T39n1784_金光明經玄義拾遺記

大正藏第 39 冊 No. 1784 金光明經玄義拾遺記

No. 1784 [cf. Nos. 663, 1783]

金光明經玄義拾遺記卷第一(並序)

宋四明沙門知禮述

問曰。昔者寶云法師。嘗有撰集贊釋玄辯。近歲孤山阇梨。又以章記表明微旨。今復纂述其故何哉。答曰。寶云。講次學徒隨錄義或闕如。未及補治不幸歸寂。孤山之制多事消文。復于中間毀除觀心。斯實不忍。今故秉筆拾先師遺余之義。拾後人遺棄之文。使教行二涂不至壅蔽。但諭新學達者。無誚吾之煩辭也。時天聖元年歲次癸亥四月望日序。

題有六字。上四所釋。下二能釋。能釋乃通。由智者師解釋諸經皆立五義。故以所釋揀非他部。入文廣解經題四字故不預敘。能釋二字者。玄謂幽微難見也。義謂理趣深有所以也。其幽微義而有五重。蓋一經始終能詮之名。所召之體。即體之宗。宗成力用。此四言教通局相狀。大師搜抉如是五義。解釋一題。欲令學者預知經旨然後尋文。使于文文成智行故。斯是道場持因靜發。稱會佛心演茲奧。旨故不可以暗證者及尋文者同日而語也。幽微所以豈虛名哉。能說師號者。天臺即棲真之處。智者是隋主所稱。大師乃群生模範。說者揀異他師握筆撰述也。

【現代漢語翻譯】現代漢語譯本《金光明經玄義拾遺記》卷第一（並序）

宋四明沙門知禮述

問：過去寶云法師曾經撰集贊釋《玄辯》，近年來孤山阇梨（梵語，意為導師）又以章記表明其精微要旨。現在再次纂述，是為什麼呢？答：寶云法師在講經時，學徒們隨記，義理或許有所缺失。還未及補正，不幸就去世了。孤山阇梨的著作，大多致力於消解文字，又在中間刪除了觀心的內容。這實在令人不忍。現在我才執筆，拾取先師遺留的義理，拾取後人遺棄的文字，使教和行兩條道路不至於被阻塞。只是告訴新學的學者們，不要嘲笑我的言辭繁瑣。時天聖元年，歲在癸亥四月十五日序。

題目標有六個字。上面四個字是所解釋的，下面兩個字是能解釋的。能解釋的是通用的。由於智者大師解釋諸經，都立五義，所以用所釋來區分不是其他經典。進入正文廣泛解釋經題的四個字，所以不預先敘述。能釋二字，玄，指幽深微妙難以見到。義，指理趣深刻，有其所以然。這幽深微妙的義理有五重含義，概括了一部經從始至終所能詮釋的名，所昭示的體，即體的宗旨，宗旨成就的力量。這四點說明了教的普遍性和侷限性以及它的狀態。大師搜尋抉擇出這五種義理，來解釋一個題目，想要讓學者預先知道經的宗旨，然後尋讀經文，使在經文的字字句句中成就智慧和修行。這是在道場中，持戒清凈而引發的，稱合佛心而演說的精妙旨意，所以不可以和暗中揣測的人以及只尋章摘句的人相提並論。幽微的意義難道是虛名嗎？能說者的師號，天臺，是棲息真理的地方。智者，是隋朝皇帝所稱讚的。大師，是眾生的模範。說者，是爲了區別于其他握筆撰述的法師。

【English Translation】 English version The Profound Meaning of the Golden Light Sutra, Collected Remnants, Volume 1 (with Preface)

Composed by Shramana Zhili of Siming during the Song Dynasty

Question: In the past, Dharma Master Baoyun once compiled and praised the 'Profound Elucidation'. In recent years, Acarya (Sanskrit for teacher) Gushan has also used commentaries to clarify its subtle essence. Why compile it again now? Answer: When Dharma Master Baoyun lectured, the disciples took notes, but the meaning may have been incomplete. Before it could be corrected, he unfortunately passed away. Acarya Gushan's work mostly focused on dissolving the text and also removed the contemplation of the mind in the middle. This is truly unbearable. Now, I take up the pen to collect the remaining meanings of the former teacher and the discarded words of later people, so that the two paths of teaching and practice will not be blocked. I only tell the new students not to mock my verbose words. Preface written on the fifteenth day of the fourth month of the year Guihai in the first year of Tiansheng.

The title has six characters. The first four characters are what is being explained, and the last two characters are what is capable of explaining. What is capable of explaining is universal. Because Master Zhiyi explains all sutras by establishing five meanings, he uses what is being explained to distinguish it from other scriptures. Entering the main text to extensively explain the four characters of the sutra title, so it is not narrated in advance. The two characters 'Neng Shi', 'Xuan' (profound), refers to the deep and subtle, difficult to see. 'Yi' (meaning), refers to the profound meaning and reason. This profound and subtle meaning has five layers of meaning, summarizing the name that a sutra can explain from beginning to end, the substance it reveals, that is, the purpose of the substance, and the power achieved by the purpose. These four points explain the universality and limitations of the teaching and its state. The master searches and chooses these five meanings to explain a topic, wanting to let scholars know the purpose of the sutra in advance, and then read the sutra, so that wisdom and practice can be achieved in every word and sentence of the sutra. This is in the Bodhimanda (place of enlightenment), holding precepts purely and initiating, in accordance with the Buddha's mind and expounding the subtle meaning, so it cannot be compared with those who speculate in secret and those who only seek chapters and sentences. Is the profound meaning a false name? The teacher's title of the speaker, Tiantai, is the place where truth resides. Zhiyi (wisdom), is what the Sui emperor praised. The master is a model for all beings. The speaker is to distinguish from other Dharma masters who write with a pen.

若始終事蹟具彰別傳。今略不書。二釋文二。初釋序文二。初總示法體。此者指定之辭也。金光明者。所示法體也。甚深無量明體德也。應知此經三字別題是法非譬。何以知然。經敘如來游于無量甚深法性諸佛行處。乃住此定而便唱云。是金光明諸經之王。豈非直指所游法性名金光明。不云法性如金光明。而下文所立譬喻一釋者。蓋以諸師解金光明為世物象。用譬如來所得深法。諸師雖乃用譬顯法。其實不知法相圓融。隨名局解。是故不能遍譬諸法。大師欲示金光明海。無法不備無法不融。故順諸師以金光明三字為譬。具足比況佛之所游。略則十種三法。廣則一切法門。一一互融皆不思議。此乃格他譬法不周。因此廣顯法性圓具。然雖順他以譬顯法。其如經題是法非譬。故后自立附文當體二種解釋。斥彼義推譬喻疏遠。依經就法方為親切。斯由大師深解法性可尊可貴。當體名金。寂而常照。當體名光。大悲益物。當體稱明。是知法性具金光明。真實名義究竟成就也。除法性外所有名言皆無實義。故金光明三種法門。舉一即三全三是一。非三非一而一而三。不縱不橫絕思絕議。是秘密藏佛所游處。又復應知。以金光明示法體者。即五章體蓋由此經。以金光明為名。以金光明為體。以金光明為宗。以金光明為用。以金光明

【現代漢語翻譯】現代漢語譯本：如果始終將事蹟完全彰顯在別傳中，那麼現在就略去不寫。二、解釋文分二部分。首先解釋序文，又分二部分。首先總的指示法的本體。『此』是指示的詞語。『金光明』是所指示的法的本體。是甚深無量光明體德。應當知道此經的三個字別題是法而不是譬喻。為什麼知道是這樣呢？經中敘述如來游于無量甚深法性諸佛行處，於是安住於此定，然後唱言：『是金光明諸經之王』。豈不是直接指所游的法性名為金光明？而不是說法性如金光明。而下文所立的譬喻，一種解釋是，因為諸位法師將金光明解釋為世間的事物形象，用來比喻如來所證得的深法。諸位法師雖然用譬喻來顯明法，但實際上不知道法相的圓融，隨著名相而侷限地理解。因此不能普遍地比喻諸法。大師想要顯示金光明海，沒有哪種法不具備，沒有哪種法不圓融。所以順應諸位法師以金光明三個字為譬喻，具足地比況佛所遊歷的境界，簡略地說有十種三法，廣而言之則是一切法門，一一互相融合，都不可思議。這是爲了糾正他人譬喻法的不周全，因此廣泛地顯示法性的圓滿具足。然而，雖然順應他人以譬喻來顯明法，但經題是法而不是譬喻。所以後來自己立了附文當體兩種解釋，斥責他們的義理推演譬喻疏遠，依據經典就法才是親切。這是因為大師深刻理解法性的可尊可貴，當體名為金，寂靜而常照。當體名為光，大悲利益眾生。當體稱為明。是知道法性具足金光明，真實的名義究竟成就。除了法性外，所有的名言都沒有真實的意義。所以金光明三種法門，舉一即三，全三是一，非三非一而一而三，不縱不橫，絕思絕議。是秘密藏，是佛所遊歷之處。又應當知道，以金光明來指示法體，就是五章的體，大概由此經以金光明為名，以金光明為體，以金光明為宗，以金光明為用，以金光明

【English Translation】 English version: If all the deeds and events are fully manifested in separate biographies, then they will be omitted here. Two, the explanation of the text is in two parts. First, explain the preface, which is also in two parts. First, generally indicate the substance of the Dharma. 'This' is a demonstrative word. 'Golden Light' (Jin Guangming) is the substance of the Dharma being indicated. It is the profound, immeasurable, luminous substance and virtue. It should be known that the three-character title of this Sutra is Dharma, not a metaphor. How do we know this? The Sutra narrates that the Tathagata (Rulai) travels in the immeasurable, profound Dharma-nature, the places where all Buddhas practice. Then, abiding in this Samadhi (Ding), he proclaims: 'This is the King of all Sutras of Golden Light.' Is this not directly pointing to the Dharma-nature he travels in, named Golden Light? It does not say that Dharma-nature is like Golden Light. As for the metaphors established in the following text, one explanation is that various teachers interpret Golden Light as worldly images, using them to illustrate the profound Dharma attained by the Tathagata. Although these teachers use metaphors to reveal the Dharma, they do not actually understand the perfect fusion of Dharma characteristics, and they understand it narrowly according to the names. Therefore, they cannot universally use metaphors for all Dharmas. The great master wants to show the ocean of Golden Light, in which no Dharma is lacking and no Dharma is not fused. Therefore, he complies with the teachers by using the three words 'Golden Light' as a metaphor, fully illustrating the realm traveled by the Buddha, briefly speaking of ten kinds of three Dharmas, and broadly speaking of all Dharma doors, each of which interpenetrates and is inconceivable. This is to correct the incompleteness of others' metaphorical Dharma, and thus widely reveal the perfect completeness of Dharma-nature. However, although he complies with others by using metaphors to reveal the Dharma, the title of the Sutra is Dharma, not a metaphor. Therefore, he later establishes two kinds of explanations: attached text and the substance itself, criticizing their reasoning that metaphors are distant, and that relying on the Sutra and focusing on the Dharma is intimate. This is because the great master deeply understands the Dharma-nature as venerable and precious, the substance itself is named Gold, which is tranquil and constantly illuminating. The substance itself is named Light, which is great compassion benefiting beings. The substance itself is called Brightness. It is known that Dharma-nature possesses Golden Light, and the true meaning is ultimately accomplished. Apart from Dharma-nature, all names and words have no real meaning. Therefore, the three Dharma doors of Golden Light, mentioning one is all three, all three are one, neither three nor one, but one and three, neither vertical nor horizontal, beyond thought and discussion. It is the secret treasury, the place where the Buddha travels. Furthermore, it should be known that using Golden Light to indicate the substance of the Dharma is the substance of the five chapters, roughly because this Sutra uses Golden Light as its name, Golden Light as its substance, Golden Light as its doctrine, Golden Light as its function, and Golden Light

而為教相。亦可三字別對五章以金為體。以光為宗。以明為用。總三為名。分別三名而為教相。法體既爾。體德合然。甚深是光之德。窮法性底故。無量是明之德達法性邊故此二不二是金之德。法性究竟尊貴義故。亦可三義皆甚深皆無量皆不二。五章之德莫不如是。二別明教意。上已總示五章法體。今乃別明起教之意。初敘說經意。即如來顯示五章。二敘宣通意。即是智者流行五章。初自為二。初據理絕言。蓋由至理但可妙證難以肰名。二赴緣可說。此約大悲無說而說。說必利人。初又為二。初約我辨。上至極果下及庸凡。皆不能令妙理有說。更分三。初明果人不能盡喻。四佛說偈山斤海滴地塵空界。皆不能比釋尊壽命。此之四喻虛空最大。以山等三依空立故。虛空雖大而是妄心變起之境。迷真故生悟性則滅。與眼作對心緣所及。安能盡喻。不可思議金光明耶。故經云。空生大覺中如海一漚發。寧將一漚類乎大海。空向莫喻。三那可論。問經云空等莫比釋尊所得壽命。今何得云不類大覺及金光明。答覺性若少金等三義則不名大。釋尊壽命義當於明。不具金光則非永壽。一法不少。三法不多。生佛無差體用不二。若不爾者。非方等義。四佛世尊喻不能及。彰理絕言也。二明因位未能窮源。上舉果佛證雖究竟而法本寂滅。

故言喻莫彰。今辨因人未到性源。故擬議非及。此自為二。初約喻以智斷斥。日輪赫奕喻智德般若。嬰兒之眼喻空假觀慧。既違本智則非佛眼。故於智德赫日非所瞻仰。大舶樓櫓喻斷德解脫。新產之婦喻生法緣慈。既異無緣則無妙力。故於斷德樓櫓非所執持。此約圓果三智三脫。斥前三教菩薩悲智故也。若圓菩薩修既即性則能從始不乖二德。然雖解即。若因望果智有明昧。力分強弱。是故因人于果智斷。亦非瞻仰及以執持。須了智斷名為光明。二德不二即是法身複名為金。雖用二斥。乃顯未窮三法源也。二約法以因果定。偏圓菩薩皆能伏斷。隨其所行悉名清凈。今圓極果所行法性。超越一切故言過也。于金光明極證之人。尚不能喻。未窮源者寧可言耶。三明凡小全迷所以二。初小。偏圓菩薩發曠大心。有分證智。于金光明妙絕之理。猶尚不能騰象立言。況復二乘滅心自度如聾望啞。豈能思說諸佛行處。二凡。三乘賢聖雖小異大因不及果。而能修證三諦理智。尚莫言想金光明海。況凡外之徒本非其分。隨語生見故言則傷實。既執無言故默則致失。若具論于言乃有單復及具足句。具論于默。則於三重四句之外。各一無言並犢子部。我在第五不可說藏。此皆邪外發語默見也。若悠悠者。及學佛人惟理之心非語即默。于茲二處

【現代漢語翻譯】現代漢語譯本所以，用比喻來說明也無法完全表達。現在辨析是因為修行者尚未達到自性之源，所以任何擬議都無法企及。這本身就分為兩個方面。首先，通過比喻用智慧來破斥：太陽的光輝（日輪赫奕）比喻智德般若（jnana-guna prajna），嬰兒的眼睛比喻空假觀慧（sunyata-prajna）。既然違背了根本的智慧，就不是佛眼，所以在智德如赫日般的光輝面前，無法瞻仰。巨大的船隻和高樓（大舶樓櫓）比喻斷德解脫（nirodha-guna vimoksha），剛生產的婦女比喻生法緣慈（dharma-hetu-karuna）。既然不同於無緣大慈，就沒有妙力，所以在斷德如樓櫓般的堅固面前，無法執持。這是用圓滿果位的三個智慧和三個解脫，來破斥前面三教菩薩的悲智。如果圓教菩薩的修行能夠與自性相合，那麼就能從開始就不違背智德和斷德。然而，即使理解了，如果從因地來看果地，智慧也有明昧之分，力量也有強弱之別。因此，因地修行者對於果地的智慧和斷德，也無法完全瞻仰和執持。必須明白智慧和斷德被稱為光明，二者不二就是法身（Dharmakaya），又稱為金。雖然用了兩個方面來破斥，實際上是爲了顯示尚未窮盡三法的根源。其次，從法理上用因果來確定：偏教和圓教的菩薩都能降伏和斷除煩惱，隨著他們所修行的，都可以稱為清凈。現在圓滿極果所修行的法性，超越一切，所以說是『過』。對於證得金光明（Suvarnaprabhasa）極果的人，尚且不能用比喻來形容，何況是未窮盡根源的人呢？怎麼能用言語來表達呢？第三，說明凡夫和小乘完全迷惑的原因：首先是小乘。偏教和圓教的菩薩發廣大心，有部分證悟的智慧，對於金光明（Suvarnaprabhasa）妙絕的道理，尚且不能用言語來表達，何況是二乘人滅心自度，如同聾子看啞巴，怎麼能思議和述說諸佛的行處呢？其次是凡夫。三乘的賢聖雖然在因地上與果地有大小的差異，但能夠修行和證悟三諦的理智，尚且不能言語想像金光明海（Suvarnaprabhasa-sagara），何況是凡夫外道，本來就不是他們的能力所及。隨著言語產生見解，所以說『則傷實』，如果執著于無言，就會導致失去真理，所以說『默則致失』。如果詳細討論言語，有單句、複句和具足句；如果詳細討論沉默，那麼在三重四句之外，各有無言，還有犢子部（Vatsiputriya），認為我在第五不可說藏（Avaktavyaskandha）。這些都是邪外道的言語和沉默的見解。如果悠悠然，以及學習佛法的人，唯有理性的心，非言語即沉默，在這兩種情況下。

【English Translation】 English version Therefore, metaphorical language cannot fully express it. Now, the distinction is made because practitioners have not yet reached the source of their own nature, so any deliberation cannot attain it. This itself is divided into two aspects. First, using metaphors to refute with wisdom: the radiance of the sun (日輪赫奕, rì lún hè yì) is a metaphor for the wisdom virtue of prajna (智德般若, zhì dé bō rě, jnana-guna prajna), and the eyes of an infant are a metaphor for the wisdom of emptiness and provisionality (空假觀慧, kōng jiǎ guān huì, sunyata-prajna). Since it goes against fundamental wisdom, it is not the eye of the Buddha, so in the face of the wisdom virtue like the radiance of the sun, it cannot be gazed upon. The great ship and tall buildings (大舶樓櫓, dà bó lóu lǔ) are metaphors for the liberation virtue of cessation (斷德解脫, duàn dé jiě tuō, nirodha-guna vimoksha), and the newly delivered woman is a metaphor for the compassion arising from the causes and conditions of phenomena (生法緣慈, shēng fǎ yuán cí, dharma-hetu-karuna). Since it is different from causeless great compassion, it has no wondrous power, so in the face of the steadfastness of the liberation virtue like tall buildings, it cannot be held onto. This uses the three wisdoms and three liberations of the perfect fruition to refute the compassion and wisdom of the bodhisattvas of the previous three teachings. If the practice of the perfect teaching bodhisattva can be in accordance with their own nature, then from the beginning, they will not violate the virtues of wisdom and cessation. However, even if understood, if looking at the fruition from the perspective of the cause, wisdom has degrees of clarity, and power has degrees of strength. Therefore, practitioners in the causal stage cannot fully gaze upon and hold onto the wisdom and cessation of the fruition stage. It must be understood that wisdom and cessation are called light, and the non-duality of the two is the Dharmakaya (法身), also called gold. Although two aspects are used to refute, it is actually to show that the source of the three dharmas has not yet been exhausted. Secondly, determining from the perspective of dharma using cause and effect: Bodhisattvas of both the provisional and perfect teachings can subdue and sever afflictions, and whatever they practice can be called pure. Now, the dharma nature practiced by those who have reached the ultimate perfect fruition transcends everything, so it is said to be 'excessive'. Even those who have attained the ultimate fruition of the Suvarnaprabhasa (金光明, jīn guāng míng) cannot be described with metaphors, let alone those who have not exhausted the source? How can it be expressed in words? Thirdly, explaining the reasons for the complete delusion of ordinary people and Hinayana practitioners: First, Hinayana. Bodhisattvas of the provisional and perfect teachings generate vast minds and have partially realized wisdom. Regarding the wondrous and unsurpassed principles of the Suvarnaprabhasa (金光明, jīn guāng míng), they still cannot express it in words, let alone the Sravakas who extinguish their minds to liberate themselves, like a deaf person looking at a mute person, how can they conceive and describe the places where the Buddhas walk? Secondly, ordinary people. Although the sages of the three vehicles have differences in cause and effect, they can cultivate and realize the wisdom of the three truths, yet they cannot verbally imagine the Suvarnaprabhasa-sagara (金光明海, jīn guāng míng hǎi), let alone ordinary people and non-Buddhists, which is originally beyond their capabilities. Views arise following words, so it is said that 'it harms reality', and if one is attached to non-speaking, it will lead to losing the truth, so it is said that 'silence leads to loss'. If discussing speech in detail, there are simple sentences, compound sentences, and complete sentences; if discussing silence in detail, then outside of the triple and quadruple sentences, there is non-speaking in each, and there is also the Vatsiputriya (犢子部, dú zǐ bù), who believe that I am in the fifth Avaktavyaskandha (不可說藏, bù kě shuō cáng). These are all the views of speech and silence of heretics. If leisurely, and those who study Buddhism, only the rational mind, neither speech nor silence, in these two situations.

增見長非。雖非神我全當人執。故四教四門皆生語見。離四即起無言之見。故起信論明五人執。皆是執于如來藏起。今之所斥正在此人。故言與默皆云不可。如是具論凡夫起見之語默。二乘偏證之思說。菩薩未極之智辯。皆不能詮至圓之性。上至果佛純凈心口究竟說證。亦不能喻者。蓋顯金光明本來秘密。離言說相離心緣相。俾乎行者辭喪慮忘。二引文證二。初大品。彼經及論明先尼梵志。本雖邪外道機已熟。詣佛請云。令我此坐不起得眼。佛為開決證須陀洹。佛還詰其悟理之智。由內觀故得是智耶。答言。不也。外觀及以內外俱等得是智耶。皆答不也。此乃四句言想都絕方得預流。小智尚爾。況金光明乎。二大經。初文總泯一切思說。又生生下別忘四說。今家以此泯於四教言思之道。實因緣產生所生法。故名生生三藏教也。幻有之生即是不生。名生不生。通教也。不住不生立十界生。名不生生。別教也。圓教名為不生不生者。理本不生。事即理故。事亦不生。名不生不生。性本不生順修即性。修亦不生。故二不生。惑體空故不生。智用忘故不生。故二不生。無因可修故不生。無果可克故不生。故二不生。自他感應諸相對法性皆不二。本寂滅故重言不生。四種皆云不可說者。斯有二意。若當分者。四教之理但可智證。

【現代漢語翻譯】現代漢語譯本：增長的見解和錯誤的觀點。雖然不是神我（Atman），卻完全被人們執著。因此，四教（Four Teachings）和四門（Four Gates）都產生於語言和見解。離開這四者，就會產生無言的見解。所以《起信論》（Awakening of Faith in the Mahayana）闡明五種人的執著，都是執著于如來藏（Tathagatagarbha）而產生的。現在所駁斥的正是這些人。所以說，言語和沉默都不可取。像這樣完整地論述了凡夫產生見解的語言和沉默，二乘（聲聞和緣覺）偏頗證悟的思考和言說，菩薩尚未達到極致的智慧辯才，都不能詮釋至圓滿的自性。上至果佛（Buddha）純凈的心和口，究竟的說法和證悟，也不能比喻。這正是爲了彰顯《金光明經》（Suvarnaprabhasa Sutra）本來就是秘密的，遠離言說之相，遠離心緣之相，使修行者忘卻言辭和思慮。二、引用經文來證明。首先是《大品般若經》（Mahaprajnaparamita Sutra）。該經及論典闡明，先尼梵志（Srenika Brahman）本來是邪外道，但根機已經成熟，來到佛前請求說：『令我此坐不起得眼（讓我坐在這裡不起身就能獲得智慧之眼）』。佛為他開示決疑，證得須陀洹（Srotapanna，入流果）。佛反過來詰問他悟理的智慧，是由內觀而得到的嗎？回答說：『不是的』。是由外觀以及內外兼顧而得到的嗎？都回答說：『不是的』。這說明四句言語思慮都斷絕，才能證得預流果。小智慧尚且如此，更何況是《金光明經》呢？其次是《大般涅槃經》（Mahaparinirvana Sutra）。首先，經文總括地否定一切思考和言說。然後，從『生生』開始，分別忘卻四種說法。天臺宗用此來泯除四教的言語思慮之道。實際上，一切法都是因緣和合而生的，所以名為『生生』，這是藏教（Tripitaka Teaching）。幻有的生起即是不生，名為『生不生』，這是通教（Shared Teaching）。不住于生，不住于不生，而立十界之生，名為『不生生』，這是別教（Distinct Teaching）。圓教（Perfect Teaching）名為『不生不生』，因為理體本來不生，事相即是理體，所以事相也不生，名為『不生不生』。自性本來不生，順著修習就契合自性，修習也不生，所以是二不生。迷惑的本體是空性的，所以不生；智慧的運用是忘我的，所以不生，所以是二不生。沒有原因可以修習，所以不生；沒有結果可以證得，所以不生，所以是二不生。自身和他人的感應，各種相對的法性都是不二的，本來就是寂滅的，所以重複說不生。四種都說不可說，這裡有兩種含義。如果是就各自的本分而言，四教的道理只能通過智慧來證悟。

【English Translation】 English version: Increasing views and erroneous opinions. Although not the Atman (self), it is completely clung to by people. Therefore, the Four Teachings and Four Gates all arise from language and views. Departing from these four, one generates the view of no-words. Therefore, the Awakening of Faith in the Mahayana explains that the attachments of the five types of people all arise from clinging to the Tathagatagarbha (Buddha-nature). What is being refuted now is precisely these people. Therefore, both speech and silence are said to be unacceptable. Thus, a complete discussion of the language and silence of ordinary people arising from views, the biased enlightenment of the Two Vehicles (Sravakas and Pratyekabuddhas) in thought and speech, and the wisdom and eloquence of Bodhisattvas that have not reached the ultimate, cannot explain the perfectly complete nature. Even the pure mind and mouth of the Fruition Buddha (Buddha), the ultimate teaching and realization, cannot be used as an analogy. This is to reveal that the Suvarnaprabhasa Sutra (Golden Light Sutra) is originally secret, apart from the characteristic of speech, apart from the characteristic of mental conditions, so that practitioners forget words and thoughts. Two, citing scriptural evidence. First, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). This sutra and its commentaries explain that Srenika Brahman, although originally a heretical outsider, had mature roots and came to the Buddha, requesting: 'Let me attain the eye (wisdom eye) without rising from this seat.' The Buddha opened and resolved his doubts, and he attained Srotapanna (stream-enterer). The Buddha then questioned him about the wisdom of understanding the principle, whether it was obtained through internal observation. He replied, 'No.' Was it obtained through external observation and both internal and external observation? He replied, 'No' to both. This shows that only when the four phrases of language and thought are cut off can one attain the stream-enterer fruit. Even small wisdom is like this, let alone the Suvarnaprabhasa Sutra? Second, the Mahaparinirvana Sutra (Great Nirvana Sutra). First, the text generally negates all thought and speech. Then, starting from 'birth after birth,' it separately forgets the four kinds of speech. The Tiantai school uses this to eliminate the path of language and thought of the Four Teachings. In reality, all dharmas are produced by the combination of causes and conditions, so it is called 'birth after birth,' which is the Tripitaka Teaching. Illusory existence arising is non-arising, called 'arising non-arising,' which is the Shared Teaching. Not abiding in arising, not abiding in non-arising, but establishing the arising of the ten realms, called 'non-arising arising,' which is the Distinct Teaching. The Perfect Teaching is called 'non-arising non-arising,' because the principle is originally non-arising, and phenomena are identical to the principle, so phenomena are also non-arising, called 'non-arising non-arising.' The self-nature is originally non-arising, and conforming to cultivation is conforming to the self-nature, and cultivation is also non-arising, so it is two non-arising. The substance of delusion is emptiness, so it does not arise; the use of wisdom is selfless, so it does not arise, so it is two non-arising. There is no cause to cultivate, so it does not arise; there is no result to attain, so it does not arise, so it is two non-arising. The responses of oneself and others, all relative dharmas are non-dual, and are originally quiescent, so it is repeatedly said that it does not arise. All four say that it cannot be spoken, there are two meanings here. If it is in terms of their respective duties, the principles of the Four Teachings can only be realized through wisdom.

皆不可說。身子云。解脫之中無有言說。三藏也。三人同以無言說道斷諸煩惱。通也。無言童子。非凡非聖非有非空。故不言者。別也。諸法寂滅不可言宜。圓也。若跨節者。圓妙之理都不可以四種言示。尚叵圓說。況三教耶。如此皆彰法金光明是秘密藏不可思議矣。二赴緣可說。金光明理雖離相寂滅。若忘情而證。以四悉檀無說而說。則令眾生獲益無量。文自為四。初明有緣須說。大經四種不可說后。即云有因緣故亦可得說。豈非赴緣可作四說。言有因緣者。十因緣也。於十二中唯除未來生死二支。此是因緣所成果故。過去無明至現在有。此十皆是能成因緣。能成四教所得之果。何者。以無明支乃是過去愛取之心。以有此心故。佛菩薩示以四教種種名義。既愛且取乃依四教。起四行業即無明緣行也。此業能持稟教人識來說母胎。即行緣識。此識隨於四教業緣。成名色等四種之果。即是識緣名色。乃至觸緣受也。既四教業感今五果。故於受心還愛四教。即受緣愛。愛必取索四教之法。即愛緣取也。愛取若深則能勤修四教行有。即取緣有也。有必招果故。于現當成就賢聖之果。此乃眾生有十因緣故。於是諸聖說四教法。未種與種。復以四法令已種者熟。復以四法令已熟者脫。說有此益。是故對緣不可不說。二明此說可尊

【現代漢語翻譯】現代漢語譯本都不可說。《身子云》說：『解脫之中沒有言說。』這是三藏教（Sāṃkhya，意為正量部）的觀點。三人（指三藏教的修行者）共同以無言的教導斷除各種煩惱，這是通教（共同的教義）。無言童子，既非凡夫，也非聖人，非有也非空，所以不說話，這是別教（獨特的教義）。諸法寂滅，不可用言語表達，這是圓教（圓滿的教義）。如果跨越這些層次，圓妙的道理完全無法用四種言語來闡釋，尚且不能圓滿地說清楚，更何況是三教呢？這些都彰顯了《金光明經》（Suvarṇaprabhāsa Sūtra）是秘密藏，不可思議。第二，應機緣而可說。《金光明經》的道理雖然離相寂滅，如果忘卻情感而證悟，用四悉檀（四種成就）無說而說，就能使眾生獲得無量的利益。下文分為四個部分。首先說明有緣分就必須說。在《大般涅槃經》（Mahāparinirvāṇa Sūtra）中提到四種不可說之後，緊接著說因為有因緣的緣故，也可以說。這難道不是應機緣而可以進行四種說法嗎？所說的『有因緣』，指的是十因緣。在十二因緣中，只除去未來生死這兩個支。這是因緣所成就的果。從過去的無明到現在的有，這十個都是能成就的因緣，能成就四教所得到的果。為什麼這麼說呢？因為無明支是過去愛取之心。因為有這種心，所以佛菩薩用四教的種種名義來開示。既愛又取，就依據四教，發起四種行業，這就是無明緣行。這種業能使稟受教義的人的識來投胎，這就是行緣識。這種識隨著四教的業緣，成就名色等四種果，這就是識緣名色，乃至觸緣受。既然四教的業感得現在的五果，所以在受心時還愛著四教，這就是受緣愛。愛必定取索四教的法，這就是愛緣取。愛取如果深厚，就能勤奮地修習四教的行有，這就是取緣有。有必定招致果報，所以在現在和將來成就賢聖的果位。這就是眾生有十因緣的緣故，因此諸聖才說四教的法，對於未種善根的眾生，令其種植；又用四法使已種善根的眾生得以成熟；又用四法使已成熟的眾生得以解脫。說明有這樣的利益，所以面對機緣不可不說。第二，說明這種說法值得尊敬。

【English Translation】 English version All are unspeakable. The 『Body』 says: 『Within liberation, there is no speech.』 This is the view of the Sāṃkhya (正量部, meaning 'Enumeration'). The three (referring to practitioners of Sāṃkhya) together use wordless teachings to sever all afflictions. This is the shared teaching (common doctrine). The Wordless Youth is neither ordinary nor saintly, neither existent nor empty, therefore he does not speak; this is the distinct teaching (unique doctrine). All dharmas are quiescent and cannot be expressed in words; this is the perfect teaching (complete doctrine). If one transcends these levels, the perfectly wondrous principle cannot be explained by the four kinds of speech. It is already difficult to fully explain, let alone the three teachings. All of this demonstrates that the Suvarṇaprabhāsa Sūtra (金光明經, meaning 'Golden Light Sutra') is a secret treasury, inconceivable. Second, speaking according to circumstances is permissible. Although the principle of the Suvarṇaprabhāsa Sūtra is detached from appearances and quiescent, if one forgets emotions and attains enlightenment, using the four siddhāntas (四悉檀, four kinds of accomplishments) to speak without speaking, it will enable sentient beings to obtain immeasurable benefits. The text is divided into four parts. First, it explains that if there is affinity, one must speak. After mentioning the four unspeakables in the Mahāparinirvāṇa Sūtra (大般涅槃經, meaning 'Great Nirvana Sutra'), it immediately says that because there are causes and conditions, it can also be spoken. Isn't this speaking according to circumstances and being able to give four kinds of teachings? The 'having causes and conditions' refers to the ten causes and conditions. Among the twelve causes and conditions, only the two branches of future birth and death are removed. This is the result achieved by causes and conditions. From past ignorance to present existence, these ten are all enabling causes and conditions, capable of achieving the results obtained by the four teachings. Why is this so? Because the branch of ignorance is the past mind of love and grasping. Because of this mind, the Buddhas and Bodhisattvas use the various names and meanings of the four teachings to instruct. Since one both loves and grasps, one relies on the four teachings and initiates the four kinds of actions; this is ignorance conditioning action. This action enables the consciousness of those who receive the teachings to enter the womb; this is action conditioning consciousness. This consciousness follows the karmic conditions of the four teachings and achieves the four kinds of results such as name and form; this is consciousness conditioning name and form, and so on, up to contact conditioning feeling. Since the karma of the four teachings brings about the present five results, one still loves the four teachings in the mind of feeling; this is feeling conditioning love. Love will certainly seek and grasp the dharmas of the four teachings; this is love conditioning grasping. If love and grasping are deep, one can diligently cultivate the practice of the four teachings; this is grasping conditioning existence. Existence will certainly bring about retribution, so in the present and future, one will achieve the fruit of the wise and holy. This is because sentient beings have ten causes and conditions, therefore the saints speak the dharma of the four teachings, planting good roots for those who have not yet planted them; and using four dharmas to enable those who have already planted good roots to mature; and using four dharmas to enable those who have already matured to be liberated. Explaining that there are such benefits, therefore one must speak according to circumstances. Second, it explains that this kind of speaking is worthy of respect.

。通論赴緣則一期四教。今別對機示此經五義。而其五義一一尊崇。更分為二。初列經五義。以金為名等者。名有三字。一必具二。金最上故。光明亦然。法性為體。雖通一切。如來所游唯局果證。通之盛也。局之極也。特舉義者。三字所標。即是究竟第一義也。莊嚴菩薩等者。下文定宗專取于果。今云菩薩者。克果人也。既能莊嚴深妙功德。即果四德深妙之極也。語雖帶因意正在果。照耀諸天等者。諸天鬼神皆大菩薩。法性光明照必增道。是故大權心生法喜。顯經力用廣而復深。文號經王等者。此部多文稱金光明。諸經之王。王能統領故教攝眾典。然疏釋經王。以文理合而為中道。是經復是王。於九種經。而得自在。文是能詮理是所詮。文理合故能所互融。若教若理皆名中道。悉是經王。疏以經王敘體。即所詮是中道也。今以經王敘教。即能詮是中道也若非中道教莫詮中道理。慎勿僻解。以所名能稱中道教。二結示可尊。以金為名故貴。果理為體故極。究竟三身故宗深。無物不益故用大。文字即中故教稱王。是故五章一一高廣。三明尊故諸聖護持二。初極果護持。所詮妙中一切法趣名不二體。一切如來證此體故。依之住持常所護念。令諸眾生八倒不起。經表四智故舉四佛。其實此體無佛不護。故云三世十方亦復如是

【現代漢語翻譯】現代漢語譯本：總的來說，佛法教義的傳播要適應不同的根基，涵蓋四教（藏、通、別、圓）的各個階段。現在，針對不同的接受者，特別闡釋這部《金光明經》的五重意義。這五重意義都非常重要，可以進一步分為兩個部分。首先列出經的五重意義：以『金』為名等，『名』包含三個字，至少要具備兩個。『金』代表最上，『光明』也是如此。法性為體，雖然普遍適用於一切，但如來所遊歷的唯有果證的境界。『通』是盛大的極致，『局』是侷限的極致。特別強調『義』，這三個字所標示的就是究竟第一義。『莊嚴菩薩』等，下文確定本經的宗旨是專取于果位。現在說『菩薩』，是指能夠證得果位的人。既然能夠莊嚴深妙的功德，那就是果位四德深妙的極致。雖然言語上帶有因地的含義，但意圖在於果位。『照耀諸天』等，諸天鬼神都是大菩薩。法性光明照耀必定能增長道業。因此，大權菩薩心生法喜。彰顯經的力量廣大而深遠。『文號經王』等，這部經典多處被稱為《金光明經》，是諸經之王。『王』能夠統領，所以教義能夠攝受眾多的經典。然而，疏解經王，要以文辭和義理的結合作為中道。這部經又是經中的王者，在九種經中，能夠得到自在。文字是能詮釋的，義理是所詮釋的。文字和義理結合，所以能詮釋和所詮釋相互融合。無論是教義還是義理，都可以稱為中道。都是經中之王。疏解以經王來敘述體性，也就是所詮釋的是中道。現在以經王來敘述教義，也就是能詮釋的是中道。如果不是中道的教義，就無法詮釋中道的義理。要謹慎，不要偏頗地理解。以所命名的能夠稱之為中道的教義。第二，總結並揭示其可尊崇之處。因為以『金』為名，所以尊貴。因為以果理為體，所以極致。因為究竟三身，所以宗旨深奧。因為對一切事物都有益處，所以作用廣大。因為文字就是中道，所以教義被稱為王。因此，這五個方面都非常高廣。第三，闡明因為尊貴，所以諸聖護持。首先是極果的護持。所詮釋的微妙中，一切法都趨向于不二的體性。一切如來都證悟了這個體性，所以依據它來住持，常常護念，使一切眾生不生起八倒（常、樂、我、凈顛倒，以及無常、苦、無我、不凈顛倒）。經書表述四智（成所作智、妙觀察智、平等性智、大圓鏡智），所以舉出四佛。實際上，這個體性沒有哪尊佛不護持。所以說三世十方也是如此。 English version: Generally speaking, the propagation of Buddhist teachings should adapt to different foundations, covering all stages of the four teachings (Tripitaka, Common, Distinct, and Perfect). Now, specifically for different recipients, I will explain the five meanings of this Golden Light Sutra. Each of these five meanings is highly revered and can be further divided into two parts. First, list the five meanings of the sutra: 『Taking 『Gold』 as the name,』 etc. 『Name』 contains three characters, and at least two must be present. 『Gold』 represents the highest, and so does 『Light.』 Taking Dharma-nature as the substance, although it universally applies to everything, the places visited by the Tathagata are only the realms of fruit-realization. 『Universal』 is the ultimate of greatness, and 『limited』 is the ultimate of limitation. Special emphasis is placed on 『meaning,』 and what these three characters signify is the ultimate first meaning. 『Adorning Bodhisattvas,』 etc., the following text determines that the purpose of this sutra is specifically to take the fruit position. Now, saying 『Bodhisattvas』 refers to those who can attain the fruit position. Since they can adorn profound and wonderful merits, that is the ultimate profundity of the four virtues of the fruit position. Although the language carries the meaning of the causal ground, the intention lies in the fruit position. 『Illuminating the Heavens,』 etc., all the gods and spirits are great Bodhisattvas. The illumination of Dharma-nature light will surely increase the path. Therefore, the great powerful Bodhisattvas generate Dharma joy. It demonstrates that the power of the sutra is vast and profound. 『The text is called the King of Sutras,』 etc., this scripture is often referred to as the Golden Light Sutra, the King of all Sutras. The 『King』 can lead, so the teachings can encompass many scriptures. However, to interpret the King of Sutras, the combination of text and reason should be taken as the Middle Way. This sutra is also the King of Sutras, and it can be at ease among the nine types of sutras. The text is what can be explained, and the reason is what is explained. The text and reason combine, so what can be explained and what is explained merge with each other. Whether it is teaching or reason, it can be called the Middle Way. All are the King of Sutras. The commentary uses the King of Sutras to describe the substance, which means that what is explained is the Middle Way. Now, the King of Sutras is used to describe the teaching, which means that what can be explained is the Middle Way. If it is not the teaching of the Middle Way, it cannot explain the reason of the Middle Way. Be careful not to interpret it in a biased way. What is named can be called the teaching of the Middle Way. Second, summarize and reveal its venerability. Because it is named 『Gold,』 it is noble. Because it takes the fruit principle as its substance, it is ultimate. Because it is the ultimate three bodies, its purpose is profound. Because it benefits all things, its function is great. Because the text is the Middle Way, the teaching is called the King. Therefore, these five aspects are all very high and broad. Third, clarify that because it is venerable, it is protected by all the saints. First is the protection of the ultimate fruit. In the subtle middle of what is explained, all dharmas tend towards the non-dual nature. All Tathagatas realize this nature, so they rely on it to abide, and they often protect and remember it, so that all sentient beings do not give rise to the eight inversions (the inversions of permanence, happiness, self, and purity, as well as the inversions of impermanence, suffering, non-self, and impurity). The sutra expresses the four wisdoms (the wisdom of accomplishing actions, the wisdom of wonderful observation, the wisdom of equality nature, and the great perfect mirror wisdom), so it mentions the four Buddhas. In fact, there is no Buddha who does not protect this nature. Therefore, it is said that the three worlds and ten directions are also like this.

【English Translation】 Modern Chinese translation: Generally speaking, the propagation of Buddhist teachings should adapt to different foundations, covering all stages of the four teachings (Tripitaka, Common, Distinct, and Perfect). Now, specifically for different recipients, I will explain the five meanings of this Golden Light Sutra. Each of these five meanings is highly revered and can be further divided into two parts. First, list the five meanings of the sutra: 『Taking 『Gold』 as the name,』 etc. 『Name』 contains three characters, and at least two must be present. 『Gold』 represents the highest, and so does 『Light.』 Taking Dharma-nature as the substance, although it universally applies to everything, the places visited by the Tathagata are only the realms of fruit-realization. 『Universal』 is the ultimate of greatness, and 『limited』 is the ultimate of limitation. Special emphasis is placed on 『meaning,』 and what these three characters signify is the ultimate first meaning. 『Adorning Bodhisattvas,』 etc., the following text determines that the purpose of this sutra is specifically to take the fruit position. Now, saying 『Bodhisattvas』 refers to those who can attain the fruit position. Since they can adorn profound and wonderful merits, that is the ultimate profundity of the four virtues of the fruit position. Although the language carries the meaning of the causal ground, the intention lies in the fruit position. 『Illuminating the Heavens,』 etc., all the gods and spirits are great Bodhisattvas. The illumination of Dharma-nature light will surely increase the path. Therefore, the great powerful Bodhisattvas generate Dharma joy. It demonstrates that the power of the sutra is vast and profound. 『The text is called the King of Sutras,』 etc., this scripture is often referred to as the Golden Light Sutra, the King of all Sutras. The 『King』 can lead, so the teachings can encompass many scriptures. However, to interpret the King of Sutras, the combination of text and reason should be taken as the Middle Way. This sutra is also the King of Sutras, and it can be at ease among the nine types of sutras. The text is what can be explained, and the reason is what is explained. The text and reason combine, so what can be explained and what is explained merge with each other. Whether it is teaching or reason, it can be called the Middle Way. All are the King of Sutras. The commentary uses the King of Sutras to describe the substance, which means that what is explained is the Middle Way. Now, the King of Sutras is used to describe the teaching, which means that what can be explained is the Middle Way. If it is not the teaching of the Middle Way, it cannot explain the reason of the Middle Way. Be careful not to interpret it in a biased way. What is named can be called the teaching of the Middle Way. Second, summarize and reveal its venerability. Because it is named 『Gold,』 it is noble. Because it takes the fruit principle as its substance, it is ultimate. Because it is the ultimate three bodies, its purpose is profound. Because it benefits all things, its function is great. Because the text is the Middle Way, the teaching is called the King. Therefore, these five aspects are all very high and broad. Third, clarify that because it is venerable, it is protected by all the saints. First is the protection of the ultimate fruit. In the subtle middle of what is explained, all dharmas tend towards the non-dual nature. All Tathagatas realize this nature, so they rely on it to abide, and they often protect and remember it, so that all sentient beings do not give rise to the eight inversions (the inversions of permanence, happiness, self, and purity, as well as the inversions of impermanence, suffering, non-self, and impurity). The sutra expresses the four wisdoms (the wisdom of accomplishing actions, the wisdom of wonderful observation, the wisdom of equality nature, and the great perfect mirror wisdom), so it mentions the four Buddhas. In fact, there is no Buddha who does not protect this nature. Therefore, it is said that the three worlds and ten directions are also like this.

。故下經云。十方諸佛常念是經。二大權宗奉。一切菩薩等者。下贊佛品云。爾時無量百千萬億諸菩薩眾。從此世界至金寶蓋山王如來國土。到彼國已。五體投地為佛作禮。向佛合掌。異口同音讚歎于佛。疏云陳列。贊眾至彼國土。故云遍他方以遙禮。樹神善女等者。亦此品文。菩提樹神贊偈中雲。我常修行最上大悲。哀泣雨淚欲見於佛。諸天覆之等者。四天王品散脂及鬼神品皆廣說。常以神力護說聽者。並其國王及以土境。堅牢地神品大辯天品。功德天品。各于品內廣明饒益行經之者。此諸菩薩及諸天神。多是古佛卻來。或乃分真垂應。遙禮稱揚如來功德。護持饒益說聽之人。皆為宗奉經王流通方等。若非法門至妙曷能裨贊惟勤。四明說故其益該博。諸有悉乾枯者。懺悔品云。三有之中生死大海潦水波盪。惱亂我心。其味苦毒最為粗澀。如來網明能令枯涸。諸有不出欲色無色三有故也。三塗除熱惱者。四王品云。是經能令地獄畜生餓鬼諸河焦乾枯竭。舉要等者。壽量品云。爾時三千大千世界所有眾生。以佛神力受天快樂。諸根不具即得具足。舉要言之。一切世界所有利益未曾有事。悉具出現。說經利益。不止能除三塗諸有報苦而已。應明二十五有十番。離苦十番得樂。能令究竟金光明顯。方是具論未曾有事出現之相

【現代漢語翻譯】現代漢語譯本所以下面的經文說：『十方諸佛常常憶念這部經，二大權宗（指文殊菩薩和普賢菩薩）信奉，一切菩薩等等。』下面的贊佛品中說：『那時，無量百千萬億諸菩薩眾，從這個世界來到金寶蓋山王如來（Ratnagarbha-samudgata-tejasa-abhiജ്ഞa，寶蓋積聚光明如來）的國土，到達那個國土后，五體投地為佛作禮，向佛合掌，異口同聲地讚歎佛。』疏中說，陳列讚歎的菩薩眾到達那個國土，所以說遍及他方以遙禮。樹神善女等等，也是此品中的文字。菩提樹神贊偈中說：『我常常修行最上大悲，哀泣雨淚想要見到佛，諸天覆蓋著。』等等。四天王品、散脂及鬼神品都廣泛地說明，常常以神力護持說法和聽法的人，以及他們的國王和國土。堅牢地神品、大辯天品、功德天品，各自在品內廣泛地說明饒益修行此經的人。這些菩薩和諸天神，多數是過去的佛再來，或者分身垂跡應化，遙禮稱揚如來的功德，護持饒益說法和聽法的人，都是爲了信奉經王，流通方等（Vaipulya，方廣）。如果不是法門至妙，怎麼能夠裨助讚揚如此勤勉呢？四明（指天臺宗四明知禮）這樣說，所以它的利益該括廣泛。諸有悉乾枯，懺悔品中說：『三有（指欲有、色有、無色有）之中，生死大海像潦水一樣波盪，惱亂我的心，它的味道苦毒最為粗澀，如來的網明能夠使它乾涸。』諸有，指不出離欲界、色界、無色界的三有。三塗（指地獄、餓鬼、畜生）除去熱惱，四王品中說：『這部經能夠使地獄、畜生、餓鬼諸河焦乾枯竭。』舉要等等，壽量品中說：『那時，三千大千世界所有眾生，以佛的神力，享受天上的快樂，諸根不具足的，立即得到具足。』總而言之，一切世界所有利益未曾有事，全部具足出現。』說明此經的利益，不止能夠除去三塗諸有的報應之苦而已，應當明白二十五有（指三界二十五有）的十種離苦，十種得樂，能夠使究竟金光明顯，才是完整地論述未曾有事出現的相貌。

【English Translation】 English version Therefore, the following sutra says: 'The Buddhas of the ten directions constantly remember this sutra, the two great authoritative lineages (referring to Manjushri Bodhisattva and Samantabhadra Bodhisattva) uphold it, and all Bodhisattvas, etc.' The following 'Praise of the Buddha' chapter says: 'At that time, countless hundreds of thousands of millions of Bodhisattvas, from this world to the Buddha-land of Ratnagarbha-samudgata-tejasa-abhiജ്ഞa (King of Jeweled Canopy Mountain Tathagata), after arriving in that land, prostrated themselves with their five limbs to the ground to pay homage to the Buddha, joined their palms towards the Buddha, and praised the Buddha in unison.' The commentary says that the array of praising Bodhisattvas reached that land, so it says that they remotely pay homage from other directions. The tree deity, virtuous women, etc., are also mentioned in this chapter. The verse of praise by the Bodhi tree deity says: 'I constantly cultivate the supreme great compassion, weeping tears of sorrow, desiring to see the Buddha, covered by the devas,' etc. The 'Four Heavenly Kings' chapter and the 'Sanjaya and the Ghosts and Gods' chapter both extensively explain that they constantly use their divine power to protect those who preach and listen to the Dharma, as well as their kings and lands. The 'Firm Earth Deity' chapter, the 'Great Sarasvati' chapter, and the 'Goddess of Merit' chapter each extensively explain within their respective chapters the benefits of those who practice this sutra. These Bodhisattvas and deities are mostly Buddhas who have returned from the past, or emanations who have descended to respond, remotely paying homage, praising the Tathagata's merits, protecting and benefiting those who preach and listen to the Dharma, all in order to uphold the King of Sutras and propagate the Vaipulya (方廣, expansive) teachings. If it were not for the supreme subtlety of the Dharma, how could it assist in praising such diligence? As Siming (四明, Zhi Li of the Tiantai school) said, its benefits are therefore comprehensive and extensive. 'All existences are dried up,' the 'Repentance' chapter says: 'Within the three realms of existence (欲有, desire realm; 色有, form realm; 無色有, formless realm), the ocean of birth and death surges like floodwaters, disturbing my mind, its taste is bitter and extremely coarse, the net of light of the Tathagata can dry it up.' 'All existences' refers to not departing from the three realms of desire, form, and formlessness. 'The three evil paths (地獄, hell; 餓鬼, hungry ghosts; 畜生, animals) are relieved of heat and suffering,' the 'Four Heavenly Kings' chapter says: 'This sutra can cause the rivers of hells, animals, and hungry ghosts to be scorched and dried up.' 'To summarize,' the 'Lifespan' chapter says: 'At that time, all beings in the three thousand great thousand worlds, through the Buddha's divine power, enjoy heavenly bliss, and those whose faculties are incomplete immediately become complete.' In short, all unprecedented beneficial events in all worlds fully appear.' Explaining the benefits of this sutra, it is not only able to remove the suffering of retribution in the three evil paths, but one should understand the ten kinds of liberation from suffering and the ten kinds of attainment of bliss in the twenty-five realms of existence (三界二十五有, twenty-five existences of the three realms), which can lead to the ultimate manifestation of golden light, which is a complete discussion of the appearance of unprecedented events.

。二敘宣通意。上之所明從本寂理。赴緣立說。皆敘如來說經之意。今是智者自敘智力。取義釋題依文顯義。通經之意也。自分四。初聖者贊護。己欲開談。先思上聖讚歎不已。護法忘疲。故希聖之心有自來矣。金龍三世讚歎者。信相菩薩過去為王。號金龍尊。廣說章句讚歎諸佛。愿于當來值釋迦佛。今遂所愿。乃於此會以偈贊佛。金龍尊王是過去贊。信相菩薩是現在贊。又有誓願未來無量阿僧祇劫。在在生處。夜夢金鼓晝如實說。即未來贊也。是彼一身三世讚歎。問金龍三世皆贊于佛。安得類宣金光明經。人法既殊若為通會。答攬金光明無上實法。而為果佛無上假人離法無人離人無法贊佛之語。乃是宣揚微妙心色。此之心色即金光明。如馬鳴大士歸依三寶。以救世大悲者為佛。以彼身體相為法。就佛嘆者即是克體贊金光明也。地神等者。其品堅牢白佛云。隨是經典所流佈處。敷師子座。令說法者坐其座上。廣宣此經。我當在中常作宿衛。隱蔽其形。於法座下頂戴其足。上聖重法所以尊人。二凡師軌則。二聖深證。尚歷劫稱揚屈身敬護。況外凡下位稟法勵行。豈不弘宣者耶。三托義興言。托上諸聖護法之義。興今五章通經之言。四稱法求益。涓露禽鳥喻通經之善入海向山喻此善順性實藉片緣即上所喻之善。同均咸色。

即今所冀之益。蓋言涓露微善愿同性海一鹹味也。禽鳥片緣愿均佛山一妙色也。山謂妙高四寶合成。東黃金。西白銀。南琉璃。北水精。鳥隨近處皆同其色。然一念隨喜尚功等虛空。五品流通豈善同涓露。特是大師以凡望聖謙己尊經。意誡後昆不自矜伐矣。二釋玄義二。初列章科判。初釋題即玄義。二釋文即文句。此卷標名但云玄義。科文順此。是故不列釋題釋文二段科目。今列章科判。何妨對下文句為釋文。判今玄義為釋題。于釋題中先列五章。是其所釋。就此五章而作二釋。所謂總別。以茲二釋皆釋五章故。二依科解釋二。初總釋二。初生起。二揀別。若廣論總釋。如法華玄。總釋五章而作七番。一標章。令易憶持起念心故。二引證。據佛語起信心故。三生起。使不亂起定心故。四開合。五料簡。六會異。起慧心故。七觀心。即聞即修起精進心故。今文從略。但作兩番。唯起二心。生起起定。揀別起慧。定慧若立諸行皆成也。二中初生起。名居初者。是能詮故。而名是假必依實法。所謂聲也。由聲屈曲方成名句。推假由實。故論此土音聲佛事。然若從佛及善知識。名則因聲。若從經卷名雖因色。而其色經本集聲教。故從經卷亦云聞名。此從自行初稟名言也。體居次者。名是能詮如標月指。體是所詮如所標月。若失

【現代漢語翻譯】現代漢語譯本現在所期望的利益，實際上是說即使是微小的善愿，也如同大海一樣具有相同的鹹味。即使是微小的鳥類因緣，也如同佛山一樣具有相同的妙色。佛山指的是由妙高山（Sumeru）由四寶合成，東面是黃金，西面是白銀，南面是琉璃，北面是水精。鳥類隨著所靠近的地方而呈現相同的顏色。然而，即使是一念隨喜的功德，也等同於虛空。五品流通的功德難道僅僅如同微小的露珠嗎？這實際上是智者大師以凡夫之心仰望聖人，謙虛自己而尊敬經典，告誡後人不要自誇自大。二、解釋《玄義》分為兩個部分：首先是列出章節和科判，包括解釋題目（即《玄義》）和解釋經文（即《文句》）。此卷標明名稱只說是《玄義》，科判和經文都順從這個名稱，因此不列出解釋題目和解釋經文這兩個段落的科目。現在列出章節和科判，不妨對照下面的《文句》作為解釋經文，判斷現在的《玄義》為解釋題目。在解釋題目中，首先列出五章，這是它所解釋的內容。就這五章而作兩種解釋，即總釋和別釋，因為這兩種解釋都是解釋這五章的內容。二、根據科判解釋分為兩個部分：首先是總釋，包括生起和揀別。如果廣泛地論述總釋，就像《法華玄義》一樣，總釋五章而作七番解釋：一、標章，使人容易記憶和保持，從而生起念心；二、引證，根據佛語而生起信心；三、生起，使人不混亂，從而生起定心；四、開合；五、料簡；六、會異，從而生起慧心；七、觀心，即聞即修，從而生起精進心。現在的文章從簡略，只作兩番解釋，只生起兩種心：生起定心，揀別慧心。如果定和慧確立，那麼各種修行都能成就。二、在總釋中，首先是生起，名稱排在最前面，是因為名稱是能詮，而名稱是虛假的，必須依靠真實之法，也就是聲音。由於聲音的屈曲變化，才能形成名稱和句子。從虛假推導到真實，所以論述此土的聲音佛事。然而，如果是從佛和善知識那裡聽聞，名稱則因聲音而產生；如果是從經卷那裡聽聞，名稱雖然因文字而產生，而這些文字本來就是集結了聲音教誨。所以從經卷那裡聽聞也說是聞名。這是從自己修行最初稟受名言開始。體排在第二位，名稱是能詮，如同指示月亮的手指；體是所詮，如同所指示的月亮。如果失去

【English Translation】 English version The benefit now hoped for is, in fact, saying that even a tiny dewdrop of good intention shares the same salty taste as the ocean of inherent nature. Even a small affinity with birds shares the same wonderful color as the Buddha Mountain (Sumeru). The Buddha Mountain is said to be composed of four treasures: gold in the east, silver in the west, lapis lazuli in the south, and crystal in the north. Birds take on the color of whatever place they are near. However, even a single thought of rejoicing has merit equal to the emptiness of space. How could the merit of the Five Grades of Propagation be merely like a tiny dewdrop? It is simply that the Great Master, with the mind of a common person looking up to a sage, humbly respected the scriptures, cautioning later generations not to be arrogant or boastful. Second, the explanation of the Profound Meaning (玄義 Xuanyi) is divided into two parts: first, listing the chapters and categories; this includes explaining the title (i.e., Xuanyi) and explaining the text (i.e., Words and Phrases 文句 Wenju). This volume is titled only Xuanyi, and the categories and text follow this title. Therefore, it does not list the two sections of explaining the title and explaining the text. Now, listing the chapters and categories, it is helpful to compare the Wenju below as explaining the text, and to judge the current Xuanyi as explaining the title. In explaining the title, first list five chapters, which are what it explains. Based on these five chapters, make two explanations, namely general explanation and specific explanation, because both explanations explain the content of these five chapters. Second, explaining according to the categories is divided into two parts: first, the general explanation, including origination and differentiation. If discussing the general explanation extensively, like the Profound Meaning of the Lotus Sutra (法華玄義 Fahua Xuanyi), the general explanation of the five chapters is made into seven sections: 1. Marking the chapters, making it easy to remember and maintain, thereby generating the mind of mindfulness; 2. Quoting evidence, generating faith based on the Buddha's words; 3. Origination, preventing confusion, thereby generating the mind of concentration; 4. Opening and closing; 5. Analysis; 6. Harmonizing differences, thereby generating the mind of wisdom; 7. Contemplating the mind, immediately hearing and immediately practicing, thereby generating the mind of diligence. The current text is abbreviated, making only two explanations, generating only two minds: generating the mind of concentration, differentiating the mind of wisdom. If concentration and wisdom are established, then all practices can be accomplished. Second, in the general explanation, first is origination. The name is placed first because the name is the expresser, and the name is false and must rely on the real dharma, which is sound. Because of the inflection of sound, names and sentences can be formed. Inferring the false from the real, therefore discussing the Buddha's affairs of sound in this land. However, if hearing from the Buddha and good teachers, the name is produced by sound; if hearing from the scriptures, the name is produced by writing, and these writings are originally the collection of sound teachings. Therefore, hearing from the scriptures is also called hearing the name. This is from the beginning of one's own practice of receiving names and words. The substance is placed second. The name is the expresser, like a finger pointing at the moon; the substance is what is expressed, like the moon being pointed at. If losing

意者。執指為月。不唯迷月亦失於指。若得意者。忘名得體。不唯識體亦不昧名。今論得意。故去以聞名故。次識法體也。宗居三者。宗即是行。行能進趣從因至果。若不識體則不成行。此說猶通。若前三教。識真中理緣理修觀。亦得名為體顯次行。今明圓宗全性起修。若不識性以何為修。性是本覺修是始覺。本覺無念遍一切處。即以此覺而為始覺。故不思議境即是觀。此之觀行方是圓宗。故知體顯次行文寬義緊。須善解之。用居四者。以宗成故方有力用。言宗成者。顯體竟也。全體起宗宗還顯體。全鑒發光光還顯鑒。顯鑒既畢現像無遺。是故宗成能遍益物。教居後者。用能益物。益物之方在乎施教。故教當五聞名等者。然名之與教俱能詮理。以約自他而分兩章。自行始稟從名命章。化他初施從教命章。有始有終等者。即二始終。尋名得體宗成發用。自行始終也。施教益他。他亦尋名乃至發用。仍成始終。故知五章有二始終。文舉二始形出兩終矣。二揀別二。初料揀三。初問起。約極略極廣而為問端。引處中答也。二答通。若名數大廣既難憶持。修觀智者望涯而退。若章段大略顯義不周。習名教者不能生解。故立五章。豐約得中。則令行者義觀俱成。于第一義易得明瞭。三結示。二分別二。初正分別二。初約六種。即

【現代漢語翻譯】現代漢語譯本意者，執指為月（比喻），不僅迷惑于月亮，也失去了手指的意義。如果領悟了真意，就會忘卻名相而把握本體，不僅認識了本體，也不會被名相所迷惑。現在討論領悟真意，所以先去除聽聞名相的階段，然後才能認識法體。宗的地位排在第三，宗就是修行，修行能夠從因到果不斷前進。如果不認識本體，修行就無法成就。這種說法也說得通。如果像前三教那樣，認識真理，依據真理進行觀修，也可以說是通過認識本體來顯現修行。現在闡明圓宗是全體本性的啟動和修行。如果不認識本性，用什麼來修行呢？本性是本覺，修行是始覺。本覺沒有念頭，遍及一切處，就用這種覺悟作為始覺。所以不可思議的境界就是觀。這種觀行才是圓宗。所以說『體顯次行』這句話，文字簡略但意義深刻，需要好好理解。用的地位排在第四，因為宗成就了，才會有力量和作用。說宗成就了，就是顯現本體完畢。全體啟動宗，宗又反過來顯現本體。整個鏡子發光，光又反過來顯現鏡子。顯現鏡子完畢，現象就完全呈現，所以宗成就了就能普遍利益眾生。教的地位排在最後，用能夠利益眾生，利益眾生的方法在於施行教化，所以教排在第五。聽聞名相等，名和教都能詮釋真理，因為從自身和他人的角度分為兩個章節。自己修行開始於聽聞名相，所以從名開始立章。教化他人開始於施行教化，所以從教開始立章。有始有終等，就是兩個始終。通過尋名來獲得本體，宗成就了就能發揮作用，這是自己修行的始終。施行教化來利益他人，他人也通過尋名乃至發揮作用，仍然形成始終。所以知道五個章節有兩個始終，文字舉出兩個開始，就顯現出兩個終結了。二，揀別二。初，料揀三。初，問起。用極其簡略和極其廣博的方式作為提問的開端，引用處中的方式來回答。二，答通。如果名相數量太大太廣，就難以記憶和掌握，修觀的智者就會望而卻步。如果章節段落過於簡略，顯現的意義就不夠周全，學習名教的人就不能產生理解。所以設立五個章節，豐滿和簡略適中，就能使修行者在義理和觀行上都能有所成就，對於第一義諦容易明白瞭解。三，結示。二，分別二。初，正分別二。初，約六種，即

【English Translation】 English version It's like mistaking the finger pointing at the moon (metaphor). Not only are you confused about the moon, but you also lose sight of the significance of the finger. If you grasp the true meaning, you will forget the names and grasp the essence. Not only will you recognize the essence, but you will also not be misled by the names. Now, we are discussing grasping the true meaning, so we must first remove the stage of hearing names, and then we can recognize the Dharma body (法體). The position of Zong (宗) is third. Zong is practice, and practice can advance from cause to effect. If you do not recognize the essence, practice cannot be achieved. This statement also makes sense. If, like the previous three teachings, you recognize the truth and cultivate contemplation based on the truth, it can also be said that you reveal practice through recognizing the essence. Now, it is clarified that the Yuan Zong (圓宗) is the initiation and practice of the entire nature. If you do not recognize the nature, what will you use to practice? The nature is original enlightenment (本覺), and practice is initial enlightenment (始覺). Original enlightenment has no thoughts and pervades everywhere. This enlightenment is used as the initial enlightenment. Therefore, the inconceivable realm is contemplation. This kind of contemplative practice is the Yuan Zong. Therefore, the phrase 'essence manifests, then practice' is concise in words but profound in meaning, and needs to be well understood. The position of 'use' is fourth, because only when Zong is achieved will there be power and function. Saying that Zong is achieved means that the manifestation of the essence is complete. The whole initiates Zong, and Zong in turn manifests the essence. The entire mirror emits light, and the light in turn manifests the mirror. When the manifestation of the mirror is complete, the phenomena are completely presented, so the achievement of Zong can universally benefit all beings. The position of 'teaching' is last. Use can benefit all beings, and the method of benefiting all beings lies in teaching and transforming, so teaching is ranked fifth. Hearing names, etc., both names and teachings can interpret the truth, because they are divided into two chapters from the perspective of oneself and others. One's own practice begins with hearing names, so the chapter begins with names. Transforming others begins with teaching and transforming, so the chapter begins with teaching. Having a beginning and an end, etc., means two beginnings and ends. Obtaining the essence through seeking names, and being able to exert its function when Zong is achieved, this is the beginning and end of one's own practice. Teaching and transforming to benefit others, and others also form a beginning and end through seeking names and even exerting their function. Therefore, it is known that the five chapters have two beginnings and ends. The text mentions two beginnings, and the two ends are revealed. Second, distinguishing two. First, preliminary selection three. First, the question arises. Use extremely concise and extremely broad ways as the beginning of the question, and cite the middle way to answer. Second, the answer is comprehensive. If the number of names is too large and too broad, it will be difficult to remember and master, and the wise who cultivate contemplation will be daunted. If the chapters and paragraphs are too concise, the meaning revealed will not be comprehensive enough, and those who study names and teachings will not be able to generate understanding. Therefore, five chapters are established, with fullness and conciseness being moderate, so that practitioners can achieve both in meaning and contemplation, and it is easy to understand the first meaning. Third, conclusion and indication. Second, distinguish two. First, the positive distinction two. First, about six kinds, that is

是總別理事因果教行自他說默六雙。料揀五章也。總別者。前一章即釋名也。總金光明三字為能詮名。次三者。即體宗用也。派三字為別者。以金別當于體。以光別當于宗。以明別當于用。故稱為別。后一章即教相也。兼于總別者。乃是分別總別四章教味相也。次理事者。體是四章所顯之理。四章是體所起之事。三因果。前三是因后二是果者。據下明宗定在於果。合云。前二是因后三是果。恐文誤也。然體非因果。而是因果所顯之理。尋名得體。猶是因中信解顯理。未是宗成果顯之理。故分屬因。四教行。前四是行者。對后施教故前皆行。何者。名是行法體是行本。宗是行果。用是行德。五自他。復以五章皆名為行。而分前四屬自利行。用屬自利者。自在應用緣因顯故。猶屬自利。唯後設教屬於利他。皆名行者。以由二利悉為作故。六說默。以自四章既當自行。悉須忘言。故皆屬默。后一化他赴機設教。故當說也。並云聖者。離語默見是聖人法故。二例余義。六種之外。解行修證縛脫體用感應等種種義。皆可分別五章之相。避煩從略耳。二約喻顯二。初立喻。顯即示也。中當即五章也。分明包富即法喻之德也。包富如囊中有寶。分明如探以示人。故大論云。解釋佛經。如囊中有寶系口則人不知。應為解佛經囊釋其道理

。今亦如是。用此一譬顯示六雙。故云皆為分別作譬也。二合六種。總總于別別別於總。對譬可見。理具四章如囊有寶。全理立四如探示人。因具果德如囊有寶。從因顯果如探示人。行蘊于教如囊有寶。教詮於行如探示人。利他之法自必修之。如囊有寶。還將自修而利於他。如探示人。默然圓證。如囊有寶。如證而說。如探示人。不但六雙諸皆可譬。二別釋。上一一番皆通五章。故曰總釋。今則五章逐一解釋。于釋名時不言餘四。釋四皆然。故當別釋。大分為五。初釋名。名即一部所列名言。今就總示以題為名。此自為二。即通別二名。經之一字即是通名。通諸部故。金等三字即是別名。別題此經故。今家解釋諸經題目。但作通別二名分之。不云經是能詮余是所詮。稟山教者切在知之。初釋別名二。初定三五詳略無妨。以今四卷是曇無讖譯。但標金光明三字而為別名。無帝王兩字。若真諦所譯七卷之題。即于金光明下。更有帝王二字。此本題中雖無帝王之言。而於經文有經王之義。故釋題者。于其二字說與不說。二途無妨。又應大師頻宣此典。釋題之際。帝王之名存沒適時。故使玄文字有廣略。二約文義先後而釋二。初據文先釋三字二。初約教義釋。謂教詮義理。二約觀行釋。謂修觀成行。此乃今家教行俱明義觀兼舉

。欲令稟者解行功成也。初二。初標列。五中前二兼通號。后三唯別名。三中初一順古立。后二唯今義。二中附文有理事當體獨在理。二正釋五。初通別二。初揀示通別四。初泛明三通別。斯蓋大師深解二名。不獨召于通別二教。亦乃召于通別二行及通別二理。故云依教明行。行有通別。從行顯理。理有通別。故三通別皆二名召。是故諸部有但就理立二名者。即如來藏經等。藏乃別在妙俗之理。經即通理。有專就行立二名者。即楞嚴三昧經等。楞嚴既異偏小三昧。即是別行經即通行。有但以教立二名者。即遺教經等。遺教既異諸教乃是別教。經即通教或以教為別名。行理為通名。如維摩詰所說經等。說既是教所說經即行理也。或以理為別名。教為通名。如寶篋經等。實相如寶。此經如篋。教含理也。況諸部中以理為經。其類非少。此部乃云。十方諸佛常念是經。華嚴云。破一微塵出大經卷。法華云。此法華經藏。深固幽遠無人能到。又云。為諸佛護念。殖眾德本。入正定聚。發救一切眾生之心。成就四法乃得是經。疏云。四句即開示悟入佛之知見。知見得經非妙理耶。以行為經。如小彌陀經云。諸佛出廣長舌說誠實言。汝等眾生當信是稱讚不可思議功德一切諸佛所護念經。既指功德為所護經。經非行耶。佛自問起。何

【現代漢語翻譯】現代漢語譯本爲了使接受教義的人能夠理解並實踐，最終獲得功德圓滿。科文分為兩部分。首先是標明和列舉。在五種名稱中，前兩種是通名，后三種是別名。在三種解釋中，第一種是沿用古義，后兩種是現代意義。在兩種解釋中，附加的文字說明了理事當體，只有理存在。第二部分是正式解釋這五種名稱。首先是通名和別名兩種。首先是區分通名和別名，分為四個方面。首先是泛泛地說明三種通名和別名。這大概是智者大師深刻理解了通名和別名這兩種名稱的含義。不僅僅是召集通教和別教這兩種教義，也是召集通和別的兩種修行以及通和別的兩種道理。所以說，依據教義來闡明修行，修行有通和別。從修行來顯現道理，道理有通和別。因此，三種通名和別名都是這兩種名稱所召集的。所以，各部經典中有僅僅從道理上立兩種名稱的，比如《如來藏經》等。《如來藏》是妙俗之理中的別名，《經》是通理。有專門從修行上立兩種名稱的，比如《楞嚴三昧經》等。《楞嚴》不同於偏小三昧，是別行，《經》是通行。有僅僅用教義來立兩種名稱的，比如《遺教經》等。《遺教》不同於其他教義，是別教，《經》是通教。或者用教義作為別名，用修行和道理作為通名，比如《維摩詰所說經》等。《說》是教義，《所說經》就是修行和道理。或者用道理作為別名，用教義作為通名，比如《寶篋經》等。實相就像寶，《此經》就像篋，教義包含了道理。更何況在各部經典中，用道理作為《經》的，這種情況非常多。這部經中說，十方諸佛常常唸誦這部經。《華嚴經》說，打破一粒微塵，出現大經卷。《法華經》說，這部《法華經》像寶藏一樣，深固幽遠，沒有人能夠到達。又說，爲了諸佛的護念，種植各種功德的根本，進入正定之聚，發起救度一切眾生的心，成就四法才能得到這部經。疏文中說，四句就是開示悟入佛的知見。得到知見，難道不是妙理嗎？用修行作為《經》，比如《小彌陀經》說，諸佛伸出廣長舌，說誠實的話，你們這些眾生應當相信這部稱讚不可思議功德一切諸佛所護念經。既然指功德為所護經，那麼《經》不是修行嗎？佛自己提問，為什麼？

【English Translation】 English version In order to enable those who receive the teachings to understand and practice, ultimately achieving complete merit. The text is divided into two parts. The first is to mark and list. Among the five names, the first two are general names (通名, tōngmíng), and the last three are specific names (別名, biémíng). In the three explanations, the first one follows the ancient meaning, and the last two are modern meanings. In the two explanations, the attached text explains the principle and reality as one entity, with only the principle existing. The second part is the formal explanation of these five names. The first is the two types of general and specific names. The first is to distinguish between general and specific names, divided into four aspects. The first is to generally explain the three types of general and specific names. This is probably because Great Master Zhiyi deeply understood the meaning of the two names, general and specific. It is not only summoning the two teachings of general and specific, but also summoning the two practices of general and specific, as well as the two principles of general and specific. Therefore, it is said that according to the teachings, practice is clarified, and practice has general and specific aspects. From practice, the principle is revealed, and the principle has general and specific aspects. Therefore, the three types of general and specific names are all summoned by these two names. Therefore, in various scriptures, there are those that establish two names solely from the principle, such as the Tathāgatagarbha Sūtra (如來藏經, Rúláizàng jīng) and others. Tathāgatagarbha (如來藏, Rúláizàng) is a specific name in the principle of wonderful mundane, and Sūtra (經, jīng) is the general principle. There are those that specifically establish two names from practice, such as the Śūraṅgama Samādhi Sūtra (楞嚴三昧經, Léngyán sānmèi jīng) and others. Śūraṅgama (楞嚴, Léngyán) is different from the biased and small samādhi (三昧, sānmèi), it is a specific practice, and Sūtra (經, jīng) is the general practice. There are those that establish two names solely from the teachings, such as the Sūtra of the Teaching Bequeathed by the Buddha (遺教經, Yíjiào jīng) and others. Teaching Bequeathed (遺教, Yíjiào) is different from other teachings, it is a specific teaching, and Sūtra (經, jīng) is the general teaching. Or use the teachings as a specific name, and use practice and principle as general names, such as the Vimalakīrti Nirdeśa Sūtra (維摩詰所說經, Wéimójié suǒshuō jīng) and others. Nirdeśa (說, shuō) is the teaching, and Vimalakīrti Nirdeśa Sūtra (所說經, suǒshuō jīng) is practice and principle. Or use the principle as a specific name, and use the teachings as a general name, such as the Ratnakūṭa Sūtra (寶篋經, Bǎojié jīng) and others. Reality (實相, shíxiàng) is like a treasure, and this Sūtra (此經, cǐ jīng) is like a casket, the teachings contain the principle. Moreover, in various scriptures, there are many cases where the principle is used as the Sūtra (經, jīng). This scripture says that the Buddhas of the ten directions often recite this scripture. The Avataṃsaka Sūtra (華嚴經, Huáyán jīng) says, 'Break a particle of dust and a great scripture appears.' The Lotus Sūtra (法華經, Fǎhuá jīng) says, 'This Lotus Sūtra (法華經, Fǎhuá jīng) is like a treasure, deep, firm, and remote, no one can reach it.' It also says, 'For the protection of the Buddhas, plant the roots of various merits, enter the assembly of right concentration, generate the mind to save all sentient beings, and achieve the four dharmas to obtain this scripture.' The commentary says, 'The four sentences are to open, show, awaken, and enter the Buddha's knowledge and vision.' Obtaining knowledge and vision, is it not a wonderful principle? Using practice as the Sūtra (經, jīng), such as the Smaller Sukhāvatīvyūha Sūtra (小彌陀經, Xiǎo Mítuó jīng) says, 'The Buddhas extend their broad and long tongues and speak truthful words, you sentient beings should believe in this scripture that praises the inconceivable merits and is protected by all the Buddhas.' Since it refers to merit as the protected scripture, is the Sūtra (經, jīng) not practice? The Buddha himself asks, why?

名諸佛所護念經。佛自釋云。若善男女。聞是經受持者。及聞諸佛名者。是人則為諸佛護念。得不退轉于阿耨菩提。以所護念經為問。以能修行人為答。豈非以行為經。又大彌陀經中彼佛談行。皆云說經。故知行理為經甚多所出。不可但以教名為經。通經既具教行理三。別名具三。顯然可見。二揀二用教。三通三別今家釋題。諸部已委故置其二。且就於教明通別相。只此一釋已能揀異諸家釋題。何者。蓋以諸師。獨以經字為能詮教。餘字是所詮理。豈知二名俱在於教。三明教功能。通別二教相須而立。能詮理故。問此云理無名字名字名理。與當體章真諦有名俗諦無名。頓爾相違云。何融會。答彼辨真俗此明理教。彼以圓教所詮為真。而以凡人所見為俗。真既本具究竟名義。故曰有名。俗無實義故曰無名。今之理教俱就圓論。理無名字者。乃彰本寂離名字相。名字名理者。非謂凡俗著相名字。乃是圓教稱實之名。由理具德能應諸名。故一一名無不名理。取喻虛空無長無短。而能應于長短之數。故一一丈及一一尺無非虛空。當體章云真諦有名。既就圓談。非定有之有乃無名之名。故彼有名與今無名。其義一揆同。起信論云。真如義。先明離言。次明依言。雖分二義只一真如。故荊溪云。性本無名具足諸名。是知今文與當體

【現代漢語翻譯】現代漢語譯本：《諸佛所護念經》。佛陀親自解釋說：『如果善男善女，聽聞此經並受持，以及聽聞諸佛名號，這個人就會得到諸佛的護念，于阿耨多羅三藐三菩提（梵文：anuttara-samyak-sambodhi，無上正等正覺）得不退轉。』以『所護念經』為提問，以『能夠修行的人』為回答，這難道不是以行為經嗎？又如《大彌陀經》中，阿彌陀佛（梵文：Amitabha）所談論的修行，都說是『說經』。由此可知，以行證理為經的例子非常多，不能僅僅以教義為經。通經既具備教、行、理三方面，別名也具備這三方面，這是顯而易見的。第二，揀擇二用教。第三，通三別今家的解釋題目，各部經典已經詳細闡述，所以在此省略。且就教義來闡明通別之相。僅僅這一個解釋，就已經能夠區別于各家對題目的解釋。為什麼呢？因為各家都只把『經』字作為能詮之教，其餘的字是所詮之理。豈知這兩個名稱都在於教義之中。三、闡明教的功能。通教和別教相互依存而成立，因為能夠詮釋真理。問：這裡說『理無名字，名字名理』，與《當體章》中『真諦（梵文：paramārtha-satya）有名，俗諦（梵文：saṃvṛti-satya）無名』，似乎頓然相違，如何融會貫通？答：彼處辨別真俗二諦，此處闡明理教。彼處以圓教所詮釋的為真諦，而以凡人所見為俗諦。真諦本來就具備究竟的名義，所以說『有名』。俗諦沒有實在的意義，所以說『無名』。現在所說的理教，都是就圓教來論述。『理無名字』，是爲了彰顯本性寂靜，遠離名字相。『名字名理』，不是指凡夫俗子執著于相的名字，而是指圓教稱合實際的名。因為理具備德能，能夠應和各種名字，所以每一個名字無不名理。比如虛空，無長無短，卻能夠應和長短之數，所以每一丈、每一尺無非是虛空。《當體章》說真諦有名，既然是就圓教來談，那麼並非是定然存在的『有』，而是無名之名。所以彼處的『有名』與此處的『無名』，其意義是一致的。如《起信論》所說，真如（梵文：Tathātā）的意義，先說明遠離言語，再說明依于言語，雖然分為兩種意義，卻只有一個真如。所以荊溪大師說：『自性本來沒有名字，卻具足各種名字。』由此可知，本文與《當體章》的觀點是一致的。

【English Translation】 English version: The Sutra of the Buddhas' Protection and Mindfulness. The Buddha himself explained: 'If good men and good women hear this sutra and uphold it, and hear the names of the Buddhas, these people will be protected and mindful by the Buddhas, and will attain non-retrogression in Anuttara-samyak-sambodhi (supreme complete enlightenment).』 Using 『the Sutra of the Buddhas' Protection and Mindfulness』 as the question, and 『those who are able to practice』 as the answer, isn't this using practice as the sutra? Furthermore, in the Larger Sutra of Amitabha (Sanskrit: Amitabha), the practices discussed by Amitabha Buddha are all referred to as 『expounding the sutra.』 From this, it can be known that there are many instances of using practice to realize the principle as the sutra; one cannot merely consider doctrine as the sutra. The complete sutra possesses the three aspects of doctrine, practice, and principle, and the specific name also possesses these three aspects, which is clearly visible. Secondly, distinguishing the two uses of doctrine. Thirdly, the explanation of the title by the current school, encompassing the three aspects of generality and specificity, has been elaborated in various scriptures, so it will be omitted here. Let's focus on clarifying the aspects of generality and specificity in terms of doctrine. This single explanation alone can differentiate it from the explanations of the title by other schools. Why? Because all schools exclusively regard the word 『sutra』 as the doctrine that can express, while the remaining words are the principle that is expressed. How could they know that both names are within the doctrine? Thirdly, elucidating the function of the doctrine. The general and specific doctrines are established in mutual dependence because they can explain the truth. Question: Here it says 『principle has no name, name names principle,』 which seems to contradict the 『Chapter on the Essence』 where it says 『the ultimate truth (Sanskrit: paramārtha-satya) has a name, the conventional truth (Sanskrit: saṃvṛti-satya) has no name.』 How can these be reconciled? Answer: That passage distinguishes between the two truths, while this passage elucidates principle and doctrine. That passage considers what is explained by the perfect teaching as the ultimate truth, and what is seen by ordinary people as the conventional truth. The ultimate truth inherently possesses complete meaning, so it is said to 『have a name.』 The conventional truth has no real meaning, so it is said to 『have no name.』 The principle and doctrine discussed here are both based on the perfect teaching. 『Principle has no name』 is to manifest the inherent stillness, being apart from the characteristics of names. 『Name names principle』 does not refer to the names that ordinary people are attached to, but rather the name of the perfect teaching that accords with reality. Because principle possesses virtues and can respond to all names, every single name names principle. It is like space, which has no length or shortness, but can respond to the numbers of length and shortness, so every foot and every inch is none other than space. The 『Chapter on the Essence』 says that the ultimate truth has a name, and since it is discussed in terms of the perfect teaching, it is not a fixed existence of 『having,』 but rather a name without a name. Therefore, the 『having a name』 in that passage and the 『no name』 in this passage have the same meaning. As the Awakening of Faith says, the meaning of Suchness (Sanskrit: Tathātā) is first explained as being apart from words, and then explained as relying on words, although it is divided into two meanings, there is only one Suchness. Therefore, Master Jingxi said: 『The nature originally has no name, but is complete with all names.』 From this, it can be known that the view of this text is consistent with the 『Chapter on the Essence.』

章略無乖舛。又引般若。總持之義雖無文字。而云總持。若不具足真實名義。豈稱總持。深見有無義不相反。四正明教通別。上已雖說教之功能。而未明示通別之體。今取文字為教通體。乃取所以為教別體。何者。詮善詮惡示偏示圓。皆用文字其教則通。所以者。能詮意趣也。文字隨於意趣而轉。意趣不同故教成別。應知全通為別。以用文字詮所以故。別不離通以其意趣用文字故。今之通別皆在於教。故二皆能顯也。二經題通別二。初遍示諸部二。初正用通別釋題二。初通。聖說該收一代聲教無非文字。從經至言皆云一者。趣舉一也。即眾經中趣舉一經。乃至群言中趣舉一言。列則自廣之狹。數則前少后多。謂經少時多乃至句少言多。此等皆是聖說。說必文字。故知文字是教通體。文字通故通稱為經。二別二。初明別相。即能顯之所以也。聖說言句意趣雖多。四悉收之義無不盡。世界悉檀。使世諦不亂。如華嚴異於阿含。方等異於般若。令欣樂故。為人悉檀。便宜不同。令發善故。對治悉檀。破惡緣殊。令滅罪故。第一義悉檀。入理機別。令妙悟故。故說諸經名相有異。二結四悉。悅宜對悟配四可知。若說一經皆由四悉。此四彼四意既不同。是故諸經稱為斯別。二喻顯通別成教。鹽梅咸酢。組織經緯。皆喻文字之通所

【現代漢語翻譯】現代漢語譯本章節大意沒有錯亂。又引用《般若經》。總持（Dharani，以簡短的語句包含深刻的佛法）的意義雖然沒有文字，但稱為『總持』，如果不具備真實的名義，怎麼能稱為總持？深刻地看到有和無的意義並不相反。四正明教義的共通和差別。上面已經說了教義的功能，但沒有明確指出共通和差別的本體。現在取文字作為教義的共通本體，取『所以』作為教義的差別本體。為什麼呢？因為詮釋善、詮釋惡、顯示偏頗、顯示圓滿，都使用文字，所以教義是共通的。『所以』指的是能詮釋的意趣。文字隨著意趣而轉變，意趣不同，所以教義就有了差別。應該知道，完全的共通就是差別，因為用文字詮釋『所以』。差別不離開共通，因為它的意趣使用文字。現在的共通和差別都在於教義，所以兩者都能顯現。二、經題的共通和差別。首先普遍顯示各部經典。首先正式用共通和差別來解釋經題。首先是共通。聖人所說涵蓋了一代聲聞教法，沒有不是文字的。從『經』到『言』都說『一』，是舉出一個例子。即眾經中舉出一經，乃至群言中舉出一言。排列起來，是從廣到狹。數量上，是前面少後面多。比如經少時多，乃至句少言多。這些都是聖人所說。說一定有文字。所以知道文字是教義的共通本體。文字共通，所以通稱為經。二是差別。首先說明差別的相狀。即能顯現的『所以』。聖人所說的言句意趣雖然很多，但四悉檀（catuh-siddhanta，四種成就）所包含的意義沒有不完備的。世界悉檀（lokasiddhanta），使世俗諦不混亂。如《華嚴經》不同於《阿含經》，《方等經》不同於《般若經》，使人欣樂的緣故。為人悉檀（pudgala-siddhanta），方便不同，使人發起善心的緣故。對治悉檀（pratipaksa-siddhanta），破除惡緣的差別，使人滅除罪過的緣故。第一義悉檀（paramartha-siddhanta），進入真理的根機不同，使人妙悟的緣故。所以說諸經的名相有差異。二、總結四悉檀。喜悅、適宜、對治、領悟，可以對應四種悉檀。如果說一部經都由四悉檀構成，這四種悉檀和那四種悉檀的意趣既然不同，所以諸經才稱為差別。二、用比喻來顯示共通和差別成就教義。鹽和梅的鹹味和酸味，組織經緯，都是比喻文字的共通之處。

【English Translation】 English version The chapter outlines are without discrepancies. It also cites the Prajna (般若, Wisdom) Sutra. The meaning of Dharani (總持, a concise statement encompassing profound Buddhist teachings), although without words, is called 'Dharani.' If it does not possess true meanings, how can it be called Dharani? It is deeply seen that the meanings of existence and non-existence are not contradictory. The Four Right Discernments clarify the common and distinct aspects of the teachings. Although the function of the teachings has been discussed above, the common and distinct entities have not been clearly indicated. Now, words are taken as the common entity of the teachings, and 'reasons' are taken as the distinct entity of the teachings. Why? Because explaining good, explaining evil, showing bias, and showing completeness all use words, so the teachings are common. 'Reasons' refer to the meaning that can be explained. Words change with the meaning, and the meaning is different, so the teachings become distinct. It should be known that complete commonality is distinction because 'reasons' are explained with words. Distinction does not leave commonality because its meaning uses words. The current commonality and distinction are all in the teachings, so both can be manifested. Two, the commonality and distinction of the Sutra titles. First, universally show the various sections of the scriptures. First, formally use commonality and distinction to explain the Sutra titles. First is commonality. What the saints say covers a generation of Sravaka (聲聞, Hearer) teachings, none of which are not words. From 'Sutra' to 'words,' all say 'one,' which is to give an example. That is, among the many Sutras, give one Sutra as an example, and even among the many words, give one word as an example. Arranging them is from broad to narrow. In terms of quantity, there are fewer in the front and more in the back. For example, there are fewer Sutras and more times, and even fewer sentences and more words. These are all what the saints say. Saying must have words. So know that words are the common entity of the teachings. Because words are common, they are commonly called Sutras. Two is distinction. First, explain the characteristics of distinction. That is, the 'reason' that can be manifested. Although there are many meanings in the words and sentences spoken by the saints, the meanings contained in the four Siddhantas (四悉檀, catuh-siddhanta, four kinds of accomplishments) are not incomplete. Worldly Siddhanta (世界悉檀, lokasiddhanta) makes the worldly truth not chaotic. For example, the Avatamsaka Sutra (華嚴經) is different from the Agamas (阿含經), and the Vaipulya Sutra (方等經) is different from the Prajna Sutra (般若經), because it makes people happy. Personal Siddhanta (為人悉檀, pudgala-siddhanta) has different means, because it makes people generate good thoughts. Antidotal Siddhanta (對治悉檀, pratipaksa-siddhanta) eliminates the differences in evil conditions, because it makes people eliminate sins. First Meaning Siddhanta (第一義悉檀, paramartha-siddhanta) has different roots for entering the truth, because it makes people wonderfully enlightened. So it is said that the names and appearances of the Sutras are different. Two, summarize the four Siddhantas. Joy, suitability, antidote, and enlightenment can correspond to the four Siddhantas. If it is said that a Sutra is composed of the four Siddhantas, since the meanings of these four Siddhantas and those four Siddhantas are different, the Sutras are called distinctions. Two, use metaphors to show that commonality and distinction achieve the teachings. The salty and sour tastes of salt and plums, and the weaving of warp and weft, are all metaphors for the commonality of words.

以之別。滋味文繡皆喻諸經名相之異也。二的判此經二。初釋從別所以等者。別明今經四悉意也。有世界機。聞三身常。忻樂贊用。有為人機。宜聞讚歎三身生善。有對治機。堪修懺悔。破三障惡。有第一義機。合悟諸佛行處之理。從此別意故說此經。部雖四悉。皆從金光明法門獲益。故標三字以彰教別。從通文言等者。四悉所以雖異眾經。而一一悉皆須文字。文字之體乃通諸部。故標經字。以表教通。二結。二翻譯。今之題目雖是讖本。然真諦所翻金光明帝王經題名最委悉。故大師用之定其華梵。故前文中論題詳略。帝王二字若說不說。俱亦無妨也。三譬喻釋。若準第四附文釋中。明斥譬喻義。推疏遠非是佛語。驗知附文及當體釋。是今正意。若譬喻釋文相雖廣。蓋見古師雖用譬釋。譬法不周。翻屈此經所詮之義。因茲大師同他用譬。遍譬一切圓融法門。此之法門雖從譬顯。乃是預示當體釋中法金光明。諸異名耳。蓋由法性具無量德。有無量名。名金光明。亦名法身般若解脫。亦名法報應。亦名正緣了。乃至名苦惑業。一攝一切。一切入一。以約所譬說此義已。至當體中。但定三字非譬是法。法必遍融。則於一切無二無別。然若得知法金光明。是諸三法中一種名者。即曉此經立題之旨也。此自分二。初古師釋三。初

【現代漢語翻譯】現代漢語譯本以之區別。滋味和文繡都比喻諸經名相的差異。二、判斷此經的『二』。首先解釋『從別所以等者』，這是爲了分別說明今經的四悉檀（Siddhanta，四種成就）之意。有世界機（眾生的根器適合瞭解世界真相），聽聞三身（Trikaya，佛的三種身：法身、報身、應身）常住，歡欣喜樂地讚歎受用。有為人機（眾生的根器適合接受教化），適宜聽聞讚歎三身以生善。有對治機（眾生的根器適合通過修行來克服煩惱），能夠修習懺悔，破除三障（三種障礙：煩惱障、業障、報障）之惡。有第一義機（眾生的根器適合領悟真理），適合領悟諸佛所行之處的道理。從此區別之意故說此經。雖然各部經典都有四悉檀，但都從《金光明經》的法門獲益，所以標明『三字』以彰顯教法的區別。『從通文言等者』，四悉檀的施設雖然與眾經不同，但每一個悉檀都需要文字。文字的本體是各部經典共通的，所以標明『經字』，以表示教法的共通。二、總結。二、翻譯。現在的題目雖然是讖本（預言書的版本），但真諦（Paramārtha，南朝時期著名佛經翻譯家）所翻譯的《金光明帝王經》的題名最為詳盡，所以大師用它來確定梵文和漢文的名稱。因此，前面的文中討論題目的詳略，『帝王』二字無論說不說，都沒有妨礙。三、譬喻解釋。如果按照第四附文的解釋，明確斥責譬喻的意義，推論疏遠就不是佛語。驗證得知附文和當體解釋，是現在的正意。如果譬喻解釋的文相雖然廣泛，大概是看到古師雖然用譬喻解釋，但譬喻的法義不周全，反而委屈了此經所詮釋的意義。因此大師也像他們一樣用譬喻，普遍地譬喻一切圓融的法門。這種法門雖然從譬喻中顯現，卻是預示當體解釋中的法金光明（Dharmasuvarṇaprabhāsa，金光明經的梵文名稱），以及各種不同的名稱。大概是因為法性具有無量的功德，有無量的名稱。名為金光明，也名法身（Dharmakāya，佛的法身）、般若（Prajñā，智慧）、解脫（vimoksha，從束縛中解脫出來）。也名法報應（佛的三種身：法身、報身、應身），也名正緣了（正確的因緣和結果），乃至名為苦惑業（痛苦、迷惑和業力）。一攝一切，一切入一。用簡要的譬喻說明這個意義之後，到當體解釋中，只確定『三字』不是譬喻而是法。法必定普遍圓融，那麼對於一切就沒有二和別的分別。然而如果得知法金光明，是諸三法（三種法：善法、惡法、無記法）中的一種名稱，就明白了此經立題的宗旨。此自分為二。初古師釋三。初

【English Translation】 English version To distinguish them. Flavors and embroideries are all metaphors for the differences in names and terms of various sutras. Second, to judge the 'two' of this sutra. First, explain 'from the difference, therefore, etc.', which is to separately explain the meaning of the four Siddhantas (Siddhanta, four kinds of achievements) of this sutra. There are beings whose faculties are suited to understanding the truth of the world, hearing the permanence of the Trikaya (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), and joyfully praising and benefiting from it. There are beings whose faculties are suited to receiving teachings, suitable for hearing and praising the Trikaya to generate goodness. There are beings whose faculties are suited to overcoming afflictions through practice, capable of cultivating repentance and breaking through the evil of the three obstacles (three obstacles: afflictions, karma, retribution). There are beings whose faculties are suited to understanding the ultimate truth, suitable for comprehending the principles of the places where the Buddhas practice. This sutra is spoken from this intention of distinction. Although each sutra has four Siddhantas, they all benefit from the Dharma gate of the Suvarṇaprabhāsa Sūtra, so the 'three words' are marked to highlight the difference in teachings. 'From the commonality of language, etc.', although the application of the four Siddhantas differs from other sutras, each Siddhanta requires words. The essence of words is common to all sutras, so the 'sutra word' is marked to indicate the commonality of the teachings. Second, conclusion. Second, translation. Although the current title is a prophetic version, the title of the Golden Light King Sutra translated by Paramārtha (Paramārtha, a famous Buddhist scripture translator in the Southern Dynasties) is the most detailed, so the master uses it to determine the Sanskrit and Chinese names. Therefore, the previous text discusses the details of the title, and whether or not the words 'King' are mentioned is not an obstacle. Third, metaphorical explanation. If according to the explanation in the fourth appended text, the meaning of metaphors is clearly rejected, and the inference that it is distant is not the Buddha's words. Verification shows that the appended text and the explanation of the entity are the current correct meaning. Although the metaphorical explanation is extensive in its textual appearance, it is probably because the ancient masters used metaphorical explanations, but the metaphorical Dharma was not comprehensive, and instead wronged the meaning explained by this sutra. Therefore, the master also uses metaphors like them, universally metaphorizing all perfect and harmonious Dharma gates. Although this Dharma gate is manifested from metaphors, it foreshadows the Dharma Suvarṇaprabhāsa (Dharmasuvarṇaprabhāsa, the Sanskrit name of the Suvarṇaprabhāsa Sūtra) and various different names in the explanation of the entity. It is probably because Dharma-nature has immeasurable merits and immeasurable names. It is named Suvarṇaprabhāsa, and also named Dharmakaya (Dharmakāya, the Dharma body of the Buddha), Prajñā (Prajñā, wisdom), Vimoksha (vimoksha, liberation from bondage). It is also named the Dharma-Sambhogakaya-Nirmanakaya (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), and also named correct causes and results, and even named suffering, delusion, and karma. One encompasses all, and all enters one. After explaining this meaning with a brief metaphor, in the explanation of the entity, only the 'three words' are determined to be not metaphors but Dharma. Dharma must be universally perfect and harmonious, then there is no distinction between all. However, if one knows that Dharma Suvarṇaprabhāsa is one of the names of the three Dharmas (three kinds of Dharma: good Dharma, evil Dharma, and neutral Dharma), then one understands the purpose of establishing the title of this sutra. This is divided into two. First, the ancient master explains three. First

數師二。初敘。舊經師者。即是舊來講此經人也。本弘數論兼講此經。以譬釋題對於三德。二破。章安記錄智者之義。故云若大師云。有時亦云天臺師云。或今師云。先破違宗。既其本論但立二身。何故釋經而用三德。若開二身釋三德者。己宗則壞。故云于論不便。次破乖經。若云本論。雖但二身。為順經文須用三德者。經文何處明示三德。若云。經雖無文。推義合有者。則何所不通。合具一切三。法豈獨三德耶。既違本論不會今經。故無取也。二地人二。初敘。地人者。本弘華嚴十地論。兼講此經也。此師釋題縮三為二。金質之上雖有光有明。若望金體同名為用。又定此用不從外來。故云自有。譬般若解脫雖是二德。若望法身同名為用。此之二德不從修成。故言自有。此師只以體用二義。釋今三字也。二破。論明三佛者。論釋舊經故有三佛。一毗盧遮那法身也。二盧舍那報身也。三釋迦牟尼應身也。正合此經法身應身化身之義。若用三佛。為此經題三字所譬。則于經論義不相違。故云自便。那棄三身自立體用。特違己論。若云。本論雖說三佛。為順此經須談體用者。此經新本。顯以三身而立品目。品內三身燦然可舉。若今舊本雖略此品。而三身名義經中甚多。如四王品云。佛真法身猶若虛空。應物現形如水中月。既

【現代漢語翻譯】現代漢語譯本數師二。初敘。舊經師者，即是舊來講此經之人。本弘數論，兼講此經，以譬釋題，對於三德（法身德、般若德、解脫德）。二破。章安記錄智者之義，故云『若大師云』，有時亦云『天臺師云』，或『今師云』。先破違宗，既其本論但立二身（法身、應身），何故釋經而用三德？若開二身釋三德者，己宗則壞，故云『于論不便』。次破乖經，若云本論雖但二身，為順經文須用三德者，經文何處明示三德？若云經雖無文，推義合有者，則何所不通？合具一切三，法豈獨三德耶？既違本論，不會今經，故無取也。二地人二。初敘。地人者，本弘《華嚴十地論》，兼講此經也。此師釋題，縮三為二，金質之上雖有光有明，若望金體，同名為用。又定此用不從外來，故云『自有』。譬般若（智慧）解脫（煩惱的止息）雖是二德，若望法身，同名為用。此之二德不從修成，故言『自有』。此師只以體用二義，釋今三字也。二破。論明三佛者，論釋舊經故有三佛。一毗盧遮那（宇宙的根本佛）法身也，二盧舍那（報身佛）報身也，三釋迦牟尼（應化身佛）應身也。正合此經法身、應身、化身之義。若用三佛，為此經題三字所譬，則于經論義不相違，故云『自便』。那棄三身，自立體用，特違己論。若云本論雖說三佛，為順此經須談體用者，此經新本，顯以三身而立品目，品內三身燦然可舉。若今舊本雖略此品，而三身名義經中甚多，如《四王品》云：『佛真法身，猶若虛空，應物現形，如水中月。』既

【English Translation】 English version The second is the teacher of numbers. First, a preface. The 'old sutra teacher' refers to the person who used to lecture on this sutra. He originally promoted the Shastra of Numbers (Sāṃkhya), and also lectured on this sutra, using analogies to explain the title, corresponding to the Three Virtues (Trikāya-guṇa: Dharmakāya-guṇa, Prajñā-guṇa, and Vimukti-guṇa). Second, refutation. Zhang'an recorded the meaning of Zhiyi, hence the saying, 'If the Great Master says,' sometimes also saying, 'The Tiantai Teacher says,' or 'The current teacher says.' First, refute the contradiction to the doctrine. Since his original treatise only establishes two bodies (Dharmakāya and Nirmāṇakāya), why use the Three Virtues to explain the sutra? If one opens up the two bodies to explain the Three Virtues, then one's own doctrine will be destroyed, hence the saying, 'It is inconvenient for the treatise.' Next, refute the discrepancy with the sutra. If it is said that although the original treatise only has two bodies, one must use the Three Virtues to comply with the sutra text, where does the sutra text clearly indicate the Three Virtues? If it is said that although the sutra has no text, it is appropriate to infer the meaning, then what is not accessible? It is appropriate to possess all three; how can the Dharma be limited to the Three Virtues alone? Since it contradicts the original treatise and does not understand the current sutra, it is not acceptable. The second is the person of the earth. First, a preface. The 'person of the earth' originally promoted the Ten Stages Sutra (Daśabhūmika Sūtra) of the Flower Garland Sutra (Avataṃsaka Sūtra), and also lectured on this sutra. This teacher explained the title, reducing the three to two. Although there is light and brightness above the gold substance, if one looks at the gold body, they are both called function. Moreover, it is determined that this function does not come from outside, hence the saying, 'It is inherent.' For example, although Prajñā (wisdom) and Vimukti (liberation) are two virtues, if one looks at the Dharmakāya, they are both called function. These two virtues are not achieved through cultivation, hence the saying, 'It is inherent.' This teacher only uses the two meanings of essence and function to explain the three words of the current title. Second, refutation. The treatise explains the Three Buddhas because the treatise explains the old sutra, hence there are Three Buddhas. First, Vairocana (the fundamental Buddha of the universe) is the Dharmakāya; second, Rocana (reward body Buddha) is the Sambhogakāya; third, Shakyamuni (incarnation Buddha) is the Nirmāṇakāya. This precisely corresponds to the meaning of Dharmakāya, Nirmāṇakāya, and Transformation Body in this sutra. If one uses the Three Buddhas to exemplify the three words of this sutra title, then there is no contradiction in the meaning of the sutra and treatise, hence the saying, 'It is convenient.' To abandon the Three Bodies and establish essence and function oneself is especially contrary to one's own treatise. If it is said that although the original treatise speaks of the Three Buddhas, one must talk about essence and function to comply with this sutra, this new version of the sutra clearly establishes the chapter headings with the Three Bodies, and the Three Bodies within the chapters can be clearly cited. If the current old version omits this chapter, the names and meanings of the Three Bodies are very numerous in the sutra, such as in the Chapter of the Four Heavenly Kings, it says: 'The Buddha's true Dharmakāya is like empty space, manifesting forms in response to beings, like the moon in water.' Since

水月是應。豈空中無月。空月即報也。天辯巧故以二顯三。又如別序。如來游于無量甚深法性。釋迦如來應身也。游必妙智報身也。深廣法性法身也。又懺悔品。以桴擊鼓出大音聲。鼓即法身桴擊即報身。出聲即應身。故知三身名義不少。有何一處但言體用。進不會經。退違己論。故亦揀之。◎

金光明經玄義拾遺記卷第一大正藏第 39 冊 No. 1784 金光明經玄義拾遺記

金光明經玄義拾遺記卷第二

宋四明沙門知禮述

◎三真諦親譯此經。名金光明帝王經。而自約譬釋茲題目。文分二。初敘三。初標列。諸師之中真諦稍勝。能以一譬。譬三法門。三法皆三。二釋三。初釋三身。彼經三身與法報應。二三名異其義是同。第二應(平聲)身。此是妙智與法相應。與報義同。第三化身應(去聲)機而化。與應義同。二釋三德。金有四義。以譬法身具足四德。一一法譬其相顯然。光明各二義。譬般若解脫各具二德。光云除闇明云無闇。義有何別。光能破闇故名為除。闇更不生故名為無。乃以除闇譬般若除惑。無闇譬解脫眾累永盡。此師雖昧三德互具。以譬對法不無所以。三釋三位。複用三字喻正緣了。乃以三性對於三位。文義亦顯。三料揀。揀三身者。法身是性故是實。二身修

【現代漢語翻譯】現代漢語譯本：水月是應身（Nirmanakaya）。難道空中沒有月亮嗎？空中的月亮就是報身（Sambhogakaya）。真諦（Paramārtha）善於用巧妙的辯論，用兩個方面來彰顯三個方面。又如別的序言所說，如來游于無量甚深的法性之中。釋迦如來是應身。游于其中必定是妙智，即報身。深廣的法性是法身（Dharmakaya）。又如《懺悔品》所說，用槌敲擊鼓，發出巨大的聲音。鼓就是法身，槌擊就是報身，發出聲音就是應身。由此可知，三身的名義不少。哪裡只有體和用呢？前進不能融會貫通經文，後退又違背自己的論點，所以也要加以辨別。

《金光明經玄義拾遺記》卷第一大正藏第39冊 No. 1784 《金光明經玄義拾遺記》

《金光明經玄義拾遺記》卷第二

宋朝四明沙門知禮述

真諦親自翻譯此經，名為《金光明帝王經》。並且自己用比喻來解釋這個題目。文分兩部分。首先敘述三個方面。首先是標列。諸位法師之中，真諦稍微勝出，能夠用一個比喻，來比喻三個法門。三個法門都包含三個方面。第二是解釋三個方面。首先解釋三身。他的經文中的三身是法身、報身和應身。三個名稱不同，但意義相同。第二是應身（平聲）。這是妙智與法相應，與報身的意義相同。第三是化身，應（去聲）機緣而化現，與應身的意義相同。第二是解釋三德。金有四種含義，用來比喻法身具足四種德行。每一個法都比喻其相，非常明顯。光明各有兩種含義，用來比喻般若（Prajna）和解脫（vimoksha）各自具有兩種德行。光說的是『除闇』，明說的是『無闇』，意義有什麼區別呢？光能夠破除黑暗，所以稱為『除』。黑暗不再產生，所以稱為『無』。因此用『除闇』來比喻般若除惑，用『無闇』來比喻解脫，眾多的煩惱永遠斷盡。這位法師雖然不明白三德互具的道理，但用比喻來對應法，並非沒有道理。第三是解釋三位。又用三個字來比喻正因、緣因和了因。因此用三性來對應三位，文義也很明顯。第三是簡擇。簡擇三身，法身是自性，所以是真實的。報身和應身是修

【English Translation】 English version: The moon in the water is the Nirmanakaya (應身, manifestation body). Is there no moon in the sky? The moon in the sky is the Sambhogakaya (報身, reward body). Paramārtha (真諦) is skilled in using clever arguments, using two aspects to reveal three aspects. Also, as another preface says, the Tathagata wanders in the immeasurable and profound Dharma-nature. Shakyamuni Tathagata is the Nirmanakaya. Wandering in it must be wonderful wisdom, which is the Sambhogakaya. The profound and vast Dharma-nature is the Dharmakaya (法身, dharma body). Also, as the 'Repentance Chapter' says, striking the drum with a mallet produces a great sound. The drum is the Dharmakaya, the mallet strike is the Sambhogakaya, and the sound produced is the Nirmanakaya. From this, it can be known that the names and meanings of the Trikaya (三身, three bodies of Buddha) are not few. Where is there only substance and function? Advancing without understanding the scriptures, retreating and violating one's own arguments, so it must also be distinguished.

Gōngmíngjīng Xuányì Shíyí Jì Volume 1 Taisho Tripitaka Volume 39 No. 1784 Gōngmíngjīng Xuányì Shíyí Jì

Gōngmíngjīng Xuányì Shíyí Jì Volume 2

Composed by Shramana Zhili of Siming in the Song Dynasty

Paramārtha personally translated this sutra, named the Golden Light King Sutra (金光明帝王經). And he himself used metaphors to explain this title. The text is divided into two parts. First, narrate three aspects. First is the listing. Among the various Dharma masters, Paramārtha is slightly superior, able to use one metaphor to represent the three Dharma gates. The three Dharma gates all contain three aspects. Second is the explanation of the three aspects. First, explain the Trikaya. The Trikaya in his sutra are the Dharmakaya, Sambhogakaya, and Nirmanakaya. The three names are different, but the meanings are the same. Second is the Nirmanakaya (應身, manifestation body) (level tone). This is wonderful wisdom corresponding to the Dharma, which is the same meaning as the Sambhogakaya. Third is the transformation body, transforming according to the opportunity, which is the same meaning as the Nirmanakaya. Second is the explanation of the three virtues. Gold has four meanings, used to represent the Dharmakaya possessing four virtues. Each Dharma represents its aspect, which is very clear. Light and brightness each have two meanings, used to represent Prajna (般若, wisdom) and Vimoksha (解脫, liberation) each possessing two virtues. Light speaks of 'removing darkness', brightness speaks of 'no darkness', what is the difference in meaning? Light can break through darkness, so it is called 'removing'. Darkness is no longer produced, so it is called 'no'. Therefore, 'removing darkness' is used to represent Prajna removing delusion, and 'no darkness' is used to represent liberation, the multitude of afflictions are forever exhausted. Although this Dharma master does not understand the principle of the mutual possession of the three virtues, using metaphors to correspond to the Dharma is not without reason. Third is the explanation of the three positions. Also use three words to represent the direct cause, the contributing cause, and the completing cause. Therefore, use the three natures to correspond to the three positions, the meaning of the text is also very clear. Third is the selection. Selecting the Trikaya, the Dharmakaya is the self-nature, so it is real. The Sambhogakaya and Nirmanakaya are the result of cultivation.

成故不實。揀三德者。法身是總體故具四德。二是別相故各二德。揀三位者。正因在性故本有。了因修證故現有。緣因在果故當有。二破。以真諦釋義出諸師。語與今濫。慮其後學不見其過。執非為是。復欲對彼不融之義。顯今圓妙之談。是故破斥。其文稍廣。文二。初總破。彼以三種三法解今題目。故云三三。大師評之三義不了。一因果義。二別圓義。三法性義。既其不通有乖不稱。故云不了。二別破三。初舉三失。二釋三失三。初因果不通。問真諦但以三因分對三位。何故破云。分置三德殘缺不足。答一切三法只一三法。以具眾德故有眾名。常樂我凈故名三德。可尊可重故名三寶。不生不滅故名三涅槃。諸法聚集故名三身。是如來種故名三因。即事通理故名三道。既其法門體本不別。故分置三因。即是分置三身三德。兩節注云云者。今準大經說圓三德互具之相。法身即云。直法身非法身。法身必具般若解脫。般若即云。直般若非般若。般若必具解脫法身。核出解脫合注云云。例上故略。以直解脫非解脫解脫必具法身般若。彼既分置乃令三位各唯一德。則因不攝果。果不攝因。故云不通。二乖圓別。先舉圓別四德之相。然後方斥乖違之失。圓四德者。法身乃是性中三德。法身常我。般若故凈。解脫故樂。此四在性但

【現代漢語翻譯】現代漢語譯本成就的緣故是不真實的。選擇三德來說，法身是總體，所以具足四德。二是別相，所以各自具有二德。選擇三位來說，正因在於本性，所以是本有的。了因通過修證，所以是現有的。緣因在於結果，所以是當有的。二是破斥。用真諦來解釋意義，出自各家師說，言語和現在混雜，擔心後來的學習者看不出其中的過失，執著于錯誤的觀點。又想針對他們不融通的意義，彰顯現在圓融微妙的說法，所以進行破斥，文辭稍微廣泛一些。文章分為兩部分。首先是總體的破斥。他們用三種三法來解釋現在的題目，所以說『三三』。大師評論說這三種意義不明白。一是因果的意義，二是圓別（圓教和別教）的意義，三是法性的意義。既然它們不通達，就有乖違不相稱的地方，所以說不明白。二是分別破斥三種。首先列舉三種過失，二是解釋三種過失，三是，首先因果不通達。問：真諦只是用三因來分別對應三位，為什麼破斥說，分開安置三德，殘缺不足？答：一切三法只是一種三法，因為具足眾多功德，所以有眾多名稱。常樂我凈（nitya, sukha, atma, subhra）的緣故，名為三德（triguna）。可以尊敬可以重視的緣故，名為三寶（triratna）。不生不滅的緣故，名為三涅槃（trinirvana）。諸法聚集的緣故，名為三身（trikaya）。是如來（tathagata）種子的緣故，名為三因（trihetu）。即事通理的緣故，名為三道（trimarga）。既然法門的本體本來沒有區別，所以分開安置三因，就是分開安置三身三德。兩節的註釋說『云云』的地方，現在根據《大般涅槃經》所說的圓滿三德互相具足的相狀。法身（dharmakaya）就說，『直法身非法身』，法身必定具足般若（prajna）解脫（vimukti）。般若就說，『直般若非般若』，般若必定具足解脫法身。核出解脫合併註釋『云云』。以上面的例子，所以省略。以『直解脫非解脫，解脫必定具足法身般若』。他們既然分開安置，就使得三位各自只有一種功德，那麼因不包含果，果不包含因，所以說不通達。二是違背圓別。先列舉圓教和別教四德的相狀，然後才斥責違背的過失。圓教的四德是，法身乃是本性中的三德，法身是常（nitya）我（atma），般若是凈（subhra），解脫是樂（sukha）。這四種在本性中只是

【English Translation】 English version Because of the accomplishment, it is not real. Selecting the three virtues, the Dharmakaya (法身) [Dharma body] is the totality, so it possesses the four virtues. The second is the distinct aspect, so each possesses two virtues. Selecting the three positions, the Zheng Yin (正因) [Direct Cause] is in the nature, so it is inherent. The Liao Yin (了因) [Understanding Cause] is cultivated and realized, so it is present. The Yuan Yin (緣因) [Conditioning Cause] is in the result, so it is future. The second is refutation. Using the true meaning to explain the meaning comes from various teachers. The language is mixed with the present, fearing that later learners will not see the faults, clinging to incorrect views. Also wanting to address their non-harmonious meanings, to reveal the current perfect and subtle teachings, therefore refuting them. The text is slightly extensive. The text is divided into two parts. First is the overall refutation. They use three types of three dharmas to explain the current topic, so it is called 'three threes'. The master comments that these three meanings are not understood. First, the meaning of cause and effect. Second, the meaning of distinct and perfect [teachings]. Third, the meaning of Dharma-nature. Since they are not understood, there are discrepancies and inconsistencies, so it is said to be not understood. Second, is the separate refutation of the three. First, listing the three faults, second, explaining the three faults, third, first, the cause and effect are not understood. Question: The true meaning only uses the three causes to separately correspond to the three positions, why refute by saying, separating and placing the three virtues, incomplete and insufficient? Answer: All three dharmas are only one three dharma, because they possess many virtues, so they have many names. Because of permanence (nitya), bliss (sukha), self (atma), and purity (subhra), they are called the three virtues (triguna). Because they are worthy of respect and importance, they are called the three jewels (triratna). Because they are neither born nor die, they are called the three nirvanas (trinirvana). Because all dharmas gather, they are called the three bodies (trikaya). Because they are the seeds of the Tathagata (如來), they are called the three causes (trihetu). Because they are both phenomena and principle, they are called the three paths (trimarga). Since the essence of the Dharma gate is originally not different, separating and placing the three causes is separating and placing the three bodies and three virtues. The annotations in the two sections say 'etc.', now according to the description of the perfect three virtues mutually possessing each other as described in the Mahaparinirvana Sutra. The Dharmakaya (法身) [Dharma body] says, 'The direct Dharmakaya is not the Dharmakaya', the Dharmakaya must possess prajna (般若) [wisdom] and vimukti (解脫) [liberation]. Prajna says, 'The direct prajna is not prajna', prajna must possess liberation and the Dharmakaya. Extracting liberation and merging the annotations 'etc.'. Following the above example, so it is omitted. With 'direct liberation is not liberation, liberation must possess the Dharmakaya and prajna'. Since they separate and place them, it causes the three positions to each only have one virtue, then the cause does not encompass the effect, and the effect does not encompass the cause, so it is said to be not understood. Second, it violates the perfect and distinct. First, listing the characteristics of the four virtues of the perfect and distinct teachings, then criticizing the faults of violation. The four virtues of the perfect teaching are, the Dharmakaya is the three virtues in the nature, the Dharmakaya is permanence (nitya) and self (atma), prajna is purity (subhra), and liberation is bliss (sukha). These four are only in the nature

名法身。全性發修必成三智。智冥性德同性具四。從照了義但名般若。智合性故解脫應機。既全性起必成三脫。是故同性具於四德。從起用義但名解脫。般若契性同性具四。其相易知故不別示。解脫應機起成外用。同性具德其相難解。故今別示。果即二死脫此苦故。名為樂德。因即五住。脫此染故名為凈德。永無二縛性即自在。故名我德。惑因死果是生滅法。本來解脫非此因果。故名常德。雖是離縛說此四德。然縛本空。是故四德全同於性。別四德者。約三身說。法身具二。常即常德。實即我者。法身堅實。方有主宰及自在義。是真我德。應身智慧照破惑染。別當凈德。化身三昧即首楞嚴。普現色身拔苦與樂。故名樂德。別是教道。故以三身份對四德。今明圓別二四德者。由此二教多無異部。聞說三身具於四德。失意之者。分隔而解即當別教。其得意者。互具而解。名為圓教。知一一身皆即三身。故一一身皆具四德。若三身不融四德乃別。故善談別教。即共有四德。善談圓教即各具四德。融別即圓分圓即別。明二教已乃斥乖違。三藏所明。共四不成故乖別。各四不成故乖圓。三不稱法性。三法不改名之為性。一切三法皆二屬修。一在於性逆順二修皆在於性。一性全在迷悟二修。故使三法橫該十界依正色心。豎徹三位迷

悟因果。是故經稱無量甚深之法性也。若其稱此法性而談。則於三位位位具三。一一該徹今具言此。即是破他也。此自為四。初引凈名破道前。據此三文驗知道前不獨一法。然須了知。菩提是智德。至果方證得。涅槃是斷德。至果盡滅惑。經既顯云。不可復得不可覆滅。乃是性中已具果德。豈非道前具金光明。他云。一金安稱法性。二引華嚴破道中。初發心者。發心住也。便成正覺者。能現八相也。此是圓教十住位中第一位也。住前圓修登住圓發。發於性三。即慧身等三身三德一切三法。且以一三以破真諦立道中位。但一了因。初住之後至於等覺。皆名道中。位位三法漸增如月。華嚴圓說乃稱法性無量甚深。證則俱證。驗彼分割實為不稱。三指前義破道后。具三如上說者。前破因果不通文云。三身三德本是果上圓滿之名。而今分置三德殘缺不足。又云。道后眾善溥會何得獨有解脫。彼義自壞故不別引經。四約圓總斥。據前引經位位圓具。豈各一耶三約喻斥。經談法性稱無量甚深。若金光明橫周豎亙。無德不備無位不通。其猶鳳之威靈龍之神異。真諦所釋。德既不備位又不通。如蹙縮于鳩巢。若槃回于兔窟。豈不辱禹門之鱗鬣丹穴之羽儀。俱無壯勢耶。上三句皆喻。后一句法合。故云非法性之圓談矣。二今師釋六。初舉

今異古。通異諸師。是故都云義則不然。二據經斥局。若論無量不少於事。以從法性故增勝說云。理無不統也。中道經王豈與理異。今且從事故云何所不攝。此如法界之橫三諦之豎。不分而分也。豈止三三九法者。別斥真諦也。三稱法釋題。經云。無量意顯橫該。復云。甚深意彰豎徹。今以三字遍譬橫豎一切法門。方稱經意不違王義。四舍廣從要。據金光明所譬法門長廣無際。何教名相而不統收。既淵且博慮其始心言想不及。故於一切取要談十。以為行者悟入初門。若入此門何法不見。五列章。六正釋三。初標十數二。初正標名數。二略示功能二。初約逆順生起顯十法。該括始終二。初徴。二釋三。初略顯示。舍于無量取十種者。蓋由此十該於逆順括於始終。而其兩番皆成次比。二正生起二。初約施教逆推理顯由事。二約立行順修即妄歸真。此二生起。初從法性無住本立一切教法。二從無明無住本立一切行法。問法性無住立於教法。依何文說。答此文當體章。明諸聖人依真立名。乃引凈名從無住本立一切法。既引此證依真立名。豈非法性無住故立一切教耶。然若具論從無住本立一切法。不出四重。如妙樂云。理則性德緣了。事則修德三因。迷則三道流轉。悟則果中勝用。如是四重並由迷中實相而立(上皆彼文)今之初

【現代漢語翻譯】現代漢語譯本現在的情況與過去不同了。我所通達的義理也不同於其他法師的見解。因此，如果都說義理不對，那是不對的。第二，依據經典駁斥片面的觀點。如果說『無量』（Amitārtha）不少於事物本身，那是因為它遵循法性（Dharmatā）的緣故，所以增勝地說，義理沒有不統攝的。中道（Madhyamaka）的經典之王怎麼會與義理相違背呢？現在且從事物本身來說，有什麼不能被它所攝取的呢？這就像法界（Dharmadhātu）的橫向展開和三諦（trisatya）的縱向貫穿，不分割而又分割。難道僅僅是三三得九法嗎？這是特別駁斥真諦（paramārtha-satya）的觀點。第三，用『稱法』來解釋題目。經典上說，『無量意』（Amitārtha）顯示了橫向的涵蓋，又說，『甚深意』（gambhirārtha）彰顯了縱向的徹悟。現在用這三個字來普遍比喻橫向和縱向的一切法門，才稱得上符合經典的意義，不違背經典之王的義理。第四，捨棄廣博而選取重要的。根據《金光明經》（Suvarṇaprabhāsa Sūtra）所比喻的法門，其長度和廣度都是無邊無際的，有什麼教義和名相不能被它統攝呢？既深奧又廣博，考慮到初學者言語和思想可能無法企及，所以從一切法門中選取重要的十種來談論，作為修行者悟入的最初門徑。如果進入了這個門徑，有什麼法不能見到呢？第五，列出章節。第六，正式解釋三。首先標出十個數字。第二，首先正式標出名稱和數字。第二，簡略地顯示功能。第二，從逆向和順向的生起顯示十法，概括始終。首先提問。第二，解釋三。首先簡略地顯示。捨棄無量而選取十種，是因為這十種概括了逆向和順向，包括了始終。而且這兩番都成為次第。第二，正式生起。首先從施教的逆向推理顯示由事物而起。第二，從建立修行的順向修行，即從虛妄迴歸真實。這兩種生起。首先從法性無住的根本建立一切教法。第二，從無明無住的根本建立一切行法。問：法性無住建立教法，依據什麼經文來說？答：這個經文是當體章，說明諸聖人依據真理來建立名稱，於是引用《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）從無住的根本建立一切法。既然引用這個來證明依據真理建立名稱，難道不是因為法性無住的緣故才建立一切教法嗎？然而，如果完整地論述從無住的根本建立一切法，不出四重。如妙樂大師所說：理上是性德緣了，事上是修德三因，迷惑時是三道流轉，覺悟時是果中的殊勝作用。像這樣的四重都是由迷惑中的實相而建立的（以上都是他的原文）。現在的最初。

【English Translation】 English version The present is different from the past. My understanding of the principles is also different from that of other teachers. Therefore, it is incorrect to say that all principles are wrong. Second, refute one-sided views based on the scriptures. If it is said that 'Amitārtha' (immeasurable) is no less than things themselves, it is because it follows Dharmatā (the nature of reality), so it is said with increasing emphasis that there is no principle that is not encompassed. How can the king of Madhyamaka (Middle Way) scriptures contradict the principles? Now, let's talk about things themselves, what cannot be included in it? This is like the horizontal expansion of Dharmadhātu (the realm of reality) and the vertical penetration of the trisatya (three truths), undivided and yet divided. Is it just three times three equals nine dharmas? This is a special refutation of the view of paramārtha-satya (ultimate truth). Third, explain the title with 'calling the Dharma'. The scriptures say that 'Amitārtha' (immeasurable meaning) shows the horizontal coverage, and also says that 'gambhirārtha' (profound meaning) highlights the vertical thoroughness. Now, using these three words to universally compare all the Dharma gates in the horizontal and vertical directions can be said to conform to the meaning of the scriptures and not violate the principles of the king of scriptures. Fourth, abandon the broad and choose the important. According to the Dharma gates compared in the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), its length and breadth are boundless. What teachings and names cannot be included in it? It is both profound and broad, considering that beginners' words and thoughts may not be able to reach it, so choose the important ten from all the Dharma gates to talk about, as the initial path for practitioners to enter enlightenment. If you enter this path, what Dharma cannot be seen? Fifth, list the chapters. Sixth, formally explain the three. First, mark the ten numbers. Second, first formally mark the names and numbers. Second, briefly show the function. Second, show the ten dharmas from the reverse and forward arising, summarizing the beginning and the end. First ask. Second, explain three. First briefly show. Abandoning the immeasurable and choosing ten is because these ten summarize the reverse and forward, including the beginning and the end. And these two become a sequence. Second, formally arise. First, from the reverse reasoning of teaching, show what arises from things. Second, from the establishment of the practice of cultivation, that is, returning from illusion to reality. These two arise. First, establish all teachings from the root of Dharmatā without dwelling. Second, establish all practices from the root of ignorance without dwelling. Question: Dharmatā without dwelling establishes the teachings, according to what scripture? Answer: This scripture is the chapter on the entity, explaining that all sages establish names according to the truth, so it quotes the Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra) to establish all dharmas from the root of non-dwelling. Since this is quoted to prove that names are established according to the truth, is it not because of Dharmatā without dwelling that all teachings are established? However, if we fully discuss the establishment of all dharmas from the root of non-dwelling, it will not go beyond four levels. As the Great Teacher Miaole said: In principle, it is the inherent virtue of conditions, in practice, it is the three causes of cultivation, in delusion, it is the cycle of the three paths, and in enlightenment, it is the superior function in the fruit. These four levels are all established by the reality in delusion (the above are all his original words). The very beginning.

番是彼第四果中勝用。今之後番。是彼第二修德三因。問初番生起。始從秘藏終至三道合當迷故三道流轉。何以卻對果中勝用立教法耶。答今云。秘密藏顯由三寶等。豈可迷理而由三寶及諸三法耶。故知須作依理起教釋之方允。況今逆順二種生起。與法華文句釋開示悟入。約位智門觀四義。生起逆順意同。故彼文句云。見理由位。位立由智。智發由門。門通由觀。觀故則門通。門通故智成。智成故位立。位立故見理。記釋云。此逆順生起者。初明所由於能。次明能顯于所。今文初番豈非所由於能。次番豈非能顯于所耶。得此意已方可消文。初文者。三德之理是佛極證。絕乎名相曰秘密藏。此藏得顯功由覺智與不覺理合。是故如來示現三寶。而其三寶立由斷德。故說三涅槃。涅槃得成。復由智德。故說三身。身由乘至。故說三大乘。乘由行通。故說三菩提。菩提由智照。故說三般若。般若由性發。故說三佛性。性種元由解了名義。故說三識。識解本由三障即理。故說三道。都由三德秘密法性。無堅住性。是故大聖以此法性無住為本。立九名相及一切教法。此番生起為后解釋十法立也。釋次文者。上辨大覺證三德藏以無住故。立諸教法極至三道。今辨眾生處於三道。由無住故成諸行法。極趣三德。三道復以無明為始。無明

【現代漢語翻譯】現代漢語譯本：『番』是指第四果（阿羅漢果）中殊勝的作用。現在的『后番』，是指第二修德（指菩薩的修行）中的三種原因（信、愿、行）。問：最初的『初番』生起，開始於秘密藏（如來藏），最終達到三道（見道、修道、無學道）合一，應當是迷惑於三道而導致三道流轉。為什麼反而對應于果位中殊勝的作用而建立教法呢？答：現在說，秘密藏的顯現是由於三寶（佛、法、僧）等。難道會迷惑于真理，反而依賴於三寶以及各種三法嗎？所以要知道必須按照依理起教的解釋才恰當。況且現在逆順兩種生起，與《法華文句》解釋開示悟入，約位、智、門、觀四義，生起的逆順之意相同。所以《法華文句》說：見理是由於位，位的建立是由於智，智的生髮是由於門，門的通達是由於觀。因為觀的緣故門就通達，門通達的緣故智就成就，智成就的緣故位就建立，位建立的緣故就見到真理。記釋說：這逆順生起，首先說明所依由於能依，其次說明能顯現於所依。現在文中的『初番』難道不是所依由於能依嗎？其次的『次番』難道不是能顯現於所依嗎？理解了這個意思才可以理解文句。最初的文句是說，三德（法身德、般若德、解脫德）的真理是佛陀最終證悟的境界，超越了名相，稱為秘密藏。這個秘密藏能夠顯現，功勞在於覺智與不覺之理的結合。因此如來示現三寶，而這三寶的建立是由於斷德。所以說三涅槃（有餘涅槃、無餘涅槃、無住處涅槃）。涅槃的成就，又由於智德。所以說三身（法身、報身、應身）。身是由於乘而到達的。所以說三大乘（聲聞乘、緣覺乘、菩薩乘）。乘是由於行而通達的。所以說三菩提（聲聞菩提、緣覺菩提、佛菩提）。菩提是由於智照而顯現的。所以說三般若（實相般若、觀照般若、文字般若）。般若是由於自性而生髮的。所以說三佛性（正因佛性、了因佛性、緣因佛性）。佛性的種子最初是由於瞭解名義。所以說三識（阿賴耶識、阿陀那識、末那識）。識的理解根本上是由於三障（煩惱障、業障、報障）即是真理。所以說三道。都是由於三德秘密法性，沒有堅固的住性。因此大聖以這種法性無住為根本，建立九種名相以及一切教法。這『初番』的生起是爲了後面解釋十法界而建立的。解釋後面的文句是說，上面辨析了大覺證悟三德藏，因為無住的緣故，建立各種教法，最終達到三道。現在辨析眾生處於三道，由於無住的緣故，成就各種行法，最終趨向三德。三道又以無明為開始，無明

【English Translation】 English version: 'Fan' refers to the supreme function within the Fourth Fruit (Arhatship). The current 'Later Fan' refers to the three causes (faith, aspiration, practice) in the Second Cultivation Virtue (referring to the Bodhisattva's practice). Question: The initial arising of the 'Initial Fan' starts from the Secret Treasury (Tathagatagarbha) and ultimately reaches the union of the Three Paths (Path of Seeing, Path of Cultivation, Path of No More Learning), which should be delusion in the Three Paths leading to the cycle of the Three Paths. Why, instead, does it correspond to the supreme function in the fruit position to establish the Dharma teachings? Answer: Now it is said that the manifestation of the Secret Treasury is due to the Three Jewels (Buddha, Dharma, Sangha) and so on. Could it be that one is deluded by the truth and instead relies on the Three Jewels and various Three Dharmas? Therefore, it must be understood that the explanation of establishing teachings based on principle is appropriate. Moreover, the current two kinds of arising, both forward and reverse, are the same in meaning as the explanation of opening, revealing, awakening, and entering in the 'Lotus Sutra's Commentary on Words and Phrases,' which discusses the four meanings of position, wisdom, gate, and contemplation. Therefore, the 'Lotus Sutra's Commentary on Words and Phrases' says: Seeing the principle is due to position, the establishment of position is due to wisdom, the arising of wisdom is due to the gate, and the passage of the gate is due to contemplation. Because of contemplation, the gate is passable; because the gate is passable, wisdom is accomplished; because wisdom is accomplished, position is established; because position is established, one sees the principle. The commentary says: This forward and reverse arising, first explains what is relied upon due to what is able to rely upon, and then explains what is able to manifest in what is relied upon. Is the 'Initial Fan' in the current text not what is relied upon due to what is able to rely upon? Is the subsequent 'Later Fan' not what is able to manifest in what is relied upon? Only by understanding this meaning can one comprehend the text. The initial text says that the truth of the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue) is the ultimate realization of the Buddha, transcending names and forms, called the Secret Treasury. The manifestation of this Secret Treasury is due to the combination of awakened wisdom and the principle of non-awakening. Therefore, the Tathagata manifests the Three Jewels, and the establishment of these Three Jewels is due to the Virtue of Cutting Off. Therefore, it is said that there are Three Nirvanas (Nirvana with Remainder, Nirvana without Remainder, Nirvana without Abiding). The accomplishment of Nirvana is also due to the Virtue of Wisdom. Therefore, it is said that there are Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). The body is reached through the vehicle. Therefore, it is said that there are Three Great Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The vehicle is passable through practice. Therefore, it is said that there are Three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, Buddha Bodhi). Bodhi is manifested through the illumination of wisdom. Therefore, it is said that there are Three Prajnas (Reality Prajna, Contemplation Prajna, Textual Prajna). Prajna arises from self-nature. Therefore, it is said that there are Three Buddha-natures (Direct Cause Buddha-nature, Understanding Cause Buddha-nature, Conditioning Cause Buddha-nature). The seed of Buddha-nature initially arises from understanding names and meanings. Therefore, it is said that there are Three Consciousnesses (Alaya Consciousness, Adana Consciousness, Manas Consciousness). The understanding of consciousness is fundamentally due to the Three Obstacles (Affliction Obstacle, Karma Obstacle, Retribution Obstacle) being the same as the principle. Therefore, it is said that there are Three Paths. All are due to the secret Dharma-nature of the Three Virtues, which has no firm abiding nature. Therefore, the Great Sage establishes nine names and forms and all teachings based on this Dharma-nature of non-abiding. The arising of this 'Initial Fan' is established to explain the Ten Dharma Realms later. Explaining the subsequent text says that the Great Enlightenment analyzes the Three Virtue Treasury, and because of non-abiding, establishes various teachings, ultimately reaching the Three Paths. Now it analyzes that sentient beings are in the Three Paths, and because of non-abiding, accomplish various practices, ultimately tending towards the Three Virtues. The Three Paths begin with ignorance, and ignorance

明故業苦皆轉。轉迷成解了別聖言。故成三識。解為乘種即名佛因。故成三佛性。種熏本覺故發智慧。名三般若。智慧道行。行大直道。成三菩提。智行契性無不運荷。成三大乘。乘辨報智上冥下應。即成三身。身永離惑不生不滅。名三涅槃。斷德自在施恩利物。故現三寶。利物功成自他休息。同歸三德。此番生起為后十重觀心立也。三總結示。逆討教由順修觀行皆成倫敘也。二約無量甚深明十法皆悉高廣三。初徴起。二解釋二。初約遍攝明無量三。初明各具十法。三德法界既無邊量。有何法門而不包攝。且從其要具於九種。自體本是常樂我凈。故稱三德。能具所具即當十法。三德既爾。餘九互具可以意得。故不備陳。二明各具一切一具九三。既從要說。當知一一各具一切三法門耳。法性無礙能應諸數。故一法門能具一切一數法門。復具一切二數法門。乃至河沙名數法門無不能具。若解法性無量之義。於此不昧故云可知。三引經證結。經即華嚴。趣舉一法為法門主。其餘一切皆為眷屬。一法既爾。彼彼皆然。方於一中能解無量。如是解釋方稱法性無量義矣。二約豎窮明甚深。上約無量。始從一法至河沙法。豈不豎高。但未約位義具屬橫。乃即豎之橫。今明甚深。一一法門皆約三位及以六即。即彼橫法各示豎深。文三。

{ "translations": [ "現代漢語譯本", "『明故業苦皆轉』：明白過去的業力所帶來的痛苦都可以轉變。", "『轉迷成解了別聖言』：轉變迷惑成為理解，從而明瞭聖人的教誨。", "『故成三識』：因此成就三種識。", "『解為乘種即名佛因』：理解是乘（Yana）的種子，也就是成佛的因。", "『故成三佛性』：因此成就三種佛性（Buddha-nature）。", "『種熏本覺故發智慧』：種子熏習本覺（original enlightenment），因此啓發智慧。", "『名三般若』：名為三種般若（Prajna，智慧）。", "『智慧道行』：智慧、能力和修行。", "『行大直道』：行走在偉大的正直之道上。", "『成三菩提』：成就三種菩提（Bodhi，覺悟）。", "『智行契性無不運荷』：智慧和行動與本性相契合，沒有什麼不能承擔。", "『成三大乘』：成就三大乘（Mahayana）。", "『乘辨報智上冥下應』：乘能夠辨別報智（retributive wisdom），上與冥合，下與應合。", "『即成三身』：即成就三身（Trikaya，佛的三種身）。", "『身永離惑不生不滅』：身永遠脫離迷惑，不生不滅。", "『名三涅槃』：名為三種涅槃（Nirvana）。", "『斷德自在施恩利物』：斷除煩惱的功德，獲得自在，施予恩惠利益眾生。", "『故現三寶』：所以顯現三寶（Triratna，佛、法、僧）。", "『利物功成自他休息』：利益眾生的功德圓滿，自己和他人都能得到休息。", "『同歸三德』：共同歸於三德（three virtues）。", "『此番生起為后十重觀心立也』：這一系列的生起是爲了後面的十重觀心而建立的。", "『三總結示』：三點總結指示。", "『逆討教由順修觀行皆成倫敘也』：逆向探究教義的由來，順向修習觀行，都成為有條理的敘述。", "『二約無量甚深明十法皆悉高廣三』：第二，依據無量甚深來闡明十法都非常高廣。", "『初徴起』：首先提出問題。", "『二解釋二』：第二進行解釋，分為兩部分。", "『初約遍攝明無量三』：首先依據普遍攝取來闡明無量，分為三點。", "『初明各具十法』：首先闡明各自具備十法。", "『三德法界既無邊量』：三德（three virtues）法界既然沒有邊際。", "『有何法門而不包攝』：有什麼法門不能包容攝取呢？", "『且從其要具於九種』：且從重要的方面來說，具備九種。", "『自體本是常樂我凈』：自體本來就是常、樂、我、凈。", "『故稱三德』：所以稱為三德。", "『能具所具即當十法』：能具備的和所具備的，就是十法。", "『三德既爾，餘九互具可以意得』：三德既然如此，其餘九種相互具備，可以意會。", "『故不備陳』：所以不一一陳述。", "『二明各具一切一具九三』：第二闡明各自具備一切，一種具備九種。", "『既從要說』：既然是從重要的方面來說。", "『當知一一各具一切三法門耳』：應當知道每一個都各自具備一切三種法門。", "『法性無礙能應諸數』：法性沒有障礙，能夠應和各種數量。", "『故一法門能具一切一數法門』：所以一種法門能夠具備一切一種數量的法門。", "『復具一切二數法門』：又具備一切兩種數量的法門。", "『乃至河沙名數法門無不能具』：乃至像恒河沙一樣多的名數法門，沒有不能具備的。", "『若解法性無量之義』：如果理解法性無量的意義。", "『於此不昧故云可知』：對於此就不會迷惑，所以說可以知道。", "『三引經證結』：第三引用經文來證明並總結。", "『經即華嚴』：經文就是《華嚴經》（Avatamsaka Sutra）。", "『趣舉一法為法門主』：僅僅舉出一個法作為法門之主。", "『其餘一切皆為眷屬』：其餘一切都作為眷屬。", "『一法既爾，彼彼皆然』：一種法既然如此，其他的也都是這樣。", "『方於一中能解無量』：才能從一種之中理解無量。", "『如是解釋方稱法性無量義矣』：這樣解釋才符合法性無量的意義。", "『二約豎窮明甚深』：第二，依據豎窮來闡明甚深。", "『上約無量，始從一法至河沙法』：上面依據無量，開始從一種法到恒河沙數法。", "『豈不豎高』：難道不是豎向的高嗎？", "『但未約位義具屬橫』：但是沒有依據位次，意義都屬於橫向。", "『乃即豎之橫』：就是豎向的橫。", "『今明甚深，一一法門皆約三位及以六即』：現在闡明甚深，每一種法門都依據三位以及六即。", "『即彼橫法各示豎深』：就是那些橫向的法各自顯示豎向的深。", "『文三』：分為三部分。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", }, "english_translations": [ "English version", "'Ming Gu Ye Ku Jie Zhuan': Clearly understanding that the suffering caused by past karma can all be transformed.", "'Zhuan Mi Cheng Jie Liao Bie Sheng Yan': Transforming delusion into understanding, thereby clearly comprehending the teachings of the sages.", "'Gu Cheng San Shi': Therefore, accomplishing the three consciousnesses (three kinds of consciousness).", "'Jie Wei Cheng Zhong Ji Ming Fo Yin': Understanding is the seed of the Yana (vehicle), which is the cause of becoming a Buddha.", "'Gu Cheng San Fo Xing': Therefore, accomplishing the three Buddha-natures (Buddha-nature).", "'Zhong Xun Ben Jue Gu Fa Zhi Hui': The seed cultivates the original enlightenment, therefore, wisdom is awakened.", "'Ming San Bo Re': Named the three Prajnas (wisdom).", "'Zhi Neng Dao Xing': Wisdom, ability, and practice.", "'Xing Da Zhi Dao': Walking on the great straight path.", "'Cheng San Pu Ti': Accomplishing the three Bodhis (enlightenment).", "'Zhi Xing Qi Xing Wu Bu Yun He': Wisdom and action are in harmony with the nature, and there is nothing that cannot be undertaken.", "'Cheng San Da Cheng': Accomplishing the three Mahayanas (Great Vehicles).", "'Cheng Bian Bao Zhi Shang Ming Xia Ying': The vehicle can distinguish retributive wisdom, above it merges with the unseen, and below it responds to the seen.", "'Ji Cheng San Shen': That is, accomplishing the three Kayas (Trikaya, the three bodies of the Buddha).", "'Shen Yong Li Huo Bu Sheng Bu Mie': The body is forever free from delusion, neither arising nor ceasing.", "'Ming San Nie Pan': Named the three Nirvanas.", "'Duan De Zi Zai Shi En Li Wu': Cutting off the merits of afflictions, attaining freedom, bestowing grace and benefiting beings.", "'Gu Xian San Bao': Therefore, manifesting the three jewels (Triratna, Buddha, Dharma, Sangha).", "'Li Wu Gong Cheng Zi Ta Xiu Xi': The merit of benefiting beings is complete, and both oneself and others can rest.", "'Tong Gui San De': Together returning to the three virtues.", "'Ci Fan Sheng Qi Wei Hou Shi Chong Guan Xin Li Ye': This series of arising is established for the subsequent ten levels of contemplation of the mind.", "'San Zong Jie Shi': Three points of summary instruction.", "'Ni Tao Jiao You Shun Xiu Guan Xing Jie Cheng Lun Xu Ye': Tracing back the origin of the teachings, and practicing contemplation in accordance, all become orderly narratives.", "'Er Yue Wu Liang Shen Shen Ming Shi Fa Jie Xi Gao Guang San': Second, based on the immeasurable depth to clarify that the ten dharmas are all very high and broad.", "'Chu Zheng Qi': First, raise the question.", "'Er Jie Shi Er': Second, explain in two parts.", "'Chu Yue Bian She Ming Wu Liang San': First, based on universal inclusion to clarify the immeasurable, in three points.", "'Chu Ming Ge Ju Shi Fa': First, clarify that each possesses ten dharmas.", "'San De Fa Jie Ji Wu Bian Liang': Since the three virtues (three virtues) dharma realm is boundless.", "'You He Fa Men Er Bu Bao She': What dharma gate cannot be included?", "'Qie Cong Qi Yao Ju Yu Jiu Zhong': And from the important aspects, it has nine kinds.", "'Zi Ti Ben Shi Chang Le Wo Jing': The self-nature is originally permanent, joyful, self, and pure.", "'Gu Cheng San De': Therefore, it is called the three virtues.", "'Neng Ju Suo Ju Ji Dang Shi Fa': What can be possessed and what is possessed are the ten dharmas.", "'San De Ji Er, Yu Jiu Hu Ju Ke Yi De': Since the three virtues are like this, the remaining nine mutually possess, which can be understood.", "'Gu Bu Bei Chen': Therefore, not all are stated one by one.", "'Er Ming Ge Ju Yi Qie Yi Ju Jiu San': Second, clarify that each possesses everything, and one possesses nine.", "'Ji Cong Yao Shuo': Since it is from the important aspects.", "'Dang Zhi Yi Yi Ge Ju Yi Qie San Fa Men Er': It should be known that each one possesses all three dharma gates.", "'Fa Xing Wu Ai Neng Ying Zhu Shu': The nature of dharma is unobstructed and can respond to various numbers.", "'Gu Yi Fa Men Neng Ju Yi Qie Yi Shu Fa Men': Therefore, one dharma gate can possess all dharma gates of one number.", "'Fu Ju Yi Qie Er Shu Fa Men': Also possesses all dharma gates of two numbers.", "'Nai Zhi He Sha Ming Shu Fa Men Wu Bu Neng Ju': Even dharma gates with names and numbers like the Ganges River sand, there is nothing that cannot be possessed.", "'Ruo Jie Fa Xing Wu Liang Zhi Yi': If you understand the meaning of the immeasurable nature of dharma.", "'Yu Ci Bu Mei Gu Yun Ke Zhi': You will not be confused about this, so it is said that it can be known.", "'San Yin Jing Zheng Jie': Third, cite scriptures to prove and conclude.", "'Jing Ji Hua Yan': The scripture is the Avatamsaka Sutra.", "'Qu Ju Yi Fa Wei Fa Men Zhu': Just cite one dharma as the master of the dharma gate.", "'Qi Yu Yi Qie Jie Wei Juan Shu': Everything else is regarded as dependents.", "'Yi Fa Ji Er, Bi Bi Jie Ran': Since one dharma is like this, the others are also like this.", "'Fang Yu Yi Zhong Neng Jie Wu Liang': Only then can one understand the immeasurable from one.", "'Ru Shi Jie Shi Fang Cheng Fa Xing Wu Liang Yi Yi': Such an explanation is in line with the meaning of the immeasurable nature of dharma.", "'Er Yue Shu Qiong Ming Shen Shen': Second, based on vertical exhaustion to clarify the profound.", "'Shang Yue Wu Liang, Shi Cong Yi Fa Zhi He Sha Fa': Above is based on immeasurable, starting from one dharma to the dharma of Ganges sand number.", "'Qi Bu Shu Gao': Isn't it vertically high?", "'Dan Wei Yue Wei Yi Ju Shu Heng': But without relying on position, the meaning belongs to the horizontal.", "'Nai Ji Shu Zhi Heng': That is, the horizontal of the vertical.", "'Jin Ming Shen Shen, Yi Yi Fa Men Jie Yue San Wei Ji Yi Liu Ji': Now clarify the profound, each dharma gate is based on the three positions and the six identities.", "'Ji Bi Heng Fa Ge Shi Shu Shen': That is, those horizontal dharmas each show vertical depth.", "'Wen San': Divided into three parts." ] }

初約十法共論。三道三識是迷時法。故屬本有。三德三寶是。果后法故屬當有。若三佛法至三涅槃。始自微因終克大果。皆是道中。故屬現有。若昧三法高廣之義。見今配對。謂為分割。須知十三隻是一三。蓋一法性無量甚深具十種德。立十種名。一三不獨。十三不分。若其三道在本有位。已攝九三。若言三德在當有位。亦攝九三。中八皆爾。又一等者。一法具九能所有十。亦以此十分對三位。此十既是一法中具。即當一法遍在三位。顯前分對故非隔截。三約各具六即。示一一法門者。十中一一一中具九。九中一一。一法乃至無量河沙。一一法門無不豎通六即之位。何者。蓋一一法體是法性無量甚深。博地全迷唯有理是。若蒙說示。於一一法名字知是深廣法性。五品位人觀行知是。六根凈位相似知是。四十一位分真知是唯妙覺位於一一法究竟知是深廣法性。故成豎義也。復以六即對乎三位。皆就橫廣而論豎深。故但結為甚深之義。三結歸。只以三字遍譬橫豎。窮邊極底法性經王。文旨俱得。二釋十相四。初標。二結前生后。三勸須信解。取大經意。以人肉眼對佛智眼。而辨勝劣。常人肉眼但能分別色相同異。五品觀行雖是肉眼。名為佛眼。能見佛性秘密之藏。今之解釋十種三法。一一秘密。非三智佛眼何能分別淺深同

【現代漢語翻譯】現代漢語譯本：最初約定十法共同討論。三道（煩惱道、業道、苦道）、三識（阿賴耶識、末那識、意識）是迷時的法，所以屬於本有。三德（法身德、般若德、解脫德）、三寶（佛寶、法寶、僧寶）是果后的法，所以屬於當有。如果從三佛法（佛、法、僧）到三涅槃（性凈涅槃、圓凈涅槃、方便凈涅槃），開始於微小的因，最終成就偉大的果，都是道中的，所以屬於現有。如果不明瞭這三種法高廣的意義，見現在這樣配對，就認為是分割。須知這十三種法只是一，因為一法性無量甚深，具足十種德，立十種名。一和三不是孤立的，十三也不是分割的。如果說三道在本有位，已經攝盡了九三。如果說三德在當有位，也攝盡了九三。中間的八種情況都是這樣。又，一等，一法具足九能所有十，也用這十分來對應三位。這十種德既然在一法中具足，就應當說一法遍在三位。顯示前面所說的分對，所以不是隔斷。三約各具六即，顯示每一個法門，十中每一個都具足九，九中每一個，一法乃至無量河沙。每一個法門沒有不豎通六即位的。為什麼呢？因為每一個法的本體都是法性，無量甚深。博地凡夫完全迷惑，只有理即。如果蒙受開示，對於每一個法的名字，知道是深廣的法性，五品位的人觀行知道是，六根清凈位相似知道是，四十一地菩薩分真知道是，唯有妙覺位對於每一個法究竟知道是深廣的法性。所以成就豎義。又用六即來對應三位，都是就橫廣而論豎深，所以只是總結為甚深的意義。三結歸，只是用三字遍譬橫豎，窮盡邊際，法性經王，文句和旨意都得到了。二解釋十相四，最初標明，二總結前面，引出後面，三勸人必須信解，取《大般涅槃經》的意義，用人的肉眼來對比佛的智眼，從而辨別勝劣。常人的肉眼只能分別色相的同異，五品觀行雖然是肉眼，但名為佛眼，能見佛性秘密的寶藏。現在解釋的這十種三法，每一個都是秘密，不是三智佛眼怎麼能分別淺深同異呢？

【English Translation】 English version: Initially, we agree to discuss the ten dharmas together. The three paths (path of affliction, path of karma, path of suffering) and three consciousnesses (Ālaya consciousness, Manas consciousness, and the sixth consciousness) are dharmas of the time of delusion, therefore belonging to the 'originally existent'. The three virtues (Dharmakāya virtue, Prajñā virtue, and liberation virtue) and three jewels (Buddha Jewel, Dharma Jewel, and Sangha Jewel) are dharmas after the fruition, therefore belonging to the 'to be existent'. If from the three Buddha-dharmas (Buddha, Dharma, Sangha) to the three Nirvanas (self-nature purity Nirvana, complete purity Nirvana, expedient purity Nirvana), beginning from a tiny cause and ultimately achieving the great fruit, all are within the path, therefore belonging to the 'currently existent'. If one does not understand the profound and vast meaning of these three dharmas, and sees the current pairings as divisions, one must know that these thirteen are only one, because one Dharma-nature is immeasurably profound, possessing ten virtues and establishing ten names. One and three are not isolated, and thirteen are not divided. If the three paths are in the 'originally existent' position, they have already encompassed the nine threes. If it is said that the three virtues are in the 'to be existent' position, they also encompass the nine threes. The eight in the middle are all like this. Furthermore, 'one equal', one dharma possesses the nine abilities and all ten, and this ten is also used to correspond to the three positions. Since these ten virtues are complete within one dharma, it should be said that one dharma pervades the three positions. Revealing the aforementioned divisions, therefore it is not separated. The three aspects each possess the six identities, showing that each and every dharma-door, each one within the ten possesses nine, and each one within the nine, one dharma even to immeasurable Ganges sands. Each and every dharma-door does not fail to vertically penetrate the positions of the six identities. Why? Because the essence of each and every dharma is Dharma-nature, immeasurably profound. Ordinary beings are completely deluded, only possessing the identity in principle. If one receives instruction, one knows that the name of each and every dharma is the profound and vast Dharma-nature. People in the five grades of practice know it through contemplation. Those in the position of purified six senses know it similarly. Bodhisattvas in the forty-one stages know it through partial realization. Only those in the position of wondrous enlightenment ultimately know that each and every dharma is the profound and vast Dharma-nature. Therefore, the vertical meaning is accomplished. Furthermore, the six identities correspond to the three positions, all discussing vertical depth in terms of horizontal breadth, therefore only concluding with the meaning of profound depth. The three conclusions return, only using the word 'three' to universally exemplify the horizontal and vertical, exhausting the boundaries, the Dharma-nature Sutra King, both the text and the meaning are obtained. Two, explaining the ten aspects in four parts, first stating, second summarizing the previous and introducing the following, third encouraging belief and understanding, taking the meaning of the Mahāparinirvāṇa Sūtra, using human eyes to compare with the Buddha's wisdom eyes, thereby distinguishing superiority and inferiority. Ordinary human eyes can only distinguish the similarities and differences of forms, although the five grades of practice are human eyes, they are called Buddha eyes, able to see the secret treasury of Buddha-nature. The ten types of three dharmas explained now, each and every one is secret, how could they be distinguished in terms of shallowness, depth, similarities, and differences without the three wisdom Buddha eyes?

異。淺深對偏。三教為淺唯圓。乃深同異明圓。十即是一為同。一即是十為異。同異俱時淺深宛爾。大師已得此之智眼。今為頒宣偏圓十法。而慜行人未開此眼。故勸深信生於圓解。依乎名字分別十門。四正釋十相二。初正解釋十。初三德四。初標名略示。三是法體。四是德相。二約圓廣釋二。初釋三。以軌釋法。深廣法性孰不軌之。但由九界雖軌而違。故於法身而成苦道。諸佛順軌能于苦道而成法身。以聚釋身者。一色一香無非中道。一切趣一一切皆然。名之為聚。一切眾生等者。良由佛身具一切法。一切眾生。各於一法真實識知。則真知佛。則真識佛。故佛是一切真善知識。華嚴亦云。一切法不生一切法不滅。若能如是解。常見盧舍那。釋般若中集即俗諦。假智照故諸法整合。散即真諦。空智照故諸法散壞。雙非即中諦。中智照故諸法絕待。三智一心名為般若。釋解脫中諸法不出真俗中三。既於此三不染不住。名三解脫。即三惑累永不相應。二釋德三。初明法身四德。一一法者。生佛依正至一鄰虛一剎那念。無不圓具微妙四德。約三業明凈德者。十界三業皆與六染本來遠離。名法身凈。法身四德妙而無類。強以世金四義為喻。二明般若四德。即體之智還冥于體。既其不二。豈智功德少於法身。是故般若亦具四德。

【現代漢語翻譯】現代漢語譯本異。淺深對偏。三教之中，圓教為深，其餘為淺。同異在於明瞭圓融之理。十即是一，這是一體同觀；一即是十，這是差別異觀。同與異同時存在，淺與深截然分明。大師已經證得這種智慧之眼，現在宣講偏圓十法，憐憫修行人尚未開啟此眼，所以勸勉大家深信，從而生起圓滿的理解，依據名字來分別闡釋這十門。四正釋十相二。首先正式解釋十，其中分三德和四相。首先標明名稱，略微展示。三是法的本體，四是德的相狀。其次，用圓融的視角廣泛解釋，分為兩部分。首先解釋三，用軌範來解釋法。深廣的法性，誰不遵循它呢？只是由於九界眾生雖然遵循，卻又違背，所以在法身上成為苦道。諸佛順應軌範，能在苦道上成就法身。用聚集來解釋身，一色一香，無一不是中道。一切趨向一，一切都是這樣，這叫做聚集。一切眾生等等，是因為佛身具足一切法，一切眾生，各自在一法上真實地認識和了解，那麼就是真正地認識佛，所以佛是一切真善知識。《華嚴經》也說：『一切法不生，一切法不滅。』如果能夠這樣理解，就能常見盧舍那佛（Vairocana）。解釋般若（Prajna）時，集中就是俗諦（Samvriti-satya），因為憑藉虛假的智慧觀照，諸法才得以整合。分散就是真諦（Paramartha-satya），因為憑藉空性的智慧觀照，諸法才得以散壞。雙非就是中諦（Madhyama-pratipad），因為憑藉中道的智慧觀照，諸法超越了對待。三智一心，名為般若。解釋解脫（Moksha）時，諸法不出真、俗、中三諦。既然對於這三諦不執著、不住留，就名為三解脫。也就是三種惑業永遠不再相應。其次解釋德，分為三部分。首先闡明法身（Dharmakaya）的四德，每一法，無論是眾生、佛、依報、正報，乃至極小的微塵、極短的剎那念，無不圓滿具足微妙的四德。從身口意三業來闡明清凈德，十界眾生的身口意三業，都與六種染污本來遠離，名為法身清凈。法身四德玄妙而無與倫比，勉強用世間的金的四種含義來比喻。其次闡明般若的四德，即本體的智慧返回到本體，既然兩者不是二，難道智慧的功德會少於法身嗎？因此，般若也具足四德。

【English Translation】 English version Different. Shallow and deep are contrasted with biased. Among the three teachings, the Round teaching is deep, while the others are shallow. The similarity and difference lie in understanding the principle of perfect fusion. 'Ten is one,' which is the view of unity; 'one is ten,' which is the view of difference. Similarity and difference exist simultaneously, and shallowness and depth are clearly distinct. The great master has already attained this wisdom eye and is now proclaiming the ten methods of bias and roundness, pitying that practitioners have not yet opened this eye, so he exhorts everyone to have deep faith, thereby giving rise to a complete understanding, and explaining these ten gates separately according to their names. Fourfold explanation of the ten aspects, part two. First, formally explain the ten, which are divided into three virtues and four aspects. First, state the name and briefly show it. The three are the substance of the Dharma, and the four are the characteristics of virtue. Second, broadly explain from a round perspective, divided into two parts. First, explain the three, using the norm to explain the Dharma. The deep and broad Dharma-nature, who does not follow it? It is only because the beings of the nine realms, although following, also violate it, so they become the path of suffering in the Dharmakaya. The Buddhas, in accordance with the norm, can achieve the Dharmakaya on the path of suffering. Using aggregation to explain the body, one color and one fragrance are none other than the Middle Way. Everything tends to one, and everything is like this, which is called aggregation. All sentient beings, etc., is because the Buddha-body is fully equipped with all Dharmas, and all sentient beings truly recognize and understand each Dharma, then they truly know the Buddha, so the Buddha is all true good knowledge. The Avatamsaka Sutra also says: 'All Dharmas are not born, all Dharmas are not destroyed.' If you can understand this way, you can often see Vairocana. When explaining Prajna (wisdom), concentration is conventional truth (Samvriti-satya), because by relying on false wisdom to illuminate, all Dharmas can be integrated. Dispersion is ultimate truth (Paramartha-satya), because by relying on empty wisdom to illuminate, all Dharmas can be scattered and destroyed. Non-duality is the Middle Way (Madhyama-pratipad), because by relying on the wisdom of the Middle Way to illuminate, all Dharmas transcend duality. Three wisdoms in one mind are called Prajna. When explaining liberation (Moksha), all Dharmas do not go beyond the three truths of true, conventional, and middle. Since one is not attached to or dwells in these three truths, it is called the three liberations. That is, the three kinds of delusions and karmas will never be associated again. Next, explain the virtues, divided into three parts. First, explain the four virtues of the Dharmakaya (Dharma-body), each Dharma, whether it is sentient beings, Buddhas, dependent rewards, or proper rewards, even the smallest dust, the shortest moment of thought, is fully equipped with the subtle four virtues. Explaining the virtue of purity from the three karmas of body, speech, and mind, the three karmas of body, speech, and mind of sentient beings in the ten realms are originally far away from the six defilements, which is called the purity of the Dharmakaya. The four virtues of the Dharmakaya are mysterious and unparalleled, and are reluctantly compared to the four meanings of worldly gold. Next, explain the four virtues of Prajna, that is, the wisdom of the substance returns to the substance, since the two are not two, how can the merits of wisdom be less than the Dharmakaya? Therefore, Prajna also has four virtues.

大品經中果有此義。言色凈者。陰色即性故是法身。合具四德。為成蕩相且舉一凈。凈德不孤必具餘三。合云。色常故般若常。樂我亦然。言諸義皆成者。即是體具清涼不變義。真實識知義。光明遍照義。乃至過河沙諸功德義。智既冥體是故般若皆成此義。故復引經色大色無邊。立廣大義。例明深奧立豎高義。般若皆具也。境但色者。色居陰初。是法界首故經先舉。既色具四德。受想行識界入諦緣六度道品至於種智。皆常樂我凈。是故般若常樂我凈。此乃般若具四德也。三明解脫四德。前破古文已別列四。故今約義總明合有而有二義。初約諸惡永盡。諸惡不過無常等四。既離四過合具四德。若其別論無常等執。但在二乘。若通論離無常等障。唯佛方盡。今就通說。次約眾善溥會。善法雖眾豈過四德。會集既溥德必無虧。是故解脫具足四德。三引證體圓。引三文者。初文之意。乃明解脫同於法身具足四德。次文通論三德意在法身。所照法身必三德故。經雖闕于般若之文。而盛說三因。因是智性。三因圓故。即是三智各具四德。言三點具足等者。哀嘆品云。何等名為秘密之藏。猶如伊字三點。若並則不成伊。縱亦不成。如摩醯首羅面上三目。乃得成伊。我亦如是。解脫之法亦非涅槃。如來之身亦非涅槃。摩訶般若亦非涅槃

【現代漢語翻譯】現代漢語譯本：《大品經》中確實有這樣的含義：說到『色』（rupa，物質、形色）的清凈，『陰色』（rupa-skandha，色蘊）即是自性，因此就是法身（Dharmakaya，法性身），完整具備常、樂、我、凈四德（nitya, sukha, atman, subha）。爲了破除偏頗的見解，這裡只舉了『凈』（subha，清凈）這一德。但清凈之德不會單獨存在，必然具備其餘三德。合起來說，『色』是常，所以般若（prajna，智慧）也是常；樂、我亦是如此。說到『諸義皆成』，就是指本體具備清涼不變的意義，真實識知的意義，光明遍照的意義，乃至如恒河沙數般眾多的功德意義。智慧既然與本體冥合，所以般若成就了這些意義。因此再次引用經文：『色大，色無邊』，來確立廣大的意義。以此為例，說明深奧的道理，確立豎立高遠的意義，般若都具備這些。境界只是『色』，是因為『色』位於五陰（panca-skandha，五蘊）之首，是法界（Dharmadhatu，一切法的總稱）的開端，所以經文首先提出。既然『色』具備四德，那麼受（vedana，感受）、想（samjna，表象）、行（samskara，行為）、識（vijnana，識別）以及界（dhatu，界）、入（ayatana，處）、諦（satya，真諦）、緣（pratitya-samutpada，緣起）、六度（paramita，六波羅蜜）、道品（bodhipaksika-dharma，菩提分法），乃至種智（sarvakarajnata，一切種智），都具有常、樂、我、凈。因此，般若具有常、樂、我、凈。這就是般若具備四德。三、闡明解脫的四德。前面破斥古文時已經分別列出了四德，所以現在從意義上總括說明，合起來有兩種含義。首先，從諸惡永遠斷盡來說，諸惡不超過無常等四種。既然遠離了四種過失，就具備了四德。如果分別來說，執著于無常等，只存在於二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）。如果通盤來說，脫離無常等障礙，只有佛才能完全做到。現在就通盤來說。其次，從眾善普遍彙集來說，善法雖然眾多，難道能超過四德嗎？彙集既然普遍，德必然沒有虧缺。因此，解脫具備四德。三、引用經文證明本體圓滿。引用三段經文，第一段經文的意思是，闡明解脫等同於法身，具備四德。第二段經文通盤論述三德，意在法身，所照耀的法身必然具備三德。經文雖然缺少般若的文字，卻盛讚三因（hetu，因），因是智性，三因圓滿，就是三智（tri-jnana，三種智慧）各自具備四德。說到『三點具足』等，《哀嘆品》中說：『什麼叫做秘密之藏？就像伊字的三點，如果並在一起就不能成為伊字，分開也不行。就像摩醯首羅（Mahesvara，大自在天）面上的三隻眼睛，才能成為伊字。我也是這樣，解脫之法也不是涅槃（nirvana，寂滅），如來（Tathagata，如來）之身也不是涅槃，摩訶般若（maha-prajna，大般若）也不是涅槃。』

【English Translation】 English version: In the Mahaprajnaparamita Sutra, there is indeed such a meaning: When speaking of the purity of 'rupa' (form, matter), the 'rupa-skandha' (aggregate of form) is the very nature, hence it is the Dharmakaya (Dharma-body), fully possessing the four virtues of permanence, bliss, self, and purity (nitya, sukha, atman, subha). To dispel biased views, only the virtue of 'purity' (subha) is mentioned here. However, the virtue of purity does not exist in isolation; it necessarily possesses the other three virtues. Taken together, 'rupa' is permanent, therefore prajna (wisdom) is also permanent; bliss and self are the same. When speaking of 'all meanings being accomplished,' it refers to the essence possessing the meaning of coolness and immutability, the meaning of true knowledge, the meaning of light illuminating everywhere, and even the meanings of countless merits like the sands of the Ganges River. Since wisdom is merged with the essence, prajna accomplishes these meanings. Therefore, the sutra is quoted again: 'Form is great, form is boundless,' to establish the meaning of vastness. Taking this as an example, the profound principle is explained, establishing the meaning of vertical height; prajna possesses all of these. The realm is only 'rupa' because 'rupa' is at the beginning of the five skandhas (aggregates), and it is the beginning of the Dharmadhatu (realm of phenomena), so the sutra mentions it first. Since 'rupa' possesses the four virtues, then vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), as well as dhatu (elements), ayatana (sense bases), satya (truths), pratitya-samutpada (dependent origination), six paramitas (perfections), bodhipaksika-dharma (factors of enlightenment), and even sarvakarajnata (omniscience), all possess permanence, bliss, self, and purity. Therefore, prajna possesses permanence, bliss, self, and purity. This is prajna possessing the four virtues. Third, elucidating the four virtues of liberation. The four virtues have already been listed separately when refuting the ancient texts, so now, in terms of meaning, a general explanation is given, combining them into two meanings. First, in terms of the eternal cessation of all evils, evils do not exceed the four of impermanence, etc. Since the four faults are abandoned, the four virtues are possessed. If discussed separately, attachment to impermanence, etc., only exists in the two vehicles (sravaka-yana and pratyeka-buddha-yana). If discussed generally, only the Buddha can completely abandon the obstacles of impermanence, etc. Now, we speak in general terms. Second, in terms of the universal gathering of all good, although good dharmas are numerous, can they exceed the four virtues? Since the gathering is universal, the virtues must not be deficient. Therefore, liberation possesses the four virtues. Third, quoting the sutras to prove the perfection of the essence. Three passages of sutras are quoted. The meaning of the first passage is to elucidate that liberation is equal to the Dharmakaya, possessing the four virtues. The second passage discusses the three virtues in general, with the intention on the Dharmakaya; the Dharmakaya illuminated must possess the three virtues. Although the sutra lacks the words of prajna, it praises the three hetus (causes), the cause is the nature of wisdom, and the three causes are perfect, which means that the three jnanas (wisdoms) each possess the four virtues. Speaking of 'the three dots being complete,' the 'Lamentation Chapter' says: 'What is called the secret treasure? It is like the three dots of the letter I; if they are put together, they cannot become the letter I, nor can they be separated. Just like the three eyes on the face of Mahesvara (Great Lord), they can become the letter I. I am also like this, the dharma of liberation is not nirvana (extinction), the body of the Tathagata (Thus Come One) is not nirvana, and maha-prajna (great wisdom) is not nirvana.'

。三法各異亦非涅槃。是則三法離乎縱橫一異之相。方得名為大涅槃也。點是文字者。蓋天竺新伊三點。如此方草書下字。復有細畫圓連三點。故知點點皆是文字。以喻三法。法法互具皆大涅槃。三點悉備四德者。若迷三點皆是文字。安令三點悉備四德。以法身常我。般若是凈解脫是樂。既點點收二則點點成四。故知三點之法身方具四德。三點之般若。三點之解脫。方具四德。故云悉備及具足也。所言三智各具四德者。智是般若。以收二故。二皆名智。乃成三智。是將三德而為三智。故令三智各具四德。三德若此安可思識。故得名為秘密之藏。四結前生后。良以三德與九法門無二無別。一章得解餘九應知。猶患聽徒未窮旨趣。故難緘默。更為宣通耳。二三寶二。初約圓釋義。以佛法僧皆具四德。是可尊重。故三名寶。此與三德其體不別。蓋具覺不覺和合及以可尊重義。是故依義立三寶名。今明三寶是一體義。而文略難見。觀音玄中其相稍委。今具寫之用顯此義。彼文云。以實相慧覺了諸法非空非有。故名佛寶。所覺法性之理三諦具足。即是法寶。如此覺慧與理事和合。名僧寶。與事和即有前三教賢聖僧。與理和即有圓教四十二賢聖僧。今釋曰。佛必三智略語雙非。法寶乃云三諦具足。此之三諦即差無差。性中理也。無

【現代漢語翻譯】現代漢語譯本：三種法各有不同，但也不是涅槃。這樣，三種法脫離了縱橫、一異的相對概念，才能被稱為大涅槃。所說的『點』是文字，指的是古印度文字中的新伊三點，就像我們草書中的『下』字。還有用細線連線的三個圓點。由此可知，每個點都是文字，用來比喻三法。每種法都相互具備，都是大涅槃。如果說三個點都具備四德，那麼如果執迷於認為三個點僅僅是文字，又怎麼能讓三個點都具備四德呢？法身是常、我，般若是凈，解脫是樂。既然每個點都包含兩個方面，那麼每個點就具備了四德。因此可知，三個點的法身才具備四德，三個點的般若，三個點的解脫，才具備四德。所以說『悉備』和『具足』。所說的三種智慧各自具備四德，智慧就是般若，因為它包含兩個方面。這兩個方面都可以稱為智慧，於是形成了三種智慧。這是將三種德性作為三種智慧，所以使得三種智慧各自具備四德。三種德性如果像這樣，又怎麼可以用思識來理解呢？所以才被稱為秘密之藏。四、承接前文，引出後文，是因為三種德性和九法門沒有差別。理解了一個章節，其餘九個章節也應該明白。只是擔心聽眾還沒有完全理解其中的旨趣，所以難以保持沉默，再次進行宣講。二、三寶。二、首先從圓融的角度解釋其含義，因為佛、法、僧都具備四德，是值得尊敬的，所以稱為三寶。這與三種德性在本質上沒有區別。大概是因為具備覺悟、不覺悟的和合以及值得尊敬的含義，所以根據這些含義設立了三寶的名稱。現在說明三寶是一體的含義，但是原文比較簡略，難以看清。觀音玄中的相關描述稍微詳細一些，現在完整地抄錄下來，用來彰顯這個含義。原文說：『以實相慧覺了諸法非空非有，故名佛寶。所覺法性之理三諦具足，即是法寶。如此覺慧與理事和合，名僧寶。與事和即有前三教賢聖僧。與理和即有圓教四十二賢聖僧。』現在解釋說：佛必定是三智的略語，雙非。法寶則說三諦具足。這三諦就是差無差，是性中的理。

【English Translation】 English version: The three Dharmas are each different, yet they are not Nirvana. Thus, only when the three Dharmas are free from the relative concepts of vertical and horizontal, sameness and difference, can they be called Great Nirvana. The 'dots' mentioned are letters, referring to the three dots of 'New I' in ancient Indian writing, like the character 'down' in our cursive script. There are also three dots connected by thin lines. From this, it can be known that each dot is a letter, used to symbolize the three Dharmas. Each Dharma mutually possesses all others, and all are Great Nirvana. If it is said that the three dots all possess the Four Virtues, then if one is attached to the idea that the three dots are merely letters, how can the three dots all possess the Four Virtues? The Dharmakaya (法身) [Body of Essence] is permanence and self, Prajna (般若) [Wisdom] is purity, and Liberation is bliss. Since each dot contains two aspects, then each dot possesses the Four Virtues. Therefore, it can be known that the Dharmakaya of the three dots possesses the Four Virtues, the Prajna of the three dots, and the Liberation of the three dots, possess the Four Virtues. Therefore, it is said 'fully equipped' and 'complete'. What is said about the three Wisdoms each possessing the Four Virtues is that Wisdom is Prajna, because it contains two aspects. These two aspects can both be called Wisdom, thus forming the three Wisdoms. This is taking the three Virtues as the three Wisdoms, so that the three Wisdoms each possess the Four Virtues. If the three Virtues are like this, how can they be understood by thought and knowledge? Therefore, it is called the Secret Treasury. Four, connecting the preceding and introducing the following, is because the three Virtues and the nine Dharma Doors are no different. Understanding one chapter, the remaining nine chapters should also be understood. It is only feared that the listeners have not fully understood the meaning, so it is difficult to remain silent and it is explained again. Two, the Three Jewels. Two, first explain the meaning from a rounded perspective, because the Buddha, Dharma, and Sangha all possess the Four Virtues and are worthy of respect, so they are called the Three Jewels. This is no different in essence from the three Virtues. It is probably because they possess the meaning of enlightenment, non-enlightenment, and worthiness of respect, so the names of the Three Jewels are established according to these meanings. Now, it is explained that the Three Jewels are one in essence, but the original text is relatively brief and difficult to see. The relevant descriptions in the Profound Meaning of Avalokitesvara are slightly more detailed, and now they are copied in full to highlight this meaning. The original text says: 'Using the Wisdom of Reality to realize that all Dharmas are neither empty nor existent, therefore it is called the Buddha Jewel. The principle of the Dharma-nature that is realized is complete with the Three Truths, which is the Dharma Jewel. Thus, this enlightened Wisdom is in harmony with principle and phenomena, and is called the Sangha Jewel. Being in harmony with phenomena, there are the virtuous and holy Sangha of the previous three teachings. Being in harmony with principle, there are the forty-two virtuous and holy Sangha of the perfect teaching.' Now it is explained that the Buddha must be an abbreviation of the three Wisdoms, both non-being. The Dharma Jewel says that the Three Truths are complete. These Three Truths are difference and non-difference, which are the principles in nature.

差而差。性中事也。慧合無差三諦。即有圓教僧。慧合而差三諦。即有三教僧。今佛法二文與彼不異但小略耳。其僧寶相語異義同。須會其語。今云毗盧遮那。即彼所和理也。遍一切處即彼所和事也。彼文理事雖各論和。其體不二。是故今云即事而理。此之事理皆法寶也。能和覺慧是佛寶也。今文從略。但舉所和以顯能和。是故結云。此和可尊。須知只一三諦而分事理。圓融三諦名之為理。即融而隔。三教諦理名之為事。佛寶權智與法寶事和。應現三教賢聖僧寶。佛寶實智與法寶理和。應現圓教賢聖僧寶。彼云。四十二賢聖為圓僧寶。故知應為妙覺亦名僧寶。以其法報屬於佛法二寶故也。故釋摩訶衍論云。等覺已上有真僧寶。又華嚴中以統理大眾為僧寶者。豈非應佛。應佛對機統眾之極也。此之三寶。一人一念皆能具足。名為一體。實通六即。文從真證能無應說。故云四十二也。二例余對喻。三德三寶名異義故。聖以四悉廣佈不同。其實體性無二無別。故用三字復喻三寶。然此同異三昧智眼之所知見。非尋名者依教安布。當生信解。即聞而觀證悟在邇。三三涅槃二。初約圓釋義。涅槃之言。章安疏中有多翻譯。今取一翻不生不滅明三種相。義甚分明。三種別名。性則不改凈則本空。圓則智滿凈則惑盡。方便則赴機凈則

【現代漢語翻譯】現代漢語譯本差而差，是自性中的事。智慧契合無差別的空、假、中三諦（佛教真理），就是圓教的僧寶。智慧契合而有差別的空、假、中三諦，就是三教的僧寶。現在佛法二文與他們的說法沒有不同，只是稍微簡略一些。其中的僧寶，說法不同，意義相同，需要理解其中的語言。現在說的毗盧遮那佛（宇宙的本初佛），就是他們所說的理。遍一切處，就是他們所說的事。他們的文章中，事和理雖然各自論述和合，但其本體是不二的。所以現在說即事而理，這個事和理都是法寶。能夠和合覺悟智慧的是佛寶。現在的文章從簡略，只舉出所和合的，來顯示能和合的。所以結論說，這個和合是值得尊敬的。須知只是一個三諦，而分為事和理。圓融的三諦，名為理，即融合而有間隔。三教的諦理，名為事。佛寶的權智與法寶的事相和合，應現三教的賢聖僧寶。佛寶的實智與法寶的理體和合，應現圓教的賢聖僧寶。他們說，四十二位賢聖是圓僧寶，所以知道應身為妙覺也是僧寶，因為他們的法身和報身屬於佛法二寶。所以《釋摩訶衍論》說，等覺以上有真僧寶。又《華嚴經》中以統理大眾為僧寶的，難道不是應身佛嗎？應身佛是對機教化統領大眾的極致。這三寶，一人一念都能具足，名為一體，實際上貫通六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）。文章從真證的角度，能夠無應說，所以說四十二位。用二種比喻來類比，三德（法身德、般若德、解脫德）和三寶（佛寶、法寶、僧寶）名稱不同，意義相同。聖人以四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）廣為分佈，各有不同，但其實體性沒有二致，沒有差別。所以用三個字來重複比喻三寶。然而這種同異，是三昧智眼所能知見的，不是尋名逐相的人能夠依教安立的。應當生起信解，即聞即觀，證悟就在眼前。三三涅槃二，首先從圓教的角度解釋意義。涅槃這個詞，章安的疏中有多種翻譯。現在取一種翻譯，不生不滅，來說明三種相，意義非常分明。三種不同的名稱，自性則不改變，清凈則本來是空，圓滿則是智慧圓滿，清凈則是惑業斷盡，方便則是應機施設，清凈則是...

【English Translation】 English version 'Difference and difference' refers to matters within one's nature. When wisdom aligns with the non-differential Three Truths (emptiness, provisional existence, and the Middle Way), it constitutes the Sangha Jewel of the Perfect Teaching. When wisdom aligns with the differential Three Truths, it constitutes the Sangha Jewel of the Three Teachings. The current two texts on the Buddha-dharma are not different from those, but are slightly abbreviated. The expressions regarding the Sangha Jewel differ, but the meanings are the same; one must understand the language. What is now called Vairocana Buddha (the primordial Buddha of the universe) is what they call 'principle'. 'Pervading all places' is what they call 'phenomena'. In their texts, although principle and phenomena are discussed separately in terms of harmony, their essence is non-dual. Therefore, it is now said that 'phenomena are principle'. These phenomena and principle are both Dharma Jewels. The ability to harmonize awakened wisdom is the Buddha Jewel. The current text is abbreviated, only mentioning what is harmonized to reveal what can harmonize. Therefore, the conclusion says that this harmony is venerable. One must know that it is only one Three Truths that is divided into phenomena and principle. The perfectly integrated Three Truths is called 'principle', which is integrated yet distinct. The Truths of the Three Teachings are called 'phenomena'. The expedient wisdom of the Buddha Jewel harmonizes with the phenomena of the Dharma Jewel, manifesting the virtuous and saintly Sangha Jewel of the Three Teachings. The real wisdom of the Buddha Jewel harmonizes with the principle of the Dharma Jewel, manifesting the virtuous and saintly Sangha Jewel of the Perfect Teaching. They say that the forty-two sages are the Perfect Sangha Jewel, so it is known that the manifested body as Wonderful Enlightenment is also the Sangha Jewel, because their Dharma body and Reward body belong to the Buddha and Dharma Jewels. Therefore, the Shimoheiyan Lun says that there is a true Sangha Jewel above Equal Enlightenment. Furthermore, in the Avatamsaka Sutra, those who govern the masses are considered the Sangha Jewel; is this not the manifested Buddha? The manifested Buddha is the ultimate in teaching and leading the masses according to their capacity. These Three Jewels can be fully possessed by one person in a single thought, called 'one body', actually penetrating the Six Identities (principle identity, name identity, practice identity, similar identity, partial realization identity, ultimate identity). The text is from the perspective of true realization, capable of non-responsive speech, so it says forty-two. Using two kinds of metaphors for analogy, the Three Virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue) and the Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel) have different names but the same meaning. Saints widely distribute using the Four Siddhanthas (worldly siddhantha, individual siddhantha, remedial siddhantha, first principle siddhantha), each different, but their essence is not different, without distinction. Therefore, three words are used to repeatedly metaphorize the Three Jewels. However, this sameness and difference is what the Samadhi wisdom eye can know and see, not what those who seek names and chase forms can establish according to the teachings. One should generate faith and understanding, immediately hearing and immediately observing, enlightenment is near. Three Three Nirvana Two, first explain the meaning from the perspective of the Perfect Teaching. The word Nirvana, Zhang'an's commentary has many translations. Now take one translation, non-birth and non-death, to explain the three aspects, the meaning is very clear. Three different names, the nature does not change, purity is originally empty, perfection is the fullness of wisdom, purity is the exhaustion of delusion, expediency is responding to the occasion, purity is...

無累。三種通名。名通義別隨文自見。性凈中諸法實相者。修善修惡遍收一切。名為諸法。修全是性相相皆實。故名實相。非謂諸法內有實相。亦非修虛其性本實。諸法當處既皆真實。故無法可染亦無法可凈。既無惑染豈有法生。既非智凈豈有法滅。是故名為不生不滅。圓凈者據性而論。雖無染凈。約修而說惑智宛然。惑本違理。智若契理惑永不生。智既順理若理全顯智永不滅。故惑盡智圓亦得名為不生不滅。方便凈者。智冥寂理即鑒群機。故云寂而常照。照必垂應。機感即生心常寂滅。故此生非生。緣謝即滅應用常興。故此滅非滅。應機出沒非存非亡。是亦名為不生不滅。此三涅槃。約契理應機二種修義。對於本凈一性而說。當知一性。對修故合約性常開。全修在性故性具三。若全性三起契理修。乃成三智。若全性三起應機修。乃成三脫。既應機有三即方便凈。具三涅槃。既契理有三。即是圓凈具三涅槃。既一性具三。即是性凈具三涅槃。不爾。安能三點具足四德無減。豈三涅槃獨論離合。須知餘三亦復如是。二例余對喻。三涅槃體與三德等無二無別。豈唯體一義亦相從。故以涅槃義成四德。復由具德故成寶義。今三涅槃體義。既同三德三寶。豈金光明不能比況三涅槃耶。四三身二。初約圓釋義。身有三義謂體依聚

【現代漢語翻譯】現代漢語譯本無累：三種通名的含義是，名稱相同但意義不同，需要根據上下文來理解。『性凈中諸法實相』指的是，無論是修善還是修惡，都包含了一切，這被稱為『諸法』。修是完全的，性和相都是真實的，所以稱為『實相』。這並不是說在諸法內部存在一個實在的相，也不是說修行是虛假的，而其本性是真實的。諸法在當下都是真實的，所以沒有什麼是可以被染污的，也沒有什麼是可以被凈化的。既然沒有迷惑的染污，哪裡會有法的產生？既然不是智慧的清凈，哪裡會有法的滅亡？因此，這被稱為『不生不滅』。『圓凈』是從本性的角度來說的，雖然沒有染污和清凈的分別，但從修行的角度來說，迷惑和智慧是分明的。迷惑的根本是違背真理的，如果智慧契合真理，迷惑就永遠不會產生。智慧既然順應真理，如果真理完全顯現，智慧就永遠不會滅亡。所以，迷惑止息，智慧圓滿，也可以稱為『不生不滅』。『方便凈』指的是，智慧與寂靜的真理相冥合，就能照見眾生的根機，所以說『寂靜而常照』。照見就必然垂示應化，眾生的根機有所感應就會產生，心常處於寂滅的狀態。所以，這種產生不是真正的產生，因緣消謝就是滅，應用常常興起，所以這種滅不是真正的滅。應機示現出沒，既不是存在也不是消亡，這也稱為『不生不滅』。這三種涅槃，是從契合真理和應機示現這兩種修行的意義上，相對於本凈的單一本性來說的。應當知道，單一的本性，相對於修行來說，雖然是契合的，但本性常常是開放的。全部的修行都在本性之中，所以本性具備這三種涅槃。如果全部的本性都發起契合真理的修行，就成就三種智慧。如果全部的本性都發起應機示現的修行，就成就三種解脫。既然應機示現有三種，就是方便凈，具備三種涅槃。既然契合真理有三種，就是圓凈，具備三種涅槃。既然單一的本性具備三種，就是性凈，具備三種涅槃。如果不是這樣，怎麼能三點具足四德而沒有缺失呢？難道三種涅槃只能單獨討論離合嗎？要知道其餘的三種也是如此。第二個例子是其餘的對比和比喻。三種涅槃的本體與三種功德相等，沒有差別。難道只是本體相同，意義也相互跟隨嗎？所以用涅槃的意義來成就四德，又因為具備功德而成就寶貴的意義。現在三種涅槃的本體和意義，既然與三種功德和三寶相同，難道《金光明經》不能比況這三種涅槃嗎？第四，三身二，首先從圓滿的角度解釋意義。身有三種意義，即本體、所依、聚集。

【English Translation】 English version 『Wulei』 (無累): The three common names mean that the names are the same but the meanings are different, and need to be understood according to the context. 『Xingjing zhong zhufa shixiang』 (性凈中諸法實相, the true aspect of all dharmas in the purity of nature) refers to the fact that whether cultivating good or evil, it includes everything, which is called 『zhufa』 (諸法, all dharmas). Cultivation is complete, and both nature and appearance are real, so it is called 『shixiang』 (實相, true aspect). This does not mean that there is a real aspect inside all dharmas, nor does it mean that cultivation is false and its nature is real. All dharmas are real at the moment, so there is nothing that can be defiled, and there is nothing that can be purified. Since there is no defilement of delusion, where does the arising of dharma come from? Since it is not the purity of wisdom, where does the cessation of dharma come from? Therefore, this is called 『busheng bumie』 (不生不滅, neither arising nor ceasing). 『Yuanjing』 (圓凈, perfect purity) is from the perspective of nature. Although there is no distinction between defilement and purity, from the perspective of practice, delusion and wisdom are distinct. The root of delusion is contrary to the truth. If wisdom is in accordance with the truth, delusion will never arise. Since wisdom is in accordance with the truth, if the truth is fully revealed, wisdom will never cease. Therefore, the cessation of delusion and the perfection of wisdom can also be called 『busheng bumie』 (不生不滅, neither arising nor ceasing). 『Fangbian jing』 (方便凈, expedient purity) refers to the fact that when wisdom is in harmony with the truth of stillness, it can illuminate the faculties of all beings, so it is said that 『stillness constantly illuminates』. Illumination will inevitably show response and transformation, and the faculties of beings will have a response, and the mind is always in a state of stillness and extinction. Therefore, this arising is not a true arising, and the disappearance of conditions is cessation, and application often arises, so this cessation is not a true cessation. The appearance and disappearance of responding to the occasion is neither existence nor extinction, and this is also called 『busheng bumie』 (不生不滅, neither arising nor ceasing). These three nirvanas are from the meaning of the two kinds of practice of conforming to the truth and responding to the occasion, relative to the single nature of original purity. It should be known that the single nature, relative to practice, although it is in accordance, the nature is often open. All practice is in the nature, so the nature possesses these three nirvanas. If all the nature initiates the practice of conforming to the truth, it will achieve the three wisdoms. If all the nature initiates the practice of responding to the occasion, it will achieve the three liberations. Since there are three kinds of responding to the occasion, it is expedient purity, possessing the three nirvanas. Since there are three kinds of conforming to the truth, it is perfect purity, possessing the three nirvanas. Since the single nature possesses three kinds, it is nature purity, possessing the three nirvanas. If it is not like this, how can the three points fully possess the four virtues without deficiency? Can the three nirvanas only be discussed separately? It should be known that the remaining three are also like this. The second example is the comparison and metaphor of the remaining. The substance of the three nirvanas is equal to the three virtues, without difference. Is it only that the substance is the same, and the meaning also follows each other? Therefore, the meaning of nirvana is used to achieve the four virtues, and because of possessing virtues, it achieves precious meaning. Now that the substance and meaning of the three nirvanas are the same as the three virtues and the three jewels, can the 『Jin Guangming Jing』 (金光明經, Suvarnaprabhasa Sutra) not be compared to these three nirvanas? Fourth, the three bodies two, first explain the meaning from the perspective of perfection. The body has three meanings, namely substance, reliance, and gathering.

。欲令易解但取聚義。遍釋三身。聚何法耶。所謂一實二諦三德四信五眼六通七覺八正九禪十度百門千法。八萬四千法門。三昧總持諸波羅蜜。乃至過塵沙無量諸凈功德。如是等法性具則名理聚。法身也。智證則名智聚。報身也。行成則名功德聚。應身也。然理無等者。然智行屬修。修成則聚不成名散。理非成不故無聚散。今約顯覆義言聚散。理雖具法覆故不見。與散義同。例顯可知。此三皆言從初心者。雖通觀行今據顯出正理之文。合從初住終至妙覺。以垂應身非二凡故。此之三身。一念齊顯故不縱。三義相由故不橫。何謂相由。由行聚故資智。智聚故顯理。亦是理聚故發智。智聚故導行。行聚故證理。復須了知。智行在理理方名聚。行理在智智方名聚。理智在行行方名聚。開合之義在其中矣。二例余對喻。五明三大乘二。初約圓釋義。大乘即大車。取運荷之義。運而不荷荷而不運。俱非乘義。無法不具故名荷。能趣極果故名運。此三皆爾故名大乘。初理性虛通者。一性虛故萬法具含。任運荷也。法法自然性通秘藏。任運運也。任運下少一運字。隨乘者。智照諸法終歸秘藏。而言隨境者。良由諸境性本趣極。智隨性故亦能趣極。是則理乘本運故隨乘能運。隨理荷法其義亦成。得乘者。體是眾行。隨乘導故莊嚴極理。

故名得果。自既解脫能令他脫。故名得機。修性離合亦同前說。二例余對喻。六三菩提二。初約圓釋義。菩提翻道。道曰能通。即前三乘各一運義也。若三別相。同於前後故不特釋。但舉異名兼而顯之。故云真性亦名無上。真性體是第一義。故更無過上。二實智者。即惑成智。體染本空故名清凈。三方便者。智但自凈未滿大心。今用善巧逗機。則使己他會極。是故方便複名究竟。開合如前。二例余對喻。七三般若二。初約圓釋義。通名般若。此翻智慧。別名有三。即實相觀照方便。此三般若體是圓常一大覺也。即此一覺有三種德。就非寂非照之德。名實相般若。就非照而照之德。名觀照般若。就非寂而寂之德。名方便般若。此乃寂覺照覺非寂照覺。三皆覺故名三般若。寂照之上皆言非者。以依雙遮起兩用故。然寂照等義。初學難曉。今略言之。照謂照明。明故了法。了法無相名一切智。畢竟空也。寂謂寂靜。靜故諦法。諦法緣生名道種智。難思假也。非明非靜。無緣之知名一切種智。絕待中也。然實相般若。他宗執實相無知名般若者。以所照境從能照智得名如此釋名非性宗義。二例余對喻。上釋三德。以般若智照法身境。境智既合乃起解脫。若謂三智定是一德。作少分解。則迷經旨莫銷此文。若定多少則有二有別。應

【現代漢語翻譯】現代漢語譯本因此得名『得果』。自己已經解脫，還能使他人解脫，因此得名『得機』。修性離合的道理也和前面所說相同。這是兩個例子，其餘的對喻也是如此。六、三菩提（Bodhi，覺悟）二：初、約圓釋義：菩提翻譯為『道』，道的意思是『能通』，也就是前面所說的三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）各自的執行。如果說三乘的差別相，和前後所說相同，所以不特別解釋。只是舉出不同的名稱，兼而顯示它，所以說『真性』也叫做『無上』。真性的本體是第一義諦（Paramārtha-satya），所以再沒有超過它的。二、實智者：就是由迷惑轉變成智慧。本體染污本來就是空，所以叫做『清凈』。三、方便者：智慧只是自身清凈，還沒有滿足廣大的心願。現在用善巧方便來適應根機，就能使自己和他人都能達到究竟的境界。所以方便又叫做『究竟』。開合的道理和前面相同。這是兩個例子，其餘的對喻也是如此。七、三般若（Prajñā，智慧）二：初、約圓釋義：總的名稱叫做『般若』，翻譯為『智慧』。特別的名稱有三種，就是實相般若、觀照般若、方便般若。這三種般若的本體是圓滿常住的一大覺悟。就是這一覺悟有三種德用。就非寂靜非照了的德用，叫做『實相般若』。就非照了而照了的德用，叫做『觀照般若』。就非寂靜而寂靜的德用，叫做『方便般若』。這是寂覺、照覺、非寂照覺，三者都是覺悟，所以叫做三般若。在寂靜、照了之上都說『非』，是因為依靠雙重遮遣來產生兩種作用的緣故。然而寂靜、照了等的含義，初學者難以理解。現在簡略地說，照了叫做照明，因為明瞭所以瞭解諸法，瞭解諸法沒有相，叫做一切智（Sarvākāra-jñāna），畢竟空也。寂靜叫做寂靜，因為寂靜所以真實，真實之法是緣起而生，叫做道種智（Mārga-jñāna），難以思議的假有也。非明非靜，是無緣之知，叫做一切種智（Sarvākāra-jñāna），是絕對的對待。然而實相般若，其他宗派執著實相無知，稱之為般若，認為所照的境界從能照的智慧得名，這樣解釋名稱不是性宗的意義。二、例余對喻：上面解釋了三種德用，用般若智慧照法身（Dharmakāya）的境界，境界和智慧既然結合，就產生解脫。如果說三種智慧一定是一種德用，作少許分解，就會迷惑經文的旨意，不能消除這段文字。如果一定有多少的差別，就有二有別，應該...

【English Translation】 English version Therefore, it is named 'Gaining the Fruit'. One who is liberated and can liberate others is named 'Gaining the Opportunity'. The principle of cultivating nature through separation and combination is the same as previously stated. These are two examples; the remaining analogies are similar. Six, Three Bodhis (Bodhi, Enlightenment) Two: First, explaining the meaning in terms of completeness: Bodhi is translated as 'the Path'. The meaning of 'Path' is 'that which enables passage', which refers to the individual operation of the Three Vehicles (Śrāvakayāna, Hearer Vehicle; Pratyekabuddhayāna, Solitary Realizer Vehicle; Bodhisattvayāna, Bodhisattva Vehicle) mentioned earlier. If we discuss the distinct characteristics of the Three Vehicles, they are the same as described before, so no special explanation is given. Only different names are mentioned to reveal them, hence it is said that 'True Nature' is also called 'Supreme'. The essence of True Nature is the Ultimate Truth (Paramārtha-satya), so there is nothing superior to it. Second, the Wise in Reality: This refers to transforming delusion into wisdom. The essence of defilement is originally empty, so it is called 'Purity'. Third, the Expedient: Wisdom only purifies oneself and has not yet fulfilled the great aspiration. Now, using skillful means to suit the capacity of beings, one can enable oneself and others to reach the ultimate state. Therefore, expediency is also called 'Ultimate'. The principle of opening and closing is the same as before. These are two examples; the remaining analogies are similar. Seven, Three Prajñās (Prajñā, Wisdom) Two: First, explaining the meaning in terms of completeness: The general name is 'Prajñā', translated as 'Wisdom'. There are three specific names: Reality Prajñā, Contemplation Prajñā, and Expedient Prajñā. The essence of these three Prajñās is the complete and permanent Great Enlightenment. This one Enlightenment has three virtues. The virtue of neither stillness nor illumination is called 'Reality Prajñā'. The virtue of illuminating without illuminating is called 'Contemplation Prajñā'. The virtue of stillness without stillness is called 'Expedient Prajñā'. These are Stillness-Awareness, Illumination-Awareness, and Non-Stillness-Non-Illumination-Awareness. All three are awareness, so they are called the Three Prajñās. The word 'non' is used above stillness and illumination because it relies on double negation to generate two functions. However, the meanings of stillness, illumination, etc., are difficult for beginners to understand. Now, to put it briefly, illumination is called lighting, because of clarity, one understands all dharmas. Understanding that all dharmas have no characteristics is called Omniscience (Sarvākāra-jñāna), which is ultimately emptiness. Stillness is called stillness, because of stillness, it is true. True dharma arises from conditions, called Knowledge of the Path (Mārga-jñāna), the inconceivable provisional existence. Neither clarity nor stillness is the knowledge without conditions, called All-Knowing Wisdom (Sarvākāra-jñāna), which is absolute. However, other schools cling to Reality Prajñā as real and unknowing, calling it Prajñā, believing that the object of illumination derives its name from the illuminating wisdom. This explanation of the name is not the meaning of the Nature School. Second, examples of other analogies: The above explains the three virtues. Using Prajñā wisdom to illuminate the realm of the Dharmakāya (Dharmakāya, Dharma Body), when the realm and wisdom are combined, liberation arises. If it is said that the three wisdoms are definitely one virtue, making a slight division, one will be confused by the meaning of the sutra and cannot eliminate this passage. If there is a definite difference in quantity, then there are two differences, and it should...

知般若具於法身及解脫。故方受三名。三德既是修二性一。般若豈不然乎。三德離九三智亦爾。是故三德與三般若及諸三法。皆同一體而立異名。悉是法界之全分也。故今三字亦喻三智。八三佛性二。初約圓釋義。通名佛性華梵兼陳。佛翻為覺。即三智融明。遍一切處無不明瞭。名大圓覺。性以不改為義。謂大覺性不增不減非變非遷。豈正獨然。緣了本具亦無變異。別名者。正因了因緣因。正謂中正。了謂照了。緣乃助緣。緣助於了。了顯于正。正起勝緣。亦是正發於了。了導于緣。緣嚴於正。正起勝緣。相由既然非橫義也。一心頓具非縱義也。此之妙因能克妙果俱名因者。其義在茲。文釋三相皆云雙非者。以其正因是中實故。故常無常苦樂垢凈我無我等八種之倒。本不相應。文且從略舉非常等也。全此正因發照了智。智豈邪倒。此了導緣眾行皆中也。以從勝說故舉雙非。中必雙照三諦義足。是則以即空假中正性。發即空假中了智。導即空假中助緣。嚴即空假中正體。起即空假中勝緣。如是方曰圓釋三因。文舉開掘金藏為喻。顯此三相。喻通別教須依即義釋今歸圓。天魔外道不能壞者。魔等當體自是三因。豈應佛性更壞佛性。二例余對喻。九三識二。初約圓釋義。釋通名云識。是覺了智慧異名。問三識之名在本有位。

【現代漢語翻譯】現代漢語譯本般若（Prajna，智慧）具足於法身（Dharmakaya，佛的法性之身）和解脫（Nirvana，涅槃），因此才接受三種名稱。三德（三種功德）既然是修二性（兩種性質）而歸於一，般若又怎麼會不是這樣呢？三德離開九法界，三智（三種智慧）也是如此。因此，三德與三種般若以及各種三法，都是同一本體而有不同名稱，全部都是法界（Dharmadhatu，宇宙萬有）的完整部分。所以現在說的『三』字，也比喻三種智慧。八識、三佛性二。首先從圓教（圓滿的教義）來解釋意義。普遍的名稱『佛性』是梵語和漢語的結合。『佛』翻譯成『覺』，就是三種智慧融合貫通，遍及一切處而無不明白，稱為大圓覺（Mahaparinirvana，偉大的圓滿覺悟）。『性』以不變為意義，說的是大覺之性不增加也不減少，不是變化也不是遷移。難道只有正因（根本原因）是這樣嗎？了因（理解的原因）和緣因（輔助的原因）本來就具備，也沒有變異。特別的名稱是：正因、了因、緣因。『正』指的是中正，『了』指的是照了，『緣』是輔助的因緣。緣輔助了，就顯現了正。正產生了殊勝的緣。也是正啓發了，了引導了緣，緣莊嚴了正。正產生殊勝的緣，是事物本來的規律，不是橫生的意義。一心頓然具備，不是縱向的意義。這種微妙的因能夠成就微妙的果，都稱為『因』，其意義就在這裡。經文解釋三種相都說『雙非』，是因為正因是中道實相的緣故，所以常與無常、苦與樂、垢與凈、我與無我等八種顛倒，本來就不相應。經文只是簡略地舉了非常等。完全依靠這個正因來啓發照了的智慧，智慧怎麼會是邪倒的呢？這個了因引導緣因，眾多的行為都是中道的。因為是從殊勝的角度來說，所以舉了『雙非』。中道必然雙重照耀，三諦（三種真理）的意義就足夠了。這就是用即空、假、中的正性，啓發即空、假、中的了智，引導即空、假、中的助緣，莊嚴即空、假、中的正體，產生即空、假、中的殊勝緣。像這樣才叫做圓滿地解釋三種因。經文用開掘金礦來比喻，顯現這三種相。這個比喻也適用於別教（區別的教義），必須依據即的意義來解釋，現在歸於圓教。天魔（Mara，天上的惡魔）外道（Tirthika，非佛教的修行者）不能破壞，是因為魔等當體自身就是三種因，怎麼能用佛性來破壞佛性呢？第二，用其他的例子來比喻。九識、三識二。首先從圓教來解釋意義。解釋普遍的名稱『識』，是覺了智慧的異名。問：三種識的名稱在本有位（本來就有的地位）。 English version Prajna (Wisdom) fully possesses the Dharmakaya (the body of the Dharma, the body of the Buddha's nature) and Nirvana (liberation), therefore it receives three names. Since the three virtues are cultivating two natures and returning to one, how could Prajna not be like this? The three virtues are apart from the nine realms, and the three wisdoms are also like this. Therefore, the three virtues and the three Prajnas, as well as all kinds of three dharmas, are the same entity with different names, all of which are the complete parts of the Dharmadhatu (the universe). So the word 'three' now is also a metaphor for the three wisdoms. Eight consciousnesses, three Buddha-natures two. First, explain the meaning from the perspective of the perfect teaching. The common name 'Buddha-nature' is a combination of Sanskrit and Chinese. 'Buddha' is translated as 'awakening', which is the fusion and penetration of the three wisdoms, pervading all places without being unclear, and is called Mahaparinirvana (Great Perfect Enlightenment). 'Nature' takes immutability as its meaning, saying that the nature of great enlightenment neither increases nor decreases, neither changes nor moves. Is it only the direct cause that is like this? The understanding cause and the conditional cause are originally possessed, and there is no change. The special names are: direct cause, understanding cause, conditional cause. 'Direct' refers to impartiality, 'understanding' refers to illumination, and 'conditional' is an auxiliary condition. The condition assists the understanding, and the understanding reveals the direct. The direct produces a superior condition. It is also the direct that inspires the understanding, the understanding guides the condition, and the condition adorns the direct. The direct produces a superior condition, which is the inherent law of things, not an accidental meaning. The mind is suddenly fully equipped, not a vertical meaning. This subtle cause can achieve a subtle effect, both of which are called 'cause', and its meaning lies here. The scripture explains that the three aspects are all 'double negation' because the direct cause is the reality of the middle way, so the eight kinds of inversions such as permanence and impermanence, suffering and happiness, defilement and purity, self and non-self, are originally not corresponding. The scripture only briefly mentions impermanence, etc. Fully relying on this direct cause to inspire the wisdom of illumination, how could wisdom be perverse? This understanding cause guides the conditional cause, and the numerous actions are all of the middle way. Because it is from the perspective of superiority, 'double negation' is mentioned. The middle way must doubly illuminate, and the meaning of the three truths is sufficient. This is to use the direct nature of emptiness, provisionality, and the middle to inspire the understanding wisdom of emptiness, provisionality, and the middle, to guide the auxiliary conditions of emptiness, provisionality, and the middle, to adorn the direct body of emptiness, provisionality, and the middle, and to produce the superior conditions of emptiness, provisionality, and the middle. Only in this way is it called fully explaining the three causes. The scripture uses the metaphor of digging a gold mine to reveal these three aspects. This metaphor also applies to the separate teaching, and must be explained according to the meaning of 'is', and now it is attributed to the perfect teaching. The Mara (demons) and Tirthika (non-Buddhist practitioners) cannot destroy it, because the demons, etc., are themselves the three causes, how can Buddha-nature be used to destroy Buddha-nature? Second, use other examples as a metaphor. Nine consciousnesses, three consciousnesses two. First, explain the meaning from the perspective of the perfect teaching. Explain the common name 'consciousness', which is a different name for the wisdom of awareness. Question: The names of the three consciousnesses are in the position of inherent existence.

【English Translation】 English translation line 1 English translation line 2

又阿梨耶體是無明。阿陀那性是染惑。何得云識是智異名。答大聖悉檀。示諸眾生顯理名教。或存或廢義有多途。如大經令依智不依識及諸教中勸修觀智。斷諸煩惱。此以廢惡之名詮斷煩惱。而成理觀也。若楞伽經殺無明父害貪愛母。此以惡逆之名。詮斷煩惱而彰理觀也。若無行經貪慾即是道恚癡亦復然。如是三法中具一切佛法。今家釋云。是大貪大嗔大癡三毒法門。即與三觀無二無別。此以惡毒之名。詮不斷惑而明理觀也。今以三識及下三道。為金光明所喻法者。同無行經用於惡名。詮不斷惑而顯妙理。良由圓教指惡當體即是法界。諸法趣惡。十二因緣非由造作。即是佛性。故陀那惑性賴耶無明。相相圓融。與秘密藏無二無別。是故得云識是覺了智慧異名。然若不以不斷煩惱即惑成智消此文者。圓意永沈。釋別名中存三梵語。逐一釋義即是翻名。言第九等者。出梁攝論真諦所譯。故輔行雲。真諦云。阿陀那七識。此云執我識。此即惑性體是緣因。阿賴耶八識此名藏識。以能盛持智種不失。體是無沒無明。無明之性性是了因。庵摩羅九識名清凈識。即是正因。唐三藏不許此識。云第九乃是第八異名。故新譯攝論不存第九。地論文中亦無第九。但以第八對於正因。第七對於了因。第六對於緣因。今真諦仍合六七為緣因。

【現代漢語翻譯】現代漢語譯本又阿梨耶體（Alaya，阿賴耶識的另一種音譯，指第八識，含藏一切種子）是無明（avidyā，對事物真相的迷惑）。阿陀那性（Ādāna，阿陀那識，指第七識，末那識，執著自我）是染惑（klesha，煩惱）。怎麼能說識是智慧的別名呢？回答說：大聖的教導，是爲了向眾生揭示真理而設立的方便法門，有時保留，有時廢棄，意義有很多種途徑。例如，《涅槃經》（Mahāparinirvāṇa Sūtra）教導人們依智不依識，以及各種經典中勸導修習觀智，斷除各種煩惱。這是用『廢惡』的名稱來詮釋斷除煩惱，從而成就理觀。如果《楞伽經》（Laṅkāvatāra Sūtra）中說『殺無明父，害貪愛母』，這是用『惡逆』的名稱，詮釋斷除煩惱而彰顯理觀。如果《無行經》中說『貪慾即是道，嗔恚愚癡也是如此。這三種法中具足一切佛法』。我們現在的解釋是：這大貪、大嗔、大癡三種毒害法門，就與空、假、中三觀沒有差別。這是用『惡毒』的名稱，詮釋不斷除迷惑而闡明理觀。現在用前三識以及下三道，作為《金光明經》（Suvarṇaprabhāsa Sūtra）所比喻的法，與《無行經》一樣，使用惡名，詮釋不斷除迷惑而彰顯微妙的道理。這是因為圓教認為，直接指出惡的當體就是法界，諸法趨向惡，十二因緣並非人為造作，就是佛性。所以阿陀那的迷惑之性，阿賴耶的無明，相互圓融，與秘密藏（Tathāgatagarbha，如來藏）沒有差別。因此才能說識是覺了智慧的別名。然而如果不以不斷煩惱即是轉煩惱成智慧來理解這段文字，圓教的深意就會永遠被埋沒。在解釋別名時，保留三個梵語詞彙，逐一解釋其含義，這就是翻譯名稱。說到『第九』等，出自梁朝攝論師真諦（Paramārtha）所翻譯的《攝大乘論》（Mahāyānasaṃgraha）。所以輔行記中說：真諦說，阿陀那是第七識，這裡稱為執我識。這迷惑的體性是緣因。阿賴耶是第八識，名為藏識，因為它能夠盛載並保持智慧的種子不失。其體性是無沒無明。無明的體性是了因。庵摩羅是第九識，名為清凈識，即是正因。唐朝玄奘三藏不認可這個識，認為第九識是第八識的別名。所以新翻譯的《攝大乘論》沒有保留第九識。地論宗的文獻中也沒有第九識。只是用第八識對應正因，第七識對應了因，第六識對應緣因。現在真諦仍然將第六識和第七識合為緣因。 English version Furthermore, the substance of Ālaya (Ālayavijñāna, the eighth consciousness, containing all seeds) is ignorance (avidyā, delusion about the true nature of things). The nature of Ādāna (Ādānavijñāna, the seventh consciousness, Manas, clinging to self) is defilement (klesha, affliction). How can it be said that consciousness is another name for wisdom? The answer is: The teachings of the Great Sage are expedient methods established to reveal the truth to sentient beings. Sometimes they are retained, sometimes they are discarded, and the meaning has many paths. For example, the Nirvana Sutra (Mahāparinirvāṇa Sūtra) teaches people to rely on wisdom and not on consciousness, and various scriptures encourage the practice of contemplative wisdom to cut off various afflictions. This uses the name 'abandoning evil' to interpret the cutting off of afflictions, thereby achieving the contemplation of truth. If the Laṅkāvatāra Sūtra says 'kill the father of ignorance and harm the mother of craving,' this uses the name 'wickedness' to interpret the cutting off of afflictions and to manifest the contemplation of truth. If the Avataṃsaka Sūtra says 'Greed is the path, and so are anger and delusion. These three dharmas contain all the Buddha-dharma.' Our current explanation is: these three poisonous gates of great greed, great anger, and great delusion are no different from the three contemplations of emptiness, provisional existence, and the Middle Way. This uses the name 'poisonous' to interpret the non-severance of delusion and to clarify the contemplation of truth. Now, using the first three consciousnesses and the lower three realms as the dharma symbolized by the Golden Light Sutra (Suvarṇaprabhāsa Sūtra), like the Avataṃsaka Sūtra, uses evil names to interpret the non-severance of delusion and to reveal the wonderful truth. This is because the perfect teaching believes that directly pointing out the substance of evil is the Dharma Realm, all dharmas tend towards evil, and the twelve links of dependent origination are not artificially created, but are Buddha-nature. Therefore, the deluded nature of Ādāna, and the ignorance of Ālaya, are mutually integrated and are no different from the Secret Store (Tathāgatagarbha, the Womb of the Tathagata). Therefore, it can be said that consciousness is another name for awakened wisdom. However, if one does not understand this passage as transforming afflictions into wisdom without severing them, the profound meaning of the perfect teaching will be forever buried. When explaining different names, retain the three Sanskrit terms and explain their meanings one by one, which is translating the names. Speaking of 'ninth,' etc., it comes from the Mahāyānasaṃgraha translated by Paramārtha, a scholar of the She Lun school during the Liang Dynasty. Therefore, the commentary says: Paramārtha said that Ādāna is the seventh consciousness, here called the consciousness that clings to self. This deluded nature is the condition cause. Ālaya is the eighth consciousness, called the storehouse consciousness, because it can contain and maintain the seeds of wisdom without loss. Its substance is non-extinguished ignorance. The nature of ignorance is the enabling cause. Āmala is the ninth consciousness, called the pure consciousness, which is the direct cause. The Tang Dynasty monk Xuanzang did not recognize this consciousness, believing that the ninth consciousness is another name for the eighth consciousness. Therefore, the newly translated Mahāyānasaṃgraha did not retain the ninth consciousness. There is also no ninth consciousness in the literature of the Dilun school. It only uses the eighth consciousness to correspond to the direct cause, the seventh consciousness to correspond to the enabling cause, and the sixth consciousness to correspond to the condition cause. Now Paramārtha still combines the sixth and seventh consciousnesses as the condition cause.

【English Translation】 Furthermore, the substance of Ālaya (Ālayavijñāna, the eighth consciousness, containing all seeds) is ignorance (avidyā, delusion about the true nature of things). The nature of Ādāna (Ādānavijñāna, the seventh consciousness, Manas, clinging to self) is defilement (klesha, affliction). How can it be said that consciousness is another name for wisdom? The answer is: The teachings of the Great Sage are expedient methods established to reveal the truth to sentient beings. Sometimes they are retained, sometimes they are discarded, and the meaning has many paths. For example, the Nirvana Sutra (Mahāparinirvāṇa Sūtra) teaches people to rely on wisdom and not on consciousness, and various scriptures encourage the practice of contemplative wisdom to cut off various afflictions. This uses the name 'abandoning evil' to interpret the cutting off of afflictions, thereby achieving the contemplation of truth. If the Laṅkāvatāra Sūtra says 'kill the father of ignorance and harm the mother of craving,' this uses the name 'wickedness' to interpret the cutting off of afflictions and to manifest the contemplation of truth. If the Avataṃsaka Sūtra says 'Greed is the path, and so are anger and delusion. These three dharmas contain all the Buddha-dharma.' Our current explanation is: these three poisonous gates of great greed, great anger, and great delusion are no different from the three contemplations of emptiness, provisional existence, and the Middle Way. This uses the name 'poisonous' to interpret the non-severance of delusion and to clarify the contemplation of truth. Now, using the first three consciousnesses and the lower three realms as the dharma symbolized by the Golden Light Sutra (Suvarṇaprabhāsa Sūtra), like the Avataṃsaka Sūtra, uses evil names to interpret the non-severance of delusion and to reveal the wonderful truth. This is because the perfect teaching believes that directly pointing out the substance of evil is the Dharma Realm, all dharmas tend towards evil, and the twelve links of dependent origination are not artificially created, but are Buddha-nature. Therefore, the deluded nature of Ādāna, and the ignorance of Ālaya, are mutually integrated and are no different from the Secret Store (Tathāgatagarbha, the Womb of the Tathagata). Therefore, it can be said that consciousness is another name for awakened wisdom. However, if one does not understand this passage as transforming afflictions into wisdom without severing them, the profound meaning of the perfect teaching will be forever buried. When explaining different names, retain the three Sanskrit terms and explain their meanings one by one, which is translating the names. Speaking of 'ninth,' etc., it comes from the Mahāyānasaṃgraha translated by Paramārtha, a scholar of the She Lun school during the Liang Dynasty. Therefore, the commentary says: Paramārtha said that Ādāna is the seventh consciousness, here called the consciousness that clings to self. This deluded nature is the condition cause. Ālaya is the eighth consciousness, called the storehouse consciousness, because it can contain and maintain the seeds of wisdom without loss. Its substance is non-extinguished ignorance. The nature of ignorance is the enabling cause. Āmala is the ninth consciousness, called the pure consciousness, which is the direct cause. The Tang Dynasty monk Xuanzang did not recognize this consciousness, believing that the ninth consciousness is another name for the eighth consciousness. Therefore, the newly translated Mahāyānasaṃgraha did not retain the ninth consciousness. There is also no ninth consciousness in the literature of the Dilun school. It only uses the eighth consciousness to correspond to the direct cause, the seventh consciousness to correspond to the enabling cause, and the sixth consciousness to correspond to the condition cause. Now Paramārtha still combines the sixth and seventh consciousnesses as the condition cause.

以第六中有事善惡亦是惑性。若分別者。為易解故。以一念中所具之法教道權說。分對諸位且立遠近。以第九識無染不動。故當于佛。第八屬菩薩者。以十地位。六七二識已轉成智。正以賴耶三分為境。雖是境界。而即用此便為觀智。如初心人亦用現前第六王數而為境觀。故引大論在菩薩心。名般若也。第七名阿陀那者。據真諦譯。若新經論。皆云第七名為末那。今依古譯。言訶惡生死等者。以二乘人人執既忘。見思所熏第六事識轉成無漏。既塵沙未破。正住第七法執之中。不了生死法空。故有訶惡不了涅槃法空。故有欣羨。此識若於果佛位中。卻複用之而為權智。以二乘法接引小根。著蔽垢衣執除糞器。故知諸識破后自在。為機載用也。波浪等者。第六識也。楞嚴云。陀那微細識習氣成暴流。而為波浪。乃當凡夫心心數法也。此約四人各對一識。若就漸斷分別四相。粗必含細。凡夫具四。二乘具三。已破第六故。菩薩具二。六七已轉故。佛唯有一。第八至果已轉故也。然其第六是意家之識。乃阿陀那之枝末。若說第七自己收之。故今不論。上明三識分三位者。乃屬教道。若稱實論。此三種識即是三德。何人不具何物暫虧。若識若色唯是一識。若識若色唯是一色。豈可有無增減而說。且約有情一念心。具一切染凈。佛

【現代漢語翻譯】現代漢語譯本：關於第六識，其中所包含的善惡也是一種迷惑的本性。如果加以分別，是爲了更容易理解的緣故。以一念中所具備的法，用教、道、權宜之說，分門別類地對應各個階段的修行者，並且設立遠近的目標。因為第九識沒有染污且不動搖，所以對應于佛的境界。第八識屬於菩薩的境界，因為菩薩已經歷十地，第六識和第七識已經轉變為智慧。第八識主要以賴耶識的三分作為境界。雖然是境界，但立即用它作為觀智。就像初學的人也用目前的第六識（王數）作為境界來觀照。所以引用《大智度論》說，在菩薩心中，這被稱為般若（prajna，智慧）。第七識被稱為阿陀那（Adana，執持識），這是根據真諦（Paramārtha）的翻譯。如果按照新的經論，都說第七識名為末那（Manas，意根）。現在依照古譯。說到訶惡生死等，是因為二乘人（聲聞和緣覺）的『人我執』已經忘卻，被見惑和思惑所薰染的第六識已經轉成無漏。既然塵沙惑還沒有破除，就正住在第七識的法執之中，不瞭解生死的法是空性的，所以有厭惡；不瞭解涅槃的法是空性的，所以有欣羨。這個識如果在果佛的境界中，卻又可以被用來作為權宜的智慧，用二乘法接引小根器的人，讓他們穿著破舊的衣服，拿著除糞的器具。所以知道各個識在破除之後是自在的，可以被佛用來度化眾生。波浪等，指的是第六識。《楞嚴經》說：『陀那微細識，習氣成暴流』，就是指凡夫的心和心所法。這是根據四種人各自對應一個識來說的。如果就逐漸斷除分別四相（我相、人相、眾生相、壽者相）來說，粗顯的必然包含細微的。凡夫具備四相，二乘具備三相，因為已經破除了第六識。菩薩具備二相，因為第六識和第七識已經轉變。佛唯有一相，因為第八識到果位時已經轉變了。然而第六識是意家之識，是阿陀那識的枝末。如果說第七識自己收攝，所以現在不討論。上面說明三種識對應三種位次，是屬於教道的說法。如果按照真實的理論來說，這三種識就是三德（法身德、般若德、解脫德），誰人不具備？什麼東西會暫時虧損？無論是識還是色，唯一是識；無論是識還是色，唯一是色。怎麼能用有無增減來說呢？且就有情眾生的一念心來說，具備一切染污和清凈，佛也是如此。

【English Translation】 English version: Regarding the sixth consciousness, the good and evil it contains are also a form of deluded nature. If we differentiate them, it is for the sake of easier understanding. Using the Dharma contained in a single thought, with teachings, paths, and expedient explanations, we categorize them to correspond to various stages of practitioners and establish near and far goals. Because the ninth consciousness is without defilement and unwavering, it corresponds to the state of Buddhahood. The eighth consciousness belongs to the state of Bodhisattvas, because Bodhisattvas have experienced the ten Bhumis (stages), and the sixth and seventh consciousnesses have been transformed into wisdom. The eighth consciousness primarily uses the three aspects of the Alaya consciousness (Ālaya-vijñāna, storehouse consciousness) as its object. Although it is an object, it is immediately used as wisdom for contemplation (Vipassanā). Just like beginners also use the current sixth consciousness (the mental functions) as an object for contemplation. Therefore, the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) is quoted, saying that in the mind of a Bodhisattva, this is called Prajna (prajna, wisdom). The seventh consciousness is called Adana (Adana, clinging consciousness), according to the translation of Paramārtha. According to the new sutras and treatises, the seventh consciousness is called Manas (Manas, mind consciousness). Now, according to the ancient translation. When speaking of hating evil and birth and death, it is because the 'ego attachment' of the two vehicles (Śrāvaka and Pratyekabuddha) has been forgotten, and the sixth consciousness, which is influenced by the afflictions of views and thoughts, has been transformed into non-outflow. Since the afflictions of dust and sand have not yet been broken, they reside in the Dharma attachment of the seventh consciousness, not understanding that the Dharma of birth and death is empty, so there is aversion; not understanding that the Dharma of Nirvana is empty, so there is longing. If this consciousness is in the state of fruition Buddhahood, it can be used as expedient wisdom to guide those with small roots, allowing them to wear tattered clothes and hold dung-removing tools. Therefore, it is known that each consciousness is free after being broken, and can be used by the Buddha to transform sentient beings. Waves, etc., refer to the sixth consciousness. The Surangama Sutra says: 'The subtle consciousness of the Tathagata-garbha, its habitual energy becomes a violent current,' which refers to the mind and mental functions of ordinary people. This is based on each of the four types of people corresponding to one consciousness. If we speak of gradually cutting off the four characteristics (self, person, sentient being, and life), the coarse inevitably contains the subtle. Ordinary people possess all four characteristics, the two vehicles possess three, because they have broken the sixth consciousness. Bodhisattvas possess two, because the sixth and seventh consciousnesses have been transformed. The Buddha possesses only one, because the eighth consciousness has been transformed at the stage of fruition. However, the sixth consciousness is the consciousness of the mind family, it is a branch of the Adana consciousness. If it is said that the seventh consciousness collects itself, then it is not discussed now. The above explanation of the three consciousnesses corresponding to the three stages belongs to the teaching path. If according to the true theory, these three consciousnesses are the three virtues (Dharmakaya, Prajna, and Liberation), who does not possess them? What will be temporarily deficient? Whether it is consciousness or form, it is only consciousness; whether it is consciousness or form, it is only form. How can we speak of existence, non-existence, increase, or decrease? Moreover, in the single thought of sentient beings, there is all defilement and purity, and so it is with the Buddha.

究竟具寧容獨一。若不然者。豈為三字所譬之法。二例余對喻。例三德者。問三德與三識無二無別者。三德修性有離有合。今明三識有離有合耶。答有。又問。不二門云。順修對性有離有合。三識之中七八二識迷九而起。是逆修義。豈得對性辨乎離合。答離此逆修立順修者。則有惑可破有智慧觀。能所既存此脩名逆。何順之有。若即七八為順修者。既無所破亦無能觀。惑智既忘修性亦泯。而其三識一異同時。無逆順中強名為順。是故得云識是覺了智慧異名。今文三識明此順修。此修對性辨離合者。九具八七名為性三。八具七九及七具八九。名為修二。各三之義是為離也。今合性三但明第九。各合修三但明七八。是為合也。離合既爾。故與三德及諸三法無二無別。乃以三字喻今三識。十三道三。初束十二支為三道二。初正束。此十二支教門不定。有通三世。有通二世。有在一世。有唯一念。時雖延促。皆論十二。今就三世束為三道。教門多故。其相顯故。二釋名。上束十二是釋三名。今明道義是釋通名。通名道者。謂業惑苦互相通故。故今世世相續無窮。然今文意。即以事通彰理不壅。二約圓釋即事而理。經指癡愛中間五果為佛性者。蓋於報法易顯正因。故以此五果雖有觸受。未生愛取。就此色心顯正因體。易成妙觀。

【現代漢語翻譯】現代漢語譯本究竟什麼是具有寧靜和獨一性的？如果不是這樣，怎麼能用『三』字來比喻佛法呢？有兩個例子可以用來類比，一個是三德（法身德、般若德、解脫德），如果三德與三識（阿賴耶識、末那識、意識）沒有區別，那麼三德在修習本性時，有時分離，有時結合，現在說明三識也有分離和結合嗎？回答是：有。又問：《不二門》中說，順著本性修習，有時分離，有時結合。三識中的第七識（末那識）和第八識（阿賴耶識）因迷惑第九識（阿摩羅識）而生起，這是逆修的含義，怎麼能對照本性來分辨分離和結合呢？回答是：離開這種逆修而建立順修，那麼就有迷惑可以破除，有智慧可以觀照。能觀的智慧和所觀的迷惑如果存在，這種修行就叫做逆修，哪裡有順修可言呢？如果把第七識和第八識當作順修，既然沒有可以破除的，也沒有能觀照的，迷惑和智慧都消失了，修習和本性也泯滅了，而這三種識（阿賴耶識、末那識、意識）是一是異，是同時還是不同時，在沒有逆順的情況下勉強稱為順。所以可以說，識是覺悟和智慧的另一種名稱。現在經文中的三識說明的就是這種順修。這種修習對照本性來分辨分離和結合，第九識具足第八識和第七識，稱為本性三。第八識具足第七識和第九識，以及第七識具足第八識和第九識，稱為修二。各自具有三種含義，這就是分離的含義。現在結合本性三，只說明第九識。各自結合修三，只說明第七識和第八識。這就是結合的含義。分離和結合既然如此，所以與三德以及各種三法沒有區別，因此用『三』字來比喻現在的三識。十三道三。首先將十二因緣歸納為三道（煩惱道、業道、苦道）。分為兩個部分，首先是正式的歸納。這十二因緣的教義並不固定，有的貫通三世（過去、現在、未來），有的貫通二世，有的在一世，有的只在一念。時間雖然有長有短，都討論十二因緣。現在就三世歸納為三道。因為教義很多，所以它們的相貌很明顯。第二是解釋名稱。上面歸納十二因緣是解釋三個名稱，現在說明道的意義是解釋共同的名稱。共同的名稱稱為道，是因為業、惑、苦互相貫通。所以今生來世相續無窮。然而現在經文的意思，就是用事相的貫通來彰顯理體的不壅塞。第二是約圓教來解釋，即事而理。經文中指出癡愛中間的五種果報（識、名色、六入、觸、受）為佛性，大概是因為在果報之法中容易顯現正因。所以用這五種果報雖然有觸受，但沒有生起愛取，就用這色心來顯現正因的本體，容易成就微妙的觀照。

【English Translation】 English version Ultimately, what possesses tranquility and uniqueness? If not, how can the Dharma be likened to the 'three' character? There are two examples for analogy, one is the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). If the Three Virtues are not different from the Three Consciousnesses (Alaya Consciousness, Manas Consciousness, and the Sixth Consciousness), then do the Three Virtues sometimes separate and sometimes combine when cultivating the inherent nature? Now, do the Three Consciousnesses also have separation and combination? The answer is: Yes. Furthermore, the 'Non-Dual Gate' states that cultivating in accordance with the nature sometimes involves separation and sometimes combination. The seventh consciousness (Manas Consciousness) and the eighth consciousness (Alaya Consciousness) arise due to delusion regarding the ninth consciousness (Amala Consciousness), which is the meaning of reverse cultivation. How can one distinguish separation and combination by comparing it to the inherent nature? The answer is: Establishing forward cultivation by departing from this reverse cultivation, then there is delusion that can be broken and wisdom that can be contemplated. If the contemplating wisdom and the contemplated delusion exist, this cultivation is called reverse cultivation. Where is there forward cultivation to speak of? If the seventh and eighth consciousnesses are regarded as forward cultivation, since there is nothing to be broken and nothing to be contemplated, delusion and wisdom both disappear, and cultivation and inherent nature also vanish. And whether these three consciousnesses (Alaya Consciousness, Manas Consciousness, and the Sixth Consciousness) are one or different, simultaneous or not simultaneous, are forcibly called forward in the absence of reverse or forward. Therefore, it can be said that consciousness is another name for enlightenment and wisdom. The Three Consciousnesses in the current text explain this forward cultivation. This cultivation distinguishes separation and combination by comparing it to the inherent nature. The ninth consciousness possesses the eighth and seventh consciousnesses, and is called the inherent nature three. The eighth consciousness possesses the seventh and ninth consciousnesses, and the seventh consciousness possesses the eighth and ninth consciousnesses, and are called cultivation two. Each possesses three meanings, which is the meaning of separation. Now, combining the inherent nature three, only the ninth consciousness is explained. Combining the cultivation three, only the seventh and eighth consciousnesses are explained. This is the meaning of combination. Since separation and combination are like this, therefore there is no difference from the Three Virtues and various Three Dharmas, hence the 'three' character is used to liken the current Three Consciousnesses. Thirteen Paths and Three. First, the Twelve Nidanas (dependent origination) are summarized into Three Paths (Path of Affliction, Path of Karma, Path of Suffering). Divided into two parts, first is the formal summarization. The teachings of these Twelve Nidanas are not fixed, some pervade the three times (past, present, future), some pervade two times, some are in one time, and some are only in one thought. Although the time is long or short, all discuss the Twelve Nidanas. Now, the three times are summarized into Three Paths. Because there are many teachings, their appearances are very obvious. Second is explaining the names. Summarizing the Twelve Nidanas above is explaining the three names, now explaining the meaning of the path is explaining the common name. The common name is called the path because karma, delusion, and suffering pervade each other. Therefore, this life and the next continue endlessly. However, the meaning of the current text is to use the pervasion of phenomena to manifest the unobstructiveness of the principle. Second is explaining according to the perfect teaching, that is, principle through phenomena. The sutra points out the five fruits (consciousness, name and form, six entrances, contact, sensation) in the middle of ignorance and craving as Buddha-nature, probably because it is easier to manifest the direct cause in the Dharma of retribution. Therefore, although these five fruits have contact and sensation, they do not give rise to love and attachment, and the essence of the direct cause is manifested by using this form and mind, which easily achieves subtle contemplation.

如摩訶止觀初觀陰境。其意亦然。凡明觀法初多就易。易處觀成無難不曉。大師得意。故例惑業皆是佛性。即是緣了二因性也。舉三喻者。世間物象比于妙理。皆是分譬。須將法定方顯偏圓。如如來藏經九喻。止觀喻別余文喻圓。今冰水等亦兼圓別。何者。若謂結佛界水為九界冰。融九界冰。歸佛界水。此猶屬別。若知十界互具如水。情執十界侷限如冰。融情執冰成互具水。斯為圓理。薪火縛脫其例可知。故十二緣輪迴之法。謂實則三障確爾。情虛則三德圓融。於十二緣不損毫微。全為妙境。即惑業苦一一通徹法界邊底。是名三道。欲顯此三圓融義故。名從勝立。故云法身般若解脫。但轉其名不改法體。其實只是當體通徹耳。三約體達例德對喻。問前明三識。第九一性對八七二修。以明離合故類三德。今明三道三俱逆修。如何說于修二性一。此義不成則與諸三有二有別。豈是三字所譬之法。答即事而理事理無差。且如事中惑起于業。業感於苦苦還起惑。此三修惡即是性惡乃名性三。亦即因法轉名三識。三佛性。三般若。三菩提。三大乘。亦即果法轉名三身三涅槃。亦即果用轉名三寶。亦即秘藏轉名三德。故知節節但轉其名不改其法。故不二門云。性指三障是故具三。修從性成成三法爾。其義既爾。安云三道不具離合。

【現代漢語翻譯】現代漢語譯本：如《摩訶止觀》最初觀陰境，其意也是如此。凡是闡明觀法，最初大多從容易的地方入手。在容易的地方觀修成就，就沒有什麼困難不明白的。天臺大師深得其意，所以說迷惑和業力都是佛性，也就是緣因和了因的自性。舉三個比喻，是用世間的物象來比擬微妙的道理，都只是部分的譬喻。必須用佛的教法來確定，才能顯明偏圓之理。如《如來藏經》中的九個比喻，《止觀》中的比喻是別教，其他經文中的比喻是圓教。現在用冰和水的比喻，是兼具圓教和別教的含義。為什麼這樣說呢？如果認為結佛界的水為九界的冰，融化九界的冰，迴歸佛界的水，這仍然屬於別教。如果知道十法界互相具足，如同水一樣，情執十法界，侷限如同冰一樣，融化情執的冰，成就互相具足的水，這就是圓頓的道理。薪和火，束縛和解脫，其中的道理可以類推得知。所以十二因緣輪迴的法則，說它是真實的，那麼三障確實存在；說它是虛妄的，那麼三德圓融。在十二因緣中沒有絲毫的損失，完全是妙境。也就是迷惑、業力、痛苦，一一都通徹法界的邊底，這叫做三道。想要顯明這三道圓融的意義，所以從殊勝處立名，所以說『法身』(Dharmakāya)『般若』(Prajñā)『解脫』(vimoksha)。只是轉變了名稱，沒有改變法的本體。其實只是當體通徹罷了。三約體達，用比喻來說明德。問：前面闡明三識，第九識和第一性，對應第八識、第七識和第二修，用來說明離合的關係，所以類似於三德。現在闡明三道，三者都是逆修，如何說修二性一呢？如果這個道理不能成立，那麼就與諸三有、二有有所區別，這怎麼能是『三』字所譬喻的教法呢？答：即事而理，事和理沒有差別。且如在事相中，迷惑產生業力，業力感得苦果，苦果又產生迷惑。這三者修惡，就是性惡，也叫做性三。也就是因法轉變名稱為三識、三佛性、三般若、三菩提、三大乘。也就是果法轉變名稱為三身、三涅槃。也就是果用轉變名稱為三寶。也就是秘藏轉變名稱為三德。所以知道每一節都只是轉變了名稱，沒有改變它的法。所以《不二門》中說：『性』指的是三障，所以具足三者。『修』從性成就，成就三法自然如此。道理既然是這樣，怎麼能說三道不具足離合的關係呢？

【English Translation】 English version: As in the initial contemplation of the Skandha realm in the Mahāzhǐguān (Great Calming and Contemplation), the meaning is similar. Generally, when elucidating methods of contemplation, one often starts with what is easy. When contemplation is accomplished in easy areas, there is no difficulty that is not understood. The Great Master Tiantai deeply understood this, so he said that delusion and karma are both Buddha-nature, which is the self-nature of the causal and enabling conditions. The three metaphors are used to compare worldly objects to subtle principles, but they are only partial analogies. It is necessary to use the Buddha's teachings to determine and reveal the principles of partiality and completeness. Like the nine metaphors in the Tathāgatagarbha Sūtra (Tathāgatagarbha Sūtra), the metaphors in Zhǐguān (Great Calming and Contemplation) are of the Separate Teaching, while the metaphors in other texts are of the Complete Teaching. Now, the metaphor of ice and water combines the meanings of both the Complete and Separate Teachings. Why is this so? If one thinks of the water of the Buddha realm congealing into the ice of the nine realms, and the ice of the nine realms melting and returning to the water of the Buddha realm, this still belongs to the Separate Teaching. If one knows that the ten Dharma realms interpenetrate each other like water, and that emotional attachments to the ten realms are limited like ice, and that melting the ice of emotional attachments achieves the interpenetrating water, this is the perfect and immediate principle. The examples of fuel and fire, bondage and liberation, can be understood by analogy. Therefore, the law of the twelve links of dependent origination, if said to be real, then the three obstacles certainly exist; if said to be illusory, then the three virtues are perfectly integrated. In the twelve links of dependent origination, there is no loss whatsoever; it is entirely a wonderful realm. That is, delusion, karma, and suffering, each and every one penetrates the boundaries of the Dharma realm, and this is called the Three Paths. Wanting to reveal the meaning of the perfect integration of these Three Paths, names are established from the superior aspect, so it is said 'Dharmakāya' (法身, Dharma body), 'Prajñā' (般若, wisdom), 'Vimoksha' (解脫, liberation). Only the names are changed, but the essence of the Dharma is not altered. In reality, it is simply thorough understanding of the present entity. The three are understood in terms of essence, and metaphors are used to illustrate virtue. Question: Earlier, the three consciousnesses were explained, with the ninth consciousness and the one nature corresponding to the eighth and seventh consciousnesses and the second cultivation, to explain the relationship of separation and integration, so they are similar to the Three Virtues. Now, the Three Paths are explained, and all three are cultivated in reverse. How can it be said that cultivation is two and nature is one? If this principle cannot be established, then it would be different from the Three Realms of Existence and the Two Realms of Existence. How could this be the Dharma that the word 'three' is used to exemplify? Answer: Realize principle through phenomena, phenomena and principle are not different. For example, in phenomena, delusion arises from karma, karma causes suffering, and suffering in turn gives rise to delusion. These three cultivate evil, which is inherent evil, also called the Three Natures. That is, the causal Dharma changes its name to the Three Consciousnesses, the Three Buddha-natures, the Three Prajñās, the Three Bodhis, and the Three Great Vehicles. That is, the resultant Dharma changes its name to the Three Bodies and the Three Nirvanas. That is, the function of the result changes its name to the Three Jewels. That is, the secret treasure changes its name to the Three Virtues. Therefore, know that each section only changes its name, but does not change its Dharma. Therefore, the Non-Dual Gate says: 'Nature' refers to the Three Obstacles, so it possesses the three. 'Cultivation' is accomplished from nature, and the accomplishment of the three dharmas is naturally so. Since the principle is thus, how can it be said that the Three Paths do not possess the relationship of separation and integration?

以金光明譬於三道。其意略爾。二示融通三。初勸解法圓融。上極三德下至三道。不增不減無二無別。即異而同也。迷解智行因果自他。至同歸處名義不濫。即同而異也。終日同終日異。用十同異以為初門。從門入者。則於一切同異無礙。如風行空。能於一法解一切法。若同若異能于百法解一切法。千法萬法河沙塵數。各解一切。若同若異故云亦如是。二引諸經圓證。一法門者。趣舉一法攝無量法。故云眷屬。彼彼攝法亦復如是。此經云。於一切法含受一切法。以此例之。一切諸法。皆譬眾香之丸隨色之珠。地具四微海容諸水。若同若異合法可知。三設問答顯益。問意者如前三德。尊重名三寶。不生不滅名三涅槃。乃至通達名三道。此於一法顯一切法。已自具足。何用更說三寶等九法及一切法。皆各能攝一切法耶。答意者。其實一法已具一切無所減少。但為人根宿熏差別。致令宜樂斷證托緣不同。有聞三德攝一切法得四益者。乃至有聞三道攝一切法得四益者。故須遍說能益多機。一說下明於遍說。令彼一人生一切解。圓頓根性聞說一法尚解一切。若聞諸法妙解愈明。能知佛意。佛是一切智人。故云智者。粗言軟語者。大經云。諸佛常軟語。為眾故說粗。粗言及軟語。皆歸第一義。然則粗軟之言該乎一切。今就十法論者

【現代漢語翻譯】現代漢語譯本以《金光明經》中的譬喻來說明三道（地獄道、餓鬼道、畜生道），其含義大概如此。第二部分展示了圓融的三諦（空諦、假諦、中諦）之理。首先勸導理解佛法的圓融無礙，從最高的法身、般若、解脫三德（法身德、般若德、解脫德），到最低的三道，不增不減，沒有兩個，沒有差別，這就是『異』而『同』。迷惑、覺悟，智慧、修行，因、果，自、他，到達同一個歸宿之處，名稱意義不混淆，這就是『同』而『異』。整天都在『同』，整天都在『異』，用十種『同』和『異』作為入門的方法。從這個門進入的人，對於一切『同』和『異』都沒有障礙，就像風在空中執行一樣。能夠從理解一個法而理解一切法，無論是『同』還是『異』，都能夠從理解一百個法而理解一切法，乃至理解一千個法、一萬個法、如恒河沙數那麼多的法，各自理解一切法，無論是『同』還是『異』，所以說『也是這樣』。第二部分引用各種經典來圓滿地證明。所謂『一法門』，是指舉出一個法就能攝取無量法，所以說有『眷屬』。那些被攝取的法也是這樣。這部經說：『於一切法含受一切法』（在一切法中包含和接受一切法），用這個例子來說明，一切諸法，都像眾香合成的丸，像隨著顏色而變化的寶珠，大地具備四微（地、水、火、風），大海容納各種水。無論是『同』還是『異』，都符合佛法，可以理解。第三部分設定問答來顯示利益。提問的意思是，像前面的三德，尊重就稱為三寶（佛寶、法寶、僧寶），不生不滅就稱為三涅槃（性凈涅槃、方便凈涅槃、畢竟凈涅槃），乃至通達就稱為三道。這在於一個法中顯示一切法，已經自身具足，為什麼還要再說三寶等九法以及一切法，都各自能夠攝取一切法呢？回答的意思是，實際上一個法已經具備一切，沒有什麼減少。但是因為人的根器和宿世熏習的差別，導致適合和喜好的斷惑證果的因緣不同。有的人聽聞三德攝取一切法而得到四種利益（長壽、無病、端正、自在），乃至有的人聽聞三道攝取一切法而得到四種利益，所以需要普遍地宣說，才能利益更多的根機。『一說下明於遍說』（一種說法不如普遍宣說），讓那一個人產生一切理解。圓頓根性的人，聽聞宣說一個法尚且能理解一切，如果聽聞諸法，微妙的理解會更加明瞭，能夠知道佛的意圖。佛是一切智人，所以說是『智者』。『粗言軟語者』（粗糙的語言和柔和的語言），《大般涅槃經》說：『諸佛常說柔和語，爲了眾生才說粗語，粗語和柔和語，都歸於第一義諦。』這樣看來，粗糙和柔和的語言涵蓋了一切。現在就十法來討論。

【English Translation】 English version Using the analogy of the 'Golden Light Sutra' to explain the Three Paths (hell realm, hungry ghost realm, animal realm), its meaning is roughly like this. The second part demonstrates the principle of the Three Truths (emptiness, provisional existence, and the Middle Way) in perfect harmony. First, it encourages understanding the perfect and unobstructed nature of the Dharma, from the highest Three Virtues (Dharmakaya, Prajna, and Liberation) to the lowest Three Paths, without increase or decrease, without two, without difference, which is 'different' yet 'the same'. Delusion and enlightenment, wisdom and practice, cause and effect, self and other, reaching the same destination, the names and meanings are not confused, which is 'the same' yet 'different'. All day long it is 'the same', all day long it is 'different', using the ten kinds of 'sameness' and 'difference' as the method of entry. Those who enter through this gate have no obstacles to all 'sameness' and 'difference', just like the wind moving in the sky. Being able to understand all dharmas from understanding one dharma, whether 'the same' or 'different', being able to understand all dharmas from understanding a hundred dharmas, even understanding a thousand dharmas, ten thousand dharmas, as many dharmas as the sands of the Ganges, each understanding all dharmas, whether 'the same' or 'different', therefore it is said 'it is also like this'. The second part quotes various sutras to fully prove. The so-called 'One Dharma Gate' refers to taking up one dharma to encompass immeasurable dharmas, so it is said to have 'retinue'. Those dharmas that are encompassed are also like this. This sutra says: 'In all dharmas, contain and receive all dharmas', using this example to illustrate that all dharmas are like pills made of various fragrances, like jewels that change with color, the earth possesses the four elements (earth, water, fire, wind), the ocean contains all kinds of water. Whether 'the same' or 'different', it conforms to the Dharma and can be understood. The third part sets up questions and answers to show the benefits. The meaning of the question is, like the previous Three Virtues, respect is called the Three Jewels (Buddha, Dharma, Sangha), non-arising and non-ceasing is called the Three Nirvanas (self-nature purity Nirvana, expedient purity Nirvana, ultimate purity Nirvana), and even thorough understanding is called the Three Paths. This is to reveal all dharmas in one dharma, already fully possessed by oneself, why is it necessary to say again the nine dharmas such as the Three Jewels and all dharmas, each of which can encompass all dharmas? The meaning of the answer is that in reality, one dharma already possesses everything without any reduction. However, because of the differences in people's capacities and past karmic influences, the conditions for cutting off delusions and attaining enlightenment that are suitable and pleasing are different. Some people hear the Three Virtues encompassing all dharmas and receive four benefits (longevity, health, beauty, freedom), and some people hear the Three Paths encompassing all dharmas and receive four benefits, so it is necessary to universally proclaim in order to benefit more capacities. 'One saying is inferior to universal proclamation', allowing that one person to generate all understanding. People of perfect and sudden capacity, hearing the proclamation of one dharma can still understand everything, if they hear all dharmas, the subtle understanding will become clearer and they will be able to know the Buddha's intention. The Buddha is omniscient, so he is called a 'wise person'. 'Rough words and soft words', the 'Mahaparinirvana Sutra' says: 'The Buddhas always speak soft words, only for the sake of sentient beings do they speak rough words, rough words and soft words, all return to the first principle.' In this way, rough and soft words encompass everything. Now let's discuss the ten dharmas.

。三道至粗。中八相望三德至軟。既約圓說。一一互融法法高廣。故令聞者入第一義及無違諍也。◎

金光明經玄義拾遺記卷第二大正藏第 39 冊 No. 1784 金光明經玄義拾遺記

金光明經玄義拾遺記卷第三

宋四明沙門知禮述

◎三簡十法十。初簡三德三。初標。二正料簡二。初斥偏三。初三藏。太子五陰久修五分雖未無漏得名法身。在二德前。樹下真明方有般若。三十四心者。十六心破見十八心斷愛。若頓證羅漢及辟支佛。此之二人皆一時得三十四心。羅漢但斷正使。支佛分侵習氣。若樹王下用三十四。頓斷正習一時俱盡。是故此心獨在菩薩。解脫在後其相可見。此之三法。以漏無漏存亡不同。故異而且縱。此教經部名為阿含。釋論明文以摩訶衍對三藏為小。婆沙翻數此論廣說四階成佛。阿含唯經。婆沙唯論。三藏之名具經律論。此三所說。但有三義全無德義。何者。終歸灰斷故無常德。非大涅槃故無樂德。無八自在故無我德。不斷五染故無凈德。二通教。通詮體觀。法本不生非證后空。此為法身。是故本有。境雖本有。須依此境體破見思。正習盡處正是般若。故屬現有。果縛盡時方是解脫。故屬當有。此之三法。空境無知般若有照。如幻色心盡方名脫。故云異而且

【現代漢語翻譯】現代漢語譯本： ◎ 三道中最粗糙的。中八相望，三德最為精妙。既然用圓融的觀點來說，那麼每一法都互相融合，法法都高深廣博。所以能讓聽聞者進入第一義諦，並且沒有互相違背的爭論。

《金光明經玄義拾遺記》卷第二大正藏第 39 冊 No. 1784 《金光明經玄義拾遺記》

《金光明經玄義拾遺記》卷第三

宋四明沙門知禮述

◎ 三簡十法十。首先簡別三德三。首先是標示。二是正式的簡別二。首先是斥責偏頗三。首先是三藏（Tripiṭaka，佛教經典的總稱）。太子（Prince Siddhartha）的五陰（Skandha，構成個體的五種要素）經過長久修習，五分法身（Fivefold Dharmakaya，佛的五種法身）雖然還沒有達到無漏的境界，但可以稱為法身（Dharmakaya，佛的法身）。在法身之前。菩提樹下真正明悟時才有了般若（Prajna，智慧）。三十四心指的是，十六心破除見惑，十八心斷除思惑。如果頓悟證得阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）以及辟支佛（Pratyekabuddha，又稱緣覺，不依師教，自身證悟的聖者），這二者都是一時證得三十四心。阿羅漢只是斷除了正使（根本煩惱），辟支佛則部分地侵損了習氣（煩惱的殘餘勢力）。如果在菩提樹下用三十四心，頓然斷除正使和習氣，一時全部斷盡。因此這種心唯獨菩薩（Bodhisattva，發願救度一切眾生的修行者）才有。解脫（Moksha，從輪迴中解脫）在後，它的相狀是可以見到的。這三種法，因為有漏和無漏、存在和消亡的不同，所以既有區別又是縱向的。這個教義在經部中稱為《阿含經》（Agama，原始佛教經典）。釋論明確說明用摩訶衍（Mahayana，大乘佛教）來對比三藏是小乘。婆沙論中翻譯的數字，此論廣泛地闡述了成佛的四個階段。《阿含經》只有經。《婆沙論》只有論。三藏這個名稱包含了經、律、論。這三者所說的，只有三種意義，完全沒有德行的意義。為什麼呢？最終歸於灰飛煙滅，所以沒有常德。不是大涅槃（Mahaparinirvana，佛陀的最終涅槃），所以沒有樂德。沒有八自在，所以沒有我德。不斷除五染，所以沒有凈德。二是通教。通達地詮釋體觀，法本不生，不是證悟后才空。這可以稱為法身。因此是本有的。境界雖然是本有的，必須依靠這個境界來體悟並破除見思惑。正使和習氣斷盡的地方正是般若。所以屬於現有。果報和束縛斷盡時才是解脫。所以屬於當有。這三種法，空境沒有知覺，般若有照。如同幻化的色心斷盡才能稱為解脫。所以說是既有區別又是

【English Translation】 English version: ◎ The three paths are the coarsest. The middle eight aspects look towards each other, and the three virtues are the softest. Since we are speaking from a perspective of perfect integration, each and every dharma interpenetrates, and each dharma is profound and vast. Therefore, it enables those who hear it to enter the first principle and have no conflicting disputes.

Gleanings from the Profound Meaning of the Golden Light Sutra, Volume 2 Tripitaka No. 1784, Volume 39, Gleanings from the Profound Meaning of the Golden Light Sutra

Gleanings from the Profound Meaning of the Golden Light Sutra, Volume 3

Composed by Shramana Zhili of Siming during the Song Dynasty

◎ Three selections of the ten dharmas. First, select the three virtues. First, the indication. Second, the formal selection, in two parts. First, criticize the partiality, in three parts. First, the Tripiṭaka (three baskets, the collection of Buddhist scriptures). The five skandhas (aggregates) of the prince (Prince Siddhartha) have been cultivated for a long time, and although the fivefold Dharmakaya (Buddha's Body of Essence) has not yet reached the state of non-outflow, it can be called the Dharmakaya (Body of Essence). Before the Dharmakaya. True enlightenment under the Bodhi tree is when Prajna (wisdom) arises. The thirty-four minds refer to the sixteen minds that break through the delusions of views and the eighteen minds that cut off the delusions of thought. If one suddenly attains Arhatship (one who has extinguished all defilements and entered Nirvana) or Pratyekabuddhahood (one who attains enlightenment independently, without a teacher), both of these individuals attain the thirty-four minds simultaneously. Arhats only sever the fundamental afflictions, while Pratyekabuddhas partially diminish habitual tendencies. If the thirty-four minds are used under the Bodhi tree, the fundamental afflictions and habitual tendencies are suddenly severed, all at once. Therefore, this mind is unique to Bodhisattvas (beings who vow to save all sentient beings). Liberation (Moksha, release from the cycle of rebirth) comes later, and its appearance can be seen. These three dharmas differ and are longitudinal because of the differences in outflow and non-outflow, existence and extinction. This teaching is called the Agamas (collection of early Buddhist texts) in the Sutra section. The commentaries clearly state that Mahayana (the Great Vehicle) is used to contrast the Tripiṭaka as the Hinayana (the Lesser Vehicle). The numbers translated in the Vibhasa (commentary), this treatise extensively explains the four stages of becoming a Buddha. The Agamas only contain sutras. The Vibhasa only contains treatises. The name Tripiṭaka includes sutras, vinaya (rules of discipline), and treatises. What these three say only has three meanings and no virtuous meanings at all. Why? Because it ultimately returns to ashes and extinction, so there is no constant virtue. It is not the Great Nirvana (the ultimate liberation of the Buddha), so there is no joyful virtue. There are no eight freedoms, so there is no self-virtue. It does not cut off the five defilements, so there is no pure virtue. Second is the common teaching. It universally explains the contemplation of the essence, the dharma is fundamentally unborn, it is not empty only after realization. This can be called the Dharmakaya. Therefore, it is originally existent. Although the realm is originally existent, one must rely on this realm to contemplate and break through the delusions of views and thoughts. The place where the fundamental afflictions and habitual tendencies are exhausted is precisely Prajna. Therefore, it belongs to the present. Only when the karmic retribution and bondage are exhausted is there liberation. Therefore, it belongs to the future. These three dharmas, the empty realm has no awareness, Prajna has illumination. Just as the illusory form and mind are exhausted, then it can be called liberation. Therefore, it is said to be both different and

縱。前代成論師。見干慧等十地中二乘證果。謂是小教所明人法俱空。乃取此義釋所弘之論。意謂小教探明大乘。故妙玄雲。舊云。成論探明大乘。又云。成論師只見共般若意不見不共意。即此義也。故知彼師。不知藏實是三藏空門與衍門永異。又不知衍門真諦含于但中及不但中。今就彼不知及鈍菩薩。故無四德。三別教。前破真諦乖圓別者。蓋違本經別分四德對於三身。故云乖別。若以彼說四教收之。既談四德非前藏通德既不融非后圓教。雖收屬別。然非別教通方之說。故云一途。問真諦立云。般若解脫各具二德。今何斥云無德可稱。答若就別論。二各具一。亦可名德。今以圓斥。隨有所闕德義不成。何者。若般若照境故常。破暗故凈。若無樂我。乃是有苦之常凈。不自在之常凈。豈成德耶。若解脫無暗故樂。廣遠故我。而無常凈。斯乃無常之樂我垢染之樂我。豈成德耶。既德有增減則法不高廣焉。稱經王無量甚深耶。二顯圓。具如前說。三勸生圓解。四德殘缺非經之王。縱橫可思非佛所護。有念心眼皆是牛羊。無緣知見方可論道。二簡三寶。相從者。從佛說法。從法有僧。從是三寶於今不絕。皆由歸佛稟法成僧。故曰相從。複名階梯者。蓋喻等級非相亂也。此明別體四果之僧。定不成佛。其猶下級不成上級。又樹

【現代漢語翻譯】現代漢語譯本：前代的成實論師，見到干慧等十地中的二乘證果，就認為是小乘教義所闡明的人法皆空。於是就取用這個意義來解釋他們所弘揚的論著，意思是說小乘教義已經探明了大乘的道理。所以《妙玄》中說：『舊說認為，《成實論》探明了大乘。』又說：『成實論師只看到了共般若的意義，沒有看到不共般若的意義。』說的就是這個意思。由此可知，這些論師不知道藏教的真實意義在於三藏的空門與大乘的衍門永遠不同，也不知道大乘的真諦包含在但中和不但中。現在就針對他們這種不瞭解以及根器遲鈍的菩薩，所以說他們沒有四德。別教方面，前面之所以破斥真諦違背圓教的別分四德，是因為它違背了本經中別分四德對應於三身的說法，所以說它違背了別教。如果用他們所說的四教來收攝它，既然談論四德，就不是前面藏教和通教的德，既然不圓融，就不是後面的圓教。雖然可以歸屬於別教，但不是別教通達各方的說法，所以說它只是一種途徑。有人問：真諦認為般若和解脫各自具有二德，現在為什麼斥責說沒有德可以稱道呢？回答是：如果就別教而言，二者各自具有一德，也可以稱之為德。現在用圓教來衡量，只要有所欠缺，德的意義就不能成立。為什麼呢？如果般若只是照見境界，所以是常，只是破除黑暗，所以是凈，如果沒有樂和我的意義，那就是有苦的常凈，不自在的常凈，怎麼能成為德呢？如果解脫沒有黑暗，所以是樂，廣闊深遠，所以是我，但是沒有常和凈，那就是無常的樂我，垢染的樂我，怎麼能成為德呢？既然德有增減，那麼法就不能高廣，怎麼能稱得上是經中之王，無量甚深呢？二、彰顯圓教的四德，就像前面所說的那樣。三、勸導眾生生起圓教的理解。四德殘缺，就不是經中之王，縱橫思量，也不是佛所護念的。只有念心和肉眼，都像是牛羊一樣，沒有緣分的知見，才可以談論佛道。二、簡別三寶。相從，是指從佛說法，從法有僧，因此三寶至今沒有斷絕，都是由於歸依佛，稟受法，成就僧，所以說是相從。又名階梯，是比喻等級，不是互相混亂。這裡說明別體的四果之僧，一定不能成佛，就像下級不能成為上級一樣。又像樹木。

【English Translation】 English version: The former Chengshi (Satya-siddhi) masters, seeing the two vehicles (śrāvaka and pratyekabuddha) attaining fruition in the ten grounds including dry wisdom (śuṣka-vipassanā), considered it to be the emptiness of both persons and dharmas as explained by the Hinayana teachings. Therefore, they adopted this meaning to interpret the treatises they propagated, meaning that the Hinayana teachings had already explored the principles of the Mahayana. Therefore, the 『Profound Meaning』 (妙玄, Miàoxuán) says: 『The old saying is that the Chengshi explores the Mahayana.』 It also says: 『The Chengshi masters only saw the common Prajna meaning and did not see the uncommon meaning.』 This is what it means. From this, it can be known that these masters did not know that the true meaning of the Tripitaka (藏, Zàng) lies in the emptiness gate of the three Pitakas and that the yana gate of the Mahayana is eternally different, nor did they know that the true meaning of the Mahayana is contained in both the 『only』 (但, Dàn) and 『not only』 (不但, Bùdàn). Now, because they do not understand this and are dull-witted Bodhisattvas, they do not have the four virtues (四德, Sìdé). Regarding the Distinct Teaching (別教, Biéjiào), the reason for previously refuting the True Meaning (真諦, Zhēndì) as violating the distinct four virtues of the Perfect Teaching (圓教, Yuánjiào) is that it violates the statement in this sutra that the distinct four virtues correspond to the three bodies (三身, Sānshēn), so it is said to violate the Distinct Teaching. If we use the four teachings they speak of to encompass it, since it discusses the four virtues, it is neither the virtues of the previous Tripitaka Teaching (藏教, Zàngjiào) and Common Teaching (通教, Tōngjiào), nor is it the Perfect Teaching of the later period since it is not harmonious. Although it can be attributed to the Distinct Teaching, it is not the saying of the Distinct Teaching that is versed in all directions, so it is said to be just one path. Someone asks: Zhendi established that Prajna (般若, Bōrě) and Liberation (解脫, Jiětuō) each possess two virtues, why is it now rebuked as having no virtues to be praised? The answer is: If speaking in terms of the Distinct Teaching, the two each possess one virtue, which can also be called a virtue. Now, using the Perfect Teaching to measure, as long as there is a deficiency, the meaning of virtue cannot be established. Why? If Prajna only illuminates the realm, therefore it is constant (常, Cháng), only eliminates darkness, therefore it is pure (淨, Jìng), if there is no joy (樂, Lè) and self (我, Wǒ), then it is the constant and pure with suffering, the constant and pure without freedom, how can it become a virtue? If Liberation has no darkness, therefore it is joyful, broad and far-reaching, therefore it is self, but without constancy and purity, then it is the impermanent joy and self, the defiled joy and self, how can it become a virtue? Since the virtues have increase and decrease, then the Dharma cannot be high and broad, how can it be called the king of sutras, immeasurable and profound? Second, manifesting the four virtues of the Perfect Teaching, as mentioned earlier. Third, encouraging sentient beings to generate understanding of the Perfect Teaching. The four virtues are incomplete, then it is not the king of sutras, thinking horizontally and vertically, it is not protected by the Buddha. Only the mind of thought and the physical eyes are like cattle and sheep, without the knowledge of affinity, can one discuss the Buddha's path. Second, distinguishing the Three Jewels (三寶, Sānbǎo). 『Following each other』 (相從, Xiāngcóng) means that from the Buddha comes the Dharma, and from the Dharma comes the Sangha, therefore the Three Jewels have not been cut off until now, all because of taking refuge in the Buddha, receiving the Dharma, and accomplishing the Sangha, so it is said to be 『following each other.』 Also named 『ladder』 (階梯, Jiētī) is a metaphor for levels, not mutual confusion. This explains that the Sangha of the four fruits (四果, Sìguǒ) of the distinct body will certainly not become a Buddha, just like the lower level cannot become the upper level. Also like trees.

王下迷真輕者。見如幻佛說無生法。三乘因地皆能斷結。有異三藏菩薩因中。全不斷惑。眾即空故名理和僧。雖異三藏。而其三乘共證之理既是偏空。亦無四德。若華王世界成盧舍那。雖通圓別。今就鈍根迷中重者不知即性。作修成解。是故佛寶從報彰名。法寶但名無量四諦。既非無作。故從多數受河沙名。稟法之僧雖純菩薩。且非發心便成正覺。故四十一位分于賢聖。此之三寶。佛是僧果。僧是佛因。法是因果。所修所證實僧成佛。佛現權僧。永異階梯高下不改。然從別相未是同體。言同體者。三寶一體。此體覺了名佛。此體不覺名法。此體和合名僧。迷悟因果其體不分。一人一念無不具足。故華嚴三歸以體解大道為佛。深入經藏為法。統理大眾為僧。三雖在果而是一體。三寶若此方與三德無二無別。是金光明所譬三寶也。三簡三涅槃。般涅槃那翻為安樂。故凡聖大小皆有涅槃。若世人適意亦是涅槃。若外道不知非想非非想定十種細想。及無想天第六心心數法。暫爾不行。故皆計為永寂涅槃。若染欲心伏名方便涅槃。若二乘菩薩論得未得。是三藏涅槃。若三乘同儘子果兩縛。是通教但空共小涅槃。簡不但空不共二乘。今就共論故無四德。若中道理智。及同緣示滅三種涅槃。此有得意及不得意。其得意者。一必收二三

【現代漢語翻譯】現代漢語譯本對於那些在迷妄中執著于表象的人來說，他們所見到的如幻之佛所說的無生之法，三乘（聲聞乘、緣覺乘、菩薩乘）行者在因地修行時都能斷除煩惱結縛。這與三藏（經、律、論）菩薩在因地修行時完全不斷除迷惑有所不同。因為一切皆空，所以稱為理和僧（證悟空性的僧團）。雖然與三藏不同，但三乘共同證悟的道理是偏空的，不具備常、樂、我、凈四德。如果華王世界成就了盧舍那佛（Vairocana，報身佛），雖然貫通圓教和別教，但現在針對那些根器遲鈍、在迷妄中執著于表象的人，他們不明白即心是佛的道理，而認為是修證成就的。因此，佛寶是從報身佛的角度來命名的。法寶只是被稱為無量四諦（Four Noble Truths），因為它不是無作（無為）的，所以從多數的角度接受恒河沙數的名字。稟受佛法的僧眾雖然都是菩薩，但並非一開始發心就能成就正覺，所以四十一階位（菩薩修行階位）被劃分爲賢位和聖位。這三寶中，佛是僧的果，僧是佛的因，法是因果。所修所證的實僧成就佛，佛示現權僧。階梯高下永遠不同，然而從別相來看，還不是同體。所謂同體，是指三寶一體。這個體覺悟了就稱為佛，這個體不覺悟就稱為法，這個體和合就稱為僧。迷悟、因果，其體性並沒有分別。一個人、一個念頭都無不具足。所以，《華嚴經》（Avatamsaka Sutra）的三歸依以體解大道為佛，深入經藏為法，統理大眾為僧。三者雖然在果位上，但卻是一體。三寶如果如此，才與常樂我凈三德無二無別，這就是《金光明經》（Suvarnaprabhasa Sutra）所譬喻的三寶。以下簡要區分三種涅槃（Nirvana）。般涅槃那（Parinirvana）翻譯為安樂，所以凡夫、聖人、大乘、小乘都有涅槃。如果世人感到適意，那也是涅槃。如果外道不了解非想非非想定（Neither perception nor non-perception）的十種細微念想，以及無想天（Realm of Non-Perception）的第六種心心數法暫時停止運作，就都認為那是永恒寂滅的涅槃。如果染欲之心被伏住，稱為方便涅槃。如果二乘（聲聞乘、緣覺乘）菩薩討論得到與未得到，那是三藏涅槃。如果三乘共同斷儘子縛和果縛，那是通教的但空，與小乘共有的涅槃。這裡簡要區分不但空和不共二乘，現在就共同之處來討論，所以沒有常、樂、我、凈四德。如果是中道的理智，以及同緣示滅三種涅槃，這裡有得意和不得意之分。得意者，一定能收攝前兩種涅槃。

【English Translation】 English version For those who are deluded and attached to appearances, the Dharma of non-origination spoken by the Buddha, who appears as an illusion, can be used by practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to sever afflictions and bonds at the stage of cause. This differs from the Bodhisattvas of the Tripiṭaka (Sutras, Vinaya, Abhidharma), who do not completely sever delusions at the stage of cause. Because all is empty, it is called the Sangha of principle and harmony (the Sangha that has realized emptiness). Although different from the Tripiṭaka, the principle of emptiness commonly realized by the Three Vehicles is partial emptiness and does not possess the four virtues of permanence, bliss, self, and purity. If the Flower Adornment World (Hua-wang shijie) achieves Vairocana (the Sambhogakāya Buddha), although it connects the perfect and distinct teachings, it is now aimed at those with dull roots who are deluded and attached to appearances, who do not understand the principle of 'mind is Buddha' but believe it is achieved through cultivation. Therefore, the Buddha Jewel is named from the perspective of the Sambhogakāya Buddha. The Dharma Jewel is only called the immeasurable Four Noble Truths because it is not unconditioned (uncreated), so it receives names as numerous as the sands of the Ganges from the perspective of the majority. The Sangha who receive the Dharma are all Bodhisattvas, but they do not immediately achieve perfect enlightenment upon initial aspiration, so the forty-one stages (of Bodhisattva practice) are divided into the stages of the worthy and the sage. Among these Three Jewels, the Buddha is the fruit of the Sangha, the Sangha is the cause of the Buddha, and the Dharma is both cause and fruit. The real Sangha, through cultivation and realization, achieves Buddhahood, and the Buddha manifests as the provisional Sangha. The steps of the hierarchy are forever different and unchangeable, but from the perspective of distinct characteristics, they are not yet of the same essence. The so-called same essence refers to the Three Jewels as one essence. This essence, when awakened, is called Buddha; this essence, when not awakened, is called Dharma; this essence, when harmonized, is called Sangha. Delusion and enlightenment, cause and effect, their essence is not separate. One person, one thought, is complete and without lack. Therefore, the Three Refuges in the Avatamsaka Sutra take understanding the great path as the Buddha, deeply entering the Sutra Treasury as the Dharma, and governing the masses as the Sangha. Although the three are at the stage of fruit, they are one essence. If the Three Jewels are like this, then they are no different from the three virtues of permanence, bliss, self, and purity, which is the Three Jewels as exemplified in the Suvarnaprabhasa Sutra. The following briefly distinguishes the three types of Nirvana. Parinirvana is translated as bliss, so ordinary beings, sages, the Great Vehicle, and the Small Vehicle all have Nirvana. If worldly people feel comfortable, that is also Nirvana. If non-Buddhists do not understand the ten subtle thoughts of Neither perception nor non-perception, and the sixth mental functions of the Realm of Non-Perception temporarily cease to operate, they all consider that to be eternal extinction Nirvana. If the mind of defiled desire is subdued, it is called expedient Nirvana. If the Two Vehicle (Śrāvakayāna, Pratyekabuddhayāna) Bodhisattvas discuss attainment and non-attainment, that is the Nirvana of the Tripiṭaka. If the Three Vehicles jointly exhaust the bonds of the child and the fruit, that is the emptiness of the shared teaching, the Nirvana shared with the Small Vehicle. Here, we briefly distinguish between not only emptiness and the unshared Two Vehicles, and now we discuss the commonalities, so there are no four virtues of permanence, bliss, self, and purity. If it is the rational wisdom of the Middle Way, and the three types of Nirvana that demonstrate extinction through shared conditions, there are those who are successful and those who are not. Those who are successful will definitely gather the first two types of Nirvana.

皆圓具。即成圓教大般涅槃。是今所喻。今就失意互不相關者。故屬別耳。若言等者。即地論師也。但以實相名為性凈。修因所成為方便凈。不明緣因薪盡火滅隨機涅槃。既但二種攝義不周。即非三德圓融涅槃。故非今經所喻之法。四簡三身二。初簡偏二初明藏通但二無三二。初三藏。樹王下佛為真身者。非即事而真。是證真之身故名真身。神變為應亦非無謀。全是作意。三藏之中唯明此二無法報應三身之說。證真現變皆從析法觀智所成。二通教二。初正明但二。此教雖云即事而真。但即偏空非佛性真。真無實體非任運應。此教及藏但詮二諦。未明三諦。是故論身唯二無三。二徴釋真身。欲示即真先詢色相。若爾者。領前也。事即真空方是佛體。是則丈六非是真佛。又作人形復非鹿馬。究論丈六為是何身。答中二意。初意是應。次意是真。初云應同人像者。以此丈六非愛業感。自己辦地誓扶余習。潤神通生。與物結緣凈佛國土。群機既熟出現王宮。故知丈六是神通身。應同人像。然未盡理故云一往。故又一下正示真身。克分大小理在空中。今以即空為真身者。猶屬於小故例大乘。只以中智所合之理便為法身。豈離色心別論中道。今但空真亦即人像全體是空。色心不生色心不滅為真身也。依身起變名為應身。是故此教唯

【現代漢語翻譯】現代漢語譯本皆圓具。即成就圓教的大般涅槃（maha-parinirvana，最終的涅槃）。這是現在所比喻的。現在就失去意義，互不相關聯。所以屬於別教。如果說相等，那就是地論師的觀點。但他們以實相（tathata，事物的真實本性）為性凈，以修因所成為方便凈。不闡明緣因薪盡火滅，隨順根機而入涅槃的道理。既然只有兩種，攝義不周全，就不是三德圓融的涅槃。所以不是現在這部經所比喻的法。四、簡別三身，分為兩部分。第一部分，簡別偏頗的二身。第一部分，闡明藏教和通教只有二身，沒有三身。第一部分，三藏教。『樹王下佛為真身』，不是即事而真，而是證得真理之身，所以名為真身。神通變化為應身，也不是沒有謀劃，完全是作意。三藏教之中只闡明這二身，沒有法身、報身、應身的三身之說。證得真理，顯現變化，都是從析法觀智所成就。第二部分，通教。第一部分，正面闡明只有二身。這個教義雖然說即事而真，但即的是偏空，不是佛性真。真無實體，不是任運應。這個教義以及藏教只詮釋二諦（satya-dvaya，兩種真理：世俗諦和勝義諦），沒有闡明三諦（tri-satya，三種真理：空諦、假諦、中諦）。因此，論及身，只有二身，沒有三身。第二部分，徵詢解釋真身。想要顯示即真，先詢問色相。『若爾者』，是領會前文的意思。事即真空才是佛體。那麼丈六金身就不是真佛。又作人形，又不像鹿馬。究竟來說，丈六金身是什麼身？回答中有兩層意思。第一層意思是應身。第二層意思是真身。第一層說『應同人像』，是因為這丈六金身不是愛業所感，而是自己發願扶持余習，滋潤神通而生，與眾生結緣，清凈佛國土。眾生的根機成熟，就在王宮出現。所以知道丈六金身是神通身，應同人像。然而沒有完全窮盡道理，所以說『一往』。所以『又一』下，正面顯示真身。克分大小，道理在於空中。現在以即空為真身，仍然屬於小乘，所以比喻大乘。只以中智所合之理就作為法身，難道離開色心另外討論中道嗎？現在只是空真，也就是人像全體是空。色心不生，色心不滅，就是真身。依靠真身而起變化，名為應身。所以這個教義只有

【English Translation】 English version All are fully complete. That is, it achieves the perfect and complete Maha-parinirvana (ultimate Nirvana). This is what is being used as a metaphor now. Now, it loses its meaning and is not related to each other. Therefore, it belongs to the Separate Teaching. If it is said to be equal, then that is the view of the Dilun masters. However, they regard the Tathata (the true nature of things) as the pure nature, and the cultivation of causes as the pure expedient. They do not explain the principle of the exhaustion of fuel and the extinction of fire due to causal conditions, and entering Nirvana according to the capacity of beings. Since there are only two types, and the meaning is not comprehensive, it is not the perfect and harmonious Nirvana of the Three Virtues. Therefore, it is not the Dharma that this sutra is using as a metaphor. Fourth, distinguishing the Three Bodies, divided into two parts. The first part, distinguishing the biased Two Bodies. The first part, clarifying that the Tripitaka and Common Teachings only have two bodies, not three. The first part, the Tripitaka Teaching. 'The Buddha under the Tree King is the True Body,' which is not true in terms of the event, but the body that has attained the truth, so it is called the True Body. The transformation of spiritual powers into the Response Body is not without planning, but entirely intentional. Among the Tripitaka teachings, only these two bodies are explained, and there is no mention of the Dharma Body, Reward Body, and Response Body of the Three Bodies. Attaining the truth and manifesting transformations are all accomplished through the wisdom of analyzing the Dharma. The second part, the Common Teaching. The first part, directly clarifying that there are only two bodies. Although this teaching says that it is true in terms of the event, it is only true in terms of biased emptiness, not the true Buddha-nature. True emptiness has no substance, and it is not a spontaneous response. This teaching and the Tripitaka teaching only explain the Two Truths (satya-dvaya, two kinds of truth: conventional truth and ultimate truth), and do not explain the Three Truths (tri-satya, three kinds of truth: emptiness, provisional existence, and the Middle Way). Therefore, when discussing the body, there are only two bodies, not three. The second part, inquiring and explaining the True Body. Wanting to show the truth, first inquire about the form and appearance. 'If so,' is to understand the meaning of the previous text. The event is the true emptiness that is the Buddha's body. Then the sixteen-foot golden body is not the true Buddha. Also, it takes the form of a human, and it is not like a deer or a horse. In the end, what kind of body is the sixteen-foot golden body? There are two meanings in the answer. The first meaning is the Response Body. The second meaning is the True Body. The first layer says 'The Response Body is like a human image' because this sixteen-foot golden body is not felt by love karma, but it is his own vow to support the remaining habits, nourish the spiritual powers and be born, form a relationship with sentient beings, and purify the Buddha's land. When the faculties of sentient beings are mature, they appear in the royal palace. So know that the sixteen-foot golden body is the spiritual body, and the response is like a human image. However, it has not fully exhausted the principle, so it is said 'once'. So 'again one' below, the front shows the true body. The reason for dividing the size lies in the air. Now, taking the emptiness as the true body still belongs to the Hinayana, so it is a metaphor for the Mahayana. Only the principle combined with the middle wisdom is regarded as the Dharma body, is it possible to discuss the middle way separately from the color and mind? Now it is only empty truth, that is, the whole human image is empty. The color and mind are not born, and the color and mind are not destroyed, which is the true body. Relying on the true body to change is called the Response Body. So this teaching only has

有二身。二明別教雖三且異。若其互融那分虛實。驗其所立體相各別。三身不圓故今不用。二顯圓三。初明三身皆實三。初正明體實。理體既實理智豈虛。實理實智冥故起用。用豈不實。三既相即二乃非虛。二引經類顯。凈妙欲境作死壞觀。雖是假想能治貪心虛有實益。例乎應身非生現生。故非本體。益物不虛故名為實。三取意結成。二明四句俱融。圓說三身舉一即三。各有四句。何者。若別分之。報身真證故實。應身假說故虛。法身平等遮照皆雙。雙照故亦實亦虛。雙遮故非實非虛。三身互具四句皆融。當細揀之三明增減自在二。初約義立身二。初問意者。以金光明譬三身者。所譬之身可增減不。二答二。初明義立無咎。就題三喻。故立三身以為所喻。對喻雖爾。若其得意多少不拘。或增至四身。或減至一二。若蕩名數亦可說無。二明經意本通。若增若減悉在經文。釋迦牟尼是第三身。種種示現義當第四。開應出化是四身義。文中出字合在應下。佛真等文義雖具三。今就現文得名二身。諸佛雖有二三四身。以一真法收無不盡。故唯一身。善寂大城寂亦空也。既無諸數即無身義也。二以身用譬二。初問意者。譬有三字可顯三身。約何道理令譬增減對多少身。二答意者。譬雖三字義有盈縮。若四身之譬文義宛然。若為二

【現代漢語翻譯】現代漢語譯本有二身（兩種身）。二明別教（藏教）雖然有三身，但彼此各異。如果它們互相融合，又怎麼能區分虛幻和真實呢？檢驗它們所建立的體相，各自不同。三身不夠圓融，所以現在不用。二顯圓教的三身。初明三身皆實三（三種身都是真實的）。初正明體實（本體是真實的）。理體（真如之理）既然是真實的，理智（真如之智）怎麼會是虛假的呢？真實的理和真實的智相互融合，所以能起作用。作用怎麼會不真實呢？三身既然相互即是，二身也就不是虛假的。二引經類顯（引用經文來類比顯明）。觀想凈妙的欲境作死亡敗壞的觀想，雖然是假想，但能治療貪心，虛幻中有實際的益處。例如應身（為應化眾生而示現之身）並非真的出生而示現出生，所以不是本體。但利益眾生不是虛假的，所以稱為真實。三取意結成（總結意義）。二明四句俱融（四句都融合）。圓教說三身，舉一即是三，各自都有四句。哪四句呢？如果分別來說，報身（佛陀經過修行所獲得的果報之身）是真實證得的，所以是真實的。應身是假說示現的，所以是虛假的。法身（佛陀所證的真如法性之身）平等和照用是雙具的。雙具照用，所以亦實亦虛。雙具遮詮，所以非實非虛。三身互相具備，四句都融合。應當仔細辨別。三明增減自在二（增減自在）。初約義立身二（根據意義建立身）。初問意者（首先提問）。用金光明經來比喻三身，所比喻的身可以增減嗎？二答二（回答）。初明義立無咎（根據意義建立沒有過失）。就題目有三個比喻，所以建立三身作為所比喻的對象。雖然是對喻，如果領會了意義，多少就不拘泥了。或者增加到四身，或者減少到一二身。如果捨棄名相，也可以說沒有身。二明經意本通（經文的意義本來是通達的）。如果增加或減少，都在經文中。釋迦牟尼是第三身（應身），種種示現義相當於第四身。開應出化是四身義。文中『出』字應該在『應』字下面。佛真等文義雖然具備三身，現在就現有的經文得到二身的名義。諸佛雖然有二三四身，用一真法來收攝，沒有不包含的，所以唯一身。善寂大城，寂就是空。既然沒有諸數，就沒有身義。二以身用譬二（用身的作用來比喻）。初問意者（首先提問）。『譬』字有三個，可以顯示三身。根據什麼道理使比喻增減對應多少身？二答意者（回答意義）。比喻雖然有三個字，但意義有盈縮。如果是四身的比喻，文義宛然。如果是二身的比喻，

【English Translation】 English version There are two bodies. The two teachings of the Separate Teaching (Tibetan Buddhism), although having three bodies, are different from each other. If they were to merge with each other, how could one distinguish between the illusory and the real? Examining the characteristics of their established forms, they are each different. The three bodies are not perfectly integrated, so they are not used now. The second reveals the three bodies of the Perfect Teaching. The first clarifies that all three bodies are real. The first directly clarifies that the essence is real. Since the essence of principle (the principle of Suchness) is real, how could the wisdom of principle (the wisdom of Suchness) be false? The real principle and the real wisdom merge with each other, so they can function. How could the function be unreal? Since the three bodies are mutually identical, the two bodies are not false. The second uses sutras to illustrate. Contemplating pure and wonderful desires as decaying and ruined, although it is an illusion, it can cure greed, and there is real benefit in the illusion. For example, the Response Body (the body manifested to respond to and transform sentient beings) is not truly born but appears to be born, so it is not the essence. But benefiting sentient beings is not false, so it is called real. The third summarizes the meaning. The second clarifies that all four phrases are integrated. The Perfect Teaching speaks of the three bodies, and mentioning one is the same as mentioning all three, each having four phrases. What are the four phrases? If we distinguish them separately, the Reward Body (the body of fruition attained by the Buddha through practice) is truly attained, so it is real. The Response Body is a provisional manifestation, so it is false. The Dharma Body (the body of the Buddha's true nature of Suchness) has both equality and illumination. Having both illumination, it is both real and unreal. Having both negation, it is neither real nor unreal. The three bodies mutually possess each other, and all four phrases are integrated. One should carefully distinguish them. The third clarifies the freedom of increase and decrease. The first establishes the body according to meaning. The first asks the meaning. Using the Golden Light Sutra to illustrate the three bodies, can the bodies being illustrated be increased or decreased? The second answers. The first clarifies that establishing according to meaning is without fault. The topic has three metaphors, so three bodies are established as the objects being illustrated. Although they are metaphors, if the meaning is understood, the quantity is not restricted. One can increase it to four bodies, or decrease it to one or two bodies. If one abandons the names and forms, one can also say there are no bodies. The second clarifies that the meaning of the sutras is originally comprehensive. Whether increasing or decreasing, it is all in the sutras. Shakyamuni is the third body (Response Body), and the various manifestations are equivalent to the fourth body. Opening the response and manifesting transformation is the meaning of the four bodies. The word 'manifestation' in the text should be below the word 'response'. Although the text 'Buddha's truth' etc. contains the meaning of the three bodies, now we obtain the name of the two bodies from the existing text. Although the Buddhas have two, three, or four bodies, they are all encompassed by one true Dharma, so there is only one body. The city of Good Quiescence, quiescence is emptiness. Since there are no numbers, there is no meaning of body. The second uses the function of the body as a metaphor. The first asks the meaning. The word 'metaphor' has three characters, which can reveal the three bodies. According to what principle can the metaphor be increased or decreased to correspond to the number of bodies? The second answers the meaning. Although the metaphor has three characters, the meaning can be expanded or contracted. If it is a metaphor for four bodies, the meaning of the text is clear. If it is a metaphor for two bodies,

者。乃合光明而為一用。對於金體以為二譬。顯於二身若為一者。取正舍旁從本除末。唯以一金對於一身。無身譬者。以無貪為金。此金無質為世至寶。可譬無身數量都忘。是出世間第一義寶。楊震等者。東觀漢記。楊震為東萊守。道經昌邑。昌邑令王密是震所舉秀才。夜懷金上震曰。無人知。震曰。天知地知我知子知。已有四知。何謂無人。遂不受。此蓋貴乎不貪。即以不貪為金也。故知世金有名無實。五簡三大乘。因緣六度者。三藏教中自立大乘。十二因緣是支佛乘。對聲聞為大。六度菩薩對二乘為大。此是三人各有所乘。即羊鹿牛。雖立大名。用別於小。而其同趣偏真之果。是故名別。其義同也。通教菩薩與二乘人同無生觀。同斷同證永殊三藏三因大異。故云三乘同乘一乘。此一既共二乘所證。驗非中道也。別教詮中獨為菩薩說理隨得。而理乘但是所契之境。隨乘但是能契之智。得乘但是自他之行。三乘隔異互不相融。非圓乘義三種者。即藏通別。所說乘相都是圓教得乘之中得機之義。故云得乘方便所攝也。若正法華說羊鹿牛三車之外。更有象車。即妙法華中三車之外大白牛車也。牛名同故一乘難顯。致使他宗于菩薩乘不分權實。今據正經象名不濫。乃彰圓教是一佛乘。若羊鹿牛隻是得乘得機所攝。彼之象乘是

【現代漢語翻譯】現代漢語譯本：這些，乃是合光明而成為一體運用。對於金子的本體，可以作為兩種比喻。如果說顯現的二身如同一個身，那麼就要取其正而舍其旁，從根本上除去末節。只用一塊金子來比喻一個身。沒有身的比喻，是因為以沒有貪念作為金子。這種金子沒有形質，是世間最珍貴的寶物，可以比喻沒有身，數量都忘卻。這是出世間第一義的寶物。楊震等人的事蹟，記載在《東觀漢記》中。楊震擔任東萊太守時，路過昌邑。昌邑縣令王密是楊震舉薦的秀才。夜晚，王密懷揣金子送給楊震，說：『沒有人知道。』楊震說：『天知、地知、我知、你知，已經有四知，怎麼說沒有人知道呢？』於是沒有接受。這大概是看重不貪。就是以不貪作為金子。所以知道世間的金子有名無實。五簡三大乘，因緣六度：三藏教中自己設立大乘，十二因緣是支佛乘，相對於聲聞乘來說是大乘。六度菩薩相對於二乘來說是大乘。這是三個人各自有所乘，就像羊車、鹿車、牛車。雖然設立了大乘的名稱，但作用不同於小乘。而他們共同趨向于偏真的果位，所以名稱不同，其意義相同。通教的菩薩與二乘人相同于無生觀，相同于斷惑證果，永遠不同於三藏的三因，大相異。所以說三乘同乘一乘。這一乘既然是二乘所證，驗證了它不是中道。別教詮釋中，只為菩薩說理，隨其根性而得。而理乘只是所契合的境界，隨乘只是能契合的智慧，得乘只是自利利他的行為。三乘隔絕，互不相融，不是圓乘的意義。三種，就是藏、通、別。所說的乘相都是圓教得乘之中的得機之義。所以說得乘是方便所攝。如果《正法華經》說羊車、鹿車、牛車之外，還有象車，就是《妙法蓮華經》中三車之外的大白牛車。因為牛的名稱相同，所以一乘難以顯現。導致其他宗派對於菩薩乘不分權實。現在根據正經，像的名稱不混淆，才彰顯圓教是一佛乘。如果羊車、鹿車、牛車只是得乘得機所攝，那麼象車是……

【English Translation】 English version: These are the combination of light to become one use. Regarding the essence of gold, it can be used as two metaphors. If the manifested two bodies are like one body, then take the correct and discard the side, remove the trivial from the root. Only use one piece of gold to compare to one body. The metaphor of no body is because taking no greed as gold. This gold has no substance and is the most precious treasure in the world, which can be compared to no body, forgetting all quantities. This is the most important treasure of the first meaning in transcending the world. The deeds of Yang Zhen and others are recorded in the 'Dongguan Han Ji'. When Yang Zhen served as the governor of Donglai, he passed through Changyi. Wang Mi, the magistrate of Changyi, was a talented person recommended by Yang Zhen. At night, Wang Mi brought gold to Yang Zhen and said, 'No one knows.' Yang Zhen said, 'Heaven knows, earth knows, I know, you know, there are already four knows, how can you say no one knows?' So he did not accept it. This probably values not being greedy. That is, taking not being greedy as gold. Therefore, it is known that worldly gold has a name but no reality. Five simplifications of the three Mahayanas, the twelve links of dependent origination and the six perfections: The Tripitaka school establishes Mahayana on its own. The twelve links of dependent origination are the Pratyekabuddha vehicle, which is Mahayana relative to the Sravaka vehicle. The six perfections of the Bodhisattva are Mahayana relative to the two vehicles. These are three people each with their own vehicle, like the sheep cart, deer cart, and ox cart. Although the name of Mahayana is established, its function is different from the small vehicle. And they all tend towards the fruit of partial truth, so the names are different, but their meanings are the same. The Bodhisattva of the Common Teaching is the same as the people of the two vehicles in the view of no birth, the same in cutting off delusions and attaining enlightenment, and is forever different from the three causes of the Tripitaka, which are greatly different. Therefore, it is said that the three vehicles ride the one vehicle together. Since this one vehicle is what the two vehicles have attained, it verifies that it is not the Middle Way. In the separate teaching, the principle is only explained for Bodhisattvas, according to their roots. And the principle vehicle is only the realm that is in accordance with, the following vehicle is only the wisdom that can be in accordance with, and the attainment vehicle is only the behavior of benefiting oneself and others. The three vehicles are isolated from each other and do not integrate with each other, which is not the meaning of the perfect vehicle. The three types are the Tripitaka, Common, and Separate. The appearances of the vehicles that are said are all the meaning of obtaining the opportunity within the attainment vehicle of the Perfect Teaching. Therefore, it is said that the attainment vehicle is included in the expedient means. If the 'Zheng Fa Hua Sutra' says that in addition to the sheep cart, deer cart, and ox cart, there is also an elephant cart, it is the great white ox cart in the 'Wonderful Dharma Lotus Sutra' in addition to the three carts. Because the name of the ox is the same, it is difficult to show the one vehicle. This leads other schools to not distinguish between provisional and real in the Bodhisattva vehicle. Now, according to the sutra, the name of the elephant is not confused, which shows that the Perfect Teaching is the one Buddha vehicle. If the sheep cart, deer cart, and ox cart are only included in the attainment vehicle and the attainment of the opportunity, then the elephant cart is...

今所譬。圓教三乘但云理乘者。欲顯隨得皆即理故。圓教智行是姓本具。修而無修。是故文中就理立稱。華嚴四乘者。彼部雖無小機稟教。何妨說於三乘粗淺顯圓佛乘。六簡三菩提請觀音等者。三菩提翻為正道。彼經論益通於三乘。是故發心有其三種。即聲聞緣覺菩薩也。三皆破惑故名清凈。皆離邪倒故名正道。既共二乘。非圓實智故。是方便菩提所攝。若緣真如佛智神通。發心為非依。文殊問經發心為是者。乃辨三心隔別圓融為是非也。何者。若緣真如理則發真性菩提心。若緣佛智則發實智菩提心。若緣神通則發方便菩提心。三既不融。是故為今化他方便菩提所攝。義不高廣非今所譬。若無發是發即理之智。是圓實智。一發一切發不思議假。是圓方便。非一非一切而一而一切。即邊之中。是圓真性。即一論三即三論一。此與三德無二無別。是今所譬。須知文殊問經三種圓發。非離真如佛智神通。但非三處各發一心。若於一處圓發三心。故名為是。如摩訶止觀發大心中雲。諸經明種種發菩提心。列於十種。謂推理髮菩提心。睹佛相發心。睹神通聞說法。游土視眾。見修行見法滅。見起過見受苦。於此十緣發菩提心。而於十處皆生四解。以圓對三而分是非。以此例彼。豈不然耶。是知緣於三處各發不融。正屬別教故為所

【現代漢語翻譯】現代漢語譯本：現在所作的比喻是，圓教中的三乘（聲聞乘、緣覺乘、菩薩乘）只是被稱為『理乘』，這是爲了顯示隨所證得都與真理相符。圓教的智慧和修行是本性中就具備的，修習如同沒有修習一樣。因此，經文中就理體而立名。華嚴宗所說的四乘（聲聞乘、緣覺乘、菩薩乘、佛乘），雖然該部經典沒有針對小乘根基的眾生施教，但不妨礙它宣說三乘的粗淺，從而彰顯圓滿的佛乘。《六簡三菩提請觀音經》等經典所說的『三菩提』，翻譯過來就是『正道』。這些經典和論典普遍適用於三乘，因此發心也有三種，即聲聞、緣覺、菩薩的發心。這三種發心都能破除迷惑，所以稱為『清凈』；都能遠離邪見顛倒，所以稱為『正道』。但因為與二乘共通，不是圓滿真實的智慧，所以屬於方便菩提所攝。如果緣于真如、佛智、神通而發心，則為『非依』。《文殊問經》中說發心為『是』，這是爲了辨別三種心的隔別和圓融，從而判斷是非。為什麼這樣說呢？如果緣于真如之理，則發起真性菩提心；如果緣于佛智，則發起實智菩提心；如果緣于神通，則發起方便菩提心。這三種心如果不能圓融，就被歸為現在所說的化他方便菩提，其意義不夠高遠，不適合作為現在的比喻。如果沒有發心，那麼『發』就是與理相應的智慧，這是圓實智。一發一切發，不可思議的假觀，這是圓方便。非一非一切，而一而一切，即空、假、中三邊中的中道，這是圓真性。即一論三，即三論一，這與法身、般若、解脫三德沒有差別，這才是現在所要比喻的。要知道，《文殊問經》所說的三種圓發，並非脫離真如、佛智、神通，而是不在三個地方各自發一個心，而是在一個地方圓滿地發起三種心，所以稱為『是』。如同《摩訶止觀》中說發起大心時提到，諸經中闡明了種種發起菩提心的方式，列舉了十種，即：推理髮菩提心、睹佛相發心、睹神通聞說法、游土視眾、見修行、見法滅、見起過、見受苦。在這十種因緣下發起菩提心，並且在這十個地方都產生四種理解，用圓教來對照三教，從而區分是非。用這個例子來類比，難道不是這樣嗎？由此可知，緣於三個地方各自發起不圓融的心，正是屬於別教，所以被排除在外。

【English Translation】 English version: The current analogy refers to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in the Perfect Teaching (Round Teaching, 圓教) as merely 『Principle Vehicle』 (理乘), intending to show that whatever is attained is in accordance with the principle. The wisdom and practice of the Perfect Teaching are inherent in one's nature, cultivating as if without cultivating. Therefore, the text establishes the name based on the principle. The Four Vehicles in the Avataṃsaka School (Huayan School, 華嚴宗) – although that scripture does not teach beings with Small Vehicle (Hinayana, 小乘) capacity, it does not prevent it from expounding the superficiality of the Three Vehicles to reveal the perfect Buddha Vehicle (Buddhayāna, 佛乘). The 『Three Bodhis』 (三菩提) mentioned in scriptures such as the Liujian Sanputi Qing Guanyin Jing (六簡三菩提請觀音經) are translated as 『Right Path』. These scriptures and treatises are generally applicable to the Three Vehicles, so there are three types of aspiration: the aspiration of Śrāvakas, Pratyekabuddhas, and Bodhisattvas. All three break through delusion, hence they are called 『Pure』 (清凈); all are free from wrong views and inversions, hence they are called 『Right Path』 (正道). However, because they are common with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they are not perfect and real wisdom, so they are included in Expedient Bodhi (方便菩提). If one aspires based on Suchness (Tathatā, 真如), Buddha Wisdom (佛智), or Supernormal Powers (神通), it is considered 『Non-reliant』 (非依). The Mañjuśrī Questions Sutra (文殊問經) says that aspiration is 『Right』 (是), which is to distinguish the separation and perfect integration of the three minds to determine right and wrong. Why is this so? If one relies on the principle of Suchness, one arouses the True Nature Bodhi Mind (真性菩提心); if one relies on Buddha Wisdom, one arouses the Real Wisdom Bodhi Mind (實智菩提心); if one relies on Supernormal Powers, one arouses the Expedient Bodhi Mind (方便菩提心). If these three minds cannot be perfectly integrated, they are categorized as the Expedient Bodhi for transforming others, which is currently being discussed. Its meaning is not high or broad enough to be used as the current analogy. If there is no aspiration, then 『aspiration』 is the wisdom that accords with the principle, which is Perfect Real Wisdom (圓實智). One aspiration is all aspirations, the inconceivable provisional view (假觀), which is Perfect Expedient (圓方便). Neither one nor all, yet one and all, which is the Middle Way (中道) among the three aspects of emptiness, provisionality, and the Middle Way, is Perfect True Nature (圓真性). Considering one as three, and three as one, this is no different from the Three Virtues (法身, 般若, 解脫) (Dharmakāya, Prajñā, Vimukti), and this is what is being used as the current analogy. It should be known that the three perfect aspirations mentioned in the Mañjuśrī Questions Sutra do not depart from Suchness, Buddha Wisdom, and Supernormal Powers, but rather do not arise from three separate places each with one mind. Instead, in one place, three minds are perfectly aroused, so it is called 『Right』. As mentioned in the Mahā-śamatha-vipassanā (摩訶止觀) when arousing the Great Mind, the sutras explain various ways of arousing the Bodhi Mind, listing ten types: arousing the Bodhi Mind through reasoning, seeing the Buddha's form, seeing supernormal powers and hearing the Dharma, traveling through lands and observing beings, seeing practice, seeing the extinction of the Dharma, seeing the arising of faults, and seeing suffering. Under these ten conditions, the Bodhi Mind is aroused, and in these ten places, four understandings arise, using the Perfect Teaching to compare with the Three Teachings to distinguish right and wrong. Using this example as an analogy, isn't it so? From this, it can be known that arousing non-integrated minds in three separate places belongs precisely to the Distinct Teaching (別教), so it is excluded.

簡。三一互具發者屬圓。故為今用。七簡三般若。初為世人不知般若是畢竟空三智具足。謂是忘寂不照諸法。故順世情以斷滅問。設生后答。俾乎學者識般若體是三智眼。然此眼智有次不次。故先列次顯后不次。其次第者。即是前空次假后中。各一眼一智。智則觀於三境分明。眼則見於三諦審實。分明故審實。審實故分明。因修止觀果發眼智。次第三種一一皆然。二眼二智偏空偏假。中眼中智雙遮空假。雙照空假。若三止三觀一心圓修者。必三智三眼一心圓證。觀一切法一相寂滅相。中智也。行類相貌皆知。二智也。三智既圓五眼斯具。以法眼攝肉天二眼。是故五眼與三智齊。般若若此能知。能見諸法邊底。那云忘寂不別諸法。若於忘寂不生邪慢。則與汝是聲聞曲見。若以此心壞於因果生邪慢者。則須奪之。是尼犍子斷滅之見。尼犍此翻離系。蓋此外道專守空見。或裸形自餓謂離繫縛也。八簡三佛性。先斥三性各在一位體不通融。非圓三性。次引諸經明三性圓具。華嚴既云一具無量。豈緣了正有所虧耶。大品一心萬行乃至涅槃寶藏無缺。皆是三性圓足之文。理性名字觀行相似分真究竟。位位皆即三佛性也。淺深明昧宛然。一一即三無缺。九簡三識。若分三識。陀那屬聲聞。梨耶屬菩薩。庵摩屬佛。此乃教道分張次第斷

相。若庵摩是本性。無明迷故生業轉現。名阿梨耶。復執見分起我見我愛我慢我癡。名阿陀那。此乃三識次第起相。皆是教道。非今所譬。若欲圓論。須依攝論金土及染三不相離。則于聲聞菩薩及佛三人心中。皆具三識。大師猶恐尋此喻者。作真妄二法相合而解。謂除土存金。至佛唯有庵摩羅識。故據大經依智不依識而為問端。為欲答出三識。乃是三智異名。則上喻陀那是方便般若。染喻梨耶是觀照般若。金喻庵摩是實相般若。至佛究竟三種凈識。豈但一耶。然若不知性具染惡。安令七八土之與染至果不滅。又道前等者。地前名道前。皆依煩惱及以生死。故八心王通名為識。佛果為道后。轉依四智菩提種子。是故八識轉名四智。轉第八識為大圓鏡智。轉第七識為平等性智。轉第六識為妙觀察智。轉前五識為成所作智。故云。轉依即是智慧。注未詳者潛斥之意耳。以彼所明道後轉依。熏成種子轉成智慧。不言八識性是妙智。斯是唯識一途教道。非今所譬。然是菩薩所造之論。不欲顯言。故但注未詳。如諸文中破古多雲。此語難解。故知未詳不異難解。十簡三道。前解釋中雖云三道與三德等無二無別。而未分別界內外相。雖于界內十二因緣明不思議。未明界外三障即理。示障既淺深理難彰。今的辨之令皆究竟。故設問曰。

【現代漢語翻譯】現代漢語譯本：相。如果庵摩（Amala，清凈識）是本性，因為無明的迷惑，產生業力而顯現，這被稱為阿梨耶識（Ālaya-vijñāna，藏識）。又執著于見分，生起我見、我愛、我慢、我癡，這被稱為阿陀那識（Ādāna-vijñāna，執持識）。這乃是三種識次第生起的現象，都是教義的闡述，不是現在所要比喻的。如果想要圓滿地論述，必須依據《攝大乘論》，金、土和染三者不可分離，那麼在聲聞、菩薩和佛三者心中，都具備這三種識。大師還擔心尋究這個比喻的人，會把它理解成真妄二法相合，認為去除土而只留下金，到了佛的境界就只有庵摩羅識。所以依據《大般涅槃經》中『依智不依識』的說法作為提問的開端，是爲了回答這三種識乃是三種智慧的不同名稱。那麼，上面的比喻中，陀那是方便般若（Upāya-prajñā，善巧智慧），染喻梨耶是觀照般若（Vipaśyanā-prajñā，觀照智慧），金喻庵摩是實相般若（Tathatā-prajñā，實相智慧）。到了佛的究竟境界，三種都是清凈的識，豈止是一個？然而，如果不知道本性中具有染污和惡，怎麼能讓第七識和第八識的土與染，直到果位都不滅呢？又『道前等者』，地前稱為道前，都是依賴於煩惱以及生死，所以八個心王統稱為識。佛果為道后，轉依四智菩提種子，因此八識轉名為四智。轉第八識為大圓鏡智（Ādarśa-jñāna），轉第七識為平等性智（Samatā-jñāna），轉第六識為妙觀察智（Pratyavekṣaṇa-jñāna），轉前五識為成所作智（Kṛtyānuṣṭhāna-jñāna）。所以說，轉依就是智慧。註釋中說『未詳』，是潛藏著批評的意思。因為他們所闡明的道後轉依，是熏習成種子，轉成智慧，不認為八識的本性就是妙智。這是唯識宗的一種教義，不是現在所要比喻的。然而這是菩薩所造的論，不想要明顯地說出來，所以只是註釋『未詳』。如同各種文章中破斥古義時多說『此語難解』，由此可知『未詳』與『難解』沒有區別。十簡三道，前面解釋中雖然說三道與三德等無二無別，而沒有分別界內外的相。雖然在界內十二因緣中闡明了不可思議，卻沒有闡明界外三障即是理。所示的障礙既然淺顯，那麼理就難以彰顯。現在明確地辨別它們，使它們都達到究竟。所以設定問題說：

【English Translation】 English version: The nature of phenomena. If Amala (pure consciousness) is the fundamental nature, then due to the delusion of ignorance, karma arises and manifests, which is called Ālaya-vijñāna (storehouse consciousness). Furthermore, clinging to the seeing aspect gives rise to self-view, self-love, self-conceit, and self-ignorance, which is called Ādāna-vijñāna (grasping consciousness). These are the successive arising phenomena of the three consciousnesses, all of which are doctrinal explanations and not what is being used as an analogy here. If one wishes to discuss it comprehensively, one must rely on the Mahāyānasaṃgraha (Compendium of Mahayana), where gold, earth, and defilement are inseparable. Thus, in the minds of the Śrāvakas (hearers), Bodhisattvas, and Buddhas, all three consciousnesses are present. The master is still concerned that those who investigate this analogy will interpret it as the combination of two aspects, true and false, believing that the earth is removed and only the gold remains, and that in the state of Buddhahood, only Amala consciousness exists. Therefore, based on the statement in the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) that 'rely on wisdom, not on consciousness,' the question is posed to answer that these three consciousnesses are different names for the three wisdoms. In the above analogy, Ādāna is Upāya-prajñā (skillful means wisdom), defilement is analogous to Ālaya as Vipaśyanā-prajñā (insight wisdom), and gold is analogous to Amala as Tathatā-prajñā (wisdom of suchness). In the ultimate state of Buddhahood, all three are pure consciousnesses; how could there be only one? However, if one does not know that the nature inherently possesses defilement and evil, how can the earth and defilement of the seventh and eighth consciousnesses not be extinguished until the fruition? Furthermore, 'those before the path' refers to the stage before the ground, all of which rely on afflictions and saṃsāra (cycle of rebirth), so the eight mind-kings are collectively called consciousnesses. The Buddha's fruition is after the path, relying on the seeds of the four wisdoms of Bodhi (enlightenment). Therefore, the eight consciousnesses are transformed into the four wisdoms. Transforming the eighth consciousness into Ādarśa-jñāna (great mirror wisdom), transforming the seventh consciousness into Samatā-jñāna (wisdom of equality), transforming the sixth consciousness into Pratyavekṣaṇa-jñāna (wisdom of discernment), and transforming the first five consciousnesses into Kṛtyānuṣṭhāna-jñāna (wisdom of accomplishing what needs to be done). Therefore, it is said that transformation is wisdom. The commentary 'not detailed' implies a hidden criticism. Because their explanation of transformation after the path is that it is the perfuming of seeds, transforming into wisdom, without acknowledging that the nature of the eight consciousnesses is wondrous wisdom. This is a doctrine of the Vijñānavāda (consciousness-only school), not what is being used as an analogy here. However, this is a treatise composed by a Bodhisattva, who did not want to state it explicitly, so he only commented 'not detailed.' Just as in various texts, when refuting ancient meanings, it is often said, 'This statement is difficult to understand.' From this, it can be known that 'not detailed' is no different from 'difficult to understand.' Ten simplifications of the three paths. Although the previous explanation stated that the three paths are non-dual and non-different from the three virtues, it did not distinguish between the characteristics within and outside the realms. Although the inconceivable nature of the twelve links of dependent origination within the realms was explained, it did not explain that the three obstacles outside the realms are identical to principle. Since the obstacles shown are shallow, the principle is difficult to manifest. Now, they are clearly distinguished to bring them all to ultimate completion. Therefore, the question is posed:

界外云何。答中引寶性論。界外四障對十二緣。體狀宛爾。此之三道。不就隔生唯論當念。故起信論明不覺即心動。說名為業。動則有苦。果不離因。不覺即煩惱。動即是業。此動即苦。是故結云。果不離因。斯是變易生死之相。界外三乘同有此障。今明即障全體是德。三障乃是三德異名。即金光明所喻法也。四附文釋二。初標二二釋三。初對前顯勝二。初總對上義辨。前作譬釋。蓋為古師不知三字從法得名。謂是譬喻。及其解釋何曾洞曉所譬法門。真諦最優尚乖圓別。因果不通不稱法性。況諸師邪。大師見昔譬法不周。是故同他用譬擬法。略譬十種三法。廣譬一切法門。橫豎該收無法不備。顯於法性無量甚深。若作譬釋合當如是。然而大師深知三字是法非譬。從茲自立附文當體二種解釋。其中附文含於二義。一直名理。二從事用。若當體釋唯從理立。今欲依文先貶譬釋多是義推。不及依文顯然可解。二別約四事辨。初之二句總舉四事。以己情下釋出四事。初三兩句約情智明親疏。住前觀智皆名為情。況人師推度。是故言疏。初住已上證理名智。況今極果三業隨智。故云用佛口說。是故言親。二四兩句約彼此釋遠近。以彼凡世金光明義。例此出世三種法門。是故言遠。即此經文聖言詮召。理性事用不假他求。是如言近

【現代漢語翻譯】現代漢語譯本界外是什麼？回答中引用《寶性論》（Ratnagotravibhāga）。界外的四種障礙對應十二因緣（十二緣起，dvādaśāṅga-pratītyasamutpāda）。其體性和狀態清晰明瞭。這三道（煩惱道、業道、苦道）不涉及隔世，只討論當下的一念。所以《起信論》（Mahāyāna-śraddhotpāda-śāstra）闡明，不覺即是心動，這被稱為業。動則有苦，果不離因。不覺即是煩惱，動即是業，此動即是苦。因此總結說，果不離因，這就是變易生死的相狀。界外三乘（聲聞乘、緣覺乘、菩薩乘）同樣存在這種障礙。現在說明，這障礙的全體就是功德。三障（煩惱障、業障、報障）乃是三德（法身德、般若德、解脫德）的異名，即是《金光明經》（Suvarṇaprabhāsa Sūtra）所比喻的法。四、附文解釋分為二：首先標出，然後分別解釋。首先，對照前文顯示殊勝之處。首先，總的對照上文的意義進行辨析。前文采用譬喻來解釋，大概是因為古代的法師不知道『三』字是從法（dharma）中得名，認為是譬喻。等到他們解釋的時候，何曾徹底明白所譬喻的法門？真諦（Paramārtha）的翻譯已經是最優秀的了，尚且不符合圓教和別教的教義。因果不通達，不符合法性（dharmatā）。更何況其他法師的邪說呢？大師（智者大師）看到以前用譬喻說法不夠周全，所以也像他們一樣用譬喻來比擬法。簡略地譬喻十種三法（法身、般若、解脫），廣泛地譬喻一切法門。橫向縱向全部包含，沒有遺漏任何法，顯示法性無量甚深。如果作為譬喻來解釋，應當像這樣。然而大師深知『三』字是法而不是譬喻，因此自己創立了附文解釋和當體解釋兩種。其中附文解釋包含兩種含義：一是直接說明理，二是從事用方面說明。如果從當體來解釋，只從理上立論。現在想要依據經文，首先貶低譬喻解釋，認為大多是義理上的推測，不如依據經文那樣顯而易見可以理解。二、分別從四事（體、相、用、教）來辨析。開始的兩句總括四事，用『以己情下』來解釋四事。最初的三兩句從情智方面說明親疏。住在前觀的智慧都稱為情，更何況是人師的推測，所以說是疏遠。最初住在證理以上稱為智，更何況現在是極果的三業（身業、口業、意業）隨智，所以說用佛口說，因此說是親近。第二段的四兩句從彼此來解釋遠近。用凡世的《金光明經》的意義，來比喻出世的三種法門，所以說是遠。即此經文是聖言的詮釋，理性事用不需要向外尋求，所以說是近。

【English Translation】 English version What is beyond the realm? The answer cites the Ratnagotravibhāga (Treatise on the Buddha-nature). The four obstacles outside the realm correspond to the twelve nidānas (twelve links of dependent origination, dvādaśāṅga-pratītyasamutpāda). Their substance and state are clear and distinct. These three paths (the path of affliction, the path of karma, and the path of suffering) do not involve separate lives; they only discuss the present moment's thought. Therefore, the Mahāyāna-śraddhotpāda-śāstra (Awakening of Faith in the Mahayana) clarifies that non-awakening is the movement of the mind, which is called karma. Movement leads to suffering; the result is inseparable from the cause. Non-awakening is affliction, movement is karma, and this movement is suffering. Therefore, it concludes that the result is inseparable from the cause, and this is the aspect of change and mortality. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) outside the realm also have this obstacle. Now it is explained that the entirety of this obstacle is virtue. The three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) are different names for the three virtues (dharmakāya-guna, prajna-guna, vimukti-guna), which is the dharma that the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) uses as a metaphor. Fourth, the explanation of the attached text is divided into two parts: first, the heading is marked, and then the explanations are given separately. First, compare with the previous text to show the superiority. First, make a general comparison with the meaning of the previous text for analysis. The previous text uses metaphors to explain, probably because ancient Dharma masters did not know that the word 'three' is named from dharma (law), and thought it was a metaphor. When they explained it, how could they thoroughly understand the Dharma gate that was being metaphorized? Paramārtha's translation is already the best, but it still does not conform to the teachings of the perfect and distinct schools. The cause and effect are not understood, and it does not conform to the nature of Dharma (dharmatā). Not to mention the heresies of other Dharma masters? The Great Master (Great Master Zhiyi) saw that the previous use of metaphors to explain the Dharma was not comprehensive, so he also used metaphors to compare the Dharma like them. Briefly metaphorize the ten kinds of three dharmas (dharmakāya, prajna, vimukti), and extensively metaphorize all Dharma gates. Horizontally and vertically, everything is included, and no Dharma is omitted, showing that the nature of Dharma is immeasurable and profound. If it is explained as a metaphor, it should be like this. However, the Great Master deeply knows that the word 'three' is Dharma and not a metaphor, so he created two kinds of explanations: attached text explanation and intrinsic explanation. Among them, the attached text explanation contains two meanings: one is to directly explain the principle, and the other is to explain from the aspect of function. If it is explained from the intrinsic aspect, it is only based on the principle. Now I want to follow the scriptures, first belittle the metaphorical explanation, thinking that most of them are speculations on the meaning, which is not as obvious and understandable as following the scriptures. Second, analyze from the four matters (substance, appearance, function, teaching). The first two sentences summarize the four matters, and 'taking one's own feelings down' is used to explain the four matters. The first three sentences explain the closeness and distance from the aspects of emotion and wisdom. The wisdom that dwells in the previous view is called emotion, let alone the speculation of a human teacher, so it is said to be distant. The first dwelling above the proof of principle is called wisdom, let alone the three karmas (body karma, speech karma, mind karma) of the ultimate result now follow wisdom, so it is said to be spoken by the Buddha's mouth, so it is said to be close. The four sentences in the second paragraph explain the distance from each other. Use the meaning of the mundane Suvarṇaprabhāsa Sūtra to metaphorize the three kinds of Dharma gates that are born into the world, so it is said to be far. That is, this scripture is the interpretation of the holy words, and the rational nature and function do not need to be sought externally, so it is said to be near.

。豈可下結責四事。二正明附文二。初委明所附文相二。初通論諸品名事名是理名。事是事用。諸品之中或單或複名事分明。故非彷彿一文而已。二的示一部文相三。初正示諸文。別序文云。是時如來游于無量甚深法性諸佛行處。過諸菩薩所行清凈。是金光明諸經之王。既在法性定中而便唱言。是金光明諸經之王。是之一字即指法之辭。不指法性。更指何物為金光明耶。故知三字。直名深廣法性不從譬喻。此文最顯。故云創首標名彌為可用。壽量品放大光明。雖無金字。既是佛光佛身金色。此金身光明全從法性金光明起。即事用也。懺悔品中夢見金鼓其明普照。即光也。讚歎品王名金龍尊。奉貢金鼓贊佛。此等皆從金光明理。起于種種金光明事用也。若空品中言尊經者。金以可尊可重為義。光明既是即體之用。豈不尊耶。此乃名于金光明理為尊經也。四王品內六番問答。重重名事具載其文。又人王燒香供養經時。香蓋金光遍照十方諸佛國土。文云。皆是此經威神力故。二明通三世。信相所夢既是佛世即現在。龍尊屬過去。可見香蓋遍滿。是佛滅后供養經時。屬於未來。由金光明法性深廣。故得事用三世遍通。三結遍一經。二結示無量甚深二。初正結示。手擎香爐一處起煙。十方佛剎皆有云蓋。悉放金光。又金龍往劫發

金光明愿。信相現在感金光明相。人王未來作金光明佛事。若名若事。亙三世為縱。遍十方為橫。此等既是即理之事。故稱法性金光明理無量甚深也。二勸審思。理名事用重重標示。佛意令人解金光明理事不二。如何講者不附經文釋其題目。順情推喻棄親逐疏。故勸識者。審今依經立名之意也。三例同諸經二。初例指事立名。稻稈事者。佛見枯株稻稈。即說十二因緣生滅。因名稻稈經。像步事者。即無所希望經。一名象步經。諸經所說既即指其事。以立經名。此經盛說金光明事。何不即以此事立名。卻謂金是世寶體有光明。堪喻三德。豈非彰灼違佛旨耶。二例以經名事。又如諸經說稻稈等。便即名為稻稈經事。此經盛說金色光明。何得不名金光明經事耶。此乃以經名事。意令以事名經耳。現行即本象步經下等字誤。諸舊書本皆作事字。方是以經名事也。五當體釋二。初標。言當體者。當謂主當。體即法性。謂法性主體名金光明。此對譬喻以彼顯此。則三字名從他而立。非是法性自體之名。今據經文見三字名。直名法性。即前所引佛游法性。便即唱云是金光明。經既不云如金光明。驗非譬喻。大師深解經家之意。故立三字是當體名。又與經中諸文符契。問今當體釋亦是依經。全同附文那分二釋。答前斥譬釋但是義推無有

【現代漢語翻譯】現代漢語譯本《金光明愿》。信相現在感應金光明相（象徵佛陀身光的殊勝景象）。人王未來將行金光明佛事（以《金光明經》為依據的弘法利生事業）。無論名稱還是事件，縱向上貫穿過去、現在、未來三世，橫向上遍及十方世界。這些都是即理之事（符合真理的實踐），所以稱之為法性金光明，其理無量甚深。二、勸請仔細思考。理、名、事、用，層層標示，佛陀的用意是讓人理解金光明理事不二（真理與現象不可分割）。為何講經者不依據經文解釋題目，反而順著自己的想法去比喻，捨棄親近的經文而追逐疏遠的臆測？所以勸請有識之士，仔細審察現在依據經文立名的用意。三、比照其他經典。首先，舉例說明以事件立名。《稻稈事經》：佛陀見到枯萎的稻稈，就宣說了十二因緣的生滅之理，因此經名《稻稈經》。《象步事經》：即《無所希望經》，又名《象步經》。其他經典所說的，都是直接根據事件來立經名。此經盛大地宣說了金光明事，為何不直接以此事立名，卻說金是世間的珍寶，其體有光明，可以比喻三德（法身德、般若德、解脫德）？這難道不是明顯違背佛陀的旨意嗎？其次，舉例說明以經名事。又如其他經典宣說稻稈等，就直接名為稻稈經事。此經盛大地宣說金色光明，為何不能名為金光明經事呢？這乃是以經名事，意在讓人以事名經。現在流行的版本中，《象步經》下的『等字』是錯誤的。各種舊版本都作『事』字，這才是以經名事。五、當體解釋。首先是標示。所謂『當體』，『當』是主當，『體』即法性。意思是說，法性主體名為金光明。這是相對於譬喻而言，通過其他事物來顯明這個（金光明）。那麼，這三個字的名號是從其他事物而立，並非是法性自體之名。現在根據經文來看，這三個字的名號，直接指的就是法性。就像前面引用的『佛游法性，便即唱云是金光明』。經文既然沒有說『如金光明』，就可以驗證它不是譬喻。大師深刻理解經家的用意，所以認為這三個字是當體之名。又與經中的其他文句相符契。問：現在當體解釋也是依據經文，完全和附文（指前文的譬喻解釋）相同，為何要分為兩種解釋？答：前面駁斥譬喻的解釋，只是義理上的推論，沒有...

【English Translation】 English version The Vow of Golden Light. The faithful now sense the auspicious sign of golden light (an extraordinary manifestation symbolizing the Buddha's radiant body). In the future, the King of Men will perform the deeds of the Golden Light Buddha (activities of propagating the Dharma and benefiting sentient beings based on the Suvarnaprabhasa Sutra). Whether in name or event, it extends vertically through the three times—past, present, and future—and horizontally across the ten directions. These are all matters that align with principle (practices that conform to truth), hence it is called the Dharmata (the nature of reality) Golden Light, whose principle is immeasurable and profoundly deep. Second, I urge careful consideration. Principle, name, event, and function are marked out layer upon layer. The Buddha's intention is to have people understand that the principle and phenomena of the Golden Light are not two (truth and appearance are inseparable). Why do lecturers not explain the title based on the sutra text, but instead follow their own ideas to make analogies, abandoning the close and pursuing the distant? Therefore, I urge those with knowledge to carefully examine the intention behind establishing the name based on the sutra. Third, compare with other sutras. First, examples of establishing names based on events. The Rice Stalk Event Sutra: The Buddha, seeing a withered rice stalk, expounded the principle of the arising and ceasing of the twelve links of dependent origination, hence the sutra is named The Rice Stalk Sutra. The Elephant Footprint Event Sutra: also known as The Sutra of No Expectations, also named The Elephant Footprint Sutra. What other sutras say is directly based on events to establish the sutra name. This sutra extensively expounds the event of golden light, why not directly establish the name based on this event, but instead say that gold is a precious treasure of the world, its substance has light, which can be compared to the three virtues (Dharmakaya, Prajna, and Liberation)? Is this not clearly violating the Buddha's intention? Second, examples of naming events based on sutra names. Also, like other sutras that expound rice stalks, etc., they are directly named the Rice Stalk Sutra event. This sutra extensively expounds golden light, why can't it be named the Golden Light Sutra event? This is naming events based on the sutra, intending to have people name the sutra based on the event. In the current popular version, the 'etc.' character under the Elephant Footprint Sutra is incorrect. All old versions are written as the 'event' character, which is naming events based on the sutra. Fifth, explaining the substance itself. First is the indication. The so-called 'substance itself', 'substance' is the main substance, 'substance' is Dharmata (the nature of reality). It means that the main substance of Dharmata is named Golden Light. This is in relation to metaphors, using other things to illuminate this (Golden Light). Then, the name of these three characters is established from other things, not the name of Dharmata itself. Now, according to the sutra text, the name of these three characters directly refers to Dharmata. Just like the previously quoted 'The Buddha travels in Dharmata, and then proclaims it is Golden Light'. Since the sutra does not say 'like Golden Light', it can be verified that it is not a metaphor. The great master deeply understands the intention of the sutra writers, so he believes that these three characters are the name of the substance itself. It also corresponds with other sentences in the sutra. Question: Now, explaining the substance itself is also based on the sutra, completely the same as the attached text (referring to the previous metaphorical explanation), why divide it into two explanations? Answer: The previous refutation of the metaphorical explanation is only a deduction in terms of meaning, without...

一文。無而強用有而不遵。今當體釋若不依文則成自斥。故知此釋非不依經。得為兩釋者。蓋有兼獨。何者。以此部中重重舉名重重說事。既附文釋題。須名事雙附。事即事用。謂金色光明也。名即理名。直召法性也。如創首標名驗是召理。此乃前釋雙兼名事。雖復雙兼。而其理名未曾顯說。讓今當體委陳其相。是故兩釋雖通依經。而當體釋獨在理名。二釋二。初反常情立今正義二。初敘古寄俗名真。大師欲定經題三字是法性名。且為常情。執于真諦本無名字。一切名言皆是世諦。聖人談真。蓋寄世名名真無名。故引成論證真無名。此義若成則金光明名須從譬立。故今順理反此常情。二明今則真名俗二。初對他略立。他師本立真諦無名俗諦有名。今特翻云。俗本無名隨真立名。即是寄於真名名俗無名也。問今之破立若真若俗有名無名。為是何教二諦相耶。答凡論二諦須辨三番。一隨情二諦。二隨智二諦。三隨情智二諦。即情智相對合明二諦。此之三番有總有別。所言別者。則于教教各明三番。隨情則凡位自論二諦。隨智則聖位自論二諦。隨情智則聖位二諦。以隨智故合為真諦。凡位二諦。以隨情故合為俗諦。此乃四教各論三番也。言總論者。以前三教及諸凡夫。是可思議法。故總束為隨情二諦。圓教始終是不思議法。

【現代漢語翻譯】一篇文章。如果無而勉強用有，卻又不遵循（佛經的）文義，現在應當依體來解釋，如果不依據文義，就會變成自我否定。所以知道這種解釋並非不依據佛經，可以有兩種解釋的原因，在於它兼顧了普遍性和獨特性。為什麼這樣說呢？因為在這部經中，多次舉出名號，多次講述事件，既然依附文義來解釋經題，就必須名號和事件雙重依附。事件就是作用，指的是金色光明。名號就是理體之名，直接指稱法性。比如最初標立名號，驗證它是指稱理體。這便是之前的解釋兼顧了名號和事件，雖然兼顧了兩者，但其中的理體之名卻未曾明顯說明，留待現在依體來詳細陳述它的相狀。因此，兩種解釋雖然都依據佛經，但依體解釋只在于理體之名。第二種解釋分為兩部分。首先，反常情來確立現在的正確義理；其次，闡明現在所說的真名和俗名。第一部分，敘述古義，寄託俗名以顯真名。大師想要確定經題『金光明』三字是法性的名稱，但按照常情，認為真諦本來沒有名字，一切名言都是世俗諦。聖人談論真諦，是寄託世俗之名來命名真無名。所以引用《成實論》來證明真諦沒有名字。如果這個義理成立，那麼『金光明』這個名稱就必須從比喻來建立。所以現在順應道理，反駁這種常情。第二部分，闡明現在的真名和俗名。首先，針對他人的觀點略作闡述。其他師父本來認為真諦沒有名字，俗諦有名字。現在特別翻轉這種說法，認為俗諦本來沒有名字，是隨著真諦而建立名字的，也就是寄託真名來命名俗無名。有人問：現在這種破斥和建立，無論是真諦還是俗諦，是有名還是無名，是屬於哪種教派的二諦之相呢？回答說：凡是討論二諦，必須辨別三種情況：一是隨情二諦，二是隨智二諦，三是隨情智二諦。也就是情和智相對合來闡明二諦。這三種情況有總體的，也有個別的。所說的個別，就是在各個教派中分別闡明這三種情況。隨情二諦是凡夫位自己論述的二諦，隨智二諦是聖位自己論述的二諦，隨情智二諦是聖位論述的二諦。因為隨智的緣故，合為真諦；凡夫位的二諦，因為隨情的緣故，合為俗諦。這是四教各自論述的三種情況。所說的總體論述，是以前三教以及所有凡夫，都是可以思議的法，所以總括為隨情二諦。圓教從始至終都是不可思議的法。

【English Translation】 An article. If one forces 'being' where there is 'non-being' and does not adhere to the (Buddhist scripture's) literal meaning, then one should interpret according to the essence; if one does not adhere to the literal meaning, it becomes self-contradictory. Therefore, knowing that this interpretation does not disregard the scriptures, the reason for having two interpretations lies in its encompassing both generality and uniqueness. Why is this so? Because within this scripture, names are repeatedly mentioned, and events are repeatedly described. Since the interpretation of the scripture's title relies on the literal meaning, both the names and events must be attached. Events refer to function, which is the golden light. Names refer to the name of the principle, directly pointing to Dharmata (法性, the nature of reality). For example, the initial establishment of a name verifies that it refers to the principle. This is the previous interpretation that encompasses both name and event. Although it encompasses both, the name of the principle has not been explicitly stated, leaving it for now to thoroughly describe its appearance according to its essence. Therefore, although both interpretations rely on the scriptures, the interpretation according to essence lies solely in the name of the principle. The second interpretation is divided into two parts. First, it establishes the correct meaning of the present by reversing common sense; second, it clarifies the true name and conventional name spoken of now. The first part describes the ancient meaning, entrusting conventional names to reveal the true name. The master wants to determine that the three characters of the scripture's title, 'Golden Light', are the name of Dharmata (法性, the nature of reality), but according to common sense, it is believed that the ultimate truth originally has no name, and all names are conventional truths. When sages discuss the ultimate truth, they entrust conventional names to name the true nameless. Therefore, the Cheng Shi Lun (成實論, Tattvasiddhi Shastra) is cited to prove that the ultimate truth has no name. If this meaning is established, then the name 'Golden Light' must be established from a metaphor. Therefore, now, in accordance with reason, this common sense is refuted. The second part clarifies the true name and conventional name of the present. First, a brief explanation is given regarding the views of others. Other masters originally believed that the ultimate truth has no name, and the conventional truth has a name. Now, this statement is specifically reversed, believing that the conventional truth originally has no name, but is established following the ultimate truth, that is, entrusting the true name to name the conventional nameless. Someone asks: Now, this refutation and establishment, whether it is the ultimate truth or the conventional truth, whether it is named or nameless, to which teaching's aspect of the two truths does it belong? The answer is: Whenever discussing the two truths, three situations must be distinguished: first, the two truths according to sentiment; second, the two truths according to wisdom; and third, the two truths according to sentiment and wisdom. That is, sentiment and wisdom are relatively combined to explain the two truths. These three situations have general and individual aspects. The individual aspect is that each teaching separately explains these three situations. The two truths according to sentiment are the two truths discussed by ordinary people themselves, the two truths according to wisdom are the two truths discussed by sages themselves, and the two truths according to sentiment and wisdom are the two truths discussed by sages. Because of following wisdom, they are combined into the ultimate truth; the two truths of the ordinary person's position, because of following sentiment, are combined into the conventional truth. These are the three situations discussed by each of the four teachings. The general discussion is that the previous three teachings and all ordinary people are conceivable dharmas, so they are collectively summarized as the two truths according to sentiment. The perfect teaching is an inconceivable dharma from beginning to end.

故總束為隨智二諦。隨情二諦併名俗。隨智二諦併名真。故名隨情智二諦。今云真諦有名者。即是圓教始終二諦。以不思議故但名真諦。此之真諦具一切德。本有一切真實名義。故云真諦有名。言俗諦無名者。即前三教及諸凡夫所有二諦。以可思議故但名為俗。此俗虛假淺狹。故無真實名義。故云俗諦無名。今之所論。乃是聖人仰則圓教隨智真名。俯立凡夫隨情俗號。二稱理委示二。初約義委示。若論大聖則真名俗有何時節。今舉劫初立名事顯。成劫之始尚似空劫。故云廓然。萬物雖立皆未有名。諸大聖人所證真法。具足一切究竟名義。乃應生其中俯順凡情。見於萬物有淺近義。乃則真法深遠名義。立於世諦淺近之名。如世道路有少能通。乃則如理究竟之道。名於世間淺近之道。如世珍寶凡情所貴。乃則如理究竟可貴之寶。名于凡情可重之寶。網之與響皆悉如然。問如靈鷲山劫劫皆有。乃是聖人以昔名今驗知萬物。皆是以昔而名於今。今那忽云則真名俗。答大聖常以五眼等照。四悉被機。若但緣過現不則真法。則聖唯有肉天二眼無餘三眼。但用世界無於三悉。其實不然。不以二相見諸佛土。鑒機即照理。照理即鑒機。何有一事不則真法而施為耶。故知不妨將昔名今。而若今若昔所有名字皆從真立。如此方名聖人立法。

二引教誠證五。初引華嚴則真立俗。聖見出世真如理中。本具耕田作井真實義故。乃教眾生耕世間田。作世間井也。二引大經真具名實。諸佛菩薩雖則真法俯立俗號。但順眾生淺局之情。立名召物。能召之名雖法真立。而其所召無真實義。何者。如依真名道其實不能遍通諸法。故云世諦有名無實。唯有如理究竟不壅。通達一切。故云第一義諦有名有實。如依真名寶無可重義。且世七珍但于穢俗心生愛重。若廉潔之士視如糞土。況三乘人耶。唯有如理諸佛尊重。如依真名網。豈有該羅萬有之義。唯真如理遍該生佛。羅罩十方。如依真名響。豈能一時遍應眾緣。唯有如理。無思無作。十界機扣一時普應。故云世諦有名無義。第一義諦有名有義也。三引大論隨理立名。若第一義理不具名義。如何隨之立乎名字。則真名俗其意昭然。四引凈名事由理造。所引經文大意明於從理造事。而所造事有修性迷悟。故妙樂明法性無住本立一切法。具有四重。謂理則性德緣了。事則修德三因。迷則三道流轉。悟則果中勝用。今明聖人仰則真法俯立俗號。蓋由證悟真如之理。理具諸法不守一性。故則此理立世俗名。故不可以三道流轉為所立法。正當第四果中勝用為所立法。五舉誠教勸物生信。二用今義立當體名。前破古立真諦無名。顯於今立

【現代漢語翻譯】現代漢語譯本二、引教誠證五。首先引用《華嚴經》，則真諦和俗諦得以確立。聖人的見解出自於出世的真如理體之中，本來就具有耕田、鑿井的真實意義。因此教導眾生耕種世間的田地，開鑿世間的井。 (華嚴經：佛教經典，闡述佛陀的果地證境) 其次引用《大般涅槃經》，說明真諦具備名和實。諸佛菩薩雖然依據真法而建立世俗的名稱，但只是順應眾生淺薄侷限的情感，設立名稱來指代事物。能夠指代的名號雖然依據真法而建立，但其所指代的事物沒有真實的意義。為什麼呢？例如，依據真名來描述，其實不能普遍通達諸法，所以說世俗諦有名無實。只有如理的究竟之智，沒有阻礙，通達一切，所以說第一義諦有名有實。例如，依據真名『寶』，沒有可貴重的意義。況且世間的七寶，只是在污穢庸俗的心中產生愛戀珍重，如果廉潔之士看待它們就像糞土一樣。更何況是三乘的修行人呢？只有如理之智，諸佛才尊重。例如，依據真名『網』，哪裡有能夠包羅萬有的意義？只有真如理體普遍包含眾生和佛，羅網覆蓋十方。例如，依據真名『響』，哪裡能夠一時普遍迴應各種因緣？只有如理之智，無思無作，十法界的根機叩擊，一時普遍迴應。所以說世俗諦有名無義，第一義諦有名有義。再次引用《大智度論》，說明隨順理體而建立名稱。如果第一義理不具備名和義，如何隨順它來建立名字呢？那麼真名俗立的意義就非常明顯了。(大智度論：龍樹菩薩所著，解釋《般若經》的論書) 第四次引用《維摩詰經》，說明事相由理體所造。所引用的經文大意闡明了從事相由理體所造。而所造的事相有修性上的迷惑和覺悟。所以妙樂大師闡明法性無住，根本上建立一切法，具有四重意義。所謂理體則是性德的緣和了因，事相則是修德的三因，迷惑則是三道的流轉，覺悟則是果地中的殊勝作用。現在說明聖人仰仗真法而俯就建立世俗的名稱，大概是由於證悟了真如的理體。理體具備諸法，不固守一種性質，所以依據這個理體來建立世俗的名稱。所以不可以三道的流轉作為所立的法，正應當以第四果中的殊勝作用作為所立的法。(維摩詰經：又名《不可思議解脫經》) 第五，舉出誠實的教義，勸導人們產生信心。二、用現在的意義來建立當體的名稱。前面破斥古義，確立真諦無名，是爲了顯明現在所立的名稱。

【English Translation】 English version II. Citing Teachings to Authenticate Five Points. First, citing the Avatamsaka Sutra (Hua Yan Jing: A Buddhist scripture that elaborates on the Buddha's realm of enlightenment) establishes both the true and conventional truths. The sage's view originates from the transcendental principle of Tathata (真如, Zhen Ru: Suchness), inherently possessing the true meaning of tilling fields and digging wells. Therefore, it teaches sentient beings to cultivate worldly fields and dig worldly wells. Second, citing the Mahaparinirvana Sutra (大般涅槃經, Da Ban Nie Pan Jing: The Great Nirvana Sutra) indicates that the true truth possesses both name and reality. Although Buddhas and Bodhisattvas establish conventional names based on the true Dharma, they merely accommodate the shallow and limited feelings of sentient beings, establishing names to refer to things. Although the names that can refer are established based on the true Dharma, the things they refer to lack true meaning. Why? For example, relying on a true name to describe, it cannot universally penetrate all dharmas, so it is said that conventional truth has name but no reality. Only the ultimate wisdom that accords with principle is unobstructed and penetrates everything, so it is said that the first principle truth has both name and reality. For example, relying on the true name 'treasure,' there is no meaning of preciousness. Moreover, the seven treasures of the world only generate love and attachment in defiled and vulgar minds. If a person of integrity views them as dung. How much more so for practitioners of the Three Vehicles? Only the wisdom that accords with principle is respected by all Buddhas. For example, relying on the true name 'net,' where is the meaning of encompassing all things? Only the principle of Tathata universally encompasses sentient beings and Buddhas, and the net covers the ten directions. For example, relying on the true name 'echo,' how can it universally respond to all conditions at once? Only the wisdom that accords with principle, without thought or action, universally responds to the tapping of the faculties of the ten realms at once. Therefore, it is said that conventional truth has name but no meaning, and the first principle truth has both name and meaning. Third, citing the Mahaprajnaparamita Sastra (大智度論, Da Zhi Du Lun: Treatise on the Great Perfection of Wisdom Sutra, written by Nagarjuna) indicates that names are established in accordance with principle. If the first principle does not possess name and meaning, how can names be established in accordance with it? Then the meaning of establishing conventional names based on true names is very clear. Fourth, citing the Vimalakirti Sutra (維摩詰經, Wei Mo Jie Jing: Also known as the Inconceivable Liberation Sutra) indicates that phenomena are created by principle. The main idea of the cited scripture clarifies that phenomena are created by principle. And the created phenomena have delusion and enlightenment in terms of cultivation and nature. Therefore, Great Master Miao Le clarifies that the nature of Dharma is non-abiding, and all dharmas are fundamentally established, possessing four levels of meaning. The principle is the conditions and causes of the inherent virtue of nature, phenomena are the three causes of cultivated virtue, delusion is the cycle of the three paths, and enlightenment is the supreme function in the realm of fruition. Now, it is explained that sages rely on the true Dharma and condescend to establish conventional names, probably because they have realized the principle of Tathata. The principle possesses all dharmas and does not adhere to one nature, so it establishes conventional names based on this principle. Therefore, the cycle of the three paths cannot be taken as the established Dharma, and the supreme function in the fourth fruition should be taken as the established Dharma. Fifth, citing sincere teachings to encourage people to generate faith. II. Using the present meaning to establish the name of the entity. The previous refutation of the ancient meaning and the establishment of the true truth as nameless is to clarify the name that is now established.

真有名義。廣引經論證真有名。此義既成。乃知經題金光明字從當體立。是法非喻。故約當體釋三字題。文三。初明經從當體立名。題稱金者。可重為義。彰於法性妙絕難思。諸佛所師最尊最重。光者照了為義。彰於法性。當體覺照。偏一切處無不明瞭。明者應益為義。彰於法性。當體即是無緣慈悲。隨對即應拔苦與樂。當知法性金光明義義方究竟。如來入定遊歷法性。知此法性究竟可重。究竟照了。究竟能益。即依三義唱三字名。直以此名名於法性。固非寄託世金光明以為喻也。既知三字是法非譬。乃是一種三法之名。法性當體名金光明。法性當體名法身般若解脫。乃至法性當體名苦惑業。既十三法皆常樂我凈。此金光明一一皆具常樂我凈。彼諸三法不縱不橫。此金光明亦不縱不橫。則與一切微妙三法無二無別。前順諸師。用世金三義。譬於法性十種三法及一切法。今當體釋。以金光明直名法性。則前十種及一切法。併爲金光明三種法門之眷屬也。二明人從所證立稱。經題三字。既是法性三種法門。故菩薩分證此三法門從法立名。佛乃究竟此三法門。從法立名。以此驗之。三字之名彌彰當體。三二問答料簡人法二。初核人二。初以能仁立妨。二約通別為酬二。初明別稱允同諸佛。釋迦牟尼雖是別稱。此別具通。豈釋

迦文不證三法。從通證故允同諸佛。從別因緣名為釋迦。二辨通名皆具三法三。初引一文明同具金之三義。無量菩薩唯贊釋迦。而所贊德允同諸佛。即金色明耀是佛法體。具金光明三種妙德。則與諸佛無二無別。非借世金有光明用。比類于佛。問前云。法性具于可重照了應益三種義。故名金光明。故以此名還名法性。此中既云金色明耀。乃是色法。豈是法性三種之義。前就義辨。今就色辨。云何同是三種法門。答前之三義皆絕思議名第一義。今文贊色不縱不橫名微妙色。此色此義相去幾何。真善名色與第一義空。辭異體同。楞嚴經云。性火真空。性空真火。起信論云。智性即色性。色性即智性。又復應知。今贊色身金色明耀。是解脫德。解脫必具法身般若。須了二德不離色身。即色非色非色非非色。金色微妙。即非色非非色名中道色。法身也。耀是非色般若也。明是應色解脫也。不得此意。寧於色身。贊三法體允同諸佛耶。二引二文明同證性之三法。釋迦牟尼允同諸佛。則一切三法無不同等。且舉當經及華嚴經二處三法。示其同相。此二三若同則一切不異。體即法身同也。意既是智智慧合體。即應身同也。事謂事用。即化身同也。共一法身。復言一身者。牒上法身與智俱一也。十力四無所畏。及六通三達。一切法門體

【現代漢語翻譯】現代漢語譯本迦文（Kāśyapa，姓氏）不證三法（trayo dharma）。從普遍的證悟來說，可以認為他和諸佛是相同的。從特別的因緣來說，他的名字是釋迦（Śākya，能仁）。二、辨別普遍的名號都具備三法。三、首先引用一段經文，說明共同具備黃金的三種含義。無量菩薩只讚歎釋迦，而所讚歎的功德可以認為和諸佛相同。即金色明耀是佛法的本體，具備黃金的光明三種妙德，那麼就和諸佛沒有差別。不是借用世間黃金的光明作用，來比擬佛。問：前面說，法性具備可重、照了、應益三種含義，所以叫做金光明。所以用這個名字來稱呼法性。這裡既然說金色明耀，是色法，怎麼會是法性的三種含義呢？答：前面是從義理上辨別，現在是從色相上辨別。怎麼能說是同一種法門呢？前面的三種含義都是不可思議的，叫做第一義。現在的經文讚歎色相，不縱不橫，叫做微妙色。這個色相和義理相差多少呢？真善叫做色，和第一義空，只是措辭不同，本體相同。《楞嚴經》說：『性火真空，性空真火。』《起信論》說：『智性即色性，色性即智性。』又應該知道，現在讚歎色身金色明耀，是解脫德。解脫必定具備法身般若。必須明白二德不離色身。即色非色，非色非非色。金色微妙，即非色非非色，叫做中道色，是法身。耀是非色，是般若。明是應色，是解脫。不明白這個意思，怎麼能在色身上讚歎三法體，認為和諸佛相同呢？二、引用兩段經文，說明共同證得自性的三法。釋迦牟尼（Śākyamuni，釋迦族的聖人）可以認為和諸佛相同，那麼一切三法沒有不同等的。且舉出《金光明經》和《華嚴經》兩處的三法，來顯示它們的相同之處。這兩種三法如果相同，那麼一切法就沒有不同。體就是法身，是相同的。意就是智慧，智慧合一，就是應身，是相同的。事就是事用，就是化身，是相同的。共同一個法身，又說一身，是重複上面法身和智慧合一的意思。十力（daśa-balāni，佛的十種力量）、四無所畏（catvāri vaiśāradyāni，四種無所畏懼的品質），以及六通（ṣaṭ abhijñāḥ，六種神通）、三達（tisro vidyāḥ，三種洞察力），一切法門的本體。

【English Translation】 English version Kāśyapa does not certify the three dharmas (trayo dharma). From the perspective of universal enlightenment, he can be considered the same as all Buddhas. From the perspective of specific causes and conditions, his name is Śākya (the capable one). 2. Distinguishing that universal names all possess the three dharmas. 3. First, cite a passage to illustrate the common possession of the three meanings of gold. Countless Bodhisattvas only praise Śākya, and the virtues praised can be considered the same as those of all Buddhas. That is, golden radiance is the essence of the Buddha-dharma, possessing the three wonderful virtues of golden light, then there is no difference from all Buddhas. It is not borrowing the light and function of worldly gold to compare to the Buddha. Question: Earlier it was said that the nature of dharma possesses the three meanings of being repeatable, illuminating, and beneficial, so it is called Golden Light. Therefore, this name is used to refer to the nature of dharma. Since it is said here that golden radiance is a form of matter (rūpa), how can it be the three meanings of the nature of dharma? Answer: The previous was distinguishing from the perspective of meaning, and now it is distinguishing from the perspective of form. How can it be said to be the same dharma gate? The previous three meanings are all inconceivable, called the first meaning. The current text praises form, neither vertical nor horizontal, called subtle form. How much difference is there between this form and meaning? True goodness is called form, and the first meaning of emptiness, only the wording is different, the essence is the same. The Śūraṅgama Sūtra says: 'The nature of fire is true emptiness, the nature of emptiness is true fire.' The Awakening of Faith says: 'The nature of wisdom is the nature of form, the nature of form is the nature of wisdom.' Furthermore, it should be known that the current praise of the golden radiance of the physical body is the virtue of liberation (vimukti). Liberation must possess the dharma-kāya (dharma body) and prajñā (wisdom). It is necessary to understand that the two virtues are inseparable from the physical body. That is, form is not form, and not form is not not form. Golden subtlety, that is, not form is not not form, is called the middle way form, which is the dharma-kāya. Radiance is not form, which is prajñā. Brightness is responsive form, which is liberation. If you do not understand this meaning, how can you praise the three dharma bodies in the physical body, considering them the same as all Buddhas? 2. Cite two passages to illustrate the common attainment of the three dharmas of self-nature. Śākyamuni can be considered the same as all Buddhas, then all three dharmas are not different. Furthermore, cite the three dharmas in two places, the Suvarṇaprabhāsa Sūtra and the Avataṃsaka Sūtra, to show their similarities. If these two sets of three dharmas are the same, then all dharmas are not different. The essence is the dharma-kāya, which is the same. The intention is wisdom, the combination of intelligence and ability, which is the nirmāṇakāya (transformation body), which is the same. The matter is the function of affairs, which is the saṃbhogakāya (enjoyment body), which is the same. Sharing one dharma-kāya, and again saying one body, is repeating the meaning of the above dharma-kāya and wisdom being one. The ten powers (daśa-balāni), the four fearlessnesses (catvāri vaiśāradyāni), and the six superknowledges (ṣaṭ abhijñāḥ), the three insights (tisro vidyāḥ), the essence of all dharma gates.

通三德。若從所證即法身德。若從能證即般若德。若用化物即解脫德。今文既以一身一智示於二德。故力無畏的在化用。須屬解脫。此二三法對金光明者。乍似以法而對於喻。其實不然。以前引教定此三字是法非譬。故今以其三身三德。類金光明三種法門。彰于諸佛皆同證得。恐謂是譬。故文結示非假世金寄況佛法。三引文定此經題非從譬立。言妙寶者。名金為寶。皆以可重為義。並是當體得名。此法性寶具足光明。即是照了應益之義。非借世寶為譬喻也。◎二研法二。初設執譬問。以附文釋及當體釋。並據經說。雙附理名及事用故。得名附文。獨附理名乃稱當體。是故二釋皆依經文。故今設問。舊但從譬。何得矯異而依于文。矯強也。亦詐也。謂強依經文詐顯異義。二約雙存答二。初答雙存。今釋經題存於二意。一順佛語。故依文釋。二對古師。故作譬釋。言對古者。因見三師不善用譬。所譬不周乖違法性。故作譬釋。具顯法性深廣之義。而對形之。如此用譬雖無經據。存之有益。是故二途不偏廢一。汝專執譬則棄親逐疏。我今雙存則親疏俱得。二被二根。即釋伏疑。恐人疑雲依文二釋既甚親切。何須復存譬喻一釋。故以被根利鈍為答。存譬釋者。為鈍根人。以根鈍故不能直解。金光明字是法性名。欲被此根。乃以

三字為世間金有光明用。三不相離。比擬一切圓融三法也。若依文二釋。為利根人。以根利故。能解性具一切名義。知其能譬世金光明本無名義。聖則真法而作其名。故云。利人即法作譬。尚知即法作譬。豈須以譬擬法。故引當經二文為證。住法性故即金光明而得見佛。故知法性與金光明釋迦牟尼。名異體同。見則俱見。此證利人解於三字是法性名也。然經所被非純利根。故空品云。為鈍根故起大悲心。佛說茲典。既被二根。故通經者釋三字題。亦須兩說。赴其利鈍。復貶從譬如守株指。褒依文者懸解兔月不守株指。二觀行釋。此文及前一番問答。並後重明帝王之義。在昔清敏二師云。得舊本無此等文。乃謂後人添制耳。今原略本。直是往人不能深解境觀之說。故輒除削。以今驗昔昧者可知。復恐大師頻講此經。其觀行門有時不說。帝王之義進不亦然。故前文云。或說不說俱亦無妨。記錄隨時或圓或缺。致有一處存乎略文。以其觀道對境用心。意趣難見。與夫教義或少不同。淺識之流既闇廣文。忽偶略本便生封滯。形於章句廢此觀心。予于早歲出釋難扶宗記。救茲正義。彼徒抗論因數窮邊。於是妄破之義皆為蕩盡。近有孤山圓師。既審所承能破義墮。經十餘載別構四意重斥斯文。一謂詞鄙。二謂義疏。三謂理乖。四謂

事誤。今慮後學遭其眩亂。故不獲已引而釋之。彼破詞鄙曰。吾觀其詞也。繁而寡要質而少文。茍留心翰墨者讀之。則知其言非曏者之言。知其筆非曏者之筆。則真偽可辨矣。豈待潛心佛學能斷其是非乎釋曰。詞之巧拙將何準憑。情若謂非。妍亦成丑。良由昧此觀心深義。翻將無礙之辯。以為輕鄙之談。又復此文委明觀行。曲示心要。故其詞尚實不尚華也。況諸部中文質相間其例甚多。不欲援據。茍執片言而害正義。斯蓋攻于細務而不明於大用也。若義疏等三。既其各有所破之處。待至其處一一對論。文為二。初標。對前教義即當解行兩門意也。前約譬顯十種三法。附文雙附理事二文。當體獨彰理性之號。雖皆深廣微妙圓融。然是約教談于佛法。生人信解。故大師云。今時行人既無智眼。當以信解分別同異。如前生起十種三法。而有兩番。前番約教后番約觀。約教則為顯三德。次第生起九種教法終至三道。約觀則始翻三道。次第生於九種觀法。終會三德。故解釋十法及料簡十法既為生解。並順約教生起之次。金論觀法為成行故。所明十法乃順約觀生起之次。故知前位后番生起。意在今之十法成觀。又今觀解十種三法。不獨成行兼資深解。何者。以就觀門研心具法。故使十法圓融之義。轉更分明。是知大師為成智眼。故

【現代漢語翻譯】現代漢語譯本：事情出現了偏差。現在考慮到後來的學習者會因此感到迷惑，所以不得不引用並解釋它。有人批評其文辭粗鄙，說：『我看他的文辭，繁瑣而缺少要點，質樸而缺少文采。如果稍微留意文字的人讀了，就知道他的話不是以前說的話，他的筆也不是以前的筆。這樣真假就可以分辨了，難道還需要潛心研究佛學才能判斷是非嗎？』我的解釋是：文辭的巧妙與拙劣，將用什麼來衡量呢？如果心懷偏見，那麼美好的也會變成醜陋。這是因為不明白觀心的深刻含義，反而把無礙的辯才，當作輕率鄙陋的言談。而且這篇文章詳細地闡明了觀行，委婉地揭示了心的要領，所以它的文辭崇尚實在而不崇尚華麗。況且各部經典中文采和質樸相互穿插的情況很多，不想一一列舉。如果拘泥於片面的言辭而損害了正義，這就是專注于細枝末節而不明瞭大的用處。至於義疏等三部著作，既然它們各自有需要駁斥的地方，等到論及那些地方時再一一對論。文分為兩部分。第一部分是標示。針對之前的教義，也就是解和行兩個方面。之前用比喻來顯明十種三法，附帶的文字同時附帶了理和事兩種文字。當體獨自彰顯理性的稱號。雖然都深廣微妙圓融，但這是依據教義來談論佛法，使人生起信心和理解。所以大師說：『現在修行的人既沒有智慧的眼睛，就應當用信心和理解來分辨相同和不同。』就像之前生起的十種三法，而有兩番。前一番是依據教義，后一番是依據觀行。依據教義，是爲了顯明三德，次第生起九種教法，最終達到三道。依據觀行，則是開始翻轉三道，次第生起九種觀法，最終會歸於三德。所以解釋十法以及簡擇十法，既是爲了產生理解，也順應依據教義生起的次序。《金論》的觀法是爲了成就修行，所以闡明的十法是順應依據觀行生起的次序。所以知道前位后番的生起，意在使現在的十法成就觀行。而且現在觀解的十種三法，不只是成就修行，也同時資助深刻的理解。為什麼呢？因為就觀行的角度來研究心具之法，所以使十法圓融的意義，更加分明。由此可知大師是爲了成就智慧的眼睛，所以 English version: There was a mistake. Now, considering that later learners might be confused by it, I have no choice but to quote and explain it. Someone criticized its crude wording, saying: 'I look at his words, verbose and lacking key points, simple and lacking literary talent. If someone who pays attention to writing reads it, they will know that his words are not what he said before, and his writing is not what he wrote before. In this way, the truth and falsehood can be distinguished. Does one need to delve into Buddhist studies to judge right and wrong?' My explanation is: What standard should be used to measure the skill and clumsiness of words? If one is prejudiced, then even the beautiful will become ugly. This is because they do not understand the profound meaning of contemplating the mind, and instead regard the unimpeded eloquence as frivolous and vulgar talk. Moreover, this article explains the practice of contemplation in detail and subtly reveals the essentials of the mind, so its words emphasize reality rather than splendor. Furthermore, there are many cases where literary talent and simplicity are interspersed in various scriptures, and I do not want to list them one by one. If one clings to one-sided words and harms the true meaning, this is focusing on trivial matters and not understanding the great use. As for the commentaries and other three works, since they each have places that need to be refuted, we will discuss them one by one when we come to those places. The text is divided into two parts. The first part is the indication. It is aimed at the previous teachings, that is, the two aspects of understanding and practice. Previously, metaphors were used to reveal the ten kinds of three dharmas (ten kinds of three laws), and the attached text simultaneously attached the two kinds of texts of principle and matter. The substance alone manifests the title of rationality. Although they are all profound, vast, subtle, and perfectly integrated, this is to talk about the Buddha's teachings based on the teachings, so that people can generate faith and understanding. Therefore, the master said: 'Now that practitioners do not have the eyes of wisdom, they should use faith and understanding to distinguish the similarities and differences.' Just like the ten kinds of three dharmas that arose before, there are two parts. The first part is based on the teachings, and the second part is based on contemplation. Based on the teachings, it is to reveal the three virtues (three kinds of virtue), and gradually generate nine kinds of teachings, and finally reach the three paths (three ways). Based on contemplation, it is to begin to reverse the three paths, and gradually generate nine kinds of contemplation methods, and finally converge on the three virtues. Therefore, explaining the ten dharmas and selecting the ten dharmas is not only to generate understanding, but also to follow the order of arising based on the teachings. The contemplation method of the Golden Treatise is to achieve practice, so the ten dharmas explained are in accordance with the order of arising based on contemplation. Therefore, knowing that the arising of the former position and the latter part is intended to make the current ten dharmas achieve contemplation. Moreover, the ten kinds of three dharmas that are now contemplated and understood not only achieve practice, but also assist in deep understanding. Why? Because we study the dharma of the mind with which all things are equipped from the perspective of contemplation, so that the meaning of the perfect integration of the ten dharmas becomes clearer. From this we can know that the master is to achieve the eyes of wisdom, so

【English Translation】 A mistake occurred. Now, considering that later learners might be confused by it, I have no choice but to quote and explain it. Someone criticized its crude wording, saying: 'I look at his words, verbose and lacking key points, simple and lacking literary talent. If someone who pays attention to writing reads it, they will know that his words are not what he said before, and his writing is not what he wrote before. In this way, the truth and falsehood can be distinguished. Does one need to delve into Buddhist studies to judge right and wrong?' My explanation is: What standard should be used to measure the skill and clumsiness of words? If one is prejudiced, then even the beautiful will become ugly. This is because they do not understand the profound meaning of contemplating the mind, and instead regard the unimpeded eloquence as frivolous and vulgar talk. Moreover, this article explains the practice of contemplation in detail and subtly reveals the essentials of the mind, so its words emphasize reality rather than splendor. Furthermore, there are many cases where literary talent and simplicity are interspersed in various scriptures, and I do not want to list them one by one. If one clings to one-sided words and harms the true meaning, this is focusing on trivial matters and not understanding the great use. As for the commentaries and other three works, since they each have places that need to be refuted, we will discuss them one by one when we come to those places. The text is divided into two parts. The first part is the indication. It is aimed at the previous teachings, that is, the two aspects of understanding and practice. Previously, metaphors were used to reveal the ten kinds of three dharmas, and the attached text simultaneously attached the two kinds of texts of principle and matter. The substance alone manifests the title of rationality. Although they are all profound, vast, subtle, and perfectly integrated, this is to talk about the Buddha's teachings based on the teachings, so that people can generate faith and understanding. Therefore, the master said: 'Now that practitioners do not have the eyes of wisdom, they should use faith and understanding to distinguish the similarities and differences.' Just like the ten kinds of three dharmas that arose before, there are two parts. The first part is based on the teachings, and the second part is based on contemplation. Based on the teachings, it is to reveal the three virtues, and gradually generate nine kinds of teachings, and finally reach the three paths. Based on contemplation, it is to begin to reverse the three paths, and gradually generate nine kinds of contemplation methods, and finally converge on the three virtues. Therefore, explaining the ten dharmas and selecting the ten dharmas is not only to generate understanding, but also to follow the order of arising based on the teachings. The contemplation method of the Golden Treatise is to achieve practice, so the ten dharmas explained are in accordance with the order of arising based on contemplation. Therefore, knowing that the arising of the former position and the latter part is intended to make the current ten dharmas achieve contemplation. Moreover, the ten kinds of three dharmas that are now contemplated and understood not only achieve practice, but also assist in deep understanding. Why? Because we study the dharma of the mind with which all things are equipped from the perspective of contemplation, so that the meaning of the perfect integration of the ten dharmas becomes clearer. From this we can know that the master is to achieve the eyes of wisdom, so

立觀釋。是故標云觀心釋名也。又復應知前當體釋。定金光明三字之名非譬是法。今附十種三法之觀。皆研法性金光明也。是故十處皆標三字並非譬喻得此意已尋茲文者。方可略見觀心旨趣。◎

金光明經玄義拾遺記卷第三大正藏第 39 冊 No. 1784 金光明經玄義拾遺記

金光明經玄義拾遺記卷第四

宋四明沙門知禮述

◎次釋中三。初設二問答示觀心所以二。初明解須行成故於心作觀二。初問起者。前已廣約譬喻附文當體。釋金光明。足顯法性深廣圓融。今何更立觀心釋耶。二釋出二。初正釋。此一段文須得心佛高下之意。方免疑情。妙玄雲。佛法太高。眾生法太廣。初心為難。心佛及眾生。是三無差別。觀心則易。今從上來至不能開發自身寶藏。是論佛法太高也。從今欲下明觀心則易也。上來等者。即前譬等釋金光明。一一無非豎徹三位遍該諸法。說眾生皆如菩提涅槃本性具足。此顯法性無量甚深。而但是佛所游之法。佛是聖人金光明是聖寶。尚過菩薩所行清凈。豈是凡夫己之智分。若但言議上之名句。不能觀察己之心性。則于聖人聖寶。有何益乎。故引二喻。斥其多聞無觀智者。鸚鵡學語者。曲禮云。鸚鵡能言不離飛鳥。猩猩能言不離禽獸。人而無禮不亦禽獸之心

【現代漢語翻譯】現代漢語譯本：立觀解釋。因此標題說明是觀察內心來解釋名稱。而且應該知道，之前的當體解釋，確定『定金光明』這三個字的名義並非比喻而是實法。現在附隨十種三法之觀，都是研究法性金光明。因此十處都標明這三個字，並非比喻。得到這個意思后，尋找這些文字的人，才可以略微看到觀心的主旨和趣味。

《金光明經玄義拾遺記》卷第三大正藏第 39 冊 No. 1784 《金光明經玄義拾遺記》

《金光明經玄義拾遺記》卷第四

宋朝四明沙門知禮撰述

首先解釋中三。首先設立兩個問答，來揭示觀察內心的原因。首先說明理解必須通過實踐才能成就，所以在內心進行觀察。首先提出問題：之前已經廣泛地用譬喻和附隨文字，從本體上解釋了『金光明』，已經充分顯示了法性的深刻、廣博和圓融，現在為什麼還要建立觀心解釋呢？其次是解釋，分為兩點。首先是正式解釋。這一段文字必須理解心和佛的高下之意，才能避免疑惑。妙玄說：『佛法太高深，眾生法太廣闊，對於初學者來說很難。心、佛和眾生，這三者沒有差別，觀察內心就容易了。』現在從『上來』到『不能開發自身寶藏』，是論述佛法太高深。從『今欲下』開始，說明觀察內心就容易了。『上來』等等，就是之前用譬喻等等來解釋『金光明』，每一個都無非是豎向貫穿三位，橫向涵蓋諸法，說眾生都如菩提（bodhi，覺悟）涅槃（nirvana，寂滅）本性具足。這顯示了法性無量甚深，而只是佛所遊歷的法。佛是聖人，金光明是聖寶，尚且超過菩薩所修行的清凈，怎麼會是凡夫自己的智慧所能理解的呢？如果只是在言語上談論名句，不能觀察自己的心性，那麼對於聖人聖寶，又有什麼益處呢？所以引用兩個比喻，來斥責那些多聞而沒有觀智的人，就像鸚鵡學語一樣。《曲禮》說：『鸚鵡能說話，但仍然是飛鳥；猩猩能說話，但仍然是禽獸。人如果沒有禮儀，不也是禽獸之心嗎？』

【English Translation】 English version: Explaining through contemplation. Therefore, the title indicates that the explanation of the name is done through observing the mind. Furthermore, it should be known that the previous explanation based on the entity itself, affirmed that the name of 『Ding Jin Guang Ming』 (定金光明, Fixed Golden Light) is not a metaphor but the actual Dharma. Now, attaching the ten types of contemplation on the three Dharmas, all are studying the Dharma-nature Golden Light. Therefore, all ten places mark these three characters, not as a metaphor. Having obtained this meaning, those who seek these texts can then slightly see the purpose and interest of contemplating the mind.

The Supplementary Notes on the Profound Meaning of the Golden Light Sutra, Volume 3 Taisho Tripitaka Volume 39, No. 1784, Supplementary Notes on the Profound Meaning of the Golden Light Sutra

The Supplementary Notes on the Profound Meaning of the Golden Light Sutra, Volume 4

Composed by Zhili (知禮), a Shramana (沙門, monk) of Siming (四明) in the Song Dynasty

Next, explain the middle three. First, set up two questions and answers to show the reason for contemplating the mind. First, explain that understanding must be achieved through practice, so contemplate in the mind. First, raise the question: Previously, the 『Jin Guang Ming』 (金光明, Golden Light) has been extensively explained through metaphors and attached texts, from the perspective of the entity itself, which has fully shown the profoundness, vastness, and completeness of the Dharma-nature. Why establish the explanation of contemplating the mind now? Second, the explanation is divided into two points. First is the formal explanation. This passage must understand the meaning of the superiority and inferiority of the mind and the Buddha, in order to avoid doubts. Miao Xuan (妙玄, Mysterious Meaning) says: 『The Buddha-dharma is too high, the Dharma of sentient beings is too broad, which is difficult for beginners. The mind, the Buddha, and sentient beings, these three are not different, so contemplating the mind is easy.』 Now, from 『shang lai』 (上來, from above) to 『cannot develop one's own treasure trove』, it discusses that the Buddha-dharma is too high. Starting from 『jin yu xia』 (今欲下, now wanting to go down), it explains that contemplating the mind is easy. 『Shang lai』 (上來, from above) etc., is to explain 『Jin Guang Ming』 (金光明, Golden Light) with metaphors etc. before, each of which is nothing but vertically penetrating the three positions and horizontally covering all Dharmas, saying that sentient beings are all complete with the inherent nature of Bodhi (菩提, enlightenment) and Nirvana (涅槃, extinction). This shows that the Dharma-nature is immeasurably profound, and is only the Dharma that the Buddha travels. The Buddha is a sage, and the Golden Light is a sacred treasure, which even exceeds the purity practiced by Bodhisattvas. How can it be understood by the wisdom of ordinary people? If one only talks about the names and phrases in words, and cannot observe one's own mind-nature, then what benefit is there to the sage and the sacred treasure? Therefore, two metaphors are cited to rebuke those who have much learning but no contemplative wisdom, just like parrots learning to speak. The 『Qu Li』 (曲禮, Book of Rites) says: 『Parrots can speak, but they are still birds; orangutans can speak, but they are still beasts. If a person has no etiquette, isn't it also the heart of a beast?』

乎。今但借喻有聞無觀。徒學聖言不離凡夫之心耳。客作數錢者。華嚴云。譬如貧窮人。日夜數他寶。自無半錢分。多聞亦如是。今欲等者。攝前佛法入心成觀。心是心性若陰若業若煩惱等。即凡夫心地。既三障當體是金光明。故云珍寶。此乃立心為顯理境也。欲令行者即聞而修。開發自己金光明寶。免同學語數錢之類也。二引證。初引凈名。諸佛解脫者。三解脫也。與十種三法不多不少。此是佛法。若緣佛修。則增念慮理難可顯。故佛示要門令諸眾生觀己心行即空假中。則三解脫當處發現。此乃心佛無差觀心則易也。又引釋論。彼論九十三云。有慧無多聞。亦不知實相。譬如大闇中。有目無所見。多聞無智慧。亦不見實相。譬如大明中。有燈而無照。無聞無智慧。譬如人身牛。故大論云。如安息國邊地生人。雖生中國不可教化。根不具支不完不識義理。著邪見等。皆名人身牛也。有聞有智慧。是所說應受。如人有目日光照。見種種色。今亦如是。若聞上來種種釋金光明。不觀己心者。即多聞無慧句也。若但觀心不聞圓融說者。即有慧無聞句也。能攝上來無量甚深十種三法。觀於心性顯金光明者。即有聞有慧句也。有三觀目圓教日照。則見三諦種種之色。二明心為行要故。觀必研心二。初約簡數觀王問。若約三科論去

【現代漢語翻譯】現代漢語譯本：唉！現在只是借用聽聞的比喻，而沒有實際的觀照。只是徒勞地學習聖人的言語，卻不能脫離凡夫俗子的心罷了。就像替人打工數錢的人一樣。《華嚴經》說：『譬如貧窮人，日夜數他寶，自無半錢分。』多聞也是如此。現在想要等同於佛，就要將之前的佛法攝入心中，成為觀照。心就是心性，無論是陰、業還是煩惱等等，都是凡夫的心地。既然三障（業障、報障、煩惱障）的本體就是金光明，所以說是珍寶。這正是立心來顯現理境。想要讓修行者在聽聞的同時就修行，開發自己金光明寶藏，免得像只會數錢的打工者一樣。第二是引證。首先引用《維摩詰經》。諸佛的解脫，就是三種解脫（空解脫門、無相解脫門、無作解脫門）。與十種三法（三身、三智、三斷等）不多不少，這就是佛法。如果緣于佛來修行，就會增加念慮，道理難以顯現。所以佛指示要門，讓眾生觀照自己的心行，即空、假、中三觀，那麼三種解脫當下就能發現。這正是心與佛沒有差別，觀心就容易的道理。又引用《大智度論》。那部論的第九十三卷說：『有慧無多聞，亦不知實相。譬如大闇中，有目無所見。多聞無智慧，亦不見實相。譬如大明中，有燈而無照。』沒有聽聞也沒有智慧，就像人身牛一樣。所以《大智度論》說：『如安息國邊地生人，雖生中國不可教化。根不具支不完不識義理，著邪見等。』都叫做人身牛。有聽聞有智慧，所說的話才應該接受。就像人有眼睛，又有日光照耀，才能看見種種顏色。現在也是這樣，如果聽聞了上面種種解釋金光明，卻不觀照自己的心，就是多聞而沒有智慧。如果只是觀心，而不聽聞圓融的說法，就是有智慧而沒有聽聞。能夠攝取上面無量甚深的十種三法，觀照心性，顯現金光明，就是有聽聞又有智慧。有三觀的眼睛，又有圓教的日光照耀，就能看見三諦種種的顏色。第二是說明心是修行的要點，所以觀照必須研究心。二、首先是約略地簡化數量，觀照心王的問題。如果按照三科來討論的話

【English Translation】 English version: Alas! Now it is only borrowing the metaphor of hearing without actual contemplation. It is merely learning the words of the sages in vain, without being able to detach from the mind of ordinary people. It is like a hired worker counting money for others. The Avatamsaka Sutra says: 'It is like a poor person who counts the treasures of others day and night, without having even half a coin for themselves.' Extensive learning is also like this. Now, if one wants to be equal to the Buddha, one must incorporate the previous Buddhadharma into the mind and make it contemplation. The mind is the mind-nature, whether it is skandhas (aggregates), karma, or kleshas (afflictions), etc., it is the mind-ground of ordinary people. Since the very substance of the three obstacles (karmic obstacles, retribution obstacles, and affliction obstacles) is the Golden Light, it is said to be a treasure. This is precisely establishing the mind to reveal the realm of principle. It is intended to enable practitioners to cultivate while listening, to develop their own Golden Light treasure, and avoid being like hired workers who only know how to count money. The second is citation. First, citing the Vimalakirti Sutra. The liberation of all Buddhas is the three liberations (emptiness liberation door, signlessness liberation door, and wishlessness liberation door). It is neither more nor less than the ten kinds of three dharmas (three bodies, three wisdoms, three severances, etc.), and this is the Buddhadharma. If one cultivates based on the Buddha, it will increase thoughts and the principle will be difficult to reveal. Therefore, the Buddha indicates the essential door, allowing sentient beings to contemplate their own mind-conduct, which is the three contemplations of emptiness, provisional existence, and the middle way, then the three liberations can be discovered immediately. This is precisely the principle that the mind and the Buddha are not different, and contemplating the mind is easy. Also citing the Mahaprajnaparamita Sastra. Volume ninety-three of that treatise says: 'Having wisdom without extensive learning, one also does not know the true nature. It is like having eyes in great darkness but seeing nothing. Having extensive learning without wisdom, one also does not see the true nature. It is like having a lamp in great brightness but without illumination.' Having neither hearing nor wisdom is like a human-bodied ox. Therefore, the Mahaprajnaparamita Sastra says: 'Like a person born in the borderlands of the An息國 (Anxi Kingdom), although born in China, they cannot be taught. Their roots are incomplete, their limbs are not whole, they do not understand the meaning of principles, and they are attached to wrong views, etc.' All are called human-bodied oxen. Having hearing and having wisdom, what is said should be accepted. It is like a person having eyes and sunlight shining, being able to see all kinds of colors. It is also like this now, if one hears the various explanations of the Golden Light above, but does not contemplate one's own mind, it is the phrase of having extensive learning without wisdom. If one only contemplates the mind, but does not hear the rounded and harmonious teachings, it is the phrase of having wisdom without hearing. Being able to incorporate the immeasurable and profound ten kinds of three dharmas above, contemplating the mind-nature, and revealing the Golden Light, is the phrase of having hearing and having wisdom. Having the eyes of the three contemplations and the sunlight of the perfect teaching, one can see the various colors of the three truths. The second is to explain that the mind is the key to practice, so contemplation must study the mind. Two, first is to briefly simplify the number, the question of contemplating the mind-king. If discussing according to the three skandhas (aggregates)

就者。則棄界入但觀五陰。復於五陰簡四觀識。大師譚觀常論簡境。去丈就尺去尺就寸。義既可知。故今但約觀心為問。既云觀心五陰除色四皆屬心。何故棄三而獨觀識。然設此問令知觀境唯在識陰也。孤山四意中第二義疏破此文云。今家約行附法託事三種觀中。唯約行觀簡示陰境。其餘二種全不觀陰。但託事攝法明理觀耳。今附法觀。只合直攝三法以歸三諦。而發棄三觀一之問者。蓋不知三種觀心規矩。驗是後人擅加也。釋曰。義例立附法觀云。攝諸法相入一念心。以為圓觀。且一念心豈非陰耶。既觀于陰簡有何過。法華文句托靈鷲山觀於五陰。記云。諸餘觀境不出五陰。今此山等約陰便。故以諸文中直云境智。又云。亦應於此明方便正修簡境及心。既諸觀境不出五陰。乃知託事及附法觀。無不觀陰也。直云境智者。即諸文云。觀於一念即空假中。一念是陰境三觀是智也。又令明於方便正修簡境及心。須棄思議取不思議方名簡心。不於三科而論去取。安名簡境。又王城觀云。應如止觀十乘十境下去皆爾。記主意令講此觀時。人慾修者。須敘私記。簡陰境文。及十乘等而委示之。令山城觀行法備足。非廢託事便自講說止觀全部。他之致意直欲如斯。既云下去皆爾。信諸託事及附法觀。皆須簡陰及示十乘也。彼文不簡尚

令簡之。今有簡文那成非義。據此棄三觀一之問。云義疏者。義實不疏。蓋汝解疏耳。又若直攝三法以歸三諦。不許簡陰便是觀心。則成偏觀清凈真如。何反宗之甚耶。是知彼人都昧一家三種觀法。如釋觀經十六觀云。是一心三觀的非義例三種觀攝。且義例云。夫三觀者。義唯三種。豈應妙觀更有異涂。況諸文觀心。皆一家樞要。儻解之錯謬。徒成斐然。既失其本余皆枝詞矣。彼又于金[鏍-糸+廾]記中雲。若取止觀來消事法觀文。乃以止觀隨機面授。深違大師遺囑也。囑云。止觀不須傳授私記時為人說。輔行釋云。囑意正言隨機面授意多不周。非後代所堪。彼人曲解輔行之文。成於己見也。且輔行釋面授等意者。斯蓋隨逐大師修心之者。或觀道不進或內外障起。有所咨問。師乃隨機面授口訣。一時取益意多不周。若後代人心病既異。故非所堪。蓋不須用面授止觀而授後人。非謂不得。敘十卷中十境十乘消事法觀。以茲境觀載於私記。若其敘者。正以私記時為人說。雅合大師臨終遺囑。若全不許敘止觀。荊溪何故於山城觀。令辨方便正修簡境及心十境十乘耶。敘此令修山城觀不。又若謂此是開其解心。非謂令其修習者。何故妙玄明觀心文中。令即聞即修耶。釋簽云。隨聞一句攝事成理。不待觀境方名修觀。何公背吾

祖之教乎。故知今辨棄三觀一。正符荊溪于山城觀中指授意也。二約心凈法融答二。初約離性先觀內心。上定三字非譬是法。法性可貴名之為金。法效能照名之為光。法效能益名之為明。今用此義觀于識心。若心不具金光明義。那可於心觀於法性。此文為三。初約貴論金。欲顯心貴。先於萬物推人為貴。從劣至勝。見心不昧名為靈智。靈智雖貴而通四陰分于王數。問已棄三數。今獨推王而為最貴。識心既貴。故觀心王即法性金。二約照論光。光有勝劣。故先就劣比至心識。最得名光。是故觀心即法性光。三約益論明。即能充益色等四陰。益色陰者。良以色心性不二故。色隨心轉。大品佛現色像無邊。皆由般若性周遍故。色凈亦然。亦能等者。心王若正心數亦正。化轉塵勞心數眾生。故心能益。是以觀心即法性明。此約心有貴等三義。故觀於心。顯金光明法性三法。此文即是離性為三也。所觀之性既離為三。能照之智任運成三。所起之用亦合有三。文雖不言二修各三。以性顯之其義合爾。二約合修自融諸法。上示心境即金光明。義當修性三各具三。今明遍融但指光明。至后結文具言三字。驗知此是修二性一。文有離合乍覽難知。此自分二。初遍融諸法迭顯光明。此文豫示觀成理顯遍融諸法。以釋伏疑。疑雲。若唯觀識陰

【現代漢語翻譯】現代漢語譯本：這是祖師所教導的嗎？因此可知，如今辨析捨棄三觀而歸於一，正符合荊溪尊者在山城觀中所指授的意旨。下面第二部分是關於心凈法融的問答，分為兩點。首先，從離性入手，先觀察內心。前面所說的『定』、『三』二字並非比喻，而是實法。法性可貴，所以稱之為『金』（指其價值）；法效能照，所以稱之為『光』（指其作用）；法效能益，所以稱之為『明』（指其利益）。現在用這個道理來觀察識心。如果心不具備金、光、明這三種意義，怎麼能從心中觀照法性呢？這段文字分為三部分。第一部分，從貴重來論『金』，想要彰顯心的貴重，先從萬物之中推舉人為貴重，從低劣到殊勝，見到心不昏昧，就稱之為靈智。靈智雖然貴重，但它貫通色、受、想、行四陰，屬於王數。有人會問，既然已經捨棄了三數，現在為何單獨推舉王為最貴重呢？因為識心既然貴重，所以觀心王就是觀法性之金。第二部分，從照的作用來論『光』。光有勝劣之分，所以先從低劣的比喻開始，最終歸於心識，心識最能體現『光』的意義。因此，觀心就是觀法性之光。第三部分，從利益的作用來論『明』，『明』能充實和利益色等四陰。之所以能利益色陰，是因為色和心的體性是不二的。色的變化隨著心的變化而變化。《大品般若經》中佛所顯現的色像無邊無際，都是因為般若的體性周遍一切的緣故。色陰的清凈也是如此。『亦能等者』，意思是心王如果正，心數也會正。能夠化轉被塵勞所困的心數眾生，所以心能夠帶來利益。因此，觀心就是觀法性之明。這部分是從心具有貴、照、益這三種意義出發，所以要觀心，從而彰顯金、光、明這法性三法。這段文字就是離性為三的含義。所觀的體性既然分離為三，能照的智慧自然也成就為三，所產生的功用也應該有三種。經文雖然沒有說二修各有三種，但從體性來顯現，其意義應該如此。第二點是關於合修，自身融合諸法。前面已經說明心境就是金光明，其意義在於修性時，三者各自具備三種。現在說明普遍融合，但只指光明。到後面的結論部分，會完整地說出『三』字，驗證了這是修二性為一。經文有離有合，乍一看難以理解。這部分分為兩點。第一點是普遍融合諸法，交替顯現光明。這段文字預先說明觀修成就后，理體顯現，普遍融合諸法，以此來解釋潛在的疑問。疑問是：如果只觀察識陰，

【English Translation】 English version: Is this the teaching of the Patriarch? Therefore, it can be known that the current analysis and abandonment of the three contemplations to return to one, precisely corresponds to the meaning instructed by Venerable Jingxi in the Mountain City Temple. The second part is about the question and answer of 'Mind Purity and Dharma Fusion', divided into two points. First, starting from the separation of nature, first observe the inner mind. The words 'determination' and 'three' mentioned above are not metaphors, but actual Dharmas. Dharma-nature is precious, so it is called 'Gold' (referring to its value); Dharma-nature can illuminate, so it is called 'Light' (referring to its function); Dharma-nature can benefit, so it is called 'Brightness' (referring to its benefit). Now use this principle to observe the consciousness-mind (識心). If the mind does not possess the three meanings of Gold, Light, and Brightness, how can one contemplate Dharma-nature from the mind? This passage is divided into three parts. The first part, discussing 'Gold' from the perspective of preciousness, aims to highlight the preciousness of the mind. First, from all things, humans are considered the most precious, from inferior to superior. Seeing that the mind is not confused is called spiritual wisdom (靈智). Although spiritual wisdom is precious, it permeates the four skandhas (陰) of form, feeling, perception, and volition, belonging to the category of the 'King'. Someone may ask, since the three categories have already been abandoned, why is the 'King' singled out as the most precious now? Because the consciousness-mind is precious, contemplating the 'King' of the mind is contemplating the 'Gold' of Dharma-nature. The second part, discussing 'Light' from the perspective of illumination. Light has superior and inferior aspects, so it starts with inferior metaphors, ultimately returning to the consciousness-mind, which best embodies the meaning of 'Light'. Therefore, contemplating the mind is contemplating the 'Light' of Dharma-nature. The third part, discussing 'Brightness' from the perspective of benefit. 'Brightness' can enrich and benefit the four skandhas of form, etc. The reason it can benefit the form skandha is that the nature of form and mind are non-dual. The changes of form follow the changes of mind. The Buddha's manifestations of boundless forms in the Mahaprajnaparamita Sutra are all due to the pervasive nature of prajna (般若). The purity of the form skandha is also the same. 'Also able to...' means that if the 'King' of the mind is correct, the mental functions will also be correct. It can transform sentient beings whose minds are troubled by defilements, so the mind can bring benefits. Therefore, contemplating the mind is contemplating the 'Brightness' of Dharma-nature. This part starts from the mind having the three meanings of preciousness, illumination, and benefit, so one should contemplate the mind, thereby revealing the three Dharmas of Gold, Light, and Brightness of Dharma-nature. This passage is the meaning of separating nature into three. Since the nature being contemplated is separated into three, the wisdom that illuminates naturally also becomes three, and the functions that arise should also be three. Although the sutra does not say that the two practices each have three aspects, from the manifestation of nature, the meaning should be so. The second point is about combined practice, where one's own self merges with all Dharmas. It has been explained earlier that the mind-realm is the Gold-Light-Brightness, and its meaning lies in that when cultivating nature, the three each possess three aspects. Now explaining universal fusion, but only referring to Light. In the concluding part later, the word 'three' will be fully stated, verifying that this is cultivating the two natures into one. The sutra has separation and combination, which is difficult to understand at first glance. This part is divided into two points. The first point is the universal fusion of all Dharmas, alternately revealing Light. This passage foreshadows that after the contemplation is accomplished, the principle is revealed, universally fusing all Dharmas, thereby explaining potential doubts. The doubt is: If only observing the consciousness-mind,

顯金光明。於一切法何能融凈。是故釋云。若知心無心為光知想。行無想行為明等。意云。識陰金光明顯。則一切法皆金光明。故以王數心色實假正依及一切法。從狹至廣。迭顯光明二修之德。對於一性以成三法。知心無心為光者。即以三智觀于識心。見金光明法性之體。則識心相寂故云知心無心。其能知者實是三智。今但合為一觀照智。故唯名光。知想行無想行為明者。既以合一觀照之智。知此心王即實相。故無心王相為光。則任運有合一方便智。知心數實相無心數相為明。此以知王知數而為光明也。復以觀照之智知四陰心即實相。故無四陰相為光。則任運有方便之智。知色陰實相無色陰相為明。此以知心知色而為光明。又五陰實法對於假人。論于觀照方便二智。而為光明。又以正報對於依報。論于光明。又約依正對一切法。論于光明。義悉如是。言一切法者。即假人實法及以依報。各有相性體力作因緣果報本末究竟等法也。此由觀識金光明顯。故於諸法任運觀成。欲彰諸法一一是金。一一是光。一一是明。故歷諸法迭論二智。故義例云。修觀次第必先內心。內心若凈。以此凈心遍歷諸法任運泯合。既云任運知不加功。二約顯一性結成三法。上于諸法從狹至廣。約於二智迭示光明。而二智所顯無非一性。即當於金。

【現代漢語翻譯】現代漢語譯本《顯金光明》中，如何才能使一切法融會貫通並達到清凈的境界？因此，經文中解釋說：『如果了知心無心，這就是光；了知想無想行，這就是明』等等。意思是說，如果識陰的金光明顯現，那麼一切法都將是金光明。所以，用王數（心王和心數）、色（物質）的實法和假名、正報和依報以及一切法，從狹隘到廣闊，交替地顯示光明和二修（觀照智和方便智）的功德。相對於一性（實相），成就三法（金、光、明）。『知心無心為光』，就是用三智（一切智、道種智、一切種智）來觀察識心，見到金光明法性的本體，那麼識心之相寂滅，所以說『知心無心』。能夠知曉的，實際上是三智，現在只是合為一觀照智，所以只稱為『光』。『知想行無想行為明』，既然用合一的觀照智，了知此心王就是實相，所以沒有心王之相，這就是光。那麼自然而然地有合一的方便智，了知心數實相沒有心數之相，這就是明。這是用知王（心王）知數（心數）而作為光明。又用觀照之智，了知四陰（受、想、行、識）心就是實相，所以沒有四陰之相，這就是光。那麼自然而然地有方便之智，了知色陰實相沒有色陰之相，這就是明。這是用知心知色而作為光明。又以五陰的實法，相對於假名的人，論述觀照和方便二智，而作為光明。又以正報相對於依報，論述光明。又以依報和正報相對於一切法，論述光明。意義都是如此。所說的一切法，就是假名的人、實法以及依報，各有相、性、體力、作、因緣、果、報、本末、究竟等法。這是由於觀察識陰的金光明顯現，所以在諸法中自然而然地觀照成就。想要彰顯諸法一一是金，一一是光，一一是明，所以歷經諸法交替地論述二智。所以義例說：『修觀的次第必定先從內心開始，內心如果清凈，用這清凈的心遍歷諸法，自然而然地泯合。』既然說是自然而然地知曉，不需額外加功。二、約顯一性，總結成就三法。上面在諸法中，從狹隘到廣闊，用二智交替地顯示光明，而二智所顯的無非是一性，就是金。

【English Translation】 English version In 'Manifesting the Golden Light,' how can all dharmas be integrated and purified? Therefore, the sutra explains: 'If one knows the mind as no-mind, that is light; if one knows thought and action as no-thought and no-action, that is brightness,' and so on. This means that if the golden light of the Vijnana-skandha (consciousness aggregate) manifests, then all dharmas will be golden light. Therefore, using the king and numbers (mental king and mental factors), the real and nominal aspects of form (matter), the principal and dependent retributions, and all dharmas, from narrow to broad, alternately reveals the merits of light and the two cultivations (contemplative wisdom and expedient wisdom). Relative to the one nature (reality), the three dharmas (gold, light, and brightness) are accomplished. 'Knowing the mind as no-mind is light' means using the three wisdoms (wisdom of all types, wisdom of the path, and wisdom of all aspects) to observe the Vijnana-skandha, seeing the essence of the golden light dharma-nature. Then the appearance of the Vijnana-skandha is extinguished, so it is said 'knowing the mind as no-mind.' What is able to know is actually the three wisdoms, but now they are combined into one contemplative wisdom, so it is only called 'light.' 'Knowing thought and action as no-thought and no-action is brightness' means that since one uses the unified contemplative wisdom to know that this mental king is reality, there is no appearance of the mental king, and this is light. Then naturally there is unified expedient wisdom, knowing that the reality of mental factors has no appearance of mental factors, and this is brightness. This is using knowing the king (mental king) and knowing the numbers (mental factors) as light and brightness. Furthermore, using the wisdom of contemplation, knowing that the four skandhas (Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness)) are reality, so there is no appearance of the four skandhas, and this is light. Then naturally there is the wisdom of expedience, knowing that the reality of the Rupa-skandha (form aggregate) has no appearance of the Rupa-skandha, and this is brightness. This is using knowing the mind and knowing form as light and brightness. Moreover, using the real dharmas of the five skandhas, relative to the nominal person, discussing the two wisdoms of contemplation and expedience, and using them as light and brightness. Also, using the principal retribution relative to the dependent retribution, discussing light and brightness. Also, using the dependent and principal retributions relative to all dharmas, discussing light and brightness. The meanings are all like this. What is said to be all dharmas are the nominal person, the real dharmas, and the dependent retribution, each having characteristics, nature, power, action, cause, condition, result, retribution, beginning, end, ultimate, and other dharmas. This is because the golden light of observing the Vijnana-skandha manifests, so in all dharmas, contemplation is naturally accomplished. Wanting to reveal that each and every dharma is gold, each and every one is light, and each and every one is brightness, therefore, through all dharmas, the two wisdoms are alternately discussed. Therefore, the meaning example says: 'The order of cultivating contemplation must first begin with the inner mind. If the inner mind is pure, using this pure mind to traverse all dharmas, they will naturally merge.' Since it is said that knowing is natural, no extra effort is needed. Second, concerning revealing the one nature, summarizing and accomplishing the three dharmas. Above, in all dharmas, from narrow to broad, the two wisdoms are used to alternately show light and brightness, and what the two wisdoms reveal is nothing other than the one nature, which is gold.

是故結云金光明也。而云觀心者從本言之。二正附十法明觀心成行二。初舉上教義為所附之法。上約十種三法論金光明。有其二意。初則同他譬釋。以金光明喻十種三法。次則附文及以當體。釋金光明非譬是法。故十種三法當體名為金光明也。今之觀釋順上次意。故云。上約上種三法論金光明。故以十種金光明義。為所附法。即攝此法入心成觀耳。二明今觀門為能顯之行。十初三道二。初示觀二。初釋二。初通約三道明圓正觀二。初兼通數祇于報障義立三道之境。言通數者。謂想欲觸慧念思脫憶定受。此十隨王能作一切善惡之事。故得名為通大地數。問前簡觀境棄三觀一。今那卻取慧及諸數為煩惱業耶。答今論觀法具有十種。后九皆從所顯之德。其體本融。可約一念識心為境而修三觀。顯其三法。唯此三道從所破障。立於觀境。是迷惑事體本不融。若於一識示其三境。境既叵分觀難成就。故特兼通數為三道境也。問若欲分明示三道境。何不遍取五陰為苦。三毒為煩惱。七支為業。何但王數對三道耶。答今只於陰境示三道相。識親別苦報之總主。是故心王的屬苦道。慧分違順故起貪瞋。乃以慧數對煩惱道。諸數隨慧能造善惡。故以諸數對於業道。雖非業惑當體而是業惑親依。常與王俱。有三道義。可以正觀顯金光明。若

現起煩惱動作之業。為下助道觀之所觀也。二約圓乘即障顯德。以明妙觀之功。此文雖略觀法可明。先須了知金等三字是法非譬。即于王數三道之境。體金光明三種法門。即體心王可尊可重。是法性金。體于慧數即寂而照。是法性光冥理智也。體于諸數能多利益。是法性明即體之用也。斯是光明二修。對金一性為三法也。圓論三法必非孤立。金無光明非圓正因。光無金明非圓了困。明無金光非圓緣因。但為前文數曾顯示。故此三道略對三字。是合三相也。應須了知。以離為合合體常離。言三不少言九不多。問此三道觀何故不用空假中耶。答心王是金三諦一境也。慧數為光三智一心也。餘數是明則有二意。在果則三脫應機。在因則三行資智也。此正觀文極簡略者。以此文中有助道觀。別於身等粗顯三道明觀廣故。故今正觀未暇備陳。從三識去。一一明於一心三觀。故今三道略對金等三法門耳。二別約三道以空助道。今於三法立觀釋者。意在行人即聞而修。然其初學見愛彌隆。于身於心起重惑業。若但令觀三障即德不破不顯。必生見慢更增生死。是故大師於三道境。略譚正觀廣說助道。就假實境委示二空。于惑業中廣推四性。令見思調伏業累不生。方於九科示妙三觀。粗心既息妙觀可修。制立有由不可云謬。此於三道各論

【現代漢語翻譯】現代漢語譯本現在生起由煩惱而產生的行為之業，這是爲了輔助修道觀所觀察的對象。第二，從圓乘的角度來說，這（三種法門）能遮蔽（煩惱）而彰顯（本具的）功德，以此來闡明微妙觀的功用。這段文字雖然簡略，但觀法是可以明白的。首先必須瞭解『金』、『光』、『明』這三個字是法，而不是比喻。即在王數、慧數、餘數這三道之境中，體現《金光明經》的三種法門。體現心王的可尊可重，是法性金。體現慧數的寂靜而照耀，是法性光，照亮理智。體現諸數的能帶來多種利益，是法性明，即本體的功用。這（寂而照，多利益）是光明二修，對應金之一性，成為三法。圓融地討論這三法，必定不是孤立存在的。沒有光明，金就不是圓滿的正因；沒有金和明，光就不是圓滿的了因；沒有金和光，明就不是圓滿的緣因。但因為前面的文字已經顯示過（數），所以這裡的三道略微對應這三個字，是合三相。應該瞭解，以離為合，合體常離。說三不少，說九不多。問：這三道觀為什麼不用空、假、中三觀呢？答：心王是金，是三諦一境。慧數是光，是三智一心。餘數是明，則有兩種含義：在果位上，是三脫應機；在因位上，是三行資助智慧。這段正觀的文字極其簡略，因為這段文字中有助道觀，區別于身等粗顯的三道明觀的廣闊。所以現在正觀沒有詳細陳述，從三識開始，一一闡明一心三觀。所以現在三道略微對應金等三種法門。第二，分別從三道以空觀輔助修道。現在對三法建立觀想的解釋，意在修行人聽到后立即修行。然而，初學者見解和愛慾非常強烈，對身體和心產生嚴重的迷惑和業力。如果只是讓他們觀想三障即是功德，那麼（三障）既不能破除，也不能顯現（功德），必定會產生我慢，更加增長生死輪迴。因此，大師在三道之境中，簡略地談論正觀，廣泛地講述助道，在假和實的境界中，詳細地闡述二空，在迷惑和業力中，廣泛地推演四性，使見惑和思惑調伏，業力不再產生，然後在九科中展示微妙的三觀。粗糙的心念平息后，微妙的觀想才可以修習。這樣的制定是有原因的，不能說是錯誤的。這裡對三道分別論述

【English Translation】 English version Now arising is the karma of actions caused by afflictions. This is what is observed by the auxiliary path of contemplation. Secondly, from the perspective of the Perfect Vehicle, it obscures (afflictions) and reveals (inherent) virtues, thereby clarifying the function of subtle contemplation. Although this passage is brief, the method of contemplation can be understood. First, it is necessary to understand that the three words 'Gold' (金), 'Light' (光), and 'Brightness' (明) are Dharma, not metaphors. That is, within the realms of the King-Number (王數), Wisdom-Number (慧數), and Remaining-Number (餘數) of the three paths, embody the three Dharma doors of the Golden Light Sutra (金光明經). Embodying the Venerable and Important Mind-King (心王), is Dharma-Nature Gold (法性金). Embodying the stillness and illumination of Wisdom-Number, is Dharma-Nature Light (法性光), illuminating principle and wisdom. Embodying the ability of the various numbers to bring many benefits, is Dharma-Nature Brightness (法性明), which is the function of the essence. This (stillness and illumination, many benefits) is the dual cultivation of Light and Brightness, corresponding to the single nature of Gold, becoming the three Dharmas. Discussing these three Dharmas in a perfect and integrated way, they must not be isolated. Without Light and Brightness, Gold is not the perfect and correct cause. Without Gold and Brightness, Light is not the perfect enabling cause. Without Gold and Light, Brightness is not the perfect condition cause. However, because the previous text has already revealed (the numbers), these three paths here slightly correspond to these three words, which is the combination of the three aspects. It should be understood that combining through separation, the combined essence is always separate. Saying three is not too few, saying nine is not too many. Question: Why are the three contemplations of emptiness (空), provisionality (假), and the middle way (中) not used for these three paths of contemplation? Answer: The Mind-King is Gold, which is the single realm of the three truths. Wisdom-Number is Light, which is the single mind of the three wisdoms. Remaining-Number is Brightness, which has two meanings: In the fruition position, it is the three liberations responding to the occasion; in the causal position, it is the three practices supporting wisdom. This passage of correct contemplation is extremely brief because this passage contains auxiliary contemplation, which is different from the broad and obvious three paths of bright contemplation of the body and so on. Therefore, the correct contemplation is not described in detail now, starting from the three consciousnesses, clarifying the single mind and the three contemplations one by one. Therefore, the three paths now slightly correspond to the three Dharma doors of Gold and so on. Secondly, separately using emptiness to assist the path from the three paths. Now, the explanation of establishing contemplation on the three Dharmas is intended for practitioners to practice immediately upon hearing. However, beginners have very strong views and desires, and generate serious delusion and karma towards the body and mind. If they are only allowed to contemplate that the three obstacles are virtues, then (the three obstacles) cannot be destroyed nor can (the virtues) be revealed, and arrogance will surely arise, further increasing the cycle of birth and death. Therefore, the master briefly discusses correct contemplation in the realm of the three paths, extensively explains auxiliary paths, elaborates on the two emptinesses in the realm of provisionality and reality, and extensively deduces the four natures in delusion and karma, so that the delusions of views and thoughts are subdued, and karmic burdens no longer arise, and then the subtle three contemplations are shown in the nine categories. After the coarse mind is calmed, subtle contemplation can be practiced. This establishment has a reason and cannot be said to be wrong. Here, each of the three paths is discussed.

空觀。分三。初約假實觀苦道二。初約六分觀假人三。初舉經文總標觀法。彼為觀佛先推己身。以己實相與佛無二。故云亦然。今文且取觀身之言。修于空觀。見思若息三法現前。則身與佛皆金光明。有何差別。二于現境窮逐假人。六分者。身首為二及四支為六。此六合處執成身見也。如是橫豎者。六分為橫三世名豎。觀智推求畢竟叵得。執有雖息傳入無中及雙亦雙非。此之三句皆依身起。悉是身見。推令無理故皆叵得。所召之身執雖似泯。而猶復存能召名字。若不推窮還生見惑。故以心色內外中間及常自有。以為四句。推能召名皆不可得。故引肇師名物俱空。證今所推身及名字。本來空寂。言假實既空者。非指假人及五陰實法也。只指所召之身為實。能召之名為假。故下句云。名物安在。三明治道助開圓理。觀身是實相是金等者。蓋此行者聞前教義。明三識三道三一圓融。與三德等無二無別。乃能信解分段之身。及見思惑當體全是性惡法門。但為執情故成重障。實類盲者身居寶藏為寶所傷。今修空觀助道功成。見執既虛。即于境觀皆見實相。身之實相是金法門。即此實相體能觀照。是光法門。緣身心數本亦實相。今不隨情名寂不行。皆悉轉為實相之行。是明法門。二就五陰觀實法二。初結上人空。上之觀法雖言六分

【現代漢語翻譯】現代漢語譯本：空觀，分為三部分。第一部分是關於假觀和實觀苦道，又分為六個部分來觀察假人。首先，引用經文總括地標明觀察方法：『他們爲了觀察佛，先推究自身，因為自身的實相與佛沒有差別，所以說也是這樣。』現在只取經文中觀察自身的話語，修習空觀。如果見思惑止息，三法就會顯現，那麼自身與佛都如同金光明一般，有什麼差別呢？第二部分，在現實境界中窮盡地追究假人。『六分』指的是頭和身體為二，加上四肢為六。這六部分合在一起就執著形成了身見。『像這樣橫豎』，六分為橫向，過去、現在、未來三世為縱向。用觀智推求，最終不可得。即使執著于『有』止息了，傳入『無』中，以及『雙亦』、『雙非』，這三種說法都是依身而起，都是身見。推究到沒有道理，所以都不可得。所召之身，執著雖然看似泯滅，但仍然存在能召的名字。如果不推究，還會產生見惑。所以用『心、色、內外中間』以及『常、自有』作為四句，推究能召的名字都不可得。所以引用肇法師的『名物俱空』，來證明現在所推究的身和名字，本來就是空寂的。『說假實既空』，不是指假人和五陰實法，只是指所召之身為實，能召之名為假。所以下一句說：『名物安在？』第三部分，明白事理，幫助開啟圓融的道理。『觀身是實相是金等』，大概是說，修行者聽聞之前的教義，明白三識、三道、三一圓融，與三德等沒有差別，才能信解分段之身，以及見思惑的本體全是性惡法門。只是因為執著，所以成了重大的障礙，實際上就像盲人身處寶藏之中，卻被寶藏所傷害。現在修習空觀，助道功成，見解和執著既然虛妄，就在境界和觀照中都見到實相。身的實相是金法門，這個實相的本體能夠觀照，是光法門。因為身心數本來也是實相，現在不隨順情慾，名為寂不行，都全部轉為實相之行，這是明法門。第二，就五陰觀察實法，分為兩部分。第一部分，總結上面的人空。上面的觀察方法雖然說了六分。

【English Translation】 English version: The contemplation of emptiness (空觀, Kōng Guān). It is divided into three parts. The first part concerns the contemplation of the provisional and the real in the suffering path (苦道, Kǔ Dào), which is further divided into six parts to observe the provisional person. First, the scripture is cited to summarize and indicate the method of contemplation: 'They, in order to contemplate the Buddha, first investigate their own body, because the real aspect of their own body is no different from the Buddha, so it is said to be the same.' Now, we only take the words of observing the body in the scripture to cultivate the contemplation of emptiness. If the delusions of views and thoughts (見思惑, Jiàn Sī Huò) cease, the three dharmas will appear, then the body and the Buddha will be like golden light, what difference is there? The second part, in the present realm, exhaustively investigates the provisional person. 'Six parts' refers to the head and body as two, plus the four limbs as six. These six parts together form the attachment to the self. 'Like this horizontally and vertically', six parts are horizontal, and the three times of past, present, and future are vertical. Using contemplative wisdom to investigate, it is ultimately unattainable. Even if the attachment to 'existence' ceases, entering into 'non-existence', as well as 'both' and 'neither', these three statements all arise from the body and are all attachments to the self. Investigating to the point of being unreasonable, so they are all unattainable. The summoned body, although the attachment seems to be extinguished, still retains the name that can summon. If it is not investigated, it will still produce delusions of views. Therefore, using 'mind, form, inner and outer middle' and 'constant, self-existent' as four statements, investigating the name that can summon is unattainable. Therefore, citing Master Zhao's 'names and things are both empty' (名物俱空, Míng Wù Jù Kōng) to prove that the body and name that are now being investigated are originally empty and silent. 'Saying that the provisional and the real are both empty' does not refer to the provisional person and the real dharmas of the five aggregates (五陰, Wǔ Yīn), but only refers to the summoned body as real and the name that can summon as provisional. Therefore, the next sentence says: 'Where are the names and things?' The third part, understanding the principles and helping to open up the perfect and harmonious principle. 'Contemplating the body is the real aspect is gold, etc.', it is probably said that the practitioner, hearing the previous teachings, understands that the three consciousnesses, the three paths, and the three ones are perfectly integrated, and are no different from the three virtues, etc., can believe and understand the segmented body, and that the substance of the delusions of views and thoughts is entirely the dharma gate of evil nature. It is only because of attachment that it becomes a major obstacle, actually like a blind person in a treasure trove, but injured by the treasure. Now cultivating the contemplation of emptiness, the merit of assisting the path is accomplished, and since the views and attachments are false, the real aspect is seen in both the realm and the contemplation. The real aspect of the body is the golden dharma gate, and the substance of this real aspect can contemplate, which is the light dharma gate. Because the body, mind, and numbers are originally also the real aspect, now not following emotions, it is called silence and non-action, all are transformed into the practice of the real aspect, this is the bright dharma gate. Second, observing the real dharma based on the five aggregates, divided into two parts. The first part summarizes the emptiness of the person above. The above method of observation, although it mentioned six parts.

及以五陰。但推身見意顯生空。故空品云。是身虛偽。大師指此為生空境。故文句云。攬陰成身計有我人眾生壽命。故約身假為生空境。故今結前觀身觀法是觀假名。若今諸部衍門空觀。人法雙觀。以色性如我性我性如色性故。唯此經空品明於圓空。即先觀生空次觀法空。此文順經先生次法。蓋由初心人執障道。故今對治先廣推檢。至觀實法例之而已。二例觀實法。例上人空名物叵得。此中亦合以所空陰為金。能空觀為光。緣法心數為明。悉應例上也。二約愛見觀煩惱道二。初簡示身因之境。上之假實是身果也。今推身因因有惑業。業屬業道。次文明觀。今觀身因且在煩惱。二正明體法之觀三。初舉經文約句簡判二。初直舉經文。簡于析觀故云不壞。體觀通中名隨一相。二簡非經意二。初明雖有四句四。初標列句法。所言誰者。檢人之語。推四種人當於四句。二指示因果。三去取業惑。因雖兼業。今正論惑。業在後觀。故云且置。四約人對句。即前誰字所檢人也。四果者。第四果也。有餘解脫能壞身因。無餘解脫能壞身果俱壞句也。凡俗之流俱不壞句也。王憲害者。怨對害者。自害體者。此之三人名壞身果。彌增煩惱名不壞身因。第三句也。餘三果人斷五下分者。初果斷三分。謂身見戒取及疑也。二果三果能斷二分。

欲界貪瞋也。名壞身因。而此五分所感果身。猶存欲界名不壞身果。此以未壞且名不壞。壞在不久名第四句。二明不隨一相。前所名壞皆是析觀。其不壞句自指凡惡。是故四句俱非體法。本不生滅故皆不隨一實相也。二于惑境順經修觀二。初推本不生。此是大乘體法巧度。亦論橫豎。橫破因成豎破相續。破因成中非自等者。龍樹云。法不自生待緣故。法不他生因本具故法不共生無二分故。法非無因生。有因緣生尚不可得。況無因耶。次破相續具足應云非前念滅故起。非前念不滅故起。非前念亦滅亦不滅故起。非前念非滅非不滅故起。今云非生等者。生即不滅而但非於雙非雙。亦唯闕第二句。如是橫豎等者。結示因成相續求心不得生相。既本不生今亦無滅。故名不壞也。二結隨一相。圓解之人修空助道。既了身因不生不滅。即能隨順中道實相。三明治道助開圓理二。初正明體法功成。本以圓心修空破障。正助合運即于煩惱隨一實相。所隨是金。能隨是光。諸數是明。三不縱橫名開圓理。二更明余觀助道。壞身因者。析觀斷集也。壞身果者。前第一句也。不壞身果者。前第四句也。體法空觀既堪助圓。析法空觀亦能治惑。若以圓解合而修之。壞與不壞皆隨一相。三約動作觀業道三。初舉經文總標觀法。今就六作觀業道者。

蓋一切善惡由茲辨故。舉足下足六中屬行。凈名指此而為道場。通於六即。今是觀行佛成道處。不觀舉足即空假中。安令此處是寂滅場。安能具足一切佛法。如此觀業見業本際。方稱經文道場之說。但為初學雖有茲解尚於六緣。計我我所。若唯正觀反增執情。故立助道。且令觀空對治此惑也。二於六作體本無為二。初約行緣明觀。業是身業。業者是心。以心為因。以身為緣。單因單緣或共或離。推于舉足不得舉相。下足亦然。如是觀時。我我所相寂然不起。一切業累自茲清凈。初心行者得無介意乎。二例余作亦爾。以住坐臥足於行緣。即是四儀。復加言語及以執作。乃成六作。止觀稱為語默作作。今云言語就顯示相其實默然亦能成業。文雖闕示義合俱觀。三明治道助開圓理。以解圓心推業四性。四性空處正觀現前。境觀諸數成金光明三法門矣。二結此乃總結前文正觀及以助道。皆顯法性金光明竟。二結位。若約教釋明六即者。多為顯於法性高深。若今明六即。正辨行人全性起修。觀之成不。入位淺深。仍示因果。皆金光明。故六皆名即。觀親疏故即須論六。就即論六免生上慢。就六論即免生退屈。不慢不退妙位可階。初理即位言有心者。大經云。凡有心者悉當作佛。若其不具金光明性。佛何由作。言法界法性者。不異

【現代漢語翻譯】現代漢語譯本一切善惡由此分辨。抬腳、落腳這六種行為都屬於行動。維摩詰（Vimalakirti，佛教在家菩薩名）所指的道場，貫通於六即（六種即：理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）。現在這是觀行位的佛陀成道之處。如果不觀察抬腳的當下即是空、假、中，怎麼能讓這裡成為寂滅的場所？又怎麼能圓滿具足一切佛法？如此觀察業的本源，才符合經文所說的道場之義。只是因為初學者即使理解了這個道理，仍然會在六緣（眼、耳、鼻、舌、身、意六種感官）上執著于『我』和『我的』。如果只強調正觀，反而會增加這種執著。所以設立助道，暫且通過觀空來對治這種迷惑。第二，對於六種行為的體性，本來就是無為的。首先從行為的因緣來闡明觀。業是身業，而業的根本是心。以心為因，以身為緣，可以是單一的因或緣，也可以是共同或分離的。推究抬腳的動作，就不能執著于抬腳的表象；落腳也是一樣。這樣觀察的時候，『我』和『我的』的念頭自然不起，一切業的束縛自然清凈。初修行的人可以不放在心上嗎？其餘的行為也是如此。以住、坐、臥、足這四種行為，加上言語和執持操作，就構成了六種行為。止觀中稱為語默作作。現在說言語，是指顯示的表象，實際上默然也能成就業。經文雖然沒有明說，但意義上應該一起觀察。第三，闡明智道，有助於開啟圓融的道理。用理解圓融的心來推究業的四種體性。在四性皆空之處，正觀自然顯現。境界和觀照的各種數量，就構成了金光明經（Suvarnaprabhasa Sutra）的三法門。第二，總結，這是對前文正觀和助道的總結，都顯示了法性金光明。結束對金光明經的闡述。第二，總結位次。如果按照教義來解釋六即，大多是爲了彰顯法性的高深。如果現在闡明六即，正是爲了辨明修行人從全體法性出發而修行。觀察修行的成效，以及進入位次的深淺，仍然顯示了因果關係，都屬於金光明經的範疇。所以六種都稱為『即』。因為觀照有親疏遠近，所以『即』必須討論六種。就『即』來討論六種，可以避免產生自滿；就六種來討論『即』，可以避免產生退縮。不自滿不退縮，就能逐步提升到妙位。最初的理即位，說『有心者』，涅槃經（Nirvana Sutra）說：『凡是有心者，都將成佛。』如果眾生不具備金光明性，又怎麼能成佛呢？所說的法界法性，沒有差別。

【English Translation】 English version All good and evil are distinguished from this. Lifting the foot and lowering the foot, these six actions belong to conduct. Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) points to this as the Bodhimanda (place of enlightenment), which connects to the Six Identities (six stages of Buddhist practice: Identity in Principle, Identity in Name, Identity in Contemplation and Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization). Now, this is the place where the Buddha of the Contemplation and Practice stage attained enlightenment. If one does not contemplate that the moment of lifting the foot is emptiness, provisionality, and the Middle Way, how can this place be a field of tranquility? And how can one fully possess all the Buddha-dharma? Only by observing the origin of karma in this way does it align with the scripture's description of the Bodhimanda. However, because beginners, even if they understand this principle, still cling to 'I' and 'mine' in the six sense objects (eye, ear, nose, tongue, body, and mind), if one only emphasizes right contemplation, it will increase this attachment. Therefore, auxiliary practices are established, temporarily using the contemplation of emptiness to counteract this delusion. Secondly, regarding the nature of the six actions, it is originally non-action. First, explain contemplation from the perspective of the causes and conditions of actions. Karma is bodily karma, and the root of karma is the mind. Taking the mind as the cause and the body as the condition, it can be a single cause or condition, or it can be together or separate. Investigating the action of lifting the foot, one should not cling to the appearance of lifting the foot; the same applies to lowering the foot. When observing in this way, the thoughts of 'I' and 'mine' naturally do not arise, and all the burdens of karma are naturally purified. Can the beginner practitioner not take this to heart? The same applies to the remaining actions. Taking the four postures of standing, sitting, lying down, and walking, adding speech and holding operations, constitutes the six actions. In Zhi Guan (stopping and contemplating), it is called speech, silence, action, and action. Now, saying speech refers to the appearance of display, but in reality, silence can also accomplish karma. Although the scripture does not explicitly state it, it should be observed together in meaning. Thirdly, clarifying the path of wisdom helps to open up the principle of perfect integration. Using the mind of understanding perfect integration to investigate the four natures of karma. In the place where the four natures are empty, right contemplation naturally appears. The various numbers of realms and contemplation constitute the three Dharma doors of the Suvarnaprabhasa Sutra (Golden Light Sutra). Secondly, the conclusion is a summary of the previous text on right contemplation and auxiliary practices, all of which reveal the Dharma-nature Suvarnaprabhasa. Ending the explanation of the Suvarnaprabhasa Sutra. Secondly, summarizing the stages. If explaining the Six Identities according to doctrine, it is mostly to highlight the profoundness of Dharma-nature. If explaining the Six Identities now, it is precisely to distinguish that practitioners cultivate from the entirety of Dharma-nature. Observing the effectiveness of practice and the depth of entering the stages still reveals the relationship between cause and effect, all of which belong to the category of the Suvarnaprabhasa Sutra. Therefore, all six are called 'Identity'. Because contemplation has closeness and distance, 'Identity' must discuss the six. Discussing the six from 'Identity' can avoid generating self-satisfaction; discussing 'Identity' from the six can avoid generating retreat. Without self-satisfaction or retreat, one can gradually advance to the wonderful stage. The initial Identity in Principle stage, saying 'those who have a mind', the Nirvana Sutra (Nirvana Sutra) says: 'All those who have a mind will become Buddhas.' If sentient beings do not possess the Suvarnaprabhasa nature, how can they become Buddhas? What is said about the Dharma-realm and Dharma-nature is no different.

而異。法界橫論法性豎說。意云。理具橫周豎。亙金光明也。既其未有信解等事。但有理性金光明德。故名理即。名字位聞金等名解了本具。觀行位修成圓觀塵緣不間。故得相續。相似位閉目則見開眼則失者。此位未入無功用道。三不退中念猶退故。故以開閉彰其得失。問觀行尚得唸唸不休心心相續。似位治生不違實相。那于金光開眼則失。答觀行相似雖俱圓觀。親疏不類得失懸殊。其觀行位三惑全在。于彼疏觀能安忍者則論相續。于無術者則有退失。若相似位見思已去。于親觀中而論得失。若能防護則速發真。名閉目則見。若起法愛則有頂墮。名開眼則失。不進為失非退失也。大判意根似解已立。故云治生不違實相。細檢此位未破無明。若無住風息名開眼則失。分真位善入出住楞嚴三昧。故開閉皆見。究竟可知。孤山第三理乖有三。初破此也。彼云。且金光明本喻三德。前文尚作當體釋之。而相似之文翻作眼見金像釋之。吾知其往者。竊取觀經六即。于茲謬說。彼明觀佛色身仍在觀行之位。故云開目閉目周眸遍覽無非佛界。吁可怪也。任作金像用義。且彼疏文是大師親說。觀行位者閉目開目境界常現。何以今于相似證位。而云開目則失。顛亂之說徒惑後學。釋曰。若其竊取觀經疏者。必不文相頓爾乖違。予今詳之。

【現代漢語翻譯】現代漢語譯本：而異。法界橫向論述法性縱向闡釋，意思是說，理體具備橫向的周遍和縱向的貫通，即《金光明經》（Jin Guangming Jing）所詮釋的道理。既然還沒有信解等修行，只有理體上本具的《金光明經》的功德，所以稱為理即。名字位聽聞《金光明經》等名稱，理解了本自具有的功德。觀行位修成圓滿的觀行，塵世的因緣不間斷，所以能夠相續不斷。相似位閉上眼睛就能見到，睜開眼睛就失去，這個階段還沒有進入無功用道，三不退中還有念頭退失的情況，所以用睜眼閉眼來彰顯其得失。問：觀行位尚且能夠唸唸不休，心心相續，相似位在生活中修行也不違背實相，為什麼在《金光明經》的境界中睜開眼睛就失去呢？答：觀行位和相似位雖然都是圓觀，但親疏不同，得失差別很大。觀行位的三惑（見惑、思惑、塵沙惑）完全存在，對於那種粗略的觀行能夠安忍的人，就說他相續不斷；對於沒有方法的人，就會有退失。如果相似位已經去除見思惑，在親切的觀行中討論得失。如果能夠防護，就能迅速生髮真智，稱為閉上眼睛就能見到。如果生起法愛，就會墮落到有頂天，稱為睜開眼睛就失去。不前進就是失去，不是退失。總的來說，意根好像已經建立，所以說在生活中修行不違背實相。仔細檢查這個階段，還沒有破除無明。如果沒有無住之風止息，就稱為睜開眼睛就失去。分真位善於進入、出來、安住于楞嚴三昧（Lengyan Sanmei），所以睜眼閉眼都能見到，究竟的道理可以知道。孤山（Gushan）第三個理體上的錯誤有三個，首先破斥這個錯誤。他認為，《金光明經》本來比喻三德（法身德、般若德、解脫德），前面的文章還當作當體來解釋，而相似位的文章卻翻譯成眼睛見到金像來解釋。我知道他過去是竊取了《觀經》（Guan Jing）的六即（理即、名字即、觀行即、相似即、分真即、究竟即），在這裡錯誤地解說。他說明觀佛的色身仍然在觀行位，所以說睜開眼睛閉上眼睛，周遍觀看，無不是佛的境界。唉，真是奇怪啊！任憑他用金像來解釋意義，而且他的疏文是大師親自說的，觀行位的人閉上眼睛睜開眼睛，境界常常顯現，為什麼現在在相似證位，卻說睜開眼睛就失去呢？這種顛倒的說法只會迷惑後來的學習者。解釋說，如果他真是竊取《觀經》的疏文，一定不會在文句上如此違背。我現在詳細地考察。

【English Translation】 English version: differently. The Dharma Realm is discussed horizontally, and the Dharma Nature is explained vertically, meaning that the principle encompasses both horizontal pervasiveness and vertical penetration, which is the doctrine explained in the Jin Guangming Jing (Golden Light Sutra). Since there are no practices such as faith and understanding yet, but only the inherent virtues of the Jin Guangming Jing in principle, it is called the Principle Identity. The Name Identity involves hearing the names of the Jin Guangming Jing and understanding the inherent virtues. The Practice Identity involves cultivating perfect contemplation, with worldly conditions not interrupted, so it can be continuous. The Resemblance Identity is that closing the eyes allows one to see, while opening them causes one to lose sight. This stage has not yet entered the path of no effort, and among the three non-retrogression, thoughts can still regress, so opening and closing the eyes are used to illustrate its gains and losses. Question: The Practice Identity can still be continuous in thought after thought, mind after mind, and the Resemblance Identity does not violate reality in daily life, so why does opening the eyes cause one to lose sight in the realm of the Jin Guangming Jing? Answer: Although both the Practice Identity and the Resemblance Identity involve perfect contemplation, their closeness and distance differ, and their gains and losses are vastly different. The three delusions (delusions of views, delusions of thought, and delusions like dust and sand) are fully present in the Practice Identity. For those who can endure that rough contemplation, it is said to be continuous; for those without methods, there will be regression. If the Resemblance Identity has already removed the delusions of views and thoughts, then gains and losses are discussed in intimate contemplation. If one can protect oneself, one can quickly generate true wisdom, which is called seeing with closed eyes. If one gives rise to Dharma attachment, one will fall to the peak of existence, which is called losing sight with open eyes. Not advancing is loss, not regression. In general, the root of intention seems to have been established, so it is said that practice in daily life does not violate reality. Upon careful examination, this stage has not yet broken through ignorance. If the wind of non-abiding does not cease, it is called losing sight with open eyes. The Partial Realization Identity is skilled at entering, exiting, and abiding in the Lengyan Samadhi (Shurangama Samadhi), so one can see with both open and closed eyes, and the ultimate principle can be known. Gushan's third error in principle has three aspects, and first refutes this error. He believes that the Jin Guangming Jing originally symbolizes the three virtues (Dharmakaya, Prajna, and Liberation), and the previous text was interpreted as the entity itself, while the text of the Resemblance Identity is translated as seeing a golden image with the eyes. I know that he used to steal the six identities (Principle Identity, Name Identity, Practice Identity, Resemblance Identity, Partial Realization Identity, and Ultimate Identity) from the Guan Jing (Contemplation Sutra) and misinterpreted them here. He explains that contemplating the Buddha's physical body is still in the Practice Identity, so opening and closing the eyes, and viewing everywhere, are all the realm of the Buddha. Alas, how strange! Let him use the golden image to interpret the meaning, and moreover, his commentary was personally spoken by the master, that people in the Practice Identity constantly manifest the realm whether they close or open their eyes, so why does he now say that opening the eyes causes one to lose sight in the Resemblance Identity? This upside-down statement will only confuse later learners. The explanation is that if he truly stole the commentary of the Guan Jing, he would not have violated the text so abruptly. I will now examine it in detail.

文違理順闇者罔知。何則今於三道直觀理性金光明也。若觀經疏托彼佛身顯三諦理。雖俱圓觀托境不同。彼想色身以為事境。即於此境修空假中。以為理觀。境觀雖於一念同修。而其事境是應物相。觀中先發。故觀行位閉目開目常得見佛。此顯三道金光明理登住方發。故相似位閉見開失。蓋以開閉用顯此位是似非真。良以此位尚須作意。登住方入無功用道。彼疏似位於妙三諦。豈不然乎。又復似位論開閉者。蓋約五眼非獨肉眼。既體上二惑任運先除。必二諦四眼此位先發。若策四即佛則稍同真見。亦速入真。名閉眼則見。若任四眼則起法愛。呼為頂墮。故云開眼則失。若不然者。離愛一法為被誰耶。故輔行雲。三諦之乳真善妙色。五眼洞開方見諦境。是則相似猶屬於盲。障中無明未破故也。彼人全迷般舟觀法。佛身為境空等為觀。一念之內難易淺深。而卻妄斥此作眼見金像釋之。相似開失觀行俱見。謂之顛亂。若論不解事理淺深。則顛亂之責須歸己也。又見與不見妙旨難知。如法華四信弟子聞經信解。即能見佛常在靈山。文殊等覺不修三昧。不見妙音。此經樹神睹佛禮塔。為眾詢疑。及至贊佛哀泣雨淚請佛現身。此之經義忽有一本無如是文。他必謂之後人擅加耳。二觀三釋三。初標觀顯理。十種三法皆可當體名金光明

。以十種三法無不具于貴等義故。是故今云。觀心三識論金光明。二附法作觀三。初略示境觀。一念心境也。即空假中觀也。即是觀心識於三識者。三識本來是妙三觀。九界忘本。識隨妄轉不識本性。今順性修觀。觀無別體。即以本識識本識也。二廣陳觀相二。初明一心三觀三。初空。三識沉隱其相難知。而不暫離第六意識。此識緣外。故以意根對塵為緣。推於四性不在一處。即以四性而為眾緣。從此緣生生即無生。故云我說即是空也。空無分別即阿梨耶識。二假。眾緣生故空無性相。眾緣生故善惡熾然。惡即四趣。善即人天。非善惡識通於四聖。此四俱非有漏善惡。于彼空中順緣起性種種觀察。言是非者。即藥病也。于空假立故謂之強。此觀立法即阿陀那識。此識名意。以其第六是意之識。名為意根。是故根立識亦立也。三中。心性不動本來中實。不可思議。而體具足空與不空二種功德。故體及德成圓三識。故雖觀空而不定空。雖觀于假而不定假。即現前識絕二邊相。能所叵得。此觀即是庵摩羅識。二明雙亡雙照二。初明即照而亡二初約義立。識於三識照三識也。亦不得三識觀忘三識也。二引經證。觀色等五即是觀俗。觀五皆如即是觀空觀五即性。是觀中也。今皆云不觀者。即於此三無觀無得。名約三觀即照而亡。

【現代漢語翻譯】現代漢語譯本以十種三法（指空、假、中三觀）無不具于貴等義故。所以現在說，觀心三識論《金光明經》。二，附法作觀三部分。首先是略示境觀，即一念心境，也就是空、假、中觀。這就是觀心識於三識，這三識本來就是妙三觀。九界眾生迷失了根本，意識隨著妄念流轉，不認識本性。現在順應本性修觀，觀照沒有別的本體，就是用本識來認識本識。其次是廣陳觀相，分為兩部分。首先闡明一心三觀，分為三個方面。第一是空觀。三識沉隱，它們的相狀難以知曉，但卻片刻不離第六意識。這個意識緣于外境，所以用意根對塵境為緣。推究四性（地、水、火、風）不在一個地方，就是以四性作為眾緣。從此緣而生，生也就是無生，所以說我說即是空。空無分別，就是阿梨耶識（藏識）。第二是假觀。眾緣和合而生，所以空無自性。眾緣生起，善惡熾盛。惡就是四惡趣（地獄、餓鬼、畜生、阿修羅），善就是人天道。非善非惡的意識則通於四聖（聲聞、緣覺、菩薩、佛）。這四者都不是有漏的善惡。在那空性之中，順應緣起之性，進行種種觀察。所說的『是』與『非』，就是藥與病的關係。在空性上假立，所以稱之為強立。這種觀立法就是阿陀那識（末那識）。這個識名為意，因為第六意識是意的識，名為意根。所以根立，識也立。第三是中觀。心性不動，本來中實，不可思議，而本體具足空與不空兩種功德。所以本體及功德成就圓滿的三識。所以雖然觀空，卻不執著于空；雖然觀假，卻不執著于假。就是現前一念心識，超越二邊之相，能觀與所觀都不可得。這種觀就是庵摩羅識（阿摩羅識，無垢識）。二，闡明雙亡雙照，分為兩部分。首先闡明即照而亡，分為兩個方面。第一是約義理而立。用識來照三識，也不得用三識觀來忘三識。第二是引用經文來證明。觀色等五塵，就是觀俗諦；觀五塵皆如幻，就是觀空諦；觀五塵即是實性，就是觀中諦。現在都說不觀，就是對於這三諦，無觀無得，名為約三觀即照而亡。

【English Translation】 English version Because the ten kinds of threefold Dharma (referring to the three contemplations of emptiness, provisional existence, and the Middle Way) are fully present in the noble meaning. Therefore, it is now said that the 'Treatise on the Three Consciousnesses of Mind' comments on the 'Golden Light Sutra'. Second, there are three parts to practicing contemplation based on the Dharma. First is the brief indication of the realm of contemplation, which is the mind-realm of a single thought, that is, the contemplation of emptiness, provisional existence, and the Middle Way. This is observing the mind-consciousness in the three consciousnesses, which are originally the wonderful threefold contemplation. Beings in the nine realms have lost their root, and consciousness flows with delusion, not recognizing its original nature. Now, following the nature to cultivate contemplation, observing that there is no separate entity, that is, using the original consciousness to recognize the original consciousness. Next is the extensive exposition of the aspects of contemplation, divided into two parts. First, elucidating the threefold contemplation of a single mind, divided into three aspects. The first is the contemplation of emptiness. The three consciousnesses are hidden and obscure, and their appearances are difficult to know, but they never leave the sixth consciousness for a moment. This consciousness is conditioned by external objects, so it uses the mind-root to face the dust-objects as conditions. Investigating the four natures (earth, water, fire, and wind) are not in one place, that is, using the four natures as the collective conditions. From these conditions arise, and arising is non-arising, so it is said that 'I say it is emptiness'. Emptiness without discrimination is the Ālaya consciousness (storehouse consciousness). The second is the contemplation of provisional existence. Because it arises from collective conditions, emptiness has no self-nature. Because conditions arise, good and evil flourish. Evil is the four evil realms (hell, hungry ghosts, animals, and asuras), and good is the realms of humans and gods. Non-good and non-evil consciousnesses extend to the four noble ones (śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas). These four are not defiled good and evil. In that emptiness, following the nature of dependent arising, various observations are made. The so-called 'is' and 'is not' are the relationship between medicine and disease. Establishing provisionally on emptiness is called strong establishment. This contemplation of establishing the Dharma is the Ādāna consciousness (Manas consciousness). This consciousness is called 'mind' because the sixth consciousness is the consciousness of the mind, called the mind-root. Therefore, when the root is established, the consciousness is also established. The third is the contemplation of the Middle Way. The nature of the mind is unmoving, originally real and substantial, inconceivable, and the essence fully possesses the two merits of emptiness and non-emptiness. Therefore, the essence and merits accomplish the perfect three consciousnesses. Therefore, although contemplating emptiness, one does not cling to emptiness; although contemplating provisional existence, one does not cling to provisional existence. That is, the present moment of mind-consciousness transcends the appearance of the two extremes, and the observer and the observed are both unattainable. This contemplation is the Amala consciousness (immaculate consciousness). Second, elucidating the simultaneous negation and affirmation, divided into two parts. First, elucidating that affirmation is negation, divided into two aspects. The first is established according to the principle. Using consciousness to illuminate the three consciousnesses, and one should not use the contemplation of the three consciousnesses to forget the three consciousnesses. The second is to cite sutras to prove it. Observing the five aggregates such as form is observing the conventional truth; observing that the five aggregates are like illusions is observing the emptiness truth; observing that the five aggregates are the real nature is observing the Middle Way truth. Now, saying that one does not observe is that for these three truths, there is no observation and no attainment, called the simultaneous negation and affirmation based on the three contemplations.

經明五陰。今但于識忘三觀也。二明即亡而照。雖于識心忘于能所。而三境觀了了分明。故云不濫。而言雙照者。以識識如乃是二邊。識性是中。今頓觀三諦即中邊雙照。驗不得三是雙亡也。三結成附法。觀于意識即如即性。乃識三識。言亦照亦滅為阿陀那者。凈名經文。既以觀識而為假觀。是故今文順此識義。以結附法。何者。蓋第七識能生第六。故名亦照。常緣第八故名亦滅。故用雙亦而結此觀三結法判位。例上三道可以意知。然道識二三位雖在理聞名作觀成修中五。而此五位皆即性三。是故須約六即判位。三觀三佛性二。初標觀顯理。例三識觀義可知也。二附法作觀二。初約三觀所顯明佛性三。初直約義立。於一念心明妙三觀。例前三識其相已明。故不委示。二引經證成三。初引凈名病本明心即三諦。居士權病以示眾生三障實病。實病之本不出通別二種見思。此二見思皆緣三界。即分段變易二病之本。病必須藥相兼而示。即假觀也。空中可知。二引華嚴無差明心即佛性。初立三觀觀一念心顯三佛性。三觀即心其義雖立。如何於心明三佛性。故引此文三無差別。以驗我心即是佛性。他生他佛尚與心同。豈己佛性心不是耶。此證觀心顯三佛性。其義明矣。三引般舟唸佛明佛即三諦二。初引法喻二文。如文。二釋皆成

【現代漢語翻譯】現代漢語譯本經文闡明五陰（色、受、想、行、識五種構成要素）。現在僅在於識陰上忘卻能所的三觀（空觀、假觀、中觀）。第二點闡明即忘而照。即使在識心中忘卻了能所的對立，但對於三境（空、假、中）的觀照仍然清晰分明，所以說『不濫』。而說『雙照』，是因為以識來認識如（真如）是二邊（極端），識性（識的本性）是中道。現在頓悟三諦（空、假、中）即是中邊雙照。驗證了三諦不是雙重泯滅。第三點總結並附會佛法。觀照意識即是如，即是性，乃是識三識（真識、妄識、了別識）。說『亦照亦滅為阿陀那（梵語，意為『執持』）』，是引用《維摩詰經》的經文。既然以觀識作為假觀，所以本文順應識的含義，用以總結附會佛法。為什麼呢？因為第七識（末那識）能生出第六識（意識），所以名為『亦照』；常常緣于第八識（阿賴耶識），所以名為『亦滅』。因此用雙重的『亦』來總結此觀。三結法判位，可以參照上面的三道（煩惱道、業道、苦道）用意領會。然而道識二三位雖然在理、聞名、作觀、成修中五位，而這五位都是即性三（即空、即假、即中）。所以必須按照六即（理即、名字即、觀行即、相似即、分證即、究竟即）來判定位次。三觀三佛性二，首先標明觀以顯現理體，可以參照三識觀的含義來理解。第二，附會佛法以作觀。首先，從三觀所顯明的佛性入手。首先，直接從義理上立論。在一念心中明白妙三觀。參照前面的三識，其相狀已經很清楚了，所以不再詳細說明。第二，引用經文來證明成立。首先，引用《維摩詰經》的病本來說明心即是三諦。維摩詰居士權且示現疾病，是爲了向眾生揭示三障（煩惱障、業障、報障）的真實病根。真實病根的根本在於通別二種見思（見惑和思惑）。這兩種見思都緣於三界（欲界、色界、無色界），即是分段生死和變易生死的根本。疾病必須用藥物來配合顯示，這就是假觀。空觀的道理可以由此得知。第二，引用《華嚴經》的無差別來說明心即是佛性。首先，建立三觀，觀照一念心，顯現三佛性（法身佛性、報身佛性、應身佛性）。三觀即是心，這個道理雖然成立，但如何在心中明白三佛性呢？所以引用《華嚴經》的三無差別（體無差別、相無差別、用無差別）來驗證我的心即是佛性。其他眾生的佛性和其他佛的心尚且與我的心相同，難道我自己的佛性不是心嗎？這證明了觀心可以顯現三佛性，這個道理很明顯。第三，引用《般舟三昧經》的唸佛來說明佛即是三諦。首先，引用法喻兩種經文，如經文所示。第二，解釋都能夠成立。

【English Translation】 English version The sutra elucidates the Five Skandhas (form, feeling, perception, mental formations, and consciousness). Now, it focuses solely on forgetting the three perspectives (emptiness, provisional existence, and the middle way) in relation to consciousness. The second point clarifies 'illuminating while forgetting.' Even when the duality of subject and object is forgotten in the mind of consciousness, the contemplation of the three realms (emptiness, provisional existence, and the middle way) remains clear and distinct, hence the term 'not confused.' The term 'dual illumination' is used because perceiving 'suchness' (tathata) through consciousness represents two extremes, while the nature of consciousness is the middle way. Now, the sudden realization of the three truths (emptiness, provisional existence, and the middle way) is the dual illumination of the middle and the extremes. This verifies that the three truths are not a dual annihilation. The third point concludes and associates with the Dharma. Contemplating consciousness is 'suchness,' is 'nature,' and is the consciousness of the three consciousnesses (true consciousness, deluded consciousness, and discriminating consciousness). Saying 'also illuminates and also extinguishes is Alaya (Sanskrit, meaning 'storehouse').' This is a quote from the Vimalakirti Sutra. Since contemplating consciousness is used as the provisional perspective, this text follows the meaning of consciousness to conclude and associate with the Dharma. Why? Because the seventh consciousness (Manas consciousness) can generate the sixth consciousness (consciousness), hence the name 'also illuminates'; it constantly relies on the eighth consciousness (Alaya consciousness), hence the name 'also extinguishes.' Therefore, the dual 'also' is used to conclude this contemplation. The judgment of the three concluding Dharmas can be understood by referring to the three paths (path of affliction, path of karma, path of suffering) above. However, although the two or three positions of the path and consciousness are in the five positions of principle, hearing the name, contemplating, achieving, and cultivating, these five positions are all the three natures (emptiness, provisional existence, and the middle way). Therefore, it is necessary to judge the position according to the Six Identities (identity in principle, identity in name, identity in practice, similar identity, partial realization identity, ultimate identity). The two of the three perspectives and the three Buddha-natures, first mark the view to show the principle, and the meaning of the three consciousness views can be understood by analogy. Second, associate the Dharma to contemplate. First, start with the Buddha-nature manifested by the three perspectives. First, directly establish the theory from the meaning. Understand the wonderful three perspectives in one thought. Referring to the previous three consciousnesses, their appearance is already very clear, so it will not be explained in detail. Second, cite scriptures to prove the establishment. First, cite the root of the disease in the Vimalakirti Sutra to illustrate that the mind is the three truths. Vimalakirti temporarily showed illness in order to reveal to sentient beings the real root of the three obstacles (affliction obstacle, karma obstacle, retribution obstacle). The root of the real disease lies in the two kinds of views and thoughts (views of delusion and thoughts of delusion). These two kinds of views and thoughts are all related to the three realms (desire realm, form realm, formless realm), which are the root of segmented life and death and variable life and death. The disease must be shown with medicine, which is the provisional perspective. The principle of emptiness can be known from this. Second, cite the non-difference of the Avatamsaka Sutra to illustrate that the mind is the Buddha-nature. First, establish the three perspectives, contemplate one thought, and manifest the three Buddha-natures (Dharmakaya Buddha-nature, Sambhogakaya Buddha-nature, Nirmanakaya Buddha-nature). Although the principle that the three perspectives are the mind is established, how can the three Buddha-natures be understood in the mind? Therefore, cite the three non-differences (non-difference in essence, non-difference in form, non-difference in function) of the Avatamsaka Sutra to verify that my mind is the Buddha-nature. If the Buddha-nature of other beings and the mind of other Buddhas are the same as my mind, isn't my own Buddha-nature the mind? This proves that contemplating the mind can manifest the three Buddha-natures, and this principle is very clear. Third, cite the Buddha-recitation of the Pratyutpanna Samadhi Sutra to illustrate that the Buddha is the three truths. First, cite the two kinds of scriptures of Dharma and metaphor, as shown in the scriptures. Second, the explanation can be established.

三諦四。初釋法文。作兩番銷文以顯空假。初於一文而示二觀。以諸句中如字為空。即以諸句我佛心異。便名為假。次以二文而示二觀。諸句之中雖有如字。以我佛如異故。當假觀。乃以不見我佛如異。方名空觀。兩番見佛皆是中觀。故知彼佛是我覺體。以具空假二種德故。故用二觀觀於二德。助發中觀佛即現前。問覺體是心。今見色相豈不相違。答須知。本覺具一切法離分齊相。色性即智智性即色。唯心唯色方曰見中。故見彌陀以為中觀。二釋喻文。于諸喻中但釋夢食。余皆仿此。然不出法性似法非喻。斯蓋作夢及以成觀。皆法性力。今以作夢法性。而喻成觀法性。如釋簽云。夢事宛然即假。求夢叵得即空。夢之心性即中。此之三法不前後不合散。故知今家如此釋喻。最能況顯一心三觀。三明亡照。初我心下立假也。次我心如下立空也。空假既立若不忘之。中觀不顯。故先以二不得句忘于假觀。次以二不得句忘于空觀。二觀既寂心絕所緣。即見彌陀中道之佛。任運雙照妙假妙空。四顯一心。經文既云常得見佛。佛即中道大覺之體。豈有見體而不見用。用即空假。即見佛句仍是三觀一心之文。三結法判位。性德三因而為三諦。全性起修即以三因而為三觀。諦觀名別體不殊。是故三觀即三佛性。三性當體名金光明。六位

【現代漢語翻譯】現代漢語譯本三諦四。首先解釋經文的字面意義。通過兩種方式來分析經文，以彰顯空和假。首先，在一句經文中同時展示空觀和假觀。在所有句子中，將『如』字視為空性的體現。然後，以所有句子中『我』、『佛』、『心』各不相同，便稱之為假。其次，用兩句經文來展示空觀和假觀。在所有句子中，即使有『如』字，因為『我』、『佛』、『如』各不相同，所以應當運用假觀。如果看不到『我』、『佛』、『如』之間的差異，就稱為空觀。兩種方式見到佛，都是中觀。因此可知，彼佛就是我的覺悟本體，因為它同時具備空和假兩種德性。所以用空觀和假觀來觀察這兩種德性，有助於啓發中觀，佛就會立刻顯現。問：覺悟本體是心，現在見到色相，這難道不是相互矛盾嗎？答：須知，本覺具備一切法，超越了所有分別的界限。色的本性就是智慧，智慧的本性就是色。唯有心和色同時存在，才能說是見到了中道。所以見到阿彌陀佛，就是中觀。第二，解釋比喻的意義。在所有比喻中，只解釋夢和食物，其餘的比喻都可以參照這種方式來理解。然而，這些比喻都離不開法性，它們類似於法，但又不是真正的法。這就像做夢和成就觀想，都是法性的力量。現在用做夢的法性，來比喻成就觀想的法性。如《釋簽》所說：夢中的事情宛然存在，這就是假；尋求夢境卻不可得，這就是空；夢的心性就是中。這三種法不分先後，不互相混合或分離。因此可知，天臺宗這樣解釋比喻，最能體現一心三觀。第三，闡明亡照。首先，『我心』以下的部分，是建立假觀。其次，『我心』以下的部分，是建立空觀。空觀和假觀建立之後，如果不忘卻它們，中觀就無法顯現。所以先用兩個『不得』的句子來忘卻假觀，再用兩個『不得』的句子來忘卻空觀。空觀和假觀都寂靜下來，心也斷絕了攀緣，就能見到阿彌陀佛的中道之佛，自然而然地同時照見妙假和妙空。第四，彰顯一心。經文既然說『常得見佛』，佛就是中道大覺的本體。哪裡有見到本體卻看不到作用的道理呢？作用就是空和假。所以『見佛』的句子仍然是三觀一心的體現。第三，總結經文並判定位次。性德三因就是三諦。完全依循本性而起修，就是以三因而作為三觀。諦和觀名稱不同，但本體沒有差別。所以三觀就是三佛性。三性當體就是《金光明經》所說的六個位次。

【English Translation】 English version Three Truths Four. First, explain the literal meaning of the Dharma text. Analyze the text in two ways to highlight emptiness and provisionality. First, show both the contemplation of emptiness and the contemplation of provisionality in one sentence. In all sentences, regard the word 'suchness' (如, Ru) as the embodiment of emptiness. Then, because 'I' (我, Wo), 'Buddha' (佛, Fo), and 'mind' (心, Xin) are all different in all sentences, it is called provisionality. Second, use two sentences to show the contemplation of emptiness and the contemplation of provisionality. In all sentences, even if there is the word 'suchness', because 'I', 'Buddha', and 'suchness' are different, one should apply the contemplation of provisionality. If one does not see the differences between 'I', 'Buddha', and 'suchness', it is called the contemplation of emptiness. Seeing the Buddha in both ways is the Middle Way contemplation. Therefore, it can be known that that Buddha is my enlightened essence, because it possesses both emptiness and provisionality. Therefore, using the contemplation of emptiness and the contemplation of provisionality to observe these two virtues helps to inspire the Middle Way contemplation, and the Buddha will immediately appear. Question: The enlightened essence is the mind, but now seeing the form, isn't this contradictory? Answer: It should be known that the original enlightenment possesses all Dharmas and transcends all boundaries of distinction. The nature of form is wisdom, and the nature of wisdom is form. Only when mind and form exist simultaneously can it be said that the Middle Way is seen. Therefore, seeing Amitabha Buddha (阿彌陀佛, Amituofo) is the Middle Way contemplation. Second, explain the meaning of the metaphors. Among all the metaphors, only explain dreams and food, and the rest of the metaphors can be understood in the same way. However, these metaphors are inseparable from Dharma-nature; they are similar to Dharma, but they are not the real Dharma. This is like dreaming and achieving contemplation, which are both the power of Dharma-nature. Now, the Dharma-nature of dreaming is used to metaphorize the Dharma-nature of achieving contemplation. As the 'Explanation of the Sign' says: The things in the dream are clearly present, which is provisionality; seeking the dream is impossible, which is emptiness; the nature of the dream mind is the Middle Way. These three Dharmas are not sequential, and they do not mix or separate. Therefore, it can be known that the Tiantai school's explanation of metaphors best embodies the One Mind Three Contemplations. Third, clarify the forgetting of illumination. First, the part below 'my mind' establishes the contemplation of provisionality. Second, the part below 'my mind' establishes the contemplation of emptiness. After the contemplation of emptiness and the contemplation of provisionality are established, if they are not forgotten, the Middle Way cannot be manifested. Therefore, first use two sentences of 'cannot be obtained' to forget the contemplation of provisionality, and then use two sentences of 'cannot be obtained' to forget the contemplation of emptiness. When the contemplation of emptiness and the contemplation of provisionality are both quiet, and the mind has cut off clinging, one can see the Middle Way Buddha of Amitabha, naturally illuminating both the wonderful provisionality and the wonderful emptiness. Fourth, highlight the One Mind. Since the scripture says 'always see the Buddha', the Buddha is the essence of the Middle Way Great Enlightenment. How can there be a reason to see the essence but not see the function? The function is emptiness and provisionality. Therefore, the sentence 'seeing the Buddha' is still the embodiment of the One Mind Three Contemplations. Third, summarize the scripture and judge the position. The three causes of inherent virtue are the Three Truths. Fully following the nature to cultivate is to use the three causes as the Three Contemplations. The names of Truth and Contemplation are different, but the essence is not different. Therefore, the Three Contemplations are the Three Buddha-natures. The Three Natures as the body are the six positions mentioned in the Golden Light Sutra (金光明, Jin Guangming).

皆即。二約六法境智明佛性二。初正釋二。初約境智明佛性。附法作觀非局一途。前明三觀觀一念心。顯乎佛性。則佛性二字俱是所顯。今明佛字既翻為覺。即能顯之智。性字既以不變為義。即所顯之理。此乃即就佛性二字。論于觀境。行者應知。此之一釋能顯前義。何者。前文雖立能觀三觀。實非別修體是覺智。今之佛字為能觀者。示前三觀元從性起。此覺之性即為所觀。能令修性其義一合。故后結云。得此大好。性云理極者。果佛之性為妙境故。此理至極。如以性德名無上也。二約六法明三因二。初對顯三因。今以佛字為能覺智。即以性字為所覺理。為覺何法而為理性。即指六法故也。即於此法覺智研之。今理性顯。六法者。所謂五陰及假人也。以此六法而為三境。問五陰中三即是心數。今那陰外別指諸數。答心王心數通於三性。下以無記王數及色為正因境。以假名人爲了因境。以善惡數為緣因境。如托王舍立境觀義。以五陰為舍心王居之。荊溪云。以善惡王居無記舍。今無記陰外。指善惡數于義何失。蓋由前釋境唯一心。而就能觀立空假中故得所顯具三佛性。今于實法立記無記。並其假人乃成三境。各顯實相即三佛性。以所顯能令一覺智成於三觀。境觀互映一三無礙。立義之巧無以加焉。問于無記陰顯乎實相。

複名正因。其義可爾。假名諸數那名實相。於二實相那名緣了。答佛智究盡諸法實相。故假實國土諸法皆實。今修佛智豈觀此二不稱實相。假名實相對了因者。大論云。眾生無上者佛是。佛翻為覺。豈非即達鄙俗假名而為無上。佛之假名。佛既是覺。今對了因有何乖舛。論又云。法無上者涅槃是。涅槃斷德正屬緣因。數是陰法。若不體達善惡數法。寧顯緣因。大乘因果皆是實相。豈獨正因性為因果耶。二引證六法。雖善惡數別對緣因。而體不出五陰實法。五及假名而為六法。以此六法對三佛性不即不離。以不離故六法全是三種佛性。以不即故須觀六法破二種執。以不離故破無所破。以不即故無破而破。以不離故顯無所顯。以不即故無顯而顯。又不離故六不可遣。以不即故六不可立。不遣不立妙性存焉。二示意。文中先且結名辨位。從思得下方正示意。只以二字示妙觀境。用此境觀體於六法。一一稱實見於三性。故云大好。孤山第三意有三。二破此文也。乃云。又解佛性云。佛者覺智。性者理極。能以覺智照其理極。境智相稱合而言之。名為佛性。且佛性名出乎涅槃。能仁談之。章安疏之。荊溪論之。皆言因人有果人之性。故名佛性。儻大師於此反經別立。章安荊溪亦合指之以申其說。既其不爾。則後人謬立又何疑哉。

【現代漢語翻譯】現代漢語譯本：複名正因（通過重複名稱來確定根本原因）。其意義可以這樣理解。但假名（虛假的名字）和諸數（各種數量）又如何能被稱為實相（真實的本質）呢？對於二實相（兩種真實本質），又如何能被稱為緣了（條件和結果）呢？回答是：佛的智慧徹底洞察了諸法的實相，所以假名和實相的國土以及一切法都是真實的。現在修習佛智，難道認為觀察這二者不符合實相嗎？假名和實相相對，了因（完成原因）的意義在於，《大智度論》中說：『眾生中無上的是佛。』佛翻譯過來就是覺悟。這難道不是說，佛達到了鄙俗的假名而成為無上嗎？佛的假名就是如此。佛既然是覺悟，那麼現在對於了因有什麼不合適的呢？《大智度論》又說：『法無上的是涅槃（寂滅）。』涅槃是斷除煩惱的功德，主要屬於緣因（條件原因）。數是陰法（五蘊之法）。如果不徹底理解善惡的數法，又怎麼能彰顯緣因呢？大乘的因果都是實相，難道只有正因（根本原因）的自性才是因果嗎？其次，引用六法（六種法）來解釋。雖然善惡的數法不同，對應于緣因，但其本體不出五陰（五蘊）的實法。五陰加上假名就成為六法。用這六法來對應三種佛性（法身佛性、報身佛性、應身佛性），不即不離。因為不離，所以六法全部是三種佛性。因為不即，所以需要觀察六法來破除兩種執著（我執和法執）。因為不離，所以破除也沒有什麼可破的。因為不即，所以沒有破除而破除。因為不離，所以彰顯也沒有什麼可彰顯的。因為不即，所以沒有彰顯而彰顯。又因為不離，所以六法不可捨棄。因為不即，所以六法不可建立。不捨棄也不建立，微妙的自性就存在於其中。其次，闡述意義。文中首先確定名稱和辨別位置，從思考中得到下方正的意義。只用『二字』來表示微妙觀的境界。用這個境界來觀察六法，一一符合實相，見到三種佛性，所以說『大好』。孤山（地名）的第三個觀點有三個方面。二是反駁這段文字。他說：『又解釋佛性說，佛是覺悟的智慧，性是理的極致。能用覺悟的智慧來照亮理的極致，境界和智慧相互契合，合起來說就叫做佛性。』而且佛性的名稱出自《涅槃經》，能仁（釋迦牟尼佛）談論它，章安（隋代天臺宗僧人）疏解它，荊溪（唐代天臺宗僧人）論述它，都說因為人有果人的佛性，所以叫做佛性。如果大師在這裡違反經典，另立新說，章安和荊溪也應該指出來並加以闡述。既然他們沒有這樣做，那麼後人錯誤地建立這種說法又有什麼可懷疑的呢？

【English Translation】 English version: Repeating the name establishes the primary cause (Fù míng zhèng yīn) (establishing the fundamental cause by repeating the name). Its meaning can be understood in this way. But how can false names (jiǎ míng) (illusory names) and various numbers (zhū shù) (various quantities) be called true reality (shí xiàng) (actual essence)? Regarding the two true realities (èr shí xiàng) (two real essences), how can they be called conditions and results (yuán liǎo) (conditions and outcomes)? The answer is: The Buddha's wisdom thoroughly penetrates the true reality of all dharmas, so the lands of false names and true realities, and all dharmas, are real. Now, in cultivating Buddha's wisdom, do you think that observing these two does not conform to true reality? The meaning of false names and true realities in relation to the completing cause (liǎo yīn) (completing cause) lies in what the Mahaprajnaparamita Shastra says: 'Among sentient beings, the unsurpassed one is the Buddha.' Buddha translates to enlightenment. Doesn't this mean that the Buddha attained the vulgar false name and became unsurpassed? The Buddha's false name is like this. Since the Buddha is enlightenment, then what is inappropriate about the completing cause now? The Mahaprajnaparamita Shastra also says: 'The unsurpassed dharma is Nirvana (niè pán) (extinction).' Nirvana is the merit of cutting off afflictions and mainly belongs to the conditional cause (yuán yīn) (conditional cause). Numbers are the dharmas of the skandhas (yīn fǎ) (aggregates of existence). If one does not thoroughly understand the good and evil number dharmas, how can one manifest the conditional cause? The cause and effect of Mahayana are all true reality. Is it only the nature of the primary cause that is cause and effect? Secondly, explain by citing the six dharmas (liù fǎ) (six dharmas). Although the good and evil number dharmas are different and correspond to the conditional cause, their essence does not go beyond the real dharmas of the five skandhas (wǔ yīn) (five aggregates). The five skandhas plus false names become the six dharmas. Using these six dharmas to correspond to the three Buddha-natures (sān zhǒng fó xìng) (three Buddha-natures - Dharmakaya, Sambhogakaya, Nirmanakaya), they are neither identical nor separate. Because they are not separate, all six dharmas are the three Buddha-natures. Because they are not identical, one needs to observe the six dharmas to break the two attachments (èr zhǒng zhí) (two attachments - self and dharma). Because they are not separate, there is nothing to break even when breaking. Because they are not identical, there is breaking without breaking. Because they are not separate, there is nothing to manifest even when manifesting. Because they are not identical, there is manifesting without manifesting. Also, because they are not separate, the six are not to be discarded. Because they are not identical, the six are not to be established. Without discarding or establishing, the subtle nature exists within. Secondly, elaborate on the meaning. The text first determines the names and distinguishes the positions, obtaining the meaning of 'below is correct' from thinking. Only use 'two words' to represent the realm of subtle contemplation. Use this realm to observe the six dharmas, each conforming to true reality, seeing the three Buddha-natures, so it is said 'very good'. The third view of Gushan (gū shān) (place name) has three aspects. The second is to refute this passage. He says: 'Also explaining Buddha-nature, Buddha is the wisdom of enlightenment, and nature is the ultimate of principle. Being able to use the wisdom of enlightenment to illuminate the ultimate of principle, the realm and wisdom correspond to each other, and together it is called Buddha-nature.' Moreover, the name Buddha-nature comes from the Nirvana Sutra, Nengren (néng rén) (Shakyamuni Buddha) discusses it, Zhang'an (zhāng ān) (Sui Dynasty Tiantai monk) explains it, and Jingxi (jīng xī) (Tang Dynasty Tiantai monk) discusses it, all saying that because people have the Buddha-nature of a fruit-person, it is called Buddha-nature. If the master here violates the scriptures and establishes a new theory, Zhang'an and Jingxi should also point it out and elaborate on it. Since they did not do so, then what is there to doubt about later generations wrongly establishing this theory?

釋曰。前譬釋中三佛性義。豈非因人具果人性。而不妨作性一修二相契釋之。又若執云。但性中三是果人性者。便成緣了自外別修。安得名為全修在性全性起修。況復大師不云因人具果人性。唯言佛名為覺性名不改。不改是正覺智是了。與今分對境智之釋。無少相違。那獨謂今反經別立。又金錍云。因不名佛果不名性。彼以二字分對因果。蓋示因果二而不二。今以二字分對境智。欲彰境智二而不二。夫論觀法若其不用果覺為觀。則非圓行。若其不以即覺之性。為所照境則非妙境。非極理也。當知今立境智不二名為佛性。正與金錍因果不二佛性義同。其義既同。安得名為反經別立耶。既非引立何須指說耶。普門玄說性具三觀。既用此觀照性為境。今性具果覺豈得不用照性為境也。今附法觀只附佛性二字之法。立觀立境。是故能所二即非二。不知此妙斥為謬譚。悲哉悲哉。彼人雖引因有果性。而不能信果覺為觀。觀於六法顯覺之性。徒聞因人有果人性。全不能用有何益耶。妙樂云。果理在行方名等賜。又此觀意全同普門玄義所說。彼云觀人空是了因種者。釋論云。眾生無上者佛是。佛者覺也。始覺人空終覺法空。彼指果覺爲了因不。即以果覺為觀智不。所覺人法是六法不。二空所顯是覺之性不。彼文亦是後人添耶。應知二

【現代漢語翻譯】現代漢語譯本：解釋說，前面用比喻解釋了佛性中三種性質的意義，難道不是因為眾生具有果地的佛性，而不妨礙將佛性解釋為本體同一、修證有二、兩者相契合嗎？又如果執著地說，只有佛性中的三種性質是果地的佛性，那就變成了依靠外在的因緣和了悟來另外修證，怎麼能稱為完全在佛性中修證，完全依靠佛性來發起修證呢？況且智者大師並沒有說眾生具有果地的佛性，只是說佛被稱為覺性，名稱不會改變。『不改』是指正覺的智慧是了悟。這與現在將佛性分為對境和智慧來解釋，沒有絲毫的違背。為什麼偏偏說現在是違背經義，另外建立呢？又《金錍論》說，『因不名為佛，果不名為性』，那是用『因』和『果』兩個字來分別對應因地和果地，是爲了表明因果二而不二。現在用『境』和『智』兩個字來分別對應所觀之境和能觀之智，是想要彰顯境智二而不二。如果談論觀法，如果不使用果地的覺悟作為觀照，那就不是圓滿的修行。如果不以當下覺悟的佛性作為所觀照的境界，那就不是微妙的境界，不是最高的真理。應當知道，現在建立境智不二，稱之為佛性，正是與《金錍論》中因果不二的佛性意義相同。既然意義相同，怎麼能說是違背經義，另外建立呢？既然不是引用和建立，又何必指責和說明呢？《普門玄義》說佛性具有三種觀照（性具三觀），既然用這種觀照來照見佛性作為境界，那麼現在佛性具有果地的覺悟，怎麼能不用果地的覺悟來照見佛性作為境界呢？現在依附於佛性二字的法，來建立觀照和境界，因此能觀和所觀二即非二。不瞭解這種微妙的道理，斥責為謬論，真是可悲啊！那些人雖然引用了『因地具有果地的佛性』，卻不能相信果地的覺悟可以作為觀照，用觀照六法來顯現覺悟的佛性。只是徒勞地聽說眾生具有果地的佛性，完全不能運用，有什麼用呢？妙樂大師說，『果地的真理在修行中才能稱為平等的恩賜』。而且這種觀照的意義完全與《普門玄義》所說相同。《普門玄義》說，『觀人空是了因的種子』。《釋論》說，『眾生中最上的是佛』，佛就是覺悟。開始覺悟人空，最終覺悟法空。那裡是指果地的覺悟爲了因嗎？就是用果地的覺悟作為觀智嗎？所覺悟的人法是六法嗎？二空所顯現的是覺悟的佛性嗎？難道那些文字也是後人新增的嗎？應該知道，這兩種說法是一致的。

【English Translation】 English version: It is explained that the previous analogy explained the meaning of the three natures in Buddha-nature. Isn't it because sentient beings possess the Buddha-nature of the fruition, and it does not hinder interpreting Buddha-nature as the unity of essence, duality in cultivation, and the mutual agreement of the two? Furthermore, if one insists that only the three natures in Buddha-nature are the Buddha-nature of the fruition, then it becomes relying on external conditions and realization to cultivate separately. How can it be called cultivating entirely within Buddha-nature, and initiating cultivation entirely based on Buddha-nature? Moreover, Great Master Zhiyi did not say that sentient beings possess the Buddha-nature of the fruition, but only said that the Buddha is called the nature of awakening, and the name does not change. 'Does not change' refers to the wisdom of perfect enlightenment being realization. This is not in the slightest contradiction with the current explanation of dividing Buddha-nature into object and wisdom. Why insist that the current explanation is establishing something different from the sutras? Furthermore, the Jin Pi Lun (Treatise on the Golden Scalpel) says, 'The cause is not called Buddha, and the fruition is not called nature.' It uses the two words 'cause' and 'fruition' to separately correspond to the causal ground and the fruition ground, in order to show that cause and fruition are two but not two. Now, we use the two words 'object' and 'wisdom' to separately correspond to the object of observation and the wisdom of observation, in order to manifest that object and wisdom are two but not two. If discussing the method of contemplation, if one does not use the enlightenment of the fruition as contemplation, then it is not perfect practice. If one does not take the nature of immediate awakening as the object of illumination, then it is not a subtle realm, not the ultimate truth. It should be known that establishing the non-duality of object and wisdom now, calling it Buddha-nature, is exactly the same as the meaning of the non-duality of cause and fruition in Buddha-nature in the Jin Pi Lun. Since the meaning is the same, how can it be said to be establishing something different from the sutras? Since it is not quoting and establishing, why criticize and explain? The Pu Men Xuan Yi (Profound Meaning of the Universal Gate) says that Buddha-nature possesses three contemplations (xing ju san guan), since this contemplation is used to illuminate Buddha-nature as the object, then now that Buddha-nature possesses the enlightenment of the fruition, how can one not use the enlightenment of the fruition to illuminate Buddha-nature as the object? Now, relying on the dharma of the two words 'Buddha-nature', we establish contemplation and object, therefore the observer and the observed are two but not two. Not understanding this subtle principle, criticizing it as a fallacy, is truly lamentable! Those people, although quoting 'the causal ground possesses the Buddha-nature of the fruition', cannot believe that the enlightenment of the fruition can be used as contemplation, using contemplation of the six dharmas to reveal the nature of awakening. Merely hearing that sentient beings possess the Buddha-nature of the fruition is in vain, and of what use is it if they cannot use it at all? Great Master Miao Le said, 'The truth of the fruition can only be called equal bestowal in practice.' Moreover, the meaning of this contemplation is completely the same as what is said in the Pu Men Xuan Yi. The Pu Men Xuan Yi says, 'Contemplating the emptiness of persons is the seed of the condition of understanding.' The Shilun (Commentary) says, 'The most supreme among sentient beings is the Buddha', the Buddha is awakening. Initially awakening to the emptiness of persons, and ultimately awakening to the emptiness of dharmas. Does it refer to the enlightenment of the fruition as the condition of understanding? Is it using the enlightenment of the fruition as the wisdom of contemplation? Are the persons and dharmas that are awakened the six dharmas? Is what is revealed by the two emptinesses the nature of awakening? Could those words also be added by later people? It should be known that these two statements are consistent.

字分對境智為妙無盡。何者。即以果佛為初心觀智。是如來行也。用即性之覺非別修緣了也。照即覺之性非心外境也。如此方名附佛性法修圓觀也。然茲妙趣彼尋名者。爭不怪之。◎

金光明經玄義拾遺記卷第四大正藏第 39 冊 No. 1784 金光明經玄義拾遺記

金光明經玄義拾遺記卷第五

宋四明沙門知禮述

◎四觀三般若三。初標。二釋三。初約圓總舉。總舉一心空假中三。是三般若。何者下略示三相。以即一而多示假相。即多而一示空相。非一非多示中相。於一念心而論三相。不前不後亦不一時。二寄次別釋三。初假次空后中。初一心一切心別示假也。假在初者。假有二種。若在空后即建立假。若在空前即生死假。欲明凡夫從心生過。警于初學。有漏之心念念常造六道三障。令知其過動習空中。以求出離。故於三觀示假在前。日夜常生無量眾生者。謂一業成百千萬生受報不盡。一一果報皆有假名。如諸經律所明來報。那不自省輒謂無生。十二因緣喻如鉤鎖相續無際。故云。一心一切心。此生死假即建立中所治之病。舉病顯藥假觀立也。二一切心一心別示空也。既知心有則生諸心。欲寂諸心當觀心空。須約四性檢一念心生滅叵得。一心既空一切安有。故舉小火小珠。喻

【現代漢語翻譯】現代漢語譯本字分對境智為妙無盡。何者？即以果佛（已經證得佛果的佛）為初心觀智，這是如來（佛的稱號）的行持。『用』是指本性之覺悟，並非另外修習因緣而了達。『照』是指覺悟的本性，並非心外的境界。如此才可稱為依附佛性之法，修習圓滿之觀。然而這種微妙的趣味，那些只尋名相的人，怎能不覺得奇怪呢？

《金光明經玄義拾遺記》卷第四

《金光明經玄義拾遺記》卷第五

宋朝四明沙門知禮述

四觀三般若（四種觀法和三種般若智慧）。首先是標示，然後是解釋。解釋分為三部分。首先是約圓總舉，總括一心空、假、中三諦，即是三種般若。『何者下』略微展示三種體相。以『即一而多』展示假相，『即多而一』展示空相，『非一非多』展示中相。在一念心中論述三相，不前不後，也不同時。其次是寄次別釋，先假觀，次空觀，后中觀。首先，『一心一切心』分別展示假觀。假觀放在最前面，是因為假有二種。若在空觀之後，即是建立假觀；若在空觀之前，即是生死假觀。想要說明凡夫從心而生過錯，警醒初學者，有漏之心念念不斷地造作六道輪迴和三障。讓他們知道自己的過錯，從而在空性中尋求出離。所以，在三種觀法中，假觀放在最前面。『日夜常生無量眾生』，是指一個業因成就百千萬次的生死，承受果報沒有窮盡。每一個果報都有假名，如同諸經律所闡明的來世果報。為什麼不自我反省，卻輕易地說沒有生滅呢？十二因緣如同鉤鎖，相續不斷，沒有邊際。所以說，『一心一切心』。這種生死假觀，就是建立假觀中所要治療的病。舉出病癥，從而顯明藥物，假觀因此而立。其次，『一切心一心』分別展示空觀。既然知道心能生出各種心念，想要寂滅這些心念，就應當觀心是空性的。必須依據四性來檢查一念心的生滅，是不可得的。一心既然是空性的，一切又怎麼會有呢？所以用小火和小珠來比喻。

【English Translation】 English version The division of words into the wisdom of facing the realm is wonderfully endless. What is it? It is taking the Fruition Buddha (Buddha who has attained Buddhahood) as the initial mind's contemplation and wisdom. This is the practice of the Tathagata (title of the Buddha). 'Use' refers to the awakening of one's inherent nature, not separately cultivating conditions to understand. 'Illumination' refers to the nature of awakening, not an external realm outside the mind. Only in this way can it be called attaching to the Buddha-nature Dharma and cultivating perfect contemplation. However, those who only seek names for this subtle interest, how can they not find it strange?

Gleaning Records of the Profound Meaning of the Golden Light Sutra, Volume 4

Gleaning Records of the Profound Meaning of the Golden Light Sutra, Volume 5

Composed by Shramana Zhili of Siming in the Song Dynasty

The Four Contemplations and Three Prajnas (four types of contemplation and three types of prajna wisdom). First, there is the indication, then the explanation. The explanation is divided into three parts. First, there is the general summary based on the perfect teaching, which encompasses the three truths of emptiness, provisional existence, and the middle way within a single mind. These are the three prajnas. 'What follows' briefly shows the three aspects. 'Being one and many' shows the aspect of provisional existence; 'being many and one' shows the aspect of emptiness; 'neither one nor many' shows the aspect of the middle way. Discussing the three aspects within a single thought, they are neither before nor after, nor simultaneous. Second, there is the separate explanation based on the order, first the contemplation of provisional existence, then the contemplation of emptiness, and then the contemplation of the middle way. First, 'one mind, all minds' separately shows the contemplation of provisional existence. The reason why the contemplation of provisional existence is placed first is that there are two types of provisional existence. If it is after the contemplation of emptiness, it is the provisional existence of establishment; if it is before the contemplation of emptiness, it is the provisional existence of birth and death. The intention is to explain that ordinary beings generate faults from their minds, and to warn beginners that minds with outflows constantly create the six realms of reincarnation and the three obstacles. Let them know their faults so that they can seek liberation in emptiness. Therefore, among the three contemplations, the contemplation of provisional existence is placed first. 'Constantly generating limitless beings day and night' refers to one karmic cause resulting in hundreds of millions of births and deaths, and the retribution is endless. Each retribution has a provisional name, just as the future retributions explained in the sutras and vinayas. Why not reflect on oneself, but easily say that there is no birth and death? The twelve links of dependent origination are like hooks and chains, continuously connected without end. Therefore, it is said, 'one mind, all minds'. This provisional existence of birth and death is the disease to be treated in the establishment of provisional existence. By pointing out the disease, the medicine is revealed, and the contemplation of provisional existence is established. Second, 'all minds, one mind' separately shows the contemplation of emptiness. Since it is known that the mind can generate various thoughts, if one wants to quiet these thoughts, one should contemplate that the mind is empty. One must examine the arising and ceasing of a single thought based on the four natures, which are unattainable. Since one mind is empty, how can anything exist? Therefore, small fire and small pearl are used as metaphors.

一心空。燒薪澄海喻一切空。故云。能觀心空。從心所生一切諸心無不即空。欲明空觀其相顯故。故寄二乘分齊而說。三雙亡二邊故。煩惱非一非一切。別示中也。現前一念若定空者。下能舒出一切有心。若定有者。何能卷歸一空心耶。不空不有無狀無名。強稱中道。復以識智示其邊中。經云。不依識者非真實識。是虛妄識。凡小依之著有沈空二種之樂也。經云。依智者非二乘一切智。及菩薩道種智。是一切種智也。故屬圓教。佛及菩薩達二邊中。故名求理。欲示中道觀相明故。故斥二觀。其實三諦一心圓照。三依圓對智二。初對智。言如是觀者即一心三觀者。示三觀相須寄次第。為明對破三種惑故。顯三諦故。若能一心修此三者。自成圓觀。何則頓破三惑則一空一切空也。頓顯三諦則一假一切假也。三皆妙故則一中一切中也。此三方是圓三般若。二明圓。據大論文。三種觀智實在一念。體是秘藏故。離前後及並別等。大經依智智體如是。初心依止即名佛行。三結。例如前說。五觀三菩提三。初標。二釋三。初約圓總舉。如三般若。二寄次別釋。以次第三顯圓頓意。亦同前三般若說。但今假觀列于空后。復明藥病是建立假。又前般若體是三智。但於一念略明修相。不須借義示于觀法。今菩提翻道是能通義。又菩提心體

【現代漢語翻譯】現代漢語譯本一心空（Eka-citta-śūnyatā）。燒柴澄海的比喻說明一切皆空。所以說：『能觀察到心是空性的，從心所生的一切諸心，沒有不是空性的。』想要闡明空觀的相貌，所以借用二乘（Śrāvakayāna 和 Pratyekabuddhayāna）的境界來說明。三雙亡（Tri-svabhāva-śūnyatā）是爲了破除二邊（有和無）的執著，所以說煩惱既不是單一的，也不是全部，這是特別指明中道（Madhyamaka）。如果現前一念執著于空，那麼如何能舒展開一切有心？如果執著于有，又如何能收攝歸於空心呢？不空不有，沒有形狀，沒有名稱，勉強稱之為中道。又用識（Vijñāna）和智（Jñāna）來顯示其邊和中。經中說：『不依于智的識，不是真實的識，是虛妄的識。』凡夫和小乘依此，就會執著于有和沉溺於空的兩種快樂。經中說：『依于智，不是二乘的一切智（Sarvajñāna），也不是菩薩的道種智（Mārga-jñāna），而是一切種智（Sarvākāra-jñāna）。』所以屬於圓教（Pūrna-buddha-śāsana）。佛和菩薩通達二邊和中道，所以名為求理。想要顯示中道觀的相貌，所以破斥二觀。其實三諦（Satya-traya）在一心中圓滿照耀。三依圓對智二，首先是對智。說『如是觀者，即一心三觀者』，顯示三觀相須，借用次第，是爲了闡明對破三種惑（貪嗔癡），顯現三諦。如果能一心修此三者，自然成就圓觀。為什麼呢？因為頓破三惑，則一空一切空；頓顯三諦，則一假一切假；三皆妙故，則一中一切中。這三者才是圓三般若（Prajñā）。二，闡明圓。根據《大智度論》，三種觀智實在一念之中，體是秘藏，所以離前後及並別等。大經依智智體如是，初心依止即名佛行。三，總結。例如前面所說。五，觀三菩提三，首先是標明，二是解釋三，首先是約圓總舉，如三般若。二是借用次第分別解釋，以次第第三顯圓頓意，也同前三般若所說。但現在假觀（Prajñapti-satya）列于空觀（Śūnyatā-satya）之後，是爲了闡明藥病是建立假。又前般若體是三智，但在一念中略明修相，不須借義顯示觀法。現在菩提（Bodhi）翻譯為道，是能通義。又菩提心體

【English Translation】 English version Eka-citta-śūnyatā (One-Mind Emptiness). The analogy of burning firewood to clear the sea illustrates that everything is empty. Therefore, it is said: 'Being able to observe that the mind is empty, all minds arising from the mind are without exception empty.' To clarify the appearance of the contemplation of emptiness, it borrows the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to explain. Tri-svabhāva-śūnyatā (Three-Nature Emptiness) is to break the attachment to the two extremes (existence and non-existence), so it is said that afflictions are neither singular nor all-encompassing, which specifically points out the Middle Way (Madhyamaka). If the present moment is attached to emptiness, then how can one unfold all minds of existence? If one is attached to existence, how can one gather and return to the empty mind? Neither empty nor existent, without shape, without name, it is reluctantly called the Middle Way. Furthermore, Vijñāna (consciousness) and Jñāna (wisdom) are used to show its extremes and middle. The sutra says: 'Consciousness that does not rely on wisdom is not true consciousness, it is false consciousness.' Ordinary people and the Hinayana rely on this, and they will be attached to the two kinds of pleasures of clinging to existence and indulging in emptiness. The sutra says: 'Relying on wisdom is not the Sarvajñāna (wisdom of all things) of the Two Vehicles, nor the Mārga-jñāna (wisdom of the path) of the Bodhisattvas, but the Sarvākāra-jñāna (wisdom of all aspects).' Therefore, it belongs to the Pūrna-buddha-śāsana (Perfect Teaching). Buddhas and Bodhisattvas understand the two extremes and the Middle Way, so it is called seeking the truth. To show the appearance of the contemplation of the Middle Way, the two contemplations are refuted. In reality, the Satya-traya (Three Truths) shine perfectly in one mind. The three rely on the perfect to counter the two wisdoms. First, it is against wisdom. Saying 'Those who contemplate in this way are those who contemplate the three contemplations of one mind,' showing that the three contemplations need each other, borrowing the order, is to clarify the three kinds of delusions (greed, hatred, and ignorance) and reveal the Three Truths. If one can cultivate these three with one mind, one will naturally achieve perfect contemplation. Why? Because the three delusions are instantly broken, then one emptiness is all emptiness; the three truths are instantly revealed, then one provisional is all provisional; because all three are wonderful, then one middle is all middle. These three are the perfect three Prajñā (wisdom). Second, clarify the perfect. According to the Mahāprajñāpāramitāśāstra, the three kinds of contemplative wisdom are really in one thought, and the body is a secret treasure, so it is separated from before and after, and parallel and separate. The Mahāparinirvāṇa Sūtra relies on wisdom, and the body of wisdom is like this. The initial mind relies on it and is called the Buddha's practice. Third, summarize. For example, what was said before. Five, contemplate the three Bodhi (enlightenment). First, it is marked, and second, it is explained in three. First, it is generally raised about the perfect, such as the three Prajñā. Second, it is explained separately by borrowing the order, and the perfect and sudden meaning is revealed in the third order, which is also the same as the previous three Prajñā. However, now the Prajñapti-satya (conventional truth) is listed after the Śūnyatā-satya (emptiness truth) in order to clarify that the medicine and disease are the establishment of the provisional. Furthermore, the body of the previous Prajñā is the three wisdoms, but the appearance of cultivation is briefly explained in one thought, and there is no need to borrow meaning to show the method of contemplation. Now Bodhi (enlightenment) is translated as the path, which is the meaning of being able to pass through. Also, the body of the Bodhicitta (mind of enlightenment)

是四弘。大集經云。未度者令度。未解者令解。未安者令安。未滅者令滅。四皆度生。令三觀中皆云度心數之眾生。乃是借彼度他生義。成今三觀度已眾生。故知附法含託事義。文自為三。初破假入空。先舉生死為所破假。即一切心也。起非次第故交橫繚亂。乃舉四物喻繚亂相。如絲之亂如沙之多。如蠶自縛如蛾自然。此四喻於世間因果。是故總云。為苦為惱。次若知下正明即空菩提心觀。若空觀相前三識中已曾略示。是故今文但云知空。此菩提心度義通義。並約見思即空而說。二破空出假。先舉空過。經云。空亂意等者。經即涅滅斥小之文。小乘詮空為寂滅之理。以有為妄亂。大乘詮中為寂滅性。乃以空有俱為亂意。雖離有亂仍被空亂。今修觀時心若著空。即指此心數為空亂意眾生。此空心數望彼見思。而得名智。今論假觀此智是亂。故云智亂甚盲闇。小乘證空得三無為。謂擇滅無為非擇滅無為虛空無為。此處滅心。菩提善根不得生長。故斥為坑。是大乘怨鳥者。大論三十云。譬如空澤有樹名奢摩黎。枝觚廣大眾鳥集宿。一鴿后至住一枝上。枝觚即時為之而折。澤神問言。鷴鷲皆能任持。何至小鳥便不自勝。樹神答云。此鳥從我怨家樹來。食彼樹子來棲我上。或當放糞子墮地者。惡樹復生為害必大。是故懷憂。寧舍

【現代漢語翻譯】現代漢語譯本這是四弘誓願。《大集經》中說：『未度者令度（尚未被救度的人，令其被救度），未解者令解（尚未理解佛法的人，令其理解佛法），未安者令安（尚未得到安寧的人，令其得到安寧），未滅者令滅（尚未熄滅煩惱的人，令其熄滅煩惱）。』這四者都是爲了救度眾生，使三觀（空觀、假觀、中觀）中都說能度化心念之中的眾生。這是借用救度他人的意義，來成就現在三觀中救度已有的眾生。因此可知，附法（依附佛法）包含了依託事相的意義。文句本身分為三個部分。首先是破除假象而入于空性。先提出生死作為所要破除的假象，也就是一切心念。心念的生起沒有次第，所以交錯繚亂。於是舉出四種事物來比喻繚亂的狀態，如絲的雜亂，如沙的繁多，如蠶的自縛，如蛾的自焚。這四種比喻世間的因果，所以總的說來，是苦惱的根源。其次，『若知下』正是說明即空菩提心觀（認識到空性就是菩提心的觀法）。如果說空觀的相狀在前面的三識中已經稍微顯示過，所以現在文中只說『知空』。這菩提心的救度意義是普遍的，並且是就見思惑（見惑和思惑）即是空性而說的。第二部分是破除空性而顯現假象。經中說：『空亂意等者』，這句經文出自《涅槃經》，是呵斥小乘的文句。小乘詮釋空性為寂滅的道理，認為有為法是虛妄雜亂的。大乘詮釋中道為寂滅的本性，認為空和有都會擾亂心意。即使離開了有為法的擾亂，仍然會被空性所擾亂。現在修觀的時候，如果心執著于空性，那就是指這種心念是空亂意眾生。這種空性的心念相對於見思惑來說，可以被稱作智慧。現在討論假觀的時候，這種智慧就是擾亂，所以說『智亂甚盲闇』。小乘證悟空性可以得到三無為，即擇滅無為、非擇滅無為、虛空無為。如果在此處滅絕心念，菩提善根就無法生長，所以斥責為空坑。這是大乘的怨鳥。大論第三十卷說：『譬如空曠的沼澤中有一棵樹名叫奢摩黎（Kapittha，一種樹），枝幹寬廣，很多鳥聚集棲息。一隻鴿子後來到，停在一根樹枝上，樹枝立刻就斷了。澤神問道：鷴和鷲都能承受樹枝，為什麼到了一隻小鳥就不能承受呢？』樹神回答說：『這隻鳥是從我的仇家樹上來的，吃了那棵樹的果實後來棲息在我這裡。或許它會拉下糞便，糞便中的種子落到地上，惡樹又會生長，成為更大的禍害。所以我很擔憂，寧願捨棄這根樹枝。』

【English Translation】 English version These are the Four Great Vows. The Mahasamghata Sutra says: 'Those who have not been delivered, cause them to be delivered; those who have not understood, cause them to understand; those who have not been pacified, cause them to be pacified; those who have not been extinguished, cause them to be extinguished.' All four are to deliver sentient beings, causing all three contemplations (emptiness, provisional existence, and the middle way) to speak of delivering the multitude of sentient beings within the mind. This borrows the meaning of delivering others to accomplish the deliverance of existing sentient beings in the present three contemplations. Therefore, it is known that adhering to the Dharma contains the meaning of entrusting matters. The text itself is divided into three parts. First, breaking through the false to enter emptiness. First, it raises birth and death as the false to be broken, which is all thoughts. The arising is not in order, so it is intertwined and chaotic. Thus, four things are used as metaphors for the chaotic state, such as the chaos of silk, the multitude of sand, the self-binding of a silkworm, and the natural burning of a moth. These four are metaphors for worldly cause and effect, so in general, it is said to be the cause of suffering and affliction. Secondly, 'If knowing below' precisely explains the contemplation of the Bodhi mind as emptiness. If the characteristics of the contemplation of emptiness have been briefly shown in the previous three consciousnesses, then the present text only says 'knowing emptiness.' This meaning of deliverance of the Bodhi mind is universal, and it is spoken of in terms of seeing and thinking (wrong views and thoughts) as emptiness. The second part is breaking through emptiness to reveal provisional existence. The sutra says: 'Emptiness disturbs the mind, etc.,' this sutra passage comes from the Nirvana Sutra, which is a text that criticizes the Hinayana. The Hinayana interprets emptiness as the principle of quiescence, considering conditioned dharmas to be false and chaotic. The Mahayana interprets the Middle Way as the nature of quiescence, considering both emptiness and existence to disturb the mind. Even if one is free from the disturbance of conditioned dharmas, one is still disturbed by emptiness. Now, when practicing contemplation, if the mind is attached to emptiness, it refers to this thought as a sentient being whose mind is disturbed by emptiness. This thought of emptiness, relative to wrong views and thoughts, can be called wisdom. Now, when discussing provisional existence, this wisdom is a disturbance, so it is said that 'wisdom disturbs, even blinding darkness.' The Hinayana, by realizing emptiness, can attain the three unconditioned states, namely, cessation through discrimination, cessation without discrimination, and empty space. If the mind is extinguished here, the roots of Bodhi virtue cannot grow, so it is condemned as a pit. This is the vengeful bird of the Mahayana. The thirtieth volume of the Great Treatise says: 'For example, in a vast swamp, there is a tree called Kapittha (a type of tree), with wide branches where many birds gather to roost. A dove arrives later and perches on a branch, and the branch immediately breaks. The swamp spirit asks: 'The hawk and the vulture can bear the branch, why can't it bear a small bird?'' The tree spirit replies: 'This bird comes from the tree of my enemy, ate the fruit of that tree, and came to roost here. Perhaps it will drop excrement, and the seeds in the excrement will fall to the ground, and the evil tree will grow again, becoming a greater disaster. Therefore, I am worried and would rather abandon this branch.'

一枝所全者大。菩薩摩訶薩亦復如是。于諸外道天魔等。無如是畏而畏二乘。二乘于菩薩邊亦如彼鳥。壞彼大乘心永滅佛乘心。今取此義明破空出假成菩提觀。次若真下正明假觀菩提心相。真即假故依空建立也。此菩提心度義通義。並就塵沙即假而說。凡論假觀不出三義。謂知病識藥應病授藥令得服行。今從分別下。以四分別明四悉檀。寄此四悉總明三義。可不不同即世界。時宜生善是為人。以藥治病即對治。逗機會理是第一義。此四明瞭即假觀成也。三破邊入中。先舉二觀未免生過。今為所舍。而以見思及塵沙惑。為浮沉病。空假乃為二病之藥。以病偏增故藥偏用。藥存成病著。若墮二邊增無明病。故須兩舍。次非空下。正明中道菩提心觀。此中度義通義皆約無明即中而說。心無能所。名不住法。此法方可住于中道。三依圓對法二。初明圓。說欲相顯須寄次第。觀就理融則無前後。前三般若已明其意。二對法。今三菩提就異名說。真性菩提三皆妙絕故。亦名無上。實智菩提三皆蕩相故。亦名清凈。方便菩提三皆自在逗會無遺故。亦名究竟。三在一心故三各三。以體融故發即俱發。是故當體名金光明。三結。如前。六觀三大乘三。初標。二釋三。初總立觀法。二約境明觀。附三大乘修圓三觀。必須境觀義符于乘。以乘

【現代漢語翻譯】現代漢語譯本一枝所全者大。菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）也是如此。對於外道、天魔等等，沒有像畏懼二乘（聲聞乘和緣覺乘）那樣的畏懼。二乘在菩薩面前也像那隻鳥一樣，破壞他們的大乘心，永遠滅絕佛乘心。現在取這個意義來闡明破空出假成菩提觀。其次，如果真實低下，就正確地闡明假觀菩提心的相狀。真即是假，所以依據空來建立。這個菩提心，度義和通義，都是就塵沙（無量無數）即假而說的。凡是論述假觀，都離不開三種意義：知道病癥，認識藥物，根據病癥給予藥物，使病人能夠服用並實行。現在從『分別』以下，用四種分別來闡明四悉檀（世界的悉檀、各各為人的悉檀、對治的悉檀、第一義悉檀）。寄託這四悉檀來總括地闡明三種意義。可以不相同，即世界。時機適宜，產生善念，這是為人。用藥物治療疾病，這是對治。迎合機會，符合道理，這是第一義。這四種意義明白了，假觀就成功了。三、破除邊見而進入中道。先舉出二觀，未能免除產生過失。現在是爲了捨棄它們。而以見思惑和塵沙惑，作為浮沉的病癥。空觀和假觀乃是兩種病癥的藥物。因為病癥偏頗地增加，所以藥物也偏頗地使用。藥物存在，就會成為病癥的執著。如果墮入二邊，就會增加無明病。所以必須兩者都捨棄。其次，『非空』以下，正確地闡明中道菩提心觀。這其中的度義和通義，都是就無明即中而說的。心沒有能和所，名為不住法。這種法才可以安住于中道。三、依據圓教來對待法門之二。首先闡明圓教。要顯示慾望的相狀，必須寄託于次第。觀照就理體融合而言，就沒有前後。前面的三種般若（實相般若、觀照般若、文字般若）已經闡明了它的意義。二、對待法門。現在三種菩提就不同的名稱來說。真性菩提，三種都是微妙絕倫的，所以也名為無上。實智菩提，三種都是盪滌一切相的，所以也名為清凈。方便菩提，三種都是自在地迎合機會，沒有遺漏的，所以也名為究竟。三者在一心中，所以三者各自都是三者。因為體性融合的緣故，發起就是同時發起。因此，當體就名為金光明。三、總結。如前所述。六觀三大乘三。首先標出。二、解釋。三、首先總括地建立觀法。二、依據境界來闡明觀法。附帶說明三大乘修習圓滿的三觀。必須使境界、觀法、意義符合于乘，以乘

【English Translation】 English version That which is wholly contained in one branch is great. The Bodhisattva Mahasattva (great being) is also like this. Towards external paths, heavenly demons, etc., there is no such fear as the fear of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles are to the Bodhisattva like that bird, destroying their Mahayana mind and forever extinguishing the Buddha Vehicle mind. Now, taking this meaning, we elucidate the contemplation of breaking emptiness, establishing provisionality, and accomplishing Bodhi. Next, if the truth is inferior, then correctly elucidate the characteristics of the provisional contemplation Bodhi mind. Truth is identical to provisionality, therefore it is established based on emptiness. This Bodhi mind, both the meaning of deliverance and the meaning of thorough understanding, are spoken of in terms of the dust and sand (innumerable) being identical to provisionality. Generally speaking, the contemplation of provisionality does not go beyond three meanings: knowing the illness, recognizing the medicine, administering the medicine according to the illness, enabling the patient to take and practice it. Now, from 'discrimination' onwards, use four discriminations to elucidate the Four Siddhantas (worldly siddhanta, siddhanta for each individual, remedial siddhanta, and the first principle siddhanta). Entrusting these Four Siddhantas to comprehensively elucidate the three meanings. It can be different, that is, the world. When the time is right, generating good thoughts, this is for the individual. Using medicine to treat illness, this is remedial. Catering to the opportunity, conforming to the principle, this is the first principle. When these four meanings are clear, the contemplation of provisionality is accomplished. Three, breaking through the extremes and entering the Middle Way. First, presenting the two contemplations, which have not avoided generating faults. Now it is for the sake of abandoning them. And taking the afflictions of views and thoughts and the afflictions like dust and sand, as the illnesses of floating and sinking. The contemplation of emptiness and the contemplation of provisionality are the medicine for the two illnesses. Because the illness increases partially, the medicine is also used partially. The existence of the medicine becomes an attachment to the illness. If one falls into the two extremes, it increases the illness of ignorance. Therefore, both must be abandoned. Next, from 'not emptiness' onwards, correctly elucidate the contemplation of the Middle Way Bodhi mind. In this, both the meaning of deliverance and the meaning of thorough understanding are spoken of in terms of ignorance being identical to the Middle Way. The mind has no subject or object, called non-abiding dharma. This dharma can then abide in the Middle Way. Three, relying on the perfect teaching to treat the two dharmas. First, elucidate the perfect teaching. To reveal the appearance of desire, it must be entrusted to the sequence. Contemplation, in terms of the fusion of principle, has no before or after. The previous three Prajnas (Reality Prajna, Contemplation Prajna, and Literal Prajna) have already elucidated its meaning. Two, treating the dharmas. Now, the three Bodhis are spoken of in terms of different names. True Nature Bodhi, all three are wonderfully unique, therefore it is also called Supreme. Actual Wisdom Bodhi, all three are cleansing of all appearances, therefore it is also called Pure. Expedient Bodhi, all three are freely catering to opportunities, without omission, therefore it is also called Ultimate. The three are in one mind, therefore each of the three is three. Because the nature is fused, arising is simultaneous arising. Therefore, the entity is called Golden Light. Three, conclusion. As mentioned before. Six contemplations, three Mahayanas, three. First, state. Two, explain. Three, first comprehensively establish the method of contemplation. Two, elucidate the method of contemplation based on the realm. Attached is the three Mahayanas cultivating the perfect three contemplations. The realm, contemplation, and meaning must conform to the vehicle, with the vehicle

是運義。三種大乘無法不運。性既具運故逆順修法爾而運今體逆修。唸唸四運。運運即性。性是三諦乃成三觀。順修妙運此文分三。初明四運為境觀一念者。趣舉一念也。心隨境遷起滅更運故一一念無不四運。從未至已終而復始。凡愚不覺為運所遷。故以閉目喻凡不覺。舟行喻於四運心疾。二明三運為觀。圓教行者知剎那心。性是秘藏。秘藏遍含未始暫缺。故無一運非空假中。得此意者四運愈遷三觀彌進。故止觀云。薪多火盛風益求羅。所以大師常示眾云。實心繫實境。實緣次第生。實實迭相注。自然入實理。實心繫實境者。三觀系三諦也。實緣次第生者。四運迭遷也。四運是境。境為觀緣。如薪助火。實實迭相注者。三觀實心注三諦實境。此之實境還注實心。相注不已。自然從於觀行相似。得入初住實理之中。此乃以三觀運運於四運。亦是四運之運運三觀運。皆得名為以運運運。三明對失顯得若迷三諦但隨四運。則生死無窮。若觀四觀即是三諦。則涅槃在即。三以觀對乘二。初約法對。三乘為大車。三諦是道場。不動而運。無到而到。二約人嘆。三乘即一乘等者。理乘為車體。故高廣無過。隨乘為白牛。故行疾如風。得乘為具度。故莊嚴絕比。雖三而一雖一而三。此微妙乘乃是觀行。觀音普賢大人所乘。故名為大。

【現代漢語翻譯】是運義（yun yi）。三種大乘（sān zhǒng dà chéng，三種偉大的交通工具）無法不運。性既具運故逆順修法爾而運今體逆修。唸唸四運。運運即性。性是三諦（sān dì，三個真理）乃成三觀（sān guān，三種觀察）。順修妙運此文分三。初明四運為境觀一念者。趣舉一念也。心隨境遷起滅更運故一一念無不四運。從未至已終而復始。凡愚不覺為運所遷。故以閉目喻凡不覺。舟行喻於四運心疾。二明三運為觀。圓教（yuán jiào，完美的教義）行者知剎那心。性是秘藏（mì zàng，秘密寶藏）。秘藏遍含未始暫缺。故無一運非空假中（kōng jiǎ zhōng，空、假、中）。得此意者四運愈遷三觀彌進。故止觀（zhǐ guān，止和觀）云。薪多火盛風益求羅。所以大師常示眾云。實心繫實境。實緣次第生。實實迭相注。自然入實理。實心繫實境者。三觀系三諦也。實緣次第生者。四運迭遷也。四運是境。境為觀緣。如薪助火。實實迭相注者。三觀實心注三諦實境。此之實境還注實心。相注不已。自然從於觀行相似。得入初住實理之中。此乃以三觀運運於四運。亦是四運之運運三觀運。皆得名為以運運運。三明對失顯得若迷三諦但隨四運。則生死無窮。若觀四觀即是三諦。則涅槃（niè pán，涅槃）在即。三以觀對乘二。初約法對。三乘為大車。三諦是道場。不動而運。無到而到。二約人嘆。三乘即一乘等者。理乘為車體。故高廣無過。隨乘為白牛。故行疾如風。得乘為具度。故莊嚴絕比。雖三而一雖一而三。此微妙乘乃是觀行。觀音（guān yīn，觀世音菩薩）普賢（pǔ xián，普賢菩薩）大人所乘。故名為大。

【English Translation】 This is the meaning of 'yun' (運, movement). The three vehicles of Mahayana (sān zhǒng dà chéng, three great vehicles) cannot but move. Since the nature inherently possesses movement, both reverse and forward cultivation naturally involve movement, and the present body cultivates in reverse. Each thought involves the four movements. Each movement is the nature. The nature is the three truths (sān dì, three truths) and thus becomes the three contemplations (sān guān, three contemplations). The wonderful movement of forward cultivation is divided into three in this text. First, it clarifies that the four movements are the object of contemplation for one thought. It aims to grasp one thought. The mind moves with the changing environment, arising, ceasing, and transforming, so each thought is invariably involved in the four movements. From not yet arrived to already arrived, it ends and begins again. Ordinary people do not realize that they are moved by the movements. Therefore, closing the eyes is used as a metaphor for ordinary people not realizing. A boat moving is a metaphor for the mind's swiftness in the four movements. Second, it clarifies that the three movements are the contemplation. Practitioners of the perfect teaching (yuán jiào, perfect teaching) know the mind of an instant. The nature is a secret treasure (mì zàng, secret treasure). The secret treasure contains everything without beginning or temporary lack. Therefore, no movement is not emptiness, provisionality, and the middle way (kōng jiǎ zhōng, emptiness, provisionality, and the middle way). Those who understand this meaning will find that the more the four movements transform, the more the three contemplations advance. Therefore, the 'zhi guan' (zhǐ guān, cessation and contemplation) says, 'The more firewood, the stronger the fire, the more the wind helps.' Therefore, the great master often instructed the assembly, 'A real mind is connected to a real object. Real conditions arise in sequence. Realities mutually infuse each other. Naturally, one enters the real principle.' 'A real mind is connected to a real object' means that the three contemplations are connected to the three truths. 'Real conditions arise in sequence' means that the four movements transform in sequence. The four movements are the object. The object is the condition for contemplation, like firewood helping the fire. 'Realities mutually infuse each other' means that the real mind of the three contemplations infuses the real object of the three truths. This real object also infuses the real mind. Infusion continues without ceasing. Naturally, one enters the initial stage of dwelling in the real principle from the similarity of contemplation and practice. This is using the three contemplations to move the four movements. It is also using the movement of the four movements to move the three contemplations. All can be called 'using movement to move movement.' Third, it clarifies that if one is deluded about the three truths and only follows the four movements, then birth and death will be endless. If one contemplates the four contemplations as the three truths, then Nirvana (niè pán, Nirvana) is at hand. Third, contemplation is compared to the three vehicles. First, it is compared in terms of the Dharma. The three vehicles are a great carriage. The three truths are the place of enlightenment. It moves without moving. It arrives without arriving. Second, it is praised in terms of people. The three vehicles are the same as the one vehicle. The vehicle of principle is the body of the carriage, so it is unsurpassed in height and breadth. The vehicle of following is a white ox, so it travels as fast as the wind. The vehicle of attainment is fully equipped, so its adornment is incomparable. Though three, it is one; though one, it is three. This subtle vehicle is the contemplation and practice. It is ridden by great beings such as Guanyin (guān yīn, Avalokiteśvara) and Puxian (pǔ xián, Samantabhadra), so it is called great.

三結。如上。七觀三身三。初標。二釋三初立觀顯法。二約心明觀。於一念心修三身觀。必須境觀皆有身義。故先明一心能起十界。即顯一念具十界身。次於十界即起三觀。則彰十界無不三身。初文為三。初明十相今家妙解華嚴心造。乃有二義。一者理造造即是具。二者事造通於三世。造於十界。謂過造于現。過現造當。現造于現。皆由理具方有事造。故十界身一一皆是全性起修。雖全是性而因成感果無少差忒。如破戒心成。能造地獄種種苦具。宿豫嚴待。故十界身皆有假實及以依報。無有一物從外而起。二辨難易。良以眾生無始熏習。惡多善少。致令心念多緣惡身。未駕五乘先游四趣。登難墜易。誰曰不然。修觀行人於十界心。常當循省。三結唯心。法譬可見。次文者。於此心境而修三觀。顯於三身。分三。初空。五受陰洞達空無所有者。語出凈名。受陰心也。五者五處生受。謂受有受無受亦有亦無受非有非無。及受不受。亦名五取陰。觀此一陰空無所有。則令十界皆不可得。翻地喻心。空草木頃盡一切身空。二假。若就一念觀十界空。已具三諦。今斥空者。欲顯假觀立法功。故復慮圓人退大取小。故寄二乘斥空灰寂。空心不能起十界應。乃彰假觀無身不現。言同六道者。必是文誤。此文自云爲現佛身及三乘故。三

中二。初著二斥偏。斥意亦同假觀斥空。二亡三顯中。問正為明中中何須亡。答末陀摩經自注云。末者莫義。陀摩者中義。莫著中道也。釋簽據此立中道義。故知亡中方是中觀也。文中初列十三不得亡于身假。亦不得身如下。亡于身空如是空義也。亦不得身性下。亡于身中性是中義也。空中各合具亡十三。略舉初后故云乃至也。語遣情則三諦俱亡。論顯理則三諦俱照。八尺身性五胞相性。乃至修性及修者性。身十三法既皆云性。具義善成。且舉人身以為語端。理合十身身身十三。一一皆性。則彰十界各具十法。一一即性。就此論忘故畢竟清凈。方顯十身皆即中道。三以觀對身。三結可解。八觀三涅槃三。初標。二釋。三種涅槃皆具四德。方名圓極。故今觀三。一一皆成常樂我凈。觀法既同乃就三境而辨三相。雖於一境顯一涅槃。須知一一無不具三。若不爾者。何能令三皆具四德。此義前文已曾委示。文分為三。初約報心觀性凈。報心無記本凈易彰。心性既寂豈唯寂染。凈亦本寂。是故本性不染不凈。若可染凈性則生滅。故云。染故名生凈故名滅。以不生滅四德義成。既云生滅不能毀故常。驗于不染不礙不受三句。皆須言生滅避繁故略。具四德故名性。離生滅故名凈。故名性凈涅槃。二約起心觀圓凈。妄念煩惱宜觀圓凈

。圓凈是智須論破惑。用三正觀破三妄念。應三諦性。令三妄念不染故凈。不毀故常。不礙故我。不受故樂。四德顯故圓。三妄泯故凈凈故不生圓故不滅。故名圓凈涅槃。三約諸數觀方便凈。諸數造作是故托之。觀方便凈。諸數不行者。不隨妄念造生死業。而隨正觀作不思議業。乃是轉於八萬塵勞。為八萬三昧及總持等。諸數既轉故。不毀方便不染方便。不礙方便不受方便。令方便凈成四德也。四德益他故名方便。諸數不行故名為凈。凈故不生方便故不滅。此乃諸數當體成方便凈涅槃。三結。可知。九觀三寶三。初標。二釋三。初立觀顯法。二附法明觀二。初約諦智及和就名共論三寶。二約修性及和克體各立三寶。二釋意者。蓋以三寶修性相對。有開有合。初則約開論合。故以九義立一三寶。次則約合論開。故就三名立三三寶。初文三。初依經立名。一體三寶。佛名曰覺。法名不覺。僧名和合。二約義釋相。此之三寶既與三德同出異名。三德互具一一論三。是故三寶三不孤立。不覺是性餘二是修。二修各三一性亦三。性中之三既未覺悟。同名不覺。雖未覺悟理本諦當。故名三諦是為法寶。全性起修成三諦智。既能覺悟故名佛寶。此三覺智與性三諦相應和合。故名僧寶。非三諦法無三智佛。非諦智和無三脫僧。三結歸寶

【現代漢語翻譯】現代漢語譯本圓凈是指用智慧必須破除迷惑，用三種正觀破除三種虛妄的念頭，應合三種真諦的體性，使三種虛妄的念頭不被污染所以清凈，不被毀壞所以恒常，沒有阻礙所以有真我，不承受苦所以快樂。四種德行顯現所以圓滿，三種虛妄泯滅所以清凈，清凈所以不生，圓滿所以不滅。因此名為圓凈涅槃。三種關於諸數的觀想是爲了方便而清凈。諸數是造作的，所以要依託它。觀想方便清凈，諸數不行，就是不隨順虛妄的念頭造作生死之業，而是隨順正觀作不可思議之業，這便是將八萬塵勞轉為八萬三昧以及總持等等。諸數既然轉變，所以不毀壞方便，不污染方便，沒有阻礙方便，不承受方便，使方便清凈成就四種德行。四種德行利益他人所以名為方便。諸數不行所以名為清凈。清凈所以不生，方便所以不滅。這便是諸數當體成就方便清凈涅槃。三種總結，可以知道。九觀三寶三。首先標明，其次解釋，再次總結。首先建立觀想來彰顯佛法，其次依附佛法來闡明觀想。首先依據真諦、智慧以及和合共同論述三寶，其次依據修持、體性以及和合分別建立三寶。解釋意義在於，三寶的修持和體性相對，有開有合。開始是依據開顯來論述和合，所以用九種意義建立一個三寶。其次是依據和合來論述開顯，所以就三個名稱建立三個三寶。第一個部分分為三點。首先依據經典建立名稱。一體三寶，佛名為覺悟（Buddha，覺者），法名為不覺悟（Dharma，佛法），僧名為和合（Sangha，僧團）。其次依據意義解釋相狀。這三寶既然與三種德行同出而異名，三種德行互相具備，一一論述三者。因此三寶三者不孤立。不覺悟是體性，其餘二者是修持。兩種修持各有三種，一種體性也有三種。體性中的三種既然沒有覺悟，都名為不覺悟。雖然沒有覺悟，但道理本來真實恰當，所以名為三諦（Tri-satya，三諦），這是法寶。完全從體性生起修持成就三諦智慧，既然能夠覺悟所以名為佛寶。這三種覺悟的智慧與體性的三種真諦相應和合，所以名為僧寶。沒有三種真諦的佛法就沒有三種智慧的佛，沒有真諦智慧的和合就沒有三種解脫的僧。三種總結歸於寶。

【English Translation】 English version 'Yuan Jing' (圓凈, Perfect Purity) refers to using wisdom to dispel delusion, using the Threefold Correct Contemplation to break through the Three Illusory Thoughts, corresponding to the nature of the Three Truths (Tri-satya), so that the Three Illusory Thoughts are not tainted, hence pure; not destroyed, hence constant; without hindrance, hence with a true self; not suffering, hence joyful. The Four Virtues are manifested, hence perfect; the Three Illusions are extinguished, hence pure; pure, hence not arising; perfect, hence not ceasing. Therefore, it is called Perfect Purity Nirvana. The three types of contemplation regarding numbers are for the sake of expedient purity. Numbers are created, so they must be relied upon. Contemplating expedient purity, when numbers do not operate, it means not following illusory thoughts to create the karma of birth and death, but following correct contemplation to perform inconceivable deeds. This is to transform the eighty-four thousand defilements into eighty-four thousand Samadhis and Dharanis, etc. Since numbers are transformed, expedient means are not destroyed, expedient means are not tainted, expedient means are not hindered, expedient means do not suffer, allowing expedient purity to achieve the Four Virtues. The Four Virtues benefit others, hence called expedient. Numbers do not operate, hence called pure. Pure, hence not arising; expedient, hence not ceasing. This is the very substance of numbers achieving expedient purity Nirvana. The three conclusions can be understood. The Nine Contemplations of the Three Jewels (Tri-ratna) are in three parts: first, the statement; second, the explanation; third, the conclusion. First, establish contemplation to manifest the Dharma (佛法, Buddhist teachings); second, rely on the Dharma to clarify contemplation. First, discuss the Three Jewels together based on Truth, Wisdom, and Harmony; second, establish the Three Jewels separately based on practice, nature, and harmony. The explanation of the meaning lies in the fact that the practice and nature of the Three Jewels are relative, with opening and closing. Initially, it is discussing harmony based on manifestation, so using nine meanings to establish one Three Jewel. Next, it is discussing manifestation based on harmony, so establishing three Three Jewels based on three names. The first part is divided into three points. First, establish names based on the scriptures. The One Body Three Jewels: the Buddha (佛, Awakened One) is called Awakening (覺), the Dharma (法, Buddhist Law) is called Non-Awakening (不覺), and the Sangha (僧, monastic community) is called Harmony (和合). Second, explain the characteristics based on meaning. Since these Three Jewels have the same origin but different names as the Three Virtues, and the Three Virtues mutually possess each other, each one discusses the three. Therefore, the Three Jewels are not isolated. Non-Awakening is the nature, and the other two are practice. Each of the two practices has three aspects, and the one nature also has three aspects. Since the three aspects in the nature have not been awakened, they are all called Non-Awakening. Although not awakened, the principle is inherently true and appropriate, so it is called the Three Truths (三諦), which is the Dharma Jewel. Fully arising from the nature to cultivate and achieve the wisdom of the Three Truths, since it can awaken, it is called the Buddha Jewel. These three wisdoms of awakening correspond and harmonize with the three truths of nature, so it is called the Sangha Jewel. Without the Dharma of the Three Truths, there is no Buddha of the Three Wisdoms; without the harmony of Truth and Wisdom, there is no Sangha of the Three Liberations. The three conclusions return to the Jewel.

義。此佛法僧諦智圓極。妙用廣大實可尊重。寶義成就。非專極果五即皆然。次文分三。初約性德三俱不覺。三諦在性未起修德覺了智故。是故三諦皆名不覺。而此三諦性是三德。中是法身故當法寶。真是般若故當佛寶。俗是解脫故當僧寶。若其不指迷中三諦為三寶者。何能彰于性攝二修。不以不覺便無佛僧。二約修德三俱是覺。三智在修俱能覺了。是故三寶皆立知名。蓋此三智亦是三德。知中之智體是法身。故當法寶。知空之智體是般若故當佛寶。知假之智體是解脫。故當僧寶。不指三智為三寶者。寧知覺智慧攝理性及化用耶。三約相應三俱和合。三智在修故皆屬事。三諦在性故皆屬理。三諦三智既皆相應。是故約和明於三寶。以由此三亦是三德。故對三寶。中事理和體是法身。故當法寶。空事理和體是般若。故當佛寶。假事理和體是解脫。故當僧寶。雖是三德以就諦智相應義故。三俱解脫。若此三義非三寶者。那彰三脫合三諦智。且如今家于諦于智及以解脫。一一須三是何意趣。若讀今文觀心三寶開合二釋生驚疑者。當知未解一家教觀三三之意。徒說徒行契證無分。又事理和者。一念十界可分事理若此三智契九界三諦。名與事和。若其三智契佛界三諦。名與理和。事和則有三教三寶。理和則有圓教三寶。一念事理

【現代漢語翻譯】現代漢語譯本義。此佛法僧諦（Buddha, Dharma, Sangha Truth）智圓極。妙用廣大實可尊重。寶義成就。非專極果五即皆然。次文分三。初約性德三俱不覺。三諦（Three Truths）在性未起修德覺了智故。是故三諦皆名不覺。而此三諦性是三德（Three Virtues）。中是法身（Dharmakaya）故當法寶（Dharma Jewel）。真是般若（Prajna）故當佛寶（Buddha Jewel）。俗是解脫（Moksha）故當僧寶（Sangha Jewel）。若其不指迷中三諦為三寶者。何能彰于性攝二修。不以不覺便無佛僧。二約修德三俱是覺。三智（Three Wisdoms）在修俱能覺了。是故三寶皆立知名。蓋此三智亦是三德。知中之智體是法身。故當法寶。知空之智體是般若故當佛寶。知假之智體是解脫故當僧寶。不指三智為三寶者。寧知覺智慧攝理性及化用耶。三約相應三俱和合。三智在修故皆屬事。三諦在性故皆屬理。三諦三智既皆相應。是故約和明於三寶。以由此三亦是三德。故對三寶。中事理和體是法身。故當法寶。空事理和體是般若故當佛寶。假事理和體是解脫故當僧寶。雖是三德以就諦智相應義故。三俱解脫。若此三義非三寶者。那彰三脫合三諦智。且如今家于諦于智及以解脫。一一須三是何意趣。若讀今文觀心三寶開合二釋生驚疑者。當知未解一家教觀三三之意。徒說徒行契證無分。又事理和者。一念十界可分事理若此三智契九界三諦。名與事和。若其三智契佛界三諦。名與理和。事和則有三教三寶。理和則有圓教三寶。一念事理

【English Translation】 English version This is the ultimate perfection of the wisdom of the Buddha, Dharma, and Sangha Truths. Its wondrous function is vast and truly worthy of respect. The meaning of treasure is accomplished. It is not exclusively the ultimate fruit; all five are thus. The following text is divided into three parts. First, based on the inherent virtue, all three are unawakened. The Three Truths are inherent in nature, and the wisdom of cultivation and realization has not yet arisen. Therefore, all three truths are called unawakened. And the nature of these three truths is the Three Virtues. The middle is the Dharmakaya, so it corresponds to the Dharma Jewel. The true is Prajna, so it corresponds to the Buddha Jewel. The conventional is Moksha, so it corresponds to the Sangha Jewel. If one does not point to the Three Truths in delusion as the Three Jewels, how can one reveal that nature encompasses both cultivation and practice? Not being unawakened does not mean there is no Buddha or Sangha. Second, based on the virtue of cultivation, all three are awakened. The Three Wisdoms in cultivation can all realize. Therefore, all three jewels are established with names. These Three Wisdoms are also the Three Virtues. The wisdom of knowing the middle is the Dharmakaya, so it corresponds to the Dharma Jewel. The wisdom of knowing emptiness is Prajna, so it corresponds to the Buddha Jewel. The wisdom of knowing the provisional is Moksha, so it corresponds to the Sangha Jewel. If one does not point to the Three Wisdoms as the Three Jewels, how can one know that awakened wisdom can encompass principle and transformation? Third, based on correspondence, all three are harmoniously united. The Three Wisdoms in cultivation belong to phenomena. The Three Truths in nature belong to principle. Since the Three Truths and Three Wisdoms correspond, the Three Jewels are explained in terms of harmony. Because these three are also the Three Virtues, they correspond to the Three Jewels. The harmony of phenomena and principle in the middle is the Dharmakaya, so it corresponds to the Dharma Jewel. The harmony of phenomena and principle in emptiness is Prajna, so it corresponds to the Buddha Jewel. The harmony of phenomena and principle in the provisional is Moksha, so it corresponds to the Sangha Jewel. Although they are the Three Virtues, based on the meaning of the correspondence of truth and wisdom, all three are liberation. If these three meanings are not the Three Jewels, how can one reveal that the three liberations combine the three truths and wisdoms? Moreover, in our school, for truth, wisdom, and liberation, each requires three; what is the meaning of this? If one reads this text and is surprised by the two explanations of the opening and closing of the Three Jewels of contemplation, one should know that one has not understood the meaning of the three-three of the teachings and contemplation of our school. One speaks and acts in vain, without a share of realization. Furthermore, the harmony of phenomena and principle means that the ten realms in a single thought can be divided into phenomena and principle. If these Three Wisdoms correspond to the Three Truths of the nine realms, it is called harmony with phenomena. If the Three Wisdoms correspond to the Three Truths of the Buddha realm, it is called harmony with principle. Harmony with phenomena results in the Three Jewels of the three teachings. Harmony with principle results in the Three Jewels of the perfect teaching. Phenomena and principle in a single thought.

不分而分。其義宛爾。孤山第三意有三三。破此義云。又云中諦不覺名法。真諦不覺名佛。俗諦不覺名僧。夫佛陀梵語。覺者此言。託事成觀安得違義。豈佛陀翻不覺耶。此皆昏醉之譚。于理何益乎。釋曰。佛翻為覺人誰不知。前科立名。不覺名法寶覺名佛寶。和名僧寶。此之名義皎然如日。今重釋中次文佛寶三皆云知。豈非覺義以翻于佛。今云。真諦不覺名佛寶。俗諦不覺名僧寶者。蓋欲令人解於法寶。即具佛僧。此之三寶以法為主。是故三寶皆言不覺。以由真諦是性德般若。義當於佛。俗是解脫故得名僧。而皆未有覺不覺智。是故三寶通名不覺。彼人不曉法寶真諦是性般若。故妄破云。不覺翻佛。次佛寶具三皆從知立。僧寶具三皆從和立。故思益云。知覺名佛。知離名法。知無名僧。三皆云知。乃于覺義開三寶也。覺義既然。理合不覺及以和義。各開三也。佛世機利不須遍說。如此方名一體三寶。乃與三德無二無別。若不然者。安可一念融妙而觀。如此等義若非四辯之親宣。孰臻三寶之極致。故知正言似反他莫信之。昏醉之誣諒招塗炭矣。十觀三德三。初標。二釋三。初直列三觀。二約觀明德二。初正觀德二。初約圓示觀二。初示觀。圓妙三。德體必互具。一一皆三。不縱不橫方名秘藏。大師示位雖居五品。能知

【現代漢語翻譯】現代漢語譯本：『不分而分，其義宛爾』。孤山（地名）《第三意》有『三三』之說。有人破斥此義，又說：『中諦不覺名為法（dharma），真諦不覺名為佛（Buddha），俗諦不覺名為僧（Sangha）。』佛陀（Buddha，覺悟者）是梵語，覺悟是這裡的翻譯。依託事物形成觀念，怎麼能違背其本義？難道佛陀翻譯成『不覺』嗎？這些都是昏聵醉迷的言論，對於理解真理有什麼益處呢？解釋說：佛翻譯為覺悟，誰人不知？前面的科判已經確立了名稱，不覺名為法寶（Dharma-ratna），覺名為佛寶（Buddha-ratna），和合名為僧寶（Sangha-ratna）。這些名義清清楚楚如同太陽一般。現在重新解釋中間的文句，佛寶、法寶、僧寶三者都說『知』，難道不是用覺悟的含義來翻譯佛嗎？現在說：『真諦不覺名為佛寶，俗諦不覺名為僧寶』，大概是想要讓人理解法寶，就具備了佛寶和僧寶。這三寶以法為主，所以三寶都說『不覺』。因為真諦是性德般若（prajna，智慧），義理上相當於佛。俗諦是解脫，所以得名僧。但都沒有覺與不覺的智慧，所以三寶都通稱為『不覺』。那人不明白法寶的真諦是性般若，所以胡亂破斥說『不覺翻譯成佛』。其次，佛寶具備三者都從『知』來確立，僧寶具備三者都從『和』來確立。所以《思益經》說：『知覺名為佛，知離名為法，知無名為僧』，三者都說『知』，乃是在覺悟的含義上開出三寶。覺悟的含義既然如此，理應不覺以及和合的含義，各自開出三者。佛世的機要利益不需要普遍述說。這樣才名為一體三寶，乃是與三德無二無別。如果不是這樣，怎麼能在一念之間融妙而觀？如此等等的義理如果不是四辯（四無礙辯才）親自宣說，誰能達到三寶的極致？所以要知道，正確的言論聽起來好像是相反的，不要相信其他的說法。昏聵醉迷的誣陷，實在會招致塗炭的災禍。《十觀三德》第三，首先標出，其次解釋。首先直接列出三觀，其次用觀來闡明德。首先正觀德，其次用圓融來顯示觀。首先顯示觀，圓融微妙的三德，本體必然相互具備，每一個都具備三德。不縱不橫，才名為秘藏。大師顯示果位雖然居於五品位，能夠知道……

【English Translation】 English version: 'Undivided yet divided, its meaning is clear.' Gu Shan's (place name) 'Third Meaning' speaks of 'three-three'. Someone refutes this meaning, and also says: 'The Middle Truth without awareness is called Dharma (dharma), the Ultimate Truth without awareness is called Buddha (Buddha), the Conventional Truth without awareness is called Sangha (Sangha).' Buddha (Buddha, the awakened one) is a Sanskrit word, and awakening is the translation here. Relying on things to form concepts, how can one violate its original meaning? Could it be that Buddha is translated as 'unaware'? These are all muddled and drunken statements, what benefit do they have for understanding the truth? The explanation says: Who doesn't know that Buddha is translated as awakening? The previous classification has already established the names, unawareness is called Dharma-ratna (Dharma-ratna), awakening is called Buddha-ratna (Buddha-ratna), and harmony is called Sangha-ratna (Sangha-ratna). These names and meanings are as clear as the sun. Now re-explaining the middle sentences, Buddha-ratna, Dharma-ratna, and Sangha-ratna all say 'knowing', isn't it using the meaning of awakening to translate Buddha? Now it says: 'The Ultimate Truth without awareness is called Buddha-ratna, the Conventional Truth without awareness is called Sangha-ratna', probably wanting people to understand Dharma-ratna, then one possesses Buddha-ratna and Sangha-ratna. These Three Jewels take Dharma as the main thing, so all three jewels say 'unaware'. Because the Ultimate Truth is the inherent virtue of prajna (prajna, wisdom), its meaning is equivalent to Buddha. The Conventional Truth is liberation, so it is named Sangha. But there is no wisdom of awareness or unawareness, so all three jewels are commonly called 'unaware'. That person doesn't understand that the Ultimate Truth of Dharma-ratna is inherent prajna, so they recklessly refute saying 'unawareness is translated as Buddha'. Secondly, Buddha-ratna possessing the three is all established from 'knowing', Sangha-ratna possessing the three is all established from 'harmony'. Therefore, the Vimalakirti Sutra says: 'Knowing and awakening is called Buddha, knowing separation is called Dharma, knowing non-existence is called Sangha', all three say 'knowing', which is opening up the Three Jewels from the meaning of awakening. Since the meaning of awakening is like this, the meanings of unawareness and harmony should each open up three. The essential benefits of the Buddha's time do not need to be universally stated. Only in this way is it called the One Body Three Jewels, which is no different from the Three Virtues. If it is not like this, how can one contemplate with a subtle and wonderful mind in a single thought? If such meanings were not personally proclaimed by the Four Eloquences (four kinds of eloquence), who could reach the ultimate of the Three Jewels? Therefore, know that correct speech seems to be the opposite, do not believe other statements. The slander of muddled drunkenness will truly invite the disaster of devastation. In the 'Ten Contemplations on the Three Virtues', thirdly, first mark it out, then explain it. First directly list the three contemplations, then use contemplation to clarify virtue. First, correct contemplation of virtue, then use perfect integration to show contemplation. First show contemplation, the perfect and subtle Three Virtues, the substance must possess each other, each possesses the three virtues. Neither vertical nor horizontal, only then is it called the Secret Treasury. The master shows that although the position is in the fifth rank, he can know...

如來甚深秘藏。即以秘藏為諦為觀。融一切境。今體一念性是三德。即以三德而為三觀。故明三觀一一融攝。三觀之首皆言即者。指一念心即三諦故。初云即空非即偏空。乃觀一念即圓空也。此空能破三諦相著。故云一空一切空也。言無假無中而不空者。非獨空觀於法破相。假中亦能於法破相。何者。以空破相即真破俗。以假破相即俗破真。以中破相雙遮二邊。此三頓破名畢竟空。空既破相有何積聚。然具三諦不縱不橫。即秘密藏。此藏具足常樂我凈。名般若德。次云即假非即偏假。乃觀一念即妙假也。此假能立三諦之法。故云一假一切假也。言無空無中而不假者。非獨假觀能立於法。空中二觀亦能立法。何者。以空立法即俗立真。以假立法。即真立俗。以中立法。雙照二諦。此三頓立名為妙假。既攝三諦不縱不橫。名秘密藏。此藏具足常樂我凈。名解脫德。次云即中非即但中。蓋指一念即具德中。此中能妙三諦之法。故云一中一切中也。言無空無假而不中者。非獨中觀於法絕待。空假亦能當處絕待。何者。以空中故真諦絕待。以假中故俗諦絕待。以中中故雙遮雙照俱絕對待。此三頓絕名為圓中。既攝三諦不縱不橫。名秘密藏。此藏具足常樂我凈。名法身德。此三德觀列諸句者。但在離於偏破偏立及別觀中。得此意者

【現代漢語翻譯】現代漢語譯本：如來甚深秘藏，即以這秘藏作為真諦和觀照的對象，融合一切境界。現在體會一念之性即是法身德、般若德、解脫德三德。即以這三德作為空觀、假觀、中觀三種觀照方法。所以說三種觀照方法一一互相融合攝取。三種觀照方法之首都說『即』，是指一念心即是空、假、中三諦的緣故。開始說『即空』，不是指偏頗的空，而是觀照一念即是圓滿的空。這種空能破除空、假、中三諦相互執著的狀態，所以說『一空一切空』。說『無假無中而不空』，不是說只有空觀才能破除法的相狀，假觀和中觀也能破除法的相狀。為什麼呢？因為用空破除相狀，就是從真諦的角度破除俗諦；用假破除相狀，就是從俗諦的角度破除真諦；用中破除相狀，就是同時遮蔽兩種邊見。這三種方法同時破除，名為畢竟空。空既然破除了相狀，哪裡還有積聚呢？然而它具足空、假、中三諦，不縱橫排列，即是秘密藏。這個秘密藏具足常、樂、我、凈四德，名為般若德。其次說『即假』，不是指偏頗的假，而是觀照一念即是微妙的假。這種假能建立空、假、中三諦之法，所以說『一假一切假』。說『無空無中而不假』，不是說只有假觀才能建立法，空觀和中觀也能建立法。為什麼呢？因為用空建立法，就是從俗諦的角度建立真諦；用假建立法，就是從真諦的角度建立俗諦；用中建立法，就是同時照亮真俗二諦。這三種方法同時建立，名為妙假。它既然統攝空、假、中三諦，不縱橫排列，名為秘密藏。這個秘密藏具足常、樂、我、凈四德，名為解脫德。再次說『即中』，不是指片面的中，而是指一念即具足功德的中道。這種中道能使空、假、中三諦之法變得微妙。所以說『一中一切中』。說『無空無假而不中』，不是說只有中觀才能使法達到絕對的境界，空觀和假觀也能在各自的位置上達到絕對的境界。為什麼呢？因為通過空，真諦達到絕對的境界；通過假，俗諦達到絕對的境界；通過中，同時遮蔽和照亮兩種對立的方面，都達到絕對的境界。這三種方法同時達到絕對，名為圓中。它既然統攝空、假、中三諦，不縱橫排列，名為秘密藏。這個秘密藏具足常、樂、我、凈四德，名為法身德。這三種功德的觀照方法在列舉各種語句時，只是爲了遠離偏頗的破除、偏頗的建立以及分別的觀照。能夠理解這些意思的人，就能明白其中的道理。

【English Translation】 English version: The Tathagata's (如來) (Thus Come One) profound secret treasury, takes this secret treasury as the ultimate truth and object of contemplation, merging all realms. Now, realizing that the nature of a single thought is the three virtues: Dharmakaya (法身德) (Dharma Body Virtue), Prajna (般若德) (Wisdom Virtue), and Liberation (解脫德) (Liberation Virtue). These three virtues are then used as the three contemplations: emptiness (空觀), provisional existence (假觀), and the middle way (中觀). Therefore, it is said that each of the three contemplations mutually merges and encompasses. The beginning of each of the three contemplations uses the word 'is' (即), indicating that a single thought is the three truths of emptiness, provisional existence, and the middle way. Initially, 'is emptiness' (即空) does not refer to biased emptiness, but rather contemplates a single thought as complete emptiness. This emptiness can break the attachment to the aspects of the three truths, hence 'one emptiness is all emptiness' (一空一切空). Saying 'without provisional existence or the middle way, there is no emptiness' (無假無中而不空) does not mean that only the contemplation of emptiness can break the characteristics of phenomena. The contemplations of provisional existence and the middle way can also break the characteristics of phenomena. Why? Because using emptiness to break characteristics is breaking the mundane from the perspective of ultimate truth; using provisional existence to break characteristics is breaking the ultimate truth from the perspective of the mundane; using the middle way to break characteristics simultaneously obscures both extremes. These three simultaneous breakings are called ultimate emptiness. Since emptiness has broken the characteristics, where is there any accumulation? However, it possesses the three truths of emptiness, provisional existence, and the middle way, neither vertically nor horizontally arranged, which is the secret treasury. This secret treasury is complete with the four virtues of permanence, bliss, self, and purity, and is called Prajna Virtue. Next, 'is provisional existence' (即假) does not refer to biased provisional existence, but rather contemplates a single thought as wondrous provisional existence. This provisional existence can establish the phenomena of the three truths, hence 'one provisional existence is all provisional existence' (一假一切假). Saying 'without emptiness or the middle way, there is no provisional existence' (無空無中而不假) does not mean that only the contemplation of provisional existence can establish phenomena. The contemplations of emptiness and the middle way can also establish phenomena. Why? Because using emptiness to establish phenomena is establishing the ultimate truth from the perspective of the mundane; using provisional existence to establish phenomena is establishing the mundane from the perspective of the ultimate truth; using the middle way to establish phenomena simultaneously illuminates both truths. These three simultaneous establishments are called wondrous provisional existence. Since it encompasses the three truths, neither vertically nor horizontally arranged, it is called the secret treasury. This secret treasury is complete with the four virtues of permanence, bliss, self, and purity, and is called Liberation Virtue. Again, 'is the middle way' (即中) does not refer to a one-sided middle way, but rather indicates that a single thought is the middle way complete with virtues. This middle way can make the phenomena of the three truths wondrous. Therefore, 'one middle way is all middle way' (一中一切中). Saying 'without emptiness or provisional existence, there is no middle way' (無空無假而不中) does not mean that only the contemplation of the middle way can make phenomena absolutely independent. The contemplations of emptiness and provisional existence can also achieve absolute independence in their respective positions. Why? Because through emptiness, the ultimate truth achieves absolute independence; through provisional existence, the mundane truth achieves absolute independence; through the middle way, simultaneously obscuring and illuminating both opposing aspects, both achieve absolute independence. These three simultaneous absolutes are called the complete middle way. Since it encompasses the three truths, neither vertically nor horizontally arranged, it is called the secret treasury. This secret treasury is complete with the four virtues of permanence, bliss, self, and purity, and is called Dharmakaya Virtue. The listing of these three virtues' contemplations in various sentences is only to stay away from biased breaking, biased establishing, and separate contemplations. Those who understand these meanings can comprehend the principles within.

。能所既寂言慮都忘。故得名為不思議觀。如是方顯三德秘藏。二明圓。從一中至無所畏。皆華嚴文。所言一者。趣舉一法也。無量者。一切法也。若以三諦收一切法無有餘也。復於三諦隨以一諦名之為一。如是一三展轉生起。如示觀文說。有茲觀解。聞一不畏減於三德。聞三不畏增於一實。當知下復以一多而為四句。顯不思議。離縱橫等成秘藏觀。二寄佛明德二。初明德從觀立。佛體命力從三觀成。況復體等是空假中。不可分于能成所成。二明德受藏名。二嘆心境二。初據經嘆要。諸佛皆具真性實慧方便三種解脫。今但云解脫。亦是一中解多之意。此之三脫與其三德無二無別。但佛法太高初心為難。心佛無差觀心則易。是故令於心行中求。蓋眾生心即空假中。中是真性。空是實慧。假是方便。高下雖殊其性不二。故使觀心得佛解脫。今觀十法其意皆然。二例三無差。他生他佛三德三脫。己心三德豈與觀殊。三結法歸題。題標三字。既是三德當體之名。故以三觀對於金等。義當三觀顯三德也。三結。例前。三對斥邪空顯觀心功德三。初敘彼邪空。今立觀法皆依佛言。佛令依經修觀契理。復教設像托似觀真。經詮佛心。像寫佛質。此二不敬觀何由成。今作理觀以為正修。恭敬事儀用為助道。世間愚者不知此意。妄執癡空

【現代漢語翻譯】現代漢語譯本能所既寂，言慮都忘。所以才得名為不可思議觀。這樣才能彰顯法身、般若、解脫三德的秘密寶藏。二、闡明圓融。從『一中』到『無所畏』，都是《華嚴經》的文句。所說『一』，是舉出一個法。『無量』，是一切法。如果用空、假、中三諦來概括一切法，就沒有遺漏。又在三諦中，隨便用一個諦來稱作『一』。這樣一和三輾轉生起，如《示觀文》所說。有了這種觀解，聽到『一』，不害怕減損三德；聽到『三』，不害怕增益一實。應當知道下面又用一和多構成四句，來顯示不可思議，離開縱橫等差別，成就秘密寶藏觀。二、借佛來闡明功德。分為兩部分。首先闡明功德從觀而立。佛的法身、般若、解脫三種功德，是從空、假、中三觀成就的。更何況法身等本身就是空、假、中，不可分割能成就和所成就的關係。二、闡明功德接受寶藏之名。分為兩部分。首先根據經文讚歎要義。諸佛都具備真性、實慧、方便三種解脫。現在只說解脫，也是一中含多之意。這三種解脫與法身、般若、解脫三德沒有差別。只是佛法太高深，初學者難以理解。心和佛沒有差別，觀心就容易。所以讓人在心行中求。因為眾生心就是空、假、中。中是真性，空是實慧，假是方便。高下雖然不同，其性不二。所以使觀心得佛解脫。現在觀十法也是這個意思。二、用類比說明三者沒有差別。他人、他佛的三德三脫，自己的心三德，難道與觀修不同嗎？三、總結歸於題目。題目標明『三』字，既是法身、般若、解脫三德當體的名稱，所以用三觀對應金等，意義在於用三觀顯現三德。三、總結，與前面類似。三、通過對邪空的駁斥來彰顯觀心的功德。分為三部分。首先敘述邪空。現在建立觀法，都是依據佛的教言。佛讓依據經文修觀，契合理性，又教導設定佛像，依託相似來觀真實。經文詮釋佛心，佛像描繪佛質。對這兩者不恭敬，觀修如何能成就？現在作理性觀想作為正修，恭敬的儀軌作為輔助手段。世間的愚者不明白這個道理，妄自執著于癡空（avidya-sunyata）。

【English Translation】 English version When the knower and the known are both still, and words and thoughts are forgotten, it is then named the 'Inconceivable Contemplation'. Only in this way can the secret treasury of the three virtues (tri-guna) of Dharmakaya (法身), Prajna (般若), and liberation (解脫) be revealed. 2. Clarifying Perfection. From 'within one' to 'fearlessness', all are phrases from the Avatamsaka Sutra (華嚴經). The 'one' mentioned refers to singling out one dharma (法). 'Immeasurable' refers to all dharmas. If all dharmas are encompassed by the three truths (tri-satya) of emptiness (空), provisional existence (假), and the middle way (中), nothing is left out. Furthermore, within the three truths, any one truth can be named 'one'. In this way, one and three arise in mutual dependence, as described in the 'Treatise on Contemplation'. With this understanding of contemplation, hearing 'one' does not fear diminishing the three virtues; hearing 'three' does not fear increasing the one reality. It should be known that below, one and many are used to form four phrases, revealing the inconceivable, departing from horizontal and vertical distinctions, and accomplishing the secret treasury contemplation. 2. Using the Buddha to clarify virtue. Divided into two parts. First, clarifying that virtue is established through contemplation. The Buddha's Dharmakaya, Prajna, and liberation are accomplished through the three contemplations of emptiness, provisional existence, and the middle way. Moreover, Dharmakaya etc. are themselves emptiness, provisional existence, and the middle way, and the relationship between what accomplishes and what is accomplished cannot be separated. 2. Clarifying that virtue receives the name of treasury. Divided into two parts. First, praising the essential meaning based on the sutras. All Buddhas possess the three liberations of true nature (真性), real wisdom (實慧), and expedient means (方便). Now, only liberation is mentioned, which also implies that one contains many. These three liberations are no different from the three virtues of Dharmakaya, Prajna, and liberation. However, the Buddha's teachings are too profound, making it difficult for beginners to understand. The mind and the Buddha are not different, so contemplating the mind is easier. Therefore, people are asked to seek within the mind's actions. Because the mind of sentient beings is emptiness, provisional existence, and the middle way. The middle way is true nature, emptiness is real wisdom, and provisional existence is expedient means. Although high and low are different, their nature is not different. Therefore, contemplating the mind leads to the Buddha's liberation. Now, contemplating the ten dharmas also has this meaning. 2. Using analogy to explain that the three are not different. The three virtues and three liberations of others and other Buddhas, are the three virtues of one's own mind, different from contemplation? 3. Concluding and returning to the topic. The title indicates the word 'three', which is the name of the Dharmakaya, Prajna, and liberation themselves. Therefore, the three contemplations correspond to gold etc., and the meaning lies in using the three contemplations to reveal the three virtues. 3. Conclusion, similar to the previous one. 3. Highlighting the merits of mind contemplation by refuting nihilistic emptiness. Divided into three parts. First, describing nihilistic emptiness. Now, the establishment of contemplation methods is based on the Buddha's teachings. The Buddha instructs to cultivate contemplation based on the sutras, which aligns with reason, and also teaches to set up Buddha images, relying on similarity to contemplate reality. The sutras interpret the Buddha's mind, and the Buddha images depict the Buddha's essence. If there is no reverence for these two, how can contemplation be accomplished? Now, rational contemplation is taken as the main practice, and respectful rituals are used as auxiliary means. The foolish people of the world do not understand this principle and cling to ignorant emptiness (avidya-sunyata).

。見今觀心。復敬經像謂乖平等。難今修觀三身不成。乃執佛經及以佛像。同餘紙木。我于經像不生敬心。于余紙木不生慢心。自行化他三身義足。以此癡空。毀今正助合修之行。二以事對破。彼執癡空詞既虛誕。故但以三事驗其恚慢。三身不成。初破平等義不成。汝于廟敕既須敬畏。于佛經像何以輕慢。畏慢既起諸使熾然。平等不成法身安在。二破智慧不成。師學兩分憎愛俱立。既生憎愛驗是愚癡。愚癡非智報身則失。三破化他不成。癡空非智方便則縛。執凡愚見生憎上心。我慢相傳師徒必墮。三毒邪氣轉入他心。化益全無。應身何在。二明今觀德。邪空之輩妄毀觀心。以事驗之其過略爾。今立觀心。復敬經像有何功德。略論有二。所謂有方便慧。有慧方便。此二俱解為三身因。即顯癡空二種俱縛。非三身本。二功德者。于凡夫位修圓實慧。以敬經像方便資故令慧不縛。以不縛慧導恭敬善誡勸眾生。故復能令方便不縛。三身因者。有慧方便能成應身。有方便慧能成報身。所顯實相即是法身。豈同癡空立三身耶。二約義重明二字。真諦所譯七卷別名。金光明下復安帝王。今之讖經唯標三字。故前文云。若依四卷題但作三字。無帝王兩字。若依經文有經王之義。若說不說俱亦無妨。大師釋題前雖據文且論三字。今復約義

【現代漢語翻譯】現代漢語譯本現在你所見的觀心（一種禪修方法），又對佛經佛像表示尊敬，（你）認為這違背了平等（的原則），（這樣）難以修成三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya，法身、報身、應身）。於是執著于佛經以及佛像，把它們等同於普通的紙張木頭。我對於佛經佛像不生起尊敬之心，對於其他的紙張木頭也不生起輕慢之心，自己修行，教化他人，三身的意義就足夠了。你用這種愚癡的空見，毀壞現在正修和輔助修行的行為。第二點，用事相對比來破斥（對方的觀點）。他們所執著的愚癡空見，言辭虛妄荒誕，所以只用三件事來驗證他們的嗔恚和傲慢。（這樣）三身是無法成就的。首先破斥平等之義不能成立。你對於廟宇和皇帝的詔令尚且需要敬畏，對於佛經佛像為何輕慢？敬畏和輕慢既然生起，各種煩惱就會熾盛，平等之心不能成就，法身（Dharmakāya）又在哪裡呢？第二，破斥智慧不能成就。老師和學生分立兩派，憎恨和喜愛同時產生。既然產生了憎恨和喜愛，驗證了這是愚癡。愚癡不是智慧，報身（Sambhogakāya）就會失去。第三，破斥教化他人不能成就。愚癡的空見不是智慧，方便法門就會被束縛。執著于凡夫愚人的見解，生起憎恨之心。我慢之心相互傳遞，師徒必定墮落。三毒（貪嗔癡）的邪氣轉入他人的心中，教化利益完全沒有，應身（Nirmāṇakāya）又在哪裡呢？第二部分，闡明現在觀心的功德。邪空的這些人妄自譭謗觀心，用事實驗證，他們的過失大概就是這樣。現在我們提倡觀心，又尊敬佛經佛像，有什麼功德呢？簡單來說有兩種，就是有方便的智慧，有智慧的方便。這兩種都理解為是三身的因，就顯示出愚癡空見這兩種都是束縛，不是三身的根本。第二種功德是，在凡夫的地位修習圓滿真實的智慧，用尊敬佛經佛像的方便法門來輔助，使智慧不被束縛。用不被束縛的智慧引導恭敬的善行，勸導眾生，所以又能使方便法門不被束縛。三身的因，有智慧的方便能成就應身（Nirmāṇakāya），有方便的智慧能成就報身（Sambhogakāya），所顯現的實相就是法身（Dharmakāya），怎麼能和愚癡空見一樣建立三身呢？第二點，從意義上重新闡明兩個字（經王）。真諦（Paramārtha）所翻譯的七卷本的別名，《金光明經》下面又安上「帝王」二字。現在的讖經只標明三個字，所以前面的文章說，如果按照四卷本的題目，只寫三個字，沒有「帝王」兩個字。如果按照經文，有「經王」的意義。說不說都可以。大師解釋題目，前面雖然根據經文只談三個字，現在又從意義上進行闡述。

【English Translation】 English version Now, seeing the contemplation of the mind (a meditation method), and also showing respect to the Buddhist scriptures and images, (you) believe that this violates the principle of equality, (thus) it is difficult to cultivate the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya). Therefore, you cling to the Buddhist scriptures and images, equating them with ordinary paper and wood. I do not generate respect for Buddhist scriptures and images, nor do I generate contempt for other paper and wood. If I cultivate myself and teach others, the meaning of the three bodies is sufficient. You use this foolish emptiness to destroy the current practice of both primary and auxiliary cultivation. Secondly, refute (the opponent's viewpoint) by comparing matters. The foolish emptiness they cling to is false and absurd, so only three things are used to verify their anger and arrogance. (In this way) the three bodies cannot be achieved. First, refute that the meaning of equality cannot be established. You still need to revere temples and imperial edicts, why do you despise Buddhist scriptures and images? Since reverence and contempt arise, various afflictions will flourish, the mind of equality cannot be achieved, where is the Dharmakāya? Secondly, refute that wisdom cannot be achieved. Teachers and students are divided into two factions, hatred and love arise simultaneously. Since hatred and love have arisen, it proves that this is foolishness. Foolishness is not wisdom, and the Sambhogakāya will be lost. Thirdly, refute that teaching others cannot be achieved. Foolish emptiness is not wisdom, and expedient means will be bound. Clinging to the views of ordinary fools, generating hatred. The mind of arrogance is transmitted to each other, and teachers and students will surely fall. The evil energy of the three poisons (greed, hatred, and delusion) enters the hearts of others, and there is no benefit from teaching at all, where is the Nirmāṇakāya? The second part explains the merits of the current contemplation of the mind. These people of evil emptiness slander the contemplation of the mind, and by verifying with facts, their faults are roughly like this. Now we advocate the contemplation of the mind, and also respect Buddhist scriptures and images, what are the merits? Briefly speaking, there are two kinds, namely, wisdom with expedient means, and expedient means with wisdom. Both of these are understood as the cause of the three bodies, which shows that both foolish emptiness are bondage, not the root of the three bodies. The second merit is that, in the position of ordinary people, cultivating perfect and true wisdom, using the expedient means of respecting Buddhist scriptures and images to assist, so that wisdom is not bound. Using unbound wisdom to guide respectful good deeds and encourage sentient beings, so it can also make expedient means not bound. The cause of the three bodies, expedient means with wisdom can achieve the Nirmāṇakāya, wisdom with expedient means can achieve the Sambhogakāya, and the reality that is revealed is the Dharmakāya, how can it be the same as foolish emptiness to establish the three bodies? The second point is to re-explain the two words (King of Sutras) from the meaning. The other name of the seven-volume version translated by Paramārtha, the two words 'Emperor King' are also added below the 'Golden Light Sutra'. The current prophetic scriptures only mark three words, so the previous article said that if according to the title of the four-volume version, only three words are written, without the two words 'Emperor King'. If according to the scriptures, there is the meaning of 'King of Sutras'. It doesn't matter whether to say it or not. The master explained the title, although the previous discussion was based on the scriptures and only talked about three words, now it is explained from the meaning.

重明帝王。故翻譯章備舉真諦華梵二文而言。此師譯題最為委悉。乃是作今重釋張本也。釋中先約真諦解。真諦譯此經后。以統攝義釋帝王字。乃將三身份對三經。意云。諸經各說一身。此經具有三身名義。故能統攝華嚴等經。是故得帝王之目。分割三身優劣大教。具如疏斥。必是赴機且作此釋耳。二明今師釋二。初明應具三義三。初標名略示。欲約教觀圓對三法。故示帝王必具慧義。即以神謀聖策。並帝是貴極。王是朝會。合成三義。謂帝慧王。二釋出三義。此義於他仍是譬喻。若據今師皆是當體。三引經證成。初取所游深廣法性。證貴極義。若從能游乃屬慧義。次聞者思惟。雖在於因。然其初心即用果智。此顯圓宗因果不二。甘露雖理從能開入。及能處食。皆是聖智雄略之義。諸佛菩薩。以朝會故佛得常住。菩薩莊嚴乃至諸河焦乾希有事現是利益義。孤山第四事誤。破此文也。而言事誤有四。其一云。夫附法成觀。祇觀前文所譚法相。且此文唯釋識本三字之題。及以觀心反用真諦立題帝王二字。其二云。厥或直用猶可從容。況復擅加慧字。其三云。又加其帝王二字之聞。而云帝慧王。如至尊之號可以文武聖神等字。于皇帝二字中間著邪。其四云。又云。慧者是神謀聖策。帝則貴極至尊。王則萬國朝會。此解釋者。

【現代漢語翻譯】現代漢語譯本重明帝王（Chongming Emperor King）。因此翻譯章節詳細列舉了真諦（Paramārtha）翻譯的梵文和中文兩種文字。這位法師翻譯的題目最為詳盡，是現在重新解釋的根本。解釋中首先按照真諦的理解。真諦翻譯此經后，用統攝的意義來解釋『帝王』二字，於是將法身（Dharmakāya）、報身（Saṃbhogakāya）、應身（Nirmāṇakāya）三身份對應三部經，意思是說，各部經分別只說一身，而此經具有三身的名義，所以能夠統攝《華嚴經》等經，因此得到『帝王』的稱號。分割三身的優劣和大教，詳細情況如疏文所駁斥。必定是爲了適應根機才作此解釋。其次說明今師的解釋，分為兩部分。首先說明應當具備三種意義，分為三點。首先標明名稱，略微顯示。想要用教、觀來圓滿對應三法，所以顯示『帝王』必定具備智慧的意義。即用神妙的謀略和聖明的策略，並且『帝』是尊貴到了極點，『王』是朝會，合成為三種意義，稱為『帝慧王』。其次解釋出三種意義。這種意義在其他人看來仍然是比喻，如果按照今師的理解，都是當體。再次引用經文來證明。首先取所遊歷的深廣法性，證明尊貴到了極點的意義。如果從能遊歷的角度來說，就屬於智慧的意義。其次聽聞者思惟，雖然在於因地，然而其初心就用了果地的智慧。這顯示了圓宗因果不二。甘露雖然是理體，從能開顯而入，以及能處和食用，都是聖智雄略的意義。諸佛菩薩，因為朝會的緣故，佛得以常住，菩薩莊嚴乃至諸河焦乾希有事現，是利益的意義。孤山第四件事是錯誤的，駁斥此文。說這件事有四個錯誤。其中之一說，依附法而成觀，只觀察前文所談的法相。而且此文只解釋『識本』三字的題目，以及用觀心反過來用真諦所立的『帝王』二字。其二說，或許直接用還可以從容，何況擅自加上『慧』字。其三說，又加上『帝王』二字的聽聞，而說『帝慧王』，如同至尊的稱號可以用文武聖神等字，在『皇帝』二字中間加進去一樣。其四說，又說，『慧』是神謀聖策，『帝』是尊貴到了極點，『王』是萬國朝會，這是解釋的人。

【English Translation】 English version Chongming Emperor King. Therefore, the translation chapter elaborately lists the two texts, Sanskrit and Chinese, translated by Paramārtha. This master's translation of the title is the most detailed and is the basis for the current reinterpretation. The interpretation first follows Paramārtha's understanding. After Paramārtha translated this scripture, he used the meaning of 'unification' to explain the word 'Emperor King', and then divided the Trikaya (Dharmakāya, Saṃbhogakāya, Nirmāṇakāya) into three corresponding scriptures, meaning that each scripture only speaks of one body, while this scripture has the meaning of the three bodies, so it can unify the Avataṃsaka Sūtra and other scriptures, and therefore obtains the title of 'Emperor King'. The division of the superiority and inferiority of the three bodies and the great teachings is as detailed in the commentary. It must be to adapt to the faculties that this explanation is made. Secondly, it explains the current master's explanation, which is divided into two parts. First, it explains that it should have three meanings, divided into three points. First, it marks the name and slightly shows it. Wanting to use doctrine and contemplation to perfectly correspond to the three dharmas, so it shows that 'Emperor King' must have the meaning of wisdom. That is, using miraculous strategies and sage-like policies, and 'Emperor' is the extreme of nobility, and 'King' is the court assembly, combined into three meanings, called 'Emperor Wisdom King'. Secondly, it explains the three meanings. This meaning is still a metaphor in the eyes of others, but according to the current master's understanding, they are all the substance itself. Again, cite the scriptures to prove it. First, take the deep and vast Dharma-nature that is traveled, to prove the meaning of the extreme of nobility. If viewed from the perspective of being able to travel, it belongs to the meaning of wisdom. Secondly, the listener contemplates, although it is in the cause, but its initial intention uses the wisdom of the fruit. This shows that the perfect school's cause and effect are not two. Although nectar is the principle, it enters from being able to reveal, and being able to dwell and eat are all the meanings of the heroic strategy of sacred wisdom. All Buddhas and Bodhisattvas, because of the court assembly, the Buddha can abide forever, the Bodhisattva's adornment and even the rare events of the rivers drying up are the meaning of benefit. The fourth matter of Gushan is wrong, refuting this text. Saying that this matter has four mistakes. One of them says that relying on the Dharma to form contemplation, only observes the Dharma-characteristics discussed in the previous text. Moreover, this text only explains the title of the three words 'Consciousness-Essence', and uses contemplation to reverse the two words 'Emperor King' established by Paramārtha. The second says that perhaps direct use can still be relaxed, let alone adding the word 'Wisdom' without authorization. The third says that adding the hearing of the two words 'Emperor King' and saying 'Emperor Wisdom King' is like the title of the Supreme Being can use words such as civil and military sage, adding it in the middle of the two words 'Emperor'. The fourth says that 'Wisdom' is a miraculous strategy, 'Emperor' is the extreme of nobility, and 'King' is the court assembly of all nations, this is the explanation.

出於經乎備于史乎。載於子乎見於集乎。茍四者不譚則是胸臆謬說。智者聖師豈其然乎。今釋其一者。大師重明帝王之義。甚非逕庭。先敘真諦局解次陳今之正義。今義又二。初明應具三義。次依三義解釋。釋中自有二意。初約教義釋二。約觀行釋。教觀顯然如指諸掌。是前文已用教觀。釋其讖譯三字題訖。今複用教觀。解真諦譯。帝王二字何曾但附讖譯三字之法。而約真諦二字明觀。若觀此破尚讀文不委。況觀道深致何勞擬議乎。釋其二者。今師解經要在顯義。以真諦所譯。文雖標二義合具三。如世帝王豈不具慧。故云。今明帝王應具三義也。立此三義為能詮名。以召所詮十種三法。以三召三令理可識。至唐義凈重譯此經。名最勝王。果符大師所立三義。極尊釋帝與最義同。慧之聖神與勝義合。以新譯驗三義宛然。況約義加文顯有其例。如今文句釋經五戒。欲令義顯。乃于各各忿諍之下。加於人人不信之句。財物損耗之下。復加虧失禮度之文。何不破擅加二句。使令文句成訛說耶。釋其三者。今明帝王具慧義者。意用三名詮乎三法。以十三法唯有三寶。佛在於初。八種皆同三德次第。今欲準此。帝詮法身。慧詮般若。王詮解脫。順所詮故。故安慧字居二之間。大師宣揚多從義便。釋妙法則先法次妙。釋觀世則先世后

【現代漢語翻譯】現代漢語譯本：出自經書嗎？記載於史書嗎？出自諸子百家的著作嗎？見於文集嗎？如果這四者都沒有談及，那就是胸臆中的謬論。有智慧的聖賢老師怎麼會這樣呢？現在解釋其中的一種情況。大師著重闡明帝王的意義，這與通常的理解大相逕庭。先敘述 Paramārtha（真諦）的區域性解釋，然後陳述現在的正義。現在的正義又分為兩點：首先闡明應該具備三種意義，其次依據這三種意義進行解釋。解釋中又包含兩種含義：首先從教義的角度解釋，其次從觀行的角度解釋。教義和觀行就像指著手掌一樣清晰明瞭。前面已經用教義和觀行解釋了讖、譯、三字題。現在又用教義和觀行來解釋 Paramārtha（真諦）的翻譯。帝王二字難道僅僅是附屬於讖、譯、三字的方法嗎？而是要依據 Paramārtha（真諦）二字來闡明觀行。如果認為這樣理解是破壞，那說明還沒有認真閱讀原文，更何況要觀察深奧的道理，又何必妄加揣測呢？解釋其中的第二點，現在的老師解釋經典，關鍵在於彰顯意義。因為 Paramārtha（真諦）所翻譯的，文字雖然標明兩種意義，但實際上具備三種意義。就像世間的帝王，難道不具備智慧嗎？所以說，現在闡明帝王應該具備三種意義。建立這三種意義作為能詮之名，用來召示所詮的十種三法。以三召三，道理是可以理解的。到了唐代，義凈重新翻譯這部經，名為《最勝王經》。果然符合大師所立的三種意義。極尊的解釋帝與最的意義相同，智慧的神聖與勝的意義相合。用新的譯本驗證，三種意義宛然存在。更何況依據意義增加文字，顯而易見是有例子的。就像如今文句解釋《經》中的五戒，爲了使意義更加明顯，于各各忿諍之下，增加了人人不信的句子，在財物損耗之下，又增加了虧失禮度的文字。為什麼不批評擅自增加這兩句，使得文句成為錯誤的說法呢？解釋其中的第三點，現在闡明帝王具備智慧的意義，意在用三個名稱詮釋三種法。因為這十三種法只有三寶。佛在最前面，八種都與三德的次第相同。現在想要以此為準，帝詮釋法身，慧詮釋般若，王詮釋解脫，順應所詮釋的內容。所以將慧字放在中間。大師的宣揚大多是從義理的方便出發。解釋妙法，則先說『法』，再說『妙』。解釋觀世，則先說『世』，后說『觀』。

【English Translation】 English version: Is it based on the sutras? Recorded in history books? Does it come from the works of various philosophers? Is it found in collections of writings? If none of these four mention it, then it is merely a misguided opinion from one's own mind. How could a wise and saintly teacher be like that? Now, let's explain one of these situations. The great master emphasizes the meaning of 'Emperor' (帝王), which is very different from the common understanding. First, we will describe Paramārtha's (真諦) partial explanation, and then present the current correct meaning. The current correct meaning is further divided into two points: first, clarify that it should have three meanings; second, explain according to these three meanings. The explanation contains two meanings: first, explain from the perspective of doctrine; second, explain from the perspective of practice. Doctrine and practice are as clear as pointing to the palm of one's hand. The previous text has already used doctrine and practice to explain the title of 'Prophecy, Translation, Three Characters' (讖譯三字題). Now, we use doctrine and practice again to explain Paramārtha's (真諦) translation. Is the word 'Emperor' (帝王) merely attached to the method of 'Prophecy, Translation, Three Characters' (讖譯三字)? Rather, it is to clarify practice based on the two characters of Paramārtha (真諦). If one thinks that this understanding is destructive, it shows that one has not carefully read the original text, let alone observe the profound truth, so why bother to speculate? Explaining the second point, the key to the current teacher's explanation of the scriptures is to highlight the meaning. Because what Paramārtha (真諦) translated, although the text marks two meanings, it actually has three meanings. Just like the emperors of the world, don't they have wisdom? Therefore, it is said that now we clarify that the Emperor (帝王) should have three meanings. Establishing these three meanings as the name of the 'able to express' (能詮), to summon the ten kinds of three dharmas of the 'expressed' (所詮). Using three to summon three, the principle is understandable. In the Tang Dynasty, when Yijing (義凈) re-translated this sutra, it was named 'The Most Victorious King Sutra' (最勝王經). It really conforms to the three meanings established by the great master. The explanation of 'extremely honored' (極尊) is the same as the meaning of 'most' (最), and the sacredness of wisdom is in line with the meaning of 'victorious' (勝). Verifying with the new translation, the three meanings are clearly present. Moreover, adding words according to meaning is obviously an example. Just like the current sentences explaining the five precepts in the sutra, in order to make the meaning more obvious, under each 'anger and strife' (忿諍), the sentence 'everyone does not believe' (人人不信) is added, and under the 'loss of wealth' (財物損耗), the text 'loss of etiquette' (虧失禮度) is added. Why not criticize the unauthorized addition of these two sentences, making the sentences a false statement? Explaining the third point, now clarifying the meaning of the Emperor (帝王) possessing wisdom, intends to use three names to explain the three dharmas. Because these thirteen dharmas only have the Three Jewels (三寶). The Buddha (佛) is at the forefront, and the eight kinds are all the same as the order of the Three Virtues (三德). Now, wanting to follow this standard, 'Emperor' (帝) explains Dharmakaya (法身), 'Wisdom' (慧) explains Prajna (般若), and 'King' (王) explains Liberation (解脫), in accordance with what is being explained. Therefore, the word 'Wisdom' (慧) is placed in the middle. The great master's propagation mostly starts from the convenience of meaning. Explaining the 'Wonderful Dharma' (妙法), first say 'Dharma' (法), then say 'Wonderful' (妙). Explaining 'Observe the World' (觀世), first say 'World' (世), then say 'Observe' (觀).

觀。以今重明帝等三義。乃是法性當體之名。尚非譬喻。安得全同皇帝尊號。況復自云帝王合具慧義。非謂令將經題添于慧字。那忽掩其義而責其字。深見人情也。釋其四者。若謂解釋帝等三義。非經史子集。即後人擅加者。且如懺摩梵語悔過華言。今經文句不分華梵。直以首釋于懺。伏釋于悔。及黑白等五義釋之。又以鑒義訓于梵音。此等出何經論典籍。何不責其文無所出。令皆成謬。豈非大師善巧說法。務在顯理以開人心。又既云。智者聖師也。所說名教固非凡情俗學所能逮及。安得齊我之聞見斥聖之辯才。巫蠱之言誰當信受。二依三義解釋二初約教義釋二。初明十種三法皆具三義。問前以十種三法釋金光明。其義已顯。今那更將十種三法。釋帝慧王。且尊重名金。照了名光。應益名明與今貴義慧義及朝會義。道理無殊。何須用此重對十法。豈非繁芿。致令往者謂此等文是人謬撰。有何所以。須重釋耶。答粗心讀文謂為稠沓。精詳其義各有所歸。何者。前譬喻釋。以金光明為世物象。可以比況十種三法。至當體釋雖舍喻從法。但云法性可重名金。寂照名光。應益名明。而且未示十種三法一一當體名金光明。觀心十法雖從當體。而非約教。是故今釋顯從教示。一一三法即貴義慧義及朝會義。皆是當體名帝慧王。雖帝

【現代漢語翻譯】現代漢語譯本觀。以今重明帝等三義，乃是法性當體之名，尚且不是譬喻，怎麼能完全等同於皇帝的尊號呢？況且經中自己也說了，帝王具備智慧的含義，並不是要將經題加在『慧』字上。為何要忽略其含義而責備其用字呢？這實在是太以常人的情感來揣測了。解釋這四點，如果說解釋『帝』等三義，不是出自經史子集，而是後人擅自新增的，那麼就像『懺摩』是梵語，翻譯成漢語就是『悔過』。現在的經文語句不區分梵語和漢語，直接用『懺』來解釋『懺摩』，用『悔』來解釋『伏』，以及用黑白等五種含義來解釋。又用『鑒』的含義來解釋梵音。這些出自哪部經論典籍呢？為什麼不去責備這些文字沒有出處，而認為它們都是謬誤呢？難道不是大師善巧說法，務必在於顯明道理以開啟人心嗎？而且既然說了，智者是聖師，他們所說的教誨當然不是凡夫俗子的學識所能達到的。怎麼能用我們自己的見聞來否定聖人的辯才呢？巫蠱之言誰會相信呢？二、依據三義解釋。二、首先依據教義解釋。二、首先闡明十種三法都具備三義。問：前面用十種三法來解釋《金光明經》，其含義已經很明顯了，現在為什麼還要用十種三法來解釋『帝慧王』呢？而且尊重名為『金』，照了名為『光』，應益名為『明』，與現在的尊貴之義、智慧之義以及朝會之義，道理沒有什麼不同，為什麼還要用這些來重複對應十法呢？豈不是繁瑣冗餘，導致後人認為這些文字是人們錯誤編撰的？有什麼原因需要重新解釋呢？答：粗略地閱讀文字會覺得繁雜，仔細地研究其含義，每個部分都有其歸屬。為什麼呢？前面的譬喻解釋，是將金光明作為世間事物的象徵，可以用來比擬十種三法。到了當體解釋，雖然捨棄了譬喻而直接從法性出發，但只是說，法性可以被尊稱為『金』，寂照名為『光』，應益名為『明』。而且沒有說明十種三法一一對應當體之名『金光明』。觀心十法雖然是從當體出發，但不是依據教義。因此，現在的解釋是爲了從教義上闡明，每一種三法都對應尊貴之義、智慧之義以及朝會之義，都是當體之名『帝慧王』。雖然『帝』

【English Translation】 English version Contemplation. The three meanings of 'Di' (Emperor), 'Hui' (Wisdom), and 'Wang' (King) as 'Chongming Di' (Repeatedly Bright Emperor), etc., are names inherent in Dharmata (the nature of reality) itself. They are not even metaphors. How can they be completely equated with the honorific title of an emperor? Moreover, the sutra itself states that emperors possess the meaning of wisdom; it is not suggesting adding the sutra title to the word 'wisdom'. Why ignore its meaning and criticize its wording? This deeply reveals human sentiment. Explaining these four points, if it is said that explaining the three meanings of 'Di' etc., is not from the classics of history, philosophy, or literature, but is a later addition, then just as 'Kshama' is Sanskrit for 'repentance', which in Chinese is 'huiguo' (悔過). The sutra's sentences do not distinguish between Sanskrit and Chinese, directly using 'chan' (懺) to explain 'Kshama', 'hui' (悔) to explain 'fu' (伏), and using the five meanings of black and white, etc., to explain them. Also, the meaning of 'jian' (鑒 - to reflect) is used to explain the Sanskrit sound. From which sutras or treatises do these come? Why not criticize these texts for having no source, thus making them all erroneous? Is it not that the great masters skillfully teach the Dharma, striving to reveal the truth to open people's minds? Furthermore, since it is said that wise people are holy teachers, their teachings are certainly beyond the reach of ordinary people's knowledge. How can we use our own limited understanding to reject the eloquence of the sages? Who would believe the words of witchcraft? Secondly, explaining based on the three meanings. Secondly, first explaining based on doctrinal meaning. Secondly, first clarifying that the ten kinds of three dharmas all possess the three meanings. Question: Previously, the ten kinds of three dharmas were used to explain the 'Golden Light Sutra', and its meaning was already clear. Why now use the ten kinds of three dharmas to explain 'Di Hui Wang' (Emperor Wisdom King)? Moreover, respect is called 'gold', illumination is called 'light', and appropriate benefit is called 'brightness', which is no different in principle from the current meanings of nobility, wisdom, and assembly. Why use these to repeatedly correspond to the ten dharmas? Isn't it redundant and superfluous, leading later people to think that these texts were erroneously compiled? What reason is there to re-explain? Answer: A cursory reading of the text may seem complex, but a careful study of its meaning reveals that each part has its own place. Why? The previous metaphorical explanation used the golden light as a symbol of worldly things, which can be used to compare the ten kinds of three dharmas. In the explanation of the essence itself, although metaphors are abandoned and one proceeds directly from Dharmata, it is only said that Dharmata can be respectfully called 'gold', stillness and illumination are called 'light', and appropriate benefit is called 'brightness'. Moreover, it does not show that each of the ten kinds of three dharmas corresponds to the name of the essence itself, 'Golden Light'. Although the ten dharmas of mind contemplation proceed from the essence itself, they are not based on doctrine. Therefore, the current explanation is to clarify from the perspective of doctrine that each of the three dharmas corresponds to the meanings of nobility, wisdom, and assembly, and is the name of the essence itself, 'Di Hui Wang'. Although 'Di' (Emperor)

慧王與金光明三義。稍同而前從譬喻今從當體。義勢天殊。縱使前後皆從當體。而前文自釋金等三義。今釋帝等何曾重述。又諸三法若也各具帝慧王義。則令人深信一一三法皆是經王。以即在題非遠取義故也。二明十種經王皆能攝法二。初標列。二釋相二。初正明攝三。三初攝法門。三道在迷故攝惑。識別名義故攝解。三菩提攝發心行者。填願行也。三大乘攝發趣位者。發真趣果位也。乘游四方直至道場故。三德攝理者。果后秘藏究竟理也。前文既明彼彼三法無二無別。驗知一一悉皆互攝。前文既曾委論互義。故今但示各攝相耳二攝眾教二。初攝諸部。三道攝凈名者。不即三障顯三解脫。安得名為不可思議。三識攝楞伽地持等者。以此經論多用三識顯事理故。問經題本是佛世法門。豈可豫攝滅后論耶。答今以經題所召法門。即是諸論所詮之義。乃以所詮攝於能詮。故云三識攝地持等。況諸菩薩。為顯大乘尊經妙義。故造諸論。諸論所說違此經耶。若其不違理應攝屬涅槃。明說一切眾生皆有佛性悉當作佛故。大品等五時教者。仁王般若云。大覺世尊前已為我等。說摩訶般若金剛般若天王問大品等般若。今日如來放大光明。斯作何事。至佛定起。無問自說仁王般若。仁王對前四種般若。即當第五。此五般若說各一時。故得

名為五時教也。菩提願行多出方等諸部經故。理隨得三成一大乘。法華開會故。新譯華嚴合於理智。但名法身。並於垂應以為二身。舊經明義即一而三。故與此經三身相攝。涅槃三寶及以三德大經最顯故。問真諦云。三德攝三涅槃正斷二乘斷見。般若正遣凡夫有著。華嚴正化始行菩薩。今經通為八位人。故稱王也文句破云。作此偏說。無智之人于諸經起輕慢。此義不可。今那得用十種三法分對諸經。卻同真諦被破之義。答真諦所釋分割三德在於三經。是別異義故為所破。今以三法非縱橫義。攝於一經。攝彼彼經亦復如是。且如大品題稱般若。義至三故諸法融凈。維摩所說亦名解脫。以具三脫故不思議。須知今立十種三法。一一三法非縱非橫。而高而廣。豎徹極果遍收諸法故。以十三分對諸部。如前真諦分於三德。對道前等三種之位。大師廣斥。至今自立法性甚深。乃用十種三法之義。對本有等三種之位。故知他將一法以攝一經。類今三法而攝一經。山毫相絕。學者應審。若謂不殊太無眉目。二攝一切。上諸經論並是大乘。且舉世人共見聞者。故云當道。絓猶豫也。但豫八萬四千法藏皆為所攝。須知八萬該乎一代。無一名義暫離十種三法經王。故文句云。於九種經中而得自在。三攝六位二。初明十法本位。苦道有分段變

【現代漢語翻譯】現代漢語譯本：這被稱為五時教（佛教根據佛陀說法的時間和內容，將佛陀的教法分為五個時期）。《菩提願行》大多出自《方等》等各部經典，因此，從理上來說，可以歸納為三大乘。《法華經》開啟了會三歸一的局面。新譯的《華嚴經》符合理智，但只說到了法身（Dharmakaya，佛的三身之一，代表真理之身），並將垂應視為應化身（Nirmanakaya，佛的三身之一，為教化而顯現之身）。舊譯的經典則闡明了義理，即一即三，因此與此經的三身（Trikaya，佛的三種身，包括法身、報身和應化身）相互攝持。《涅槃經》對三寶（Triratna，佛教的三個根本要素：佛、法、僧）以及三德（Triguna，法身的三種功德：法身德、般若德、解脫德）的闡述最為詳盡。有人問真諦（Paramārtha，古印度佛教僧侶和翻譯家）說，三德可以涵蓋三種涅槃（Nirvana，佛教的最高目標，指從輪迴中解脫的狀態），正斷二乘（聲聞乘和緣覺乘，佛教中追求自我解脫的兩種途徑）的斷見（認為一切皆斷滅的錯誤見解），《般若經》正是爲了遣除凡夫的執著，《華嚴經》正是爲了教化初行的菩薩。而《涅槃經》則普遍適用於八種不同根器的人，因此被稱為經中之王。《文句》中批判說，如果這樣片面地說，無智慧的人就會對其他經典產生輕慢之心，這種說法是不對的。現在怎麼能用十種三法（佛教中對事物進行分類的一種方法，通常指體、相、用三種屬性）來對應不同的經典呢？這豈不是和真諦被批判的觀點一樣了嗎？回答說，真諦所解釋的分割三德，將其分別對應於三部經典，這是別異之義，所以才會被批判。現在我們用三法，並非縱橫分割之義，而是將其攝於一部經典之中，攝持其他經典也是如此。比如，《大品般若經》的題目雖然稱為般若（Prajna，智慧），但其義理卻達到了三，因此諸法融通清凈。《維摩詰所說經》也名為解脫（Moksha，從煩惱和束縛中解脫的狀態），因為它具備了三種解脫的功德，所以不可思議。要知道，現在所立的十種三法，每一種三法都不是縱向或橫向的分割，而是高深廣博，豎向貫穿到最高的果位，普遍涵蓋一切法。用這十三種分類來對應各部經典，就像之前真諦將三德分割，對應于道前等三種位次一樣，被大師廣泛斥責。如今自己創立法性甚深之說，卻用十種三法之義，來對應本有等三種位次。由此可知，他將一法用來攝持一部經典，類似於現在用三法來攝持一部經典，兩者之間相差甚遠，學者應該仔細辨別。如果認為沒有區別，那就太沒有眼光了。二、攝一切。上面的各種經論都是大乘經典，這裡只是舉出世人普遍見聞的經典，所以說是『當道』。不要猶豫，要知道八萬四千法藏（佛教經典的總稱）都被它所攝持。要知道，八萬四千法藏涵蓋了佛陀一生的教法，沒有一個名義可以暫時離開這十種三法經王。《文句》中說，在九種經典中可以獲得自在。三、攝六位。二、首先闡明十法本位。苦道有分段變易（佛教中描述生命輪迴和轉變的兩種方式）

【English Translation】 English version: This is called the Five Periods of Teaching (a classification of the Buddha's teachings based on the time and content of his discourses). The 'Bodhisattva Vows and Practices' mostly come from the 'Vaipulya' and other sutras, so logically, they can be summarized into the Three Vehicles (the three paths to enlightenment: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). The 'Lotus Sutra' opens up the convergence of the three into one. The newly translated 'Avatamsaka Sutra' aligns with reason and wisdom, but only speaks of the Dharmakaya (the Body of Truth, one of the Trikaya, representing the ultimate reality), and regards the manifested response as the Nirmanakaya (the Body of Transformation, one of the Trikaya, appearing to teach sentient beings). The old translations explain the meaning as one and three, thus mutually encompassing the Trikaya (the Three Bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya). The 'Nirvana Sutra' most clearly elucidates the Three Jewels (Triratna, the three fundamental elements of Buddhism: Buddha, Dharma, and Sangha) and the Three Virtues (Triguna, the three virtues of the Dharmakaya: Dharmakaya-guna, Prajna-guna, and Vimukti-guna). Someone asked Paramārtha (an ancient Indian Buddhist monk and translator), saying that the Three Virtues can encompass the three Nirvanas (the ultimate goal of Buddhism, the state of liberation from samsara), correctly severing the annihilationist views (the mistaken view that everything ceases to exist after death) of the Two Vehicles (Sravakayana and Pratyekabuddhayana, the two paths in Buddhism that seek individual liberation), the 'Prajna Sutra' is precisely to dispel the attachments of ordinary people, and the 'Avatamsaka Sutra' is precisely to teach the newly practicing Bodhisattvas. However, the 'Nirvana Sutra' universally applies to people of eight different capacities, so it is called the King of Sutras. The 'Words and Phrases' criticizes that if it is said so one-sidedly, people without wisdom will develop contempt for other sutras, and this statement is incorrect. How can we now use the ten types of Three Dharmas (a method of classifying things in Buddhism, usually referring to the three attributes of essence, characteristics, and function) to correspond to different sutras? Isn't this the same as the view that Paramārtha was criticized for? The answer is that Paramārtha's explanation of dividing the Three Virtues, corresponding them separately to three sutras, is the meaning of differentiation, so it is criticized. Now we use the Three Dharmas, not in the sense of longitudinal or horizontal division, but to encompass them within one sutra, and encompassing other sutras is also the same. For example, the title of the 'Mahaprajnaparamita Sutra' is called Prajna (wisdom), but its meaning reaches three, so all dharmas are interconnected and pure. The 'Vimalakirti Sutra' is also named Liberation (Moksha, the state of liberation from afflictions and bondage), because it possesses the merits of the three liberations, so it is inconceivable. It should be known that the ten types of Three Dharmas now established, each of the Three Dharmas is neither longitudinal nor horizontal, but profound and vast, vertically penetrating to the highest fruition, and universally encompassing all dharmas. Using these thirteen classifications to correspond to various sutras is like Paramārtha previously dividing the Three Virtues, corresponding to the three stages before the path, which was widely criticized by the masters. Now, he himself establishes the profound theory of Dharma-nature, but uses the meaning of the ten types of Three Dharmas to correspond to the three stages such as inherent nature. From this, it can be known that he uses one dharma to encompass one sutra, similar to now using three dharmas to encompass one sutra, the difference between them is vast, and scholars should carefully discern. If it is thought that there is no difference, then it is too blind. Two, encompassing everything. The various sutras and treatises above are all Mahayana sutras, and here only the sutras that are commonly seen and heard by the world are mentioned, so it is said to be 'the right path'. Do not hesitate, know that the eighty-four thousand Dharma treasures (the totality of Buddhist scriptures) are all encompassed by it. It should be known that the eighty-four thousand Dharma treasures encompass the Buddha's teachings throughout his life, and not a single term can temporarily leave the King of Sutras of the ten types of Three Dharmas. The 'Words and Phrases' says that one can obtain freedom in the nine types of sutras. Three, encompassing the six positions. Two, first explain the original position of the ten dharmas. The path of suffering has sectional and transformational changes (two ways of describing the cycle of life and transformation in Buddhism).

易故。云一切五陰。煩惱有通惑別惑。故云五住。業有漏無漏等。故云一切合。云三識有一切心王心數。此二是本有位。三因至三涅槃。此六是現有位。三寶三德是當有位。此位前文已委說。故但舉三道余皆例知。此說乃是十種三法本分之位也。文略九種本位攝法。故云乃至及注云云。現行印本誤將並書云云。而為以字也。◎

金光明經玄義拾遺記卷第五大正藏第 39 冊 No. 1784 金光明經玄義拾遺記

金光明經玄義拾遺記卷第六

宋四明沙門知禮述

◎二明十法攝位。謂下攝於上上攝於下。中攝上下。故一一三法皆攝六位。三障覆六位者。斯由三障從迷說。六即從解說耳。若即三障之非道。通達三障之佛道。即此佛道須論六位。此之六位攝一切位。理即攝博地位。名字攝一切學習位。觀行攝五品位。相似攝十信位。分真攝四十一位。究竟攝妙覺位。乃至三德等者。解於三障有六即位。解九三法各論六即。然性德中十種三法。皆須即障照之令顯。但約所顯而明十番六即之位。言三德既備攝等者。合例三道論于類攝。謂法身有三身及一切妙境。般若有三智及一切辯慧。解脫有三脫及一切神變。既就三德論於六位。須論六位皆即三德所攝之法。故云六位寧不備收。其間八三各

【現代漢語翻譯】現代漢語譯本：容易理解。說一切五陰（色、受、想、行、識），煩惱有通惑和別惑，所以說五住地煩惱（見惑、思惑、塵沙惑、根本無明惑、隨眠無明惑）。業有有漏和無漏等，所以說一切合。說三識（阿賴耶識、末那識、意識）有一切心王和心數（心所法）。這兩種是本有位。三因（正因佛性、了因佛性、緣因佛性）到三涅槃（性凈涅槃、方便凈涅槃、圓滿凈涅槃），這六種是現有位。三寶（佛寶、法寶、僧寶）和三德（法身德、般若德、解脫德）是當有位。這些位次前文已經詳細說明，所以只舉三道（見思道、塵沙道、無明道），其餘都可以類推得知。這說的是十種三法（三道、三因、三識、三障、三身、三智、三脫、三寶、三德、三涅槃）本分之位。原文省略了九種本位所攝的法，所以說『乃至及注云云』。現在流通的印本錯誤地將『並書云云』寫成了『以』字。《金光明經玄義拾遺記》卷第五大正藏第 39 冊 No. 1784 《金光明經玄義拾遺記》《金光明經玄義拾遺記》卷第六宋朝四明沙門知禮述 ◎二、說明十法（十種三法）的攝位。意思是說下位攝於上位，上位攝於下位，中位攝上下位。所以每一種三法都攝六位（理即、名字即、觀行即、相似即、分真即、究竟即）。三障（煩惱障、業障、報障）覆蓋六位，這是因為三障是從迷惑的角度來說的，而六即是從解脫的角度來說的。如果能將三障的非道轉化為通達三障的佛道，那麼這個佛道就必須討論六即位。這六即位涵蓋一切位。理即位涵蓋博地凡夫位，名字即位涵蓋一切學習位，觀行即位涵蓋五品位，相似即位涵蓋十信位，分真即位涵蓋四十一位，究竟即位涵蓋妙覺位。乃至三德等，解釋說三障有六即位，解釋九種三法各自論六即。然而性德中的十種三法，都需要通過即障照之才能顯現。只是根據所顯現的來闡明十番六即的位次。說三德既然具備涵蓋等，是合起來類比三道來論述同類攝法。所謂法身有三身（法身、報身、應身）及一切妙境，般若有三智（一切智、道種智、一切種智）及一切辯慧，解脫有三脫（擇滅無為、非擇滅無為、性凈無為）及一切神變。既然就三德來論述六位，就必須論述六位都包含在三德所攝的法中。所以說六位怎麼能不完全包含呢？其中八三（八種三法）各自...

【English Translation】 English version: It is easy to understand. It says that all Five Skandhas (form, feeling, perception, mental formations, consciousness), afflictions have common and specific delusions, hence the Five Aggregates of Afflictions (delusions of views, delusions of thought, delusions like dust and sand, fundamental ignorance, dormant ignorance). Karma has defiled and undefiled aspects, hence it says 'all combined'. It says the Three Consciousnesses (Alaya Consciousness, Manas Consciousness, Consciousness) have all mind kings and mental functions (mental factors). These two are the original positions. The Three Causes (the cause of the Buddha-nature of the right cause, the cause of the Buddha-nature of the understanding cause, the cause of the Buddha-nature of the conditional cause) to the Three Nirvanas (Nirvana of self-nature purity, Nirvana of expedient purity, Nirvana of perfect purity), these six are the present positions. The Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel) and the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue) are the future positions. These positions have been explained in detail in the previous text, so only the Three Paths (path of views and thoughts, path of dust and sand, path of ignorance) are mentioned, and the rest can be inferred by analogy. This speaks of the inherent positions of the Ten Kinds of Three Dharmas (Three Paths, Three Causes, Three Consciousnesses, Three Obstacles, Three Bodies, Three Wisdoms, Three Liberations, Three Jewels, Three Virtues, Three Nirvanas). The original text omits the Dharma included in the nine inherent positions, so it says 'and so on and notes'. The current printed version mistakenly wrote 'and write and so on' as the word 'with'. The Profound Meaning of the Golden Light Sutra, Collected Notes, Volume 5 Taisho Tripitaka Volume 39 No. 1784 The Profound Meaning of the Golden Light Sutra, Collected Notes The Profound Meaning of the Golden Light Sutra, Collected Notes, Volume 6 Compiled by Zhi-Li, a Shramana of Siming in the Song Dynasty ◎2. Explaining the positions included in the Ten Dharmas (Ten Kinds of Three Dharmas). It means that the lower position includes the upper position, the upper position includes the lower position, and the middle position includes both the upper and lower positions. Therefore, each kind of Three Dharmas includes the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization). The Three Obstacles (affliction obstacle, karma obstacle, retribution obstacle) cover the Six Identities, because the Three Obstacles are spoken from the perspective of delusion, while the Six Identities are spoken from the perspective of liberation. If one can transform the non-path of the Three Obstacles into the Buddha-path of understanding the Three Obstacles, then this Buddha-path must discuss the Six Identities. These Six Identities encompass all positions. The Identity in Principle encompasses the position of ordinary people, the Identity in Name encompasses all learning positions, the Identity in Practice encompasses the Five Grades, the Identity in Resemblance encompasses the Ten Faiths, the Identity in Partial Realization encompasses the Forty-one Positions, and the Identity in Ultimate Realization encompasses the Wonderful Enlightenment. As for the Three Virtues, etc., it explains that the Three Obstacles have the Six Identities, and explains that the Nine Kinds of Three Dharmas each discuss the Six Identities. However, the Ten Kinds of Three Dharmas in the inherent virtue all need to be illuminated by the Three Obstacles to be revealed. It is only based on what is revealed that the positions of the Ten Kinds of Six Identities are clarified. Saying that the Three Virtues are fully equipped to encompass, etc., is to combine and analogize the Three Paths to discuss the inclusion of similar Dharmas. The so-called Dharmakaya has the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and all wonderful realms, Prajna has the Three Wisdoms (Omniscience, Knowledge of the Path, All-Knowing Wisdom) and all eloquence, and Liberation has the Three Liberations (Cessation by Choice, Cessation without Choice, Purity of Self-Nature) and all supernatural powers. Since the Six Identities are discussed in terms of the Three Virtues, it must be discussed that the Six Identities are all included in the Dharmas included in the Three Virtues. Therefore, how can the Six Identities not be fully included? Among them, the eight threes (eight kinds of three dharmas) each...

各備攝。及八六位位位備收。準例可解。二明攝三意。以三番攝法。合帝慧王者。前之三番即三十重論帝慧王。今乃攝褻法門十重。佛所師故。結歸於帝合貴極義。攝教十重鑒機說故。結歸於慧合雄略義。攝位十重皆趣果故。結歸於王合朝會義。又十種法門。一一高廣不論優劣。乃是橫攝。六位皆即自下升高。故當豎攝。教詮法門復論六位故。當橫豎雙攝之義。如斯統攝。題稱帝王諒無慚德。二約觀行釋二。初正釋二。初正約帝慧王明觀。以中空假觀一念心即帝慧王。義觀冥符能所體一。自己經王于茲可顯。二會同金光明示位。以帝慧王與金光明。皆是法性當體之名。欲令經王統攝義顯。是故重安帝王之目。今欲行者知此二名同詮法性。故持會同金等明位。五位文義如前可知。唯名字即語稍難解。心但有名者。金光明名也。初學之者於一念心但有此名。未有此觀故。云即名字金光明也。二結意。意在觀心聞慧具足。夫如是則法性寶山不跬步而至矣。然此觀行諸說文旨尤邃。非造心山家壸奧者。莫可輕議也。予研精此義積有歲年。豈敢抑理順情是此非彼。奈何境觀之道宛而有歸。況諸部之相符。驗斯文之未喪。嗚呼。諸祖既往代有明賢。知我以觀心。罪我以觀心。愿無得而隱也。二釋通名。法華解題廣釋通目。乃直以經

【現代漢語翻譯】現代漢語譯本：

各方面都完備，並且八和六個位次，每個位次都完備地收攝。按照慣例可以理解。第二點是闡明收攝的三重含義。通過三重收攝的方法，與帝、慧、王相合。前面的三重就是《三十重論》中的帝、慧、王。現在是收攝褻法門十重，因為佛是老師。總結歸於帝，符合尊貴至極的含義；收攝教法十重，因為是鑑於根機而說，總結歸於慧，符合雄才大略的含義；收攝位次十重，都趨向于果位，總結歸於王，符合朝會的含義。另外，十種法門，每一個都高廣，不論優劣，這是橫向的收攝。六個位次都是從下向上提升，所以應當是縱向的收攝。教法詮釋法門又論述六個位次，所以應當是橫向和縱向雙重收攝的含義。像這樣統攝，題目稱為帝王，諒必沒有慚愧之心。

第二，約觀行解釋二重含義。首先，正式解釋二重含義。首先，正式地約帝、慧、王闡明觀。以中、空、假觀，一念心就是帝、慧、王。義理和觀行冥合，能觀和所觀的本體是一。自己就是經王，在這裡可以顯現。第二，會同《金光明經》顯示位次。以帝、慧、王與《金光明經》，都是法性當體的名稱，想要使經王統攝的含義顯現，所以重新安立帝王的名目。現在想要修行者知道這兩個名稱共同詮釋法性，所以持會同金等明位。五位文義如前可知。只有名字即語稍微難以理解。心但有名者，是《金光明經》的名字。初學的人在一念心中只有這個名字，還沒有這個觀行，所以說就是名字金光明。第二，總結含義。含義在於觀心聞慧具足。如果這樣，那麼法性寶山不用跨步就能到達了。然而，這種觀行諸說的文旨尤其深邃，不是深入心山家法奧秘的人，不可以輕易議論。我研究精深這個義理積累有多年，豈敢壓抑真理而順從私情，說這個是對的，那個是錯的。奈何境觀之道宛然有歸宿。況且諸部經典互相符合，驗證這個文句沒有喪失真義。嗚呼，諸位祖師已經過去，歷代都有賢明的人。用觀心來了解我，用觀心來責備我，希望沒有什麼可以隱瞞的。第二，解釋通名。《法華經解題》廣泛解釋通用的名目，就直接以經

【English Translation】 English version:

All aspects are complete, and the eight and six positions, each position is completely included. It can be understood according to the usual practice. The second point is to clarify the three meanings of inclusion. Through the method of triple inclusion, it is in accordance with Emperor, Wisdom, and King. The previous triple is the Emperor, Wisdom, and King in the 'Thirtyfold Treatise'. Now it is the inclusion of the ten levels of the irreverent Dharma gate, because the Buddha is the teacher. Concluding with Emperor, it conforms to the meaning of supreme nobility; including the ten levels of teaching, because it is said in light of the capacity of the audience, concluding with Wisdom, it conforms to the meaning of great talent and strategy; including the ten levels of positions, all tending towards the fruit, concluding with King, it conforms to the meaning of court assembly. In addition, each of the ten kinds of Dharma gates is high and broad, regardless of superiority or inferiority, this is horizontal inclusion. The six positions all rise from the bottom up, so it should be vertical inclusion. The teaching elucidates the Dharma gate and discusses the six positions again, so it should be the meaning of both horizontal and vertical inclusion. Like this comprehensive inclusion, the title is called Emperor and King, surely there is no shame.

Second, explain the two meanings in terms of contemplation and practice. First, formally explain the two meanings. First, formally explain the contemplation in terms of Emperor, Wisdom, and King. With the Middle, Empty, and Provisional contemplation, one thought-moment is Emperor, Wisdom, and King. The meaning and contemplation are in perfect harmony, and the substance of the observer and the observed is one. Oneself is the Sutra King, which can be manifested here. Second, harmonize with the 'Golden Light Sutra' to show the positions. Emperor, Wisdom, and King, and the 'Golden Light Sutra' are all names of the Dharma-nature itself. Wanting to make the meaning of the Sutra King's comprehensive inclusion manifest, so re-establish the title of Emperor and King. Now wanting practitioners to know that these two names jointly explain the Dharma-nature, so hold the harmonization of the Golden Light and other clear positions. The meaning of the five positions is as known before. Only the name 'immediate speech' is slightly difficult to understand. 'The mind only has a name' is the name of the 'Golden Light Sutra'. Beginners only have this name in one thought-moment, and do not yet have this contemplation, so it is said that it is the name 'immediate Golden Light'. Second, summarize the meaning. The meaning lies in the completeness of contemplation and hearing wisdom. If so, then the Dharma-nature treasure mountain can be reached without stepping. However, the meaning of this contemplation and the words of the various sayings are particularly profound. Those who do not deeply understand the mysteries of the family tradition of the mind-mountain should not easily discuss it. I have studied this meaning deeply for many years, how dare I suppress the truth and follow my personal feelings, saying that this is right and that is wrong. How can the path of realm and contemplation have a clear destination? Moreover, the various sutras are in accordance with each other, verifying that this sentence has not lost its true meaning. Alas, the various patriarchs have passed away, and there have been wise people in every generation. Understand me with contemplation, blame me with contemplation, I hope there is nothing to hide. Second, explain the common name. The 'Preface to the Lotus Sutra' extensively explains the common titles, and directly uses the Sutra.

翻修多羅。雖有翻無翻各十五義。只於經字義解無餘。學者須于彼文尋究。釋名畢。大章第二辨體。前章釋名總於三法含體宗用。利根之者。即達能詮忘情得體。自成宗用。其鈍根人。以名具三體混在內。心慮難遣妙體莫彰。故次釋名別譚體等。俾於法性絕念而游。即於此典金光明中。而得見我釋迦牟尼。文先分二。初標列。列于辨體三章門也。問本為忘名故別示體。今還釋名與前何異。又但釋名引證料簡。何意不立辨體章門答夫忘名者非謂默然。若善釋名其名自泯。無離文字說解脫相。文字性離即是解脫。今所釋者但釋體名。前章總三與此永異。又體本寂滅。寄名詮之。故但釋名即當辨體。總持無字字顯總持。斯之謂也。既釋體名。又引經論證成體義。復約說證料簡于體。辨體之旨曲盡其妙。那言不立辨體章門。解釋分三。初釋名二。初約字略示。前章釋名是賓是假。此章辨體是主是質。二就義廣釋二。初約二名總釋三。初標。標起二種為釋所依。二釋三。初一體二名。若依義者。即體宗用三章義也。法身為體。報身為宗。應身為用。今之所辨義當法身。若七卷經有三身品。此亦是文。今解四卷且名為義。若依文者創首即雲遊於法性。下文節節其文不少。須知一體立此二名。二簡通從別三。初約義簡。真中二理俱名

【現代漢語翻譯】現代漢語譯本翻修多羅（修訂的經文）。雖然有翻譯和沒有翻譯各有十五種含義，但只有對『經』字的解釋是完整無缺的。學者必須在原文中尋找研究。釋名部分結束。第二大章辨體。前一章釋名總括了體、宗、用三種法，利根之人，能夠理解能詮之名而忘卻情識，自然能夠領悟體，成就宗和用。而鈍根之人，認為名包含了三種體而混淆不清，心中思慮難以消除，妙體無法彰顯。因此在釋名之後，分別闡述體等，使人能夠在法性中絕念而游。就能在此《金光明經》中，得見我釋迦牟尼（Śākyamuni，佛教創始人）。文章先分為兩部分。首先是標列，列出辨體三章的門徑。問：本來是爲了忘卻名相才特別闡述體，現在又解釋名相，與前面有什麼不同？而且只是解釋名相，引用論證，選擇簡別，為什麼不設立辨體章門？答：所謂忘卻名相，並非指沉默不語。如果善於解釋名相，名相自然消泯。沒有離開文字而說的解脫之相，文字的本性就是遠離，遠離就是解脫。現在所解釋的只是體的名相，前一章總括了三種，與此章永遠不同。而且體本來是寂滅的，憑藉名相來詮釋它。所以只是解釋名相，就相當於辨別了體。總持是無字的，字顯現了總持，說的就是這個道理。既然解釋了體的名相，又引用經論來論證體的意義，又通過解說和論證來選擇簡別體，辨體的宗旨已經曲盡其妙，怎麼能說沒有設立辨體章門呢？解釋分為三部分。首先是解釋名相，分為兩部分。首先是根據字來簡略地闡述。前一章的釋名是賓，是假借的；這一章的辨體是主，是本質的。第二部分是根據意義來廣泛地解釋，分為兩部分。首先是根據兩個名稱來總括地解釋，分為三部分。首先是標，標出兩種作為解釋的依據。第二是解釋，分為三部分。第一是一體二名。如果依據意義來說，就是體、宗、用三章的意義。法身（Dharmakāya，佛的法性之身）為體，報身（Saṃbhogakāya，佛的報應之身）為宗，應身（Nirmāṇakāya，佛的化身）為用。現在所辨別的意義應當是法身。如果七卷本的經有三身品，這也是依據原文。現在解釋四卷本，暫且稱之為義。如果依據文來說，開頭就說『游於法性』，下文的每一節都不少。須知一體設立這兩個名稱。第二是簡通從別，分為三部分。首先是根據意義來簡別。真諦（Paramārtha-satya，勝義諦）和俗諦（Saṃvṛti-satya，世俗諦）兩種道理都稱為

【English Translation】 English version Revised Sūtra. Although there are fifteen meanings each for translated and untranslated, only the explanation of the word 'Sūtra' is complete and flawless. Scholars must seek and study within the original text. The explanation of names concludes. The second major chapter is Discriminating the Essence. The previous chapter, Explaining Names, encompasses the three dharmas of Essence, Tenet, and Function. Those with sharp faculties can understand the name that can express and forget emotional consciousness, naturally comprehending the Essence and accomplishing the Tenet and Function. However, those with dull faculties believe that the name contains the three Essences, causing confusion. Thoughts in their minds are difficult to eliminate, and the wondrous Essence cannot be manifested. Therefore, after Explaining Names, the Essence, etc., are separately elucidated, enabling people to wander in the Dharma-nature with extinguished thoughts. Then, in this Golden Light Sūtra, one can see me, Śākyamuni (the founder of Buddhism). The text is first divided into two parts. The first is the listing, listing the paths of the three chapters of Discriminating the Essence. Question: Originally, it was to forget names that the Essence was specially elucidated. Now, explaining names again, what is the difference from before? Moreover, it only explains names, cites arguments, and selects and distinguishes. Why not establish a chapter on Discriminating the Essence? Answer: The so-called forgetting of names does not mean remaining silent. If one is good at explaining names, the names will naturally disappear. There is no liberation aspect spoken of apart from words. The nature of words is separation, and separation is liberation. What is being explained now is only the name of the Essence. The previous chapter encompassed the three, which is eternally different from this chapter. Moreover, the Essence is originally quiescent, relying on names to express it. Therefore, simply explaining the name is equivalent to discriminating the Essence. Total retention is wordless, and words manifest total retention. This is what it means. Since the name of the Essence has been explained, scriptures and treatises are cited to demonstrate the meaning of the Essence, and the Essence is selected and distinguished through explanation and demonstration. The purpose of Discriminating the Essence has been fully and wonderfully expressed. How can it be said that a chapter on Discriminating the Essence has not been established? The explanation is divided into three parts. The first is explaining the name, divided into two parts. The first is to briefly explain according to the word. The Explanation of Names in the previous chapter is a guest, a borrowed concept; the Discriminating the Essence in this chapter is the host, the essence. The second part is to broadly explain according to the meaning, divided into two parts. The first is to comprehensively explain according to the two names, divided into three parts. The first is the label, labeling the two types as the basis for explanation. The second is the explanation, divided into three parts. The first is one Essence, two names. If based on meaning, it is the meaning of the three chapters of Essence, Tenet, and Function. The Dharmakāya (the Dharma-body of the Buddha) is the Essence, the Saṃbhogakāya (the Reward-body of the Buddha) is the Tenet, and the Nirmāṇakāya (the Transformation-body of the Buddha) is the Function. The meaning being discriminated now should be the Dharmakāya. If the seven-fascicle Sūtra has a chapter on the Three Bodies, this is also based on the original text. Now, explaining the four-fascicle version, we will temporarily call it meaning. If based on the text, the beginning says 'wandering in the Dharma-nature,' and every section below has no shortage. It should be known that one Essence establishes these two names. The second is to simplify the general from the specific, divided into three parts. The first is to simplify according to meaning. Both the Paramārtha-satya (Ultimate Truth) and the Saṃvṛti-satya (Conventional Truth) are called

法性。故身子云。同入法性偏真法性也。就中而論有但不但。于不但中有分有滿。今取如來所游法性。乃是不但已滿中道。而為經體。二引文示。尚過菩薩分證圓中。豈是但中及空法性。三據文結。此經判教。應于通教簡取圓極。而為經體。不取二乘及鈍根菩薩所證法性。及被別接但中法性。三為四章主二。初法。佛以種智為能游入。是經之宗。深廣法性而為所游。及為智本。即是經體。若偏真法性體類太虛。非智之本。中道法性體是本覺。能為始覺種智之根。今經以果而為宗要。果智乃是究竟始覺。始本不二不二而二。體為宗本。若不然者。何名但是佛游入耶。功德眾行是經之用。所嚴所趣即是體也。滅惡為功。生善為德。功德乃是力用異名。以此力用莊嚴法身。懺悔讚歎空智導成。此乃以行而為力用。問宗取佛果用須佛力。功德屬佛為用可爾。行在眾生那為經用。答眾生之心非佛威力。豈能立行。故般舟見佛論其三力。一佛威力。二三昧力。三是行者本功德力。若非感應無一善生。故起信云。所言用大者。謂能生一切世間及出世間善因果故。行是經用其義昭然。皆遍十界故云無量及種種也。言說問答能詮辨邊。即是經名及教相也。其所詮辨豈非經體。名教二種俱是能詮。自行稟得故曰經名。為他詮辨乃曰教相。自

【現代漢語翻譯】現代漢語譯本法性（Dharmata）。所以身子（Sariputra）說，共同進入法性是偏於真如的法性。其中又有但與不但的區別。在不但之中，又有分與滿的區別。現在選取如來所游的法性，乃是不但而且圓滿的中道，作為此經的本體。第二，引用經文來顯示，這種法性甚至超過了菩薩分證的圓滿中道，怎麼會是但中以及空性的法性呢？第三，根據經文總結，此經的判教，應該在通教中選取最圓滿的，作為此經的本體。不選取二乘（Sravakas and Pratyekabuddhas）以及鈍根菩薩所證的法性，以及被別教接引的但中法性。第三，作為四章的主旨之二。首先是法。佛以種智（Buddha-gnana）作為能游入的，是此經的宗旨。深廣的法性作為所游入的，以及作為智慧的根本，就是此經的本體。如果偏於真如的法性，其體性類似於太虛空，就不是智慧的根本。中道的法性，其體性是本覺（original enlightenment），能夠作為始覺（initial enlightenment）種智的根源。現在此經以佛果作為宗旨要點，佛果的智慧乃是究竟的始覺，始覺與本覺不二，不二而二，本體作為宗旨的根本。如果不是這樣，怎麼能說是佛所游入的呢？功德眾行是此經的作用。所莊嚴所趨向的就是本體。滅惡為功，生善為德。功德乃是力用的異名。用這種力用莊嚴法身（Dharmakaya），通過懺悔讚歎空智來引導成就。這是以行為作為力用。問：宗旨選取佛果，作用需要佛力，功德屬於佛作為作用還可以理解，行為在眾生，怎麼能作為經的作用呢？答：眾生的心如果沒有佛的威力，怎麼能夠立行呢？所以《般舟三昧經》中談到三種力量：一是佛的威力，二是三昧的力量，三是修行者本身的功德力。如果沒有感應，就不會產生一絲善念。所以《起信論》說：『所說的大用，是指能夠產生一切世間以及出世間的善因果。』行為是經的作用，這個意義很明顯，都遍及十法界，所以說是無量以及種種。言說問答能夠詮釋辨明邊界，就是經名以及教相。其所詮釋辨明的，難道不是經的本體嗎？經名和教相兩種都是能詮，自己修行領悟得到，所以叫做經名，為他人詮釋辨明，就叫做教相。自己

【English Translation】 English version Dharmata (法性, the nature of reality). Therefore, Sariputra (身子) said that jointly entering Dharmata is Dharmata that leans towards true thusness. Within it, there are distinctions between 'only' and 'not only'. Within 'not only', there are further distinctions between 'partial' and 'complete'. Now, selecting the Dharmata that the Tathagata roams, it is not only the complete Middle Way, but also serves as the substance of this sutra. Secondly, quoting scriptures to show that this Dharmata even surpasses the complete Middle Way partially realized by Bodhisattvas, how could it be the 'only' and emptiness Dharmata? Thirdly, based on the scriptures, it is concluded that the teaching classification of this sutra should select the most complete from the common teaching (通教), as the substance of this sutra. It does not select the Dharmata realized by the Two Vehicles (Sravakas and Pratyekabuddhas) and dull-rooted Bodhisattvas, as well as the 'only' Dharmata that is guided by the Separate Teaching (別教). Third, as the second of the main points of the four chapters. First is the Dharma. The Buddha uses Buddha-gnana (種智, Buddha-knowledge) as the means to enter, which is the purpose of this sutra. The profound and vast Dharmata is what is entered, and as the root of wisdom, it is the substance of this sutra. If the Dharmata that leans towards true thusness has a nature similar to empty space, it is not the root of wisdom. The Dharmata of the Middle Way has the nature of original enlightenment (本覺), which can serve as the root of the initial enlightenment (始覺) Buddha-gnana. Now, this sutra takes the Buddha-fruit as the key point of the purpose. The wisdom of the Buddha-fruit is the ultimate initial enlightenment. Initial enlightenment and original enlightenment are non-dual, non-dual yet dual. The substance serves as the root of the purpose. If it is not like this, how can it be said that it is what the Buddha roams? Merit and virtuous practices are the function of this sutra. What is adorned and what is directed towards is the substance. Eliminating evil is merit, and generating good is virtue. Merit is another name for the power of function. Using this power of function to adorn the Dharmakaya (法身, Dharma body), guiding and achieving through repentance, praise, and emptiness wisdom. This is taking practice as the power of function. Question: The purpose takes the Buddha-fruit, and the function requires the Buddha's power. It is understandable that merit belongs to the Buddha as the function, but how can practice in sentient beings be the function of the sutra? Answer: If the minds of sentient beings do not have the Buddha's power, how can they establish practice? Therefore, the Pratyutpanna Samadhi Sutra discusses the three powers: first, the Buddha's power; second, the power of Samadhi; and third, the power of the practitioner's own merit. Without response, not a single good thought will arise. Therefore, the Awakening of Faith says: 'The so-called great function refers to the ability to generate all worldly and trans-worldly good causes and effects.' Practice is the function of the sutra, and this meaning is clear. It pervades all ten Dharma realms, so it is said to be immeasurable and various. Speech, questions, and answers can explain and distinguish boundaries, which are the sutra's name and teaching characteristics. What is explained and distinguished, is it not the substance of the sutra? Both the sutra's name and teaching characteristics are what can explain. One cultivates and comprehends oneself, so it is called the sutra's name. Explaining and distinguishing for others is called the teaching characteristics. Self

他雖異俱詮法性。問名是經題。豈有問答詮辨等耶。答一經始終皆能詮名含幾問答。但以題目是經總名。故解題目稱為釋名。那謂經名不曾問答。二喻。眾星萬流以類四章。北辰東海可方體質。三結。可見。二就三義別釋。以金光明是能詮名。法性既是所詮之體。故今于體而立三義。應彼三名。以此望前前不分三。名為總釋今釋分三。初應金名以禮義釋二。初直明字訓。禮者釋名云。體也。言得事之體也今明體有尊賤者。意在揀臣子而取君父也。二會同體義。今之經體既是究竟所證法身。正同君父體禮之義。揀非分證法身已還臣子之體也。二應光名以底義釋三。初約字訓立。謂此實體是諸法底。故其得體方曰窮源。淵府實際皆理趣之極也。二引文證成。三種般若圓融深廣。名智度海。實相般若為體為底。底通分證唯佛能窮。三以今義結。只一法性當體貴極。當體甚深。當體無量。以底釋體合甚深義。言法性高深豎窮佛海者。對前論意互顯令深。論明法海深唯佛能窮底。今明佛海深此法能為底。人法互相顯體底義方成。三應明名以達義釋三。初約字訓立。體是達義者。顯法性體本具諸法。諸法當處是中道體。佛以此體達一切法。人識此體亦達一切。是故智者觀行得體。能達諸法自在無礙。一切異名不能壅塞。具如前文三

【現代漢語翻譯】現代漢語譯本他雖然用不同的方式來詮釋法性（Dharmata，一切諸法的真實體性）。問：經題叫做什麼名字？難道經中會有問答和詮辨等內容嗎？答：一部經從頭到尾都能詮釋經名，經名包含了多少問答。但因為題目是整部經的總名，所以解釋題目稱為『釋名』，怎麼能說經名中沒有問答呢？二、比喻。眾星和萬流可以比作類和四章，北辰（北極星）和東海可以比作體和質。三、總結。可見，以上是從三個方面分別解釋。因為『金光明』是能詮釋的名，法性是所詮釋的體，所以現在就體來建立三種含義，來對應那三個名。這樣來看，前面沒有區分三種含義，名為總釋，現在解釋分為三種。首先，用禮義來解釋『金』名。一、直接說明字義的訓釋。解釋『禮』這個字說：『是體。』意思是得到事物的本體。現在說明體有尊貴和卑賤的區別，意在選擇君父，而不是臣子。二、會合相同的體義。現在的經體既然是究竟所證的法身（Dharmakaya，佛的法性身），正如同君父的體禮之義，選擇的不是分證法身，而是臣子的體。二、用底義來解釋『光』名。一、根據字義的訓釋來建立。說這個實體是諸法的根本，所以得到這個實體才叫做窮源。淵府和實際都是理趣的極致。二、引用經文來證明。三種般若（Prajna，智慧）圓融深廣，名為智度海。實相般若為體為底，底可以通達分證，只有佛才能窮盡。三、用現在的意義來總結。僅僅一個法性，當體就尊貴到了極點，當體就非常深奧，當體就無量無邊。用『底』來解釋『體』，符合甚深的意義。說『法性高深，豎窮佛海』，是和前面的論意互相顯發，使其更加深刻。論中說明法海深，只有佛才能窮盡其底。現在說明佛海深，這個法效能作為它的底。人和法互相顯發，體和底的意義才能成立。三、用達義來解釋『明』名。一、根據字義的訓釋來建立。體是通達的意義。顯示法性體本來就具有諸法，諸法當下就是中道體。佛用這個體來通達一切法，人認識了這個體也能通達一切法。因此，智者通過觀行得到這個體，就能通達諸法，自在無礙，一切不同的名稱都不能阻礙他。具體內容如前文所述。

【English Translation】 English version Although he explains Dharmata (the true nature of all dharmas) in different ways. Question: What is the name of this sutra? Are there questions and answers, explanations, etc. in it? Answer: A sutra can explain the name of the sutra from beginning to end, and the name contains many questions and answers. However, because the title is the general name of the entire sutra, explaining the title is called 'explaining the name'. How can it be said that there are no questions and answers in the name of the sutra? Second, analogy. The stars and myriad streams can be compared to categories and four chapters, and the North Star (Polaris) and the East Sea can be compared to body and substance. Third, conclusion. It can be seen that the above is explained from three aspects separately. Because 'Golden Light' is the name that can be explained, and Dharmata is the body that is explained, so now establish three meanings based on the body to correspond to those three names. From this point of view, the previous one did not distinguish the three meanings, and the name is a general explanation, and now the explanation is divided into three types. First, explain the name 'Gold' with etiquette. 1. Directly explain the meaning of the word. Explain the word 'etiquette' and say: 'It is the body.' It means to obtain the body of things. Now it is explained that there are noble and humble distinctions in the body, and the intention is to choose the monarch and father, not the ministers and sons. 2. Combine the same meaning of the body. Since the current sutra body is the Dharmakaya (the Dharma nature body of the Buddha) that has been ultimately proven, it is exactly the same as the meaning of the body etiquette of the monarch and father, and the choice is not the body of the ministers and sons who have partially proven the Dharma body. Second, explain the name 'Light' with the meaning of the bottom. 1. Establish according to the interpretation of the meaning of the word. It is said that this entity is the root of all dharmas, so obtaining this entity is called exploring the source. The abyss and reality are the ultimate in rational interest. 2. Cite scriptures to prove it. The three kinds of Prajna (wisdom) are perfectly integrated, profound and broad, and are called the sea of wisdom. The reality Prajna is the body and the bottom, and the bottom can lead to partial proof, and only the Buddha can exhaust it. 3. Summarize with the current meaning. Only one Dharmata, the body is extremely noble, the body is very profound, and the body is infinite. Explaining 'body' with 'bottom' is in line with the profound meaning. Saying 'Dharmata is profound and reaches the Buddha's sea', is to mutually reveal and deepen it with the previous theory. The theory explains that the sea of Dharma is deep, and only the Buddha can exhaust its bottom. Now it is explained that the sea of Buddha is deep, and this Dharma nature can be its bottom. People and Dharma mutually reveal each other, and the meaning of body and bottom can be established. Third, explain the name 'Ming' with the meaning of Da. 1. Establish according to the interpretation of the meaning of the word. The body is the meaning of understanding. It shows that the Dharmata body originally has all dharmas, and the dharmas at the moment are the body of the Middle Way. The Buddha uses this body to understand all dharmas, and people who know this body can also understand all dharmas. Therefore, wise people can attain this body through contemplation and practice, and can understand all dharmas, freely and without hindrance, and all different names cannot block him. The specific content is as described in the previous article.

字譬法。如從一法至河沙法。同異無妨。正是今文體達之義。例前體尊及體底義。皆是觀行所證法門。故章安敘止觀云。大師說己心中所證法也。二引文證成。實相般若雖是一法。而體本具一切諸法。佛赴眾生種種異說。異是一異異豈異一。故得一者能達異說。佛等三名即一實相。觀一達三同異自在。三以今義結。只一法性當體無量。故與達義釋體相符。二引證二。初具引四文。序品在初故示法性。體義備足。如來所游非三乘共故。無量甚深三諦圓妙故。鬼神品兩言法性。且云二文語句相連共顯一義。文云。若入此經即入法性。如深法性。即於此典金光明中。而得見我釋迦牟尼。今據深字簡非二乘及以分證。空品說空。不但空有。亦乃空空。既是中空無二邊異。故云空即如也。贊佛品既贊果佛。知之一字即種智知。此知知下三諦之理。有即俗諦。非有即真諦。本性即中諦。空寂二字寂其三諦。對俗立真。對邊立中。知絕待故三皆空寂。不作此解非贊佛知。上之三文其義不異。今經之體理合如然。二結成一體。四品異名皆詮法性。故法是下解法性名。成經體義。法性常一能軌則佛。法常一故諸佛常一。故佛皆以法性為體。佛體即是此經體也。三料簡二。初問。略舉二句意必該四。以答中自他若泯若用皆論四故。二答二。

【現代漢語翻譯】現代漢語譯本字譬法（用文字來比喻佛法）。例如，從一法到達如恒河沙數般眾多的法，它們的相同與不同之處都沒有妨礙。這正是今文體達（現代文體所表達的意義）的含義。例如之前的體尊（本體的尊貴）以及體底（本體的根源）的含義，都是通過觀行（觀照修行）所證悟的法門。所以章安（隋代天臺宗僧人）在敘述《止觀》（天臺宗重要著作）時說：『大師（智顗）所說的是自己心中所證悟的法。』二、引用經文來證明。實相（事物的真實面貌）般若（智慧）雖然是一個法，但其本體本來就具備一切諸法。佛爲了適應眾生種種不同的根器而有種種不同的說法。不同是一，一也是不同，不同怎麼會異於一呢？所以領悟到一的人就能通達不同的說法。佛、法、僧這三個名稱實際上就是一實相（唯一的真實相）。觀一（觀察一實相）而通達三（真、俗、中三諦），同與不同都能自在運用。三、用現在的意義來總結。僅僅一個法性（諸法實相）的當體就具備無量的意義，所以與通達的意義來解釋本體是相符的。二、引用經文來證明。首先完整地引用四段經文。《序品》在最前面，所以顯示法性（諸法實相）的體義已經完備。如來所遊歷的境界不是聲聞、緣覺、菩薩三乘所能共同到達的。無量甚深，三諦（真、俗、中三諦）圓融而微妙。鬼神品（《金光明經》中的一品）兩次提到法性，而且這兩段經文語句相連，共同顯示一個意義。經文中說：『如果進入此經，就進入了法性。』『如深法性，即於此典《金光明經》中，而得見我釋迦牟尼（能仁，佛教創始人）。』現在根據『深』字來區分，不是二乘（聲聞、緣覺）以及部分證悟者所能達到的。空品（《金光明經》中的一品）說空，不僅僅是空有，而且是空空。既然是中空（不落兩邊的空性），沒有兩邊的差異，所以說空即是如（真如）。贊佛品（《金光明經》中的一品）既然是讚歎果佛（證得佛果的佛），那麼『知』之一字就是種智知（佛的智慧）。此『知』所知曉的是真、俗、中三諦的道理。『有』就是俗諦（世俗諦），『非有』就是真諦（真理諦），『本性』就是中諦（中道諦）。空寂這兩個字，寂滅的是三諦。針對俗諦而建立真諦，針對兩邊而建立中諦。知是絕對的，所以三諦都是空寂的。如果不這樣理解，就不是讚歎佛的智慧。以上這三段經文，它們的意義沒有不同。現在這部經的本體，道理應當如此。二、總結成為一體。四品（《序品》、《鬼神品》、《空品》、《贊佛品》）不同的名稱都是爲了詮釋法性。所以『法是』以下是解釋法性的名稱，成就經的本體意義。法性恒常唯一，能夠作為佛的準則。法恒常唯一，所以諸佛恒常唯一。所以佛都以法性為本體。佛的本體就是這部經的本體。三、簡別分析兩種情況。首先提問：略微舉出兩句，意思必定包含四句。因為回答中無論是自他泯滅還是自他作用，都是在論述四句。二、回答兩種情況。

【English Translation】 English version Words are like metaphors for the Dharma (Buddhist teachings). For example, from one Dharma to the Dharma as numerous as the sands of the Ganges River, their similarities and differences are not obstacles. This is precisely the meaning of 'timely expression' in modern writing. For example, the meanings of 'body's尊貴 (nobility of the essence)' and 'body's 底 (foundation of the essence)' are all Dharma doors (methods) realized through contemplation and practice. Therefore, Zhang'an (a Tiantai monk of the Sui Dynasty) said in his commentary on '止觀 (Śamatha-Vipassanā, a key text of the Tiantai school)': 'The master (Zhiyi) speaks of the Dharma he has realized in his own mind.' Second, citing scriptures to prove it. Although '實相 (true nature)' and '般若 (prajna, wisdom)' are one Dharma, their essence inherently possesses all Dharmas. The Buddha speaks in various ways to accommodate the different capacities of sentient beings. Difference is one, and one is also difference. How can difference be different from one? Therefore, one who understands one can comprehend different teachings. The three names of Buddha, Dharma, and Sangha are actually the one '實相 (true nature)'. Observing one and understanding three (the three truths of emptiness, provisional existence, and the middle way), one can freely use sameness and difference. Third, summarizing with the present meaning. The very essence of just one '法性 (Dharmata, the nature of reality)' possesses limitless meanings, so it is consistent with explaining the essence with the meaning of understanding. Second, citing scriptures to prove it. First, fully cite four passages. The '序品 (Introduction Chapter)' is at the beginning, so it shows that the essence of '法性 (Dharmata, the nature of reality)' is complete. The realm that the Tathagata (Buddha) travels is not accessible to the three vehicles of Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas. It is immeasurable and profound, and the three truths (emptiness, provisional existence, and the middle way) are perfectly integrated and subtle. The '鬼神品 (Chapter on Ghosts and Spirits)' (a chapter in the 'Golden Light Sutra') mentions '法性 (Dharmata, the nature of reality)' twice, and these two passages are connected, jointly revealing one meaning. The sutra says: 'If one enters this sutra, one enters '法性 (Dharmata, the nature of reality)'.' 'Like the profound '法性 (Dharmata, the nature of reality)', one can see me, Śākyamuni (the founder of Buddhism), in this scripture, the 'Golden Light Sutra'.' Now, based on the word 'profound', we distinguish that it is not attainable by the two vehicles (Śrāvakas and Pratyekabuddhas) and those with partial realization. The '空品 (Chapter on Emptiness)' (a chapter in the 'Golden Light Sutra') speaks of emptiness, not only emptiness and existence, but also emptiness of emptiness. Since it is the middle emptiness (not falling into two extremes), there is no difference between the two sides, so it is said that emptiness is suchness (真如, true thusness). The '贊佛品 (Chapter on Praising the Buddha)' (a chapter in the 'Golden Light Sutra') praises the Buddha who has attained Buddhahood, so the word '知 (knowledge)' is the knowledge of all kinds (Buddha's wisdom). This '知 (knowledge)' knows the principles of the three truths (emptiness, provisional existence, and the middle way). 'Existence' is the conventional truth (俗諦), 'non-existence' is the ultimate truth (真諦), and 'inherent nature' is the middle truth (中諦). The two words '空寂 (emptiness and stillness)' extinguish the three truths. Establishing the ultimate truth against the conventional truth, and establishing the middle truth against the two extremes. Knowledge is absolute, so all three truths are empty and still. If it is not understood in this way, it is not praising the Buddha's wisdom. The above three passages have no different meanings. Now, the essence of this sutra should be like this. Second, summarizing into one entity. The different names of the four chapters ('序品 (Introduction Chapter)', '鬼神品 (Chapter on Ghosts and Spirits)', '空品 (Chapter on Emptiness)', '贊佛品 (Chapter on Praising the Buddha)') are all to explain '法性 (Dharmata, the nature of reality)'. Therefore, '法是 (Dharma is)' below explains the name of '法性 (Dharmata, the nature of reality)', accomplishing the meaning of the sutra's essence. '法性 (Dharmata, the nature of reality)' is constant and unique, and can serve as the standard for the Buddha. The Dharma is constant and unique, so all Buddhas are constant and unique. Therefore, all Buddhas take '法性 (Dharmata, the nature of reality)' as their essence. The Buddha's essence is the essence of this sutra. Third, distinguishing and analyzing two situations. First, asking: Briefly mentioning two sentences, the meaning must include four sentences. Because whether it is the annihilation of self and other or the function of self and other in the answer, it is discussing the four sentences. Second, answering two situations.

初正答二。初明理非四句。當知等覺修離見禪。蓋欲凈于微細四句。今明妙覺所游法性。出於等覺四句之外。故云過諸菩薩所行清凈。豈將三教及凡外四句而可求耶。二赴機須四說。第三是法身。前二是化身應身。此以性一簡于修二。故分真假。文列三句結云四句四門者。既有雙非寧無雙示。即雙取前二為第三句。此皆圓教四門詮理。若論赴機。亦可說前三教四門。二結示。良以眾生於四種門有四悉機。是故大聖作空等說。若其悟入理尚非一。況定有四。四無四相故云皆是無諍之法。新舊兩文空有不同。若得今師體達之意。百年尚一況二文耶。第三明宗。此亦名中三法之一。以由根鈍于總不了。故別示三。謂體宗用。今別明宗。即當果智顯體之宗也。先分為二。初標。二釋二。初約義略明三初示字義。宗義蓋多今取要義。欲明果智是常無常。眾德之要也。二定因果二。初泛舉他釋。二尋究二經。新舊兩本雖各舉因。並是就因疑問于果。故知經意以果為宗。三正明宗二。初的約果德。略示今意也。二釋出所以。萬行之因雖亦顯體。不及果德究竟相應。問若言為顯法性體故。偏取佛果為經宗者。法華豈不顯實相體。何故雙用因果為宗。答法華正開千如實體。是故因果皆能顯之。此經正詮如來所游法性之體。此體非常非無常

【現代漢語翻譯】現代漢語譯本：初正答二。首先闡明理非四句。應當知道等覺菩薩通過修習禪定來遠離四句的見解，是爲了凈化微細的四句分別。現在闡明妙覺如來所遊歷的法性，超越了等覺菩薩的四句境界。所以說，『超過了諸菩薩所行的清凈境界』。難道可以用三教以及凡夫外道的四句來尋求嗎？其次，爲了適應不同根器的眾生，需要四種說法。第三句是法身，前兩句是化身和應身。這裡用『性一』來區別于修證的『二』，所以分為真和假。文中列出三句，總結說『四句四門』，既然有雙非，難道沒有雙示嗎？也就是雙取前二句作為第三句。這些都是圓教用四門來詮釋真理。如果論及適應根機，也可以說前三教的四門。二、總結指示。因為眾生對於四種門有四種不同的根機，所以大聖才作空等不同的說法。如果能夠悟入真理，真理尚且不是唯一的，何況一定有四種說法呢？四無四相，所以說是『皆是無諍之法』。新舊兩個譯本對於空有的說法不同，如果能夠領會今師通達的意旨，一百年尚且如一日，何況是兩個譯本呢？第三，闡明宗。這也叫做『中三法』之一。因為眾生的根器遲鈍，不能總體的理解，所以分別指示體、宗、用三種。現在分別闡明宗，也就是當果地的智慧顯現本體的宗旨。首先分為二：一、標示；二、解釋。二、解釋又分為二：一、從意義上簡略地闡明三；首先指示字的意義。宗的意義很多，現在取其重要的意義，想要闡明果地的智慧是常還是無常，是眾多功德的關鍵。二、確定因果二：一、泛泛地舉出其他的解釋；二、尋究兩部經典。新舊兩個譯本雖然各自舉出因，都是就因來疑問于果，所以知道經文的意義是以果為宗。三、正式闡明宗二：一、確切地從果地的功德方面，簡略地指示現在的意義；二、解釋說明原因。萬行之因雖然也能顯現本體，但是不如果地的功德究竟相應。問：如果說爲了顯現法性本體的緣故，偏偏選取佛果作為經的宗旨，那麼《法華經》難道不是顯現實相本體嗎？為什麼雙用因果作為宗呢？答：《法華經》正是開顯千如的實體，所以因果都能顯現它。這部經正是詮釋如來所遊歷的法性本體，這個本體非常非無常。

【English Translation】 English version: The initial response addresses two points. First, it clarifies that the principle is beyond the four propositions. It should be understood that Bodhisattvas at the Equal Enlightenment (等覺, Dengjue) stage cultivate meditative practices to distance themselves from the views based on the four propositions, aiming to purify subtle distinctions arising from them. Now, it elucidates the Dharma-nature (法性, Faxing) traversed by the wondrously enlightened Tathagata (妙覺, Miaojue), which transcends the four propositions of the Equal Enlightenment stage. Hence, it is said to 『surpass the pure practices of all Bodhisattvas.』 How can it be sought through the four propositions of the three teachings (三教, Sanjiao) or those of ordinary beings and externalists? Second, to suit the capacities of different beings, four types of explanations are needed. The third statement refers to the Dharmakaya (法身, Fashen), while the first two refer to the Transformation Body (化身, Huashen) and the Response Body (應身, Yingshen). Here, 『unity of nature』 (性一, Xingyi) is used to distinguish it from the 『duality』 of cultivation, thus differentiating between the real and the provisional. The text lists three statements and concludes with 『four propositions and four gates.』 Since there is double negation, how can there not be double affirmation? That is, taking the first two statements together as the third statement. These are all explanations of the principle through the four gates of the Perfect Teaching (圓教, Yuanjiao). If we consider adapting to capacities, we can also speak of the four gates of the preceding three teachings. Two, concluding instructions. Because beings have four different capacities for the four types of gates, the Great Sage (大聖, Dasheng) makes different statements such as emptiness. If one can awaken to the truth, the truth is not singular, let alone necessarily fourfold. The four are without the four characteristics, hence it is said that 『all are doctrines without contention.』 The old and new translations differ in their statements about emptiness and existence. If one can grasp the meaning understood by the present teacher, a hundred years would seem like a single day, let alone two translations. Third, elucidating the Tenet (宗, Zong). This is also called one of the 『three dharmas in the middle.』 Because beings have dull faculties and cannot understand the whole, the three aspects of Essence (體, Ti), Tenet, and Function (用, Yong) are separately indicated. Now, separately elucidating the Tenet is to reveal the principle of the Essence through the wisdom of the fruition stage. First, it is divided into two: one, indication; two, explanation. Two, the explanation is further divided into two: one, briefly explaining the three from the perspective of meaning; first, indicating the meaning of the word. The meaning of Tenet is manifold; now, we take the essential meaning, intending to clarify whether the wisdom of the fruition stage is permanent or impermanent, which is the key to numerous virtues. Two, determining cause and effect in two parts: one, generally citing other explanations; two, investigating the two scriptures. Although the old and new translations each cite the cause, they both question the effect based on the cause. Therefore, it is known that the meaning of the scripture takes the effect as the Tenet. Three, formally elucidating the Tenet in two parts: one, precisely indicating the present meaning from the perspective of the virtues of the fruition stage; two, explaining the reason. Although the cause of myriad practices can also reveal the Essence, it is not as ultimately corresponding as the virtues of the fruition stage. Question: If it is said that for the sake of revealing the Essence of Dharma-nature, the Buddha-fruit is specifically chosen as the Tenet of the scripture, then doesn't the Lotus Sutra (法華經, Fahua Jing) also reveal the Essence of Reality? Why are both cause and effect used as the Tenet? Answer: The Lotus Sutra precisely reveals the entity of the thousand suchnesses (千如, Qianru), so both cause and effect can reveal it. This scripture precisely explains the Essence of the Dharma-nature traversed by the Tathagata, and this Essence is neither permanent nor impermanent.

。能常能無常乃是專論極位三身。非果為宗。此等眾義無由得立。故云果是顯體樞要等也。二附經委釋二。初明今師正釋二。初正釋二。初據經文立義釋二。初約佛壽對法性明宗三。初明得果冥體。釋迦別號。如來通號。以別簡通顯今教主極果人也。壽量乃是果人所克。難思之用不冥法性。寧克此用。二稱體立能二初立義。法性中實離諸邊倒。故非有無及常無常。果人果法既與性冥。亦乃雙非雙非之性法爾雙照故也。二示文。問下文句釋壽量品題云。山斤等無能算計。與阿彌陀同是有量中之無量。雖極長遠終是無常。今何以此明其能常。答雖是有量。以人天等莫知齊限。若非法效能常之用。那得現壽長遠若斯。是故四佛舉此長壽。顯佛常用。今八十滅度即無常用。此常無常即是法性雙照大用。三約釋疑明宗二。初約疑明失。信相但以八十滅度無常為疑。不知如來能現常壽。尚不能解即短之長。焉了妙證非長非短。此舉迷宗之失也。二約宗顯得。法性體用顯由極證。故云。若不約果此義難明。今以佛果為顯體宗。則非常非無常。能常能無常。眾義皆立除信相疑。使群機悟。此乃解宗之得也。二約報化對法性明宗三。初明果有總別二。初明余經別舉智斷。余經說果或智或斷。如指左邊必具于右。指右亦然。智契理故眾善溥

【現代漢語翻譯】現代漢語譯本『能常能無常』（既能是常又能是無常）乃是專門論述極位三身（佛的法身、報身、應身）的，並非以果位為根本宗旨。如果不是這樣，這些眾多的意義就無法成立。所以說，果位是彰顯本體的關鍵所在等等。二、附隨經文詳細解釋二：首先闡明今師（指本宗的老師）的正確解釋二：首先是正式解釋二：首先根據經文確立意義並解釋二：首先依據佛的壽命來對照法性，闡明宗旨三：首先闡明證得果位與法性本體相冥合。『釋迦』是特別的稱號，『如來』是普遍的稱號。用特別的稱號來區分普遍的稱號，是爲了彰顯當今教主的極果位。壽命的長短是果位之人所能達到的，不可思議的作用如果不與法性相冥合，怎麼能達到這種作用？二、依據本體確立作用二：首先確立意義。法性之中真實不虛，遠離各種偏頗顛倒，所以既不是有也不是無，既不是常也不是無常。果位之人的果法既然與法性相冥合，也就既是雙重否定又是雙重肯定，這種雙重否定又雙重肯定的法性自然而然地同時照亮一切。二、展示經文。下文解釋《壽量品》的題目說：『山斤』（山有重量）等無法計算，與阿彌陀佛一樣，同是在有量之中的無量。雖然極其長遠，最終還是無常。現在為什麼用這個來闡明其『能常』（能夠是常）呢？回答說：雖然是有量，因為人天等眾生無法知道它的極限。如果不是法效能常的作用，怎麼能顯現出如此長遠的壽命呢？因此，四佛舉出這種長壽，是爲了彰顯佛的常用。現在八十歲涅槃，就是無常用。這種常與無常，就是法性雙重照耀的巨大作用。三、通過解釋疑問來闡明宗旨二：首先通過疑問來闡明缺失。信相只是以八十歲涅槃的無常為疑問，不知道如來能夠顯現常壽，尚且不能理解即短就是長，又怎麼能明白妙證的非長非短呢？這是舉出迷失宗旨的缺失。二、通過宗旨來彰顯證得。法性的本體和作用，通過極位的證悟才能彰顯。所以說，如果不依據果位，這個意義就難以明白。現在以佛果為彰顯本體的宗旨，那麼非常非無常，能常能無常，各種意義都能成立，消除信相的疑問，使廣大的眾生覺悟。這是理解宗旨的證得。二、依據報身和應身來對照法性，闡明宗旨三：首先闡明果位有總相和別相二：首先闡明其他經典分別舉出智慧和斷德。其他經典說果位，或者說智慧，或者說斷德，如同指著左邊必定具備右邊，指著右邊也是這樣。智慧與真理相契合，所以各種善行普遍存在

【English Translation】 English version 'Being able to be constant and able to be impermanent' is specifically discussing the ultimate three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya of the Buddha), and it is not based on the fruit position as its fundamental principle. If it were not so, these many meanings could not be established. Therefore, it is said that the fruit position is the key to manifesting the essence, and so on. Second, attached to the scriptures for detailed explanation: First, clarify the correct explanation of the current teacher (referring to the teacher of this sect): First, the formal explanation: First, establish the meaning based on the scriptures and explain: First, according to the Buddha's lifespan to contrast the Dharmakaya, clarify the purpose: First, clarify that attaining the fruit merges with the essence of Dharmakaya. 'Sakyamuni' is a special title, 'Tathagata' is a universal title. Using a special title to distinguish the universal title is to highlight the ultimate fruit position of the current teaching master. The length of life is what a person in the fruit position can achieve. If the inconceivable function does not merge with the Dharmakaya, how can it achieve this function? Second, establish the function based on the essence: First, establish the meaning. The Dharmakaya is true and real, far away from all biases and inversions, so it is neither existence nor non-existence, neither constant nor impermanent. Since the fruit dharma of the person in the fruit position merges with the Dharmakaya, it is both double negation and double affirmation. This double negation and double affirmation of the Dharmakaya naturally illuminates everything simultaneously. Second, display the scriptures. The following explains the title of the 'Lifespan Chapter' saying: 'Mountain weight' (mountains have weight) and so on cannot be calculated, and like Amitabha Buddha, they are both immeasurable within the measurable. Although extremely long, it is ultimately impermanent. Now why use this to clarify its 'ability to be constant'? The answer is: Although it is measurable, because sentient beings such as humans and gods cannot know its limit. If it were not for the function of the Dharmakaya being able to be constant, how could it manifest such a long lifespan? Therefore, the four Buddhas cite this long life to highlight the Buddha's constant use. Now Nirvana at the age of eighty is the non-constant use. This constancy and impermanence is the great function of the Dharmakaya's double illumination. Third, clarify the purpose by explaining the doubts: First, clarify the lack through doubts. Faith only takes the impermanence of Nirvana at the age of eighty as a doubt, not knowing that the Tathagata can manifest constant life, and cannot even understand that short is long, how can they understand the wonderful proof of non-long and non-short? This is to point out the lack of losing the purpose. Second, reveal the attainment through the purpose. The essence and function of the Dharmakaya can only be revealed through the ultimate proof. Therefore, it is said that if it is not based on the fruit position, this meaning is difficult to understand. Now taking the Buddha fruit as the purpose of manifesting the essence, then neither constant nor impermanent, able to be constant and able to be impermanent, all meanings can be established, eliminating the doubts of faith, and enlightening the vast number of sentient beings. This is the attainment of understanding the purpose. Second, according to the Sambhogakaya and Nirmanakaya to contrast the Dharmakaya, clarify the purpose: First, clarify that the fruit position has general and specific aspects: First, clarify that other scriptures separately mention wisdom and severance. Other scriptures say the fruit position, or say wisdom, or say severance, just like pointing to the left side must have the right side, and pointing to the right side is also the same. Wisdom is in harmony with the truth, so all kinds of good deeds are universally present

會。豈可契理而不斷惑。是故任運具于斷德。斷德調機。非智焉能諸惡永盡。是故任運具于智德。諸經互舉乃隨時之義也。二明此經總於二三。壽量乃是修道所得。故名果報。感果獲報智斷必全。既總智斷合具三身。何者。智是報身斷是應身。此二全以法身為體。故知今經明壽量果。能總二德及以三身。二明宗體融妙二。初約三身稱性故互攝。問法身如何更冥法性。答此文既云果上三身與法性冥。此乃修三冥于性三。故云法性非常非無常。能常能無常。豈非性三。修極三身與性冥故。故使三身各有三義。斯由性三互具成九。致令修三亦成九義。顯無別修故論二九。二無二體只是一九。九隻是三。三非定三三隻是一。舉一不少言九非多。修性圓妙其義如是。二約二身即法故難思。上約離義修性各三。今就合義故以報化冥於法性。二既即性安可數知。乃即八十應化之身壽不可計。是故四偈皆云釋尊。此意皆由果宗顯性。故使二身同法性壽。三托疑者彰失。信相若知果能顯體非常非無常。能常能無常。終不見短定謂之短。二約化事比況釋二。初立況。二結釋。所言長短非法性者。其實長短全是法性。良由迷者定執長短。不識法性。故於長短指非長短而為法性。若見法性必能長短。二顯得若見此意者。指今立果為宗意也。此意

若立。諸義皆成。何者。修二性一而論三身。顯體之果正是報身。常義成也。所顯之體豈非法身。非常非無常義成也。法報既合應身赴機。無常義也。此等義立功由果證。果為宗要其義善成。果是顯體樞要。如提綱目整信不誣矣。問文句云應佛能為常與無常。是則能常亦是應身。今文何故常屬於報。應唯無常。答報應乃是法身常與無常二種之用。法身是體性不偏屬。故法身云非常非無常。報身屬常應屬無常。而文句云。應身能常者。以能現長人天莫數。能彰法性常住之用。故云常耳。若望報身。長短二應俱名無常。故與下釋義不相違。二簡古師非義二。初敘。二斥。古師此解略有二失。一不能分別大小法體。故將三藏三種無為。曲解方等四德之果。二不知今經果宗顯體。果人果壽冥乎法性。法性既非常非無常。果人果法亦非常非無常。法性既能常能無常。果人果法亦能常能無常。以果三身皆即性故。是故三身一一互具。古人迷此故齊海滴判為無常。既失修性俱融之義。雖立經宗全無要義也。四論用者果宗冥體。故有大用。其猶鑒鼓。以瑩以擊現像發聲。釋名總三。今別示一。釋此為三。初標示通名。以力。釋用名義成也。非堪能力無作為用。二義相顯以示通名。二正釋此典二。初示四名。先且總舉滅惡生善。宗既冥體

【現代漢語翻譯】現代漢語譯本：如果這些觀點成立，那麼所有的義理都能成立。為什麼呢？因為修習二性（二諦）合一而論述三身（Trikaya），彰顯本體的果正是報身（Sambhogakaya），常的義理就成立了。所彰顯的本體難道不是法身（Dharmakaya）嗎？所以非常非無常的義理也成立了。法身和報身既然結合，應身（Nirmanakaya）就能應赴各種根機，這是無常的義理。這些義理的成立，功勞在於從果證得，果作為宗要，其義理就能很好地成立。果是彰顯本體的關鍵，就像提起網綱，整個網就能整理好，真實不虛啊！問：文句中說，應佛（應身佛）能為常與無常，那麼能常也是應身。現在文中為什麼常屬於報身，而應身唯有無常呢？答：報身和應身乃是法身常與無常兩種作用。法身是體性，不偏屬於任何一方，所以法身說是非常非無常。報身屬於常，應身屬於無常。而文句說應身能常，是因為能現長人天莫數，能彰顯法性常住的作用，所以說是常罷了。如果從報身來看，長短二應都名為無常，所以和下文的解釋義理不相違背。二、簡別古師的非義：分為二部分，一是敘述，二是駁斥。古師的這種解釋略有二個缺失：一是不能分別大小法體，所以將三藏的三種無為，曲解為方等四德的果。二是不知今經以果為宗來彰顯本體，果人（證果之人）果壽（證果之壽命）與法性冥合。法性既然是非常非無常，果人果法也應該是非常非無常。法性既然能常能無常，果人果法也應該能常能無常。因為果的三身都即是法性。因此三身一一互相具足。古人迷惑於此，所以將齊海一滴判為無常，既喪失了修性俱融的義理，即使建立了經宗，也完全沒有要義了。四、論述作用：果宗與本體冥合，所以有大用。這就像鏡子和鼓，用鏡子擦拭，用鼓來敲擊，就能顯現影像，發出聲音。解釋名稱，總共有三種，現在分別指示一種。解釋這個為三種，一是標示通名，以力。解釋作用的名稱和義理就成立了。沒有堪能的能力，就沒有作為的作用。二是義相顯現，以示通名。二、正式解釋此典分為二部分，一是顯示四名，先且總舉滅惡生善，宗既然與本體冥合。

【English Translation】 English version: If these views are established, then all the meanings can be established. Why? Because by cultivating the oneness of the two natures (two truths) and discussing the three bodies (Trikaya), the fruit of manifesting the substance is precisely the Sambhogakaya (reward body), and the meaning of permanence is established. Is not the substance manifested the Dharmakaya (Dharma body)? Therefore, the meaning of neither permanent nor impermanent is also established. Since the Dharmakaya and Sambhogakaya are combined, the Nirmanakaya (transformation body) can respond to various capacities, which is the meaning of impermanence. The establishment of these meanings is due to the proof obtained from the fruit. The fruit is the essential principle, and its meaning can be well established. The fruit is the key to manifesting the substance, just like lifting the net rope, the entire net can be organized, truly without falsehood! Question: The text states that the responsive Buddha (Nirmanakaya Buddha) can be both permanent and impermanent, so the ability to be permanent is also the responsive body. Why does the text now say that permanence belongs to the Sambhogakaya, while the responsive body is only impermanent? Answer: The Sambhogakaya and Nirmanakaya are two functions of the Dharmakaya, which are permanent and impermanent. The Dharmakaya is the substance and does not belong to any one side, so the Dharmakaya is said to be neither permanent nor impermanent. The Sambhogakaya belongs to permanence, and the responsive body belongs to impermanence. The text says that the responsive body can be permanent because it can manifest countless long beings in the heavens and among humans, and can manifest the permanent function of the Dharma nature, so it is said to be permanent. If viewed from the perspective of the Sambhogakaya, both long and short responses are called impermanent, so it does not contradict the explanation of the meaning below. Second, distinguishing the incorrect meanings of ancient teachers: divided into two parts, one is narration, and the other is refutation. This explanation of the ancient teachers has two shortcomings: one is that they cannot distinguish between the large and small Dharma substances, so they distort the three kinds of non-action in the Tripitaka into the fruit of the four virtues of Vaipulya. The second is that they do not know that this sutra takes the fruit as the principle to manifest the substance, and the fruit person (the person who attains the fruit) and the fruit life (the life of attaining the fruit) are in harmony with the Dharma nature. Since the Dharma nature is neither permanent nor impermanent, the fruit person and the fruit Dharma should also be neither permanent nor impermanent. Since the Dharma nature can be both permanent and impermanent, the fruit person and the fruit Dharma should also be able to be both permanent and impermanent. Because the three bodies of the fruit are all identical to the Dharma nature. Therefore, the three bodies each fully possess each other. The ancients were confused by this, so they judged a drop of the ocean to be impermanent, which not only lost the meaning of the mutual integration of cultivation and nature, but even if they established the sutra principle, it would have no essential meaning at all. Fourth, discussing the function: the fruit principle is in harmony with the substance, so it has great function. This is like a mirror and a drum. Wiping with a mirror and striking the drum can reveal images and produce sounds. Explaining the names, there are three in total, and now one is indicated separately. Explaining this as three, one is to indicate the general name, with power. Explaining the name and meaning of the function is established. Without the ability to be capable, there is no function of action. The second is the manifestation of the meaning, to show the general name. Second, the formal explanation of this scripture is divided into two parts, one is to show the four names, first generally mentioning the elimination of evil and the generation of good, since the principle is in harmony with the substance.

。體之力用任運發生。能為群機滅惡生善。若偏對者。力能滅惡用能生善。以滅惡故力乃成功。以生善故用乃成德。故舉功德顯其力用。欲令易解故且偏言。若其盡理。力用功德一一皆能滅惡生善。二明經意二。初明果智成由功德。序品云。一切種智而為根本。無量功德之所莊嚴。滅除諸苦與無量樂。今以此文明經力用。以果上智為眾行本者。此明初心了知本性具于果德。雖以無量修德莊嚴。修即性故嚴無所嚴。了苦即性無苦可滅。乃能除滅一切苦也。知樂即性無樂可與。乃能遍與究竟樂也。問今言功德嚴果智者。斯是行人修懺贊等。滅惡生善趣向菩提。何得以此為經力用。答佛得經體體發力用。力用者。何謂說懺贊及以空慧。行者修之成滅惡力及生善用。莊嚴本智而成佛智。豈經力用不修而成耶。如世妙藥不服無功。二示文旨力用銓次三。初明懺贊兩品二。初明二行成果三。初明二品先後。懺有三種謂作法取相無生。無生為生以二為助。是故能令貪瞋癡滅。此三煩惱有通有別。今了通別同居一念。頓照無生。兼事懺助無惡不滅。贊有三種。謂贊丈六尊特法性。今正贊尊特。上冥法性下現丈六。此三即一此一即三。不縱不橫不可思議。如此贊佛攝一切善。兼前懺悔為常樂因。據其品次先以懺先。用凈三業禮讚三身。若

【現代漢語翻譯】現代漢語譯本。體的力量和作用自然而然地發生，能夠為各種機緣消除罪惡，產生善良。如果從片面的角度來說，力量能夠消除罪惡，作用能夠產生善良。因為消除了罪惡，所以力量才得以成功；因為產生了善良，所以作用才得以成就德行。因此，舉出功德來彰顯其力量和作用，爲了讓人容易理解，所以暫且從片面的角度來說。如果從究竟的道理來說，力量、作用、功德，每一項都能夠消除罪惡，產生善良。二、闡明經文的意義，分為兩點。第一點，闡明果地的智慧是由功德成就的。《序品》中說：『一切種智（指佛陀所證悟的智慧，通達一切事物）是根本，由無量的功德所莊嚴，滅除一切痛苦，給予無量的快樂。』現在用這段文字來闡明經文的力量和作用。以果地上的智慧作為各種修行的根本，這是說明初心就了知本性具足果地的德行。雖然用無量的修德來莊嚴，但修行即是本性，所以莊嚴也無所莊嚴。了知痛苦即是本性，沒有痛苦可以滅除，才能滅除一切痛苦。知道快樂即是本性，沒有快樂可以給予，才能普遍地給予究竟的快樂。問：現在說功德莊嚴果地的智慧，這是修行人修習懺悔、讚歎等等，消除罪惡，產生善良，趨向菩提（覺悟）。怎麼能用這個來作為經文的力量和作用呢？答：佛陀證得了經文的本體，本體就能發揮力量和作用。力量和作用是什麼呢？就是說懺悔、讚歎以及空性的智慧。修行人修習這些，成就消除罪惡的力量和產生善良的作用，莊嚴本有的智慧，從而成就佛陀的智慧。難道經文的力量和作用不是通過修行而成就的嗎？就像世間的妙藥，不服用就沒有功效。二、闡述經文的旨意，力量和作用的排列順序，分為三點。第一點，闡明懺悔和讚歎兩品，分為兩點。第一點，闡明兩種修行成就果報，分為三點。第一點，闡明兩品的先後順序。懺悔有三種，分別是作法懺（通過儀式進行懺悔）、取相懺（通過觀想獲得瑞相進行懺悔）、無生懺（體悟諸法本性空寂進行懺悔）。以無生懺為根本，以其他兩種懺悔作為輔助，因此能夠使貪、嗔、癡（佛教中的三種根本煩惱）熄滅。這三種煩惱有共通之處，也有各自的差別。現在了知共通之處和差別之處，都存在於一念之中，頓然照見無生，加上事相上的懺悔輔助，沒有罪惡不能滅除。讚歎有三種，分別是讚歎丈六金身（佛陀的應化身）、讚歎尊特（佛陀的殊勝功德）、讚歎法性（諸法的本性）。現在正是讚歎尊特，上契合法性，下現丈六金身。這三者即是一，這一即是三，不縱不橫，不可思議。如此讚歎佛陀，攝取一切善法，加上前面的懺悔，作為常樂（永恒的快樂）的原因。根據品次的排列，先以懺悔為先，用清凈的身、口、意三業禮拜讚歎三身（法身、報身、應身）。

【English Translation】 English version The power and function of the substance arise naturally, capable of eliminating evil and generating good for all opportunities. If viewed from a partial perspective, power can eliminate evil, and function can generate good. Because evil is eliminated, power is successful; because good is generated, function achieves virtue. Therefore, mentioning merit and virtue highlights its power and function. To make it easier to understand, it is spoken of from a partial perspective. If viewed from the ultimate principle, power, function, and merit, each can eliminate evil and generate good. Second, clarifying the meaning of the scripture, divided into two points. First, clarifying that the wisdom of the fruition is achieved through merit and virtue. The 'Introduction Chapter' states: 'All-knowing wisdom (Sarvajna, referring to the wisdom attained by the Buddha, understanding all things) is the root, adorned by immeasurable merit and virtue, eliminating all suffering and giving immeasurable joy.' Now, this passage is used to clarify the power and function of the scripture. Taking the wisdom of the fruition as the root of all practices, this explains that the initial mind knows that the inherent nature possesses the virtues of the fruition. Although adorned with immeasurable cultivated virtues, cultivation is the inherent nature, so there is nothing to adorn. Understanding that suffering is the inherent nature, there is no suffering to eliminate, and thus all suffering can be eliminated. Knowing that joy is the inherent nature, there is no joy to give, and thus ultimate joy can be universally given. Question: Now it is said that merit and virtue adorn the wisdom of the fruition. This is the practitioner cultivating repentance, praise, etc., eliminating evil, generating good, and moving towards Bodhi (enlightenment). How can this be used as the power and function of the scripture? Answer: The Buddha attains the substance of the scripture, and the substance can exert power and function. What are power and function? They are speaking of repentance, praise, and the wisdom of emptiness. Practitioners cultivate these, achieving the power to eliminate evil and the function to generate good, adorning the inherent wisdom, thereby achieving the Buddha's wisdom. Isn't the power and function of the scripture achieved through cultivation? Like a wonderful medicine in the world, it has no effect if not taken. Second, elucidating the meaning of the scripture, the order of power and function, divided into three points. First, clarifying the two chapters of repentance and praise, divided into two points. First, clarifying that the two practices achieve fruition, divided into three points. First, clarifying the order of the two chapters. There are three types of repentance: Repentance through Ritual (Sakrid-dharma-pratikriyā), Repentance through Obtaining Signs (Lakshana-pratikriyā), and Repentance through Non-arising (Anutpāda-pratikriyā). Taking Repentance through Non-arising as the root, with the other two types of repentance as assistance, therefore, it can extinguish greed, hatred, and ignorance (the three fundamental afflictions in Buddhism). These three afflictions have commonalities and individual differences. Now, understanding the commonalities and differences, they all exist in a single thought, suddenly illuminating non-arising, plus the assistance of repentance in phenomena, there is no evil that cannot be eliminated. There are three types of praise: praising the sixteen-foot golden body (the manifested body of the Buddha), praising the unique virtues (the Buddha's special merits), and praising the Dharma-nature (the inherent nature of all things). Now, it is precisely praising the unique virtues, in accordance with the Dharma-nature above, and manifesting the sixteen-foot golden body below. These three are one, and this one is three, neither vertical nor horizontal, inconceivable. Praising the Buddha in this way, encompassing all good dharmas, plus the preceding repentance, serves as the cause of eternal joy (Nitya-sukha). According to the order of the chapters, repentance comes first, using the pure three karmas of body, speech, and mind to prostrate and praise the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya).

以贊佛善力資懺。令三障滅。以此為次。其義亦成。故云亦是互舉耳。二明能成宗體。佛之果體為生心體。佛示懺贊二種勝用。眾生修之得成滅惡及生善用。此用莊嚴同佛果智。顯法性體。三明五義俱備。此文承上。即是行人智備體顯。體顯名金。性體既顯果智稱體。此智名光。嚴果之力自行功成能多利益。名之為明。利益之事無過設教也。金等三字別對體等。若總此三即是名也。感五既然應五亦爾。今示一五已含二五。二明二品互具。如說不修善根之罪。即懺中生善也。若贊能離染著之德。即贊中滅惡也。今且從強左右說耳。二明空品一文。此品圓譚即空假中蕩三惑著。名畢竟空。導成懺贊二種之用。若其不照三惑無生。縱懺不除惡之根本。暫息復起。故云惡不除滅。若其不照三諦無得。縱贊不顯性凈功德。還成漏因。故云善不清凈。今以空慧無生無得。是故懺贊能嚴果智。引序品文。中空之智為懺贊本也。然其利根於前二品修無生懺就尊特贊。豈乖空慧。鈍者猶昧故特說之。故此品云。為鈍根者起大悲心。三明已下諸文。鬼神品云。一切皆是大菩薩等。故知護經及禳災力。皆是分得金光明宗。顯金光明體。起金光明用也。故知諸天得經力用。還護于經。以至下文。正論治病救魚飼虎。皆是此經生善滅惡力用功德。

故四王云。我等聞經增益身力。心進勇銳具諸威德。又人王燒香供養經時。變成香蓋。金色遍照此界他方。皆是此經威神之力。三牒文結攝。其意可見。五判教相。若論生起則尋名得體。依體立宗宗成有用。用則設教。此乃制立五章次第。若究五義須明總別。名總三法。體宗用三別示三法。今之教相判前總別時味所攝。文二。初標。前之四章皆是聖人被下之言。悉稱為教。今以五味四藏四教明其相狀。使覽之者區以別矣。二釋二。初破他異解三。初破舊師判屬不定二。初敘。會三即法華。褒貶即方等。無相即般若。既非此三乃以不列同聞之眾。以驗不在五時次第。未至涅槃而忽譚常。是故判屬偏方不定之教。偏謂偏僻。方謂處所。指信相室為偏僻處。古人判教。所立五時與今有異。彼以華嚴別名為頓。乃立五時皆名為漸一有相教謂四阿含。二無相教謂諸般若。三褒貶教謂凈名經及諸方等。四萬善同歸教謂法華。五常住教謂涅槃。若偏方不定教非漸頓攝。二破二。初破非五時次第三。初舉彼義定。二引鴦掘並彼經通序非不列眾。鴦掘摩羅斥聲聞乘。明摩訶衍同於維摩。而成論師同與今經判。屬偏方不定之教。三竅成次第。論家既判鴦掘在不次。驗知不因不列同聞而為不次。若爾何妨今經不列同聞是次第耶。二破非偏方不

【現代漢語翻譯】現代漢語譯本：因此，四大天王說：『我們聽聞此經，增長了身力，內心精進勇猛，具足各種威德。』又，國王焚香供養經書時，香變成香蓋，金色光芒遍照此界和他方世界，這都是此經威神之力的作用。三重申述經文，總結歸納，其意義顯而易見。五、判教相。如果從生起的角度來說，首先是尋名以得其體，依據體來建立宗，宗成立則有用處，有了用處就設立教。這正是制定五章的次第。如果深入研究五義，必須明白總和別的關係。『名』總括了法、義、行三者，『體』、『宗』、『用』分別顯示了法、義、行三者。現在的教相是判斷前面總和別所包含的時、味。分為兩部分。第一部分是標示。前面的四章都是聖人向下傳達的言教，都稱為『教』。現在用五味、四藏、四教來闡明它的相狀，使閱讀的人能夠區分開來。第二部分是解釋，分為兩部分。第一部分是破斥他人不同的解釋，分為三部分。第一部分是破斥舊師判定為不定教，分為兩部分。第一部分是敘述。認為會三歸一就是《法華經》，褒貶就是《方等經》，無相就是《般若經》。既然不是這三者，就因為沒有列出共同聽聞的聽眾，來驗證它不在五時次第之中。還沒有到涅槃就忽然談論常住，因此判定它屬於偏方不定的教法。『偏』是指偏僻，『方』是指處所，指信相室為偏僻處。古人判教，所立的五時與現在有所不同。他們把《華嚴經》特別稱為頓教，於是設立五時都稱為漸教：一、有相教，指四阿含；二、無相教，指諸般若；三、褒貶教，指《維摩詰經》及諸方等；四、萬善同歸教，指《法華經》；五、常住教，指《涅槃經》。如果偏方不定的教法不屬於漸頓所攝。第二部分是破斥，分為兩部分。第一部分是破斥它不是五時次第，分為三部分。第一部分是舉出他們的定義。第二部分是引用《鴦掘摩羅經》以及其他經典的序言，說明並非沒有列出聽眾。《鴦掘摩羅經》貶斥聲聞乘，說明摩訶衍等同於《維摩詰經》，而成論師的判定與現在的經相同，都屬於偏方不定的教法。第三部分是揭示次第。論家既然判定《鴦掘摩羅經》不在次第之中，驗證得知不是因為沒有列出共同聽聞者就認為不在次第之中。如果這樣，那麼為什麼妨礙現在的經不列出共同聽聞者就是次第呢？第二部分是破斥它不是偏方不定。

【English Translation】 English version: Therefore, the Four Heavenly Kings said: 'We, having heard this sutra, have increased our bodily strength, our minds are advancing with courage and vigor, and we are endowed with all kinds of majestic virtues.' Furthermore, when a king burns incense to make offerings to the sutra, the incense transforms into a canopy of fragrance, and golden light illuminates this realm and other realms, all due to the majestic and divine power of this sutra. The threefold repetition of the text concludes and summarizes, and its meaning is evident. 5. Judgment of the Teachings. If we consider it from the perspective of arising, first we seek the name to obtain its substance, and based on the substance, we establish the doctrine. When the doctrine is established, it becomes useful, and with usefulness, we establish the teachings. This is precisely the order of establishing the five chapters. If we delve deeply into the five meanings, we must understand the relationship between the general and the specific. 'Name' encompasses the three aspects of Dharma, meaning, and practice. 'Substance,' 'Doctrine,' and 'Use' separately reveal the three aspects of Dharma, meaning, and practice. The current judgment of the teachings is to determine what is encompassed by the preceding general and specific aspects in terms of time and flavor. It is divided into two parts. The first part is the indication. The preceding four chapters are all the teachings conveyed downwards by the sages, and they are all called 'teachings.' Now, we use the five flavors, four treasuries, and four teachings to clarify their characteristics, so that those who read them can distinguish them clearly. The second part is the explanation, divided into two parts. The first part is to refute others' different interpretations, divided into three parts. The first part is to refute the old masters' judgment as indeterminate teachings, divided into two parts. The first part is the narration. They believe that the unification of the three is the Lotus Sutra (meaning Fahua), praise and criticism is the Vimalakirti Sutra (meaning Fangdeng), and non-form is the Prajna Sutra (meaning Bore). Since it is not these three, they use the fact that the audience who heard it together is not listed to verify that it is not in the order of the five periods. Before reaching Nirvana, they suddenly talk about permanence, so they judge it to belong to the partial and indeterminate teachings. 'Partial' refers to being biased, and 'place' refers to location, referring to the room of faith and appearance as a biased place. The ancients judged the teachings, and the five periods they established were different from the present. They specially called the Avatamsaka Sutra (meaning Huayan) the sudden teaching, so they established the five periods and called them all gradual teachings: 1. Teaching with form, referring to the Four Agamas; 2. Teaching without form, referring to the various Prajna Sutras; 3. Teaching of praise and criticism, referring to the Vimalakirti Sutra and the various Vaipulya Sutras; 4. Teaching of the common return of all good, referring to the Lotus Sutra; 5. Teaching of permanence, referring to the Nirvana Sutra. If the partial and indeterminate teachings are not encompassed by the gradual and sudden. The second part is refutation, divided into two parts. The first part is to refute that it is not the order of the five periods, divided into three parts. The first part is to cite their definition. The second part is to cite the Angulimala Sutra (meaning Yangjue Moluo) and the prefaces of other sutras to explain that it is not that the audience is not listed. The Angulimala Sutra criticizes the Sravaka vehicle, explaining that the Mahayana is the same as the Vimalakirti Sutra, and the judgment of the Chengshi masters is the same as the current sutra, both belonging to the partial and indeterminate teachings. The third part is to reveal the order. Since the commentators have judged that the Angulimala Sutra is not in the order, it is verified that it is not because the common listeners are not listed that it is considered not in the order. If so, then why does it hinder the current sutra from not listing the common listeners from being in the order? The second part is to refute that it is not partial and indeterminate.

定三。初舉彼義定。古判五時第五涅槃方譚常住。前之四時悉是無常。此經越次豫明常壽。稱偏方者。此先定之。二引方等破。陀羅尼者。即方等陀羅尼經也。乃以第四法華會三。例于第五涅槃譚常也。方等會三既居次第。今經譚常何故不定。此是方等後分經文。故得卻指三處法華授聲聞記。三引眾經破。古人判教。不了異名同詮一理。華嚴法界。方等實相。般若佛母。法華一乘。此等若與涅槃常身金剛不變。體不同者。豈以生滅無常之法。而為實相及一乘耶。又維摩云。法身無為不墮諸數。法華云。常在靈山。又云。常住不滅。此等諸經既居次第。此經何故獨屬偏方。此乃正示今經譚常非不定教。傍顯諸經皆詮常住。二破一師判屬法華二。初敘。謂法華壽量喻以界塵。與今經齊。意謂二經未出數量。皆是無常。二破。此師不了二經譚常。但執數量。一不了此經者。帝王經中。因婆羅門欲生天故。求佛舍利。梨車王子廣譚佛身是常住體無舍利事。此于應色即示法身非長非短。以驗此品。全法起應能長能短。八十是短山斤是長。短表應身長表報智。古人不見新本所明。常住法身是所證金。報身常智是能證光。但齊應身山斤海滴能表之數。判屬無常。翳于所表法報金光也。二不了法華者。彼部所譚本跡二門。皆顯常身。何

【現代漢語翻譯】現代漢語譯本：三、確定（教義）。首先提出彼（指涅槃經）的意義來確定。（過去）的判教者認為，（佛陀）五時說法中的第五時，即涅槃時，才談論常住（不變）的教義。之前的四個時期說的都是無常（變化）。這部經（指帝王經）超越次第，預先闡明常壽（恒常的壽命）。稱之為『偏方』，是先確定下來的。二、引用方等經來破斥。（有人認為）《陀羅尼經》，即方等部的《陀羅尼經》，用第四時期的《法華經》會三乘（聲聞乘、緣覺乘、菩薩乘），來比照第五時期涅槃經談論常住的教義。《方等經》會三乘既然有次第，這部經談論常住，為什麼就不能確定（其地位）呢？這是方等經後半部分的經文，所以可以反過來指證第三時期的《法華經》為聲聞授記。三、引用眾多經典來破斥。（過去）的判教者，不明白不同名稱詮釋的是同一個道理。《華嚴經》講法界，《方等經》講實相，《般若經》講佛母，《法華經》講一乘。這些（教義），如果和涅槃經所說的常身、金剛不變的（佛身），本體不同的話，怎麼能用生滅無常的法，來作為實相和一乘的依據呢？而且，《維摩經》說，法身是無為的，不屬於任何數量。《法華經》說，（佛）常在靈鷲山，又說，常住不滅。這些經典既然有次第，這部經為什麼單獨屬於『偏方』呢？這正是表明這部經談論常住，不是不定教，同時也暗示其他經典都在詮釋常住的道理。二、破斥某位法師將此經歸屬於《法華經》的觀點。分為兩部分：首先，敘述（其觀點）。（那位法師）認為，《法華經·壽量品》用世界微塵來比喻（佛的壽命），和這部經（指帝王經）相似。意思是說，這兩部經都沒有超出數量的範疇，都是無常的。二、破斥（其觀點）。這位法師不明白這兩部經都在談論常住，只是執著于數量。（他）一不明白這部經（指帝王經），因為《帝王經》中，婆羅門因為想昇天，所以求佛舍利。梨車王子廣泛地談論佛身是常住的，本體沒有舍利這件事。這是在應化之色身中，就顯示了法身，非長非短。用這個來驗證這部經，完全是從法身起應化，能長能短。八十歲是短，山斤（指須彌山王）是長。短表示應身，長表示報智。過去的人沒有看到新譯本所闡明的，常住法身是所證的金，報身常智是能證的光。只是把應身的山斤海滴，作為能表示的數量，就判定為無常，遮蔽了所要表達的法報二身的金光。二不明白《法華經》。《法華經》所談的本跡二門，都在顯示常身。為什麼（會不明白呢）？

【English Translation】 English version: Three. Determining (the doctrine). First, the meaning of 'that' (referring to the Nirvana Sutra) is presented to determine (the teaching). (Past) commentators believed that the fifth of the Buddha's five periods of teaching, namely the Nirvana period, was when the doctrine of permanence (constancy) was discussed. The previous four periods spoke of impermanence (change). This sutra (referring to the Emperor Sutra) transcends the order and pre-elucidates constant life (eternal life). Calling it a 'partial teaching' is to first determine it. Second, refuting by quoting the Vaipulya Sutra. (Some believe that) the 'Dharani Sutra', namely the 'Dharani Sutra' of the Vaipulya section, uses the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) of the fourth period's Lotus Sutra to compare with the Nirvana Sutra's discussion of permanence in the fifth period. Since the Vaipulya Sutra's assembly of the three vehicles has an order, why can't this sutra's discussion of permanence be determined (its position)? This is the latter part of the Vaipulya Sutra, so it can conversely point to the Lotus Sutra of the third period as conferring predictions of enlightenment on the Sravakas. Third, refuting by quoting many sutras. (Past) commentators did not understand that different names explain the same principle. The Avatamsaka Sutra speaks of the Dharmadhatu, the Vaipulya Sutra speaks of reality, the Prajna Sutra speaks of the Mother of Buddhas, and the Lotus Sutra speaks of the One Vehicle. If these (doctrines) are different in essence from the permanent body and the indestructible (Buddha body) spoken of in the Nirvana Sutra, how can the law of birth and death, which is impermanent, be used as the basis for reality and the One Vehicle? Moreover, the Vimalakirti Sutra says that the Dharmakaya is unconditioned and does not belong to any number. The Lotus Sutra says that (the Buddha) is always on Vulture Peak, and also says that he is permanent and does not perish. Since these sutras have an order, why does this sutra belong solely to the 'partial teaching'? This precisely shows that this sutra discusses permanence and is not an indeterminate teaching, and also implies that other sutras are all explaining the principle of permanence. Two. Refuting a certain Dharma master's view of assigning this sutra to the Lotus Sutra. Divided into two parts: First, narrating (his view). (That Dharma master) believes that the 'Lifespan of the Tathagata' chapter of the Lotus Sutra uses the dust of the world to compare (the Buddha's lifespan), which is similar to this sutra (referring to the Emperor Sutra). The meaning is that these two sutras have not exceeded the scope of quantity and are both impermanent. Second, refuting (his view). This Dharma master does not understand that both of these sutras are discussing permanence, but is only attached to quantity. (He) does not understand this sutra (referring to the Emperor Sutra), because in the Emperor Sutra, the Brahmin wanted to be reborn in heaven, so he sought the Buddha's relics. Prince Licchavi extensively discussed that the Buddha's body is permanent and that the essence does not have the matter of relics. This is in the manifested form body, it shows the Dharmakaya, neither long nor short. Use this to verify this sutra, it is entirely from the Dharmakaya that manifestation arises, able to be long and short. Eighty years old is short, and 'mountain weight' (referring to Mount Sumeru) is long. Short represents the manifested body, and long represents the wisdom of the reward body. Past people did not see what the new translation clarified, that the permanent Dharmakaya is the gold that is attained, and the constant wisdom of the reward body is the light that can attain it. They only took the 'mountain weight' and 'ocean drop' of the manifested body as the number that can express it, and judged it as impermanent, obscuring the golden light of the Dharmakaya and Sambhogakaya that is to be expressed. Two, he does not understand the Lotus Sutra. The 'original and manifested' two gates discussed in the Lotus Sutra are all showing the permanent body. Why (doesn't he understand)?

者。跡門中雲。世間相常住于道場知已。本門中雲。如來明見三界之相非如非異。此皆所證常住法身中道之體。乃以寶所髻珠而為譬喻。所證法身既其常住。能證報智所垂應用。豈可無常。經舉界塵。乃是過去本成劫數。若論未來。經文顯云常住不滅。豈非此師以久遠成佛界塵劫數。翳于寶所所譬三身耶。三破真諦判在三月二。初敘。二破二。初奪破。唱滅之語通在諸經。豈可獨指於三月前告波旬時信相懷疑耶此文分三。初總奪。二引經。三結破。二縱破二。初縱而核之。所以縱者。諸經唱滅其語猶通。若三月前。知齊八十。故須縱許在手三月。雖縱年月須核部味。以凡判教有前後分。前分有次後分不定。如今空品在般若后。若陀羅尼在法華后。后雖不定須攝歸前。縱令此經在三月說。為屬法華。為屬涅槃。此順古人。以法華涅槃二經。分對第四第五二時故也。二驗其無據三乘同懺文出新經。三乘行人各求證果。同依此經修懺悔也。法華廢權尚舍別教。不共方便。豈存三乘同懺方便。退非法華也。此經既在三月前說。進非涅槃也。兩楹不攝規矩無從。二明今正判二。初以文義定二。初簡異余時。若安無相而時異者。簡非般若也。說彼部時。處會雖多而同名般若。此既別立金光明稱。故與彼時所說異也。會三即法華。彼

【現代漢語翻譯】者（zhě）：指代上文所說的人或事物。跡門（jì mén）中說：『世間相常住于道場知已。』意思是說，在跡門中，已經知道世間的表象是常住于道場的。本門（běn mén）中說：『如來明見三界之相非如非異。』意思是說，在本門中，如來清楚地看到三界的表象，既不是完全相同，也不是完全不同。這些都是所證悟的常住法身中道之體，乃是用寶所髻珠（bǎo suǒ jì zhū）來作為比喻。既然所證悟的法身是常住的，那麼能證悟的報智（bào zhì）所垂示的應用，怎麼會是無常的呢？經文中所說的界塵（jiè chén），乃是過去本已成就的劫數。如果談論未來，經文明顯地說常住不滅。難道不是這位法師用久遠成佛的界塵劫數，遮蔽了寶所所譬喻的三身（sān shēn）嗎？三破真諦（sān pò zhēn dì）的判教是在三月二日。首先是敘述，然後是破斥，破斥分為兩個部分，首先是奪破（duó pò）。唱滅（chàng miè）的說法在各種經典中都有，怎麼可以單獨指責在三月前告訴波旬（bō xún）時，信相（xìn xiàng）產生懷疑呢？這段文字分為三個部分，首先是總奪（zǒng duó），然後是引用經典，最後是總結破斥。其次是縱破（zòng pò），分為兩個部分，首先是縱容然後覈實。之所以縱容，是因為各種經典中唱滅的說法是普遍存在的。如果在三月前，知道齊八十，所以需要縱容允許在手三月。雖然縱容了年月，但必須覈實部味（bù wèi）。因為凡是判教都有前後之分，前分有次序，後分不一定。如今空品（kōng pǐn）在般若（bō rě）之後，如果陀羅尼（tuó luó ní）在法華（fǎ huá）之後，後面雖然不一定，但必須歸攝到前面。縱然這部經是在三月前說的，是屬於法華，還是屬於涅槃（niè pán）？這是順應古人的說法，用法華和涅槃二經，來對應第四和第五兩個時段。其次是驗證其沒有依據，三乘同懺（sān shèng tóng chàn）的文句出自新經，三乘的修行人各自尋求證果，共同依據這部經來修習懺悔。法華廢除權教，尚且捨棄別教（bié jiào）的不共方便（bù gòng fāng biàn），怎麼會存在三乘共同懺悔的方便，退步到非法華呢？這部經既然是在三月前說的，那麼進步不到涅槃。兩楹（liǎng yíng）不攝，規矩無從。其次是說明現在正確的判教，分為兩個部分，首先是用文義來確定。首先是簡別于其他時段，如果安立無相（wú xiàng）而時段不同，那麼就不是般若。說那個部類的時候，處所和集會雖然很多，但都同名般若，這部經既然單獨設立金光明（jīn guāng míng）的名稱，所以與那個時段所說的不同。會三（huì sān）就是法華，那個

【English Translation】者 (zhě): Refers to the person or thing mentioned above. It is said in the Trace Gate (jì mén): 'The phenomena of the world constantly abide in the Bodhimanda, having known this.' This means that in the Trace Gate, it is already known that the appearances of the world constantly abide in the Bodhimanda (dào chǎng). It is said in the Origin Gate (běn mén): 'The Tathagata clearly sees the appearances of the Three Realms as neither identical nor different.' This means that in the Origin Gate, the Tathagata clearly sees the appearances of the Three Realms, which are neither completely the same nor completely different. These are all the realized, constant Dharma-body, the Middle Way, which is used as a metaphor for the jeweled topknot (bǎo suǒ jì zhū). Since the realized Dharma-body is constant, how can the application of the Reward Wisdom (bào zhì), which is capable of realizing it, be impermanent? The kalpas of world-dust (jiè chén) mentioned in the scriptures are the kalpas that were originally accomplished in the past. If we talk about the future, the scriptures clearly say that it is constant and does not perish. Isn't it that this teacher uses the kalpas of world-dust of long-ago Buddhahood to obscure the Three Bodies (sān shēn) that are metaphorized by the jeweled place? The judgment of the Threefold Destruction of Truth (sān pò zhēn dì) is on the second day of the third month. First is the narration, then the refutation, and the refutation is divided into two parts, the first is the seizing refutation (duó pò). The saying of extinction (chàng miè) exists in various scriptures, how can it be solely blamed on the suspicion of Faith Appearance (xìn xiàng) when telling Mara (bō xún) before the third month? This passage is divided into three parts, first is the general seizing (zǒng duó), then the citation of scriptures, and finally the summary refutation. Secondly, there is the indulgent refutation (zòng pò), divided into two parts, first is indulgence and then verification. The reason for indulgence is that the saying of extinction in various scriptures is universal. If it is known that it is eighty before the third month, then it is necessary to indulge and allow it to be in hand for three months. Although the years and months are indulged, the flavor (bù wèi) must be verified. Because all judgments of teachings have before and after divisions, the former division has order, and the latter division is not necessarily. Now the Chapter on Emptiness (kōng pǐn) is after the Prajna (bō rě), if the Dharani (tuó luó ní) is after the Lotus (fǎ huá), although the latter is not necessarily, it must be subsumed to the former. Even if this scripture was spoken before the third month, does it belong to the Lotus or the Nirvana (niè pán)? This is in accordance with the ancient saying, using the Lotus and Nirvana scriptures to correspond to the fourth and fifth periods. Secondly, it is to verify that there is no basis, the sentence of the Three Vehicles' Common Confession (sān shèng tóng chàn) comes from the new scripture, and the practitioners of the Three Vehicles each seek to realize the fruit, and jointly rely on this scripture to practice repentance. The Lotus abandons provisional teachings and even discards the Uncommon Expedient Means (bù gòng fāng biàn) of the Separate Teaching (bié jiào), how can there be the expedient means of the Three Vehicles' Common Confession, regressing to non-Lotus? Since this scripture was spoken before the third month, then it cannot advance to Nirvana. The two pillars (liǎng yíng) are not included, and there is no way to follow the rules. Secondly, it is to explain the correct judgment of teachings now, divided into two parts, first is to determine with the meaning of the text. First is to distinguish from other time periods, if establishing no-appearance (wú xiàng) and the time period is different, then it is not Prajna. When speaking of that category, although there are many places and gatherings, they are all named Prajna, since this scripture separately establishes the name Golden Light (jīn guāng míng), it is different from what was said in that time period. The convergence of the three (huì sān) is the Lotus, that

經廢權。同歸一乘純一醍醐。今存異趣則屬生酥。故云味別。二定屬方等二初以文定二。初引方等文。二引三乘文。方等之名立有二意。若大經云。從酪出生酥。譬修多羅出方等。此則的約第三時教。名為方等即被三乘四教機也。若普賢觀稱方等者。乃直名圓理。非第三時遍被群機教部之稱也。今初所引方等之文。恐人謂同普賢觀等從理立稱。故引三乘懺悔之文。以定此名的從教部。是故結云。其義無疑。二約義定。初明方等部元不局。因今立云。方等之教通於三乘。遂引新本無異乘文。難今所立通三不成。故云害於通義。然方等下釋難。所云法界無異乘者。別教圓教俱以法界而為歸趣。是故自得名無異乘。方等滿字既通二教。有何妨礙二明列眾。文或未來。經初不列同聞之眾。他疑今師判屬第三方等不當。是故大師指彼天竺其文尚多。不止讖譯四卷之文及真諦七軸。至唐義凈重譯此經。名最勝王金光明經。果有列眾。以驗大師所指梵本宛爾冥符。又驗他師判屬偏方灼然為謬。二以教味判。對他研核。復據文義故云如此斟酌。乃以五味四藏四教。而判攝之。初五味者。涅槃經文既以生酥喻于方等。今經顯有方等之文。又有其義。是故須在第三味攝。次四藏者。謂聲聞藏菩薩藏雜藏佛藏。此乃以人而名法聚。聲聞名藏意

【現代漢語翻譯】現代漢語譯本：廢除權教，共同歸向唯一佛乘，純正的醍醐妙味。如果仍然存在不同的旨趣，那就屬於生酥的階段，所以說教味有所區別。二定指的是方等經，分為兩部分：一是通過經文確定，二是引用三乘的經文。首先引用方等經的經文。其次引用三乘的經文。方等這個名稱的建立有兩種含義。如果按照《大涅槃經》所說：『從牛乳出生酥，譬如修多羅出生方等。』這明確是指第三時教（the third period of the Buddha's teachings），名為方等，即能接引三乘四教的根機。如果《普賢觀經》所稱的方等，則是直接指圓滿的真理，並非第三時普遍接引各種根機的教部之稱。現在首先引用的方等經文，是擔心人們認為它和《普賢觀經》一樣，是從理上立名。所以引用三乘懺悔的經文，來確定這個名稱是從教部而來。因此總結說：『其含義沒有疑問。』二是通過義理來確定。首先說明方等部原本不侷限於某一類，因為現在立論說：『方等之教通於三乘。』於是引用新譯本沒有『異乘』的經文，來反駁現在所立的『通三乘』的觀點，所以說『損害了通義』。然而，在『方等』之下解釋反駁：所說的『法界無異乘』，是指別教（distinct teaching）和圓教（perfect teaching）都以法界作為歸宿，因此自然可以稱為『無異乘』。方等經的『滿』字既然貫通別教和圓教，又有什麼妨礙呢？二，關於列席大眾。經文中或許沒有記載未來。經文一開始沒有列出共同聽聞的大眾，其他人懷疑今師判為第三方等是不恰當的。因此大師指出在天竺（ancient India），這樣的經文還有很多，不止是讖譯的四卷經文以及真諦（Paramārtha）翻譯的七軸經文。到了唐代，義凈（Yijing）重新翻譯這部經，名為《最勝王金光明經》（Suvarṇaprabhāsottamasūtra），果然有列席大眾的記載，以此驗證大師所指的梵文原本完全符合，又驗證了其他法師判為偏頗之說的確是錯誤的。二是通過教味來判斷。針對他人的研究和核實，又根據經文的含義，所以說『如此斟酌』，於是用五味、四藏、四教來判攝它。首先，關於五味。《涅槃經》（Nirvana Sutra）的經文既然用生酥來比喻方等，這部經明顯有方等經的經文，又有方等經的含義，因此必須歸屬於第三味。其次，關於四藏。指的是聲聞藏（Śrāvakapiṭaka）、菩薩藏（Bodhisattvapiṭaka）、雜藏（Miśrakapiṭaka）、佛藏（Buddhapiṭaka）。這是用人來命名法聚，聲聞名為藏的意思

【English Translation】 English version: Discarding provisional teachings, they converge on the One Vehicle, the pure essence of ghee. If differing inclinations persist, they belong to the stage of curds. Hence, the flavors are distinct. 'Two Determinations' refers to the Vaipulya Sutras, divided into two parts: first, determination through scripture; second, citation of Three Vehicle scriptures. First, citing Vaipulya scripture. Second, citing Three Vehicle scripture. The establishment of the name 'Vaipulya' has two meanings. According to the Mahaparinirvana Sutra: 'From milk comes curds, like the Vaipulya emerges from the Sutras.' This clearly refers to the third period of the Buddha's teachings, named Vaipulya, which can accommodate the capacities of the Three Vehicles and Four Teachings. If the Vaipulya mentioned in the Universal Worthy Contemplation Sutra directly refers to perfect truth, it is not the name of a teaching division that universally accommodates various capacities in the third period. Now, the first Vaipulya scripture cited is to prevent people from thinking it is named based on principle, like the Universal Worthy Contemplation Sutra. Therefore, the scripture of repentance from the Three Vehicles is cited to determine that this name comes from the teaching division. Hence, it concludes: 'Its meaning is without doubt.' Second, determination through principle. First, clarifying that the Vaipulya division is not originally limited, because now it is argued: 'The Vaipulya teaching is common to the Three Vehicles.' Then, citing the newly translated scripture without 'different vehicle' passages to refute the current argument of 'common to the Three Vehicles,' thus saying it 'harms the common meaning.' However, explaining the refutation under 'Vaipulya': the saying 'Dharmadhatu (realm of truth) has no different vehicle' means that the Distinct Teaching and Perfect Teaching both take the Dharmadhatu as their ultimate destination, so they can naturally be called 'no different vehicle.' Since the word 'full' in Vaipulya penetrates both the Distinct and Perfect Teachings, what hindrance is there? Second, regarding the assembly. The scripture may not record the future. The scripture does not initially list the assembly of those who heard together, and others doubt that the current master's judgment of belonging to the third Vaipulya is inappropriate. Therefore, the master points out that in India, there are many such scriptures, not just the four volumes translated by Kumarajiva and the seven scrolls translated by Paramārtha. In the Tang Dynasty, Yijing re-translated this scripture, named the Suvarṇaprabhāsottamasūtra (Golden Light Sutra), and indeed there is a record of the assembly, verifying that the Sanskrit original pointed out by the master completely matches, and also verifying that the other masters' judgment of belonging to a biased view is indeed wrong. Second, judging by the flavor of the teaching. In response to others' research and verification, and also based on the meaning of the scripture, therefore it is said 'deliberate in this way,' and then it is categorized using the Five Flavors, Four Treasures, and Four Teachings. First, regarding the Five Flavors. Since the Nirvana Sutra uses curds to metaphorize Vaipulya, this scripture clearly has the Vaipulya scripture and also the meaning of Vaipulya, so it must belong to the third flavor. Second, regarding the Four Treasures. It refers to the Śrāvakapiṭaka (Hearer's Treasury), the Bodhisattvapiṭaka (Bodhisattva's Treasury), the Miśrakapiṭaka (Mixed Treasury), and the Buddhapiṭaka (Buddha's Treasury). This is naming the collection of teachings by people, the meaning of Hearer being named Treasury

彰純小。菩薩佛藏唯詮于大。雜藏兼舍若大若小。今經既許三乘同懺。則能蘊攝聲聞菩薩及以佛法。故屬雜藏也。后四教者。五味四藏名尚同他。四教判經唯今所用。此經體幻即顯中空。全非三藏析法拙度。三乘同懺復非別圓不共之法。正是通教三乘共稟不生滅法。利根菩薩知常達性。故名通教帶別明圓。問通教菩薩利者受接。乃于聖位方知不空。何故釋題及解經文。唯約始終俱圓而說。是則解釋與判教相。頓成胡越也。答通教機雜不獨受接。方知不空。蓋論通教須具三義。一因果俱通。二因通果不通。三通別通圓。初義者。是鈍菩薩但見於空。始終不知二教別理。故云因果俱通也。次義者。見地已上深觀于空能見不空。以此菩薩初依通理得成真因。后依別理而趣佛果。故名因通果不通也。第三義者。即于干慧及性地中。聞體法空。不但空於二十五有。亦乃空于涅槃之空。此人雖藉通教譚空開導其心。而了此空體是中道。乃以別圓內外凡觀。同於二乘歷干慧等及后諸地。至第十地即成別圓初地初住八相之佛。此乃通教通別通圓義也。既在初地便知不空。是故不受被接之名。以是義故此經雖約三乘同懺判屬通教。不妨釋題及解經文。自明三法始終圓妙。正是通教第三義也。又復應知。此經既許三乘同懺。其懺悔處隨彼信

【現代漢語翻譯】現代漢語譯本：彰純小（僅彰顯小乘）。菩薩佛藏（菩薩所藏的佛法）唯獨詮釋大乘。雜藏（混合的藏經）兼顧大小乘。如今這部經既然允許三乘（聲聞乘、緣覺乘、菩薩乘）共同懺悔，那麼就能包含聲聞、菩薩以及佛法，所以屬於雜藏。后四教（天臺宗的四種教判）中，五味四藏（佛陀教法的五個階段和四種分類）的名稱還與其他教派相同，但四教判經（用四教來判別經典）只有天臺宗使用。這部經的本體是體幻即顯中空（認識到現象的虛幻性，從而顯現出空性），完全不是三藏（經、律、論）中析法（分析法）的拙劣方法。三乘共同懺悔又不是別教（藏教之後，但未至圓教）和圓教（最圓滿的教法）不共有的法門，正是通教（三藏教之後，但未至別教）三乘共同稟受的不生滅法。利根（根器銳利）的菩薩知常達性（瞭解常理，通達本性），所以稱為通教帶別明圓（通教中帶有別教的含義，並闡明圓教的道理）。問：通教菩薩中根器銳利者接受接引，在聖位（證悟的地位）才能知道不空（並非完全空無），為什麼解釋題目和經文時，只從始終都是圓滿的角度來說？這樣解釋和判教（判斷教義所屬的類別）豈不是完全不相干了嗎？答：通教根器混雜，不只是接受接引才能知道不空。概括來說，論述通教需要具備三種含義：一是因果俱通（因和果都屬於通教），二是因通果不通（因屬於通教，果不屬於通教），三是通別通圓（通教、別教、圓教相通）。第一種含義是指鈍根（根器遲鈍）的菩薩只看到空性，始終不知道別教的道理，所以說因果俱通。第二種含義是指見地（證悟的境界）以上的菩薩，深入觀察空性，能夠看到不空。這類菩薩最初依靠通教的道理成就真實的因，後來依靠別教的道理趨向佛果，所以稱為因通果不通。第三種含義是指在干慧地（五停心觀和四念處觀）和性地（十信位）中，聽聞體法空（一切法的本體是空性），不僅空於二十五有（三界中的二十五種存在形式），也空于涅槃之空（超越了對涅槃的執著）。這類人雖然藉助通教談論空性來開導內心，但明白這個空性的本體是中道（不落兩邊的真理），於是用別教和圓教的內外凡觀（凡夫的觀行），等同於二乘（聲聞乘和緣覺乘）經歷干慧地等以及後來的各個階位，到第十地就成就別教和圓教的初地初住（菩薩修行階位）八相成道之佛。這就是通教通別通圓的含義。既然在初地就知道不空，所以不接受被接引的說法。因為這個緣故，這部經雖然從三乘共同懺悔的角度判為通教，不妨礙解釋題目和經文時，闡明三法（空、無相、無愿）始終圓滿微妙，這正是通教的第三種含義。又應當知道，這部經既然允許三乘共同懺悔，那麼懺悔的地方就隨他們的信仰而定。

【English Translation】 English version: 『Zhang chun xiao』 (Only manifests the Small Vehicle). The Bodhisattva Buddha-ksetra (Bodhisattva's treasury of Buddha-dharma) exclusively interprets the Great Vehicle. The Mixed Canon (Miscellaneous Canon) encompasses both Great and Small Vehicles. Since this sutra now permits the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to repent together, it can encompass Śrāvakas, Bodhisattvas, and the Buddha-dharma, thus belonging to the Mixed Canon. Among the latter Four Teachings (the Tiantai school's fourfold classification of teachings), the names of the Five Flavors and Four Canons (the five stages and four categories of the Buddha's teachings) are similar to those of other schools, but the Four Teachings' classification of sutras is unique to Tiantai. The essence of this sutra is that 『body-illusion is manifestation, which is emptiness』 (recognizing the illusory nature of phenomena, thereby revealing emptiness), which is completely different from the clumsy method of analyzing dharmas in the Three Canons (Sūtra, Vinaya, Abhidharma). The Three Vehicles repenting together is also not a unique dharma of the Separate Teaching (after the Tripitaka Teaching, but not yet the Perfect Teaching) and the Perfect Teaching (the most complete teaching), but precisely the non-arising and non-ceasing dharma commonly received by the Three Vehicles in the Common Teaching (after the Tripitaka Teaching, but not yet the Separate Teaching). Bodhisattvas with sharp faculties 『know the constant and attain the nature』 (understand the constant principles and attain the inherent nature), hence it is called the Common Teaching with Separate and Manifest Perfect Teaching (the Common Teaching contains the meaning of the Separate Teaching and elucidates the principles of the Perfect Teaching). Question: Why is it that the sharp-witted Bodhisattvas of the Common Teaching are received and guided, and only in the position of a sage (the state of enlightenment) do they know that it is not empty (not completely devoid of existence), but the explanation of the title and the sutra text only speaks from the perspective that it is perfect from beginning to end? Wouldn't this make the explanation and the classification of teachings (judging the category to which the teachings belong) completely unrelated? Answer: The faculties in the Common Teaching are mixed, and it is not only through being received and guided that one can know that it is not empty. Generally speaking, discussing the Common Teaching requires three meanings: first, cause and effect are both common (both cause and effect belong to the Common Teaching); second, the cause is common, but the effect is not common (the cause belongs to the Common Teaching, but the effect does not); and third, the Common, Separate, and Perfect are interconnected (the Common, Separate, and Perfect Teachings are interconnected). The first meaning refers to dull-witted Bodhisattvas who only see emptiness and never know the principles of the Separate Teaching, hence it is said that cause and effect are both common. The second meaning refers to Bodhisattvas above the stage of seeing the truth who deeply contemplate emptiness and are able to see non-emptiness. These Bodhisattvas initially rely on the principles of the Common Teaching to achieve the true cause, and later rely on the principles of the Separate Teaching to move towards the Buddha-fruit, hence it is called the cause is common, but the effect is not common. The third meaning refers to those who, in the stage of dry wisdom (five stopping contemplations and four mindfulness contemplations) and the stage of nature (ten stages of faith), hear that the essence of dharma is emptiness (the essence of all dharmas is emptiness), and not only is the emptiness of the twenty-five existences (the twenty-five forms of existence in the three realms) empty, but also the emptiness of nirvana is empty (transcending attachment to nirvana). Although these people use the Common Teaching to discuss emptiness to enlighten their minds, they understand that the essence of this emptiness is the Middle Way (the truth that does not fall into extremes), and thus use the inner and outer ordinary contemplations of the Separate and Perfect Teachings, equivalent to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) experiencing the stage of dry wisdom and the subsequent stages, and in the tenth stage, they achieve the Buddha of the Separate and Perfect Teachings in the first stage and first dwelling (stages of Bodhisattva practice) who attains enlightenment through the eight aspects. This is the meaning of the Common Teaching connecting the Separate and Perfect Teachings. Since one knows that it is not empty in the first stage, one does not accept the notion of being received and guided. For this reason, although this sutra is classified as belonging to the Common Teaching from the perspective of the Three Vehicles repenting together, it does not prevent the explanation of the title and the sutra text from elucidating that the three dharmas (emptiness, signlessness, wishlessness) are perfect and wonderful from beginning to end, which is precisely the third meaning of the Common Teaching. Furthermore, it should be known that since this sutra allows the Three Vehicles to repent together, the place of repentance depends on their faith.

解。或空不空或次不次。合具通教前之二義。大師特為成今行者圓解行故。舍劣從勝一向圓譚。見聞之徒當從此意。而思修之。

金光明經玄義拾遺記卷第六

【現代漢語翻譯】現代漢語譯本：解釋說，或者空非空，或者次第非次第，全部包含通教之前的兩種含義。大師（指天臺智者大師）特意爲了成就現在修行者圓滿的理解和修行，捨棄低劣的而追隨殊勝的，一概圓滿地談論。見聞此教義的人應當從此意出發，來思考和修習。

《金光明經玄義拾遺記》卷第六

【English Translation】 English version: Explanation: 'Or emptiness is not emptiness, or sequential is not sequential,' fully encompasses the two meanings preceding the Common Teaching (Tong Jiao). The Great Master (referring to Zhiyi, the Tiantai founder), specifically for the sake of enabling present practitioners to achieve complete understanding and practice, abandons the inferior and follows the superior, speaking entirely in terms of perfect completeness. Those who see and hear this teaching should contemplate and cultivate from this intention.

Collected Notes on the Profound Meaning of the Golden Light Sutra, Volume Six