (paramitas). The Yogacara (唯識 wéi shí) and other schools say that the six perfections are only for self-benefit, now it is said that benefiting others is mostly self-benefit, and dedicating it becomes benefiting others, which is not contradictory.

Sutra: 'Although a layman (even) always delights in detachment.'

Commentary: From below is the second category, similar increase and outflow of provisional and real, with a total of eighteen sentences. There are four sentences in it: first, being in the secular world but holding the truth; second, living at home but not being contaminated by the dust of the world; third, having a wife but without love; fourth, removing the intention of seeking and contemplating in demeanor. The Bodhisattva's precepts of nature are applicable to both lay and monastic life. The monastic demeanor is mostly violated by lay people. Therefore, now being in the secular world, one constantly holds the true standard. Those who are at home are bound by the three realms. Although they live at home, they are far from the defilements of the three realms. The three realms refer to the desire realm (欲界 yù jiè), the form realm (色界 sè jiè), and the formless realm (無色界 wú sè jiè). The realm belonging to desire, up to the realm belonging to formlessness, hence the name. Like pepper drink, like a diamond ring, there is desire in the realm, there is only form in the realm, in form

無色故。名為欲界等。妻子化現。梵行恒持。無愛染故。雖有眷屬。而無親里之尋。離諸尋故。

經。雖服寶飾(至)為味至等。

贊曰。此中二句。一二嚴恒自飾。二兩食常為味。同俗外嚴。同真內飾。所以雖資寶營。而以相好嚴身。濟物受食。自利居禪。二利齊修。定散雙處。凡食有四。謂段觸思識。靜慮等法。破壞有故。實非食體。但取味證。故不名食。故佛地經云。廣大法味喜樂所持。與出世法為食。不與世間法為食。食者資長有漏識故。如別章說。

經。雖同樂著(至)意樂不壞。

贊曰。此有二句。一縱蕩利群生。二形邪心重法。博者六博。樗蒱之流。奕者棋奕。像戲之屬。而於彼類。不誑不欺。不誣不詐。方便調化。名熟有情。形雖同於外道苦行稟彼軌儀。而亦修作內心。于佛法意樂不壞。得不壞信故。

經。雖明一切(至)說法上首。

贊曰。此有二句。一明外寶重內。二處會為說首。佛之正法名為內苑。而於此法樂。常寶贊玩好。或真如理。名為內苑。初地以上。得法苑樂。故雖處鄉邑眾會之中。證達即深。說為上首。舊云一切見敬為供養中最者。由為說上首。所以一切見敬。皆供養之中為第一也。

經。為隨世教(至)示有所習。

贊曰。此

【現代漢語翻譯】現代漢語譯本：因為沒有色（rūpa）的緣故，所以稱為欲界等。妻子是化現出來的，一直堅持梵行（brahmacarya），因為沒有愛染的緣故。雖然有眷屬，卻沒有親戚之間的探尋，遠離各種尋思的緣故。

經文：雖然佩戴寶飾，乃至以禪悅為食等。

贊曰：這裡有兩句，一句是經常莊嚴自身，一句是經常以禪悅為食。外表上與世俗相同，內在的修飾卻與真實相應。所以，雖然憑藉寶物來經營生活，卻用相好來莊嚴自身；救濟眾生，接受供養，自己安住在禪定中。自利利他同時修行，在定與散的狀態中都能安住。凡夫的食物有四種，即段食、觸食、思食、識食。而靜慮等法，因為能破壞有漏，所以實際上不是食物的本體，只是取其滋味來證悟，所以不稱為食物。所以《佛地經》說：『以廣大的法味喜樂所持，以出世法為食，不以世間法為食。』食物是用來資養增長有漏識的，如其他章節所說。

經文：雖然與他人一同享樂，乃至意樂不壞。

贊曰：這裡有兩句，一句是縱情遊樂以利益眾生，一句是外表邪僻內心卻重視佛法。博，指六博（liù bó）、樗蒲（chū pú）之類；奕，指棋奕、象棋之類。對於這些遊戲，不欺騙、不詐偽，用方便來調伏教化，使有情眾生得以成熟。外形上雖然與外道一樣進行苦行，遵循他們的儀軌，但內心卻在修習佛法，對於佛法的意樂沒有毀壞，得到了不壞的信心。

經文：雖然明白一切世間技藝，乃至成為說法的上首。

贊曰：這裡有兩句，一句是明白外在的技藝而重視內在的佛法，一句是在集會中成為說法的首領。佛的正法稱為內苑（nèiyuàn），對於這種佛法之樂，常常珍寶、讚歎、玩味愛好。或者真如之理，稱為內苑。初地（prathamā bhūmi）以上的菩薩，得到法苑之樂。所以，雖然處在鄉邑的眾人集會之中，卻能證悟通達甚深之理，被推舉為說法的上首。舊譯說，一切人見到都恭敬，這是供養中最殊勝的。因為是說法上首，所以一切人見到都恭敬，這是所有供養中最為第一的。

經文：爲了隨順世間的教化，乃至示現有所學習。

贊曰：

【English Translation】 English version: Because there is no form (rūpa), it is called the desire realm (kāmadhātu) and so on. Wives are manifested, and celibacy (brahmacarya) is constantly maintained. Because there is no attachment, although there are family members, there is no seeking after relatives, because of being apart from all thoughts.

Sutra: Although adorned with jewels, even taking the joy of meditation as food, and so on.

Commentary: Here are two sentences. One is constantly adorning oneself, and the other is constantly taking the joy of meditation as food. Outwardly, it is the same as the worldly, but the inner adornment corresponds to the truth. Therefore, although relying on treasures to manage life, one uses the auspicious marks to adorn oneself; helping beings and receiving offerings, while dwelling in meditation for one's own benefit. Self-benefit and benefiting others are cultivated simultaneously, and one can abide in both meditative and scattered states. Ordinary beings have four kinds of food, namely, solid food, contact food, volitional food, and consciousness food. But the laws of meditation and so on, because they can destroy the defiled, are not actually the substance of food, but only take its taste to realize enlightenment, so they are not called food. Therefore, the Buddhabhūmi Sūtra says: 'Sustained by the vast joy of the Dharma taste, taking the supramundane Dharma as food, not taking the mundane Dharma as food.' Food is used to nourish and increase defiled consciousness, as explained in other chapters.

Sutra: Although enjoying pleasures with others, even with the intention not being destroyed.

Commentary: Here are two sentences. One is indulging in pleasure to benefit beings, and the other is having a crooked appearance but valuing the Dharma in one's heart. Bo refers to games like liù bó and chū pú; yì refers to games like chess and elephant chess. Regarding these games, one does not deceive or defraud, but uses skillful means to tame and transform, so that sentient beings can mature. Although the outward form is the same as the ascetic practices of non-Buddhists, following their rituals, one cultivates the mind inwardly, and the intention towards the Buddha's Dharma is not destroyed, thus obtaining indestructible faith.

Sutra: Although understanding all worldly arts, even becoming the leader in expounding the Dharma.

Commentary: Here are two sentences. One is understanding external skills while valuing the internal Dharma, and the other is becoming the leader in expounding the Dharma in gatherings. The Buddha's true Dharma is called the inner garden (nèiyuàn), and one always treasures, praises, enjoys, and delights in this Dharma joy. Or the principle of Suchness is called the inner garden. Bodhisattvas from the first ground (prathamā bhūmi) and above obtain the joy of the Dharma garden. Therefore, although one is in the assembly of people in villages and towns, one can realize and penetrate profound principles, and is recommended as the leader in expounding the Dharma. The old translation says that everyone seeing and respecting is the most supreme of offerings. Because one is the leader in expounding the Dharma, everyone seeing and respecting is the first among all offerings.

Sutra: In order to accord with worldly teachings, even demonstrating learning.

Commentary:

有二句。一順世現禮儀。二隨俗求財利。世間尊卑禮儀忠孝示無與乖。舊云。執持正法。攝諸長幼。正法者。世禮儀也。示習俗利。方便攝財。濟諸貧乏。舊曰。一切治生諧偶獲利之時。不生喜悅。大意同也。

經。為益含識(至)誘開童蒙。

贊曰。此有四句。一演靜能益。二理斷功能平。三法延訓大乘。四席問教初學。市演衢靜。觸處濟生也。西方斷事。委在平直之人。故為群生理諸王家之務。恐有枉曲。以損生故。餘二可知。

經。入諸淫舍(至)游諸伎樂。

贊曰。此有二句。一處欲勸超染。二游偶令念知。令彼正念正知不因伎樂業妄憶邪解故。舊云入諸酒肆。能立其志。酒肆多有絃歌。立志令正知念也。文雖有異。意會可知。

經。若在長者(至)斷其貪著。

贊曰。自下第三。為尊誘下權。室富。眾望權高。稱為長者。故說勝法勸厭欲塵。齒下家貧。懷道自逸。名為居士。財食既多不足故。能斷其貪著。

經。若在剎帝利(至)除其我慢。

贊曰。此有二句。西域好種。總有四類。一婆羅門。此云凈行。少持戒行。以道自居。二剎帝利。此云官族。居位自怡。化洽人庶。三吠舍。此云坐收。居賤貨貴。以殉軀形。四戒達羅。此云耕。墾農治生。以供職

【現代漢語翻譯】現代漢語譯本有兩句話：第一句是順應世俗展現禮儀，第二句是隨從習俗謀求財利。在世間，要以尊卑禮儀和忠孝來教導人們，不要與這些準則相悖。舊時的說法是：『執持正法，攝受年長和年幼的人。』這裡的『正法』，指的就是世間的禮儀。展現習俗中的利益，是爲了方便地獲取財富，救濟那些貧困的人。舊時的說法是：『在一切經營生計、偶然獲得利益的時候，不生起歡喜之心。』大意是相同的。

經文：爲了利益有情眾生，誘導開啟年幼無知的人。

贊曰：這裡有四句話：第一句是演說寂靜的道理能夠帶來利益，第二句是用理智判斷能夠使功能平和，第三句是弘揚佛法能夠延續大乘，第四句是在法座上提問能夠教導初學者。在市場演說，在道路上保持安靜，在任何地方都能救濟眾生。在西方，斷決事務，委託給公正正直的人。因此，要管理眾生的生活和諸王家的事務，恐怕出現冤枉和偏頗，從而損害眾生。其餘兩句的意思可以自己理解。

經文：進入各種淫舍，遊走于各種伎樂場所。

贊曰：這裡有兩句話：第一句是在充滿慾望的地方勸導人們超越染污，第二句是在遊樂場所使人們心念保持覺知。使他們保持正念和正知，不因為伎樂的行業而產生虛妄的記憶和邪惡的理解。舊時的說法是：『進入各種酒肆，能夠堅定他們的志向。』酒肆中多有音樂歌舞，堅定志向是爲了使他們保持正知正念。』文句雖然有所不同，但意思可以領會。

經文：如果在長者之處，就為他們宣說殊勝之法，斷除他們的貪著。

贊曰：從下面開始是第三部分，爲了尊敬上位者而誘導下位者所採取的權宜之計。家室富裕，眾人仰望，權力很高，這樣的人被稱為長者。因此，要為他們宣說殊勝的佛法，勸導他們厭離慾望的塵世。地位低下，家境貧寒，懷抱道義而自我安逸，這樣的人被稱為居士。因為他們的財富和食物已經很多，所以能夠斷除他們的貪著。

經文：如果在剎帝利之處，就為他們宣說殊勝之法，去除他們的我慢。

贊曰：這裡有兩句話。在西域，好的種姓總共有四類：第一類是婆羅門（Brahman）（意為凈行者），他們稍微持守戒律，以修行自居；第二類是剎帝利（Kshatriya）（意為官族），他們身居高位而自我喜悅，教化普及於民眾；第三類是吠舍（Vaishya）（意為坐收者），他們居住在**貴的地方，爲了身體而奔波；第四類是戒達羅（Shudra）（意為耕種者），他們開墾農田，治理生計，以此來供養職位。

【English Translation】 English version There are two sentences: The first is to display etiquette in accordance with worldly customs, and the second is to seek wealth and profit by following customs. In the world, people should be taught with the etiquette of respect for superiors and inferiors, loyalty, and filial piety, and should not go against these principles. The old saying is: 'Hold fast to the Dharma and embrace the old and the young.' The 'Dharma' here refers to worldly etiquette. Showing the benefits of customs is to facilitate the acquisition of wealth and relieve the poor. The old saying is: 'Do not rejoice when you are engaged in all kinds of livelihoods and accidentally gain benefits.' The general meaning is the same.

Sutra: To benefit sentient beings and to guide and enlighten the ignorant.

Commentary: There are four sentences here: The first is that expounding the principle of stillness can bring benefits, the second is that rational judgment can make functions peaceful, the third is that promoting the Dharma can continue the Mahayana, and the fourth is that asking questions on the Dharma seat can teach beginners. Speaking in the market, keeping quiet on the road, and relieving all beings everywhere. In the West, matters are decided and entrusted to fair and upright people. Therefore, it is necessary to manage the lives of sentient beings and the affairs of the royal families, lest there be injustice and bias, thereby harming sentient beings. The meaning of the remaining two sentences can be understood by oneself.

Sutra: Entering various brothels and wandering in various places of entertainment.

Commentary: There are two sentences here: The first is to persuade people to transcend defilement in places full of desire, and the second is to make people's minds remain aware in places of entertainment. To keep them in right mindfulness and right knowledge, and not to generate false memories and evil understandings because of the entertainment industry. The old saying is: 'Entering various taverns can strengthen their aspirations.' There are many music and dances in taverns, and strengthening aspirations is to keep them in right knowledge and right mindfulness.' Although the sentences are different, the meaning can be understood.

Sutra: If in the presence of elders (Changzhe), then expound the supreme Dharma for them and cut off their attachments.

Commentary: The third part starts from below, which is the expedient measure taken to guide subordinates out of respect for superiors. A wealthy family, admired by all, and with high power, such a person is called an elder (Changzhe). Therefore, it is necessary to expound the supreme Dharma for them and persuade them to be disgusted with the dusty world of desire. Those who are of low status, poor families, embrace morality and are content with themselves are called laymen (Jushi). Because they already have a lot of wealth and food, they can cut off their attachments.

Sutra: If in the presence of Kshatriyas, then expound the supreme Dharma for them and remove their arrogance.

Commentary: There are two sentences here. In the Western Regions, there are four types of good castes in total: The first is the Brahman (meaning pure conduct), who slightly uphold the precepts and regard themselves as practitioners; the second is the Kshatriya (meaning official family), who are happy in high positions and whose teachings are popularized among the people; the third is the Vaishya (meaning sitting and collecting), who live in noble places and run around for the body; and the fourth is the Shudra (meaning cultivator), who cultivate farmland and manage livelihoods to support their positions.

貢。初二高勝。所以偏影。官族理務。人眾輕彼。多生瞋恚。故教忍辱。凈行持道。自尊卑人。故除其慢。

經。若在大臣(至)示以忠孝。

贊曰。此有二句。大臣曲濁。多枉無事。故教正法。王子憍奢。鮮克游禮。故示忠孝。

經。若在內官(至)殊勝意樂。

贊曰。官女內嬪。意多淫逸。故能化正。內官者。掌內之官。西方立此。以治後宮。如長秋監宮官之類也。庶人修習三福業事。謂施戒修。名相似福。似出世福。名相似福。殊勝意樂者。及上勝信解也。或相似福之勝意樂。或福與意樂。二種各別。不能修勝出世之福。唯修勝意。舊本無此殊勝意樂。

經。若在梵天(至)利益安樂。

贊曰。此有三句。明在天尊。梵天居在初定。謂天下而獨尊。今示諸靜慮差別。令知非獨尊故。又在四禪。各能為主。未定差別。舊云誨以勝慧未諸定也。帝釋在天。多為常想。示諸自在一切無常。護世四王。各領方域。令護一切平等利樂。

經。是無垢稱(至)饒益有情。

贊曰。此即第二總結昔權。此之善巧。皆方便慧。複名門者。此能出生諸福慧故。

經。其以方便現身有疾。

贊曰。此下第二。顯其今權。于中復二。一現身權。身有疾故。二現語權。語

【現代漢語翻譯】現代漢語譯本：貢品。最初是高勝（指地位高的人）的。因此會有偏頗的反映。官員和貴族處理事務，民眾會輕視他們。容易產生嗔恨心。所以教導忍辱。清凈的行為是修道的根本。因為自視尊貴而輕視他人，所以要去除傲慢。

經文：如果面對大臣，（就應該）用忠孝來教導他們。

贊曰：這裡有兩句話。大臣常常行為不正，多有冤枉的事情發生。所以教導他們正法。王子驕傲奢侈，很少能遵循禮儀。所以要用忠孝來教導他們。

經文：如果面對後宮的官員，（就應該）用殊勝的意樂來教導他們。

贊曰：後宮的女子和嬪妃，心中常常充滿淫慾。所以要教化她們走上正道。內官，是掌管宮內事務的官員。西方設立這種職位，用來管理後宮。就像長秋監宮官這類。普通人修習三福業事，包括佈施、持戒、修禪。這些被稱為相似福，類似於出世的福報，所以稱為相似福。殊勝意樂，指的是殊勝的信心和理解。或者指相似福的殊勝意樂。或者福和意樂，是兩種不同的東西。不能修習殊勝的出世之福，只能修習殊勝的意樂。舊的版本沒有『殊勝意樂』這幾個字。

經文：如果面對梵天，（就應該）用利益和安樂來教導他們。

贊曰：這裡有三句話。說明在天上的尊者。梵天居住在初禪天，自認為是天下獨尊。現在向他們展示各種禪定的差別，讓他們知道自己並非獨一無二的尊者。又在四禪天中，各自認為自己是主宰。沒有確定差別。舊的說法是用殊勝的智慧來教導他們，而不是用各種禪定。帝釋天在天上，常常有常想。向他們展示一切自在都是無常的。護世四天王，各自掌管一方區域。讓他們守護一切，平等地帶來利益和安樂。

經文：這位無垢稱（維摩詰，指維摩詰居士）用方便法門來饒益有情眾生。

贊曰：這是第二部分，總結之前所用的權巧方便。這種善巧，都是方便和智慧。又稱為『門』，是因為它能出生各種福德和智慧。

經文：他用方便法門示現自己生病。

贊曰：下面是第二部分，顯示他現在的權巧方便。其中又分為兩部分。一是示現身體的權巧，因為身體有疾病。二是示現語言的權巧。 English version: Tributes. Initially, they favor the highly placed. Hence, there are biased reflections. Officials and nobles handle affairs, and the people look down on them. They easily generate anger. Therefore, teach forbearance. Pure conduct is the foundation of the path. Because of self-importance and looking down on others, eliminate arrogance.

Sutra: If dealing with ministers, (one should) instruct them with loyalty and filial piety.

Commentary: There are two sentences here. Ministers often act improperly, leading to many unjust situations. Therefore, teach them the correct Dharma. Princes are arrogant and extravagant, rarely following etiquette. Therefore, instruct them with loyalty and filial piety.

Sutra: If dealing with palace officials, (one should) instruct them with supreme joy.

Commentary: Palace women and concubines often have minds filled with lust. Therefore, transform them to walk the right path. 'Palace officials' are those who manage affairs within the palace. This position is established in the West to manage the harem, like the Changqiu Palace officials. Ordinary people cultivate the three meritorious deeds, including giving, upholding precepts, and cultivating meditation. These are called similar merits, resembling the merits of transcending the world, hence called similar merits. 'Supreme joy' refers to supreme faith and understanding. Or it refers to the supreme joy of similar merits. Or merits and joy are two separate things. One cannot cultivate the supreme merits of transcending the world, but can only cultivate supreme joy. The old version does not have the words 'supreme joy'.

Sutra: If dealing with Brahma, (one should) instruct them with benefit and happiness.

Commentary: There are three sentences here. Explaining the honored ones in the heavens. Brahma resides in the first Dhyana heaven, considering himself the sole honored one in the world. Now, show them the differences in various meditations, letting them know they are not the unique honored one. Also, in the four Dhyana heavens, each considers themselves the master. There is no fixed difference. The old saying is to instruct them with supreme wisdom, not with various meditations. Indra in the heavens often has thoughts of permanence. Show them that all freedom is impermanent. The Four Heavenly Kings, each governing a region. Let them protect all, equally bringing benefit and happiness.

Sutra: This Vimalakirti (Vimalakirti, referring to the layman Vimalakirti) uses skillful means to benefit sentient beings.

Commentary: This is the second part, summarizing the skillful means used previously. These skillful means are all expedient wisdom. Also called 'gate' because it can generate various merits and wisdom.

Sutra: He uses skillful means to manifest illness.

Commentary: Below is the second part, showing his current skillful means. It is further divided into two parts. First, the skillful means of manifesting the body, because the body has illness. Second, the skillful means of manifesting speech.

【English Translation】 Tributes. Initially, they favor the highly placed. Hence, there are biased reflections. Officials and nobles handle affairs, and the people look down on them. They easily generate anger. Therefore, teach forbearance. Pure conduct is the foundation of the path. Because of self-importance and looking down on others, eliminate arrogance. Sutra: If dealing with ministers, (one should) instruct them with loyalty and filial piety. Commentary: There are two sentences here. Ministers often act improperly, leading to many unjust situations. Therefore, teach them the correct Dharma. Princes are arrogant and extravagant, rarely following etiquette. Therefore, instruct them with loyalty and filial piety. Sutra: If dealing with palace officials, (one should) instruct them with supreme joy. Commentary: Palace women and concubines often have minds filled with lust. Therefore, transform them to walk the right path. 'Palace officials' are those who manage affairs within the palace. This position is established in the West to manage the harem, like the Changqiu Palace officials. Ordinary people cultivate the three meritorious deeds, including giving, upholding precepts, and cultivating meditation. These are called similar merits, resembling the merits of transcending the world, hence called similar merits. 'Supreme joy' refers to supreme faith and understanding. Or it refers to the supreme joy of similar merits. Or merits and joy are two separate things. One cannot cultivate the supreme merits of transcending the world, but can only cultivate supreme joy. The old version does not have the words 'supreme joy'. Sutra: If dealing with Brahma, (one should) instruct them with benefit and happiness. Commentary: There are three sentences here. Explaining the honored ones in the heavens. Brahma (Brahma) resides in the first Dhyana heaven, considering himself the sole honored one in the world. Now, show them the differences in various meditations, letting them know they are not the unique honored one. Also, in the four Dhyana heavens, each considers themselves the master. There is no fixed difference. The old saying is to instruct them with supreme wisdom, not with various meditations. Indra (Indra) in the heavens often has thoughts of permanence. Show them that all freedom is impermanent. The Four Heavenly Kings, each governing a region. Let them protect all, equally bringing benefit and happiness. Sutra: This Vimalakirti (Vimalakirti, referring to the layman Vimalakirti) uses skillful means to benefit sentient beings. Commentary: This is the second part, summarizing the skillful means used previously. These skillful means are all expedient wisdom. Also called 'gate' because it can generate various merits and wisdom. Sutra: He uses skillful means to manifest illness. Commentary: Below is the second part, showing his current skillful means. It is further divided into two parts. First, the skillful means of manifesting the body, because the body has illness. Second, the skillful means of manifesting speech.

說法故。此身權也。問。欲現身權。方便多種。何故今現其身疾也。答。現疾之意。略有十種。一來問疾者因說化故。二希望世尊令問疾故。三顯無始來身皆疾故。四明慈悲心隨生疾故。五為識凡聖病之因故。六令有疾者調伏心故。七令餘下位知非類故。八妙詳高德方能對故。九因與對揚為大利故。十顯如來身威德大故。如下經文。不繁具顯。

經。以其疾故(至)皆經因疾。

贊曰。下顯語權。于中有二。初明所化。后正明權。此初文也。諸問疾者。皆所化故。

經。時無垢稱(至)廣為說法。

贊曰。下正明權。有二。初票。后顯。此票也。

經。言諸仁者(至)不可保信。

贊曰。此顯語權。有三。初教厭離。次勸欣求。下諸仁者于如來身應生厭離。于如來身應起欣樂等是。諸修行門不過二故。后明利益。是無垢稱為諸集會來問疾者如應說法下是。初文有五。教生五種厭壞觀故。一觀生滅無常義。二為苦所惱下。觀逼迫。是苦義。三是身如聚沫下。觀非實有。是空義。四是身無主下。嘆不自在。是無我義。五是身不凈下。嘆其可污。是不凈義。夫入觀法。初觀無常。無常故苦。苦故空。空故無我。便入真諦。今加不凈。令深厭故。此嘆生滅無常者。無彼常有。常無相故。

【現代漢語翻譯】現代漢語譯本：說法是方便示現。這個身體也是一種權宜之計。問：想要示現方便權巧，方法有很多種，為什麼現在示現生病呢？答：示現生病的意思，大概有十種：一、因為來探病的人，可以因此為他們說法教化；二、希望世尊來探望，從而有機會請教；三、顯示從無始以來，身體本來就是有疾病的；四、說明慈悲心會隨著眾生的疾病而生起；五、爲了讓人們認識到凡夫和聖人生病的根源；六、讓有疾病的人調伏自己的內心；七、讓其他地位較低的人知道自己與佛菩薩的不同；八、微妙地顯示高尚的德行才能正確應對疾病；九、因為（佛與維摩詰）相互對答能夠帶來巨大的利益；十、顯示如來的身體具有偉大的威德。詳細的解釋如下面的經文，這裡不一一列舉。

經文：因為這個疾病的緣故（直到）都是因為疾病的緣故。

贊曰：下面顯示語言的權巧方便。其中分為兩個部分：首先說明所教化的人，然後正式說明權巧。這裡是第一個部分。所有來探病的人，都是所要教化的人。

經文：這時，維摩詰（Vimalakirti，居士名）對他們（直到）廣泛地為他們說法。

贊曰：下面正式說明權巧方便。分為兩個部分：首先是總說，然後是詳細說明。這裡是總說。

經文：說：各位仁者（直到）不可靠，不能信任。

贊曰：這裡顯示語言的權巧。分為三個部分：首先教導厭離，其次勸導欣求。下面，各位仁者對於如來的身體應該生起厭離之心，對於如來的身體應該生起欣樂之心等等。所有的修行法門都離不開這兩個方面。最後說明利益，就是維摩詰為前來探病的人如其根器說法。第一個部分有五個方面，教導生起五種厭壞的觀想：一、觀察生滅無常的意義；二、爲了被痛苦所惱，觀察逼迫，這是苦的意義；三、這個身體如同聚沫，觀察它不是真實存在的，這是空的意義；四、這個身體沒有主人，嘆息它不自在，這是無我的意義；五、這個身體不乾淨，嘆息它是可以被污染的，這是不凈的意義。進入觀想的方法，首先觀察無常，因為無常所以是苦，因為苦所以是空，因為空所以無我，這樣就進入了真諦。現在加上不凈，是爲了讓他們更加深刻地厭離。這裡嘆息生滅無常，是因為它沒有常有的狀態，沒有常的相狀。

【English Translation】 English version: The act of speaking Dharma is a skillful means. This body is also a provisional manifestation. Question: If one wishes to manifest skillful means, there are many ways to do so. Why manifest illness now? Answer: The meaning of manifesting illness is roughly tenfold: First, because of those who come to inquire about the illness, one can teach and transform them through Dharma; second, hoping that the World Honored One will visit, thus having the opportunity to ask for guidance; third, to show that from beginningless time, the body has inherently been subject to illness; fourth, to illustrate that compassion arises along with the suffering of beings; fifth, to enable people to recognize the root causes of illness for both ordinary beings and sages; sixth, to help those who are ill to subdue their minds; seventh, to let others of lower status know the difference between themselves and Buddhas and Bodhisattvas; eighth, to subtly show that only noble virtues can correctly address illness; ninth, because mutual dialogue (between the Buddha and Vimalakirti) can bring great benefits; tenth, to reveal that the Tathagata's body possesses great power and virtue. Detailed explanations are in the following sutra text, which will not be listed one by one here.

Sutra: Because of this illness (until) all are because of illness.

Commentary: The following reveals the skillful means of language. It is divided into two parts: first, explaining those to be taught; then, formally explaining the skillful means. This is the first part. All those who come to inquire about the illness are those to be taught.

Sutra: At that time, Vimalakirti (a lay practitioner) spoke to them (until) extensively expounding the Dharma.

Commentary: The following formally explains the skillful means. It is divided into two parts: first, a general statement; then, a detailed explanation. This is the general statement.

Sutra: Saying: 'Dear friends (until) unreliable and cannot be trusted.'

Commentary: This reveals the skillful means of language. It is divided into three parts: first, teaching aversion; second, encouraging seeking. Below, dear friends should generate aversion towards the body of the Tathagata, and should generate joy towards the body of the Tathagata, and so on. All practices are inseparable from these two aspects. Finally, explaining the benefits, which is Vimalakirti expounding the Dharma to those who come to inquire about the illness according to their capacity. The first part has five aspects, teaching the generation of five kinds of contemplation of decay: first, contemplating the meaning of arising and ceasing, impermanence; second, for those troubled by suffering, contemplating oppression, which is the meaning of suffering; third, this body is like foam, contemplating that it is not real, which is the meaning of emptiness; fourth, this body has no owner, lamenting its lack of freedom, which is the meaning of no-self; fifth, this body is impure, lamenting that it can be defiled, which is the meaning of impurity. The method of entering contemplation is to first contemplate impermanence, because of impermanence there is suffering, because of suffering there is emptiness, because of emptiness there is no-self, thus entering the true reality. Now adding impurity is to make them more deeply averse. Here, lamenting arising and ceasing, impermanence, is because it has no permanent state, no characteristic of permanence.

總標無常。亦別顯生為無常之根本。故得無常名。真如常有。神我常無。此有為身。本無今有。有非常有。不同真如。本有還無。無非常無。不同神我。無二常相。故言無常。餘三別顯。無強者老死相。壞命力故。此上總顯一期無常。朽故速疾。唸唸生滅。剎那百二十是名呾剎那。咀剎那六十名臘縛。臘縛三十名一牟呼粟多牟呼粟多十八名一時。時十二名一日。三十日為一月。十二月為一年。如是一生。乃為無量生滅切割。或無常者是總句。此無常。無強盛之滅堅牢之勢剛健之力。衰朽還故。唸唸迅速。誑惑人故。不可保任信之為常住也。又欲界身無強。色界身無堅。無色界身無力。皆是朽故迅速。不可保信之法。

經。為苦所惱(至)變壞之法。

贊曰。下觀逼迫。文中有二。初釋苦相。后勸自恃。此初文也。苦乃八苦三苦之所惱故。八苦者。一生苦。此有二種。一眾苦所逼故。二餘苦所依故。于母胎中生熟藏間。具受種種極不凈物所逼迫故。正出胎時。后受支體逼切大苦。自後復有老病死等眾苦隨遂。二老苦。時分變壞苦故。三病苦。大種變易苦故。四死苦。壽命變壞苦故。五怨憎會苦。合會生苦故。六愛別離苦。別離生苦故。七求不得苦。所希不果生苦故。如有頌言。趣求諸欲人。常起于希望。諸

【現代漢語翻譯】現代漢語譯本：總的來說，一切都是無常的。這裡特別指出，生是無常的根本，所以才有了『無常』這個名稱。真如（Tathata，事物的真實本性）是恒常存在的，而神我（Atman，一種永恒不變的靈魂）則始終不存在。這個有為之身，本來沒有，現在才產生，所以是有，但並非恒常存在，這與真如不同。真如是本來就存在，最終還會消失，但消失也並非徹底的不存在，這與神我不同。無常的本質就是沒有二元對立的恒常狀態，所以稱為『無常』。其餘三種（苦、空、無我）分別顯示了不同的方面。沒有比衰老和死亡更強大的力量，因為它們會摧毀生命力。以上總體上顯示了一生的無常，衰朽、迅速，唸唸生滅。剎那（ksana，極短的時間單位）的一百二十分之一叫做呾剎那，六十個咀剎那叫做臘縛（lava），三十個臘縛叫做一牟呼粟多（muhurta），十八個牟呼粟多叫做一時，十二個時辰叫做一日，三十日為一月，十二月為一年。這樣的一生，實際上是被切割成無數的生滅瞬間。或者說，『無常』是一個總括性的概念。這種無常，沒有強盛的力量可以阻止它的消滅，沒有堅固的堡壘可以依靠，沒有剛健的力量可以抵抗，只會衰朽、迅速地變化，迷惑人們，所以不能信任它，認為它是恒常不變的。此外，欲界（Kamadhatu，眾生對感官享受有強烈慾望的生存領域）的身體沒有強壯，的身體沒有堅固，無的身體沒有力量，都是衰朽、迅速，不可信任的法。

經文：為苦所惱（乃至）變壞之法。

贊曰：向下觀察逼迫。文中有二部分。首先解釋苦相，然後勸誡不要依賴自身。這是第一部分。苦是被八苦和三苦所困擾。八苦是：一生苦，這有兩種：一是被眾苦所逼迫，二是其餘苦的所依。在母胎中，生殖器官和消化器官之間，承受著各種極不乾淨的東西的逼迫。正當出生時，又受到肢體擠壓的巨大痛苦。此後，又有衰老、疾病、死亡等各種痛苦接踵而至。二是老苦，是時間流逝導致的變壞之苦。三是病苦，是四大元素（地、水、火、風）變化導致的痛苦。四是死苦，是壽命終結導致的痛苦。五是怨憎會苦，是與怨恨的人相遇的痛苦。六是愛別離苦，是與所愛的人分離的痛苦。七是求不得苦，是所希望的事情無法實現的痛苦。正如頌文所說：『追求各種慾望的人，常常心懷希望。』

【English Translation】 English version: Generally, everything is impermanent. Here, it is specifically pointed out that birth is the root of impermanence, hence the name 'impermanence'. True Suchness (Tathata, the true nature of things) is eternally existent, while the Self (Atman, an eternal and unchanging soul) is always non-existent. This conditioned body, originally non-existent, now arises, so it exists, but it is not eternally existent, which is different from True Suchness. True Suchness is originally existent and will eventually disappear, but the disappearance is not a complete non-existence, which is different from the Self. The essence of impermanence is the absence of a dualistic constant state, hence it is called 'impermanence'. The other three (suffering, emptiness, non-self) separately reveal different aspects. There is no stronger force than aging and death, because they destroy life force. The above generally shows the impermanence of a lifetime, decaying, rapid, arising and ceasing moment by moment. One hundred and twenty ksanas (ksana, an extremely short unit of time) are called tatksana, sixty tatksanas are called lava, thirty lavas are called one muhurta, eighteen muhurtas are called one time, twelve times are called one day, thirty days are one month, twelve months are one year. Such a life is actually cut into countless moments of arising and ceasing. Or rather, 'impermanence' is a comprehensive concept. This impermanence has no strong force to prevent its destruction, no solid fortress to rely on, no strong force to resist, it will only decay, change rapidly, and confuse people, so it cannot be trusted and regarded as constant and unchanging. In addition, the body of the desire realm (Kamadhatu, the realm of existence where beings have strong desires for sensory pleasures) is not strong, the body of ** is not solid, the body of ** has no strength, all are decaying, rapid, and untrustworthy dharmas.

Sutra: Afflicted by suffering (up to) the law of change and decay.

Commentary: Looking downward at the pressure. There are two parts in the text. First, explain the aspect of suffering, and then advise not to rely on oneself. This is the first part. Suffering is troubled by the eight sufferings and the three sufferings. The eight sufferings are: the suffering of birth, which has two aspects: one is being forced by all kinds of sufferings, and the other is the basis of other sufferings. In the mother's womb, between the reproductive organs and the digestive organs, one endures the pressure of various extremely unclean things. Just at the time of birth, one suffers great pain from the squeezing of the limbs. After that, there are various sufferings such as aging, sickness, and death that follow. Second is the suffering of old age, which is the suffering of decay caused by the passage of time. Third is the suffering of sickness, which is the suffering caused by the change of the four great elements (earth, water, fire, wind). Fourth is the suffering of death, which is the suffering caused by the end of life. Fifth is the suffering of meeting with those who are hated. Sixth is the suffering of separation from loved ones. Seventh is the suffering of not getting what one wants, which is the suffering caused by the failure to achieve what one hopes for. As the verse says: 'People who pursue various desires often have hope in their hearts.'

欲若不隨。惱壞如箭中。八略攝一切五取蘊苦。粗重不安生苦故。為此八苦之所惱亂。與煩惱病為所依器。多諸過患。一百五苦所隨逐故。變壞之法。不久停故。無常故苦。生分無常為緣故苦苦性可了知。滅分無常為緣故壞苦性可了知。俱分無常為緣故行苦性可了知。故以變壞。而釋苦義。

經。諸仁者(至)所不為怙。

贊曰。勸其不恃也。勿恃惡身而生惑業。諸有智人。名聽慧者。所不恃故。俱恃皆是愚癡眾生。

經。是身如聚法(至)徒顛倒起。

贊曰。次下十句。觀非實有。所執實法。五蘊為性。非實故空。此中五句。身如聚法者。瑜伽八十四云。速增減故。水界生故。思飲食味水所生故。不可揉挼故。非如泥團可令轉變造作余物故。此經言不可撮摩。撮摩者揉挼義。又實非聚。似聚現故。乃能發起有情解故。如浮泡者。三和合生。不久堅住。相似法故。內迷真境。次有業緣。有煩惱潤。所生起故。又速謝起不堅住故。言不久立。如陽炎者。飆動性故。無量種相變異生故。令于所緣顛倒轉故。故從煩惱湯愛所生。如春陽炎。遙看似水。諸熱渴惱鹿。多奔趣之。非水水想。名渴愛生。諸有為身。從諸煩惱渴愛所生。亦復如是。如芭蕉者。中貞本不堅實故。枝葉廣大速即壞故。如明眼人

【現代漢語翻譯】現代漢語譯本：如果慾望不能如願，那惱怒就像箭射中一樣痛苦。總括來說，五取蘊（Five Aggregates of Clinging）包含了一切苦，因為它們是粗重、不安和產生痛苦的根源。因此，我們被這八種苦所困擾，並以煩惱和疾病為依託，帶來許多過患，並伴隨著一百零五種痛苦。這是變壞的法則，不會長久停留，所以是無常的，因此是痛苦的。生起時的無常是痛苦的緣由，可以理解為苦苦（suffering of suffering）的性質；滅去時的無常是痛苦的緣由，可以理解為壞苦（suffering of change）的性質；生滅兩者共同的無常是痛苦的緣由，可以理解為行苦（suffering of pervasive conditionality）的性質。因此，用變壞來解釋痛苦的含義。

經文：諸位仁者，不要依賴這個身體，因為它最終是你們所不能依靠的。

讚頌說：這是勸誡人們不要依賴它。不要依賴這個惡劣的身體而產生迷惑和惡業。那些有智慧的人，也就是聽聞佛法並具有智慧的人，是不會依賴它的。只有愚癡的眾生才會依賴它。

經文：這個身體就像聚集在一起的法（dharma），最終會徒勞地顛倒生起。

讚頌說：接下來的十句經文，是觀察這個身體並非真實存在。我們所執著的真實法，其本質是五蘊（Five Aggregates），因為不是真實的，所以是空性的。這其中有五句，『身體就像聚集在一起的法』，瑜伽行派的著作《瑜伽師地論》（Yogacarabhumi-sastra）第八十四卷中說，因為身體會迅速增長和減少，因為是由水界（water element）所生，因為是思考飲食的味道和水所生，所以是不可揉搓的。不像泥團那樣可以被改變和用來製造其他東西。這裡的經文說『不可撮摩』，『撮摩』就是揉搓的意思。而且，實際上它不是聚集的，只是看起來像聚集的樣子，所以能夠發起有情眾生的理解。就像水泡一樣，由三種條件和合而生，不能長久堅固地存在，只是相似的法。內心迷惑于真實的境界，然後有業力的因緣，有煩惱的滋潤，所以生起。而且迅速消逝，不能堅固地存在，所以說『不久立』。就像陽焰（mirage）一樣，因為風的吹動，產生無數種相的變異，使人們對所緣境產生顛倒的認識。所以從煩惱的湯和愛慾所生。就像春天的陽焰，從遠處看像水一樣，許多因乾渴而煩惱的鹿，會奔向它，認為不是水而是水，這就是渴愛（thirst）的產生。所有有為的身體，都是從各種煩惱和渴愛所生，也是如此。就像芭蕉樹一樣，中間的樹幹原本就不堅實，枝葉廣大但很快就會壞掉。就像明眼人一樣

【English Translation】 English version: If desires are not fulfilled, the vexation is as painful as being struck by an arrow. In summary, the Five Aggregates of Clinging encompass all suffering, as they are the source of heaviness, unease, and the arising of pain. Therefore, we are troubled by these eight kinds of suffering and rely on afflictions and diseases, bringing many faults and being accompanied by one hundred and five kinds of suffering. This is the law of change and decay, not staying for long, so it is impermanent, and therefore it is suffering. The impermanence at the time of arising is the cause of suffering, which can be understood as the nature of 'suffering of suffering'; the impermanence at the time of ceasing is the cause of suffering, which can be understood as the nature of 'suffering of change'; the common impermanence of both arising and ceasing is the cause of suffering, which can be understood as the nature of 'suffering of pervasive conditionality'. Therefore, the meaning of suffering is explained by change and decay.

Sutra: O virtuous ones, do not rely on this body, for it is ultimately something you cannot depend on.

The praise says: This is an exhortation not to rely on it. Do not rely on this evil body and generate delusion and evil karma. Those who are wise, that is, those who hear the Dharma and possess wisdom, do not rely on it. Only foolish beings rely on it.

Sutra: This body is like a collection of dharmas, ultimately arising in vain and perversely.

The praise says: The following ten lines of the sutra are an observation that this body is not truly existent. The real dharma that we cling to is, in its essence, the Five Aggregates, and because it is not real, it is empty. Among these, there are five lines, 'The body is like a collection of dharmas,' the Yogacarabhumi-sastra, volume eighty-four, says that because the body increases and decreases rapidly, because it is born from the water element, because it is born from thinking about the taste of food and water, it is not able to be kneaded. It is not like a lump of mud that can be changed and used to make other things. The sutra here says 'cannot be grasped and rubbed,' 'grasped and rubbed' means kneading. Moreover, in reality, it is not a collection, but only appears to be a collection, so it can initiate the understanding of sentient beings. Like a water bubble, it is born from the combination of three conditions, cannot exist firmly for long, and is only a similar dharma. The mind is deluded by the real realm, and then there is the karmic cause, nourished by afflictions, so it arises. And it disappears quickly, cannot exist firmly, so it is said 'does not stand for long'. Like a mirage, because of the blowing of the wind, countless kinds of appearances of change arise, causing people to have a perverse understanding of the object of perception. Therefore, it is born from the soup of afflictions and craving. Like the mirage in spring, it looks like water from a distance, and many deer troubled by thirst run towards it, thinking it is water when it is not, and this is the arising of thirst. All conditioned bodies are born from various afflictions and craving, and it is also like this. Like a banana tree, the trunk in the middle is originally not firm, the branches and leaves are large but will soon be destroyed. Like a person with clear eyes

持利刀入于林。取端直芭蕉柱。斷其根枝葉。都無所獲。何況有實。如幻事者。譬如幻士。住四衢道。幻作四種諸幻化事。都非實有。顛倒起故。

經。是身如夢(至)唸唸不住。

贊曰。下別五喻。如夢。意說如夢所見。此境非真。虛妄見故。由業感身。業為本質。身如影故。谷靜響聲。都非實有。此聲屬本發處因緣。此身亦爾。屬本因緣。非今別有。如雲如電。如文可知。然攝大乘八喻依他。般若九喻。此中十喻。依他不實。所以成空。依義異故。各據一門。不可和會。

經。是身無主(至)四大為家。

贊曰。下第四觀不自在。合有九句。初六句。正顯空故無我。后三句。復顯無我故空。此初也。主者總名。次四是別名。后一句總顯無我。主謂主宰。我之總名故。地無常定主故以為喻。我是自在。緣三世故。有情者。在過去世。至於今故。命者。現壽可存活故。補特伽羅。此云數取趣。數數流轉取五趣故。從今現在取未來故。此凡夫外道計執三世總別之我。今舉四大虛空為喻。期體皆無。總身以四大為家。假合所成。由來不實。故無我也。我必常一。非假他故。蘊界處法。非常一故。舊經五句。無此數取趣。仍非次第。此四別我。與金剛般若天親論同。

經。是身為空(至)風

【現代漢語翻譯】現代漢語譯本：『拿著鋒利的刀進入森林，選取筆直的芭蕉樹幹，砍斷它的根、枝、葉，最終一無所獲，更何況是果實呢？』這就像幻術一樣。比如幻術師，站在十字路口，變幻出各種各樣的幻象，這些都不是真實的，都是由顛倒妄想產生的。

經文：『這個身體就像夢一樣（乃至）唸唸不住。』

讚頌說：下面分別用五個比喻。如夢，意思是說像夢中所見，這些境界不是真實的，因為是虛妄的見解。由業力感召而生身，業是本質，身體就像影子一樣。山谷空曠，回聲響起，都不是真實的。這聲音屬於最初發聲的因緣。這個身體也是這樣，屬於最初的因緣，不是現在才有的。如雲如電，文中的意思很明顯。然而，《攝大乘論》有八個比喻，般若經典有九個比喻，這裡有十個比喻，都是依據依他起性不真實，所以才成空。因為依據的意義不同，各自依據一個方面，不可混為一談。

經文：『這個身體沒有主宰（乃至）以四大為家。』

讚頌說：下面第四個觀察是不自在。合起來有九句。前六句，正是爲了顯示空性而說無我。后三句，又爲了顯示無我而說空性。這是第一個方面。『主』是總的名稱。其次的四個是別的名稱。最後一句總的顯示無我。主，就是主宰，是『我』的總稱。地沒有常定的主宰，所以用它來做比喻。『我』是自在的，緣於三世的緣故。『有情』，是指在過去世，直到現在。『命』，是指現在的壽命可以存活。『補特伽羅』，這裡翻譯為『數取趣』，是說一次又一次地流轉，取五趣的緣故，從現在取未來世的緣故。這些是凡夫外道計執的三世總別之『我』。現在舉四大虛空作為比喻，期望身體都是虛無的。總的來說，身體以四大為家，是假合而成的，本來就不真實，所以沒有『我』。『我』必定是常一的，不是依賴其他而存在的。蘊、界、處等法，不是常一的緣故。舊的經文有五句，沒有這個『數取趣』，也不是有次第的。這四個別的『我』，與《金剛般若經》天親菩薩的論述相同。

經文：『這個身體是空的（乃至）風……』

【English Translation】 English version: 『Holding a sharp knife, one enters the forest to select a straight banana tree trunk. Cutting off its roots, branches, and leaves, one ultimately obtains nothing, let alone any fruit.』 This is like an illusion. For example, a magician stands at a crossroads and conjures up various illusions, none of which are real, as they arise from inverted perceptions.

Sutra: 『This body is like a dream (and so on) constantly changing.』

Commentary: The following uses five metaphors separately. 『Like a dream』 means that what is seen in a dream is not real, because it is a false perception. The body arises from karmic influence, with karma as its essence. The body is like a shadow. The echo in a silent valley is not real. This sound belongs to the original cause and condition of the sound. This body is also like that, belonging to the original cause and condition, not something newly existing. 『Like a cloud』 and 『like lightning』 are clear in the text. However, the eight metaphors in the Mahāyānasaṃgraha, the nine metaphors in the Prajñā, and the ten metaphors here, all rely on the unreal nature of dependent origination, thus becoming empty. Because the meanings they rely on are different, each is based on one aspect, and they cannot be reconciled.

Sutra: 『This body has no owner (and so on) with the four great elements as its home.』

Commentary: The fourth contemplation below is on non-self-mastery. Together, there are nine sentences. The first six sentences directly reveal no-self because of emptiness. The last three sentences further reveal emptiness because of no-self. This is the first aspect. 『Owner』 is a general term. The next four are specific terms. The last sentence generally reveals no-self. 『Owner』 means master, the general name for 『self』. The earth has no constant and fixed owner, so it is used as a metaphor. 『Self』 is independent, because it is related to the three times. 『Sentient being』 refers to being in the past, up to the present. 『Life』 refers to the present lifespan that can survive. 『Pudgala』 is translated here as 『number-taker』, meaning repeatedly transmigrating and taking the five realms, taking the future from the present. These are the general and specific 『selves』 of the three times that ordinary people and non-Buddhists cling to. Now, the four great elements and space are used as metaphors, hoping that the body is empty. In general, the body takes the four great elements as its home, being a false composite, originally unreal, so there is no 『self』. 『Self』 must be constant and one, not dependent on others. The aggregates, realms, and sense bases are not constant and one. The old sutra has five sentences, without this 『number-taker』, and it is also not in order. These four separate 『selves』 are the same as the discussion in the Vajracchedikā Prajñāpāramitā Sūtra and Vasubandhu's commentary.

Sutra: 『This body is empty (and so on) wind…』

力所轉。

贊曰。下之三句。無我故空。二行隨一。得入真故。以離我及我所故空。無實知故無我。無我故空。更無有因能作于身。但為風所動故。無我所無我所故空。若是我所。必我作故。以彼空行空我我所故。對法論言。蘊界處中。我我所非有。所以成空。

經。是身不凈(至)必歸磨滅。

贊曰。下觀可厭污。合有七句。此中有二。不凈有五。一種子不凈。感業所招。父母精血所共成故。二住所不凈。于其母胎生熟藏間。所依位故。三自相不凈。三十六物所整合故。四共相不凈。九孔常流清穢惡故。五畢竟不凈。身壞以後成糞成灰等故。故言不凈穢惡充滿。雖複種種涂香洗浴。終必歸於不凈臭穢。是身虛危。誰非不凈。不凈之物。必是虛偽。歸磨滅故。

經。是身多患(至)之所逼迫。

贊曰。此中二句。多過患者。多病患故。四百四病者。一大不調。一百一病生。四大不調。故有爾病。一大為本。所起為百。此據總數。上多至百。下至一故。或由十十惡業道因。感此四大所起果身。故各成百。十十惡業道者。返其百福莊嚴身故。一自作十惡。二教他作。三贊難作。四慶慰作。五少分作。六多分作。七全分作。八少時作。九長時作。十盡形作十惡業道。故得果時。有此四大。及

【現代漢語翻譯】現代漢語譯本力所轉移。

贊曰：下面的三句，因為沒有『我』(ātman)的緣故是空(śūnyatā)的。兩種修行方式隨一而行，就能進入真諦的境界。因為遠離了『我』(ātman)和『我所』(ātmanīya)的緣故是空的，因為沒有真實的認知所以無我。沒有『我』(ātman)的緣故是空的，更沒有其他的因能夠作用於身體，只是被風所驅動的緣故。沒有『我所』(ātmanīya)的緣故是空的，如果是『我所』(ātmanīya)，必定是我所造作的緣故。因為那空行空掉了『我』(ātman)和『我所』(ātmanīya)的緣故。《對法論》說，在蘊(skandha)、界(dhātu)、處(āyatana)中，『我』(ātman)和『我所』(ātmanīya)是不存在的，所以才成就了空性(śūnyatā)。

經：這個身體是不清凈的，最終必定歸於磨滅。

贊曰：下面觀察這個身體是令人厭惡和污穢的，總共有七句。這裡面有兩句，不清凈的有五種：第一是種子不清凈，由業力感召，由父母的精血共同形成。第二是住所不清凈，在母親的胎中，生臟和熟臟之間，所依賴的位置不清凈的緣故。第三是自相不清凈，由三十六種不凈物所整合。第四是共相不清凈，九孔經常流出不清凈的污穢之物。第五是畢竟不清凈，身體壞滅以後變成糞便、灰燼等等。所以說不清凈、污穢充滿。即使再用各種涂香洗浴，最終也必定歸於不清凈和臭穢。這個身體虛假而危險，誰能說它不是不清凈的呢？不清凈的東西，必定是虛偽的，因為最終要歸於磨滅。

經：這個身體多有疾病，被各種痛苦所逼迫。

贊曰：這裡面有兩句，多有過患，是因為多有疾病的緣故。四百零四種疾病，是因為四大(mahābhūta)不調和，就會產生一百零一種疾病。四大(mahābhūta)不調是根本原因，所引起的疾病有一百種。這裡是按照總數來說的，多的時候有一百種，少的時候有一種。或者由於十十惡業道的因，感得這四大(mahābhūta)所起的果報之身。所以各自成就一百種疾病。十十惡業道，是反過來莊嚴百福的身體。第一是自己作十惡，第二是教他人作，第三是讚歎隨喜作，第四是慶幸慰問作，第五是少分作，第六是多分作，第七是全分作，第八是短時作，第九是長時作，第十是盡形壽作十惡業道。所以在得到果報的時候，有這四大(mahābhūta)以及

【English Translation】 English version That which is transformed by force.

Commentary: The following three lines indicate that because there is no 'self' (ātman), it is empty (śūnyatā). By following either of the two practices, one can enter the realm of truth. Because it is empty due to being separated from 'self' (ātman) and 'what belongs to self' (ātmanīya), and because there is no real knowledge, there is no self. Because there is no 'self' (ātman), it is empty, and there is no other cause that can act on the body, but it is only moved by the wind. Because there is no 'what belongs to self' (ātmanīya), it is empty. If it were 'what belongs to self' (ātmanīya), it would necessarily be made by me. Because that empty practice empties 'self' (ātman) and 'what belongs to self' (ātmanīya). The Abhidharma states that in the aggregates (skandha), elements (dhātu), and sense bases (āyatana), 'self' (ātman) and 'what belongs to self' (ātmanīya) do not exist, therefore emptiness (śūnyatā) is achieved.

Sutra: This body is impure and will inevitably return to decay.

Commentary: The following observation is that this body is disgusting and filthy, totaling seven lines. Among them, there are two lines, and there are five types of impurity: First, the impurity of the seed, summoned by karmic forces, jointly formed by the essence and blood of the parents. Second, the impurity of the dwelling place, in the mother's womb, between the raw and cooked organs, the position it relies on is impure. Third, the impurity of its own form, composed of thirty-six impure substances. Fourth, the impurity of the common form, the nine orifices constantly flowing with impure and foul substances. Fifth, the ultimate impurity, after the body is destroyed, it becomes feces, ashes, and so on. Therefore, it is said to be impure and filled with filth. Even with various fragrant ointments and bathing, it will ultimately return to impurity and foulness. This body is false and dangerous, who can say it is not impure? Impure things must be false, because they will ultimately return to decay.

Sutra: This body has many diseases and is oppressed by various sufferings.

Commentary: There are two lines here, with many faults, because there are many diseases. Four hundred and four diseases, because the four great elements (mahābhūta) are not in harmony, one hundred and one diseases will arise. The disharmony of the four great elements (mahābhūta) is the root cause, and the diseases caused are one hundred. This is according to the total number, with a maximum of one hundred and a minimum of one. Or due to the causes of the ten tenfold evil deeds, one receives this body of retribution caused by the four great elements (mahābhūta). Therefore, each achieves one hundred diseases. The ten tenfold evil deeds are the reverse of adorning the body with a hundred blessings. First, committing the ten evils oneself, second, teaching others to commit them, third, praising and rejoicing in committing them, fourth, congratulating and comforting those who commit them, fifth, committing a small part, sixth, committing a large part, seventh, committing the whole part, eighth, committing them for a short time, ninth, committing them for a long time, tenth, committing the ten evil deeds for the rest of one's life. Therefore, when receiving the retribution, there are these four great elements (mahābhūta) and

四大所生。各一百病。合名四百四病。如水墜級者。西方水井。如此古人旁穿其井。以為近道。近道名墜。級謂階道。以木為蹬級。扱況坑入出。亭中取水。年深日久。自致朽爛。身亦如是。或級謂級索。日久自朽。身亦如是。舊云丘井。乃意難知。

經。是身無定(至)所共合成。

贊曰。此有三句。不定常主。彼要常死。煩惱如怨賊。四大如毒蛇。遍體充滿。如腐草為積。名為空聚。蘊處界聚身空無有實。其義亦爾。舊亦少異。智者當知。

經。諸仁者(至)應起欣樂。

贊曰。下次勸求。于中有三。初總票勸。所以者何下。次示相勸。諸仁者如來之身功德如是下。后結成勸。此初文也。結前生后。標勸相故。

經。所以者何。

贊曰。下示相勸。初徴后顯。此徴詞也。有何所以。厭如是身。欣如來身。

經。如來身者(至)共所整合。

贊曰。下顯示相有三。初示法身相。后示報化相。此初文也。諸佛法身。真如。恒沙萬德。性共整合。現隱難知。但可總說。故言無量善法成也。

經。從修無量(至)智慧所生。

贊曰。下顯報化二身功德。金剛般若云。一切諸佛。從此經出。一切如來。從此經生。法身顯故。報身實德。化體化成。實假雖殊。

【現代漢語翻譯】現代漢語譯本四大（地、水、火、風）所生，各有百種疾病，合起來稱為四百四病。就像水從高處墜落一樣。西方的水井，古人這樣在旁邊穿鑿水井，是爲了取水的近路。近路叫做『墜』，級指的是階梯，用木頭做成臺階，用來在深坑中上下取水。亭子里的水井，年深日久，自然會導致朽爛。身體也是這樣。或者『級』指的是井繩，時間長了也會自然朽爛，身體也是這樣。舊的說法是『丘井』，意思難以理解。

經：這個身體沒有定性，是四大共同合成的。

贊曰：這裡有三句。不定、無常、無主。它們必定會死亡。煩惱就像怨賊，四大就像毒蛇，遍佈全身，就像腐爛的草堆積在一起，名為『空聚』。五蘊、十二處、十八界聚合的身體是空虛的，沒有實在的。道理也是這樣。舊的說法略有不同，智者應當知曉。

經：諸位仁者，應當發起欣樂之心。

贊曰：下面勸導人們去追求（佛身）。其中有三點。首先是總體的勸導。『所以者何』（為什麼）以下，其次是展示（佛身）的勸導。『諸位仁者，如來之身功德如是』以下，最後是總結性的勸導。這是第一段文字。總結前文，開啟後文，標明勸導的相狀。

經：為什麼呢？

贊曰：下面展示（佛身）的勸導。先提出問題，後進行闡釋。這是提問的詞語。有什麼原因要厭惡這樣的身體，欣求如來的身體呢？

經：如來的身體，是由無量善法共同整合的。

贊曰：下面顯示（佛身）的相狀，有三種。首先是顯示法身相，然後是顯示報身和化身相。這是第一段文字。諸佛的法身，是真如（事物的本性），具有恒河沙數般的功德，是自性共同整合的。顯現和隱藏難以知曉，只能總體上來說。所以說是由無量善法成就的。

經：從修習無量功德，智慧所生。

贊曰：下面顯示報身和化身兩種身體的功德。《金剛般若經》說：『一切諸佛，從此經出。一切如來，從此經生。』法身顯現的緣故，報身是真實的功德，化身是化現的形體。真實和虛假雖然不同，

【English Translation】 English version Born of the Four Great Elements (earth, water, fire, and wind), each element gives rise to one hundred diseases, collectively known as the Four Hundred and Four Diseases. It is like water falling from a high place. The water wells in the West, the ancients drilled wells alongside them to create a shortcut for drawing water. The shortcut is called 『descent,』 and 『level』 refers to the steps, made of wood, used to climb in and out of the deep pit to fetch water. The well in the pavilion, over time, will naturally decay. The body is also like this. Or 『level』 refers to the well rope, which will naturally rot over time, and so is the body. The old saying is 『mound well,』 the meaning of which is difficult to understand.

Sutra: This body is impermanent and is a composite of the Four Great Elements.

Commentary: Here are three sentences: impermanent, without constancy, and without a master. They are bound to die. Afflictions are like vengeful thieves, and the Four Great Elements are like poisonous snakes, filling the entire body, like a pile of rotten grass, called an 『empty aggregate.』 The body, composed of the five aggregates, twelve entrances, and eighteen realms, is empty and without substance. The principle is also like this. The old saying is slightly different; the wise should know.

Sutra: All virtuous ones, you should give rise to joy and delight.

Commentary: The following encourages people to seek (the Buddha's body). There are three points. First, a general encouragement. Following 『Why is that?』; second, an encouragement by showing (the Buddha's body). Following 『All virtuous ones, the merits of the Tathagata』s body are like this』; and finally, a concluding encouragement. This is the first passage. It summarizes the previous and opens the following, marking the appearance of encouragement.

Sutra: Why is that?

Commentary: The following shows the encouragement (of the Buddha's body). First, pose the question, then explain it. This is the word of questioning. What reason is there to detest such a body and seek the body of the Tathagata?

Sutra: The body of the Tathagata is composed of immeasurable good dharmas.

Commentary: The following shows the appearance (of the Buddha's body), there are three types. First, showing the Dharmakaya (法身) [Dharma body] aspect, then showing the Sambhogakaya (報身) [Reward body] and Nirmanakaya (化身) [Transformation body] aspects. This is the first passage. The Dharmakaya of all Buddhas is Suchness (真如) [the true nature of things], possessing merits like the sands of the Ganges, and is a composite of self-nature. Manifestation and concealment are difficult to know, and can only be generally stated. Therefore, it is said to be accomplished by immeasurable good dharmas.

Sutra: Born from cultivating immeasurable merits and wisdom.

Commentary: The following shows the merits of the Sambhogakaya and Nirmanakaya. The Diamond Sutra says: 『All Buddhas come from this Sutra. All Tathagatas are born from this Sutra.』 Because the Dharmakaya is manifest, the Sambhogakaya is real merit, and the Nirmanakaya is a transformed form. Although reality and illusion are different,

因無別故。初總德因。后別德因。此總德因也。恒沙萬德。福智攝故。佛身功德。皆唯無漏。此下說因。亦皆無漏。

經。修無量(至)智見所生。

贊曰。下顯別德因。有十五句。此中一因。從五蘊生。一戒蘊。一切無漏戒為性。二定蘊。一切無漏定為性。三慧蘊。一切無漏緣有為慧為性。四解脫蘊。一切無漏勝解數為性。五解脫智見蘊。緣一切無為解脫無漏智為性。此五勝故。積聚多故。偏立為蘊。小乘舊名五分法身。

經。從修慈悲(至)願力智生。

贊曰。此有二句。初四無量。佛為實觀。次十婆羅密多。調伏寂靜。皆唯凈戒。靜慮解脫等持等至。皆唯是定。余如自名。前已說故。

經。從修一切(至)修止觀生。

贊曰。此有五句。從修一切到彼岸生者。菩薩所修二利方行。皆令行者能到彼岸。皆名波羅蜜多。十六勝故。偏得其名。今顯通義。故余萬行。皆名到彼岸。舊云方便。六通方便六通之義。如威力中已略分別。三明者。一宿命明。二生死智明。三漏盡明。此即三通。除摧障故。妙用難測。作用弘廣。立以通名。此除三際愚。照深遠故。復立為明。菩提分法。止觀定慧。並如前說。

經。從修十力(至)善法生。

贊曰。此有四句。十力無畏十八

【現代漢語翻譯】現代漢語譯本因為沒有差別。最初是總的功德之因，之後是特別的功德之因。這是總的功德之因。像恒河沙一樣多的功德，被福德和智慧所包含。佛身的功德，全部都是無漏的。以下所說的因，也全部都是無漏的。

經文：修無量（至）智見所生。

贊曰：下面顯示特別的功德之因，有十五句。這其中一個因，是從五蘊產生的。一是戒蘊，以一切無漏戒為體性。二是定蘊，以一切無漏定為體性。三是慧蘊，以一切無漏的緣于有為法的智慧為體性。四是解脫蘊，以一切無漏的殊勝的解脫數量為體性。五是解脫智見蘊，以緣於一切無為解脫的無漏智慧為體性。這五種殊勝，積累眾多，所以特別立為蘊。小乘舊時稱為五分法身。

經文：從修慈悲（至）願力智生。

贊曰：這裡有兩句。最初是四無量心，佛以真實的觀照來修習。其次是十波羅蜜多（Ten Pāramitās），調伏寂靜，全部都是清凈的戒律。靜慮、解脫、等持、等至，全部都是禪定。其餘的就像它們自身的名字一樣。前面已經說過了。

經文：從修一切（至）修止觀生。

贊曰：這裡有五句。從修一切到彼岸生，菩薩所修的利益自己和利益他人的行為，都令修行者能夠到達彼岸，都叫做波羅蜜多（Pāramitā）。十六種殊勝，特別得到這個名稱。現在顯示通用的意義，所以其餘的萬種修行，都叫做到達彼岸。舊時稱為方便。六通方便六通的意義，已經在威力中略微分別過了。三明，一是宿命明，二是生死智明，三是漏盡明。這就是三通。因為能摧毀障礙，妙用難以測度，作用弘大廣泛，所以立為通名。這能去除三際的愚昧，照亮深遠之處，所以又立為明。菩提分法，止觀定慧，都和前面所說的一樣。

經文：從修十力（至）善法生。

贊曰：這裡有四句。十力（Ten Powers of a Buddha）、無畏（Four Fearlessnesses of a Buddha）、十八

【English Translation】 English version Because there is no difference. Initially, it is the cause of general merit; later, it is the cause of specific merit. This is the cause of general merit. Merits as numerous as the sands of the Ganges are encompassed by blessings and wisdom. The merits of the Buddha's body are all unconditioned (anāsrava). The causes mentioned below are also all unconditioned.

Sūtra: From cultivating immeasurable (to) born of wisdom and insight.

Commentary: Below, the specific causes of merit are revealed, consisting of fifteen lines. Among these, one cause arises from the five aggregates (skandha). First, the aggregate of morality (śīla-skandha), whose nature is all unconditioned morality. Second, the aggregate of concentration (samādhi-skandha), whose nature is all unconditioned concentration. Third, the aggregate of wisdom (prajñā-skandha), whose nature is all unconditioned wisdom related to conditioned phenomena. Fourth, the aggregate of liberation (vimukti-skandha), whose nature is all unconditioned, excellent enumeration of liberation. Fifth, the aggregate of knowledge and vision of liberation (vimukti-jñānadarśana-skandha), whose nature is unconditioned wisdom related to all unconditioned liberation. Because these five are excellent and accumulated greatly, they are specifically established as aggregates. In the old terminology of the Hīnayāna, they are called the five divisions of the Dharma body (pañca-dharma-skandha).

Sūtra: From cultivating loving-kindness and compassion (to) born of the wisdom of vows.

Commentary: Here, there are two lines. Initially, the four immeasurables (catasro apramāṇāḥ), the Buddha cultivates with true contemplation. Next, the ten Pāramitās (Ten Pāramitās), which subdue and pacify, are all pure morality. Dhyāna (meditative absorption), liberation, samādhi (concentration), samāpatti (attainment), are all concentration. The rest are as their names suggest, as mentioned before.

Sūtra: From cultivating all (to) born of śamatha-vipassanā (calm abiding and insight).

Commentary: Here, there are five lines. From cultivating all to reaching the other shore, the practices of benefiting oneself and benefiting others cultivated by Bodhisattvas enable practitioners to reach the other shore, and are all called Pāramitā (Pāramitā). Because of sixteen superior qualities, they particularly obtain this name. Now, the general meaning is revealed, so the remaining myriad practices are all called reaching the other shore. Formerly, they were called skillful means (upāya). The meaning of the six superknowledges (ṣaṭ-abhijñā) as skillful means has been briefly distinguished in the section on power. The three kinds of knowledge (trayo vidyāḥ) are: first, knowledge of past lives (pūrva-nivāsānusmṛti-jñāna); second, knowledge of the death and rebirth of beings (cyuty-utpāda-jñāna); third, knowledge of the extinction of defilements (āsravakṣaya-jñāna). These are the three superknowledges. Because they eliminate obstacles, their wondrous functions are difficult to fathom, and their effects are vast and extensive, they are established with the name 'superknowledge'. This removes the ignorance of the three times (past, present, future), and illuminates the profound and distant, so it is also established as 'knowledge'. The factors of enlightenment (bodhipākṣika-dharmāḥ), śamatha (calm abiding) and vipassanā (insight), concentration and wisdom, are all as previously described.

Sūtra: From cultivating the ten powers (to) born of wholesome dharmas.

Commentary: Here, there are four lines. The ten powers (Ten Powers of a Buddha), the four fearlessnesses (Four Fearlessnesses of a Buddha), the eighteen

不共。並如前說。斷惡集善。聖道能故。

經。從修諦實(至)清凈業生。

贊曰。此有三句。一諦實生。證實諦理。或行實行。或諦實語之所生故。不放逸生。防惡修善之所起故。清凈業生。廣運三樂所生起故。

經。諸仁者(至)發心求證。

贊曰。下結成勸有二。一勸證果。二歡修因。或初勸證佛法身。后勸修報化因。此初文也。皆應發心求當果證。或理不可生。但求證會。舊文唯一。無此二殊。

經。汝等欲得(至)三菩提心。

贊曰。此勸修因。因即菩提心。或勸修報化因。報化因者。菩提心是。欲得此身斷諸有情煩惱業病。乃斷四大違損病者。當發無上正等覺心。正等覺心。二利因故。得佛身者自利。斷他病者者利他。

經。是無垢稱(至)三菩提心。

贊曰。此下第三明利益。

聲聞品

此下二品。別敘昔權。權有二。一權化聲聞。二權化菩薩。權巧示疾。希問濟生。佛命聲聞。令慰大士。彼皆詞退。昔屈高人。今辨彼事。故名聲聞品。舊云弟子品。形同佛相。偏得其名。佛知聲聞識非彼子對。乃顯彼高德。所以命之。欲令二乘有取捨故。

經。時無垢稱(至)來問我癡。

贊曰。此品有二。初巧權心念希佛垂哀。后大聖

【現代漢語翻譯】現代漢語譯本：不共（與衆不同的，獨特的）。如同前面所說，斷除惡行，積聚善行，這是聖道的力量所致。

經文：從修習諦實（satya，真理）開始，直至清凈業的產生。

讚語說：這裡有三句話。一是諦實生，證實諦的道理，或者實行實修，或者由真實不虛的語言所生。二是不放逸生，防止惡行，修習善行所生起。三是清凈業生，廣泛地運用三種快樂所生起。

經文：諸位仁者，都應當發心求證。

讚語說：下面總結勸勉有兩點。一是勸證果，二是歡喜修因。或者最初勸證佛法身（Dharmakaya），後來勸修報身（Sambhogakaya）和化身（Nirmanakaya）之因。這是第一點，都應當發心求得當來的果證，或者理不可生，但求證悟體會。舊的譯文只有一種說法，沒有這兩種區別。

經文：你們想要得到三菩提心（anuttara-samyak-sambodhi-citta，無上正等覺之心）。

讚語說：這是勸勉修因，因就是菩提心。或者勸勉修報身和化身之因，報身和化身之因就是菩提心。想要得到此身，斷除一切有情眾生的煩惱業病，乃至斷除四大（四大元素：地、水、火、風）不調所引起的疾病，應當發起無上正等覺之心。正等覺之心是自利利他的原因。得到佛身是自利，斷除他人疾病是利他。

經文：這位無垢稱（Vimalakirti，維摩詰）發起了三菩提心。

讚語說：下面第三部分說明利益。

聲聞品

下面兩品，分別敘述過去權宜之計。權宜之計有兩種，一是權巧化現聲聞（Sravaka），二是權巧化現菩薩（Bodhisattva）。權巧示現疾病，希望有人來問候救濟。佛陀命令聲聞，去慰問大士（菩薩）。他們都推辭了，過去曾屈服於高人。現在辨明這些事情，所以叫做聲聞品。舊的譯本叫做弟子品，外形如同佛相，偏頗地得到了這個名稱。佛陀知道聲聞的見識不能與菩薩相比，所以顯揚他們的高德，因此命令他們去，想要讓二乘（聲聞乘和緣覺乘）有所取捨。

經文：當時，無垢稱心想，希望佛陀垂憐我這個愚癡的人。

讚語說：這一品有兩部分。起初是巧妙地用心念希望佛陀垂憐，後來是大聖...

【English Translation】 English version: Not shared (unique, distinct). As previously stated, cutting off evil deeds and accumulating good deeds is due to the power of the holy path.

Sutra: Starting from the practice of satya (truth), until the generation of pure karma.

The commentary says: There are three sentences here. First, 'born from satya,' which confirms the principle of truth, or practicing actual cultivation, or born from truthful and unwavering words. Second, 'born from non-negligence,' which arises from preventing evil deeds and cultivating good deeds. Third, 'born from pure karma,' which arises from the extensive application of the three kinds of joy.

Sutra: All you virtuous ones, should aspire to seek enlightenment.

The commentary says: The following conclusion has two points. First, to encourage the attainment of the fruit; second, to rejoice in cultivating the cause. Or initially encourage the attainment of the Dharmakaya (Buddha's Dharma body), and later encourage the cultivation of the causes for the Sambhogakaya (enjoyment body) and Nirmanakaya (emanation body). This is the first point, all should aspire to attain the appropriate fruit in the future, or the principle cannot be born, but seek to realize and experience it. The old translation has only one saying, without these two distinctions.

Sutra: You who wish to attain the anuttara-samyak-sambodhi-citta (supreme perfect enlightenment mind).

The commentary says: This is to encourage the cultivation of the cause, the cause being the Bodhicitta (mind of enlightenment). Or encourage the cultivation of the causes for the Sambhogakaya and Nirmanakaya, the causes for the Sambhogakaya and Nirmanakaya being the Bodhicitta. Those who wish to attain this body, to cut off the afflictions, karma, and illnesses of all sentient beings, and even to cut off the illnesses caused by the imbalance of the four great elements (earth, water, fire, wind), should arouse the supreme perfect enlightenment mind. The mind of perfect enlightenment is the cause of benefiting oneself and others. Attaining the Buddha's body is benefiting oneself, and cutting off the illnesses of others is benefiting others.

Sutra: This Vimalakirti (immaculate fame) aroused the anuttara-samyak-sambodhi-citta.

The commentary says: The third part below explains the benefits.

Sravaka Chapter

The following two chapters separately narrate the expedient measures of the past. There are two kinds of expedient measures, one is the expedient manifestation of Sravakas (hearers), and the other is the expedient manifestation of Bodhisattvas. Skillfully manifesting illness, hoping that someone will come to inquire and provide relief. The Buddha ordered the Sravakas to comfort the great beings (Bodhisattvas). They all declined, having submitted to superior beings in the past. Now clarifying these matters, hence it is called the Sravaka Chapter. The old translation is called the Disciple Chapter, the form resembling the Buddha's appearance, biasedly obtaining this name. The Buddha knows that the knowledge of the Sravakas cannot compare to that of the Bodhisattvas, so he manifests their high virtues, therefore ordering them to go, wanting the two vehicles (Sravakayana and Pratyekabuddhayana) to have choices to make.

Sutra: At that time, Vimalakirti thought, hoping that the Buddha would have compassion on me, this foolish person.

The commentary says: This chapter has two parts. Initially, skillfully using thought to hope that the Buddha would have compassion, later the great sage...

悲慈別問令往。此初文也。寢者眠。頓者因。示臥危蔦招問疾故。

經。爾時世尊(至)哀愍彼故。

贊曰。下大聖慈悲別問令往。大文有三。初票令問之意。次命十德。皆詞不堪。后結類。聲聞皆辭不散。此初文也。十大聲聞。略為五對。內寂身心。外彰詞理。偏濟貧苦。等現慈悲。訓示初機。教成先學。隨通御善。令悔息愆。贊說出家。規乞供侍。彼隨對摺。若便緘言。道跡既殊。權方遂異。由此十聖詞屈。為五對以區分。

經。告舍利子(至)問安其疾。

贊曰。下命十德。皆詞不堪。文皆有二。一命。二詞。此命也。

經。舍利子(至)詣彼問疾。

贊曰。下調也。文各有三。初總陳道屈。次別顯理窮。后結答由詞。卑躬請退。此初文也。鹙子雖寂身心。不能亡形三界。除囂入靜。不能即寂而用。因斯被屈。故答無堪。

經。所以者何。

贊曰。下顯理窮。文皆有二。初徴。后顯。此徴也。

經。憶念我者(至)宴坐樹下。

贊曰。下顯窮詞。文皆有二。初陳已事。后顯他詞。此初文也。若作晏(烏間反)默也。今為晏(烏見反)安也。入滅盡定。以有漏六識起必勞慮。厭患彼故。今令不行。已無漏七。故唯說六。就二乘者。入非想定無漏心

【現代漢語翻譯】現代漢語譯本悲慈別問令往：這是第一段文字。寢者，指睡眠。頓者，指因循。這裡顯示了佛陀因臥床的危象而招來詢問疾病的原因。

經文：爾時世尊（至）哀愍彼故。

贊曰：下面是大聖慈悲，特別派遣使者前去問候。這段文字分為三部分。首先是派遣使者問候的意圖。其次是命令十大弟子，但他們都表示無法勝任。最後總結說，所有的聲聞弟子都推辭不前往。這是第一段文字。十大聲聞弟子，大致可以分為五對。內在寂靜身心，外在彰顯詞理。偏重救濟貧苦，平等展現慈悲。訓示初學者，教導已入門者。隨順通達御善，使人悔過停止惡行。讚美出家功德，規範乞食供養。他們各自應對不同的情況，如果沉默不語，那麼修道的足跡就會變得不同，權宜之法也會隨之改變。因此，這十位聖者都表示無法勝任，所以分為五對來區分。

經文：告舍利子（至）問安其疾。

贊曰：下面是命令十大弟子，但他們都表示無法勝任。這段文字分為兩部分。一是命令，二是推辭。這裡是命令的部分。

經文：舍利子（至）詣彼問疾。

贊曰：下面是調伏。這段文字各有三部分。首先總述道義的屈折，其次分別闡明道理的窮盡，最後總結回答的原因在於言辭的不足，謙卑地請求退卻。這是第一段文字。舍利弗雖然寂靜身心，但不能忘卻形體存在於三界之中。雖然能夠去除喧囂進入寂靜，但不能立即在寂靜中發揮作用。因此被認為無法勝任，所以回答說自己沒有能力。

經文：所以者何？

贊曰：下面是闡明道理的窮盡。這段文字分為兩部分。首先是提問，然後是闡明。這裡是提問的部分。

經文：憶念我者（至）宴坐樹下。

贊曰：下面是闡明窮盡言辭。這段文字分為兩部分。首先陳述自己的事情，然後闡明他人的言辭。這是第一段文字。如果作『晏』（烏間反），意思是沉默。現在作『晏』（烏見反），意思是安寧。進入滅盡定，因為有漏的六識生起必然會勞累思慮，厭惡這些，所以現在不讓他們去。已經沒有有漏的七識，所以只說六識。就二乘來說，進入非想定就沒有無漏的心。

【English Translation】 English version 'Bei Ci Bie Wen Ling Wang': This is the beginning text. 'Qin' means sleep. 'Dun' means following old ways. It shows the reason for inviting inquiries about illness due to the Buddha's dangerous lying down.

Sutra: 'At that time, the World Honored One (to) had compassion for them.'

Commentary: The following is the Great Sage's compassion, specially sending messengers to inquire. This text is divided into three parts. First, the intention of sending messengers to inquire. Second, the command to the ten great disciples, but they all said they were not competent. Finally, it concludes that all the Shravaka disciples declined to go. This is the first text. The ten great Shravaka disciples can be roughly divided into five pairs. Inwardly tranquilizing body and mind, outwardly manifesting words and principles. Focusing on relieving the poor and suffering, equally showing compassion. Instructing beginners, teaching those who have already entered. Following and understanding how to control goodness, causing people to repent and stop evil deeds. Praising the merits of leaving home, regulating begging for alms. They each deal with different situations. If they remain silent, then the traces of cultivation will become different, and expedient methods will also change accordingly. Therefore, these ten saints all said they were not competent, so they are divided into five pairs to distinguish them.

Sutra: 'Told Shariputra (to) inquire about his health.'

Commentary: The following is the command to the ten great disciples, but they all said they were not competent. This text is divided into two parts. One is the command, and the other is the refusal. This is the command part.

Sutra: 'Shariputra (to) went to inquire about his health.'

Commentary: The following is taming. This text has three parts each. First, a general statement of the bending of the Dao; second, a separate explanation of the exhaustion of the principles; and finally, a conclusion that the reason for the answer lies in the inadequacy of words, humbly requesting to withdraw. This is the first text. Although Shariputra is tranquil in body and mind, he cannot forget that the body exists in the Three Realms. Although he can remove the noise and enter tranquility, he cannot immediately function in tranquility. Therefore, he was considered incompetent, so he replied that he was not capable.

Sutra: 'Why is that?'

Commentary: The following is to explain the exhaustion of the principles. This text is divided into two parts. First is the question, and then is the explanation. This is the question part.

Sutra: 'Those who remember me (to) sit in meditation under the tree.'

Commentary: The following is to explain the exhaustion of words. This text is divided into two parts. First, state one's own affairs, and then explain the words of others. This is the first text. If it is written as '晏' (pronounced 'wu jian' in reverse), it means silence. Now it is written as '晏' (pronounced 'wu jian'), which means peace. Entering the extinction samadhi, because the arising of the six consciousnesses with outflows will inevitably cause labor and thought, and they dislike these, so they are not allowed to go now. There are no longer any seven consciousnesses with outflows, so only the six consciousnesses are mentioned. As for the Two Vehicles, entering the non-thought samadhi means there is no mind without outflows.

位。令心心所。漸細漸微。微微心時。所熏成種。能令六識不行之用。即說此用為滅盡定。依種子立。如別章說。或宴坐者。入無想定。安寂身心。非滅定也。

經。時無垢稱(至)而作是言。

贊曰。下顯他詞。文皆有二。初陳至軌。后正陳詞。此初文也。無垢德望雖高。形隨凡俗。聲聞道居下位。貌像如來。故隨類以化群生。來儀稽首。羅什。詞屈姚主。景染欲塵。入俗為長者之客。預僧作沙彌之服。不能屈折高德下禮僧流。遂刪來者之儀。略無稽首之說。準依梵本。皆悉有之。

經。唯舍利子(至)為宴坐也。

贊曰。下正陳詞。有三。初總非。次別非。后結非。此總非也。唯者敬諾之詞。宴者安寂之義。二乘滅定。止息勞慮之心。絕攀想于情田。安身形於林野。名為宴坐。非大乘之寂定。故總非之。非全非。故言不必。

經。夫宴坐者(至)是為宴坐。

贊曰。下別非。有六理。此初理非。夫宴坐者。總舉宴詞。瑜伽義者。應理義云。法門有四。一因緣。二唯識。三無相。四真如。后三法門。理均可解。因緣法門。是最為難。已下偏依因緣門解。餘三易解。故不多申。聲聞宴坐。不現顯三界之心。如來滅定。有漏之身亦滅。所以舍無常色。獲得常色。受想行識。亦復如

【現代漢語翻譯】現代漢語譯本：使心和心所（令心心所）逐漸變得細微，當心極其微細時，所熏成的種子，能使六識不起作用，就說這種作用為滅盡定（滅盡定）。依據種子而建立，如其他章節所說。或者宴坐的人，進入無想定（無想定），安頓寂靜身心，這不是滅盡定。

經文：當時維摩詰（無垢稱）…而這樣說。

贊曰：下面闡述其他人的言辭，文句都有兩個部分。首先陳述至理的軌跡，然後正式陳述言辭。這是第一個部分。維摩詰（無垢德望）的德行聲望雖然很高，但形體卻隨同凡俗；聲聞道（聲聞道）居於下位，但相貌卻像如來。所以隨順各類眾生來教化他們，前來禮拜。鳩摩羅什（羅什）翻譯的詞句屈從於姚秦皇帝，景物沾染了世俗的塵埃。進入世俗作為長者的賓客，參與僧團穿著沙彌的服裝。不能使高尚的德行屈尊下禮僧眾，於是刪去了前來禮拜的儀式，省略了稽首的說法。按照梵文原本，這些都是有的。

經文：只有舍利子…才算是宴坐。

贊曰：下面正式陳述言辭，有三個部分。首先是總體的否定，其次是分別的否定，最後是總結的否定。這是總體的否定。『唯』是恭敬應諾的詞語，『宴』是安頓寂靜的意思。二乘（二乘）的滅盡定，止息勞累思慮的心，斷絕在情識田地裡的攀緣妄想，安頓身形在山林曠野，名為宴坐。不是大乘（大乘）的寂定，所以總體上否定它。不是完全否定，所以說『不必』。

經文：所謂宴坐…這才是宴坐。

贊曰：下面是分別的否定，有六個道理。這是第一個道理的否定。『所謂宴坐』，總括地提出了宴坐的含義。《瑜伽師地論》（瑜伽義者）中應理義說，法門有四種：一是因緣，二是唯識，三是無相，四是真如。后三種法門，道理都容易理解。因緣法門，是最為困難的。以下偏重依據因緣法門來解釋，其餘三種容易理解，所以不多加申述。聲聞的宴坐，不顯現三界（三界）的心。如來的滅盡定，有漏之身也滅除了，所以捨棄無常的色，獲得常色。受、想、行、識，也是這樣。

【English Translation】 English version: Making the mind and mental factors (令心心所) gradually subtle and minute. When the mind is extremely subtle, the seeds that are perfumed can cause the six consciousnesses to cease functioning. This function is called cessation attainment (滅盡定). It is established based on seeds, as discussed in other chapters. Alternatively, a person in quiet meditation enters the non-perception attainment (無想定), settling the body and mind in tranquility. This is not cessation attainment.

Sutra: At that time, Vimalakirti (無垢稱)... said this.

Commentary: The following explains the words of others, with each passage having two parts. First, it presents the path to the truth, and then it formally presents the words. This is the first part. Although Vimalakirti's (無垢德望) virtue and reputation are high, his form follows the mundane. The Hearer Vehicle (聲聞道) is in a lower position, but his appearance is like the Thus Come One. Therefore, he transforms and teaches beings according to their kind, coming to pay respects. Kumarajiva's (羅什) translation of the words yielded to the Yao Qin emperor. The scenery was stained with worldly dust. Entering the mundane as a guest of the elders, participating in the Sangha wearing the robes of a Shramanera. Unable to make the noble virtue condescend to pay respects to the Sangha, he omitted the ritual of coming to pay respects, and omitted the saying of prostration. According to the original Sanskrit text, these were all present.

Sutra: Only Shariputra... is considered quiet meditation.

Commentary: The following formally presents the words, with three parts. First, a general negation, second, a specific negation, and third, a concluding negation. This is the general negation. 'Only' is a word of respectful agreement, 'quiet' means settling in tranquility. The cessation attainment of the Two Vehicles (二乘) stops the mind of weary thoughts, cuts off clinging and delusion in the field of consciousness, and settles the body in the forests and wilderness, called quiet meditation. It is not the tranquil samadhi of the Mahayana (大乘), so it is generally negated. It is not a complete negation, so it says 'not necessarily'.

Sutra: What is called quiet meditation... this is quiet meditation.

Commentary: The following is the specific negation, with six reasons. This is the negation of the first reason. 'What is called quiet meditation' generally presents the meaning of quiet meditation. The Yogacarabhumi-sastra (瑜伽義者) says in the meaning of appropriateness, there are four Dharma gates: first, causality; second, consciousness-only; third, no-characteristics; and fourth, suchness. The last three Dharma gates are easy to understand in principle. The Dharma gate of causality is the most difficult. The following focuses on explaining according to the Dharma gate of causality, the other three are easy to understand, so I will not elaborate further. The quiet meditation of the Hearers does not manifest the mind of the Three Realms (三界). The cessation attainment of the Thus Come One also eliminates the defiled body, so it abandons impermanent form and obtains permanent form. Feeling, perception, volition, and consciousness are also like this.

是。其入寂定。名真宴坐。佛教初學。但滅其心。身相不亡。非真寂定。半許半非。故言不必。中百義旨。空理義云。二乘不得色心相空。故隱身於林。滅定。雖欲隱滅。返為顯現。大士知色心即空。未必要須安寂故。不於三界現身心。名為宴坐。

經。不起滅定(至)是為宴坐。

贊曰。此第二非。空理空云。二乘局見。寂用兩分。故息用入寂。名為宴坐。大士弘通。即寂起用。故能滅身心於寂定。起妙用方威儀。應理義云。二乘入寂。加行智微。寂身心。無能動作。用而不寂。寂而不用。菩薩入寂。方便智強。先擊本識。而發威儀。起利生之妙用。后時六識。方入滅定。外彰身語。乍類有心。內息攀緣。真既入滅。即寂而用。名真宴坐。

經。不捨一切(至)是為宴坐。

贊曰。第三非理。已下宴坐。非必滅定。空理義云。二乘不能即凈為垢。故息垢入凈。而為宴坐。大士善惡濟旨。故真俗一觀。應理義云。二乘位省。智用有殊。觀真智而現前。俗用便息。起俗智而為用。真智不行。菩薩方便久修習用齊洽。故內宴真境。外現異生之法。所證得相。真如理也。異生法者。煩惱等也。第五地后。正智證真。后智起俗。八地已上。任運雙觀。故能內息攀緣。外彰凡法。名真宴坐。舊云不捨道

【現代漢語翻譯】現代漢語譯本：是。其進入寂定（nirvana samadhi），名為真宴坐（true sitting meditation）。佛教初學者，只是滅除其心，身相併未消失，並非真正的寂定，一半是，一半不是，所以說不必（不一定）。中百義旨（Madhyamaka-shataka-karika）中，空理義（emptiness principle）說，二乘（Shravakas and Pratyekabuddhas）無法使色（rupa）心（citta）相空，所以隱身於林中，進入滅盡定（nirodha-samapatti）。即使想要隱滅，反而顯現出來。大士（Mahasattva）知道色心即是空，未必要須安於寂靜，所以不在三界（trailokya）中顯現身心，名為宴坐。

經：不起滅定（不進入滅盡定），而現諸威儀（manifests all dignified behaviors），是為宴坐。

贊曰：這是第二種非（否定）。空理空（emptiness principle）說，二乘侷限於片面的見解，將寂（stillness）和用（activity）分為兩部分，所以停止活動進入寂靜，名為宴坐。大士弘揚通達，即寂而起用，所以能滅身心於寂定，而起妙用和威儀。應理義（appropriate principle）說，二乘進入寂定，加行智（preparatory wisdom）微弱，寂滅身心后，無法動作。用時則不寂靜，寂靜時則無法使用。菩薩進入寂定，方便智（skillful means wisdom）強大，先擊破本識（alaya-vijnana），而發出威儀，生起利益眾生的妙用。之後六識（six consciousnesses）才進入滅盡定。外在彰顯身語，乍一看似乎有心，內在止息攀緣，真正進入滅盡。即寂而用，名為真宴坐。

經：不捨一切諸取（does not abandon all attachments），是為宴坐。

贊曰：第三種非理。以下的宴坐，並非必須進入滅盡定。空理義說，二乘不能即凈為垢（see purity as impurity），所以止息垢染進入清凈，作為宴坐。大士善於運用善惡，所以真俗一觀。應理義說，二乘的位階較低，智慧和作用有所不同。觀真智（wisdom of truth）現前時，俗用便停止；起俗智（wisdom of convention）而為用時，真智不行。菩薩方便久修習用齊洽，所以內在安於真境，外在顯現異生（ordinary beings）之法。所證得的相，是真如理（tathata）。異生法，指的是煩惱等。第五地（fifth bhumi）之後，正智（right wisdom）證真，后智（subsequent wisdom）起俗。八地（eighth bhumi）以上，任運雙觀，所以能內在止息攀緣，外在彰顯凡夫之法，名為真宴坐。舊說不捨道。

【English Translation】 English version: Yes. Entering into nirvana samadhi (extinction meditation), it is called true sitting meditation. Buddhist beginners only extinguish their minds, and their physical forms do not disappear, so it is not true extinction meditation, it is half true and half not, so it is said to be unnecessary (not necessarily). In the Madhyamaka-shataka-karika (Treatise of the Middle Way), the principle of emptiness states that the Shravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot empty the forms (rupa) and minds (citta), so they hide in the forest, entering nirodha-samapatti (cessation attainment). Even if they want to hide and extinguish themselves, they are revealed instead. The Mahasattva (Great Being) knows that form and mind are emptiness, and it is not necessary to be at peace in stillness, so they do not manifest their bodies and minds in the three realms (trailokya), which is called sitting meditation.

Sutra: Not arising from extinction meditation (not entering cessation attainment), but manifesting all dignified behaviors, this is called sitting meditation.

Commentary: This is the second negation. The principle of emptiness states that the Two Vehicles (Shravakas and Pratyekabuddhas) are limited in their views, dividing stillness and activity into two parts, so they stop activity and enter stillness, which is called sitting meditation. The Mahasattva promotes and understands, using activity from stillness, so they can extinguish their bodies and minds in stillness, and arise wonderful functions and dignified behaviors. The appropriate principle states that when the Two Vehicles enter stillness, their preparatory wisdom is weak, and after extinguishing their bodies and minds, they cannot move. When they use activity, they are not still, and when they are still, they cannot use activity. When the Bodhisattva enters stillness, their skillful means wisdom is strong, first striking the alaya-vijnana (store consciousness), and then emitting dignified behaviors, generating wonderful functions that benefit sentient beings. Afterwards, the six consciousnesses enter cessation attainment. Outwardly manifesting body and speech, it seems as if they have a mind, but inwardly they cease clinging. Truly entering extinction, they use activity from stillness, which is called true sitting meditation.

Sutra: Not abandoning all attachments, this is called sitting meditation.

Commentary: This is the third unreasonable point. The following sitting meditation does not necessarily require entering cessation attainment. The principle of emptiness states that the Two Vehicles cannot see purity as impurity, so they stop defilement and enter purity, as sitting meditation. The Mahasattva is good at using good and evil, so they view truth and convention as one. The appropriate principle states that the Two Vehicles have lower stages, and their wisdom and functions are different. When the wisdom of truth appears, conventional activity ceases; when the wisdom of convention arises for use, the wisdom of truth does not function. The Bodhisattva has cultivated skillful means for a long time, and their use is equal and harmonious, so they are inwardly at peace in the realm of truth, and outwardly manifest the laws of ordinary beings. The characteristic attained is tathata (suchness). The laws of ordinary beings refer to afflictions, etc. After the fifth bhumi (stage), right wisdom realizes truth, and subsequent wisdom arises for convention. Above the eighth bhumi, they can spontaneously view both, so they can inwardly cease clinging and outwardly manifest the laws of ordinary people, which is called true sitting meditation. The old saying is not abandoning the path.

法。內所證相。文別意同。

經。心不住內(至)是為宴坐。

贊曰。第四非理。空理義云。二乘之人。觀心性有。內住六根。外攀六境。為息此故。入于寂定。菩薩知心性而非有。而達根境皆空。而名息分別之心。故不住內外。名真宴坐。應理義云。二乘觀境。不過內外。內謂六根。外謂六境。此十二處。攝一切法。緣此之心。能為厭患。至都盡位。名為入定。故諸教云。作非想相而入滅定。菩薩入寂。但觀無相真理而入。不緣內外。而成滅心。名真宴坐。故諸教云。依無相界相而入滅定。又云住真空。止息攀慮。不游內外。離安立相。名真宴坐。

經。住三十七(至)是為宴坐。

贊曰。第五非理。三十七菩提分法者。證覺正因。故言分法。空理義云。二乘不能即邪為正。故舍邪入正。名為宴坐。菩薩即邪為正。故住覺分。不離見趣。名真宴坐。應理義云。見趣者。薩迦耶見。邊執見。見取。戒取。邪見。此五見意況名見趣。或復五見所歸趣處。即外道等趣。二乘住覺分。不能化諸外道之惡見趣。故名為離。菩薩內住分法。外化群邪。名為不離。名真宴坐。舊云。于諸見不動。而修行三十七品。此義便非。何名真滅。

經。不捨生死(至)是為宴坐。

贊曰。第六非理。空

【現代漢語翻譯】現代漢語譯本法。內所證相。文別意同。

經。心不住內(至)是為宴坐。

贊曰。第四非理。空理義云。二乘之人（聲聞乘和緣覺乘的修行者）。觀心性有。內住六根（眼、耳、鼻、舌、身、意）。外攀六境（色、聲、香、味、觸、法）。為息此故。入于寂定。菩薩知心性而非有。而達根境皆空。而名息分別之心。故不住內外。名真宴坐。應理義云。二乘觀境。不過內外。內謂六根。外謂六境。此十二處。攝一切法。緣此之心。能為厭患。至都盡位。名為入定。故諸教云。作非想相而入滅定。菩薩入寂。但觀無相真理而入。不緣內外。而成滅心。名真宴坐。故諸教云。依無相界相而入滅定。又云住真空。止息攀慮。不游內外。離安立相。名真宴坐。

經。住三十七(至)是為宴坐。

贊曰。第五非理。三十七菩提分法者（三十七道品，是通往覺悟的三十七種修行方法）。證覺正因。故言分法。空理義云。二乘不能即邪為正。故舍邪入正。名為宴坐。菩薩即邪為正。故住覺分。不離見趣。名真宴坐。應理義云。見趣者。薩迦耶見（身見）。邊執見。見取。戒取。邪見。此五見意況名見趣。或復五見所歸趣處。即外道等趣。二乘住覺分。不能化諸外道之惡見趣。故名為離。菩薩內住分法。外化群邪。名為不離。名真宴坐。舊云。于諸見不動。而修行三十七品。此義便非。何名真滅。

經。不捨生死(至)是為宴坐。

贊曰。第六非理。空

【English Translation】 English version The Dharma. The characteristics realized internally. The words are different, but the meaning is the same.

Sutra: 'The mind does not dwell within...this is called true meditation.'

Commentary: Fourthly, it is unreasonable. The meaning of emptiness states: Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) observe the nature of the mind as existent. Internally, they dwell on the six roots (eye, ear, nose, tongue, body, and mind). Externally, they cling to the six objects (form, sound, smell, taste, touch, and dharma). To cease this, they enter into tranquil concentration. Bodhisattvas know that the nature of the mind is non-existent and realize that the roots and objects are all empty. This is called ceasing the discriminating mind. Therefore, not dwelling internally or externally is called true meditation. The meaning of appropriateness states: The Two Vehicles observe objects as only internal and external. Internal refers to the six roots. External refers to the six objects. These twelve places encompass all dharmas. The mind that clings to these can generate aversion until it is completely exhausted, which is called entering concentration. Therefore, the teachings say: 'Creating the state of neither perception nor non-perception and entering cessation concentration.' Bodhisattvas enter tranquility by only observing the true principle of no-form. They do not cling to internal or external, and thus achieve the cessation of the mind. This is called true meditation. Therefore, the teachings say: 'Relying on the realm of no-form and entering cessation concentration.' It is also said: 'Dwelling in true emptiness, ceasing clinging and thoughts, not wandering internally or externally, and being apart from established characteristics is called true meditation.'

Sutra: 'Dwelling in the thirty-seven...this is called true meditation.'

Commentary: Fifthly, it is unreasonable. The thirty-seven factors of enlightenment (thirty-seven practices that lead to enlightenment) are the direct cause of realizing enlightenment. Therefore, they are called factors. The meaning of emptiness states: The Two Vehicles cannot directly transform the wrong into the right. Therefore, they abandon the wrong and enter the right, which is called meditation. Bodhisattvas directly transform the wrong into the right. Therefore, they dwell in the factors of enlightenment and do not depart from wrong views. This is called true meditation. The meaning of appropriateness states: Wrong views refer to the view of self (satkayadristi), extreme views, holding to views, holding to precepts, and wrong views. These five views are generally called wrong views, or the places to which the five views lead, which are the paths of externalists. The Two Vehicles dwell in the factors of enlightenment but cannot transform the evil views of externalists. Therefore, it is called separation. Bodhisattvas dwell internally in the factors and externally transform the multitude of evils. This is called non-separation, which is called true meditation. The old saying: 'Not moving from all views and practicing the thirty-seven factors' is not correct. What is called true cessation?

Sutra: 'Not abandoning birth and death...this is called true meditation.'

Commentary: Sixthly, it is unreasonable. Emptiness

理義云。二乘不能即縛為解。故斷縛已。而捨生死。證涅槃已。而有所住。應理解云。菩薩雖同凡夫不捨生死。由大智故。而亦不同。故無煩惱。雖同二乘。證於涅槃。由大悲故。而亦不同。故無所住。二乘不爾。若捨生死。即斷煩惱。若證涅槃。而必住之。故說菩薩名真入寂。舊云不斷煩惱而入涅槃。今言無煩惱。其理甚乖。亦可言留惑故不斷煩惱。證無住處。名入涅槃。

經。若能如是(至)佛所印可。

贊曰。此結非也。能有前德而宴坐者。契順正理。佛所印可。具足行故。如無前事而入寂者。非佛印可。偏小行。

經。時我世尊(至)詣彼問疾。

贊曰。此中第三。結答詞由。卑躬請退。

經。爾時世尊(至)問安其疾。

贊曰。下文有二。此初命也。梵云摩訶沒特伽羅。此云大采菽氏。者菽豆也。氏謂氏族。上古有仙。常食緣豆。是彼苗裔。故名大采菽氏。此及舍利子摩訶迦葉等。所有因由。並如彌勒上生經疏上卷說。

經。時大目連(至)詣彼問疾。

贊曰。下辭不堪。文中有三。初總陳道屈。次別顯理窮。后結答詞由。卑躬請退。此總陳道屈也。目連外彰詞理。不能內契亡言。雖說我空。不能談法非有。因斯被屈。故答不堪。

經。所以者何

【現代漢語翻譯】現代漢語譯本：理義中說，二乘（聲聞乘和緣覺乘）不能直接將束縛轉化為解脫。因此，他們斷除束縛后，便捨棄生死；證得涅槃后，便有所停留。應該理解為，菩薩雖然與凡夫一樣不捨棄生死，但由於具有大智慧，所以也與凡夫不同，因此沒有煩惱。雖然與二乘一樣證得涅槃，但由於具有大悲心，所以也與二乘不同，因此沒有停留之處。二乘不是這樣，如果捨棄生死，就斷除了煩惱；如果證得涅槃，就必定會停留于涅槃。所以說菩薩才是真正進入寂滅。舊的說法是不斷除煩惱而進入涅槃，現在說沒有煩惱，這個道理非常矛盾。也可以說，因為保留了惑，所以沒有斷除煩惱；證得了無住之處，就叫做進入涅槃。

經文：如果能夠這樣（一直到）佛所印可。

贊曰：這是總結，並非錯誤。能夠具有前面的功德而安然禪坐的人，是契合順應正理的，所以會被佛所印可，因為他具足了修行。如果沒有任何前面的功德而進入寂滅的人，是不會被佛所印可的，因為他偏向于小乘的修行。

經文：當時，我世尊（一直到）去那裡問候疾病。

贊曰：這是第三部分，總結回答的原因，以謙卑的姿態請求退下。

經文：當時，世尊（一直到）問候他的疾病。

贊曰：下面有兩部分內容。這是最初的命令。梵語是摩訶沒特伽羅（Mahāmaudgalyāyana），這裡翻譯為大采菽氏（Mahāmaudgalyāyana），菽就是豆。氏是指氏族。上古時代有仙人，經常食用緣豆，他是那個仙人的後代，所以叫做大采菽氏。關於他和舍利子（Śāriputra）、摩訶迦葉（Mahākāśyapa）等人的因緣，都如同《彌勒上生經疏》上卷所說。

經文：當時，大目連（Mahāmaudgalyāyana）（一直到）去那裡問候疾病。

贊曰：下面的言辭不堪。文中有三個部分。首先是總的陳述道理的不足，其次是分別顯示義理的窮盡，最後是總結回答的原因，以謙卑的姿態請求退下。這是總的陳述道理的不足。目連（Mahāmaudgalyāyana）外在彰顯言辭義理，不能內在契合忘言的境界。雖然說我空，但不能談論法非有。因為這個原因而被駁倒，所以回答不堪。

【English Translation】 English version: The 'Treatise on Meaning' states that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot directly transform bondage into liberation. Therefore, after severing their bonds, they abandon birth and death; after attaining Nirvāṇa, they abide in something. It should be understood that although Bodhisattvas, like ordinary beings, do not abandon birth and death, they are also different due to their great wisdom, and therefore have no afflictions. Although they attain Nirvāṇa like the Two Vehicles, they are also different due to their great compassion, and therefore have no abiding place. The Two Vehicles are not like this; if they abandon birth and death, they sever afflictions; if they attain Nirvāṇa, they will surely abide in it. Therefore, it is said that Bodhisattvas are the true entrants into quiescence. The old saying is that they enter Nirvāṇa without severing afflictions, but now it is said that they have no afflictions, which is a very contradictory principle. It can also be said that because they retain delusion, they do not sever afflictions; attaining a place of non-abiding is called entering Nirvāṇa.

Sūtra: 'If one can do so (up to) what is approved by the Buddha.'

Commentary: This is a conclusion, not an error. Those who can possess the preceding merits and sit peacefully in meditation are in accordance with right reason and are approved by the Buddha because they have fully practiced. Those who enter quiescence without any preceding merits are not approved by the Buddha because they are biased towards the Lesser Vehicle practice.

Sūtra: 'Then, I, the World-Honored One (up to) went there to inquire about the illness.'

Commentary: This is the third part, concluding the reason for the answer, humbly requesting to withdraw.

Sūtra: 'Then, the World-Honored One (up to) inquired about his illness.'

Commentary: There are two parts below. This is the initial command. The Sanskrit is Mahāmaudgalyāyana, which is translated here as Great采菽氏 (Great Caishushi). 菽 (Shu) means beans. 氏 (Shi) refers to a clan. In ancient times, there was an immortal who often ate beans, and he was a descendant of that immortal, so he was called Great采菽氏 (Great Caishushi). The causes and conditions of him, Śāriputra, Mahākāśyapa, and others are all as described in the upper volume of the Commentary on the Maitreya's Descent Sūtra.

Sūtra: 'Then, Mahāmaudgalyāyana (up to) went there to inquire about the illness.'

Commentary: The following words are inadequate. There are three parts in the text. First, there is a general statement of the inadequacy of the reasoning; second, there is a separate display of the exhaustion of the principles; and finally, there is a conclusion of the reason for the answer, humbly requesting to withdraw. This is the general statement of the inadequacy of the reasoning. Mahāmaudgalyāyana outwardly manifests words and principles, but cannot inwardly accord with the realm of forgetting words. Although he speaks of the emptiness of self, he cannot discuss the non-existence of dharmas. Because of this, he was refuted, so the answer is inadequate.

(至)演說法要。

贊曰。下顯理窮。文中有二。初徴后顯。顯中復二。初陳已事。后顯他詞。此初文也。衢者道也。四方道路。名四衢道。舊云里巷。

經。時無垢稱(至)而作是言。

贊曰。下顯他詞有二。初陳其執。后正陳詞。此初文也。

經。唯大目連(至)應如法說。

贊曰。下正陳詞。此文有四。初總非。二卻詰。三別非。四陳益。八百居士發心等是。舊文唯三。無此卻詰。不當應如尊所說者。意言如尊者說法道理不當。當契也。言不契理。名為不當。空理義云。法理本空。聲聞說有。故言不當。應理義云。法無二我。性離言故。彼說法有。仍非離言。故云不當。夫說法者。如法說故。

經。時我問言(至)如法說耶。

贊曰。此卻詰也。

經。彼即答言(至)前後際斷故。

贊曰。下別非也。于中有二。初顯二無我道理。後夫說法者下。明說法道理。初中復二。初明無我。后結無我。法相如是豈可說是。明無我中復二。初明眾生無我。后明法無我。此明眾生無我也。三世五蘊本無有我。無我計我。我增如垢。污本性故。過去諸法。本無有情。執為有情。如塵坌染。現在諸法。本無命者。執為命者。增生死故。現壽存活。名為命者。執此實有。

【現代漢語翻譯】現代漢語譯本：（至）演說法要。

贊曰：下面闡明窮盡真理。文中包含兩部分：首先是提問，然後是闡明。闡明中又包含兩部分：首先陳述已發生的事情，然後闡明其他人的言辭。這是第一部分內容。『衢』是道路的意思。四面八方的道路，稱為『四衢道』。舊的說法是里巷。

經：當時，無垢稱（Vimalakirti，維摩詰）(指維摩詰居士)（至）而作是言。

贊曰：下面闡明其他人的言辭，包含兩部分：首先陳述他們的執著，然後糾正他們的言辭。這是第一部分內容。

經：唯大目連（Mahamaudgalyayana，摩訶目犍連）(指神通第一的佛陀弟子)（至）應如法說。

贊曰：下面糾正他們的言辭。這段文字包含四個部分：首先是總體的否定，然後是反問，接著是分別的否定，最後是陳述益處。例如，八百居士發心等等。舊的說法只有三個部分，沒有這個反問。『不當應如尊所說者』，意思是說，像尊者您所說的法理是不恰當的。『當』是契合的意思。說不契合道理，稱為『不當』。空理的意義是，法理的本質是空性的，而聲聞乘說有，所以說不恰當。應理的意義是，法沒有二元對立的我，自性是遠離言語的，而他們的說法是有，仍然沒有離開言語，所以說不恰當。說法的人，應當如法宣說。

經：當時我問道（至）如法說耶？

贊曰：這是反問。

經：彼即答言（至）前後際斷故。

贊曰：下面是分別的否定。其中包含兩部分：首先闡明二無我的道理，然後在『夫說法者下』，闡明說法的道理。首先闡明無我，然後總結無我。『法相如是豈可說是』，闡明無我中又包含兩部分：首先闡明眾生無我，然後闡明法無我。這裡闡明眾生無我。三世五蘊本來沒有我，沒有我卻執著於我，我執增長就像污垢，污染了本來的清凈自性。過去諸法，本來沒有有情，卻執著為有情，就像塵土污染一樣。現在諸法，本來沒有命者，卻執著為命者，增長生死。現在壽命存活，稱為命者，執著這個是真實存在的。

【English Translation】 English version: (To) expound the Dharma essentials.

Commentary: The following reveals the exhaustive truth. There are two parts in the text: first, questioning; then, explanation. The explanation further contains two parts: first, stating what has already happened; then, explaining others' words. This is the first part. 'Qu' means road. Roads in all directions are called 'four-way crossroads'. The old saying refers to lanes and alleys.

Sutra: At that time, Vimalakirti (Vimalakirti, referring to the layman Vimalakirti) (to) spoke these words.

Commentary: The following explains others' words, containing two parts: first, stating their attachments; then, correcting their words. This is the first part.

Sutra: Only Mahāmaudgalyāyana (Mahamaudgalyayana, referring to the Buddha's disciple known for his supernatural powers) (to) should speak according to the Dharma.

Commentary: The following corrects their words. This text contains four parts: first, a general negation; then, a counter-question; next, a separate negation; and finally, stating the benefits. For example, the aspiration of eight hundred laymen, etc. The old saying only has three parts, without this counter-question. 'It is not appropriate as the Venerable One speaks,' meaning that the Dharma principles spoken by the Venerable One are not appropriate. 'Appropriate' means in accordance with. Saying it is not in accordance with the truth is called 'inappropriate'. The meaning of emptiness is that the essence of Dharma principles is emptiness, while the Śrāvakas speak of existence, so it is said to be inappropriate. The meaning of accordance is that the Dharma has no dualistic self, and its nature is beyond words, while their speech is of existence, still not beyond words, so it is said to be inappropriate. Those who expound the Dharma should speak according to the Dharma.

Sutra: At that time, I asked (to) speak according to the Dharma?

Commentary: This is a counter-question.

Sutra: He then answered (to) because the past and future are cut off.

Commentary: The following is a separate negation. It contains two parts: first, explaining the principle of two non-selves; then, in 'Those who expound the Dharma below,' explaining the principle of expounding the Dharma. First, explaining non-self; then, concluding non-self. 'The nature of Dharma is such, how can it be spoken?' Explaining non-self further contains two parts: first, explaining the non-self of sentient beings; then, explaining the non-self of phenomena. Here, the non-self of sentient beings is explained. The three times and five aggregates originally have no self. Without self, one clings to self, and the attachment to self increases like dirt, polluting the original pure nature. Past dharmas originally had no sentient beings, but one clings to them as sentient beings, like being contaminated by dust. Present dharmas originally had no life, but one clings to them as life, increasing birth and death. Present life is called life, and one clings to this as real.

即是執有實生死故。或彼執現有生有死。故有命者。今離生死。故無命者。未來諸法。無數取趣。執有現在。前際命根斷已。生於后際六道之中。斷者空無之義。既都無前後實際。何得有實數取趣耶。此四無我。同般若論。亦與勝鬘如來藏章所說四同。空理義云。世俗諦有。可有四種。勝義諦空。何得有四。故說勝義。應說四空。應理義云。世俗諦中。四亦無實。依勝義諦。依他圓成。亦無實四。故依勝義。應說四空。聲聞說法。非陳四有。今泛談諸法性離人離法。故說四空。古人倒錯。取新準知。

經。法常寂然(至)無所緣故。

贊曰。下說法空有二十句。空理義云。依世俗諦。法性可有。依勝義諦。法性皆空。然以破諸差別執故。所以別顯。可以下句轉釋上句。俗有相故不寂。真無相故寂然。此境空也。俗有所緣故貪著。真無所緣故離貪。此能緣空也。應理義云。二十句中。分之為二。初十句顯真如理離所執空。后十句顯依他性離所執空。或二十句皆說真如。真如寂然。滅十相故。真如離貪。無分別心之所緣故。舊云法離於相者貪相。亦可無妨。初離所緣相。后離能緣相。貪著執著。能緣之心。以無境故。其心亦無。

經。法無文字(至)波浪思故。

贊曰。空理義云。俗有言語。故

【現代漢語翻譯】現代漢語譯本：這是因為執著于真實的生死。或者他們執著于現有生有死，所以認為有命者存在。現在脫離了生死，所以認為無命者存在。未來的諸法，有無數的趣向，他們執著于現在，認為前一際的命根斷滅后，會生於后一際的六道之中。斷滅意味著空無。既然根本沒有前後實際，怎麼會有真實的無數趣向呢？這四種無我，與《般若論》相同，也與《勝鬘經》如來藏章所說的四種相同。空理的意義是：在世俗諦中，可以有四種；在勝義諦中，一切皆空，怎麼會有四種呢？所以說勝義諦，應該說四空，才合乎道理。世俗諦中，這四種也沒有實體，依勝義諦，依他圓成，也沒有真實的四種。所以依勝義諦，應該說四空。聲聞說法，不是陳述四有。現在泛泛地談論諸法性，是離人離法的，所以說四空。古人顛倒錯亂，取新的標準來衡量。經文：法常寂然（乃至）無所緣故。贊曰：下面說法空有二十句。空理的意義是：依世俗諦，法性可以存在；依勝義諦，法性皆空。然而爲了破除各種差別執著，所以特別顯示出來。可以用下句來轉釋上句。世俗有相所以不寂靜，真如無相所以寂然。這是境空。世俗有所緣所以貪著，真如無所緣所以離貪。這是能緣空。應理的意義是：二十句中，可以分為兩部分。前十句顯示真如理遠離所執空，后十句顯示依他性遠離所執空。或者二十句都說真如。真如寂然，滅除十相的緣故。真如離貪，因為沒有分別心所緣的緣故。舊的說法認為法離開了貪相，也可以沒有妨礙。先離開所緣相，后離開能緣相。貪著執著，是能緣的心。因為沒有境，所以心也沒有。經文：法無文字（乃至）波浪思故。贊曰：空理的意義是：世俗有言語，所以...

【English Translation】 English version: This is because of clinging to the reality of birth and death. Or they cling to the existence of birth and death, therefore believing that there are beings with life. Now, being separated from birth and death, they believe that there are beings without life. The future dharmas have countless tendencies, and they cling to the present, believing that after the root of life in the previous existence is cut off, they will be born in the six realms of the next existence. Cutting off means emptiness. Since there is fundamentally no before and after reality, how can there be real countless tendencies? These four non-selves are the same as in the Prajna Sutra, and also the same as the four mentioned in the Tathagatagarbha Chapter of the Shrimala Sutra. The meaning of the principle of emptiness is: in the conventional truth (Samvriti-satya), there can be four; in the ultimate truth (Paramartha-satya), everything is empty, how can there be four? Therefore, speaking of the ultimate truth, one should speak of four emptinesses, which is reasonable. In the conventional truth, these four are also without substance. Relying on the ultimate truth, dependent origination (Paratantra) and perfect accomplishment (Parinishpanna) also have no real four. Therefore, relying on the ultimate truth, one should speak of four emptinesses. The Shravakas (Disciples of Buddha) teaching is not stating four existences. Now, generally discussing the nature of all dharmas is to be separate from persons and dharmas, therefore speaking of four emptinesses. The ancients were confused and took new standards to measure. Sutra: The Dharma is always tranquil (up to) without any object of cognition. Commentary: The following speaks of emptiness of Dharma in twenty sentences. The meaning of the principle of emptiness is: according to the conventional truth, the nature of Dharma can exist; according to the ultimate truth, the nature of Dharma is all empty. However, in order to break all discriminatory attachments, it is specially revealed. The lower sentence can be used to explain the upper sentence. The mundane has form, so it is not tranquil; the true has no form, so it is tranquil. This is emptiness of the object. The mundane has an object of cognition, so there is greed; the true has no object of cognition, so there is detachment from greed. This is emptiness of the subject. The meaning of the principle of reason is: in the twenty sentences, it can be divided into two parts. The first ten sentences show that the principle of Tathata (Suchness) is far from the emptiness of what is clung to, and the last ten sentences show that the dependent nature is far from the emptiness of what is clung to. Or all twenty sentences speak of Tathata. Tathata is tranquil, because it extinguishes the ten aspects. Tathata is free from greed, because it has no object of cognition for the discriminating mind. The old saying that the Dharma is free from the aspect of greed is also acceptable. First, separate from the object of cognition, then separate from the subject of cognition. Greed and attachment are the mind that cognizes. Because there is no object, the mind is also absent. Sutra: The Dharma is without words (up to) because of thinking of waves. Commentary: The meaning of the principle of emptiness is: the mundane has language, so...

有文字。真言語斷。故無文字。俗有思慮。如水波浪氾濫而起。故有譬說。真離慮思。故無譬說。應理義云。真如言斷。故無文字。真如離俗波浪思故。無譬說也。舊曰法無言說離覺觀故。波浪思等。即覺觀故。

經。法遍一切(至)行動事故。

贊曰。空理義云。俗不如空。有性不遍。真理性空。故遍一切。俗有行動屈申等事。故有顯色。亦有表相。亦有形色。真無行動屈申等事。寧有顯相形色等耶。應理義云。真如如空。性無掛礙。故遍一切。亦無行動屈申等事。故無顯相形色等事。相者表色。古經二文皆少不同。初如虛空說無形相能遍一切。后畢竟空言無戲論。戲論即是顯相形色。畢竟空者。無行等故。

經。法無我所(至)離心識故。

贊曰。空理義云。俗執有我所。故法有我所。真中無執所。故法無我所。俗有心識。法成所了。真無心識。法無所了。應理義云。真如非我。所以離我所。故諸論云。無攝受真如。非我執等所依取故。真如非所了。離心識境故。心識分別。故真非境。或無能了。離心識故。

經。法無有比(至)不在緣故。

贊曰。空理義云。俗有待法有比。真無待故無比。俗中有緣故屬因。因所得故。真中無緣故不屬因。因緣生法。皆說空故。應理義云

【現代漢語翻譯】現代漢語譯本有文字是世俗的，真正的道理是超越言語的，所以說沒有文字。世俗有思慮，就像水面的波浪一樣氾濫而起，所以需要用譬喻來說明。真正的道理是遠離思慮的，所以不需要譬喻。應理義說，真如是超越言語的，所以沒有文字。真如是遠離世俗波浪般思慮的，所以不需要譬喻。舊譯說，法是無法用言語表達的，因為遠離了覺觀，波浪般的思慮等同於覺觀。

經：法遍一切（至）行動事故。

贊曰：空理義說，世俗不如虛空，因為有自性所以不能周遍。真如的理性如同虛空，所以能周遍一切。世俗有行動、屈伸等事，所以有顯色，也有表相，也有形色。真正的道理沒有行動、屈伸等事，哪裡會有顯相、形色等呢？應理義說，真如就像虛空一樣，自性沒有阻礙，所以能周遍一切。也沒有行動、屈伸等事，所以沒有顯相、形色等事。相是指表色。古經的兩種說法略有不同。最初像虛空一樣說沒有形相，能周遍一切。後來徹底空寂，說沒有戲論。戲論就是顯相形色。徹底空寂，是因為沒有行動等。

經：法無我所（至）離心識故。

贊曰：空理義說，世俗執著有我所，所以法有我所。真理中沒有執著，所以法沒有我所。世俗有心識，法成為被瞭解的對象。真理中沒有心識，法沒有被瞭解的對象。應理義說，真如不是我，所以遠離我所。所以諸論說，沒有攝受真如，因為不是我執等所依賴和取用的。真如不是被瞭解的對象，因為它遠離了心識的境界。心識會分別，所以真如不是境界。或者說沒有能瞭解的主體，因為它遠離了心識。

經：法無有比（至）不在緣故。

贊曰：空理義說，世俗有對待，所以法有比較。真理沒有對待，所以沒有比較。世俗中有因緣，所以屬於因，因為是由因所得。真理中沒有因緣，所以不屬於因。因緣所生的法，都說是空性的。應理義說

【English Translation】 English version Words belong to the mundane; true principles transcend language, hence the saying 'no words.' The mundane has thoughts, like waves on water rising and spreading, thus requiring metaphors for explanation. True principles are free from thought, thus needing no metaphors. The 'Appropriate Principle Meaning' says, 'Tathata (真如, True Thusness) transcends language, hence no words. Tathata is free from mundane, wave-like thoughts, hence no metaphors.' The old translation says, 'The Dharma cannot be expressed in words because it is free from perception and observation; wave-like thoughts are equivalent to perception and observation.'

Sutra: 'The Dharma pervades all (to) actions and events.'

Commentary: The 'Meaning of Emptiness Principle' says, 'The mundane is not like emptiness because it has inherent nature and cannot pervade. The true nature of reality is like emptiness, thus pervading all. The mundane has actions, bending, stretching, and other events, thus having visible forms, appearances, and shapes. True principles have no actions, bending, stretching, or other events; how could they have visible forms, appearances, or shapes?' The 'Appropriate Principle Meaning' says, 'Tathata is like emptiness, its nature without obstruction, thus pervading all. It also has no actions, bending, stretching, or other events, thus having no visible forms, appearances, or shapes.' 'Appearance' refers to visible form. The two versions of the ancient sutra are slightly different. The first, like empty space, says there is no form and can pervade all. The latter, being ultimately empty, says there is no frivolous discussion. Frivolous discussion is visible form and appearance. Being ultimately empty is because there are no actions, etc.

Sutra: 'The Dharma is without self (to) because it is apart from consciousness.'

Commentary: The 'Meaning of Emptiness Principle' says, 'The mundane clings to what belongs to self, thus the Dharma has what belongs to self. In truth, there is no clinging, thus the Dharma has nothing belonging to self. The mundane has consciousness, and the Dharma becomes an object of understanding. In truth, there is no consciousness, and the Dharma is not an object of understanding.' The 'Appropriate Principle Meaning' says, 'Tathata is not self, thus it is apart from what belongs to self.' Therefore, various treatises say, 'There is no grasping of Tathata because it is not relied upon or taken by self-attachment, etc.' Tathata is not an object of understanding because it is apart from the realm of consciousness. Consciousness differentiates, thus truth is not a realm. Or, there is no subject to understand because it is apart from consciousness.

Sutra: 'The Dharma is incomparable (to) not dependent on conditions.'

Commentary: The 'Meaning of Emptiness Principle' says, 'The mundane has dependence, thus the Dharma has comparison. Truth has no dependence, thus it is incomparable. The mundane has conditions, thus it belongs to causes, because it is obtained from causes. Truth has no conditions, thus it does not belong to causes. Dharmas arising from causes and conditions are all said to be empty.' The 'Appropriate Principle Meaning' says

。真如妙無比。更無有物可相待故。真如不屬因。非緣所得。非因生故。名不在緣。

經。法同法界(至)無所隨故。

贊曰。空理義云。俗執法有。不同法界。真諦之中。一切等入真法界故。並同法界。一切皆空。俗有所隨。不隨於如。隨於有故。真諦無隨。不隨有故。並隨如空。應理義云。下之十句。明依他起無所執空。並以依他。攝歸真如。依他起性。法同法界。攝相歸性。入法界故。不同所執分別妄有。古云。入諸法故。法界法也。示隨於如。無如所執而可隨故。

經。法住實際(至)不依六境故。

贊曰。動者亂動。真實邊際。名為實際。無倒所緣義。空理義云。俗有所動。不住實際。真無所動。故住實際。俗依六境。故法動搖。真如不依六。故無動搖。動搖者可壞可毀可倒。應理義云。依他住真際。隨於實際。竟不動故。古云諸邊不動者。諸邊執見不能動故。依他亦無動搖。隨於真如。不依六境故。

經。法無法去來(至)增減思故。

贊曰。空理義云。俗有所住。有去有來。真中無住。何去何來。俗有增益之思。故不順空。執為有故。有損減思故。不隨無相不應無愿。撥為無故。真中無增益故。順法空無損減故。隨無相。應無愿。應理義云。依他隨真。亦無去來

【現代漢語翻譯】現代漢語譯本：真如的精妙無法比擬，沒有任何事物可以與之相比待，因此，真如不屬於因，不是由緣分所得，也不是由因而生，所以名為不在緣中。

經文：法與法界相同，（乃至）無所隨順的緣故。

贊曰：空理的意義是說，世俗執著於法是有，與法界不同。在真諦之中，一切都平等地進入真法界，所以都與法界相同。一切皆空，世俗有所隨順，不隨順於如，因為隨順於有。真諦沒有隨順，不隨順於有，所以都隨順於如空。應理的意義是說，下面的十句，說明依他起性沒有所執著，是空性，並且以依他起性，攝歸於真如。依他起性的法與法界相同，這是攝相歸性，進入法界的緣故。不同於所執著的分別妄有。古人說，進入諸法，就是法界的法。顯示隨順於如，沒有如所執著的那樣可以隨順的緣故。

經文：法安住于實際，（乃至）不依賴於六境的緣故。

贊曰：動搖就是擾亂動搖，真實的邊際，名為實際，是無顛倒所緣的意義。空理的意義是說，世俗有所動搖，不住于實際。真如沒有所動搖，所以安住于實際。世俗依賴於六境，所以法會動搖。真如不依賴於六境，所以沒有動搖。動搖就是可以破壞、可以毀壞、可以顛倒。應理的意義是說，依他起性安住于真際，隨順於實際，最終不會動搖的緣故。古人說諸邊不動搖，是說諸邊的執見不能動搖的緣故。依他起性也沒有動搖，隨順於真如，不依賴於六境的緣故。

經文：法沒有去來，（乃至）因為有增減的思慮的緣故。

贊曰：空理的意義是說，世俗有所住，有去有來。真如中沒有住，哪裡有去有來。世俗有增益的思慮，所以不順應空性，因為執著為有。有損減的思慮，所以不隨順無相，不應無愿，撥弄為無的緣故。真如中沒有增益，所以順應法空。沒有損減，所以隨順無相，應無愿。應理的意義是說，依他起性隨順於真如，也沒有去來。

【English Translation】 English version: The Suchness (Tathata) is wonderfully incomparable. There is nothing else that can be compared to it. Therefore, the Suchness does not belong to causes, is not obtained by conditions, and is not born from causes. Hence, it is named as not being in conditions.

Sutra: The Dharma is the same as the Dharmadhatu (the realm of Dharma), (even to) the reason of not following anything.

Commentary: The meaning of the principle of emptiness (Sunyata) is that the mundane world clings to the existence of phenomena, which is different from the Dharmadhatu. In the ultimate truth (Paramartha), everything equally enters the true Dharmadhatu, so everything is the same as the Dharmadhatu. Everything is empty. The mundane world follows something, not following Suchness, because it follows existence. The ultimate truth has no following, not following existence, so it all follows Suchness and emptiness. The meaning of appropriateness is that the following ten sentences explain that the dependent arising (Paratantra) has no attachment, it is emptiness, and it uses dependent arising to gather back to Suchness. The Dharma of dependent arising is the same as the Dharmadhatu, which is gathering phenomena back to nature, entering the Dharmadhatu. It is different from the falsely existing discriminations that are clung to. The ancients said that entering all Dharmas is the Dharma of the Dharmadhatu. It shows following Suchness, there is no such clinging to Suchness that can be followed.

Sutra: The Dharma abides in reality (Bhūtatathatā), (even to) the reason of not relying on the six sense objects.

Commentary: Agitation is disturbing agitation. The boundary of reality is called Bhūtatathatā (actual limit), which is the meaning of non-inverted object. The meaning of the principle of emptiness is that the mundane world is agitated and does not abide in reality. The Suchness is not agitated, so it abides in reality. The mundane world relies on the six sense objects, so the Dharma is agitated. The Suchness does not rely on the six sense objects, so there is no agitation. Agitation is that which can be destroyed, ruined, and inverted. The meaning of appropriateness is that the dependent arising abides in the true limit, following reality, and ultimately does not move. The ancients said that the various sides do not move, which means that the clinging views of the various sides cannot move. The dependent arising also has no agitation, following Suchness, not relying on the six sense objects.

Sutra: The Dharma has no going or coming, (even to) the reason of having thoughts of increase and decrease.

Commentary: The meaning of the principle of emptiness is that the mundane world has abiding, going, and coming. In Suchness, there is no abiding, so where is there going or coming. The mundane world has thoughts of increase, so it does not accord with emptiness, because it clings to existence. It has thoughts of decrease, so it does not follow no-form, and should not be without vows, because it denies it as non-existence. In Suchness, there is no increase, so it accords with the emptiness of Dharma. There is no decrease, so it follows no-form, and should be without vows. The meaning of appropriateness is that the dependent arising follows Suchness, and also has no going or coming.

。無所住故。去者過去。來者未來。由無現住。便無去來。若有所住。去來便。依他。不隨無相應無愿。以隨真如。無增減思。故能順空。隨無相。應無愿。古云。法無增損。乍似別牒。準此新文。乃釋上義。古法離好醜。新文所無。理外加之。不知何也。

經。法無取捨(至)身意道故。

贊曰。空理義云。俗有生故可取。有滅故可舍。真無生滅。何取何舍。道者通生之義。根與境為道。俗有六根。為能執藏。故六境之法。成所執藏。真非六根之所藏。故法無所執藏。超六根道故。應理義云。依他隨真。無取無舍。離生滅故。亦無能執藏。超過六根。非愛境故。非非所執藏。古云法無生滅。初句可成。法無所歸。之者所執藏義。然不釋所由。

經。法無高下(至)畢竟斷故。

贊曰。空理義云。動轉者形待義。戲論有虛妄分別。俗非不動。法有高下。真無動轉。何高何下。俗中戲論不斷故。是分別心之所行。真中戲論畢竟皆斷。故離一切分別所行。應理義云。依他隨真。無高無下。住不動故。亦離一切分別所行。分別戲論畢竟斷故。古云法離一切觀行。此言分別所行。分別。觀行也。應理義中。或二十句。皆說真如勝義諦法。不如分別心之所執。亦不如彼所言說性。皆說無。非真如體性亦

【現代漢語翻譯】現代漢語譯本：因為沒有住所。『去』指的是過去，『來』指的是未來。由於沒有現在的住所，所以沒有去來。如果有所住所，去來就會依賴於他，不隨順無相應和無愿，因為隨順真如，沒有增減的思慮，所以能夠順應空性，隨順無相，相應于無愿。古人說，『法無增損』，乍一看像是另外的解釋，按照這新的文句，是解釋上面的意義。古法離開了好和丑，新的文句中沒有，在道理之外加上這些，不知道是什麼原因。

經：法無取捨（乃至）身意道故。

贊曰：空理的意義是說，世俗有生起，所以可以取；有滅亡，所以可以舍。真如沒有生滅，取什麼舍什麼？『道』是通達生起的意義。根和境是道。世俗有六根（眼、耳、鼻、舌、身、意），作為能執藏，所以六境（色、聲、香、味、觸、法）之法，成為所執藏。真如不是六根所能執藏的，所以法沒有所執藏。超越六根之道，所以這樣說。應理的意義是說，依他隨順真如，沒有取也沒有舍，離開了生滅的緣故，也沒有能執藏，超過了六根，不是愛戀的境界，所以不是所執藏。古人說『法無生滅』，第一句可以成立，『法無所歸』，『之』是所執藏的意義，然而沒有解釋原因。

經：法無高下（乃至）畢竟斷故。

贊曰：空理的意義是說，動轉是形待的意義。戲論有虛妄分別，世俗不是不動，法有高下。真如沒有動轉，哪裡有高下？世俗中戲論沒有斷絕，所以是分別心所行。真如中戲論畢竟都斷絕了，所以離開了所有分別所行。應理的意義是說，依他隨順真如，沒有高也沒有下，安住于不動，也離開了所有分別所行。分別戲論畢竟斷絕的緣故。古人說『法離一切觀行』，這裡說『分別所行』，分別就是觀行。應理義中，或許二十句，都是說真如勝義諦法，不如分別心所執著的，也不如他們所言說的體性，都是說沒有，不是真如的體性。

【English Translation】 English version: Because there is no abiding place. 'Going' refers to the past, 'Coming' refers to the future. Since there is no present abiding, there is no going or coming. If there were an abiding place, going and coming would depend on it, not according with non-correspondence and non-wish, because it accords with Suchness (Tathata), without thoughts of increase or decrease, therefore it can accord with emptiness (Sunyata), accord with no-form (Animitta), correspond to non-wish (Apranihita). The ancients said, 'The Dharma has no increase or decrease,' which at first glance seems like a separate explanation. According to this new text, it explains the above meaning. The ancient Dharma is apart from good and bad, which the new text lacks, adding these outside of reason, I don't know why.

Sutra: The Dharma has no taking or rejecting (up to) the path of body and mind.

Commentary: The meaning of the principle of emptiness (Sunyata) says, the mundane has arising, so it can be taken; it has ceasing, so it can be rejected. True Thusness (Tathata) has no arising or ceasing, what is there to take or reject? 'Path' is the meaning of penetrating arising. Roots (Indriya) and objects (Visaya) are the path. The mundane has six roots (eye, ear, nose, tongue, body, mind), as the able-to-grasp and store, so the dharmas of the six objects (form, sound, smell, taste, touch, dharma) become the grasped and stored. True Thusness (Tathata) is not what the six roots can grasp and store, so the Dharma has nothing grasped and stored. Transcending the path of the six roots, therefore it is said. The meaning of according with principle says, depending on others, according with True Thusness (Tathata), there is no taking or rejecting, because it is apart from arising and ceasing, there is also no able-to-grasp and store, transcending the six roots, not a realm of love, therefore it is not what is grasped and stored. The ancients said 'The Dharma has no arising or ceasing,' the first sentence can be established, 'The Dharma has nowhere to return,' 'of' is the meaning of what is grasped and stored, but it does not explain the reason.

Sutra: The Dharma has no high or low (up to) complete cutting off.

Commentary: The meaning of the principle of emptiness (Sunyata) says, movement is the meaning of form depending on something. Frivolous talk has false discriminations, the mundane is not unmoving, the Dharma has high and low. True Thusness (Tathata) has no movement, where is there high or low? In the mundane, frivolous talk is not cut off, so it is what the discriminating mind acts upon. In True Thusness (Tathata), frivolous talk is completely cut off, so it is apart from all that discrimination acts upon. The meaning of according with principle says, depending on others, according with True Thusness (Tathata), there is no high or low, abiding in non-movement, also apart from all that discrimination acts upon. Because discriminating frivolous talk is completely cut off. The ancients said 'The Dharma is apart from all contemplation and practice,' here it says 'what discrimination acts upon,' discrimination is contemplation and practice. In the meaning of according with principle, perhaps twenty sentences, all speak of the Dharma of True Thusness (Tathata) ultimate truth, not like what the discriminating mind grasps, nor like the nature they speak of, all say there is not, not the nature of True Thusness (Tathata).

成空。前且隨殊勝義說。不違理也。此二十句。應為十對。一一權思。恐厭文繁。故略而止。

經。唯大目連(至)豈可說乎。

贊曰。此結無我。空理義云。勝諦中。法性空如。是豈可如言說之者乎。應理義云。法體雖有。不如分別及所言說之自性有。豈可說乎。

經。夫說法者主謂(至)增益損減。

贊曰。下明說法道理。于中復二。初泛談說聽道理。后尊者目連下。勸如法說。空理義云。真諦本空。說聽為有。皆名增益。俗諦本有。若言無空。便成損減。或總不稱真法自性。名為增損。應理義云。法外分別及起言說。名為增益。如長法故。成唯識云。能詮所詮。俱非自相。但依增益。相似而轉。似謂增益。非實有相。諸法自相假智及詮。俱非境故。言無法體。名為損減。撥無體故。或增所執減無二性。舊云無說無示無聞無得。俱不正成。無此文故。

經。若於處是(至)諸了別。

贊曰。此成正理。若證法智。證會法體。無增無減。即一切法。都不可說。古云無說無示。若聽者智。證會法體。無增無減。亦不可聞。何所了別。言我了耶。此中有疑。若法說者。及與聽者。皆有增損。佛如何說。諸大菩薩云何聽耶。故釋顯之。

經。尊者目連(至)乃可說法。

【現代漢語翻譯】現代漢語譯本成空。前面已經隨著殊勝義進行了解說，沒有違背真理。這二十句話，應該分為十對來理解。一一加以權衡思考。恐怕文字過於繁瑣，所以就省略了。

經：唯大目連（直到）豈可說乎。

贊曰：這裡總結了無我、空性的道理，意思是說，在勝義諦中，法的自性是空性的，像這樣，怎麼可以用言語來表達呢？從應理義的角度來說，法的本體雖然存在，但不如分別和所言說的那樣具有自性，怎麼可以用言語來表達呢？

經：夫說法者主謂（直到）增益損減。

贊曰：下面闡明說法的道理。其中又分為兩部分。首先泛泛地談論說和聽的道理，然後尊者目連以下，勸導如法宣說。從空理義的角度來說，真諦本來是空性的，說和聽都是有為法，都叫做增益。俗諦本來是存在的，如果說沒有、是空性的，就變成了損減。或者總的來說，不符合真法的自性，就叫做增益和損減。從應理義的角度來說，在法之外進行分別，以及由此產生的言說，叫做增益。就像增長了法一樣。成唯識論中說，能詮釋的和所詮釋的，都不是自相，只是依靠增益，相似地運轉。相似是指增益，不是真實存在的相。諸法的自相，對於假智和詮釋來說，都不是境界，所以說沒有法體，叫做損減，因為否定了本體。或者增加所執著的，減少沒有的二性。舊的說法，無說、無示、無聞、無得，都是不正確的，因為沒有這些文字。

經：若於處是（直到）諸了別。

贊曰：這裡成就了正理。如果證得了法智，證悟了法體，沒有增益也沒有損減，那麼一切法，都是不可說的。古人說無說無示。如果聽者有智慧，證悟了法體，沒有增益也沒有損減，那麼也是不可聽聞的。還有什麼可以瞭解分別的呢？說什麼我瞭解了呢？這裡有一個疑問，如果說法的人，以及聽法的人，都有增益和損減，那麼佛陀是如何宣說的？諸大菩薩又是如何聽聞的呢？所以解釋並顯明瞭這一點。

經：尊者目連（直到）乃可說法。

【English Translation】 English version Emptiness. Previously, it has been explained according to the supreme meaning, which does not contradict the truth. These twenty sentences should be understood as ten pairs. Consider and weigh them one by one. Fearing that the text would be too lengthy, I have omitted them.

Sutra: Only Maha Maudgalyayana (up to) How can it be spoken of?

Commentary: This concludes the meaning of no-self and emptiness, meaning that in the ultimate truth (Paramārtha-satya), the nature of Dharma is emptiness. How can it be expressed in words like this? From the perspective of reasoned meaning, although the substance of Dharma exists, it does not have self-nature like discrimination and what is spoken of. How can it be spoken of?

Sutra: Those who expound the Dharma mainly speak of (up to) increase and decrease.

Commentary: The following explains the principles of expounding the Dharma. It is divided into two parts. First, it generally discusses the principles of speaking and listening. Then, from Venerable Maudgalyayana onwards, it encourages expounding the Dharma according to the Dharma. From the perspective of the meaning of emptiness, the ultimate truth is originally empty, and speaking and listening are conditioned dharmas, all called increase. Conventional truth is originally existent. If it is said to be non-existent or empty, it becomes decrease. Or, in general, if it does not conform to the self-nature of true Dharma, it is called increase and decrease. From the perspective of reasoned meaning, discrimination outside the Dharma and the speech arising from it are called increase, just like increasing the Dharma. The Vijñaptimātratāsiddhi says that both the expressing and the expressed are not self-characteristics, but rely on increase and turn similarly. Similarity refers to increase, not a real appearance. The self-characteristics of all dharmas are not objects for false wisdom and expression. Therefore, saying that there is no Dharma substance is called decrease, because it denies the substance. Or, increasing what is clung to and decreasing the non-existent duality. The old saying of no speaking, no showing, no hearing, no attaining is incorrect because there is no such text.

Sutra: If in a place it is (up to) all discriminations.

Commentary: This establishes the correct principle. If one attains Dharma wisdom and realizes the Dharma substance, there is neither increase nor decrease. Then all dharmas are unspeakable. The ancients said no speaking, no showing. If the listener has wisdom and realizes the Dharma substance, there is neither increase nor decrease, then it is also inaudible. What is there to understand and discriminate? What do I understand? There is a doubt here. If the speaker of the Dharma and the listener both have increase and decrease, how does the Buddha expound it? How do the great Bodhisattvas listen? Therefore, it is explained and clarified.

Sutra: Venerable Maudgalyayana (up to) then can expound the Dharma.

贊曰。下勸如法說。初釋疑示說相。后勸應修。譬如能幻化之士。夫為幻。化者。宣說諸法。假人假名。為假聽者。假說諸法。都無少實。但為筏喻。故離增減。故佛說法。菩薩能聞。不知分別所說自性而起執故。

經。應善子知(至)大悲現前。

贊曰。下勸應修。有八種事。此中有三。一知生根。二慧達諸法無所掛礙。掛者障義。礙者拘義。三大悲現前。

經。識說大乘(至)應說法。

贊曰。此有五句。四贊大乘。五念報佛恩。六自意樂凈。深信勝解故。七法詞善巧。於法善巧。法無礙也。詞善巧者。詞無礙也。或法詞者。說法之詞。辨才無滯。八為三寶種能紹隆故。具此八種。乃應說法。聲聞無此八種事故。不應說法。一一翻之。義可知也。舊經有六。無意樂凈法詞善巧。

經。世尊(至)正等覺心。

贊曰。第四陳益。當彼詰時。徒眾獲益。

經。時我世尊(至)詣彼問疾。

贊曰。此即第三。結答詞由。卑躬請退。我時不報。故言默也。不能識解此所說解。名無辨也。

經。爾時世尊(至)問安其疾。

贊曰。自下第三。命大迦葉。文亦有二。初命。后辭。此初命也。摩訶迦葉波。此云大飲光。上古有仙。身皮金色。能飲日月之光。迦

【現代漢語翻譯】現代漢語譯本：讚頌說，下面勸導要如法宣說。首先解釋疑惑，展示宣說的狀態。然後勸導應當修習。譬如善於幻化的人，所謂的幻化，就是宣說諸法，假設人名，為假設的聽眾，假設宣說諸法，都沒有絲毫真實，只是作為筏的譬喻，所以遠離增減。所以佛陀說法，菩薩能夠聽聞，因為不分別所說自性而產生執著。

經文：『應善男子知（至）大悲現前。』

讚頌說，下面勸導應當修習，有八種事情。這裡面有三種：一是知道生根，二是智慧通達諸法沒有掛礙。掛礙就是障礙的意思，拘礙就是拘束的意思。三是大悲心現前。

經文：『識說大乘（至）應說法。』

讚頌說，這裡有五句。四是讚歎大乘，五是念報佛恩，六是自身意樂清凈，因為深信勝解的緣故。七是法義和言辭善巧，對於法善巧，就是法無礙；言辭善巧，就是言辭無礙。或者說法義和言辭，就是說法時的言辭，辯才沒有滯礙。八是爲了三寶的種子能夠紹隆的緣故。具備這八種，才應當說法。聲聞沒有這八種事故，不應當說法。一一反過來說，道理就可以知道了。舊的經文有六種，沒有意樂清凈和法詞善巧。

經文：『世尊（至）正等覺心。』

讚頌說，第四陳述利益。當他們詰問的時候，徒眾獲得了利益。

經文：『時我世尊（至）詣彼問疾。』

讚頌說，這就是第三，總結回答的緣由。謙卑地請求退下。我當時沒有回答，所以說是沉默。不能認識理解這裡所說的，叫做沒有辯才。

經文：『爾時世尊（至）問安其疾。』

讚頌說，從下面開始是第三，命令摩訶迦葉（Mahākāśyapa）。文中有兩個部分，一是命令，二是辭謝。這是最初的命令。摩訶迦葉波（Mahākāśyapa），這裡翻譯為大飲光。上古時代有仙人，身體面板是金色的，能夠飲用太陽和月亮的光芒。迦葉

【English Translation】 English version: Praise: The following advises to speak according to the Dharma. First, it explains doubts and shows the state of speaking. Then, it advises to cultivate. It is like a skilled illusionist. The so-called illusion is to expound all Dharmas, assuming names for people, for assumed listeners, and assuming the exposition of all Dharmas, without any reality at all, but only as a metaphor of a raft, so it is far from increase or decrease. Therefore, when the Buddha speaks the Dharma, Bodhisattvas can hear it, because they do not discriminate the self-nature of what is said and thus generate attachment.

Sutra: 'O good son, know (to) great compassion manifests.'

Praise: The following advises to cultivate, there are eight things. Here are three of them: First, knowing the root of birth; second, wisdom penetrates all Dharmas without hindrance. Hindrance means obstruction, and constraint means restriction. Third, great compassion manifests.

Sutra: 'Knowing to speak of the Mahayana (to) should speak the Dharma.'

Praise: Here are five sentences. Fourth, praising the Mahayana; fifth, remembering and repaying the Buddha's kindness; sixth, one's own intention is pure, because of deep faith and understanding. Seventh, skillful in Dharma and words; skillful in Dharma means unobstructed in Dharma; skillful in words means unobstructed in words. Or Dharma and words are the words of speaking the Dharma, eloquence without stagnation. Eighth, for the sake of the Three Jewels' seeds to be able to continue and flourish. Possessing these eight, one should speak the Dharma. Sravakas do not have these eight things, so they should not speak the Dharma. Reversing them one by one, the meaning can be understood. The old sutras have six, without pure intention and skillful Dharma words.

Sutra: 'World Honored One (to) the mind of perfect enlightenment.'

Praise: Fourth, stating the benefits. When they questioned, the assembly gained benefits.

Sutra: 'Then I, the World Honored One (to) went to inquire about his illness.'

Praise: This is the third, summarizing the reason for the answer. Humbly requesting to withdraw. I did not answer at that time, so it is said to be silent. Not being able to recognize and understand what is said here is called lack of eloquence.

Sutra: 'At that time, the World Honored One (to) inquired about his well-being and illness.'

Praise: From below is the third, ordering Mahākāśyapa (Mahākāśyapa). There are two parts in the text, one is the order, and the other is the refusal. This is the initial order. Mahākāśyapa (Mahākāśyapa), here translated as Great Drinker of Light. In ancient times, there was an immortal whose body skin was golden and could drink the light of the sun and moon. Kāśyapa

葉是彼之種。又大迦葉。身亦金光。飲弊日月。故名飲光。說此因緣。如彌勒疏。

說無垢稱經疏卷第三(本)

說無垢稱經疏卷第三(末)

經。大迦葉波(至)詣彼問疾。

贊曰。下辭有三。此總陳道屈也。迦葉偏濟貧苦。不能等施慈。諸相猶存。不能事事無相。因斯被屈。故答不堪。

經。所以者何(至)而循乞食。

贊曰。下文第二別顯理窮。初徴后顯。顯中復二。初陳已事。后顯他詞。此徴及陳己事也。游貧陋巷而順乞者。貧苦不修。所以亦貧。恐當更貧。故勸之。富既不然。故不從乞。富多盈溢。乞乃順已而豐饒。貧事皆無。隨乞乖情而儉得。本以資身利濟。不希益已繁握。故游貧巷。蓋乃有由。次第行乞。故名修也。

經。時無垢稱(至)而作是言。

贊曰。下顯他詞有二。初陳至軌。后正陳詞。此初文也。

經。唯大迦葉(至)從於貧乞。

贊曰。初牒事非。次陳正理。后總結勸之。此初文也。從貧乞時。令當富樂。慈也。拔其貧苦。悲也。此唯濟貧。舍于豪貴富豪。故言不普。

經。尊者迦葉(至)應次行乞。

贊曰。下陳正理。文復有二。一陳乞者。二陳施者。陳乞者中。文復有三。初破六相。次防六根。后明證理

【現代漢語翻譯】現代漢語譯本『葉』是『彼』（指某種事物或狀態）的種子。另外，大迦葉（Mahākāśyapa，佛陀十大弟子之一）的身體也散發著金色的光芒，他的光芒甚至能遮蔽太陽和月亮的光輝，所以被稱為『飲光』。關於這個因緣，可以參考《彌勒疏》中的解釋。

《說無垢稱經疏》卷第三（本）

《說無垢稱經疏》卷第三（末）

經文：大迦葉波（Mahākāśyapa）……前往探望維摩詰的疾病。

贊曰：下面的辭句有三個要點。這裡總的陳述了維摩詰使迦葉屈服的原因。迦葉偏向于救濟貧困的人，不能平等地施予慈悲。他的外在表相仍然存在，不能做到事事無相。因為這些原因，他被維摩詰所折服，所以回答說自己不堪勝任。

經文：這是什麼原因呢？……（迦葉）仍然沿街乞食。

贊曰：下面的文字是第二點，分別顯示了維摩詰在道理上使迦葉理屈詞窮。先提出疑問，然後進行闡述。闡述中又分為兩個部分：首先陳述迦葉已做的事情，然後闡述維摩詰的言辭。這裡是提出疑問以及陳述迦葉自己所做的事情。在貧窮簡陋的街巷中游走並沿街乞食，是因為那些貧困的人不修功德，所以才貧窮。恐怕他們會更加貧窮，所以勸導他們。富人既然不是這樣，所以迦葉不向他們乞討。富人擁有很多盈餘，乞討反而順應了他們豐饒的狀況。窮人什麼都沒有，隨意的乞討違背了實際情況，得到的也很少。乞討本來是爲了資養身體、利益救濟他人，而不是希望增加自己的財富。所以迦葉在貧窮的街巷中游走，這其中是有原因的。按照次序進行乞討，所以叫做『修』。

經文：當時，維摩詰（Vimalakīrti，一位著名的在家菩薩）……說了這樣的話。

贊曰：下面闡述維摩詰的言辭，分為兩個部分：首先陳述維摩詰的言辭達到了應有的標準，然後正式陳述他的言辭。這裡是第一個部分。

經文：只有大迦葉（Mahākāśyapa）……才向窮人乞討。

贊曰：首先是引述迦葉的行為並否定它，其次陳述正確的道理，最後總結並勸導。這裡是第一個部分。從窮人那裡乞討的時候，是爲了讓他們將來能夠富裕快樂，這是慈悲。拔除他們的貧窮困苦，這是悲憫。迦葉只是救濟窮人，捨棄了豪門貴族，所以說他的慈悲不夠普遍。

經文：尊者迦葉（Mahākāśyapa）……應該依次行乞。

贊曰：下面陳述正確的道理。文字又分為兩個部分：一是陳述乞討的人，二是陳述施捨的人。在陳述乞討的人中，文字又分為三個部分：首先破除六種表相，其次防止六根的干擾，最後闡明證悟的道理。

【English Translation】 English version 'Ye' is the seed of 'that' (referring to a certain thing or state). Furthermore, Mahākāśyapa (one of the Buddha's ten great disciples) also has a golden light on his body, and his light can even obscure the brilliance of the sun and moon, so he is called 'Drinker of Light'. Regarding this cause and condition, refer to the explanation in the 'Maitreya Commentary'.

Commentary on the Vimalakīrti Nirdeśa Sūtra, Volume 3 (Original)

Commentary on the Vimalakīrti Nirdeśa Sūtra, Volume 3 (End)

Sūtra: Mahākāśyapa... went to visit Vimalakīrti's illness.

Commentary: The following words have three points. This is a general statement of the reason why Vimalakīrti subdued Kāśyapa. Kāśyapa is biased towards helping the poor and cannot give compassion equally. His external appearances still exist, and he cannot achieve no-appearance in everything. Because of these reasons, he was subdued by Vimalakīrti, so he answered that he was not competent.

Sūtra: What is the reason for this?... (Kāśyapa) still goes begging in the streets.

Commentary: The following text is the second point, separately showing that Vimalakīrti exhausted Kāśyapa in terms of reason. First, a question is raised, and then it is elaborated. The elaboration is further divided into two parts: first, stating what Kāśyapa has done, and then stating Vimalakīrti's words. Here is the question and the statement of what Kāśyapa himself has done. Wandering in poor and humble streets and begging along the street is because those poor people do not cultivate merit, so they are poor. Fearing that they will become even poorer, he advises them. Since the rich are not like this, Kāśyapa does not beg from them. The rich have a lot of surplus, and begging conforms to their abundant situation. The poor have nothing, and random begging violates the actual situation, and what they get is very little. Begging was originally for nourishing the body and benefiting and relieving others, not hoping to increase one's own wealth. Therefore, Kāśyapa wanders in poor streets, and there is a reason for this. Begging in order, so it is called 'cultivation'.

Sūtra: At that time, Vimalakīrti (a famous lay Bodhisattva)... said these words.

Commentary: The following elaborates on Vimalakīrti's words, divided into two parts: first, stating that Vimalakīrti's words reached the proper standard, and then formally stating his words. Here is the first part.

Sūtra: Only Mahākāśyapa... begs from the poor.

Commentary: First, quoting Kāśyapa's behavior and denying it, second, stating the correct principle, and finally summarizing and exhorting. Here is the first part. When begging from the poor, it is to make them rich and happy in the future, this is compassion. Removing their poverty and suffering, this is pity. Kāśyapa only helps the poor, abandoning the wealthy and noble, so it is said that his compassion is not universal enough.

Sūtra: Venerable Kāśyapa... should beg in order.

Commentary: The following states the correct principle. The text is divided into two parts: one is stating the beggar, and the other is stating the giver. In stating the beggar, the text is divided into three parts: first, breaking the six appearances, second, preventing the interference of the six senses, and finally, clarifying the principle of enlightenment.

修因。初破六相者。一破偏行。二陳食想。三遣村坊相。四壞城色相。五趣佛家相。六破著相。此破偏行也。唯從貧乞。貧當可富。不從富乞。富當可貧。故住平等。應行乞食。舊經無六。唯四。闕入城邑及趣佛家。

經。為不食故(至)應行乞食。

贊曰。下除食相。迦葉見有食相。唯以資身為濟貧。故次行乞。今以三義而教行乞。非但為資身等。一為至佛位。得菩提時。尚不須食故。而行乞食。資法身也。二為壞昔來生死食執。而應乞食。破生死也。故經說云。食段食時。如曠野子肉等。三為受他施。令他檀度得修滿故。而行乞食。此三因中。初自六度因。次除生死縛。后他六度滿。為此三義故行乞食。舊文第二為壞和合相。除食執也。食是三塵和合相故。第三為不受故應受彼食。今在空聚相文后。舊經與新次第不同。脫無此中第三句。

經。以空聚相(至)入諸城邑。

贊曰。此中有二。一遣村坊相。二壞城邑相。入諸村坊聚落之所。想如空聚。勿見村坊。由他見我思念三寶。息惡務善。有十利益。故入城邑。利此眾生。非為余故。

經。趣佛家想(至)應受彼食。

贊曰。中有二。一佛家相。二破著相。佛家者。佛法界入施主家。作入真理無相無為之家想也。為破執著

【現代漢語翻譯】現代漢語譯本修因。首先要破除六種表象：一是破除偏頗的行為，二是陳述對食物的執著，三是摒棄對村落街坊的執著，四是破除對城市色彩的執著，五是趨向佛家的表象，六是破除執著之相。這說的是破除偏頗的行為，只向貧窮的人乞討，因為貧窮的人應當變得富有；不向富有的人乞討，因為富有的人應當變得貧窮。所以要安住于平等之心，應當去乞食。舊的經文沒有這六種，只有四種，缺少了進入城邑和趨向佛家這兩項。

經文：因為不執著于食物，所以應當去乞食。

贊曰：下面是去除對食物的執著。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）看到人們對食物有執著，只用食物來維持生命，救濟貧困。所以接著說要行乞。現在用三種意義來教導行乞，不僅僅是爲了維持生命等。一是為達到佛的果位，得到菩提（bodhi，覺悟）時，尚且不需要食物，所以要行乞，這是爲了資養法身（Dharmakāya，佛的法性之身）。二是為破除過去以來對生死輪迴中食物的執著，所以應當乞食，這是爲了破除生死輪迴。所以經文說，吃段食（kabaḍīkāra，四大類食物之一，指固體食物）時，要像在曠野吃人子肉一樣。三是爲了接受他人的佈施，使他人佈施的功德得以圓滿，所以要行乞。這三種原因中，第一個是自身修六度（ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的因，第二個是去除生死束縛，第三個是使他人六度圓滿。爲了這三種意義，所以要行乞。舊的經文第二點是破除和合之相，去除對食物的執著，因為食物是地水火風三塵和合的表象。第三點是不接受食物，所以應當接受他人的食物，現在放在空聚相的經文之後。舊的經文與新的次第不同，缺少了這其中的第三句。

經文：以空聚之相，進入各個城邑。

贊曰：這裡面有兩點，一是摒棄對村落街坊的執著，二是破除對城市色彩的執著。進入各個村落街坊聚集的地方，要想像如同空聚（Śūnyatā，空性），不要執著于村落街坊。因為他人看到我，會思念三寶（triratna，佛、法、僧），停止作惡，努力行善，有十種利益，所以要進入城邑，利益這些眾生，不是爲了其他原因。

經文：趨向佛家的表象，應當接受他們的食物。

贊曰：這裡面有兩點，一是佛家的表象，二是破除執著之相。佛家，指的是佛的法界（Dharmadhātu，一切法的總稱）進入施主家，要作進入真理無相無為之家的想法。爲了破除執著。

【English Translation】 English version Cultivating Causes. The first is to break the six aspects: first, break biased conduct; second, state the attachment to food; third, dismiss the attachment to villages and neighborhoods; fourth, destroy the attachment to the colors of cities; fifth, approach the appearance of the Buddha's family; sixth, break the attachment to appearances. This refers to breaking biased conduct, only begging from the poor, because the poor should become rich; not begging from the rich, because the rich should become poor. Therefore, abide in equality and should go begging for food. The old scriptures do not have these six, only four, lacking entering cities and approaching the Buddha's family.

Sutra: Because of not being attached to food, one should go begging for food.

Commentary: Below is the removal of the attachment to food. Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) saw that people were attached to food, only using food to sustain life and relieve poverty. Therefore, it is said to continue begging. Now, begging is taught with three meanings, not just for sustaining life, etc. First, to reach the Buddha's position, when attaining Bodhi (enlightenment), one still does not need food, so one should beg for food, which is to nourish the Dharmakāya (the Dharma body of the Buddha). Second, to break the attachment to food in the cycle of birth and death from the past, one should beg for food, which is to break the cycle of birth and death. Therefore, the sutra says that when eating morsel food (kabaḍīkāra, one of the four types of food, referring to solid food), one should be like eating the flesh of a human child in the wilderness. Third, to receive the offerings of others, so that the merit of others' giving can be fulfilled, one should beg for food. Among these three reasons, the first is the cause of cultivating the six perfections (ṣaṭpāramitā, generosity, morality, patience, diligence, concentration, and wisdom), the second is to remove the bonds of birth and death, and the third is to fulfill the six perfections of others. For these three meanings, one should beg for food. The second point in the old scripture is to break the aspect of combination, removing the attachment to food, because food is the appearance of the combination of the three dusts of earth, water, fire, and wind. The third point is not to accept food, so one should accept the food of others, now placed after the sutra on the aspect of empty aggregates. The order of the old scripture is different from the new one, lacking the third sentence in this.

Sutra: With the aspect of empty aggregates, enter various cities.

Commentary: There are two points here, one is to dismiss the attachment to villages and neighborhoods, and the other is to break the attachment to the colors of cities. Entering the places where various villages and neighborhoods gather, one should imagine it as an empty aggregate (Śūnyatā, emptiness), and not be attached to villages and neighborhoods. Because others see me, they will think of the Three Jewels (triratna, Buddha, Dharma, Sangha), stop doing evil, and strive to do good, which has ten benefits, so one should enter cities to benefit these beings, not for other reasons.

Sutra: Approaching the appearance of the Buddha's family, one should accept their food.

Commentary: There are two points here, one is the appearance of the Buddha's family, and the other is to break the attachment to appearances. The Buddha's family refers to the Buddha's Dharmadhātu (the totality of all dharmas) entering the householder's home, one should think of entering the home of truth, which is without appearance and without action. In order to break attachment.

故受彼食。為不受者。為不著也。又三輪凈。三事體空。名為不受。能受所受。皆名受故。上破六相。下防六根。舊經錯此。于上已說。

經。所見(至)如智證。

贊曰。下第二文。防塞六根。此防五根。見色如盲。不見好惡。寧生愛恚。聞聲如響。不是實聲。誰贊毀者。嗅香如風。無所臧否。誰可增惡。所食味不分別其苦酢甘辛。誰為可玩。誰為可棄。受諸觸境。如智證理。不可談說。分別其相。誰為滑澀。故防五根。令過不起。

經。知諸法如幻相(至)無有寂滅。

贊曰。此防意根。識達緣起。由此便成苦樂一味。知諸有為如幻之相。都不是真。假因緣起。無自作用。不從自生故。無有自性。無他作用。不從他生。無有他性。不從共生。無自他性。雖無此三。作用因緣。而有功能。緣可得故。由此說無實熾然生死。亦無寂滅涅槃。二皆一味。故俱平等。何得意識種種分別。古經云。本自不然。元無生死。今即無滅。亦無涅槃。義意同也。

經。尊者迦葉(至)然得可食。

贊曰。自下第三。明證理修因。于中有二。初明平等。后結可食。此初文也。初中復二。初理均。二事均。八邪者。外道凡夫所起邪見邪思惟邪語邪業邪命邪念邪定邪精進。八解脫者。佛法聖人所起。

【現代漢語翻譯】現代漢語譯本：因此接受供養的食物，是爲了不執著于接受，爲了不貪戀食物。此外，做到三輪體空（施者、受者、施物皆空），才可稱為不接受。能接受者和所接受之物，都名為『受』。前面破斥六相，下面防止六根。舊譯經典在此處有誤，已在前面說明。

經文：所見（乃至）如智證。

贊曰：下面第二段文字，是防止阻塞六根。這裡防止五根。見色如同盲人，不見好壞美醜，哪裡會生起愛戀或憎恨？聽聞聲音如同迴響，不是真實的聲音，誰會讚美或詆譭？嗅聞香氣如同風，沒有藏匿或否定，誰會因此增加惡業？所食之味不分別苦澀酸甜辛辣，誰會覺得可以玩味？誰會覺得應該拋棄？感受各種觸境，如同以智慧證悟真理，不可言說，分別其相。誰會覺得是滑膩還是粗糙？所以防止五根，使過失不生起。

經文：知諸法如幻相（乃至）無有寂滅。

贊曰：這是防止意根。認識通達緣起，由此便成就苦樂一味。知道一切有為法如同幻化的景象，都不是真實的，是虛假的因緣生起，沒有自己的作用。不從自身產生，所以沒有自性。沒有其他的作用，不從他處產生，沒有他性。不從共同產生，沒有自他和合的自性。雖然沒有這三種自性，但作用因緣仍然存在，因為緣可以得到。因此說沒有真實的熾盛的生死，也沒有寂滅的涅槃，二者都是一味，所以都是平等的。為何還要用意識種種分別？古經說：『本來自然，原本沒有生死。』現在就是沒有滅，也沒有涅槃，意思相同。

經文：尊者迦葉（乃至）然得可食。

贊曰：從下面第三部分開始，說明證悟真理和修持因地。其中分為兩部分，首先說明平等，然後總結為可以食用。這是第一部分。第一部分中又分為兩部分，首先是理上平等，其次是事上平等。八邪指的是外道凡夫所產生的邪見、邪思惟、邪語、邪業、邪命、邪念、邪定、邪精進。八解脫指的是佛法聖人所產生的。

【English Translation】 English version: Therefore, accepting the offered food is for not being attached to the acceptance, for not being greedy for the food. Furthermore, only when the three wheels are empty (the giver, the receiver, and the gift are all empty) can it be called non-acceptance. Both the one who can accept and the thing being accepted are called 'acceptance'. The six characteristics were refuted earlier, and the six senses are guarded against below. The old translation is wrong here, as has been explained earlier.

Sutra: What is seen (up to) is like wisdom's realization.

Commentary: The second section below prevents the blocking of the six senses. This prevents the five senses. Seeing form is like a blind person, not seeing good or bad, beauty or ugliness, how can love or hatred arise? Hearing sound is like an echo, not a real sound, who would praise or slander? Smelling fragrance is like the wind, without hiding or denying, who would increase evil deeds because of it? The taste of food is not distinguished as bitter, sour, sweet, or spicy, who would find it enjoyable? Who would find it discardable? Experiencing various tactile sensations is like realizing the truth with wisdom, which cannot be spoken of, distinguishing its characteristics. Who would find it slippery or rough? Therefore, guard against the five senses, so that faults do not arise.

Sutra: Knowing all dharmas are like illusory appearances (up to) there is no extinction.

Commentary: This is to guard against the mind-sense (意根, yi gen). Understanding dependent origination, thereby achieving the same taste of suffering and joy. Knowing that all conditioned dharmas are like illusory appearances, none of them are real, they are falsely arising from causes and conditions, without their own function. Not arising from themselves, therefore without self-nature. Without other functions, not arising from others, without other-nature. Not arising from both, without self-and-other nature. Although there are none of these three natures, the function of causes and conditions still exists, because conditions can be obtained. Therefore, it is said that there is no real blazing birth and death, nor is there extinction of Nirvana, the two are of the same taste, so they are both equal. Why should consciousness make various distinctions? The ancient sutra says: 'Originally natural, originally without birth and death.' Now there is no extinction, nor is there Nirvana, the meaning is the same.

Sutra: Venerable Kashyapa (up to) then it is permissible to eat.

Commentary: From the third part below, it explains the realization of truth and the cultivation of the causal ground. Among them, it is divided into two parts, first explaining equality, and then concluding that it is permissible to eat. This is the first part. The first part is further divided into two parts, first equality in principle, and second equality in practice. The eight evils (八邪, bā xié) refer to the evil views, evil thoughts, evil speech, evil actions, evil livelihood, evil mindfulness, evil concentration, and evil diligence that are produced by non-Buddhist and ordinary people. The eight liberations (八解脫, bā jiětuō) refer to those produced by the sages of Buddhism.

一有色觀諸色。二內無色觀外色。三凈解脫身作證。四空處。五識處。六無所有處。七非想非非想處。八滅盡解脫。此八解脫。如前已說。不捨八耶者。隨順外道而亦起之。為折伏故。入八解脫。正順真道。又邪正理均。以邪平等諸法。入正平等法性。平等法。性即真如也。此上並是應理之義。空理義云。境本空故。所見色與盲。緣起非有。故如幻相。諸法無二。生死涅槃。二俱平等。邪正不殊。故以邪平等。能入正平等。此皆真諦。一切無相。皆性空故。上明邪正理均。下明供養事均。以一摶食。奉施十方佛及賢聖。以修心因平等行故。此行雖少。得果無邊。

經。如是食者(至)爾乃可食。

贊曰。此結可食。不住染凈。不住定散。不住升沉。名不住道。有障名雜染。無漏名離染。無漏已圓故。非有雜染。現起有漏故。非離雜染。舊云煩惱。非也。外行利他事。非入靜定。常心不亂。非出靜定。大智成滿。已得涅槃。非住生死。大悲已滿。常利樂故。非住涅槃。得此不住。爾乃可食。此應理義。空理義云。以真諦中無相可相。故非有雜染。不棄世諦。利眾生事。非離雜染。乃至生死涅槃二俱不住。住此真諦。不捨俗諦。爾乃可食。

經。諸有施於尊者(至)不趣聲聞。

贊曰。上陳乞者

【現代漢語翻譯】現代漢語譯本：一、以有色之身觀察諸色（Sarva-rupa-samadhi，指通過觀想有形之色來達到禪定的境界）。二、內心沒有色想而觀察外在的色（Anantarupa-samadhi，指內心不執著於色相，而觀察外在世界的色相）。三、通過凈解脫身來作證（Subha-vimoksha-samadhi，指通過清凈的解脫之身來證悟真理）。四、空無邊處（Akasanancayatana，指超越色相，觀想虛空的禪定境界）。五、識無邊處（Vijnananancayatana，指超越虛空，觀想識的禪定境界）。六、無所有處（Akincanyayatana，指超越識，觀想一無所有的禪定境界）。七、非想非非想處（Naivasamjnanasamjnatayatana，指超越無所有，達到既非有想也非無想的禪定境界）。八、滅盡解脫（Nirodha-samapatti，指滅盡一切心識活動的解脫境界）。這八種解脫，如前面已經說過。如果不捨棄這八種解脫，就是隨順外道而生起。爲了折服外道，才進入這八種解脫，這才是真正順應真道的。而且邪理和正理是均等的，用邪見來平等看待諸法，從而進入正見的平等法性。平等法性就是真如。以上都是應理之義。空理之義是說，境的本性是空，所以所見之色與盲人所見無異，緣起之法並非實有，所以如同幻相。諸法沒有二元對立，生死和涅槃，二者都是平等的。邪正沒有差別，所以用邪見的平等，能夠進入正見的平等。這些都是真諦，一切都是無相的，因為一切的自性都是空。上面說明邪正之理是均等的，下面說明供養之事是均等的。用一團食物，奉獻給十方諸佛以及賢聖，因為修心之因是平等之行。這種行為雖然微少，得到的果報卻是無邊的。

經文：像這樣食用（食物）才能食用。

贊曰：這裡總結了可以食用，不住于染凈，不住于定散，不住于升沉，名為不住之道。有障礙名為雜染，沒有漏失名為離染。沒有漏失已經圓滿，所以並非有雜染。現在生起有漏，所以並非離雜染。舊說是煩惱，這是不對的。外在的行為是利益他人之事，並非進入靜定。常心不亂，並非出離靜定。大智慧成就圓滿，已經得到涅槃，並非住在生死。大悲心已經圓滿，常常利益眾生，所以並非住在涅槃。得到這種不住，才能食用。這是應理之義。空理之義是說，在真諦之中沒有相可以執著，所以並非有雜染。不捨棄世俗諦，利益眾生之事，並非離雜染。乃至生死涅槃二者都不住。住在這種真諦之中，不捨棄世俗諦，才能食用。

經文：諸位如果佈施給尊者，不會趨向聲聞。

贊曰：上面陳述乞討者

【English Translation】 English version: One, contemplating various forms with a form-endowed body (Sarva-rupa-samadhi, referring to attaining samadhi through contemplating tangible forms). Two, contemplating external forms without internal form (Anantarupa-samadhi, referring to observing external forms without attachment to internal form). Three, attesting through the body of pure liberation (Subha-vimoksha-samadhi, referring to realizing truth through a pure, liberated body). Four, the sphere of infinite space (Akasanancayatana, referring to the meditative state of contemplating infinite space beyond form). Five, the sphere of infinite consciousness (Vijnananancayatana, referring to the meditative state of contemplating infinite consciousness beyond space). Six, the sphere of nothingness (Akincanyayatana, referring to the meditative state of contemplating nothingness beyond consciousness). Seven, the sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana, referring to the meditative state beyond nothingness, reaching a state that is neither perception nor non-perception). Eight, the liberation of cessation (Nirodha-samapatti, referring to the state of liberation where all mental activities cease). These eight liberations have been discussed previously. If one does not abandon these eight liberations, it is to follow external paths and arise accordingly. To subdue external paths, one enters these eight liberations, which is truly in accordance with the true path. Furthermore, wrong and right principles are equal; using wrong views to equally regard all dharmas, one enters the equality of right view's dharma-nature. The equality of dharma-nature is thus Suchness (Tathata). The above is the meaning of accordance with principle. The meaning of the principle of emptiness is that the nature of the object is empty, so the seen form is no different from what a blind person sees; phenomena arising from conditions are not real, so they are like illusions. All dharmas are not dualistic; samsara and nirvana are both equal. Wrong and right are not different, so using the equality of wrong views, one can enter the equality of right views. These are all ultimate truths; everything is without characteristics because everything's self-nature is empty. The above explains that the principles of wrong and right are equal; the following explains that the matter of offering is equal. Using a handful of food, offering it to all Buddhas and sages in the ten directions, because the cause of cultivating the mind is equal practice. Although this practice is small, the resulting fruit is boundless.

Sutra: 'Only then can one eat, eating in this way.'

Commentary: This concludes that one can eat, not dwelling in defilement or purity, not dwelling in stillness or scattering, not dwelling in rising or falling, called the path of non-dwelling. Having obstacles is called mixed defilement; without outflows is called separated from defilement. Without outflows is already complete, so it is not having mixed defilement. Now arising with outflows, so it is not separated from defilement. The old explanation is afflictions, which is incorrect. External actions are matters of benefiting others, not entering stillness and concentration. The constant mind is not disturbed, not departing from stillness and concentration. Great wisdom is accomplished and complete, already attaining nirvana, not dwelling in samsara. Great compassion is already complete, constantly benefiting beings, so not dwelling in nirvana. Attaining this non-dwelling, only then can one eat. This is the meaning of accordance with principle. The meaning of the principle of emptiness is that in ultimate truth, there are no characteristics to grasp, so it is not having mixed defilement. Not abandoning conventional truth, matters of benefiting sentient beings, not separated from defilement. Even samsara and nirvana, both do not dwell. Dwelling in this ultimate truth, not abandoning conventional truth, only then can one eat.

Sutra: 'Those who give to the venerable ones will not go towards the Sravakas (voice-hearers).'

Commentary: The above states the beggars

。上陳施者。不著自體。不著果報。不著報恩。名為施度。故無當來人天二乘小果菩薩如來大果。不起邪見謗無因果不信心施。名無損減不起虛妄執著我法。名無增益。趣佛趣者。涅槃真如。由三事空。而行施時。趣此佛趣。大般涅槃。真如佛性。不趣聲聞。

經。尊者迦葉(至)他所施食。

贊曰。此下第三結勸之也。依上所說。破六相。防六根。入平等因。嚴敘大故。為不空食。可為福田。自他咸利。若有六相。不防六根。不入平等。因行既局。乃為空食。非真福田。自他俱損。

經。時我世尊(至)深起敬心。

贊曰。此第三大。結答詞由。卑身請退。有五。一明聞勝法乃得未曾。二顯于菩薩敬心深起。三嘆其智辨。四顯已進益。五總結答。此初二文。

經。甚奇世尊(至)三菩提心。

贊曰。此嘆智辨也。嘆其居俗有家業之士乃能至此。若出家人。不可驚歎。容豫進修。是已分故。誰有智者。聞斯妙法。不發大心。

經。我從是來(至)詣彼問疾。

贊曰。此顯已進益。及總結答。

經。爾時世尊(至)問安其疾。

贊曰。下第四段初命問也。梵云摩訶蘇補底。此云大善現。應之佛世。善能現生。或宿發大愿。善能現前。了達空義。或舍衛城

【現代漢語翻譯】現代漢語譯本：以上陳述佈施的人，不執著于自身，不執著于果報，不執著于報恩，這稱為施度（Pāramitā，佈施的完成）。因此，沒有對未來人天道、聲聞緣覺二乘的小果，菩薩如來大果的執著。不起邪見，不誹謗沒有因果，不相信佈施，這稱為沒有損減。不起虛妄的執著於我與法，這稱為沒有增益。趨向佛的趨向，涅槃真如（Nirvana-Tathata），由於三事皆空，而行佈施時，趨向這佛的趨向，大般涅槃（Mahaparinirvana），真如佛性（Tathata-Buddhadhatu），不趨向聲聞。

經：尊者迦葉（Mahākāśyapa，佛陀十大弟子之一）...到他所施捨的食物。

贊曰：這以下是第三個總結勸勉。依據上面所說的，破除六相，防止六根，進入平等之因，嚴謹地敘述大的緣故，是爲了不空費食物，可以作為福田，自己和他人都能獲利。如果存在六相，不防止六根，不進入平等，因行既然侷限，就是空費食物，不是真正的福田，自己和他人都會受損。

經：當時我世尊...深深地生起敬心。

贊曰：這是第三大段，總結回答的緣由。謙卑地請求退下，有五個原因：一是說明聽聞殊勝的佛法才得到前所未有的體驗，二是顯示對於菩薩的敬心深深生起，三是讚歎他的智慧辯才，四是顯示已經得到進益，五是總結回答。這是最初的兩段文字。

經：甚為奇異啊，世尊...三菩提心（Anuttarā-samyak-sambodhi-citta，無上正等正覺之心）。

贊曰：這是讚歎智慧辯才。讚歎他身為在家的有家業的人，竟然能夠達到如此境界。如果是出家人，就不值得驚歎，因為他們有充分的條件進修。誰有智慧的人，聽聞這美妙的佛法，不發起大菩提心呢？

經：我從那以後...去那裡問候病情。

贊曰：這是顯示已經得到進益，以及總結回答。

經：那時世尊...問候他的疾病安好。

贊曰：下面是第四段的開始，命令問候。梵語摩訶蘇補底（Mahasubuthi），這裡翻譯為大善現。適應佛的時代，善於顯現生命。或者宿世發下大愿，善於顯現在眼前，了達空性的意義。或者舍衛城（Śrāvastī）。

【English Translation】 English version: Those who present offerings do not cling to self, do not cling to karmic retribution, and do not cling to repaying kindness. This is called the Pāramitā (perfection) of giving. Therefore, there is no attachment to the future realms of humans and gods, the small fruits of the two vehicles of Śrāvakas and Pratyekabuddhas, or the great fruit of Bodhisattvas and Tathāgatas. Not arising from wrong views, not slandering the absence of cause and effect, and not believing in giving is called without diminution. Not arising from false attachments to self and dharma is called without increase. Approaching the approach of the Buddha, Nirvana-Tathata, because the three things are empty, and when practicing giving, approaching this approach of the Buddha, Mahaparinirvana, Tathata-Buddhadhatu, does not approach the Śrāvakas.

Sutra: Venerable Mahākāśyapa (one of the ten great disciples of the Buddha)... to the food he offered.

Commentary: This below is the third concluding exhortation. According to what was said above, breaking the six characteristics, preventing the six senses, entering the cause of equality, solemnly narrating the great cause, is for the sake of not wasting food, which can be used as a field of merit, benefiting both oneself and others. If there are six characteristics, not preventing the six senses, not entering equality, since the cause and practice are limited, it is wasting food, not a true field of merit, harming both oneself and others.

Sutra: At that time, my World-Honored One... deeply arose with reverence.

Commentary: This is the third major section, summarizing the reasons for the answer. Humbly requesting to withdraw has five reasons: first, it explains that hearing the supreme Dharma brings unprecedented experience; second, it shows that deep reverence arises for the Bodhisattva; third, it praises his wisdom and eloquence; fourth, it shows that progress has been made; and fifth, it summarizes the answer. These are the first two paragraphs.

Sutra: How wondrous, World-Honored One... Anuttarā-samyak-sambodhi-citta (the mind of unsurpassed complete and perfect enlightenment).

Commentary: This praises wisdom and eloquence. It praises that he, as a layman with a household, can reach such a state. If it were a monastic, it would not be surprising, because they have ample conditions for cultivation. Who with wisdom, upon hearing this wonderful Dharma, would not arouse the great Bodhicitta?

Sutra: Since then... to visit him and inquire about his illness.

Commentary: This shows that progress has been made, and summarizes the answer.

Sutra: At that time, the World-Honored One... inquired about his well-being and illness.

Commentary: Below is the beginning of the fourth section, ordering the inquiry. The Sanskrit word is Mahasubuthi, which is translated here as Great Good Manifestation. Adapting to the Buddha's era, he is good at manifesting life. Or, having made great vows in past lives, he is good at manifesting in the present, understanding the meaning of emptiness. Or, Śrāvastī.

中。有大長者。名曰拘留。祈天而得。初生現時。其室空寂。相師佔之。名為善現。現者生也。生時室中一切空寂。表其長大善解空義。故名善現。

經。時大善現(至)詣彼問疾。

贊曰。此總陳道屈。善現雖事平等修行乞食。未證空法。理猶未等。雖事無諍入里乞食。證理無諍。尚猶未圓。所以被訶。故答不堪。

經。所以者何(至)次入其舍。

贊曰。下別顯理窮。初徴后顯。顯中有二。初陳已事。后顯他詞。此徴及顯已事也。

經。時無垢稱(至)而謂我言。

贊曰。下顯他詞有二。初明至執。后正陳詞。此初文也。

經。尊者善現(至)乃可取食。

贊曰。下正陳詞。于中有六。一陳等理。二顯自迷。三明他慰。四彰已答。五述他教。六成利益。初文復四。一顯法佛平等。二顯縛解平等。三顯邪正平等。四顯善惡平等。此初文也。食有四種。如前已說。空理義云。此平等性。即勝義空。以食是因緣之本故。寄食以為言。以食空理。入一切法空。食為別法。余為總法。二俱空故。以一切法空理。入佛空理。離此空外。無別佛空。達解此空。心無滯著。事平行等。及與無凈。乃可取食。善現未證此空。心有滯著。不等有凈。如何取食。應理義云。此平等性。

【現代漢語翻譯】現代漢語譯本：當時，有一位大長者，名叫拘留（Kuliu），他祈求上天而得到了孩子。孩子初生的時候，他的房間空空蕩蕩，寂靜無聲。相士為他占卜，取名為善現（Subhuti），『現』的意思是『生』。因為出生時房間里一切空寂，預示他長大后能很好地理解空的道理，所以取名善現。

經文：當時，大善現（Subhuti）…前往探望他的疾病。

贊曰：這裡總括地陳述了道行的不足。善現（Subhuti）雖然在事相上平等地修行乞食，但還沒有證悟空的道理，在理上還不平等。雖然在事相上沒有爭執地進入村落乞食，但證悟的道理還不圓滿。所以被維摩詰（Vimalakirti）呵斥，因此回答說『不堪』。

經文：為什麼呢？…然後進入他的房間。

贊曰：下面分別顯示道理的窮盡。先是提問，然後是顯明。顯明中有兩個部分：先陳述自己的事情，后顯明對方的話語。這裡是提問和顯明自己的事情。

經文：當時，無垢稱（Vimalakirti）…對我說。

贊曰：下面顯明對方的話語，分為兩個部分：先說明執著，后正式陳述言辭。這是第一部分。

經文：尊者善現（Subhuti）…才可以取食。

贊曰：下面正式陳述言辭。其中有六個方面：一是陳述平等的道理，二是顯示自己的迷惑，三是說明對方的安慰，四是彰顯自己的回答，五是敘述對方的教誨，六是成就利益。第一部分又分為四個方面：一是顯示法與佛的平等，二是顯示束縛與解脫的平等，三是顯示邪與正的平等，四是顯示善與惡的平等。這是第一部分。食物有四種，如前面已經說過。空的道理說：這種平等性，就是勝義空（Paramartha-sunyata）。因為食物是因緣的根本，所以借用食物來表達。通過食物的空理，進入一切法的空。食物是別法，其餘是一切法的總法。二者都是空，所以通過一切法的空理，進入佛的空理。離開這個空之外，沒有別的佛的空。通達理解這個空，心中沒有滯礙執著，事相上平等，以及沒有染污，才可以取食。善現（Subhuti）沒有證悟這個空，心中有滯礙執著，不平等，有染污，如何取食？應理的道理說：這種平等性。

【English Translation】 English version: At that time, there was a great elder named Kuliu (拘留), who prayed to the heavens and obtained a child. When the child was first born, his room was empty and silent. A fortune teller divined for him and named him Subhuti (善現), with 『xian (現)』 meaning 『birth』. Because everything in the room was empty and silent at the time of birth, it foreshadowed that he would be able to understand the principle of emptiness well when he grew up, so he was named Subhuti.

Sutra: At that time, the great Subhuti (大善現)… went to visit him in his illness.

Commentary: This summarizes the inadequacy of the path. Although Subhuti (善現) practiced begging for food equally in phenomena, he had not yet realized the principle of emptiness, and was not equal in principle. Although he entered villages to beg for food without contention in phenomena, the realized principle was not yet complete. Therefore, he was rebuked by Vimalakirti (維摩詰), and thus answered 『unworthy』.

Sutra: Why is that? … Then entered his room.

Commentary: The following separately shows the exhaustion of the principle. First is the question, then the clarification. There are two parts to the clarification: first, stating one's own affairs, and then clarifying the other party's words. Here is the question and clarification of one's own affairs.

Sutra: At that time, Vimalakirti (無垢稱)… said to me.

Commentary: The following clarifies the other party's words, divided into two parts: first, explaining the attachment, and then formally stating the words. This is the first part.

Sutra: Venerable Subhuti (尊者善現)… then you may take food.

Commentary: The following formally states the words. There are six aspects to it: first, stating the principle of equality; second, showing one's own confusion; third, explaining the other party's comfort; fourth, highlighting one's own answer; fifth, narrating the other party's teachings; and sixth, accomplishing benefits. The first part is further divided into four aspects: first, showing the equality of Dharma and Buddha; second, showing the equality of bondage and liberation; third, showing the equality of evil and righteousness; and fourth, showing the equality of good and evil. This is the first part. There are four kinds of food, as mentioned earlier. The principle of emptiness says: This equality is the ultimate emptiness (Paramartha-sunyata 勝義空). Because food is the root of conditions, it is used to express it. Through the principle of emptiness of food, one enters the emptiness of all dharmas. Food is a separate dharma, and the rest is the general dharma of all dharmas. Both are empty, so through the principle of emptiness of all dharmas, one enters the emptiness of Buddha. Apart from this emptiness, there is no other emptiness of Buddha. Understanding and comprehending this emptiness, the mind has no stagnation or attachment, phenomena are equal, and there is no defilement, then one may take food. Subhuti (善現) has not realized this emptiness, the mind has stagnation and attachment, is not equal, and has defilement, how can he take food? The principle of appropriateness says: This equality.

即真如理。解食真如。即諸法真如。解一切法真如。即佛真如。從微至著。達解平等性。證理智生。心無執著。為利益故。外行平等及與無凈。乃可取食。不爾云何虛食所食。舊經以食與法二平等性。展轉相等。而無佛平等性。闕理違文。

經。尊者善現(至)入一趣道。

贊曰。此下第二縛解平等。凡有九對。此中有二。一善不善相對。二我無我見對。空理義云。心有分別。縛解為二。證真諦故。心言分別縛解無二。皆理空故。應理義云。不斷不善根示現現行有大利故。如滿足王示現教等。實不令與俱。薩迦邪見。此名偽身見。我見也。不壞我見者。示現起故。求大菩提。度有情類。皆為我故。然入無我一趣之道。無我之理。名為一趣。三乘行者。共所歸故。道者能緣。即無我見。不斷我見。證無我見。入者悟義。舊云。不壞於身者。身見也。隨一相者。無我見也。無我見中。更無二故。

經。不滅無明(至)及以解脫。

贊曰。此中一對。雜染得凈。對無明發業因。有者三有。愛謂愛取。有愛。正為潤生之緣。此為生死縛根本故。順諸眾生。不捨生死。故云不滅。雖不滅無明。而起無漏智明。雖不滅有愛。而起解脫。解脫者。雖潤生緣。證無為理。勝解數也。所證真理。名解脫故。即是

【現代漢語翻譯】現代漢語譯本：即是真如之理。理解食物的真如，即是諸法的真如。理解一切法的真如，即是佛的真如。從細微到顯著，通達理解平等性，證得理性智慧生起，心中沒有執著。爲了利益眾生的緣故，外在行為上行持平等以及無凈（不執著于清凈），才可以取食。否則，如何能不虛假地食用所食之物呢？舊譯本以食物與法二者的平等性，輾轉相等，而沒有佛的平等性，缺少了道理，也違背了經文。

經文：尊者善現（Subhuti）（舍衛城中的一位著名弟子）……進入一趣道（ekayana，唯一之道）。

贊曰：以下是第二種縛解平等（bandhana-moksha-samata，束縛與解脫的平等性），總共有九對。這裡面有兩對，一是善與不善相對，二是我見與無我見相對。《空理義》說：心中有分別，束縛與解脫就成為二。爲了證得真諦的緣故，心和言語的分別，束縛與解脫，都不是二，因為一切都是理空（dharma-sunyata，法空性）的緣故。《應理義》說：不斷不善根，是爲了示現現行有大利益的緣故，如滿足王（Mahasudarshana）示現教化等等，實際上並不令其與自己同在。薩迦邪見（satkayadrsti），這被稱為偽身見（mithya-atma-drsti），也就是我見。不壞我見的人，是爲了示現生起（我見）的緣故。爲了求得大菩提（maha-bodhi，偉大的覺悟），度化有情眾生，都是爲了我的緣故。然而，進入無我一趣之道。無我的道理，被稱為一趣，是三乘行者共同歸向的地方。道，是能緣，即無我見。不斷我見，是爲了證得無我見。入，是悟入的意義。舊譯本說：不壞於身者，是身見。隨一相者，是無我見。在無我見中，更沒有二的緣故。

經文：不滅無明（avidya）（無知）……以及解脫（vimoksha）。

贊曰：這裡有一對，雜染與得凈相對。無明是發業因（karma-hetu，業的起因），有是指三有（traiyadhvika，三界）。愛是指愛、取、有愛，正是潤生之緣（bhava-trsna，存在的渴愛），這是生死束縛的根本。順應諸眾生，不捨棄生死，所以說不滅。雖然不滅無明，卻生起無漏智明（anasrava-jnana，無漏智慧之光）。雖然不滅有愛，卻生起解脫。解脫，雖然是潤生之緣，卻證得無為之理（asamskrta-dharma，非造作之法），是殊勝的勝解數（adhimukti-samkhya，勝解的數量）。所證得的真理，名為解脫，即是。

【English Translation】 English version: It is the principle of Suchness (tathata). Understanding the Suchness of food is understanding the Suchness of all dharmas. Understanding the Suchness of all dharmas is understanding the Suchness of the Buddha. From the subtle to the obvious, reaching and understanding equality, realizing that rational wisdom arises, and the mind has no attachment. For the sake of benefiting sentient beings, practicing equality and non-purity (non-attachment to purity) in external behavior is permissible when taking food. Otherwise, how can one not falsely consume what is eaten? The old translation equates the equality of food and dharma, but lacks the equality of the Buddha, lacking reason and violating the text.

Sutra: The Venerable Subhuti (a well-known disciple in Sravasti)...enters the One Vehicle Path (ekayana).

Commentary: The following is the second equality of bondage and liberation (bandhana-moksha-samata), with a total of nine pairs. There are two pairs here: one is the relative of good and non-good, and the other is the relative of self-view and non-self-view. The 'Meaning of Emptiness' says: If the mind has discrimination, bondage and liberation become two. For the sake of realizing the ultimate truth, the discrimination of mind and speech, bondage and liberation, are not two, because everything is empty in principle (dharma-sunyata). The 'Meaning of Appropriateness' says: Not cutting off the roots of non-good is to demonstrate that present actions have great benefits, such as King Mahasudarshana demonstrating teaching, etc., but in reality, he does not let them be with himself. Satkayadrsti (the view of a real self), this is called false self-view (mithya-atma-drsti), which is the self-view. Those who do not destroy the self-view do so to demonstrate its arising. Seeking great Bodhi (maha-bodhi), liberating sentient beings, is all for the sake of the self. However, one enters the One Vehicle Path of non-self. The principle of non-self is called the One Vehicle, which is where the practitioners of the Three Vehicles commonly return. The path is the able-object, which is the view of non-self. Not cutting off the self-view is to realize the view of non-self. Entering is the meaning of enlightenment. The old translation says: Those who do not destroy the body are those with body-view. Those who follow one aspect are those with non-self-view. In the view of non-self, there is no second.

Sutra: Not extinguishing ignorance (avidya)...and liberation (vimoksha).

Commentary: Here is one pair, defilement and obtaining purity are relative. Ignorance is the cause of karma (karma-hetu), existence refers to the three realms (traiyadhvika). Craving refers to craving, grasping, and craving for existence (bhava-trsna), which is precisely the condition for nourishing life. This is the root of the bondage of birth and death. In accordance with all sentient beings, not abandoning birth and death, therefore it is said not to extinguish. Although ignorance is not extinguished, the undefiled wisdom light (anasrava-jnana) arises. Although craving for existence is not extinguished, liberation arises. Liberation, although it is the condition for nourishing life, realizes the principle of non-action (asamskrta-dharma), which is the number of superior understanding (adhimukti-samkhya). The truth that is realized is called liberation, which is.

涅槃。

經。能以無間(至)平等法性。

贊曰。此中一對。謂苦樂對。無間者無間地獄。舉一極苦之處。解脫者。涅槃極樂之處。以極苦真如。入極樂真如。體一味故。舊云以五逆相而得解脫。應言五逆果之相。入解脫之相。即真如故。

經。無脫無縛(至)離異生法。

贊曰。此有三對。一解脫縛對。無漏名脫。有漏名縛。證得涅槃名無縛。不捨生死名無脫。二證不證對。實見諦名證。故言非不見。不見名不證。證理之時。無見相故。三果非果對。聖名得果。順住生死。不一向住果。故名非得果。非聖名異生。已證真道。非異生故。常教化此。樂起煩惱。故言非離異生法。得果異生。雖為一對。顯大悲者。順生死生死。于異生中。重言不離。

經。非聖(至)乃可取食。

贊曰。此中二對。一凡聖對。大悲順凡。名為非聖。已證出世。名非不聖。二證離對。證一切法故。名為成就。斷彼法想分別執故。名之為離。上說因緣法。故為此解。或此皆說遍計所執空無常等。或此但說圓成實性真理平等。理亦無達。

經。若尊者善現(至)乃可取食。

贊曰。此下第三邪正平等。空理義云。世俗諦中。邪正有二。舍邪歸真。勝義諦中。邪正無二。何舍何歸。應理義言。

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana）：指佛教中解脫生死輪迴的至高境界。

經文：能以無間（指無間地獄，佛教八大地獄中最苦之處）至平等法性。

贊曰：此中有一對概念，即苦與樂的對立。『無間』指的是無間地獄，是極度痛苦的地方。『解脫』指的是涅槃，是極度快樂的地方。以極度痛苦的真如，進入極度快樂的真如，其本體是一樣的。舊的說法認為以五逆之相而得解脫，應該說五逆之果的相，進入解脫之相，即是真如的體現。

經文：無脫無縛（至）離異生法。

贊曰：這裡有三對概念。一是解脫與束縛的對立，無漏稱為解脫，有漏稱為束縛。證得涅槃稱為無縛，不捨棄生死稱為無脫。二是證得與未證得的對立，真正見到真理稱為證得，所以說『非不見』，未見到稱為未證得，證得真理的時候，沒有能見的相狀。三是果與非果的對立，聖人稱為得果，順應並安住于生死，但不完全安住于果位，所以稱為『非得果』。凡夫稱為異生，已經證得真道，就不是異生了。常常教化這些樂於生起煩惱的人，所以說『非離異生法』。得果的異生，雖然是一對概念，但顯示了大悲心的人，順應生死，在異生之中，重複強調不離開。

經文：非聖（至）乃可取食。

贊曰：這裡有兩對概念。一是凡夫與聖人的對立，大悲心順應凡夫，稱為『非聖』，已經證得出世之法，稱為『非不聖』。二是證得與遠離的對立，證得一切法，所以稱為『成就』，斷除對這些法的妄想分別執著，稱為『遠離』。上面說的是因緣法，所以這樣解釋。或者這裡說的都是遍計所執的空、無常等。或者這裡只說圓成實性，真理平等，真理也是無法通達的。

經文：若尊者善現（Subhuti，須菩提，佛陀的十大弟子之一，以解空第一著稱）（至）乃可取食。

贊曰：下面第三點是邪正平等，空性的道理是這樣說的：在世俗諦中，邪與正有二。捨棄邪而歸於真。在勝義諦中，邪與正沒有分別，沒有什麼可捨棄，也沒有什麼可歸依。應該從理性的角度來理解。

【English Translation】 English version Nirvana: Refers to the supreme state of liberation from the cycle of birth and death in Buddhism.

Sutra: Able to, from Avici (referring to Avici Hell, the most painful of the eight great hells in Buddhism) to the equality of Dharma-nature.

Commentary: Herein lies a pair of concepts, namely the opposition of suffering and happiness. 'Avici' refers to Avici Hell, a place of extreme suffering. 'Liberation' refers to Nirvana, a place of extreme happiness. Taking the True Thusness of extreme suffering to enter the True Thusness of extreme happiness, their essence is the same. The old saying that one attains liberation through the appearance of the five rebellious acts should be stated as the appearance of the consequences of the five rebellious acts entering the appearance of liberation, which is the manifestation of True Thusness.

Sutra: Without release, without bondage (to) apart from the way of ordinary beings.

Commentary: Here there are three pairs of concepts. First, the opposition of liberation and bondage; the unconditioned is called liberation, the conditioned is called bondage. Attaining Nirvana is called without bondage, not abandoning birth and death is called without release. Second, the opposition of attainment and non-attainment; truly seeing the truth is called attainment, hence the saying 'not not seeing'; not seeing is called non-attainment; when attaining the truth, there is no appearance of seeing. Third, the opposition of fruit and non-fruit; a sage is called having attained the fruit, complying with and dwelling in birth and death, but not completely dwelling in the state of fruit, hence called 'not attained fruit'. An ordinary being is called a different being; having already attained the true path, one is no longer a different being. Constantly teaching those who delight in arousing afflictions, hence the saying 'not apart from the way of ordinary beings'. The ordinary being who has attained the fruit, although a pair of concepts, shows that those with great compassion comply with birth and death, and among ordinary beings, repeatedly emphasize not leaving.

Sutra: Not a sage (to) then it may be taken as food.

Commentary: Here there are two pairs of concepts. First, the opposition of ordinary beings and sages; great compassion complies with ordinary beings, called 'not a sage'; having already attained the Dharma of transcending the world, called 'not not a sage'. Second, the opposition of attainment and detachment; having attained all Dharmas, hence called 'accomplishment'; cutting off the delusions, discriminations, and attachments to these Dharmas, called 'detachment'. The above speaks of the Dharma of conditions, hence this explanation. Or this all speaks of the emptiness, impermanence, etc., of what is conceptually constructed. Or this only speaks of the perfectly accomplished reality, the equality of true principle; the principle is also unattainable.

Sutra: If the venerable Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness) (to) then it may be taken as food.

Commentary: The third point below is the equality of wrong and right; the principle of emptiness is spoken of in this way: In conventional truth, there are two, wrong and right. Abandoning the wrong and returning to the truth. In ultimate truth, there is no distinction between wrong and right; there is nothing to abandon, and nothing to return to. It should be understood from a rational perspective.

般若經云。以色見我。以聲尋我。彼履耶斷。不見如來。同體三寶。不可見聞。不可供事。舊經無僧。六師外道。佛得菩提勝方便緣。汝若同佛。以之為師。彼由邪見。實墮惡趣。汝愍彼故。亦墮惡趣。而行救濟。同如來者。乃可取食。以大善現舍彼六師。不能隨學。不愍眾生隨墮惡趣。見有三寶。不證同體。故今何之。六師者。一滿迦葉波。迦葉波是性。滿是名也。古云富蘭那迦葉。即斷見外道。亦云空見外道。二末薩羯離瞿舍離子。末薩羯離。是其自名。瞿舍利者。是其母名。末薩羯離是瞿舍離之子。以母別之。古云末伽梨拘賒梨子。即常見外道。三想吠多子。想是自名。吠多是母名。彼兒曰子。如舍利子。古云刪阇夜毗羅胝子。即苦行外道。彼說眾生所愛生死。皆因著樂。善修苦行。便得解脫。四無勝發褐。無勝名也。垂髮被褐。故言發褐。古云阿耆多翅舍欽婆羅。即自然外道。說一切法皆自然生。五犎迦衍那迦衍那是姓。犎者是形。頂上有犎猶如牛頭。故以為名。古傳云。迦羅鳩馱迦旃延。此是事大自在天之者。說大自在天能生諸法。大離系親子。此尼乾子也。執其本師修苦行。名為離系。是彼所生。故名親子。此是宿作因外道。說一切法皆是宿世已作其因。今不作因。便吐故業。即得解脫。古云尼犍陀若提

【現代漢語翻譯】現代漢語譯本：《般若經》說：『如果憑藉（有形之）色相來看我，憑藉（可聽聞的）聲音來尋找我，這個人行的是邪道，不可能見到如來。』同體三寶（指佛、法、僧三寶，視為一體），是不可見、不可聞的，也是不可供養的。舊經中沒有僧寶的概念，（只有）六師外道（指六位當時有影響力的外道宗師）。佛陀獲得菩提（覺悟）是因為殊勝的方便因緣。如果你和佛陀一樣，就把（佛）作為你的老師。那些外道由於邪見，實際上會墮入惡趣（不好的輪迴）。如果你因為憐憫他們而想去救濟他們，也會墮入惡趣。只有和如來一樣的人，才可以接受供養。大善現（指須菩提）捨棄了那六師外道，不跟隨他們學習，（因為他們）不憐憫眾生，任由他們墮入惡趣。見到有三寶，卻不能證悟到同體（的境界），所以現在該怎麼辦呢？六師（外道）是：一、滿迦葉波（Purana Kassapa，主張無因論）。迦葉波是姓，滿是名。古時候翻譯為富蘭那迦葉，是斷見外道，也叫空見外道。二、末薩羯離瞿舍離子（Makkhali Gosala，主張宿命論）。末薩羯離是他的自名，瞿舍利是他的母親的名字。末薩羯離是瞿舍利之子，用母親的名字來區分他。古時候翻譯為末伽梨拘賒梨子，是常見外道。三、想吠多子（Sanjaya Belatthiputta，主張不可知論）。想是他的自名，吠多是母親的名字。他的兒子被稱為子，如舍利子（Sariputta）。古時候翻譯為刪阇夜毗羅胝子，是苦行外道。他們說眾生所貪愛的生死輪迴，都是因為執著于快樂。如果好好地修行苦行，就能得到解脫。四、無勝發褐（Ajita Kesakambali，主張斷滅論）。無勝是他的名字，垂著頭髮，穿著粗布衣，所以叫發褐。古時候翻譯為阿耆多翅舍欽婆羅，是自然外道。他們說一切法都是自然產生的。五、犎迦衍那（Pakudha Kaccayana，主張常恒論）。迦衍那是姓，犎是他的外形，頭頂上有像牛一樣的隆起，所以用這個來命名。古時候翻譯為迦羅鳩馱迦旃延，是侍奉大自在天的人。他們說大自在天能夠產生諸法。六、大離系親子（Nigantha Nataputta，耆那教創始人）。此尼乾子（Nigantha）也，執著於他的本師，修行苦行，名為離系。他是尼乾子所生，所以叫親子。這是宿作因外道，他們說一切法都是過去世所造的因。現在不造因，就能吐出過去的業，就能得到解脫。古時候翻譯為尼犍陀若提。

【English Translation】 English version: The Prajna Sutra says: 'If one sees me through form, or seeks me through sound, that person walks a false path and cannot see the Tathagata (Buddha).' The Three Jewels as a unified entity (Buddha, Dharma, Sangha) are beyond seeing and hearing, and cannot be served (through conventional means). The old sutras did not have the concept of Sangha (community of monks); (there were only) the Six Heretical Teachers (six influential non-Buddhist teachers of the time). The Buddha attained Bodhi (enlightenment) due to extraordinary expedient causes and conditions. If you are like the Buddha, then take (the Buddha) as your teacher. Those heretics, due to their wrong views, will actually fall into evil realms (bad rebirths). If you try to save them out of compassion, you will also fall into evil realms. Only those who are like the Tathagata can accept offerings. Mahakasyapa (Great Kasyapa) abandoned those Six Heretical Teachers and did not follow their teachings, (because) they do not have compassion for sentient beings and allow them to fall into evil realms. Seeing the Three Jewels, yet not realizing their unified nature, what should one do now? The Six Heretical Teachers are: 1. Purana Kassapa (who advocated a doctrine of non-causation). Kassapa is the family name, Purana is the given name. In ancient times, he was translated as Purana Kassapa, a nihilistic heretic, also called a voidness heretic. 2. Makkhali Gosala (who advocated fatalism). Makkhali is his given name, Gosala is his mother's name. Makkhali is the son of Gosala, distinguished by his mother's name. In ancient times, he was translated as Makkhali Gosala, an eternalist heretic. 3. Sanjaya Belatthiputta (who advocated agnosticism). Sanjaya is his given name, Belattha is his mother's name. His son is called 'putta' (son), like Sariputta (Sariputra). In ancient times, he was translated as Sanjaya Vairatiputra, an ascetic heretic. They say that the cycle of birth and death that sentient beings crave is all because of attachment to pleasure. If one cultivates ascetic practices well, one can attain liberation. 4. Ajita Kesakambali (who advocated annihilationism). Ajita is his name, with hair hanging down and wearing coarse cloth, hence the name Kesakambali (hair-blanket). In ancient times, he was translated as Ajita Kesakambali, a naturalist heretic. They say that all dharmas (phenomena) arise naturally. 5. Pakudha Kaccayana (who advocated permanence). Kaccayana is the family name, Pakudha refers to his physical form, with a hump on his head like a bull's head, hence the name. In ancient times, he was translated as Kakuda Katyayana, a worshipper of the Great自在天 (Great Ishvara Deva). They say that the Great Ishvara Deva can generate all dharmas. 6. Nigantha Nataputta (founder of Jainism). This is Nigantha, who clings to his original teacher, practices asceticism, and is called 'detached'. He is born of Nigantha, hence the name 'related son'. This is a heretic who believes in past karma. They say that all dharmas are caused by actions done in past lives. If one does not create new karma now, one can expel the old karma and attain liberation. In ancient times, he was translated as Nigantha Nataputta.

子。此之六師。有說是佛舍國出家。詢所投趣。教化于佛。行苦行師。故偏說之。然郁頭藍子。教佛得悲想定。阿藍迦藍。教佛得無所有處定。此等教佛修樂行師。非此所說。不全邪故。

經。若尊者(至)離於清凈。

贊曰。此下第四善惡平等。今有十一句。此中有三。空理義云。心有拘滯。善惡有二。可有離惡務善差別。善惡不二。何離何務。總意如此。更重釋者。此十一句中。汝須菩提。若善惡平等。悟解空者。既無分別諸見可斷。何不墮諸見趣。而不至中邊二道。而今有斷諸見至於中耶。若無惡道可厭。何不墮諸八難。而得無難。若無雜染可斷。何不同雜染而離於凈。若無聖行可證。何不同得無諍非清凈田。若無善惡之因。何不施者墮諸惡道。若無邪正二師。何不共魔連手。若無煩惱惱亂。何不以彼為伴。若無善惡法別。何不煩惱性即尊者性。若無慈悲道異。何不于有情起怨害想。若無三寶良田。何不謗佛毀法不預僧數。若無生死涅槃差別。何不畢竟無涅槃時。汝既不然。未證平等諸法體空。云何虛食。若能如是。乃可取食。應理義云。諸見趣者五見。為化斯類。故常墮中。不同凡夫常斷邊執。不同二乘常至道中。舊云。入諸邪見。不說見趣。不到彼岸。不說中邊。中邊者。彼此岸義故。二入八

【現代漢語翻譯】現代漢語譯本：須菩提，這裡所說的六師（Six Teachers，指當時與佛教對立的六個外道宗師），有說是佛陀在佛舍國（Buddha Kshetra）出家后所追隨的。詢問他們所追求的，他們教化佛陀，是實行苦行的老師，所以偏重說他們。然而，郁頭藍子（Udraka Rāmaputra）教導佛陀得到非想非非想定（state of neither perception nor non-perception），阿藍迦藍（Ārāḍa Kālāma）教導佛陀得到無所有處定（state of nothingness）。這些是教導佛陀修習樂行的老師，不是這裡所說的，因為他們並非完全是邪見。

經文：若尊者（指須菩提Subhuti）... 離於清凈。

贊曰：下面第四部分是關於善惡平等的討論，現在有十一個句子。這其中有三個要點。空理的含義是：心中有拘泥執著，善惡就有二元對立，可以有捨棄惡行努力行善的區別。如果善惡不二，那麼捨棄什麼，努力什麼呢？總體的意思是這樣。更進一步解釋：這十一個句子中，須菩提，如果你認為善惡平等，悟解了空性，既然沒有分別諸見的想法可以斷除，為什麼不墮入各種見解的歧途（諸見趣，all views），而不達到中道和邊道（中邊二道，the Middle Way and the extremes）？而現在你卻能斷除各種見解而達到中道嗎？如果沒有惡道可以厭惡，為什麼不墮入八難（八難，eight difficulties），而能脫離八難？如果沒有雜染可以斷除，為什麼不與雜染相同，而要脫離清凈？如果沒有聖行可以證得，為什麼不與無諍相同，而非清凈的福田？如果沒有善惡的因，為什麼佈施的人不墮入惡道？如果沒有邪師和正師，為什麼不與魔連手？如果沒有煩惱的擾亂，為什麼不以煩惱為伴？如果沒有善法和惡法的區別，為什麼不認為煩惱的自性就是尊者的自性？如果沒有慈悲和怨害的道路差異，為什麼不對有情眾生生起怨恨和加害的想法？如果沒有三寶（三寶，Three Jewels）良田，為什麼不誹謗佛，毀壞佛法，不列入僧眾之數？如果沒有生死和涅槃的差別，為什麼最終會有涅槃之時？你既然不是這樣，說明你還沒有證得平等諸法的體性本空，怎麼能虛假地接受供養呢？如果能做到這樣，才可以接受供養。應理的含義是：各種見解的歧途（諸見趣，all views）指的是五見（五見，five views）。爲了教化這類人，所以常常處於中道，不同於凡夫常常執著于常斷二邊，也不同於二乘常常到達道中。舊的說法是：進入各種邪見，不說見趣；不到達彼岸，不說中邊。中邊指的是此岸和彼岸的含義。二入八...

【English Translation】 English version: Subhuti, these Six Teachers (Six Teachers, referring to the six non-Buddhist masters who opposed Buddhism at that time), some say that the Buddha followed them after leaving home in Buddha Kshetra. Asking what they were pursuing, they taught the Buddha and were teachers who practiced asceticism, so they are emphasized. However, Udraka Rāmaputra taught the Buddha to attain the state of neither perception nor non-perception, and Ārāḍa Kālāma taught the Buddha to attain the state of nothingness. These were teachers who taught the Buddha to practice pleasant conduct, not what is being discussed here, because they were not completely heretical.

Sutra: If the Venerable (referring to Subhuti)... is apart from purity.

Commentary: The fourth part below is about the equality of good and evil, and there are now eleven sentences. There are three main points in this. The meaning of emptiness is: if there is attachment in the mind, good and evil are dualistic, and there can be a distinction between abandoning evil and striving for good. If good and evil are not two, then what is abandoned and what is strived for? The general meaning is like this. To explain further: in these eleven sentences, Subhuti, if you think that good and evil are equal, and you understand emptiness, since there are no discriminating views to be eliminated, why don't you fall into the pitfalls of all views (諸見趣, all views), and not reach the Middle Way and the extremes (中邊二道, the Middle Way and the extremes)? But now can you eliminate all views and reach the Middle Way? If there is no evil path to be disgusted with, why not fall into the eight difficulties (八難, eight difficulties), and be free from the eight difficulties? If there is no defilement to be eliminated, why not be the same as defilement, and separate from purity? If there is no holy conduct to be attained, why not be the same as non-contention, and not a pure field of merit? If there is no cause of good and evil, why don't those who give alms fall into evil paths? If there are no heretical and righteous teachers, why not join hands with Mara? If there is no disturbance of afflictions, why not be accompanied by afflictions? If there is no distinction between good and evil dharmas, why not consider the nature of afflictions to be the same as the nature of the Venerable? If there is no difference between the paths of compassion and resentment, why not generate thoughts of resentment and harm towards sentient beings? If there is no field of merit of the Three Jewels (三寶, Three Jewels), why not slander the Buddha, destroy the Dharma, and not be included in the Sangha? If there is no difference between samsara and nirvana, why will there ultimately be a time of nirvana? Since you are not like this, it means that you have not yet realized the emptiness of the nature of equal dharmas, how can you falsely accept offerings? If you can do this, then you can accept offerings. The meaning of appropriateness is: the pitfalls of all views (諸見趣, all views) refer to the five views (五見, five views). In order to teach these kinds of people, they often stay in the Middle Way, unlike ordinary people who are often attached to the extremes of permanence and annihilation, and unlike the two vehicles who often reach the middle of the path. The old saying is: entering into various heretical views, not speaking of the pitfalls of views; not reaching the other shore, not speaking of the middle and the extremes. The middle and the extremes refer to the meaning of this shore and the other shore. Two enter eight...

無暇。處在八難。教濟眾生。區區終日不得有暇。三順化生死。同諸雜染。不住涅槃。同於清凈。

經。若諸有情(至)清凈福田。

贊曰。此中一句無諍有二。一理無諍。二事無諍。事無諍者。凡所舉意。皆類觀彼勿同見我煩惱暫生。須菩提得最第一。恒令眾生不起煩惱。理無諍者。無想真如。由證理無諍。事方無諍。此二無諍。一切有情及與尊者。若時皆得。仍俱不名清凈田。不見實有福田性故。三輪凈故。菩薩能如是。聲聞所不為。

經。諸有佈施(至)作其伴侶。

贊曰。此中三句。一施食者。后得聖道。能墮惡趣。化苦眾生。非田施故。而成大罪。墮惡道也。二其施食者。而以尊者共魔連手。朝夕不離。能降伏之。舊云。作諸勞侶。作諸生死劬勞伴侶。非出世友。三行住坐臥。恒斷煩惱。曾不捨離。故為伴侶。菩薩恒以分別而為煩惱。故當斷之。舊經無此。

經。一切煩惱(至)起怨害想。

贊曰。此中二句。一煩惱自性即是真如。同尊者性。二如無異。二于有情起怨害想者。怨者對也。自修妙行利生為對。害者斷也殺也。斷諸眾生煩惱業果生死流轉。恒建是想。如攝大乘說十難行。謂諸菩薩。殺諸眾生生死流轉。眾生不與菩薩強攝。取名不與取等。此亦如是。舊經

【現代漢語翻譯】現代漢語譯本：『無暇』指沒有空閑。『處在八難』指身處八種難以修行佛法的困境。『教濟眾生』指教導和救濟眾生。整天忙碌而沒有空閑，這是『區區終日不得有暇』的意思。『三順化生死』指順應三種方式來教化生死輪迴中的眾生。『同諸雜染』指與各種染污的事物相同。『不住涅槃』指不停留在涅槃的境界。『同於清凈』指與清凈的境界相同。

經文：如果所有有情（乃至）清凈的福田。

讚語說：這裡面一句『無諍』包含兩種含義：一是理無諍，二是事無諍。事無諍是指，凡是所舉的意念，都類似於觀察他人，不要與我執相同，煩惱暫時產生。須菩提（Subhuti，佛陀的弟子）得到最第一的境界，總是令眾生不起煩惱。理無諍是指，無想真如（Asamjna-tathata，沒有念想的真如）。因為證得了理無諍，事情才能無諍。這兩種無諍，一切有情以及尊者，如果都能得到，仍然不能稱為清凈田，因為沒有見到真實的福田自性。因為三輪體空清凈的緣故，菩薩（Bodhisattva）能夠做到這樣，聲聞（Sravaka，小乘修行者）做不到。

經文：所有佈施（乃至）作為他們的伴侶。

讚語說：這裡面三句：一是施食的人，後來得到聖道，能夠墮入惡趣，教化受苦的眾生，不是因為田地施捨的緣故，而是因為造成了大罪，墮入惡道。二是施食的人，與尊者共同與魔連手，朝夕不離，能夠降伏他們。舊譯本說，作為各種勞累的伴侶，作為各種生死勞苦的伴侶，不是出世的朋友。三是行走、站立、坐臥，總是斷除煩惱，從不捨棄離開，所以作為伴侶。菩薩總是以分別心作為煩惱，所以應當斷除。舊譯本沒有這些。

經文：一切煩惱（乃至）生起怨恨傷害的想法。

讚語說：這裡面兩句：一是煩惱的自性就是真如，與尊者的自性相同，如如不二。二是對有情生起怨恨傷害的想法，怨恨是對立的意思，自身修行妙行利益眾生作為對立。傷害是斷絕的意思，殺害的意思。斷絕眾生煩惱業果生死流轉，總是建立這樣的想法。如《攝大乘論》（Mahāyānasaṃgraha）所說的十種難行，是指菩薩殺害眾生死生流轉，眾生不與菩薩強行攝取，取名不與取等，這裡也是這樣。舊譯本沒有。

【English Translation】 English version: 'Without leisure' means having no free time. 'Being in the eight difficulties' refers to being in eight difficult situations that hinder the practice of Buddhism. 'Teaching and saving sentient beings' refers to instructing and rescuing sentient beings. Being busy all day without free time is the meaning of 'being busy all day without leisure.' 'Threefold adaptation to transform birth and death' refers to adapting to three ways to teach sentient beings in the cycle of birth and death. 'Same as all defilements' means being the same as various defiled things. 'Not dwelling in Nirvana' means not staying in the state of Nirvana. 'Same as purity' means being the same as the state of purity.

Sutra: If all sentient beings (even) pure fields of merit.

The commentary says: In this sentence 'non-contention' there are two meanings: one is non-contention in principle, and the other is non-contention in practice. Non-contention in practice means that all the intentions raised are similar to observing others, and should not be the same as my attachment, and troubles temporarily arise. Subhuti (佛陀的弟子, Buddha's disciple) attained the highest state, always causing sentient beings not to arise troubles. Non-contention in principle refers to the unconditioned Suchness (Asamjna-tathata, 真如). Because the non-contention in principle is attained, things can be non-contentious. These two non-contentions, if all sentient beings and venerable ones can attain them, they still cannot be called pure fields of merit, because they have not seen the true nature of the field of merit. Because the three wheels are empty and pure, Bodhisattvas (菩薩) can do this, but Sravakas (聲聞, Hinayana practitioners) cannot.

Sutra: All giving (even) make them companions.

The commentary says: There are three sentences here: First, those who give food, later attain the holy path, can fall into evil realms, and transform suffering sentient beings, not because of the field giving, but because they have committed great sins and fallen into evil paths. Second, those who give food, together with the venerable ones, join hands with demons, never leaving each other day and night, and can subdue them. The old translation says, as companions of various labors, as companions of various labors of birth and death, not friends of transcendence. Third, walking, standing, sitting, and lying down, always cutting off troubles, never abandoning or leaving, so as companions. Bodhisattvas always take discrimination as trouble, so they should cut it off. The old translation does not have these.

Sutra: All troubles (even) give rise to thoughts of resentment and harm.

The commentary says: There are two sentences here: First, the nature of trouble is Suchness, the same as the nature of the venerable ones, such as not two. Second, giving rise to thoughts of resentment and harm to sentient beings, resentment means opposition, self-cultivation of wonderful actions to benefit sentient beings as opposition. Harm means cutting off, killing. Cutting off the cycle of troubles, karma, birth and death of sentient beings, always establishing such thoughts. As the Mahāyānasaṃgraha (攝大乘論) says, the ten difficult practices refer to Bodhisattvas killing sentient beings in the cycle of birth and death, sentient beings do not forcibly take from Bodhisattvas, taking the name not giving, and so on, and this is also the case here. The old translation does not have it.

云。汝與眾魔及諸塵勞。等無有異者。法性無異。

經。謗千諸佛(至)乃可取食。

贊曰。此中二句。一謗佛者。說色聲佛。非是真佛。說法身理。方是如來。二乘等說色聲形相以為真佛。故今謗之。名為謗佛二。毀諸法者。毀罵生死一切惡法。又說真如名為真法。四諦理法。名非真法。二乘說彼非真。說是究竟法故。名為毀法。不預僧者。剃髮染衣乞食凈戒羯磨等。同名為僧數。常處生死。隨類化生。不拘彼相。名不預數。二畢竟無有般涅槃時。菩薩發願度眾生盡。方入涅槃。以眾生界無盡期故。菩薩畢竟不入涅槃。二乘身盡即永無矣。或總為十句。此中二句。合為一故。若能具上諸所說義。是大菩薩。乃可取食。真福田故。不爾如何虛受人食。此說平等。皆是密語。如契經言覽不堅為堅善住于顛倒等。頌意無別。然上義門。依計所執。真如妙理。依他虛幻。唯識無想。真如法門。二俱平等。故作此說。前解且依因緣法門。故不違也。

經。時我世尊(至)欲出其舍。

贊曰。自下第二顯其自迷。譬如有人。在路而行。為極重暗之所拘礙。迷失諸方。我時無知。覆我心故。不識此是何之言。不知何答。便舍自缽。欲出其舍。

經。時無垢稱(至)取缽勿懼。

贊曰。下第三

【現代漢語翻譯】現代漢語譯本：云：你與眾魔以及各種塵勞，在法性上並沒有任何區別。法性是無差別的。

經：誹謗千佛（乃至）才可以接受供養。

贊曰：這兩句經文包含兩層意思。一是誹謗佛的人，認為佛的色身和音聲並非真正的佛，而說法身之理才是如來。二乘之人等將佛的色身和形相視為真佛，所以誹謗他們，就叫做誹謗佛。二是毀壞諸法的人，毀罵生死輪迴中的一切惡法，又認為真如才是真正的法，而四諦之理並非真正的法。二乘之人認為四諦之理並非真法，而他們所說的才是究竟之法，所以叫做毀壞法。不屬於僧眾之列的人，雖然剃髮染衣、乞食持戒、行羯磨等，這些都可算作僧眾之數，但他們常處生死輪迴，隨順各類眾生的形態而化生，不拘泥於僧眾的外在表相，所以不屬於僧眾之列。二乘之人最終會進入涅槃，而菩薩發願要度盡一切眾生，才能進入涅槃。由於眾生界沒有窮盡之時，所以菩薩最終不會進入涅槃。二乘之人身死之後就永遠消失了。或者總共有十句，這裡將其中兩句合併爲一句。如果能夠具備以上所說的各種意義，才是大菩薩，才可以接受供養，因為他們是真正的福田。否則，怎麼能虛受別人的供養呢？這說的是平等之理，都是密語。如契經所說，將不堅固的視為堅固，善於安住于顛倒之中等等。頌的意義沒有差別。然而，以上的義理，是依據計所執性，真如妙理，是依據依他起性和虛幻性，唯識無想，真如法門，這兩者都是平等的，所以才這樣說。之前的解釋是依據因緣法門，所以並不違背。

經：當時，我，世尊（乃至）想要離開他的住所。

贊曰：下面第二部分是顯示維摩詰自身的迷惑。譬如有人在路上行走，被極重的黑暗所阻礙，迷失了方向。我當時無知，被無明覆蓋了內心，所以不認識這是什麼話，也不知道該如何回答，於是捨棄了自己的缽，想要離開他的住所。

經：當時，維摩詰（乃至）拿走缽，不要害怕。

贊曰：下面第三部分

【English Translation】 English version: You are no different from all the demons and all the defilements. The nature of Dharma is without difference.

Sutra: Slandering a thousand Buddhas (up to) then one may take food.

Commentary: These two sentences contain two meanings. First, those who slander the Buddha say that the Buddha's physical form and voice are not the true Buddha, but that the principle of the Dharma body is the Tathagata. The Two Vehicles (Hinayana) and others regard the Buddha's physical form and appearance as the true Buddha, so slandering them is called slandering the Buddha. Second, those who destroy the Dharmas destroy and revile all evil Dharmas in the cycle of birth and death, and also believe that True Suchness (Tathata) is the true Dharma, while the Four Noble Truths are not the true Dharma. The Two Vehicles believe that the Four Noble Truths are not the true Dharma, but that what they say is the ultimate Dharma, so it is called destroying the Dharma. Those who are not among the Sangha, although they shave their heads, wear dyed robes, beg for food, uphold pure precepts, and perform karmas, all of these can be counted as members of the Sangha, but they are constantly in the cycle of birth and death, transforming and being born according to the forms of various beings, not adhering to the external appearances of the Sangha, so they are not among the Sangha. The Two Vehicles will eventually enter Nirvana, while Bodhisattvas vow to liberate all beings before entering Nirvana. Because the realm of beings has no end, Bodhisattvas will ultimately not enter Nirvana. The Two Vehicles disappear forever after their bodies die. Or there are a total of ten sentences, here two of them are combined into one. If one can possess all the meanings mentioned above, then one is a great Bodhisattva, and one can accept offerings, because they are true fields of merit. Otherwise, how can one falsely receive the offerings of others? This speaks of the principle of equality, which are all secret words. As the sutra says, regarding the impermanent as permanent, being good at dwelling in inversion, and so on. The meaning of the verse is no different. However, the above meanings are based on the Parikalpita-svabhava (completely imputed nature), the wonderful principle of True Suchness is based on the Paratantra-svabhava (dependent nature) and illusion, Vijnaptimatrata (consciousness-only) without thought, the Dharma gate of True Suchness, these two are equal, so it is said in this way. The previous explanation was based on the Dharma gate of dependent origination, so it does not contradict.

Sutra: At that time, I, the World Honored One (up to) wanted to leave his dwelling.

Commentary: The second part below shows Vimalakirti's own confusion. It is like a person walking on the road, obstructed by extremely heavy darkness, losing his way. I was ignorant at that time, and my mind was covered by ignorance, so I did not recognize what this was, and I did not know how to answer, so I abandoned my bowl and wanted to leave his dwelling.

Sutra: At that time, Vimalakirti (up to) take the bowl, do not be afraid.

Commentary: The third part below

明他慰有二。初慰。后問。此慰也。

經。于意云何(至)寧有懼不。

贊曰。此問彼也。若佛化作化人來問。寧恐懼不。我又法身如來所化。問斯何懼。

經。我言不也。

贊曰。四彰已答。化人有問。我曾不懼。

經。無垢稱言(至)性相亦示。

贊曰。五述他教。于中有二。初勸勿懼。后示正理。初中復二。初合前化相。后勸勿懼。此初文也。所詮諸法。皆如幻化。本非真故。能說眾生及詮言說亦爾非真。

經。諸有智者(至)亦無怖畏。

贊曰。此勸勿懼。文字如幻。智者不執以為真實。若聞文字。亦無怖畏。汝既智者。何所怖哉。

經。所以者何(至)皆離相性。

贊曰。下示正理有三。初言離相性。次文字亦離。后結成諸法。此初文也。徴何所以不懼文字。空理義云。勝義性相皆體都空。言說妄起。故離空性。不稱理故。何所懼乎。應理義云。勝義性相。體有離言。假立名言。非稱法性。故諸言說。皆離性相。既是虛假。何所怖也。

經。何以故(至)是別解脫。

贊曰。文字亦離也。空理義云。不但所說法空無性。離文字名字語言亦離。應理義云。不但所詮無有諸法相性離言。言亦離言。或此非唯言理離性。依之文字亦離

【現代漢語翻譯】現代漢語譯本明他慰有二：首先是安慰，然後是提問。這是安慰的部分。

經文：『你的意思如何？』（直到）『難道會感到恐懼嗎？』

贊曰：這是問他的話。如果佛陀化作化人來提問，難道會感到恐懼嗎？我又是由法身如來所化現，提問又有什麼可懼怕的呢？

經文：『我不會。』

贊曰：四彰已經回答。化人有所提問，我從不感到恐懼。

經文：『維摩詰說……（直到）……也顯示了自性與現象。』

贊曰：五是陳述其他的教義。其中有二：首先是勸誡不要恐懼，然後是揭示正確的道理。首先的部分又分為二：首先是結合之前的化現之相，然後是勸誡不要恐懼。這是第一部分的內容。所詮釋的諸法，都如幻化一般，本來就不是真實的，能說的眾生以及詮釋的言說也是如此，不是真實的。

經文：『諸有智慧的人……（直到）……也沒有怖畏。』

贊曰：這是勸誡不要恐懼。文字如同幻象，有智慧的人不會執著于文字，認為它是真實的。如果聽到文字，也不會感到怖畏。你既然是有智慧的人，又有什麼可怖畏的呢？

經文：『為什麼呢？……（直到）……都遠離了自性與現象。』

贊曰：下面揭示正確的道理，有三部分：首先是說遠離自性與現象，其次是說文字也遠離，最後是總結諸法。這是第一部分的內容。追問為什麼不懼怕文字。從空理的角度來說，勝義的自性與現象，其本體都是空性的，言說是虛妄產生的，所以遠離了空性，不符合真理，有什麼可懼怕的呢？從應理的角度來說，勝義的自性與現象，其本體是有所遠離言說的，只是假立名言，不符合法性，所以各種言說，都遠離了自性與現象，既然是虛假的，又有什麼可怖畏的呢？

經文：『為什麼呢？……（直到）……是別解脫。』

贊曰：文字也遠離。從空理的角度來說，不但所說的法是空無自性的，連文字、名字、語言也都是遠離的。從應理的角度來說，不但所詮釋的沒有諸法的相和自性，遠離言說，言說也遠離言說。或者說，這不僅僅是道理遠離自性，依靠它的文字也遠離。

【English Translation】 English version There are two aspects to comforting him: first, comforting, then questioning. This is the comforting part.

Sutra: 'What do you think?' (until) 'Are you afraid?'

Commentary: This is asking him. If the Buddha were to transform into a manifested being to ask, would you be afraid? I am also transformed by the Dharmakaya Tathagata. What is there to fear in asking?

Sutra: 'I am not.'

Commentary: Si Zhang has already answered. The manifested being asked, and I have never been afraid.

Sutra: 'Vimalakirti said... (until) ...also shows the nature and phenomena.'

Commentary: Five is stating other teachings. There are two aspects to it: first, advising not to be afraid, and then revealing the correct principle. The first part is further divided into two: first, combining the previous manifested appearance, and then advising not to be afraid. This is the first part of the content. The dharmas that are explained are all like illusions, not real in themselves. The sentient beings who can speak and the words that explain are also not real.

Sutra: 'Those who are wise... (until) ...have no fear.'

Commentary: This is advising not to be afraid. Words are like illusions, and wise people do not cling to them as real. If they hear words, they will not be afraid. Since you are wise, what is there to be afraid of?

Sutra: 'Why is that? ... (until) ...are all apart from characteristics and nature.'

Commentary: The following reveals the correct principle in three parts: first, saying to be apart from characteristics and nature, second, saying that words are also apart, and finally, concluding all dharmas. This is the first part of the content. Asking why not be afraid of words. From the perspective of emptiness, the nature and phenomena of ultimate truth are all empty in essence. Words arise falsely, so they are apart from emptiness, not in accordance with the truth. What is there to be afraid of? From the perspective of appropriateness, the nature and phenomena of ultimate truth are inherently apart from words. Names are falsely established, not in accordance with the Dharma nature. Therefore, all words are apart from nature and phenomena. Since they are false, what is there to be afraid of?

Sutra: 'Why is that? ... (until) ...is separate liberation.'

Commentary: Words are also apart. From the perspective of emptiness, not only are the dharmas spoken of empty and without nature, but even words, names, and language are also apart. From the perspective of appropriateness, not only are the phenomena and nature of the dharmas that are explained without words, but words are also apart from words. Or, it is not only the principle that is apart from nature, but the words that rely on it are also apart.

性相。於一能詮音聲之上。極略相名字。中相名名。廣相名句。皆假施設。體都非真。法既非法非非法。言亦非言非非言。言既非言非非言。文亦非文非不文。遮定文字。故唯言非。一切法中。離言之事。即依他起。離言之理。即是解脫涅槃真如。空理義云。一切法及文字空。即是涅槃解脫體也。

經。解脫相者即一切法。

贊曰。結成諸法也。空理義云。解脫涅槃即一切法本空性故。應理義云。一切法中離言之理即是解脫。解脫即是諸法本體。故名為即。舊經於此唯有言說性離。不言法性于文字也。

經。世尊(至)得順法忍。

贊曰。六成利益有二。初得小果。二萬天子。遠塵離垢。得法眼凈。證預流果。如論具釋。后得大位。五百天子。得順法忍者。有言初地。得順正教法之忍故。有言八地。舊經無之。法眼凈者。有言初地。此違論文。遠塵離垢。說小果故。今正義解。無生法忍得在初地。今得順彼忍。正在地前。善根忍位。有漏位忍。順慧忍故。或五忍中第三順忍。四五六地順為出世道故。

經。時我默然(至)詣彼問疾。

贊曰。結答詞由卑躬請退。吾既神氣頓喪。今者何敢對揚。

經。爾時世尊(至)問安其疾。

贊曰。自下第五。命滿慈子。初命。

【現代漢語翻譯】現代漢語譯本性相。對於一個能夠表達意義的聲音之上，極其簡略的稱為『名字』（nāma，name），中等的稱為『名』（nāma，name），廣大的稱為『句』（vākya，sentence）。這些都是假設施設的，其體性都不是真實的。法既不是法，也不是非法的；言語既不是言語，也不是非言語。言語既然不是言語，也不是非言語，文字也就不是文字，也不是非文字。遮止並確定文字，所以只是言語而非真實。一切法中，離開言語的事情，就是依他起（paratantra-utpāda，dependent origination）；離開言語的道理，就是解脫涅槃真如（nirvāṇa-tathatā，liberation-suchness）。《空理義》說：『一切法以及文字都是空性的，這就是涅槃解脫的本體。』經：解脫的相就是一切法。贊曰：總結構成諸法。《空理義》說：『解脫涅槃就是一切法本來的空性。』《應理義》說：『一切法中離開言語的道理就是解脫，解脫就是諸法的本體。』所以稱為『即』。舊經在這裡只有『言說性離』，沒有說『法性于文字』。經：世尊（一直到）獲得順法忍（anuloma-kṣānti，acceptance of the law）。贊曰：總結利益有二。首先獲得小果，二萬天子遠離塵垢，獲得法眼凈（dharma-cakṣus-viśuddhi，purity of the Dharma eye），證得預流果（srota-āpanna-phala，stream-enterer fruit），如論中所詳細解釋的。之後獲得大位，五百天子獲得順法忍者，有人說是初地（prathamā bhūmi，first ground），因為獲得順應正教之法的忍耐。有人說是八地。舊經沒有這些。法眼凈者，有人說是初地，這與論文相違背，因為遠離塵垢是說的小果。現在正確的解釋是，無生法忍（anutpāda-dharma-kṣānti，acceptance of the non-arising of phenomena）得在初地，現在獲得順應那個忍，正在地前，善根忍位，有漏位忍，順應智慧忍。或者五忍中的第三順忍，四五六地順應出世道。經：當時我默然（一直到）去他那裡問候病情。贊曰：總結回答的詞語，因為謙卑地請求退下。我既然神氣頓失，現在怎麼敢應對宣揚呢？經：這時世尊（一直到）問候他的疾病。贊曰：從下面第五開始，命令滿慈子（Pūrṇa Maitrāyaṇīputra，Purna, son of Maitrayani），首先是命令。

【English Translation】 English version Nature and characteristics. Regarding a sound that can express meaning, the extremely brief is called 'name' (nāma), the medium is called 'name' (nāma), and the extensive is called 'sentence' (vākya). These are all provisional designations, and their essence is not real. Dharma is neither Dharma nor non-Dharma; speech is neither speech nor non-speech. Since speech is neither speech nor non-speech, writing is neither writing nor non-writing. By negating and affirming writing, it is only speech and not reality. Among all dharmas, the event apart from speech is dependent origination (paratantra-utpāda); the principle apart from speech is liberation, nirvana, suchness (nirvāṇa-tathatā). The 'Meaning of Emptiness' says: 'All dharmas and writings are empty, and this is the essence of nirvana and liberation.' Sutra: The characteristic of liberation is all dharmas. Commentary: Summarizing the formation of all dharmas. The 'Meaning of Emptiness' says: 'Liberation and nirvana are the original emptiness of all dharmas.' The 'Meaning of Appropriateness' says: 'The principle apart from speech in all dharmas is liberation, and liberation is the essence of all dharmas.' Therefore, it is called 'is'. The old sutra only has 'speech is separate' here, and does not say 'the nature of Dharma in writing'. Sutra: The World-Honored One (up to) attained acceptance of the law (anuloma-kṣānti). Commentary: Summarizing the benefits, there are two. First, attaining the small fruit, twenty thousand devas are far from dust and defilement, attain purity of the Dharma eye (dharma-cakṣus-viśuddhi), and realize the fruit of stream-enterer (srota-āpanna-phala), as explained in detail in the treatise. Later, attaining the great position, five hundred devas attain acceptance of the law. Some say it is the first ground (prathamā bhūmi), because they attain the acceptance of the law that accords with the correct teaching. Some say it is the eighth ground. The old sutra does not have these. Regarding the purity of the Dharma eye, some say it is the first ground, which contradicts the treatise, because being far from dust and defilement refers to the small fruit. The correct explanation now is that the acceptance of the non-arising of phenomena (anutpāda-dharma-kṣānti) is attained on the first ground, and now attaining acceptance of that, it is before the ground, in the position of the roots of goodness, the acceptance in the position of outflows, according with the acceptance of wisdom. Or the third acceptance among the five acceptances, the fourth, fifth, and sixth grounds accord with the path of transcending the world. Sutra: At that time, I was silent (up to) and went to him to inquire about his illness. Commentary: Concluding the words of reply, because of humbly requesting to withdraw. Since my spirit and energy are lost, how dare I respond and proclaim now? Sutra: At that time, the World-Honored One (up to) inquired about his illness. Commentary: From the fifth below, ordering Pūrṇa Maitrāyaṇīputra, first the order.

后詞。此初命也。滿者名也。慈是母姓。此滿尊者慈所生故。名之為子。梵云梅呾利耶。此云慈。其母是婆羅門種。上古有仙。每習慈行。因承彼后。以慈為姓。母之無子。所在求娠。后夢寶器盛滿珍玉置其腹邊。欻然入腹。後向夫說。云必天與。為大寶器。果而有娠。便生此子。后相師占。因名為滿。長大能誦毗伽羅論。慈行亦圓滿具足之寶器故。后得出家。成阿羅漢。論議辨才最為第一。故佛命之。

經。時滿慈子(至)詣彼問疾。

贊曰。下辭有三。此總陳道屈。滿慈說法。利諸新學。說小非大。不識心機。既被昔訶。所以詞退。

經。所以者何(至)苾芻說法。

贊曰。下顯理窮。初徴。后顯。顯中復二。初陳己事。后顯他詞。此徴及陳己事也。新學初機。由來智隔。故脫小法。令漸隨之。

經。時無垢稱(至)而作是言。

贊曰。下顯他詞有二。初明至軌。后正陳詞。此初文也。

經。唯滿慈子(至)置於寶器。

贊曰。下正陳詞有二。初責彼不當。后令其進益。時無垢稱便以如是勝三摩地下是。初中復二。初責不識今。后責不識昔。尊者滿慈是諸苾芻皆于往昔下是。初責不識今中。有三。初責不識心。次責不識意樂。后贊不識根。三輪化中。第二記心

【現代漢語翻譯】現代漢語譯本：『后詞』，指的是後面的話。『此初命也』，指的是這是最初的命令。『滿者名也』，『滿』是他的名字。『慈是母姓』，『慈』是他母親的姓氏。因為這位滿尊者是慈氏所生，所以稱他為『子』。梵語稱『梅呾利耶』（Maitreya），這裡翻譯為『慈』。他的母親是婆羅門種姓。上古時代有位仙人，經常修習慈悲之行，因此繼承了他的姓氏，以『慈』為姓。他的母親沒有孩子，到處祈求懷孕，後來夢見一個寶器盛滿了珍貴的玉石，放在她的腹邊，突然進入腹中。之後她告訴丈夫，說這一定是上天賜予的，是個巨大的寶器。結果真的懷孕了，就生下了這個孩子。後來相士占卜，因此給他取名為『滿』。長大后能夠背誦《毗伽羅論》（Vyakarana，聲明論）。慈悲之行也圓滿具足，如同寶器一般。後來他出家，成為阿羅漢。在論議和辯才方面最為第一，所以佛陀命令他前去。

『經。時滿慈子(至)詣彼問疾。』贊曰：下面的言辭有三個方面。這裡總的陳述了道屈。滿慈說法，利益了許多新學的比丘。但他說的是小乘佛法，而不是大乘佛法，不瞭解眾生的根器。既然之前已經被呵斥過，所以言辭有所退讓。

『經。所以者何(至)苾芻說法。』贊曰：下面闡明了道理的窮盡之處。首先是提問，然後是闡述。闡述中又分為兩個部分：首先陳述自己的事情，然後闡述對方的言辭。這裡是提問以及陳述自己的事情。新學的比丘，最初的根器，本來智慧就有所隔閡，所以脫離了小乘佛法，讓他們逐漸跟隨。

『經。時無垢稱(至)而作是言。』贊曰：下面闡述對方的言辭，分為兩個部分：首先闡明至高的法則，然後正式陳述言辭。這裡是第一個部分。

『經。唯滿慈子(至)置於寶器。』贊曰：下面正式陳述言辭，分為兩個部分：首先責備對方不應該這樣做，然後讓他進一步增進。當時無垢稱（Vimalakirti）就以這樣殊勝的三摩地（Samadhi，禪定）在下面。第一個部分又分為兩個部分：首先責備他不認識現在的情況，然後責備他不認識過去的情況。尊者滿慈（Purna Maitrayaniputra）是諸位比丘，都在往昔的時候。這是首先責備他不認識現在的情況，其中有三個方面：首先責備他不認識眾生的心，其次責備他不認識眾生的意樂，最後讚歎他不認識眾生的根器。在三輪化導中，第二是記心。

【English Translation】 English version: 'Hou Ci' refers to the words that follow. 'Ci Chu Ming Ye' means this is the initial command. 'Man Zhe Ming Ye,' 'Man' is his name. 'Ci Shi Mu Xing,' 'Ci' is his mother's surname. Because this Venerable Purna (Man) was born of the Ci lineage, he is called 'Zi' (son). In Sanskrit, he is called 'Maitreya,' which is translated here as 'Ci' (compassion). His mother was of the Brahmin caste. In ancient times, there was an immortal who often practiced compassion, so he inherited his surname and used 'Ci' as his surname. His mother had no children and prayed everywhere for pregnancy. Later, she dreamed of a treasure vessel filled with precious jade placed beside her abdomen, suddenly entering her womb. Afterward, she told her husband that this must be a gift from heaven, a great treasure vessel. As a result, she became pregnant and gave birth to this child. Later, a fortune teller divined and named him 'Man' (full). When he grew up, he was able to recite the 'Vyakarana' (grammar treatise). His practice of compassion was also complete and full, like a treasure vessel. Later, he left home and became an Arhat. He was the foremost in debate and eloquence, so the Buddha commanded him to go.

'Sutra: Then Purna Maitrayaniputra (to) went to inquire after his health.' Commentary: The following words have three aspects. Here is a general statement of the exhaustion of the Way. Purna's Dharma teaching benefited many newly learning Bhikshus. But he spoke of Hinayana (small vehicle) Dharma, not Mahayana (great vehicle) Dharma, and did not understand the capacities of sentient beings. Since he had been reprimanded before, his words were somewhat withdrawn.

'Sutra: Why is that? (to) Bhikshu teaches the Dharma.' Commentary: The following clarifies the exhaustion of the principle. First is the question, then the explanation. The explanation is further divided into two parts: first, stating one's own affairs, and then stating the other party's words. Here is the question and the statement of one's own affairs. The newly learning Bhikshus, the initial capacities, originally had a separation in wisdom, so they abandoned the Hinayana Dharma, allowing them to gradually follow.

'Sutra: Then Vimalakirti (to) and said these words.' Commentary: The following explains the other party's words, divided into two parts: first, clarifying the supreme law, and then formally stating the words. Here is the first part.

'Sutra: Only Purna Maitrayaniputra (to) placed in a treasure vessel.' Commentary: The following formally states the words, divided into two parts: first, blaming the other party for not doing what they should, and then asking him to further improve. At that time, Vimalakirti, with such a supreme Samadhi (meditative concentration) below. The first part is further divided into two parts: first, blaming him for not recognizing the present situation, and then blaming him for not recognizing the past situation. Venerable Purna Maitrayaniputra is all the Bhikshus, all in the past. This is first blaming him for not recognizing the present situation, which has three aspects: first, blaming him for not recognizing the minds of sentient beings, second, blaming him for not recognizing the intentions of sentient beings, and finally, praising him for not recognizing the capacities of sentient beings. In the three wheels of transformation, the second is remembering the mind.

輪。已入法者。以他心智。先觀其心。后為化說。觀心是總。十力智中。亦種種勝解智力。故先責不識心。即為說法。前目連中。已言應知根性差別贊說大乘故。言滿慈先自入定。觀彼之心。彼心行大。猶如寶器。為說小乘。如置穢食。

經。應先了知(至)賤水精疏。

贊曰。此勸知意樂。意樂信解大乘法故。大乘意樂。如琉璃寶。小乘意樂。如水精珠。今將大機。謂是小器。故以琉璃同水精也。前以小法投大心故。如以穢食置於寶器。今以大心同於小心。故以琉璃同水精珠。舊言心念。即意樂也。

經。尊者滿慈(至)根所受。

贊曰。下責不識根有三。初責不識根。次顯責所以。后顯大小二乘由來懸別。此初文也。勿者莫也。莫不觀根而授小乘。小乘是彼少分根性所受之法。自利非他。小行非大故。舊文稍殊。義亦無別。

經。彼自無瘡(至)莫爾小徑。

贊曰。此顯責所以。所以有二。一發小乘心。如瘡如疣。敗壞喪名不濟他難。他無此意。授小乘故。彼無瘡勿傷之也。二彼根利大。求行大乘之道。故莫示以小乘之經。令其錯學。一損他。二誤他。由此二共。責不知根。

經。無以日光(至)同野干鳴。

贊曰。此顯大小由來懸別。此有四喻。古有二喻。

【現代漢語翻譯】現代漢語譯本輪（chakra）。已入法者，以他心智，先觀察其心，然後為之化導說法。觀察心是總綱。十力智（ten powers of a Buddha）中，也有種種殊勝理解的智力。所以首先責備不認識心，然後才為之說法。前面目連（Maudgalyayana）的例子中，已經說過應當瞭解根性的差別，讚歎宣說大乘佛法。所以說滿慈（Purna）先自己入定，觀察他們的心。他們的心行廣大，猶如寶器，卻為他們說小乘佛法，如同把污穢的食物放在寶器里。

經：應先了知（乃至）賤水精疏。

贊曰：這是勸人瞭解意樂（intentions and inclinations）。因為意樂信解大乘佛法。大乘的意樂，猶如琉璃寶。小乘的意樂，猶如水精珠。現在將大根器之人，看作是小器量。所以用琉璃比作水精。之前因為用小法來投合大心，所以如同用污穢的食物放在寶器里。現在因為將大心看作是小心量，所以用琉璃比作水精珠。舊的說法中心念，就是意樂。

經：尊者滿慈（乃至）根所受。

贊曰：下面責備不認識根性有三點。首先責備不認識根性，其次顯示責備的原因，最後顯示大小二乘的由來有很大的差別。這是第一段文字。『勿』就是『莫』的意思。不要不觀察根性就傳授小乘佛法。小乘佛法是那些少分根性所接受的法，只求自利而不利他，是小行而不是大行。舊的文字稍有不同，但意思也沒有差別。

經：彼自無瘡（乃至）莫爾小徑。

贊曰：這是顯示責備的原因。原因有兩個。一是發小乘心，如同瘡或疣，會敗壞名聲，不能救濟他人的困難。他人沒有這種想法，卻傳授小乘佛法。他們沒有瘡，不要去傷害他們。二是他們的根性銳利廣大，尋求修行大乘的道路，所以不要向他們展示小乘的經典，讓他們錯誤地學習。一是損害他人，二是誤導他人。由於這兩個原因，責備不認識根性。

經：無以日光（乃至）同野干鳴。

贊曰：這是顯示大小乘的由來有很大的差別。這裡有四個比喻。古人用了兩個比喻。

【English Translation】 English version Chakra (wheel). Those who have entered the Dharma, using their mind-reading wisdom, should first observe the minds of others, and then teach and transform them. Observing the mind is the general principle. Among the ten powers of a Buddha (ten powers of a Buddha), there are also various powers of wisdom for superior understanding. Therefore, one should first rebuke the failure to recognize the mind, and then teach the Dharma. In the previous example of Maudgalyayana (one of the Buddha's chief disciples), it was already said that one should understand the differences in faculties and praise and expound the Mahayana Dharma. Therefore, it is said that Purna (one of the Buddha's chief disciples) first enters Samadhi himself, observes their minds. Their minds are vast, like precious vessels, yet he teaches them the Hinayana Dharma, like placing filthy food in a precious vessel.

Sutra: One should first understand (up to) cheap crystal sparse.

Commentary: This advises understanding intentions and inclinations (intentions and inclinations). Because intentions and inclinations believe and understand the Mahayana Dharma. The intentions and inclinations of Mahayana are like lapis lazuli treasures. The intentions and inclinations of Hinayana are like crystal beads. Now, those with great potential are regarded as small vessels. Therefore, lapis lazuli is compared to crystal. Previously, because small Dharma was used to cater to great minds, it was like placing filthy food in a precious vessel. Now, because great minds are regarded as small minds, lapis lazuli is compared to crystal beads. The old saying 'mindfulness' is the same as 'intentions and inclinations'.

Sutra: Venerable Purna (up to) received by the root.

Commentary: Below, there are three points rebuking the failure to recognize faculties. First, rebuking the failure to recognize faculties; second, showing the reason for the rebuke; and third, showing that the origins of the two vehicles, Mahayana and Hinayana, are vastly different. This is the first passage. 'Wu' means 'Mo' (do not). Do not teach the Hinayana Dharma without observing the faculties. The Hinayana Dharma is the Dharma accepted by those with limited faculties, seeking only self-benefit and not benefiting others; it is a small practice and not a great practice. The old text is slightly different, but the meaning is the same.

Sutra: They themselves have no sores (up to) do not show the small path.

Commentary: This shows the reason for the rebuke. There are two reasons. First, developing a Hinayana mind is like a sore or wart, which will ruin one's reputation and fail to help others in difficulty. Others do not have this intention, yet the Hinayana Dharma is taught to them. They have no sores, do not harm them. Second, their faculties are sharp and vast, seeking to cultivate the path of Mahayana, so do not show them the Hinayana scriptures, causing them to learn incorrectly. One is harming others, and the other is misleading others. Due to these two reasons, one is rebuked for not recognizing faculties.

Sutra: Do not use sunlight (up to) like the howling of a jackal.

Commentary: This shows that the origins of the two vehicles, Mahayana and Hinayana, are vastly different. There are four metaphors here. The ancients used two metaphors.

大乘如日遍照群生。小乘如螢自照不足。大乘法如海深廣無邊。小根如牛跡㘭塘淺小。大乘如山王巍巍迥出。小根如芥子褊促卑物。大乘如師子吼決定無畏。小乘如野干鳴為人驚怪。一喻益大。二喻深廣。三喻高顯故。四喻無畏故。為四也。或初及第四。喻大勝小。有大機者。勿授小法。第二第三。喻大勝小。有小機者。勿授大法。應契其機而授法也。

經。尊者滿慈(至)聲聞乘法。

贊曰。下責不識昔有二。初明所不識。后明能不識。此初文也。祈有求也。此新學者。往趣大乘心求大菩提。未至不退位。中忘是意。如何今者示以小乘。故上經言。勿以穢食置於寶器。

經。我觀聲聞(至)過於生盲。

贊曰。下明能不識。初明所有。后明所無。此明有也。聲聞智淺。過於生盲。問曰。勝鬘經曰。凡夫如生盲。不見眾色。聲聞如七日嬰兒。不見日輪。如何今說聲聞過生盲也。若見諦理。凡夫不能。故彼經說猶如生盲。聲聞分得。故彼說如七日嬰兒不見日輪。今說聲聞不識根性。故過生盲。聲聞於事不能了達。過生盲故。非諦理也。

經。無有大乘根之利鈍。

贊曰。下明所無。大乘之士。能有觀于根性妙智。故能分別前根利鈍。聲聞無此觀根妙智。故不知根利之與鈍。如舍利

【現代漢語翻譯】現代漢語譯本大乘佛法就像太陽一樣普照眾生，小乘佛法就像螢火蟲一樣，只能照亮自己，光芒不足。大乘佛法如大海般深廣無邊，小乘佛法如牛蹄印般狹小淺陋。大乘佛法如山王般巍峨聳立，迥然超絕，小乘佛法如芥子般細小卑微。大乘佛法如獅子吼般堅定無畏，小乘佛法如野乾的鳴叫，只能讓人感到驚怪。第一種比喻說明大乘的利益廣大，第二種比喻說明大乘的深廣，第三種比喻說明大乘的高顯，第四種比喻說明大乘的無畏。這四種比喻各有側重。或者說，第一種和第四種比喻說明大乘勝過小乘。對於具有大乘根基的人，不要傳授小乘佛法。第二種和第三種比喻說明大乘勝過小乘。對於具有小乘根基的人，不要傳授大乘佛法。應該根據他們的根基來傳授相應的佛法。

經文：尊者滿慈（Purna Maitrayani-putra，佛陀的弟子名）(至)聲聞乘法。

贊曰：下面責備他們不認識（眾生的根器），過去有兩種情況。首先說明他們不認識什麼，然後說明他們為什麼不認識。這是第一部分。祈求是有所求。這些新學者，前往追求大乘佛法，心求大菩提（Bodhi，覺悟），但還沒有達到不退轉的地位。中間忘記了這個意願。為什麼現在要向他們展示小乘佛法呢？所以上面的經文說：『不要把污穢的食物放在珍貴的器皿里。』

經文：我觀聲聞(至)過於生盲。

贊曰：下面說明他們為什麼不認識。首先說明他們有什麼，然後說明他們沒有什麼。這裡說明他們有什麼。聲聞的智慧淺薄，超過了天生的盲人。有人問：『《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，凡夫就像天生的盲人，看不見各種顏色。聲聞就像七日大的嬰兒，看不見太陽。為什麼現在說聲聞超過了天生的盲人呢？』如果說領悟真諦，凡夫是做不到的，所以那部經說他們就像天生的盲人。聲聞能夠部分領悟，所以那部經說他們就像七日大的嬰兒看不見太陽。現在說聲聞不認識眾生的根性，所以超過了天生的盲人。聲聞對於事相不能完全瞭解，所以超過了天生的盲人，但不是指真諦。

經文：無有大乘根之利鈍。

贊曰：下面說明他們沒有什麼。大乘之士，能夠觀察眾生的根性，具有微妙的智慧，所以能夠分辨眾生根性的利鈍。聲聞沒有這種觀察根性的微妙智慧，所以不知道眾生根性的利與鈍。例如舍利弗（Śāriputra，佛陀的弟子名）。

【English Translation】 English version The Mahayana (Great Vehicle) Dharma shines upon all beings like the sun. The Hinayana (Small Vehicle) Dharma is like a firefly, only able to illuminate itself, and its light is insufficient. The Mahayana Dharma is as deep and vast as the ocean, boundless and limitless. The Hinayana Dharma is like a cow's footprint, shallow and small. The Mahayana Dharma is like a mountain king, towering and standing out from afar. The Hinayana Dharma is like a mustard seed, narrow, cramped, and lowly. The Mahayana Dharma is like a lion's roar, decisive and fearless. The Hinayana Dharma is like the cry of a jackal, only causing people to be startled and find it strange. The first metaphor illustrates the great benefit of the Mahayana. The second metaphor illustrates the depth and breadth of the Mahayana. The third metaphor illustrates the loftiness of the Mahayana. The fourth metaphor illustrates the fearlessness of the Mahayana. These four metaphors each have their emphasis. Or, the first and fourth metaphors illustrate that the Mahayana surpasses the Hinayana. For those with Mahayana roots, do not teach the Hinayana Dharma. The second and third metaphors illustrate that the Mahayana surpasses the Hinayana. For those with Hinayana roots, do not teach the Mahayana Dharma. One should teach the Dharma according to their capacity.

Sutra: The Venerable Purna Maitrayani-putra (至) Sravaka (Disciple) Vehicle Dharma.

Commentary: Below, it is rebuked that they do not recognize (the capacities of beings), and there were two situations in the past. First, it is explained what they do not recognize, and then it is explained why they do not recognize it. This is the first part. Seeking is having something to ask for. These new learners, going to pursue the Mahayana Dharma, seeking great Bodhi (Enlightenment) in their hearts, but have not yet reached the stage of non-retrogression. In the middle, they forget this intention. Why are they now being shown the Hinayana Dharma? Therefore, the sutra above says: 'Do not place unclean food in a precious vessel.'

Sutra: I observe the Sravakas (至) more than the congenitally blind.

Commentary: Below, it is explained why they do not recognize. First, it is explained what they have, and then it is explained what they do not have. Here, it is explained what they have. The wisdom of the Sravakas is shallow, exceeding that of the congenitally blind. Someone asks: 'The Śrīmālādevī Siṃhanāda Sūtra says that ordinary people are like the congenitally blind, unable to see various colors. Sravakas are like seven-day-old infants, unable to see the sun. Why is it now said that Sravakas exceed the congenitally blind?' If it is said to realize the truth, ordinary people cannot do it, so that sutra says they are like the congenitally blind. Sravakas can partially realize it, so that sutra says they are like seven-day-old infants unable to see the sun. Now it is said that Sravakas do not recognize the capacities of beings, so they exceed the congenitally blind. Sravakas cannot fully understand phenomena, so they exceed the congenitally blind, but it is not referring to the truth.

Sutra: Without the sharpness or dullness of the Mahayana roots.

Commentary: Below, it is explained what they do not have. Those of the Mahayana, are able to observe the capacities of beings, possessing subtle wisdom, so they are able to distinguish the sharpness or dullness of the roots of beings. Sravakas do not have this subtle wisdom to observe the roots, so they do not know whether the roots of beings are sharp or dull. For example, Śāriputra.

弗教二弟子。金師之子。教以白骨。浣衣之子。教以數息。亦如觀于最下乞兒。八萬劫前所修善根都不識故。舊文但有不識之言。無大乘智。

經。時無垢稱(至)宿住著別。

贊曰。下令進益有三。初令憶往事。次教發大心。后令得勝位。初中復二。初總明憶。后別明憶。此初文也。三摩地者。此云等持。即禪定也。以禪定者。顯是神通。宿住智力。令諸苾芻隨憶住劫。亦有解云。宿世之中。雖通成壞空住四劫。空劫無事。成壞乃是住之初后。唯有住劫。善惡事明。故偏舉之。但名宿住。以攝成壞。今實義者。住非住劫。住于往有宿世之事。故名宿住。成壞住劫。皆在其中。不須釋妨。舊云。時維摩詰即入三昧。何嘗不入。今始入也。示相今入。二亦無妨難。

經。曾於過去(至)正等覺心。

贊曰。下別明憶有四。一值良緣。五百佛所。二發大因。種諸善根。三修大行。積習勝德。四希求大果。迴向菩提。舊文但三。合第二第三為一故。

經。隨憶如是(至)彼大士足。

贊曰。此第二文。教發大心。說諸前事。今踵前心。故能發大。心初入佛法。不解軌儀。創聞妙理。回惶失錯。故舍出家之正軌。而禮大士之卑足。

經。時無垢稱(至)不復退轉。

贊曰。

【現代漢語翻譯】現代漢語譯本：佛陀教導兩位弟子。對於金匠的兒子，教導他觀修白骨。對於洗衣工的兒子，教導他數息。這就像觀察那些最底層的乞丐，因為他們不認識八萬劫前所修的善根。舊的文字只有『不認識』的說法，沒有大乘智慧。

經文：當時，無垢稱（Vimalakirti，維摩詰的另一種稱謂，意為『無垢』）……（至）……宿住著別（對過去所住之處有分別）。

贊曰：下令進益有三方面。首先，讓他們回憶往事。其次，教導他們發起大心（菩提心）。最後，讓他們獲得殊勝的地位。在第一方面中又分為兩點。首先，總的說明回憶。然後，分別說明回憶。這是第一段文字。三摩地（Samadhi）者，這裡翻譯為『等持』，也就是禪定。通過禪定，顯示神通，宿住智力。讓各位比丘（Bhikkhu，佛教出家男眾）隨之憶起所住的劫數。也有解釋說，在過去世中，雖然貫通成、壞、空、住四劫，但空劫沒有事情發生，成劫和壞劫乃是住劫的開始和結束。只有住劫，善惡之事才明顯。所以偏重於舉出住劫。但名稱為宿住，以包含成劫和壞劫。現在真正的含義是，住與非住劫，都住在往昔的宿世之事中，所以名為宿住。成、壞、住劫，都在其中，不需要解釋妨礙。舊的說法是，當時維摩詰（Vimalakirti）就進入三昧（Samadhi，禪定）。難道他不是一直都在三昧中嗎？現在才進入嗎？示現入定，這兩種說法也沒有妨礙。

經文：曾經在過去……（至）……正等覺心（對正等覺的信心）。

贊曰：下面分別說明回憶有四個方面。一，值遇良好的因緣，在五百位佛陀處。二，發起廣大的因，種植各種善根。三，修習廣大的行，積累殊勝的功德。四，希望獲得廣大的果，迴向菩提。舊的文字只有三個方面，把第二和第三合併爲一個方面。

經文：隨之憶起如此……（至）……彼大士足（那位大士的腳）。

贊曰：這是第二段文字，教導發起大心。講述各種前世的事情，現在追隨以前的心，所以能夠發起大心。剛開始進入佛法，不瞭解規矩儀軌，初次聽聞微妙的道理，感到惶恐失措，所以捨棄出家的正軌，而禮拜大士卑下的腳。

經文：當時，無垢稱（Vimalakirti）……（至）……不復退轉（不再退轉）。

贊曰：

【English Translation】 English version: The Buddha taught two disciples. To the son of the goldsmith, he taught the contemplation of white bones. To the son of the laundry worker, he taught the counting of breaths. This is like observing the lowest beggars, because they do not recognize the roots of goodness cultivated eighty thousand kalpas ago. The old text only has the statement of 'not recognizing,' without the wisdom of the Mahayana.

Sutra: At that time, Vimalakirti (Vimalakirti, meaning 'stainless') ... (to) ... distinguishing past abodes.

Commentary: There are three aspects to instructing and benefiting. First, to have them recall past events. Second, to teach them to generate the great mind (Bodhi mind). Finally, to have them attain a superior position. Within the first aspect, there are two points. First, a general explanation of recollection. Then, a separate explanation of recollection. This is the first section of text. Samadhi (Samadhi), here translated as 'equanimity,' is also meditation. Through meditation, supernatural powers, the power of knowledge of past lives, are revealed. Let all Bhikkhus (Bhikkhu, Buddhist monks) accordingly recall the kalpas in which they resided. There is also an explanation that, in past lives, although penetrating the four kalpas of formation, destruction, emptiness, and abiding, nothing happens in the kalpa of emptiness, and the kalpas of formation and destruction are the beginning and end of the kalpa of abiding. Only in the kalpa of abiding are good and evil deeds clear. Therefore, emphasis is placed on mentioning the kalpa of abiding. But it is called past abodes, to include the kalpas of formation and destruction. Now the true meaning is that abiding and non-abiding kalpas both reside in the past events of previous lives, so it is called past abodes. The kalpas of formation, destruction, and abiding are all within it, and there is no need to explain obstacles. The old saying is that at that time, Vimalakirti immediately entered Samadhi (Samadhi, meditation). Has he not always been in Samadhi? Is he only entering now? Manifesting entering Samadhi, these two statements are not contradictory.

Sutra: Having once in the past ... (to) ... the mind of perfect enlightenment.

Commentary: Below, the separate explanation of recollection has four aspects. One, encountering good conditions, at the place of five hundred Buddhas. Two, generating great causes, planting various roots of goodness. Three, cultivating great practices, accumulating superior merits. Four, hoping to obtain great fruits, dedicating them to Bodhi. The old text only has three aspects, combining the second and third into one aspect.

Sutra: Accordingly recalling such ... (to) ... the feet of that great being.

Commentary: This is the second section of text, teaching the generation of the great mind. Speaking of various past events, now following the previous mind, so one can generate the great mind. Initially entering the Buddha-dharma, not understanding the rules and rituals, hearing the subtle principles for the first time, feeling fearful and confused, so abandoning the proper path of renunciation and bowing to the lowly feet of the great being.

Sutra: At that time, Vimalakirti (Vimalakirti) ... (to) ... no longer regressing.

Commentary:

自下第三。令得勝位。不退轉者。令至十住第七住中位不退也。永更不退作二乘故。五戒優婆塞戒經。舍利子。修大乘道。六十劫已。因施眼故。退作二乘。所以法華經名化退菩提心聲聞令至不退。故知至於第七住也。非信不退。久已信故。亦非證行二種不退。名初學故。

經。時我世尊(至)為他說法。

贊曰。下顯詞由卑躬請退。于中有三。初彰智弱。次釋所由。后總結之。此初文也。一切聲聞。不識根性。若不白佛。不應說佛。錯逗根機。無利益故。

經。所以者何(至)如佛世尊。

贊曰。此釋所由。諸聲聞人。非常在定如佛世尊。故不能識諸根勝劣。顯佛恒在定故能識根。識根要由他心智故。他心智起。必由定故。

經。故我不任詣彼問疾。

贊曰。此總結也。

經。爾時世尊(至)問安其疾。

贊曰。自下第六命大剪剃男。初命。后詞。此命也。摩訶大也。迦多衍者。此云剪剃。婆羅門法。諱為剃剪。時為不凈。以顯垢膩污凈行故。昔有多仙。久居山野。髮鬢繁長。無人為剪。時有一仙。舊有二子。俱未睹父。大者恥污。不肯為剪。小者慈孝。為父剪髮須。而乃為法仙剃之。多仙因此還得剪剃。為剪剃者。諸仙護念。初大富貴。后亦成仙。因以為姓。

【現代漢語翻譯】現代漢語譯本

第三部分，關於獲得勝位（令得勝位）且不退轉（不退轉者）的解釋。這是指達到十住位（十住）或第七住位（第七住）后不再退轉，永遠不會再退回二乘（聲聞乘和緣覺乘）的境界。例如，《五戒優婆塞戒經》中記載，舍利子（舍利子，佛陀的十大弟子之一，以智慧著稱）在修習大乘道（大乘道）六十劫后，因為曾經佈施眼睛的緣故，退轉回到了二乘。因此，《法華經》（法華經）中說，佛陀是爲了教化那些退失菩提心（菩提心）的聲聞（聲聞，聽聞佛陀教誨而證悟的修行者），使他們達到不退轉的境界，所以知道這個不退轉的境界至少是第七住位。這裡所說的不退轉，不是指信位的不退轉，因為他們已經信奉很久了；也不是指證行位（證行）的兩種不退轉，因為他們還是初學者。經文：『當時，我世尊（世尊，對佛陀的尊稱）……為他說法。』贊曰：下面闡述了詞句由於謙卑請求退避的原因。其中有三個方面：首先是表明智慧不足，其次是解釋原因，最後是總結。這是第一部分。所有的聲聞都不瞭解眾生的根性（根性），如果不稟告佛陀，就不應該隨意說法，否則會錯亂眾生的根機，沒有任何利益。經文：『這是什麼原因呢（所以者何）……如同佛世尊（如佛世尊）。』贊曰：這是解釋原因。各位聲聞不像佛世尊那樣經常處於禪定之中，所以不能識別眾生根性的優劣。這表明佛陀因為恒常處於禪定之中，所以能夠識別眾生的根性。識別根性需要依靠他心智（他心智），而他心智的生起，必定要依靠禪定。經文：『所以我不適合去探望他的疾病（故我不任詣彼問疾）。』贊曰：這是總結。經文：『當時，世尊（世尊）……問候他的疾病。』贊曰：下面第六部分是命令大剪剃男（大剪剃男）。分為命令和解釋。這是命令。摩訶（摩訶）是大的意思。迦多衍（迦多衍）的意思是剪剃。婆羅門（婆羅門）的習俗，忌諱剃剪，認為是不潔凈的，這是爲了顯示垢膩會玷污清凈的行為。過去有很多仙人，長期居住在山野，頭髮鬍鬚很長，沒有人為他們修剪。當時有一位仙人，有兩個兒子，都沒有見過父親。大兒子嫌棄污穢，不肯為父親修剪。小兒子慈悲孝順，為父親修剪頭髮鬍鬚，並且為那位仙人修剪。眾仙因此才得以修剪頭髮。為他們修剪頭髮的人，受到眾仙的護念，起初大富大貴，後來也成了仙人，因此就以此為姓氏。

【English Translation】 English version

Thirdly, regarding attaining the victorious position (Ling desheng wei) and non-retrogression (Bu tuizhuan zhe). This refers to reaching the stage of the Ten Abodes (Shi zhu) or the Seventh Abode (Di qi zhu) and no longer regressing, never returning to the state of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). For example, the Upāsaka Precept Sutra of the Five Precepts states that Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom), after practicing the Mahāyāna path (Da cheng dao) for sixty kalpas, regressed to the Two Vehicles because he had previously given away his eyes in an act of charity. Therefore, the Lotus Sutra (Fahua Jing) says that the Buddha teaches those Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) who have lost their Bodhicitta (Bodhicitta) to reach the state of non-retrogression, so it is known that this state of non-retrogression is at least the Seventh Abode. The non-retrogression mentioned here does not refer to the non-retrogression of faith, because they have believed for a long time; nor does it refer to the two types of non-retrogression of practice and realization (Zheng xing), because they are still beginners. Sutra: 'At that time, my World-Honored One (Shizun, a respectful title for the Buddha)... preached the Dharma for him.' Commentary: The following explains the reason for the words of humility and request to withdraw. There are three aspects: first, it shows the weakness of wisdom; second, it explains the reason; and third, it summarizes. This is the first part. All Śrāvakas do not understand the dispositions (Genxing) of beings. If they do not report to the Buddha, they should not preach the Dharma arbitrarily, otherwise they will confuse the faculties of beings and there will be no benefit. Sutra: 'What is the reason for this (Suoyi zhe he)... like the World-Honored Buddha (Ru Fo Shizun).' Commentary: This explains the reason. The Śrāvakas are not constantly in Samādhi like the World-Honored Buddha, so they cannot recognize the superiority or inferiority of the faculties of beings. This shows that the Buddha is constantly in Samādhi, so he can recognize the faculties of beings. Recognizing the faculties requires relying on the wisdom of knowing others' minds (Ta xin zhi), and the arising of the wisdom of knowing others' minds must rely on Samādhi. Sutra: 'Therefore, I am not fit to visit him and ask about his illness (Gu wo bu ren yi bi wen ji).' Commentary: This is the summary. Sutra: 'At that time, the World-Honored One (Shizun)... inquired about his illness.' Commentary: The sixth part below is the command to the Great Hair-Cutting Man (Da Jian Ti Nan). It is divided into command and explanation. This is the command. Mahā (Mahā) means great. Kātyāyana (Kātyāyana) means hair-cutting. In the customs of the Brahmins (Bāluómén), hair-cutting is taboo, as it is considered unclean. This is to show that dirt and grime will defile pure conduct. In the past, there were many immortals who lived in the mountains and fields for a long time, and their hair and beards were very long, and no one would cut them for them. At that time, there was an immortal who had two sons, neither of whom had seen their father. The elder son disliked the dirt and refused to cut his father's hair. The younger son was compassionate and filial, and cut his father's hair and beard, and also cut the hair of that immortal. Because of this, the immortals were able to have their hair cut. Those who cut their hair were protected by the immortals, and they were initially wealthy and noble, and later became immortals themselves, so they took this as their surname.

今是彼種。故言剪剃。具足威神。簡余小者。故立大名。那者男聲。其父及身。俱是彼種。以男聲詮。簡別云也。西方亦有取母姓故。如滿慈子母婆羅門姓彌勒故。隨其父母好性便取。

經。迦多衍那(至)詣彼問疾。

贊曰。下詞有三。此總陳道屈。其隨佛后。說安立諦不契非安立諦。便被彼訶。智辨既卑。故詞道屈。

經。所以何(至)便入靜住。

贊曰。下顯理窮。初徴。后顯。顯中復二。初陳已事。后顯他詞。陳已事中。初顯所隨。后顯他隨。此徴及顯所隨也。便入靜住者。凡住有三。一聖住。謂三解脫門及滅定。佛住空及滅定。二天住。謂四靜慮。佛多住第四靜慮。三梵住。謂慈悲喜捨。佛多住大悲。今言靜住。謂住空或滅定。依第四定而住。故言靜住。

經。我即於後(至)寂滅義。

贊曰。此顯能隨。能隨佛后說妙法故。今說安立諦理之中。初四苦諦理。后一滅諦理。欲令厭苦欣于滅故。抉擇者。決了簡擇。解釋之義。五蘊生滅。名無常事。生滅之理。名無常義。義是義理。下皆準知。蘊性逼迫。名為苦事。逼迫之理。名為苦義。蘊非實有。名為空事。非實有理名為空義。蘊中無我。名無我事。無我之理。名無義義。諸行寂無所顯之滅。名滅諦事。此寂滅理。名

【現代漢語翻譯】現代漢語譯本『今是彼種』，意思是說（迦多衍那 Katayayana）屬於那個種姓。所以說『剪剃』，表示他已經出家。『具足威神』，說明他具有充分的威德和神通，可以區別于其他弱小的人，所以被稱為『大』。『那者男聲』，『那』是男性的聲音，指迦多衍那的父親和他本人，都屬於那個種姓，用男性的聲音來稱呼，是爲了區別于其他。西方也有取母親姓氏的情況，比如滿慈子（Purna Maitrayaniputra），他的母親是婆羅門，姓彌勒（Maitreya），所以隨母親的姓。總之，（取姓）是根據父母雙方的良好意願來決定的。

經文：迦多衍那（Katayayana）...去探望他的疾病。

贊曰：下面的詞語有三個含義。這裡總的陳述是（迦多衍那 Katayayana）的言辭屈服了。因為他跟隨佛陀之後，所說的安立諦（established truth）不符合非安立諦（non-established truth），所以被對方駁斥。因為他的智慧和辯才都很低下，所以說他的言辭屈服了。

經文：『所以何...便入靜住。』

贊曰：下面顯示的是理的窮盡。首先是提問，然後是顯示。顯示中又分為兩個部分，首先陳述自己的事情，然後顯示對方的言辭。陳述自己的事情中，首先顯示自己所跟隨的（佛陀），然後顯示對方所跟隨的。這裡是提問和顯示自己所跟隨的（佛陀）。『便入靜住』，一般來說，住有三種：一是聖住，指的是三解脫門（three doors of liberation）和滅盡定（cessation attainment）。佛陀安住于空（emptiness）和滅盡定。二是天住，指的是四靜慮（four dhyanas）。佛陀大多安住于第四靜慮。三是梵住，指的是慈悲喜捨（loving-kindness, compassion, sympathetic joy, and equanimity）。佛陀大多安住于大悲。現在說的『靜住』，指的是安住于空或者滅盡定，依靠第四禪定而安住，所以說是『靜住』。

經文：『我即於後...寂滅義。』

贊曰：這裡顯示的是能夠跟隨（佛陀）。因為能夠跟隨佛陀之後宣說妙法。現在宣說安立諦的道理之中，首先是四苦諦的道理，然後是滅諦的道理，想要讓人們厭惡痛苦而欣喜于寂滅。『抉擇者』，是決斷、簡擇、解釋的意思。五蘊（five aggregates）的生滅，叫做無常事。生滅的道理，叫做無常義。『義』是義理的意思，下面都按照這個來理解。蘊的性質逼迫，叫做苦事。逼迫的道理，叫做苦義。蘊不是真實存在的，叫做空事。不是真實存在的道理，叫做空義。蘊中沒有我，叫做無我事。沒有我的道理，叫做無我義。諸行（all conditioned phenomena）寂靜而沒有所顯現的滅，叫做滅諦事。這個寂滅的道理，叫做寂滅義。

【English Translation】 English version 'Now is that lineage,' meaning that Katayayana (迦多衍那) belongs to that lineage. Therefore, it is said 'shaved head,' indicating that he has left home. 'Fully endowed with majestic power,' indicating that he has sufficient virtue and supernatural powers to distinguish him from other weaker individuals, so he is called 'great.' 'Na is a male voice,' 'Na' is the sound of a male, referring to Katayayana's father and himself, both belonging to that lineage. Using the male voice to refer to them is to distinguish them from others. In the West, there are also cases of taking the mother's surname, such as Purna Maitrayaniputra (滿慈子), whose mother was a Brahmin with the surname Maitreya (彌勒), so he followed his mother's surname. In short, (choosing a surname) is based on the good intentions of both parents.

Sutra: Katayayana (迦多衍那)... went to inquire about his illness.

Commentary: The following words have three meanings. The general statement here is that Katayayana's (迦多衍那) words were subdued. Because after he followed the Buddha, what he said about established truth (安立諦) did not conform to non-established truth (非安立諦), he was refuted by the other party. Because his wisdom and eloquence were low, it is said that his words were subdued.

Sutra: 'Why... then entered stillness.'

Commentary: What follows shows the exhaustion of principle. First is the question, then the display. The display is further divided into two parts: first, stating one's own affairs, and then displaying the other party's words. In stating one's own affairs, first display what one follows (the Buddha), and then display what the other party follows. Here is the question and display of what one follows (the Buddha). 'Then entered stillness,' generally speaking, there are three abidings: first, the noble abiding, referring to the three doors of liberation (三解脫門) and the cessation attainment (滅盡定). The Buddha abides in emptiness (空) and cessation attainment. Second, the heavenly abiding, referring to the four dhyanas (四靜慮). The Buddha mostly abides in the fourth dhyana. Third, the Brahma abiding, referring to loving-kindness, compassion, sympathetic joy, and equanimity (慈悲喜捨). The Buddha mostly abides in great compassion. Now, 'still abiding' refers to abiding in emptiness or cessation attainment, relying on the fourth dhyana to abide, so it is called 'still abiding.'

Sutra: 'I then... the meaning of quiescence.'

Commentary: This shows the ability to follow (the Buddha). Because one can follow the Buddha and then proclaim the wonderful Dharma. Now, in proclaiming the principle of established truth, first is the principle of the four noble truths of suffering, then the truth of cessation, wanting to make people厭惡 suffering and rejoice in quiescence. 'Discernment' means deciding, selecting, and explaining. The arising and ceasing of the five aggregates (五蘊) is called impermanent events. The principle of arising and ceasing is called the meaning of impermanence. 'Meaning' refers to the meaning of principle, and the following should be understood accordingly. The nature of the aggregates is oppressive, called the event of suffering. The principle of oppression is called the meaning of suffering. The aggregates are not truly existent, called the event of emptiness. The principle of not being truly existent is called the meaning of emptiness. There is no self in the aggregates, called the event of no-self. The principle of no-self is called the meaning of no-self. The quiescence of all conditioned phenomena (諸行) without what is manifested is called the event of the truth of cessation. This principle of quiescence is called the meaning of quiescence.

寂滅義。此等五相。皆隨於心之所變作。名為安立。勝鬘經說有作四諦也。

經。時無垢稱(至)而作是言。

贊曰。下顯他詞有二。初明至軌。后正陳詞。此初文也。

經。唯大尊者(至)說實相法。

贊曰。下正陳詞有三。初總非。次別非。后明益。此初文也。空理義云。此五實義。本性皆無。性離言詮。非常非無常。非苦非不苦。非空非不空。非我非無我。非寂非不寂。為遮執常等故。說無常等。非真勝義中有實無常等。故聖教言。諸佛或說我。或時說無我。諸法實相中。無我無非我。今者定說有無常義。故今訶以。以生滅心行說實相法。應理義云。此五實義。性即真如。緣此之心。無分別智。緣不生不滅真如為境。今以緣生滅有作諦理。分別心行。說于實相真如之法。甚不契當。故言無以。

經。所以者何(至)是無常義。

贊曰。下別非之五非為五此非無常。空理義云。俗諦有相。有過去故。有已生已滅。有現在故。有今生今滅。有未來也故。有當生當滅。以解無常勝義無相。一切都空。三世本無。何有生等。達解此理。常見自己。故是世俗無常勝義之真理也。應理義云。諸佛畢竟勝義道理。真如之中。本無三世。何處得有過去已生現在今生未來當生過去已滅現在今

【現代漢語翻譯】現代漢語譯本：寂滅的真義。這五種相，都隨著心的變化而產生，稱為安立。《勝鬘經》中說有為的四諦。

經文：當時無垢稱（Vimalakirti，維摩詰）...說了這樣的話。

贊曰：下面闡述其他人的言論，分為兩部分。首先說明遵循的準則，然後正式陳述言辭。這是第一部分。

經文：只有偉大的尊者...才能宣說實相之法。

贊曰：下面正式陳述言辭，分為三部分。首先是總體的否定，其次是分別的否定，最後說明利益。這是第一部分。空理的意義是：這五種真實的意義，其本性都是空無的，其性質超越了語言的表達，既不是常，也不是無常；既不是苦，也不是不苦；既不是空，也不是不空；既不是我，也不是無我；既不是寂滅，也不是不寂滅。爲了遮止執著于常等觀念，所以說無常等。在真正的勝義諦中，並沒有真實的無常等。所以聖教說：諸佛有時說我，有時說無我，諸法的實相中，無我也沒有非我。現在你卻斷定說有無常的意義，所以現在要呵斥你。用生滅的心行來宣說實相之法。應理的意義是：這五種真實的意義，其性質就是真如。緣於此的心，是無分別智，以不生不滅的真如為境界。現在你卻用緣于生滅的有為諦理，用分別的心行，來宣說實相真如之法，非常不契合。所以說不可以。

經文：這是什麼原因呢？...這就是無常的意義。

贊曰：下面分別否定，這五種否定是針對無常的否定。空理的意義是：在俗諦中，有相，因為有過去，所以有已生已滅；因為有現在，所以有今生今滅；因為有未來，所以有當生當滅。爲了理解無常的勝義諦是無相的，一切都是空無的，三世本來就沒有，哪裡會有生等呢？通達理解這個道理，就能常見自己，所以這是世俗的無常勝義的真理。應理的意義是：諸佛究竟的勝義道理，在真如之中，本來就沒有三世，哪裡會有過去已生、現在今生、未來當生、過去已滅、現在今

【English Translation】 English version: The true meaning of Nirvana (extinction). These five aspects all arise from the transformations of the mind and are called establishment. The Shrimala Sutra says there are conditioned Four Noble Truths.

Sutra: Then Vimalakirti (Spotless Fame) ... spoke these words.

Commentary: The following explains the words of others in two parts. First, it clarifies the guiding principles, and then formally states the words. This is the first part.

Sutra: Only the Great Venerable... can expound the Dharma of true reality.

Commentary: The following formally states the words in three parts. First, a general negation; second, a specific negation; and third, a clarification of the benefit. This is the first part. The meaning of the principle of emptiness is: these five true meanings are all empty in their essence, and their nature transcends verbal expression. They are neither permanent nor impermanent; neither suffering nor non-suffering; neither empty nor non-empty; neither self nor non-self; neither quiescent nor non-quiescent. To prevent attachment to notions such as permanence, impermanence is taught. In the true ultimate truth, there is no real impermanence, etc. Therefore, the sacred teachings say: Buddhas sometimes speak of self, and sometimes speak of non-self. In the true nature of all dharmas, there is neither self nor non-self. Now you definitively say there is a meaning of impermanence, so now you are rebuked. Using the mind of arising and ceasing to expound the Dharma of true reality. The meaning of appropriateness is: these five true meanings, their nature is thusness (Tathata). The mind that is related to this is non-discriminating wisdom, taking the non-arising and non-ceasing thusness as its object. Now you use the conditioned truths of arising and ceasing, using the discriminating mind, to expound the Dharma of true reality, which is very inappropriate. Therefore, it is said 'cannot'.

Sutra: What is the reason? ... This is the meaning of impermanence.

Commentary: The following is a specific negation; these five negations are directed at the negation of impermanence. The meaning of the principle of emptiness is: in the conventional truth, there are characteristics; because there is the past, there is already arisen and ceased; because there is the present, there is now arising and ceasing; because there is the future, there is about to arise and cease. To understand that the ultimate truth of impermanence is without characteristics, everything is empty, and the three times are originally non-existent, where would there be arising, etc.? Comprehending and understanding this principle, one can constantly see oneself, so this is the true principle of conventional impermanence and ultimate truth. The meaning of appropriateness is: the ultimate truth of all Buddhas, in thusness, there are originally no three times, where would there be past already arisen, present now arising, future about to arise, past already ceased, present now

滅未來當滅。故無生等是真無常之勝義理。不同安立有生滅理以為無常義。今以真如常理而為能詮詮生滅無常之所詮義。故云不生不滅是無常義。真如體常。遮常執故。無常顯故。名無常家義。涅槃經云。有苦有諦有實。苦謂苦事。諦謂苦理。實謂真如。聲聞有苦諦。而無有實。不達真如非安立故。唯達安立事與理故。由此真如依詮所顯。為無常義。

經。洞達五蘊(至)是苦義。

贊曰。空理義云。俗諦有苦。以有相故。勝義無相。本性非有。遮執樂故。說之為苦。故能洞達五蘊理空本無從起是真苦義。應理義云。五蘊性空。即是真如。遍計所執空之性故。性非空也。洞達此理。知此本真。無所由起。依詮顯實。名苦之義。苦之實故。

經。諸法究竟(至)是空義。

贊曰。空理義云。世俗諦有。勝義諦空。究竟道中。都無所有。此是空義。空者無故。應理義云。諸法之中。究竟真如。無如所執。諸法有故。因空所顯。說為空義。

經。知我無我(至)無我義。

贊曰。空理義云。知勝義諦本相皆無。我無我體。由來不二。為遮我倒。故說無我。是無我義。應理義云。知于真如本離言說分別之相。我與無我。由來不二。為遮我故。因無我顯。名無我義。

經。無有自性

【現代漢語翻譯】現代漢語譯本滅未來應當滅。所以無生等才是真無常的殊勝意義。不同於安立有生滅的道理作為無常的意義。現在用真如常理作為能詮，來詮釋生滅無常的所詮意義。所以說不生不滅是無常的意義。真如本體是常。遮止常的執著，無常就顯現了，名為無常家義。《涅槃經》說，『有苦有諦有實』。苦是指苦的事，諦是指苦的道理，實是指真如。聲聞有苦諦，而沒有實，因為不通達真如，不是安立的緣故。唯有通達安立的事與理。因此真如依隨能詮所顯現的，作為無常的意義。

經：洞達五蘊（乃至）是苦義。

贊曰：空理義說，世俗諦有苦，因為有相的緣故。勝義諦無相，本性非有。遮止執著快樂的緣故，說之為苦。所以能夠洞達五蘊理空，本來沒有從哪裡生起，這是真苦的意義。應理義說，五蘊性空，就是真如。遍計所執是空的體性，體性不是空。洞達這個道理，知道這個本來是真，沒有什麼原因生起。依隨能詮顯現真實，名為苦的意義。是苦的真實。

經：諸法究竟（乃至）是空義。

贊曰：空理義說，世俗諦有，勝義諦空，在究竟的道路中，什麼都沒有。這是空的意義。空就是沒有的緣故。應理義說，在諸法之中，究竟的是真如，沒有像所執著的。諸法是有的緣故。因為空所顯現，所以說是空的意義。

經：知我無我（乃至）無我義。

贊曰：空理義說，知道勝義諦的本來面目都是沒有。我與無我的本體，從來不是二。爲了遮止我的顛倒，所以說無我，這是無我的意義。應理義說，知道真如的本體，遠離言語分別的相狀。我與無我，從來不是二。爲了遮止我，因為無我顯現，名為無我的意義。

經：無有自性

【English Translation】 English version The annihilation of the future should be annihilated. Therefore, non-origination and the like are the supreme meaning of true impermanence. This is different from establishing the principle of origination and cessation as the meaning of impermanence. Now, the true suchness (tathata) as the constant principle is used as the signifying (hetu) to explain the signified meaning of origination, cessation, and impermanence. Therefore, it is said that non-origination and non-cessation are the meaning of impermanence. The essence of true suchness is constant. Because it prevents the attachment to permanence, impermanence is manifested, and it is called the meaning of the family of impermanence. The Nirvana Sutra says, 'There is suffering, there is truth, there is reality.' Suffering refers to the matter of suffering, truth refers to the principle of suffering, and reality refers to true suchness. The Sravakas have the truth of suffering, but they do not have reality, because they do not understand true suchness, which is not established. Only by understanding the established matter and principle. Therefore, true suchness, according to what is revealed by the signifying, is the meaning of impermanence.

Sutra: Thoroughly understanding the five aggregates (skandhas) (up to) is the meaning of suffering (duhkha).

Commentary: The meaning of the principle of emptiness (sunyata) says that in the conventional truth (samvriti-satya) there is suffering, because it has characteristics. In the ultimate truth (paramartha-satya) there are no characteristics, and its inherent nature is non-existent. Because it prevents attachment to pleasure, it is said to be suffering. Therefore, being able to thoroughly understand that the principle of the five aggregates is empty, and originally does not arise from anywhere, this is the true meaning of suffering. The meaning of the principle of appropriateness says that the nature of the five aggregates is empty, which is true suchness. The nature of what is conceptually constructed (parikalpita) is emptiness, and the nature is not empty. Thoroughly understanding this principle, knowing that this is originally true, and does not arise from any cause. According to the signifying, the reality is revealed, and it is called the meaning of suffering. It is the reality of suffering.

Sutra: The ultimate of all dharmas (up to) is the meaning of emptiness (sunyata).

Commentary: The meaning of the principle of emptiness says that in the conventional truth there is existence, in the ultimate truth there is emptiness, and in the ultimate path there is nothing at all. This is the meaning of emptiness. Emptiness means non-existence. The meaning of the principle of appropriateness says that among all dharmas, the ultimate is true suchness, which is not like what is clung to. Because all dharmas exist. Because it is revealed by emptiness, it is said to be the meaning of emptiness.

Sutra: Knowing that there is no self (anatman) (up to) is the meaning of no-self.

Commentary: The meaning of the principle of emptiness says that knowing that the original appearance of the ultimate truth is all non-existent. The essence of self and no-self has never been two. In order to prevent the inversion of self, it is said to be no-self, which is the meaning of no-self. The meaning of the principle of appropriateness says that knowing that the essence of true suchness is far from the characteristics of verbal expression and discrimination. Self and no-self have never been two. In order to prevent self, because no-self is revealed, it is called the meaning of no-self.

Sutra: Without self-nature (svabhava)

(至)是寂滅義。

贊曰。空理義云。其一切法。勝義諦中。無自作用。故無自性。無他作用。故無他性。因緣生法。皆說空故。由此說無熾燃生死。生死既無。亦無涅槃。今時無息滅。涅槃既無。故無寂靜之體。亦無煩惱。畢竟寂靜所顯之滅既爾都無。究竟寂靜之事故。聖教云。設有一法過涅槃者。我亦說為如幻如化故。此空理是寂滅義。無有實涅槃而得。由此中百論有破涅槃品。應理義云。勝義諦中。有為諸法。不自生故。無自實性。不從他生故。無他實性。不從其生故。無二實性。雖無於此作用之緣。唯有功能緣可得故。由此故無熾然生死。生死既無。亦無實滅。真理本滅。非今始滅。亦無有實寂靜自體。煩惱畢竟寂靜之位。能令行者究竟寂靜。此方名為實滅義。名大涅槃。非如小乘假涅槃也。

經。說是法時(至)心得解脫。

贊曰。此明益也。得阿羅漢。義如前釋。

經。時我世尊(至)詣彼問疾。

贊曰。此顯結詞由卑躬請退。

經。爾時世尊(至)問安其疾。

贊曰。自下第七。命大無滅。初命。后詞。此初命也。梵云阿泥律陀。此云無滅。相傳釋云。八萬劫前。曾為供養一辟支佛。所得善根。於今不滅。故名無滅。又譬喻經云。毗婆尸佛入涅槃后。阿泥

【現代漢語翻譯】現代漢語譯本：『至』是寂滅的含義。

讚頌說：空的道理是這樣的，一切法在勝義諦（paramārtha-satya，最高的真理）中，沒有自身的作用，所以沒有自性；沒有其他的作用，所以沒有他性。因緣所生的法，都說是空，因此說沒有熾燃的生死。生死既然沒有，也就沒有涅槃（nirvāṇa，寂滅）。現在沒有息滅，涅槃既然沒有，所以沒有寂靜的本體，也沒有煩惱。畢竟寂靜所顯現的滅，既然是這樣都無所有，究竟寂靜的事情，所以聖教說：『假設有一種法超過涅槃，我也說它如幻如化。』這個空的道理就是寂滅的含義，沒有真實的涅槃可以得到。因此中百論有破涅槃品。

應理的含義是這樣的，在勝義諦中，有為諸法，不是自己產生，所以沒有自己的真實自性；不是從他產生，所以沒有其他的真實自性；不是從兩者產生，所以沒有二者的真實自性。雖然沒有這些作用的因緣，只有功能緣可以得到，因此沒有熾燃的生死。生死既然沒有，也就沒有真實的滅。真理本來就是滅的，不是現在才滅。也沒有真實的寂靜自體。煩惱畢竟寂靜的位置，能夠讓修行者究竟寂靜，這方才名為真實的滅的含義，名為大涅槃（mahā-nirvāṇa），不是像小乘的虛假涅槃。

經文：說這個法的時候，（至）心得解脫。

讚頌說：這是說明利益。得到阿羅漢（arhat，斷盡煩惱，證得解脫的聖者），含義如前面解釋。

經文：當時我世尊（至）去那裡問候病情。

讚頌說：這是顯示結束語，因為卑躬屈膝地請求告退。

經文：這時世尊（至）問候他的疾病。

讚頌說：從下面第七開始，闡述大德阿泥律陀（Aniruddha）的無滅。先是『命』，后是『詞』。這是最初的『命』。梵文是阿泥律陀（Aniruddha），這裡翻譯為無滅。相傳解釋說，八萬劫以前，曾經供養一位辟支佛（pratyekabuddha，獨覺佛），所得到的善根，到現在還不滅，所以名叫無滅。又有譬喻經說，毗婆尸佛（Vipaśyin，過去七佛之一）入涅槃后，阿泥律陀（Aniruddha）

【English Translation】 English version: 『To』 means the meaning of extinction.

The praise says: The meaning of emptiness is like this: all dharmas, in the paramārtha-satya (highest truth), have no self-function, so they have no self-nature; they have no other function, so they have no other-nature. The dharmas arising from conditions are all said to be empty, so it is said that there is no blazing samsara (saṃsāra, cycle of birth and death). Since there is no samsara, there is also no nirvana (nirvāṇa, extinction). There is no cessation now, and since there is no nirvana, there is no essence of tranquility, and there are no afflictions. Since the extinction manifested by ultimate tranquility is all non-existent, the matter of ultimate tranquility, therefore, the holy teaching says: 『Suppose there is a dharma that surpasses nirvana, I also say it is like illusion and like transformation.』 This meaning of emptiness is the meaning of extinction, and there is no real nirvana to be attained. Therefore, the Middle Treatise has a chapter on refuting nirvana.

The meaning of appropriateness is like this: in the paramārtha-satya, conditioned dharmas are not self-produced, so they have no real self-nature; they are not produced from others, so they have no other real self-nature; they are not produced from both, so they have no dual real self-nature. Although there are no causal conditions for these functions, only functional conditions can be obtained, so there is no blazing samsara. Since there is no samsara, there is also no real extinction. Truth is inherently extinct, not extinct now. There is also no real tranquil self-essence. The position of ultimate tranquility of afflictions can enable practitioners to achieve ultimate tranquility. This is called the meaning of real extinction, called mahā-nirvāṇa (great nirvana), not like the false nirvana of the Hinayana.

Sutra: When this dharma was spoken, (to) the mind attained liberation.

The praise says: This explains the benefit. Obtaining arhat (arhat, a saint who has cut off all afflictions and attained liberation), the meaning is as explained before.

Sutra: At that time, I, the World Honored One, (to) went there to inquire about the illness.

The praise says: This shows the concluding words, because of humbly requesting to take leave.

Sutra: At this time, the World Honored One (to) inquired about his illness.

The praise says: Starting from the seventh below, it elaborates on the non-extinction of the great Aniruddha (Aniruddha). First is 『command,』 then is 『word.』 This is the initial 『command.』 The Sanskrit is Aniruddha (Aniruddha), which is translated here as non-extinction. It is traditionally explained that eight hundred thousand kalpas ago, he once made offerings to a pratyekabuddha (pratyekabuddha, a solitary enlightened one), and the good roots he obtained have not yet been extinguished, so he is called non-extinction. Also, the Sutra of Metaphors says that after Vipaśyin Buddha (Vipaśyin, one of the past seven Buddhas) entered nirvana, Aniruddha (Aniruddha)

律陀。曾入佛堂。以為劫賊。見燈將滅。遂抽一箭。挑燈便明。見佛威光。面色毛豎。念言他尚施物求福。我云何盜。遂舍而去。以此善根。九十一劫。常生善處。今得值我。得是天眼。所獲福果。曾無滅盡。故言無滅。是佛當弟。又傳經云。世尊父叔。總有四人。一名凈飯王。有二子。大名薩縛曷剌他志陀。此名一切義成。即是佛也。二者難陀。二名斛飯王。亦有二子。大名天授。即是提婆達多。小名阿難陀。三名白飯王。亦有一子。大名阿泥律陀。小名摩訶。果。四名甘露飯王。亦有二子。大名拔提。小名提沙。此之八子。皆悉出家。彼阿泥律陀。仙處聽法。坐下睡眠。如來呵責。咄咄何為睡眠。螺蚌之類。無滅慚愧。聞法悲淚。多日不睡。遂便喪眼。后問耆婆。耆婆問其初患因緣。彼便具報。耆婆答言。眠是眼食。多時不睡。眼便餓死。求差甚難。遂修天眼。得見大千。人得天眼。應成二眼。人眼雖無。天眼見物。半見半無。因有說言半頭天眼。今命之也。

經。時大無滅(至)詣彼問疾。

贊曰。下辭有三。此總陳道屈。其得天眼。有漏無記。有相非真。既被雙徴。便不能報。故初辭也。

經。所以者何(至)一處經行。

贊曰。下顯理窮。初徴。后顯。顯中復二。初陳已事。后顯

【現代漢語翻譯】現代漢語譯本：阿泥律陀（Aniruddha，佛陀的堂弟）。曾經進入佛堂，誤以為是劫匪。看見燈快要熄滅，就抽出一支箭，挑亮了燈。見到佛陀威嚴的光芒，面色和毛髮都豎立起來。心想：『別人尚且施捨財物來求福，我怎麼能偷盜呢？』於是放棄了偷盜離開了。憑藉這個善根，九十一劫中，常常出生在好的地方。現在有幸遇到我（佛陀），得到了天眼。所獲得的福報果實，從來沒有滅盡，所以說『無滅』。他是佛陀的堂弟。還有經書上說，世尊的父親的兄弟，總共有四人。第一位名叫凈飯王（Śuddhodana），有兩個兒子，大兒子名叫薩縛曷剌他志陀（Sarvarthasiddha），這個名字的意思是『一切義成』，就是佛陀。二兒子名叫難陀（Nanda）。第二位名叫斛飯王，也有兩個兒子，大兒子名叫天授，就是提婆達多（Devadatta），小兒子名叫阿難陀（Ānanda）。第三位名叫白飯王，也只有一個兒子，名叫阿泥律陀，小名摩訶。果。第四位名叫甘露飯王，也有兩個兒子，大兒子名叫拔提，小兒子名叫提沙。這八個兒子，都出家修行。那位阿泥律陀，在仙人處聽法，坐著睡覺，如來呵斥他：『咄咄，為什麼睡覺？像螺蚌之類，沒有羞恥之心。』聽了佛法后悲傷流淚，多日不睡覺，於是就失去了眼睛。後來問耆婆（Jivaka，著名醫生），耆婆問他最初發病的原因，他便全部如實稟報。耆婆回答說：『睡覺是眼睛的食物，長時間不睡覺，眼睛就會餓死，想要治好就非常困難了。』於是阿泥律陀修得了天眼，能夠看見大千世界。人得到天眼，應該變成兩隻眼睛。人眼雖然沒有了，天眼看見東西，一半看見一半看不見。因此有人說他是半個頭的天眼，現在就說的是他。

經文：當時大無滅（指阿泥律陀）……到那裡去問候病情。

讚語說：下面的文辭有三個方面。這裡總共陳述了道路的曲折。他得到的天眼，是有漏的、無記的，有相的，不是真實的。既然被雙重質問，就不能回答。所以是最初的推辭。

經文：為什麼呢……在一個地方經行。

讚語說：下面顯示了窮盡道理。先是質問，然後顯示。顯示中又分為兩個部分。先陳述已經發生的事情，后顯示道理。

【English Translation】 English version: Aniruddha (佛陀's cousin). Once entered a Buddhist hall, mistaking it for a robber's den. Seeing a lamp about to go out, he drew an arrow and used it to relight the lamp. Seeing the Buddha's majestic light, his face and hair stood on end. He thought, 'Others even give away possessions to seek blessings, how can I steal?' So he gave up stealing and left. By virtue of this good deed, for ninety-one kalpas (aeons), he was constantly born in good places. Now he is fortunate to meet me (the Buddha) and has obtained the divine eye. The fruits of blessings he has obtained have never been exhausted, so it is said 'no extinction'. He is the Buddha's cousin. Furthermore, it is said in the scriptures that the World Honored One's father's brothers totaled four. The first was named Śuddhodana (凈飯王), who had two sons, the elder named Sarvarthasiddha (薩縛曷剌他志陀), which means 'all aims achieved', and is the Buddha. The second son was named Nanda (難陀). The second was named斛飯王, who also had two sons, the elder named Devadatta (提婆達多), and the younger named Ānanda (阿難陀). The third was named 白飯王, who had only one son, named Aniruddha, with the nickname Mahā. The fourth was named 甘露飯王, who also had two sons, the elder named 拔提, and the younger named 提沙. All eight of these sons renounced the world and became monks. That Aniruddha, while listening to the Dharma at the hermitage of a hermit, fell asleep while sitting. The Tathagata (如來) scolded him, 'Tut, tut, why are you sleeping? Like snails and clams, you have no sense of shame.' After hearing the Dharma, he wept with sorrow and did not sleep for many days, and thus lost his eyesight. Later, he asked Jivaka (耆婆, a famous doctor), who asked him about the initial cause of his illness, and he reported everything truthfully. Jivaka replied, 'Sleep is the food of the eyes. If you do not sleep for a long time, your eyes will starve to death, and it will be very difficult to cure.' Thereupon, Aniruddha cultivated the divine eye and was able to see the great trichiliocosm. When a person obtains the divine eye, it should become two eyes. Although the human eye is gone, the divine eye sees things, half seeing and half not seeing. Therefore, some say he has half a head of divine eye, and that is who we are talking about now.

Sutra: At that time, Great No Extinction (referring to Aniruddha)... went there to inquire about his illness.

The commentary says: The following words have three aspects. Here, the twists and turns of the path are stated in total. The divine eye he obtained is defiled, unwholesome, has form, and is not real. Since he was questioned twice, he could not answer. Therefore, it is the initial excuse.

Sutra: Why is it so... walking in one place.

The commentary says: The following reveals the exhaustion of reason. First is the question, then the revelation. The revelation is further divided into two parts. First, state what has already happened, then reveal the reason.

他詞。陳已事中。有三。初明已經行。次梵天來問。后申其正答。此徴及明已經行也。西方地濕。所食難消。疊磚為道。擬行消食。來而復往。如世經物。故言經行。因此亦得說法誦經。諸學禪者。亦修光明。及舉等相。

經。時有梵王(至)能見幾何。

贊曰。下梵天來問。天眼居禪。梵王皆得。見無滅之克證。謂順已而來詢。然地有上下。修有弱強。故得天眼能見幾何。舊文顛倒。

經。時我答言(至)阿摩洛果。

贊曰。此申其正答。一佛所化三千大千。無滅聲聞。故唯見此。西方果味。眾色不同。阿摩洛果。人多愛重。故以為喻。顯見分明。

經。時無垢稱(至)而作是言。

贊曰。下顯他詞有二。初明至軌。后正陳詞。此初文也。

經。尊者無滅(至)為無行相。

贊曰。下正陳詞有五。初徴詰。二默然。三梵問。四彼答。五利益。初徴復三。初總徴。次別徴詰。后結難。此初文也。為有行相者。空理義云。所得天眼。為是體有差別行相。為是體無差別行相。初問世諦。后問真諦。應理義云。為有虛妄分別之行解相狀。為無虛妄分別之行解相狀。此中論者。乍似猛浪。無心緣境而無行相。若無行相。如何緣境。如唯識說。今問虛妄。故無有失。

【現代漢語翻譯】現代漢語譯本：他宗的論述。陳述已完成的事情，有三個方面：首先闡明已經實行的；其次是梵天前來提問；最後是詳細說明正確的回答。這裡是徵詢以及闡明已經實行的部分。在西方，土地潮濕，食物難以消化，所以用磚頭鋪設道路，用來幫助消化食物。來回走動，就像世俗之人經營貨物一樣，所以稱為『經行』。因此也可以進行說法誦經。那些學習禪定的人，也修習光明以及舉相等法相。

經文：當時有一位梵王（Brahmā，色界天的天王）……能看見多少？

贊曰：下面是梵天前來提問。天眼是禪定所獲得的，梵王都具備。看見沒有滅盡的阿羅漢的證明。這是順著（無滅尊者）已經做的事情前來詢問。然而，土地有高低，修行有強弱，所以得到的天眼能看見的範圍有多少？舊的文字是顛倒的。

經文：當時我回答說……阿摩洛果（Āmalaka，一種印度草藥，具有多種藥用價值）。

贊曰：這是詳細說明正確的回答。一尊佛所教化的是三千大千世界，沒有滅盡的聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子），所以只能看見這些。西方的果實味道和顏色各不相同，阿摩洛果是人們普遍喜愛和重視的，所以用它來比喻，顯示看得非常清楚。

經文：當時無垢稱（Vimalakīrti，維摩詰，一位在家菩薩）……而說了這樣的話。

贊曰：下面闡明他宗的論述，有兩個方面：首先闡明宗旨和規範；然後正式陳述言辭。這是第一部分。

經文：尊者無滅（Anirodha，阿尼律陀，佛陀的十大弟子之一）……為沒有行相。

贊曰：下面正式陳述言辭，有五個方面：首先是徵詢詰問；其次是默然不語；再次是梵天提問；然後是他的回答；最後是利益。首先是徵詢，又分為三個方面：首先是總的徵詢；其次是分別徵詢詰問；最後是總結責難。這是第一部分。『為有行相者』，空理的意義是說，所得到的天眼，是本體具有差別行相，還是本體沒有差別行相？第一個問題是關於世俗諦（saṃvṛti-satya，相對真理），第二個問題是關於勝義諦（paramārtha-satya，絕對真理）。應理的意義是說，是有虛妄分別的行解相狀，還是沒有虛妄分別的行解相狀？《中論》的論者，乍一看像猛烈的波浪，無心緣取境界而沒有行相。如果沒有行相，如何緣取境界？正如唯識宗所說，現在問的是虛妄，所以沒有過失。

【English Translation】 English version: Other's words. In stating accomplished matters, there are three aspects: first, clarifying what has been practiced; second, Brahmā coming to ask; and third, elaborating on the correct answer. This is the inquiry and clarification of what has been practiced. In the West, the land is damp, and food is difficult to digest, so brick paths are laid to aid digestion. Walking back and forth is like worldly people managing goods, hence the term 'walking meditation' (經行, jingxing). Therefore, one can also expound the Dharma and recite scriptures. Those who study meditation also cultivate luminosity and the appearance of raising and so on.

Sūtra: At that time, there was a Brahmā King (梵王, Brahmā, king of the Form Realm heavens)... how much can he see?

Commentary: Below is Brahmā coming to ask. Heavenly eyes reside in meditation, and all Brahmā Kings possess them. Seeing the proof of those who have not attained extinction (無滅, wumie, referring to Arhats who have not yet passed away). This is inquiring in accordance with what (Anirodha) has already done. However, the land has high and low places, and cultivation has weak and strong practitioners, so how much can the heavenly eye see? The old text is inverted.

Sūtra: At that time, I answered... Āmalaka fruit (阿摩洛果, Āmalaka, a type of Indian herb with various medicinal values).

Commentary: This elaborates on the correct answer. One Buddha transforms three thousand great chiliocosms. There are Śrāvakas (聲聞, Śrāvaka, disciples who attain enlightenment through hearing the Dharma) who have not attained extinction, so one can only see these. The tastes and colors of Western fruits are different, and the Āmalaka fruit is widely loved and valued, so it is used as a metaphor to show that the vision is very clear.

Sūtra: At that time, Vimalakīrti (無垢稱, Vimalakīrti, a lay bodhisattva)... and said these words.

Commentary: Below, clarifying other's words has two aspects: first, clarifying the principles and norms; then, formally stating the words. This is the first part.

Sūtra: Venerable Anirodha (尊者無滅, Anirodha, one of the Buddha's ten great disciples)... as having no characteristics (為無行相, wei wu xingxiang).

Commentary: Below, formally stating the words has five aspects: first, inquiry and questioning; second, silence; third, Brahmā asking; fourth, his answer; and fifth, benefits. First is the inquiry, which is further divided into three aspects: first, a general inquiry; second, separate inquiry and questioning; and third, a concluding difficulty. This is the first part. 'As having characteristics,' the meaning of emptiness is: does the heavenly eye that is obtained have differentiated characteristics in its essence, or does it have no differentiated characteristics in its essence? The first question is about conventional truth (世俗諦, saṃvṛti-satya), and the second question is about ultimate truth (勝義諦, paramārtha-satya). The meaning of appropriateness is: are there appearances of conceptual discrimination in the conduct of understanding, or are there no appearances of conceptual discrimination in the conduct of understanding? The debaters in the Mūlamadhyamakakārikā (中論, Zhonglun) at first glance seem like fierce waves, without mind grasping at objects and without characteristics. If there are no characteristics, how can one grasp at objects? As the Yogācāra school says, now we are asking about illusion, so there is no fault.

經。若有行相(至)不應有見。

贊曰。此別詰也。空理義言。若是體有之行相者。即與外道五通無別。云何名內。等者相似無別之義。以執為有世俗諦故。若體是無之行相者。即是無為。無為真諦。性皆空故。如何有見。應理義云。若有虛妄分別之行相者。即與外道五通無別。彼從虛妄分別生故。三界心心所。皆虛妄分別故。若無虛妄分別之行相者。即是無為真如之類。不應有見。真如雖有。無行相故。不能有見。觀其此問。且問聲聞佛之天眼亦應雙問。佛天眼通心心所故。非無行相。非是虛妄分別心故。非有行相。不同前問。故無有失。

經。云何尊者(至)能有見耶。

贊曰。此結難也。此理皆非。云何有見。

經。時世尊默無能對。

贊曰。二默然也。詞理無加。故默無對。

經。然彼諸梵(至)真大根者。

贊曰。三梵問也。孰者誰也。梵聞希法。便得未曾。屈已尊人。便問世間誰得最勝真天眼者。

經。無垢稱言(至)及種種相。

贊曰。四彼答也。有佛釋迦。久修善本。得真天眼。空理義云。釋迦真智。內契真空。不捨寂定。不是有為。外隨世俗。見諸佛國。不是無為。名真天眼。不同外道見於二相及種種相。二相者。總有空相。種種相者。

【現代漢語翻譯】現代漢語譯本：經：如果存在任何『行相』（行為、現象），那麼就不應該存在『見』（看見、認知）。

贊曰：這是另一種詰難。從空理的角度來說，如果『行相』是真實存在的，那麼就和外道的五神通沒有什麼區別，又怎麼能稱之為內道呢？『等』的意思是相似沒有區別，因為執著于『有』是世俗諦。如果『行相』的本體是『無』，那就是『無為』，『無為』是真諦，其自性皆為空，又怎麼能被看見呢？從應理的角度來說，如果存在虛妄分別的『行相』，那麼就和外道的五神通沒有什麼區別，因為它們都是從虛妄分別產生的。三界的心和心所都是虛妄分別。如果不存在虛妄分別的『行相』，那就是『無為』真如之類的，不應該被看見。真如雖然存在，但沒有『行相』，所以不能被看見。觀察這個問題，應該同時問聲聞佛的天眼，因為佛的天眼通也是心和心所，並非沒有『行相』，但又不是虛妄分別心，所以並非『有行相』，這和前面的問題不同，因此沒有過失。

經：尊者，您是如何做到既沒有『行相』，又能看見的呢？

贊曰：這是總結性的詰難。既然這些道理都不成立，又怎麼能看見呢？

經：當時，世尊沉默不語，無法回答。

贊曰：這是第二種沉默。因為言語和道理都無法補充，所以沉默不語。

經：然而，那些梵天（Brahmā，印度教的創造之神）認為世間誰能獲得最殊勝的真天眼呢？

贊曰：這是第三個梵天的提問。『孰』是『誰』的意思。梵天聽聞了稀有的佛法，獲得了前所未有的體驗，於是放下自己的尊嚴，詢問世間誰能獲得最殊勝的真天眼。

經：無垢稱（Vimalakīrti，維摩詰，一位在家菩薩）回答說：有佛釋迦（Śākyamuni，釋迦牟尼），他長期修習善的根本，獲得了真正的天眼。

贊曰：這是第四個回答。從空理的角度來說，釋迦牟尼的真智內在契合真空，不捨棄寂靜禪定，不是有為法；外在隨順世俗，看見諸佛國土，不是無為法，所以稱為真天眼。這和外道所見的二相（總的有和空兩種相）以及種種相不同。

【English Translation】 English version: Sūtra: If there are any 『signs』 (行相, behaviors, phenomena), then there should be no 『seeing』 (見, seeing, cognition).

Commentary: This is another refutation. From the perspective of emptiness, if 『signs』 are truly existent, then there is no difference from the five supernormal powers of the heretics. How can it be called the inner path? 『Similar』 means there is no difference, because clinging to 『existence』 is the conventional truth. If the essence of 『signs』 is 『non-existence,』 then that is 『non-action』 (無為), which is the ultimate truth. Its nature is all empty, so how can it be seen? From the perspective of appropriate reasoning, if there are 『signs』 of false discrimination, then there is no difference from the five supernormal powers of the heretics, because they all arise from false discrimination. The mind and mental states of the three realms are all false discrimination. If there are no 『signs』 of false discrimination, then that is like 『non-action』 true thusness (真如), which should not be seen. Although true thusness exists, it has no 『signs,』 so it cannot be seen. Observing this question, one should also ask about the divine eye of the Śrāvaka Buddha (聲聞佛), because the Buddha's divine eye is also mind and mental states, not without 『signs,』 but it is not a mind of false discrimination, so it is not 『having signs.』 This is different from the previous question, so there is no fault.

Sūtra: Venerable one, how can you see without having 『signs』?

Commentary: This is a concluding refutation. Since these principles are not established, how can there be seeing?

Sūtra: At that time, the World-Honored One remained silent and could not answer.

Commentary: This is the second silence. Because words and reasoning could not add anything, he remained silent.

Sūtra: However, those Brahmās (梵天, Hindu god of creation) asked, 『Who in the world can obtain the most supreme true divine eye?』

Commentary: This is the third question from the Brahmā. 『Who』 means 『who.』 The Brahmās heard the rare Dharma and gained unprecedented experience, so they put down their dignity and asked who in the world could obtain the most supreme true divine eye.

Sūtra: Vimalakīrti (無垢稱, a lay Bodhisattva) replied, 『There is the Buddha Śākyamuni (釋迦牟尼), who has long cultivated the roots of goodness and obtained the true divine eye.』

Commentary: This is the fourth answer. From the perspective of emptiness, Śākyamuni's true wisdom inwardly accords with true emptiness, does not abandon tranquil meditation, and is not conditioned dharma; outwardly, he follows the mundane world and sees the Buddha lands, which is not unconditioned dharma, so it is called the true divine eye. This is different from the two aspects (the general aspects of existence and emptiness) and various aspects seen by the heretics.

別有空相。應理義云。無滅天眼。用而不寂。先入本定。後起天眼。天眼散心有漏無記。名非真眼。唯見大千。如來天眼。無分別智。正觀真如。不捨寂定。后得智中。起于無漏。善性天眼。見諸佛國。廣盡十方。能無二相及種種相。二者有行無行。總差別相共相之類。種種相者。別差別相自相之類。此虛妄分別相也。

經。時彼梵王(至)歘然不現。

贊曰。五利益也。聞希妙法。便發勝心。聽問既周。歘然不現。

經。故我不任詣彼問疾。

贊曰。結答詞由卑躬請退。

經。爾時世尊(至)問安其疾。

贊曰。自下第八。命優婆離。初命。后辭。此命也。梵云優婆離。此云近執。佛為太子。彼為近臣。執治故事。故云近執。即守庫藏之官僚也。諸釋出家。留所著衣寶冠及象。而皆與之。后便思念。釋子豪貴。尚捨出家。我何人也。而猶安住。以冠掛樹。像系樹間。愿言取者我當奉施。往釋子所。具述來情。釋子咸喜。便來白佛。請先度之。為我上座。自舍慢心。我當敬事。佛便許之。釋子致敬。禮拜波離。大地震動。空聲遙贊。是諸王子。我慢山崩。屈己先尊。今禮卑足。為持律之上首故今命之。

經。時優婆離(至)詣彼問疾。

贊曰。下辭有三。初總陳道

【現代漢語翻譯】現代漢語譯本：

別有空相，應理義云：沒有斷滅的天眼，它的作用永不停止。先進入根本禪定，然後生起天眼。天眼在散亂心中，是有漏洞且無記的，這不能稱為真正的天眼。它只能看到一個大千世界。如來的天眼，具有無分別的智慧，正確地觀察真如，不離寂靜的禪定。在後得智中，生起無漏的、善性的天眼，能見到諸佛的國土，廣闊無盡，遍及十方。能見到無二之相以及種種之相。『二者有行無行』，總括了差別相和共相之類。『種種相』，則是特別的差別相和自相之類。這些都是虛妄分別的相。

經：當時，那位梵王（梵王 Brahma，色界諸天之王）……忽然消失不見。

贊曰：這是第五種利益。聽聞稀有微妙的佛法，便發起殊勝的信心。聽聞和提問完畢，忽然消失不見。

經：所以我不適合去那裡問候他的疾病。

贊曰：總結回答的言辭，以謙卑的姿態請求告退。

經：這時，世尊（世尊 The World-Honored One，佛的尊稱）……命令優婆離（優婆離 Upali，佛陀十大弟子之一，持戒第一）去問候他的疾病。

贊曰：下面第八段，是命令優婆離。先是命令，然後是推辭，這裡是命令。梵語『優婆離』，翻譯成漢語是『近執』。佛陀還是太子的時候，優婆離是他的近臣，負責管理事務，所以叫『近執』，也就是管理倉庫的官員。各位釋迦族的王子出家時，留下他們穿的衣服、寶冠和大象，都給了優婆離。後來優婆離心想，釋迦族的王子們如此尊貴，尚且捨棄一切出家，我算什麼呢？還安住在這裡。於是把寶冠掛在樹上，把大象拴在樹旁，發願說誰拿走這些東西，我就奉獻給他。然後去釋迦族王子們那裡，詳細地說了自己的想法。王子們都很高興，便來稟告佛陀，請求先度化優婆離出家，讓他做我們的上座，這樣我們就能捨棄傲慢之心，恭敬地侍奉他。佛陀答應了。釋迦族的王子們向優婆離致敬，禮拜優婆離，大地都震動了，空中傳來讚歎的聲音。這些王子們，傲慢之山崩塌了，屈尊先尊重他人，現在禮拜卑微的腳，因為優婆離是持戒第一的緣故，所以現在命令他去。

經：當時，優婆離……去那裡問候他的疾病。

贊曰：下面是推辭，有三個方面。首先是總的陳述道理。 English version:

It is different from having an empty appearance. According to the principle and meaning, it means there is no cessation of the divine eye. Its function never ceases. First, enter the fundamental samadhi (本定 fundamental concentration), and then arise the divine eye. The divine eye in a distracted mind is flawed and neutral, so it cannot be called a true divine eye. It can only see one great chiliocosm (大千世界). The Tathagata's (如來 Tathagata, 'Thus Gone One', an epithet of the Buddha) divine eye has non-discriminating wisdom, correctly observes Suchness (真如), and does not leave the stillness of samadhi. In the wisdom attained after (后得智), it arises from the un-outflowed (無漏), virtuous divine eye, which can see the Buddha lands, vast and endless, throughout the ten directions. It can see the non-dual aspect as well as various aspects. 'The two, with activity and without activity,' encompass categories of differentiated and common characteristics. 'Various aspects' are specifically differentiated and self-characteristics. These are all appearances of false discrimination.

Sutra: At that time, that Brahma King (梵王 Brahma, king of the heavens in the Form Realm)... suddenly disappeared.

Commentary: This is the fifth benefit. Hearing the rare and wonderful Dharma, one generates supreme faith. After hearing and questioning are complete, he suddenly disappears.

Sutra: Therefore, I am not fit to go there to inquire about his illness.

Commentary: Concluding the answer, he humbly requests to withdraw.

Sutra: At that time, the World-Honored One (世尊 The World-Honored One, an epithet of the Buddha)... ordered Upali (優婆離 Upali, one of the ten great disciples of the Buddha, foremost in discipline) to inquire about his illness.

Commentary: The eighth section below is the order to Upali. First is the order, then the refusal; this is the order. The Sanskrit word 'Upali' translates to 'Near Attendant' in Chinese. When the Buddha was still a prince, Upali was his close attendant, responsible for managing affairs, so he was called 'Near Attendant,' which means an official managing the treasury. When the Shakya princes renounced the household life, they left their clothes, jeweled crowns, and elephants, all of which were given to Upali. Later, Upali thought, 'The Shakya princes are so noble, yet they have renounced everything to become monks. What am I? Why am I still staying here?' So he hung the crown on a tree and tied the elephant to the side of the tree, vowing that whoever took these things, he would offer himself to them. Then he went to the Shakya princes and explained his thoughts in detail. The princes were very happy and reported to the Buddha, requesting that Upali be ordained first and made their senior, so that they could abandon their arrogance and respectfully serve him. The Buddha agreed. The Shakya princes paid respect to Upali, and when they bowed to Upali, the earth shook, and voices of praise echoed in the sky. 'These princes, the mountain of arrogance has collapsed, humbling themselves to respect others first, now bowing to the humble feet, because Upali is foremost in discipline, therefore he is now ordered to go.'

Sutra: At that time, Upali... went there to inquire about his illness.

Commentary: Below is the refusal, with three aspects. First is the general statement of the principle.

【English Translation】 English version: