T39n1785_金光明經文句

大正藏第 39 冊 No. 1785 金光明經文句

No. 1785 [cf. Nos. 663, 1786]

金光明經文句卷第一

隋天臺智者大師說

門人灌頂錄

此四卷文。總有十八品。舊來分割盈縮不同。江北諸師以初品為序。壽量下訖捨身為正。贊佛為流通。正文又三。壽量下是正說。四王下大誓護經。除病下大悲接物。江南諸師以初品為序。壽量下為正。四王下十三品為流通。真諦三藏分新文二十二品。初品為序。壽量下至捨身十九品為正。后兩品為流通。真諦釋云。壽量明師果。懺嘆兩品明弟子因。授記是弟子果。除病是師因。四王下正論力用。前師果弟因既為正。后師弟因果何得為流通邪。今師謂。分文字是人情。人情咸謂。序未辨道。流通歇末不得論師弟因果。是義不然。夫三段者不可杜斷隔絕。序本序于正通。序則有三義。正本正於序通。正亦三義。通本通於正序。通亦三義。上中下語皆善故。又眾生得道根性不定。何容序無滋味流通歇末邪。既不歇末說師弟因果亦應何妨。如序中說正亦應無妨。流通中有正意。彌是督勵宣行不乖經意。又法華中明。阿私仙是師因。持品授弟子果記。諸師咸判是流通。此有其例。于義無妨。與奪由人不須苦執

也。今從如是我聞入壽量。訖天龍集信相菩薩室為序段。從爾時四佛下。訖空品正說段。從四王品下訖經流通段。序者。序將有利益。正者正當機辨道。流通者。流名下注通名不壅。欲使正法之水從今以注當。聖教筌罤不壅于來世。經曰。上中下語皆善。即此義也。疑者云。序分何得入正品中。眾經例爾。如維摩無序品。序在正說中。大品正說在序品中。涅槃序分入正品中。眾經皆然。不以為疑。何獨或此。斯乃出經者意。為四佛斷疑孤然而起其文嶄絕。引序分安壽量中。今從義便不得齊品。分割也。序有三義。一次緒。二敘述。三發起。次緒者。居一部之初冠眾說之首。故言次緒。敘述者。敘于方將述于當益。故言敘述。發起者。發其信心起于教也。一段經文含此三義。故題為序品。品者梵語稱為跋渠。此為品也。品是類義。此中文句氣類相從。節之為跋渠。例如律中有篇聚。毗曇有犍度爾。從如是下是次緒。從是時如來下是敘述。從其室自然廣博嚴事下是發起。次緒之序舊云五事。地人開佛是為六事。此經天龍集信相室。不聞前序不聞后夢。亦得是同聞亦得是非也。同聞眾少不次第(云云)。此之五六。亦名印定序。三世諸佛經初皆安如是故。亦名通序。與諸經同亦為通名作本故。亦名經後序。結集者所置故。亦

名經前序。遺囑令安故亦名破邪序。對破外道阿漚故。亦名證信序。令聞者不疑故。天臺師云。總此六說都是四悉檀意也。諸佛諸經同是世界悉檀也。經前經后為利來世是為人悉檀也。對破外道是對治悉檀也。信順無疑是第一義悉檀也。舊解。如名不異。是曰無非。阿難所傳文句似瀉水分瓶與佛一種。故不異稱如。文下之理允當無謬。故無非曰是。略而言之。文如理是。肇師云。如是者信順之辭也。信則所聞之理會。順則師資之道成。真諦三藏云。如是者決定也。數決定理決定。佛說此經有若干文句。若多成增謗。若少成減謗。阿難傳之如瀉水不多不少。故數決定。佛說無相之理不有不無。若有墮增若無墮減。阿難傳之無增無減。故理決定。龍樹解。如是者信順之辭也。信者言是事如是。不信者言是事不如是。此之四解各據一悉檀意。舊解語總不顯文詮何等理為如。何等理為文所詮為是。既不顯了。只是世界悉檀意。肇師據信順是為人。三藏文理決定為對治。龍樹信順如是為第一義(云云)。今作通別二釋。佛如法相而說。阿難如聞相而傳。故言如也。佛如法相而解。阿難如海量而受。故言是也(云云)。別釋者。外曰阿漚稱吉。文乖其理故非如。理異其文故非是。不可見阿漚在初而中后皆吉也。文如其理故言如。理

【現代漢語翻譯】現代漢語譯本《名經》前序。因遺囑令得以安立，故又名《破邪序》。爲了駁斥外道的阿漚（一種外道理論），也稱為《證信序》，使聽聞者不產生懷疑。天臺宗的師父說，總括這六種說法，都符合四悉檀（四種成就）。諸佛所說的諸經，共同屬於世界悉檀（使眾生各得利益）。經前經后，爲了利益未來世，是為人悉檀（為人而設的成就）。駁斥外道是對治悉檀（對治煩惱的成就）。信順無疑是第一義悉檀（證悟真理的成就）。舊的解釋說，『如』與名不相異，這就是所謂的『無非』。阿難所傳的文句，就像從瓶中倒水一樣，與佛所說完全一致，所以用『如』來稱呼。文句之下的道理，確實恰當沒有謬誤，所以用『是』來表示沒有錯誤。簡略地說，文如其理，就是『如是』。肇法師說，『如是』是信順的言辭。相信，就能理解所聽聞的道理；順從，師徒之間的道義就能成就。真諦三藏說，『如是』是決定的意思。數量決定，道理決定。佛說這部經有多少文句，如果多了，就成了增加的誹謗；如果少了，就成了減少的誹謗。阿難傳達佛經，就像倒水一樣，不多也不少，所以數量是決定的。佛所說的無相之理，不有也不無，如果執著于『有』，就墮入了增加的邪見；如果執著于『無』，就墮入了減少的邪見。阿難傳達佛經，沒有增加也沒有減少，所以道理是決定的。龍樹菩薩解釋說，『如是』是信順的言辭。相信的人說這件事就是這樣，不相信的人說這件事不是這樣。這四種解釋，各自依據一種悉檀的含義。舊的解釋總括來說，沒有明顯地說明文句所詮釋的是什麼道理，以及文句所詮釋的『是』什麼。既然不明顯，就只是世界悉檀的含義。肇法師依據信順是為人悉檀，真諦三藏依據文理決定是對治悉檀，龍樹菩薩依據信順如是為第一義悉檀（等等）。現在作通別二種解釋。佛如法相（真如實相）而說，阿難如聞法之相而傳，所以說『如』。佛如法相而解，阿難如海量般地接受，所以說『是』（等等）。分別解釋是，外道稱阿漚（外道理論）為吉祥，但文句違背了道理，所以不是『如』；道理與文句相異，所以不是『是』。不能認為阿漚（外道理論）在初、中、后都是吉祥的。文句符合道理，所以說是『如』；道理

【English Translation】 English version Preface to the Sutra of Names. It is also named 'Destroying Heresy Preface' because the testamentary instructions allowed it to be established. It is also named 'Certifying Faith Preface' because it refutes the Ākāra (a type of heretical theory) of external paths, so that those who hear it will not have doubts. The Tiantai master said that all six of these explanations encompass the meaning of the Four Siddhanthas (four kinds of accomplishments). The sutras spoken by all Buddhas together belong to the World Siddhantha (to benefit all beings). Before and after the sutra, for the benefit of future generations, it is the Personal Siddhantha (accomplishment for people). Refuting external paths is the Antidotal Siddhantha (accomplishment of counteracting afflictions). Believing and obeying without doubt is the Supreme Meaning Siddhantha (accomplishment of realizing the truth). The old explanation says that 'Thus' is not different from the name, which is called 'Nothing is not'. The sentences transmitted by Ānanda are like pouring water from a bottle, completely consistent with what the Buddha said, so 'Thus' is used to refer to it. The reason under the sentences is indeed appropriate and without error, so 'So it is' is used to indicate that there is no error. Briefly speaking, the text is like the principle, which is 'Thus it is'. Dharma Master Zhao said that 'Thus it is' is a word of faith and obedience. If you believe, you can understand the principle you hear; if you obey, the morality between teachers and disciples can be achieved. Tripiṭaka Master Paramārtha said that 'Thus it is' means determination. The number is determined, and the principle is determined. The Buddha said that this sutra has a certain number of sentences. If there are more, it will become an increase in slander; if there are fewer, it will become a decrease in slander. Ānanda transmitted the sutra like pouring water, neither more nor less, so the number is determined. The principle of non-form spoken by the Buddha is neither existent nor non-existent. If you are attached to 'existence', you will fall into increased wrong views; if you are attached to 'non-existence', you will fall into decreased wrong views. Ānanda transmitted the sutra without increasing or decreasing, so the principle is determined. Nāgārjuna explained that 'Thus it is' is a word of faith and obedience. Those who believe say that this matter is so, and those who do not believe say that this matter is not so. These four explanations each rely on the meaning of one Siddhantha. The old explanation, in summary, does not clearly explain what principle the sentences interpret, and what the sentences interpret 'is'. Since it is not clear, it is only the meaning of the World Siddhantha. Dharma Master Zhao based faith and obedience on the Personal Siddhantha, Tripiṭaka Master Paramārtha based the determination of text and principle on the Antidotal Siddhantha, and Nāgārjuna based faith and obedience on the Supreme Meaning Siddhantha (etc.). Now there are two general and specific explanations. The Buddha speaks according to the Dharma-nature (true suchness), and Ānanda transmits according to the appearance of hearing the Dharma, so it is said 'Thus'. The Buddha understands according to the Dharma-nature, and Ānanda accepts it like the vastness of the sea, so it is said 'So it is' (etc.). The separate explanation is that external paths call Ākāra (heretical theory) auspicious, but the sentences violate the principle, so it is not 'Thus'; the principle is different from the sentences, so it is not 'So it is'. It cannot be considered that Ākāra (heretical theory) is auspicious in the beginning, middle, and end. The sentences conform to the principle, so it is said 'Thus'; the principle

如其文故言是。今謂。三藏經初云如是。二諦各異故非如。理淺故非是。摩訶衍二諦相即故言如。理深故言是。今謂三人同聞而各解故非如。證入優劣故非是。唯菩薩所聞者為如。菩薩所到者為是。今謂。離邊明中之文則非如。出二諦之外有中道則非是。文字性離即是于如故言如。一切法即佛法名之為是。初破邪明正即三藏經如是。次破異明同即通教經如是。次破淺明深即別教經如是。次破離明中即圓教經如是。此經既是方等。通被根性不同。作種種說無咎。觀心解者。觀與境冥故為如。境即正觀故為是。經言。如此觀者即是正觀。若他觀者名為邪觀。即其義也。我聞者。舊云。阿難不師心。親承佛旨故曰我聞。真諦曰。我是器義。一散心名覆器。無聞慧故。二忘心名漏器。雖得而失。無思慧故。三倒心名穢器。非而謂是。無修慧故。阿難無三過。唯是善好器。親承有在故言我聞。釋論云。耳根不壞聲在可聞處。作心諦聽。因緣和合故稱聞。阿難與聽眾述佛遺旨。親承不謬故言我聞。師釋我有四義。謂我我。我無我。無我我。我無我而不二真我。義配四根性人(云云)。聞亦四義。謂聞聞。聞不聞。不聞聞。不聞不聞。配四教法人(云云)。有四種阿難。謂歡喜阿難。賢阿難。典藏阿難。海阿難。為四種緣立四種名。

歡喜阿難是我我用聞聞。親承丈六身佛持三藏法。故言我我聞聞。賢阿難是我無我用聞不聞。親承丈六尊特合身佛持通法。故言我無我聞不聞。典藏阿難是無我我用不聞聞。親承尊特身佛持別法。故言無我我不聞聞。海阿難是我無我而不二用不聞不聞。親承法身佛持圓法。故言我無我而不二用不聞不聞。此經通三乘說聽一音各解。故須分別(云云)。觀解者。若作攀上厭下觀。是為我我聞聞。若作析體兩種從假入空觀。皆是我無我聞不聞。若作從空出假觀。是無我我不聞聞。若作中道觀。是真我不聞不聞。一時者。肇師云。法王啟運嘉會之時也。三藏云。高時下時皆是若過若不及不堪聞法。唯有平時即是一時也。私謂。高時慢心不行。下時耽荒五欲。不耽不慢是平時也。師釋。眾生感法。佛慈赴教。機應之時也。亦是發真見諦之時也。亦是法眼明朗照世之時也。亦是佛眼照中之時也(云云)。而言一者。若前思後覺斯二非一。思覺妄斷豁悟之時。故言一時也。觀解者。從假入空與真一時。從空入假與機一時。中道正觀與法性一時(云云)。佛者。真諦云。佛有三義。一切智異外道。慈悲異二乘。平等異小菩薩。餘人無此。釋論明佛是第九號。佛名為覺。覺世間出世間常無常數非數等。朗然大悟故名為佛。天臺師云。佛

【現代漢語翻譯】現代漢語譯本：歡喜的阿難（Ānanda，佛陀十大弟子之一，以『多聞第一』著稱）說：『這是我，我用聽覺來聽聞。』因為他親自承受了丈六金身佛（指佛陀的報身）所持有的三藏法（Tripiṭaka，佛教經典的總稱）。所以說『我我聞聞』。賢明的阿難說：『這是我，沒有我，用聽覺來聽聞，也不聽聞。』因為他親自承受了丈六尊特合身佛（指佛陀的應化身）所持有的通法（普遍適用的佛法）。所以說『我無我聞不聞』。典藏的阿難說：『這是沒有我，我用不聽聞來聽聞。』因為他親自承受了尊特身佛（指佛陀的特殊化身）所持有的別法（針對特定根性的佛法）。所以說『無我我不聞聞』。大海般的阿難說：『這是我，沒有我，而不是二元對立，用不聽聞也不不聽聞。』因為他親自承受了法身佛（Dharmakāya，佛陀的法性身）所持有的圓法（圓滿的佛法）。所以說『我無我而不二用不聞不聞』。此經通達三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）的教義，聽者以同一音聲各自理解，所以需要分別說明。觀想理解方面：如果作攀緣向上、厭棄向下的觀想，這就是『我我聞聞』。如果作分析體性的兩種從假入空觀（先觀現象界的虛假，再證悟空性），都是『我無我聞不聞』。如果作從空出假觀（從空性出發，再入世度化眾生），這就是『無我我不聞聞』。如果作中道觀（不落兩邊的中正之道），這就是真正的『我不聞不聞』。『一時』，肇師（僧肇）說：『是法王（佛陀）開啟教化的美好時刻。』三藏（指翻譯經典的法師）說：『過高或過低的時機都不適合聽聞佛法，只有平和的時機才是一時。』我私下認為，高時是慢心不起，下時是沉溺於五欲（色、聲、香、味、觸），不沉溺也不傲慢就是平時。師父解釋說：『是眾生感應佛法，佛陀慈悲應機施教的時機。』也是發起真實見解、證悟真理的時機，也是法眼（Dharma-cakṣus，證悟真理的智慧之眼）明亮照耀世間的時機，也是佛眼（Buddha-cakṣus，佛陀的智慧之眼）照見中道的時機。說『一』，如果前思後覺，這二者並非一體。思慮覺察的妄念斷除，豁然開悟的時刻，所以說『一時』。觀想理解方面：從假入空與真理同一時刻，從空入假與根機同一時刻，中道正觀與法性（Dharmatā，諸法的真實體性）同一時刻。『佛』，真諦（Paramārtha，南朝陳代譯經家）說：『佛有三種含義：一切智（Sarvajña，對一切事物無所不知的智慧）不同於外道，慈悲（Karuṇā，拔苦予樂的願望和行為）不同於二乘（Śrāvaka，Pratyekabuddha，聲聞乘和緣覺乘），平等（Samata，對一切眾生平等對待）不同於小菩薩（指初發心的菩薩）。』其他人沒有這些。《釋論》（《大智度論》）說明佛是第九號（佛的十種稱號之一）。佛名為覺（Buddha，覺悟者），覺悟世間出世間常無常、有數無數等一切法，朗然大悟，所以名為佛。天臺師（智顗）說：『佛……』

【English Translation】 English version: The joyful Ānanda (one of the ten principal disciples of the Buddha, known as 'foremost in hearing') said: 'This is I, I use hearing to hear.' Because he personally received the Tripiṭaka (the complete collection of Buddhist scriptures) held by the Buddha with the sixteen-foot golden body (referring to the Sambhogakāya, the reward body of the Buddha). Therefore, it is said 'I, I hear, hear'. The virtuous Ānanda said: 'This is I, without I, using hearing to hear, and not hear.' Because he personally received the universal Dharma (the universally applicable Buddhist teachings) held by the Venerable Buddha with the sixteen-foot body (referring to the Nirmāṇakāya, the transformation body of the Buddha). Therefore, it is said 'I, without I, hear, not hear'. The Ānanda of the scriptures said: 'This is without I, I use not hearing to hear.' Because he personally received the special Dharma (Buddhist teachings tailored to specific dispositions) held by the Venerable Buddha with the special body (referring to the special manifestation of the Buddha). Therefore, it is said 'Without I, I, not hear, hear'. The ocean-like Ānanda said: 'This is I, without I, and not dualistic, using neither hearing nor not hearing.' Because he personally received the perfect Dharma (the complete Buddhist teachings) held by the Dharmakāya Buddha (the Dharma body of the Buddha). Therefore, it is said 'I, without I, and not dualistic, using neither hearing nor not hearing'. This scripture penetrates the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and listeners understand differently with the same sound, so it needs to be explained separately. In terms of contemplation and understanding: If one contemplates climbing upwards and disliking downwards, this is 'I, I hear, hear'. If one contemplates the two kinds of analysis of the nature of phenomena, entering emptiness from the provisional (first contemplating the falsity of the phenomenal world, then realizing emptiness), it is all 'I, without I, hear, not hear'. If one contemplates emerging from emptiness into the provisional (starting from emptiness and then entering the world to liberate sentient beings), this is 'Without I, I, not hear, hear'. If one contemplates the Middle Way (the path of non-duality), this is the true 'I, not hear, not hear'. 'At one time', Master Zhao (Sengzhao) said: 'It is the auspicious moment when the Dharma King (the Buddha) begins to teach.' The Tripiṭaka (referring to the translator of the scriptures) said: 'Times that are too high or too low are not suitable for hearing the Dharma, only a peaceful time is one time.' I privately think that a high time is when arrogance does not arise, a low time is when one is indulging in the five desires (form, sound, smell, taste, touch), and not indulging or being arrogant is a peaceful time. The master explained: 'It is the time when sentient beings respond to the Dharma and the Buddha compassionately teaches according to their capacity.' It is also the time to generate true insight and realize the truth, the time when the Dharma-cakṣus (the eye of wisdom that realizes the truth) brightly illuminates the world, and the time when the Buddha-cakṣus (the eye of wisdom of the Buddha) sees the Middle Way. Saying 'one', if one thinks before and after, these two are not one. The moment when the deluded thoughts of thinking and perceiving are cut off and one suddenly awakens, therefore it is said 'at one time'. In terms of contemplation and understanding: entering emptiness from the provisional is at the same moment as truth, entering the provisional from emptiness is at the same moment as the capacity of sentient beings, and the correct contemplation of the Middle Way is at the same moment as Dharmatā (the true nature of all phenomena). 'Buddha', Paramārtha (a translator of scriptures in the Chen Dynasty of the Southern Dynasties) said: 'Buddha has three meanings: Sarvajña (omniscience) is different from non-Buddhists, Karuṇā (compassion) is different from the Two Vehicles (Śrāvaka, Pratyekabuddha), and Samata (equality) is different from lesser Bodhisattvas (referring to Bodhisattvas who have just generated the aspiration for enlightenment).' Others do not have these. The Śāstra (Mahāprajñāpāramitopadeśa) explains that Buddha is the ninth title (one of the ten titles of the Buddha). Buddha is called Buddha (the awakened one), awakening to all dharmas, both mundane and supramundane, permanent and impermanent, countable and uncountable, and attaining clear enlightenment, therefore he is called Buddha. The Tiantai master (Zhiyi) said: 'Buddha...'

者。依一切智有丈六佛。依道種智有丈六尊特佛。依一切種智有法身佛。三佛不得一異。非一異而一異爾。觀解者。空觀覺知諸法一相。假觀覺知諸法種種相。中觀覺知諸法無一異相亦一異相(云云)。住者。佛是能住。王舍城是所住處。真諦明住法有八。一住大千界內。二住依止處。王城也。三住五分法身。壽命現在也。四住威儀利物。五天住住禪定。六梵住住四等慈悲。七聖住住三三昧。八大處住住第一義也。釋論四住攝八也。天住梵住攝其天住定住。聖住攝其五分命住。佛住攝其大處住。又有跡住王舍城。攝其界內依止威儀三住。天臺師云。丈六身佛住真諦也。丈六尊特合身佛。雙住真中也。尊特身佛雙住俗中也。法身佛住中道也。觀解。空觀住真。假觀住俗。第一義觀住中。王舍城者。釋論大出因緣。初立五山中七燒七造。王來居此。故言王舍。又云。他舍被燒王舍不燒。后悉排云是王舍。即得免燒。自是已來呼為王舍。觀解。五陰為舍心王居之。故言王舍。耆阇崛山者。釋論翻鷲頭。真諦云。曲鳥山在王舍城東南。毗富羅山在西南。仙人山在西北。黑土山在東北。白土山在中央。中央三由旬平正即王城也。觀心山者。靈即神智是般若也。鷲即萬德是解脫也。山即不動是法身也。常為心王所觀。即是觀之住處

【現代漢語翻譯】現代漢語譯本：『者』（指佛陀）。依據一切智，有丈六佛（指報身佛，其身長一丈六尺）。依據道種智，有丈六尊特佛（指應化身佛，為特殊目的而示現）。依據一切種智，有法身佛（指佛的真如法性之身）。這三佛並非截然不同，也非完全相同，而是在非一非異中達到統一。觀解（關於觀行的理解）：空觀覺知諸法一相（認識到一切事物本質上的統一性）。假觀覺知諸法種種相（認識到事物在現象上的多樣性）。中觀覺知諸法無一異相，亦一異相（認識到事物既非絕對同一，也非絕對差異）。住（關於佛陀的住處）：佛是能住者，王舍城（Rājagṛha，古印度城市）是所住之處。真諦（Paramārtha，佛教術語，指勝義諦）闡明住法有八種：一、住于大千世界之內；二、住于依止處，即王舍城；三、住於五分法身（戒、定、慧、解脫、解脫知見）；四、住于威儀以利益眾生；五、天住，住于禪定；六、梵住，住於四等慈悲（慈、悲、喜、舍）；七、聖住，住於三三昧（空、無相、無愿）；八、大處住，住于第一義（最高的真理）。《釋論》（指《大智度論》）用四種住來概括這八種住：天住和梵住涵蓋了天住和定住。聖住涵蓋了五分命住。佛住涵蓋了大處住。又有跡住于王舍城，涵蓋了界內依止、威儀這三種住。天臺師（指天臺宗的僧人）認為，丈六身佛住于真諦。丈六尊特合身佛，雙住于真中（真諦和中道）。尊特身佛雙住于俗中（世俗諦和中道）。法身佛住于中道。觀解方面，空觀住于真諦，假觀住于俗諦，第一義觀住于中道。王舍城，《釋論》中詳細闡述了其因緣：最初建立五山，期間經歷了七次火災和七次重建。國王來此居住，故稱為王舍城。又說，其他房屋被燒燬，唯獨王舍未被燒燬。後來人們都說，只要說是王舍，就能免於火災。自此以後，便稱之為王舍。觀解方面，五陰（色、受、想、行、識）為舍，心王（指心識）居於其中，故稱為王舍。耆阇崛山（Gṛdhrakūṭa，又名鷲峰山），《釋論》翻譯為鷲頭。真諦說，曲鳥山在王舍城東南，毗富羅山（Vipula）在西南，仙人山在西北，黑土山在東北，白土山在中央。中央三由旬（Yojana，古印度長度單位）平坦的地方就是王舍城。觀心山（從觀心的角度來看山）：靈即神智，是般若（Prajñā，智慧）。鷲即萬德，是解脫（Moksha，從輪迴中解脫）。山即不動，是法身。常為心王所觀，即是觀的住處。

【English Translation】 English version: '者' (referring to the Buddha). Based on Sarvajñāna (all-knowing wisdom), there is the sixteen-foot Buddha (referring to the Nirmāṇakāya Buddha, whose body is sixteen feet tall). Based on Mārga-jñāna (wisdom of the path), there is the sixteen-foot Viśeṣa Buddha (referring to the manifested Buddha, appearing for specific purposes). Based on Sarvākāra-jñāna (wisdom of all aspects), there is the Dharmakāya Buddha (referring to the Dharma body, the true nature of the Buddha). These three Buddhas are neither completely different nor completely the same, but unified in their non-duality. Understanding of Contemplation: Śūnyatā-darśana (the contemplation of emptiness) perceives the one aspect of all dharmas (recognizing the essential unity of all things). Mithyā-darśana (the contemplation of provisional existence) perceives the various aspects of all dharmas (recognizing the phenomenal diversity of things). Madhyama-darśana (the contemplation of the middle way) perceives that all dharmas are neither identical nor different, yet both identical and different. Abiding (regarding the Buddha's dwelling place): The Buddha is the one who abides, and Rājagṛha (ancient Indian city) is the place where he abides. Paramārtha (the ultimate truth) clarifies that there are eight kinds of abiding: 1. Abiding within the great thousand world system; 2. Abiding in the place of reliance, which is Rājagṛha; 3. Abiding in the fivefold Dharmakāya (śīla, samādhi, prajñā, vimukti, vimukti-jñāna-darśana); 4. Abiding in dignified conduct to benefit beings; 5. Deva-vihāra (divine abiding), abiding in dhyāna (meditation); 6. Brahma-vihāra (brahma abiding), abiding in the four immeasurables of loving-kindness, compassion, joy, and equanimity; 7. Ārya-vihāra (noble abiding), abiding in the three samādhis (śūnyatā, animitta, apranihita); 8. Mahāsthāna-vihāra (great place abiding), abiding in the first principle (the highest truth). The Śāstra (referring to the Mahāprajñāpāramitopadeśa) summarizes these eight abidings into four: Deva-vihāra and Brahma-vihāra encompass the deva-vihāra and the abiding in meditation. Ārya-vihāra encompasses the abiding in the fivefold life. Buddha-vihāra encompasses the Mahāsthāna-vihāra. Furthermore, there is the trace abiding in Rājagṛha, encompassing the three abidings of reliance within the realm and dignified conduct. The Tiantai master (referring to monks of the Tiantai school) believes that the sixteen-foot Buddha abides in Paramārtha. The sixteen-foot Viśeṣa Buddha, combined with the body, abides in both Paramārtha and the Middle Way. The Viśeṣa Buddha abides in both Saṃvṛti (conventional truth) and the Middle Way. The Dharmakāya Buddha abides in the Middle Way. In terms of contemplation, Śūnyatā-darśana abides in Paramārtha, Mithyā-darśana abides in Saṃvṛti, and the contemplation of the first principle abides in the Middle Way. Regarding Rājagṛha, the Śāstra elaborates on its causes and conditions: Initially, five mountains were established, during which there were seven fires and seven reconstructions. The king came to reside here, hence it is called Rājagṛha. It is also said that other houses were burned down, but only Rājagṛha was not burned. Later, people all said that as long as it was said to be Rājagṛha, it could be spared from fire. Since then, it has been called Rājagṛha. In terms of contemplation, the five skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) are the house, and the mind-king (referring to consciousness) resides within it, hence it is called Rājagṛha. Gṛdhrakūṭa (also known as Vulture Peak Mountain), the Śāstra translates it as Vulture Head. Paramārtha says that Kūṭa-parvata (Crooked Bird Mountain) is southeast of Rājagṛha, Vipula (Abundant Mountain) is southwest, Ṛṣigiri (Sage Mountain) is northwest, Kāla-parvata (Black Earth Mountain) is northeast, and Śveta-parvata (White Earth Mountain) is in the center. The three yojanas (ancient Indian unit of length) in the center that are flat are Rājagṛha. Contemplating the mountain from the perspective of mind: The spirit and wisdom are Prajñā (wisdom). The vulture represents myriad virtues, which is Moksha (liberation from samsara). The mountain represents immovability, which is the Dharmakāya. It is constantly contemplated by the mind-king, which is the abiding place of contemplation.

也。令一切心數同入其中也。此經闕同聞眾者。謂時有五。處有四。耆山眾不聞信相室說。信相室眾不聞夢中說。夢中眾不聞夢覺已說。眾非一座故不列同聞。若爾阿難不應稱我聞。然雖不聞佛更為說。又其得佛覺三昧能自通達。得稱我聞也。從是時如來下是敘述序。敘下十七品故。亦名別序。簡異余經亦為別名作本故言別也。別義為七。一從是時如來下一行半是入定別。二從是金光明下訖二十七行偈是敘述別。三從壽量品下是懷疑別。四從大士如是下是瑞應別。五從信相見佛下是騰疑念別。六從四佛告下是止疑別。七從欲色界天下是集眾別。生起者。佛常在定。而群機扣佛佛欲應之。故示軌儀。如來常寂猶尚樂定。入游法性出敘經王。信相聞深法。疑法既是常人壽那短。是故懷疑。菩薩福力疑能感應。應故四佛現。佛現即騰疑。騰疑故佛即止疑。當雨法雨故大眾雲集。七事異他經故言別也。已說七別竟。或時作三別。一從是時下名敘述序。二從壽量品下名現瑞序。三從時四如來下是眾集序(云云)。言敘述序者。敘后十七品。初五行敘壽量品為三。初兩行敘果德。次一行敘懷疑。次兩行敘斷疑。細作可尋。次一行半敘懺悔品破惡生善之意(云云)。次一行半敘讚歎品生善破惡(云云)。次六行敘空品破惡中破三障惡

【現代漢語翻譯】也。令一切心數同入其中也。此經闕同聞眾者。謂時有五。處有四。耆山（Grdhrakuta，鷲峰山）眾不聞信相室說。信相室眾不聞夢中說。夢中眾不聞夢覺已說。眾非一座故不列同聞。若爾阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）不應稱『我聞』。然雖不聞佛更為說。又其得佛覺三昧（Samadhi，一種高度集中的冥想狀態）能自通達。得稱『我聞』也。從『是時如來下』是敘述序。敘下十七品故。亦名別序。簡異余經亦為別名作本故言別也。別義為七。一從『是時如來下』一行半是入定別。二從『是金光明下』訖二十七行偈是敘述別。三從『壽量品下』是懷疑別。四從『大士如是下』是瑞應別。五從『信相見佛下』是騰疑念別。六從『四佛告下』是止疑別。七從『欲**天下』是集眾別。生起者。佛常在定。而群機扣佛佛欲應之。故示軌儀。如來常寂猶尚樂定。入游法性出敘經王。信相聞深法。疑法既是常人壽那短。是故懷疑。菩薩（Bodhisattva，為救度眾生而發願成佛的人）福力疑能感應。應故四佛現。佛現即騰疑。騰疑故佛即止疑。當雨法雨故大眾雲集。七事異他經故言別也。已說七別竟。或時作三別。一從『是時下』名敘述序。二從『壽量品下』名現瑞序。三從『時四如來下』是眾集序(云云)。言敘述序者。敘后十七品。初五行敘壽量品為三。初兩行敘果德。次一行敘懷疑。次兩行敘斷疑。細作可尋。次一行半敘懺悔品破惡生善之意(云云)。次一行半敘讚歎品生善破惡(云云)。次六行敘空品破惡中破三障惡

【English Translation】 Modern Chinese translation: 也。這使得一切心識活動都融入其中。這部經缺少共同聽聞者，是因為有五個時間和四個地點。耆山（Grdhrakuta）的大眾沒有聽到信相室的說法。信相室的大眾沒有聽到夢中的說法。夢中的大眾沒有聽到夢醒后的說法。大眾不在同一個座位，所以沒有列出共同聽聞者。如果這樣，阿難（Ananda）不應該說『我聞』。然而，即使沒有聽到，佛陀（Buddha）也為他們重新講述。而且，他們獲得了佛覺三昧（Samadhi），能夠自己通達，所以可以說『我聞』。從『是時如來下』是敘述序。敘述後面的十七品，所以也叫別序。區別于其他經典，也因為是別名的根本，所以說是『別』。『別』的意義有七個。一是『是時如來下』一行半是入定別。二是『是金光明下』到二十七行偈是敘述別。三是從『壽量品下』是懷疑別。四是從『大士如是下』是瑞應別。五是從『信相見佛下』是騰疑念別。六是從『四佛告下』是止疑別。七是從『欲**天下』是集眾別。生起的原因是，佛陀經常在禪定中，而眾生的根機觸動了佛陀，佛陀想要回應他們，所以示現了儀軌。如來（Tathagata，佛陀的稱號之一）常處於寂靜之中，仍然樂於禪定。進入遊歷法性，出來敘述經王。信相聽聞了甚深的法，懷疑法既然是常，人的壽命怎麼那麼短。所以產生了懷疑。菩薩（Bodhisattva）的福力懷疑能夠感應。因為感應，所以四佛顯現。佛顯現就產生了懷疑。產生懷疑，所以佛陀就停止懷疑。將要降下法雨，所以大眾雲集。這七件事與其他經典不同，所以說是『別』。已經說了七個『別』。有時也分為三個『別』。一是『是時下』名為敘述序。二是『壽量品下』名為現瑞序。三是『時四如來下』是眾集序（云云）。說敘述序，是敘述後面的十七品。開始五行敘述壽量品分為三部分。開始兩行敘述果德。下一行敘述懷疑。再下兩行敘述斷疑。仔細研究可以發現。再下一行半敘述懺悔品破除惡業，產生善念的意義（云云）。再下一行半敘述讚歎品產生善念，破除惡業（云云）。再下六行敘述空品在破除惡業中破除三障惡業。 English version: Also. It causes all mental activities to enter into it. This sutra lacks a congregation of common listeners because there are five times and four places. The assembly on Grdhrakuta (Vulture Peak Mountain) did not hear the teachings in the Chamber of Faith. The assembly in the Chamber of Faith did not hear the teachings in the dream. The assembly in the dream did not hear the teachings after awakening from the dream. The assemblies were not in the same seat, so common listeners are not listed. If that's the case, Ananda (Buddha's chief disciple, known for his memory) should not say 'Thus have I heard.' However, even though they did not hear it, the Buddha explained it again for them. Moreover, they attained the Buddha-awakening Samadhi (a state of deep concentration) and were able to understand it themselves, so they could say 'Thus have I heard.' From 'At that time, the Tathagata...' is the introductory section of narration. It narrates the following seventeen chapters, so it is also called a separate introduction. It is distinguished from other sutras and is the basis for a separate name, so it is called 'separate.' The meaning of 'separate' is sevenfold. First, from 'At that time, the Tathagata...' for one and a half lines is the separation of entering Samadhi. Second, from 'When the Suvarnaprabhasa...' until the twenty-seven lines of verses is the separation of narration. Third, from 'Chapter on the Duration of Life...' is the separation of doubt. Fourth, from 'The Great Being thus...' is the separation of auspicious response. Fifth, from 'Faithful Appearance Seeing the Buddha...' is the separation of arising doubts. Sixth, from 'The Four Buddhas said...' is the separation of stopping doubts. Seventh, from 'Desiring ** the world...' is the separation of gathering the assembly. The reason for arising is that the Buddha is constantly in Samadhi, and the faculties of beings touch the Buddha, and the Buddha wants to respond to them, so he demonstrates the proper conduct. The Tathagata is always in stillness, yet still delights in Samadhi. Entering to roam the Dharma-nature, coming out to narrate the King of Sutras. Faithful Appearance heard the profound Dharma, and doubted that since the Dharma is constant, how could human life be so short. Therefore, doubt arose. The power of the Bodhisattva's (one who seeks enlightenment for the benefit of all beings) blessings was suspected to be able to evoke a response. Because of the response, the Four Buddhas appeared. The appearance of the Buddhas immediately raised doubts. Because doubts arose, the Buddha immediately stopped the doubts. Because the Dharma rain is about to fall, the great assembly gathered. These seven things are different from other sutras, so it is called 'separate.' The seven 'separations' have been explained. Sometimes it is divided into three 'separations.' First, from 'At that time...' is called the introductory section of narration. Second, from 'Chapter on the Duration of Life...' is called the introductory section of manifesting auspicious signs. Third, from 'When the Four Tathagatas...' is the introductory section of gathering the assembly (etc.). Saying the introductory section of narration is to narrate the following seventeen chapters. The first five lines narrate the Chapter on the Duration of Life in three parts. The first two lines narrate the fruit of virtue. The next line narrates doubt. The next two lines narrate the cutting off of doubt. It can be found by careful study. The next one and a half lines narrate the meaning of the Chapter on Repentance, breaking evil and generating good (etc.). The next one and a half lines narrate the Chapter on Praise, generating good and breaking evil (etc.). The next six lines narrate the Chapter on Emptiness, breaking the evil of the three obstacles in the breaking of evil.

(云云)。從護世四王下是敘其品可解。大辯者是敘其品。尼連鬼母是敘功德天品。同是女天故。地神是敘其品。大梵三十三天是敘散脂品。散脂是將梵釋是主。敘主即得臣將也。緊那羅等是其領。敘其領得其管也。我今所說諸佛秘密者。是敘正論善集兩品。說世秘密可以治國。出世秘密可以詣道。故知敘兩品也。若得聞經去是敘鬼神品。鬼神品中純明聽法功德為八部所護(云云)。著凈衣服下兩行敘授記品　三大士十千天凈心殷重凈若虛空。故獲授記也。若得聽聞下敘除病流水等品。聞名服藥悉得病除。則是善得人身。復能修行佈施福業是善得人道。魚聞佛名善得天身天道。即此意也。正命是敘捨身品。虎餐血肉即得解脫。豈非正命也。若聞懺悔下一行敘贊佛品。佛有三世。諸菩薩多是先佛即過去佛也。又是未來佛也。為此菩薩所贊。即為佛所贊也。敘述之意止可彷彿。不得薳自分明(云云)。問誰作敘述。舊雲集經者。若爾是論非經。又乖經文。文云。我今當說。或云是信相。若爾信相已能玄敘。何事致疑。又非集經者那忽作序。師云。是佛自作。難者言。若爾便是正經。那得稱序。此無所妨。菩薩尚能安禪合掌說千萬偈。況如來口密神力赴機。何所不為。文云。我今當說懺悔等法。此是明證。大品中化佛說六波

【現代漢語翻譯】現代漢語譯本：（云云）。從護世四王（四大天王）以下是敘述他們的品類，可以理解。大辯者（辯才天女）是敘述她的品類。尼連鬼母（訶利帝母）是敘述功德天品，因為她們都是女神。地神是敘述他們的品類。大梵（大梵天）三十三天（忉利天）是敘述散脂（散脂大將）品。散脂是諸將，梵釋（梵天和帝釋天）是主。敘述主就包括了臣將。緊那羅（天龍八部之一）等是他們的首領，敘述他們的首領就包括了他們的管轄。『我今所說諸佛秘密者』，是敘述正論（關於正確見解的討論）和善集（善行彙集）兩品。說世間秘密可以治理國家，說出世間秘密可以達到覺悟之道。所以知道是敘述這兩品。『若得聞經去』是敘述鬼神品。鬼神品中完全闡明聽法的功德，會被八部（天龍八部）所守護。（云云）。『著凈衣服下』兩行是敘述授記品。三大士（三位大菩薩）和十千天（一萬位天人）內心清凈，慇勤懇切，清凈得像虛空一樣，所以獲得授記。『若得聽聞下』是敘述除病、流水等品。聽到佛名，服用藥物，所有疾病都能消除，這就是善於獲得人身。又能修行佈施等福德事業，這就是善於獲得人道。魚聽到佛名，善於獲得天身天道，就是這個意思。正命（如法的生活）是敘述捨身品。老虎吃了血肉就能得到解脫，難道不是正命嗎？『若聞懺悔下』一行是敘述贊佛品。佛有三世（過去、現在、未來）。諸菩薩大多是先佛，也就是過去佛，又是未來佛。因為這個緣故，菩薩所讚歎的，也就是佛所讚歎的。敘述的意思只能大概瞭解，不能過分地分辨清楚。（云云）。問：誰作的敘述？舊說是集經者（結集佛經的人）。如果是這樣，那就是論而不是經，又違背了經文。經文中說：『我今當說。』或者說是信相（相信佛法的表相）。如果是這樣，信相已經能夠玄妙地敘述，為什麼還要懷疑？又不是集經者，怎麼會作序？師父說：是佛自己作的。難者說：如果是這樣，那就是正經，怎麼能稱為序？這沒有什麼妨礙。菩薩尚且能夠安住在禪定中，合掌說出千萬偈頌，何況如來口中的秘密和神力能夠應機說法，有什麼不能做的？經文中說：『我今當說懺悔等法』，這就是明確的證據。《大品般若經》中化佛說六波羅蜜（六度）。

【English Translation】 English version: (Etc.). From the Four Guardian Kings (Cāturmahārājakāyikas) downwards, it describes their categories, which can be understood. The Great Eloquent One (Sarasvatī) describes her category. Nīla-grāhiṇī (Hāritī) describes the merits of the Goddess of Fortune (Śrī-mahādevī), because they are both goddesses. The Earth Gods describe their categories. Mahābrahmā (Great Brahmā) and the Thirty-three Gods (Trāyastriṃśa) describe the Saṃjñeya (Saṃjñeya-yakṣa) chapter. Saṃjñeya is a general, while Brahmā and Śakra (Indra) are the lords. Describing the lords includes the ministers and generals. Kiṃnaras (a class of semi-divine beings) and others are their leaders; describing their leaders includes their jurisdiction. 'I will now speak of the secrets of all Buddhas' describes the two chapters of Right Discourse (proper discussion) and Good Collection (accumulation of good deeds). Speaking of worldly secrets can govern the country, and speaking of transcendental secrets can lead to the path of enlightenment. Therefore, it is known that it describes these two chapters. 'If one can hear the sutra' describes the chapter on ghosts and spirits. The chapter on ghosts and spirits fully explains the merits of listening to the Dharma, and one will be protected by the Eight Classes (of beings). (Etc.). 'Wearing clean clothes below' describes the chapter on prediction of enlightenment. The three great bodhisattvas (three great Bodhisattvas) and ten thousand devas (ten thousand gods) have pure minds, are diligent and earnest, and are as pure as empty space, so they receive the prediction of enlightenment. 'If one can hear below' describes the chapters on curing diseases and flowing water. Hearing the name of the Buddha and taking medicine can eliminate all diseases, which is to be good at obtaining a human body. Being able to cultivate meritorious deeds such as giving is to be good at obtaining the human path. Fish hearing the name of the Buddha are good at obtaining the heavenly body and the heavenly path, which is the meaning of this. Right livelihood (living according to the Dharma) describes the chapter on giving up the body. The tiger eating flesh and blood can attain liberation, is this not right livelihood? 'If one hears repentance below' describes the chapter on praising the Buddha. The Buddha has three times (past, present, and future). Most of the bodhisattvas are former Buddhas, that is, past Buddhas, and also future Buddhas. For this reason, what the bodhisattvas praise is what the Buddha praises. The meaning of the description can only be understood roughly, and should not be excessively distinguished clearly. (Etc.). Question: Who made the description? The old saying is that it was the compilers of the sutras. If so, then it is a treatise and not a sutra, and it also contradicts the sutra text. The sutra text says: 'I will now speak.' Or it is said to be faith in appearances. If so, faith in appearances can already mysteriously describe, why should there be doubt? And if it is not the compilers of the sutras, how could they write a preface? The teacher said: The Buddha himself made it. The questioner said: If so, then it is a proper sutra, how can it be called a preface? There is nothing wrong with this. Bodhisattvas can still abide in samādhi, join their palms, and speak thousands of verses, let alone the secrets and divine power in the Tathāgata's mouth can respond to the occasion and speak the Dharma, what can't be done? The sutra text says: 'I will now speak of the Dharma of repentance, etc.', this is clear evidence. In the Mahāprajñāpāramitā Sūtra, the manifested Buddha speaks of the six perfections (six pāramitās).

羅蜜。亦得稱序。此其例也。釋入定為三。初一句一字明能遊人。二三字兩句嘆所游法。后兩句結也。是時者。真諦云。有五種三時。一欲說正說說已。二破外道去來時立現在有說有聽時。三下種成熟解脫時。四正師正教正學時。五佛欲說眾欲聽不高不下平平時。今但論如來知機堪可得道時。若慧眼得道智與真冥時。若法眼得道智與俗冥時。若佛眼得道智與中冥時。佛欲履歷法性觀知眾生於何時得道故言是時也。如來者十號之初也。三藏解如來文多不載。今言。智照理與諸佛等故言如。慈悲與諸佛等故言來。諸佛應住秘密藏中。何故出世。只為慈悲故來。成論云。乘如實道來成正覺。大經云。從十一空來。就智論來。從六波羅蜜來。就行論來。釋論明。如法相解為如。如法相說為來。今明。如三諦法相解名如。如三諦法相說名來。故言如來也。游者游涉進入之義爾。夫法性者非入住出。故小般若云。如來者無所從來亦無所去。故名如來。何得言游邪。良以慈悲導物。敩我而入故言游也。令眾生食甘露味。亦應言住。為眾生宣說亦應言出。故法華云。善入出住百千三昧。即此義也。無量甚深者。將明游入簡顯其體高廣。體包法界故言無量。徹到三諦故言甚深。非是二乘下地菩薩之所逮及。故言無量甚深也。法性者。所游

【現代漢語翻譯】現代漢語譯本：『羅蜜』（Paramita，波羅蜜多，意為到達彼岸）。也可以稱為『序』（引言）。這就是一個例子。解釋『入定』分為三個部分。第一句的一個字『游』，表明能遊歷的人。第二、三句的兩個字，讚歎所遊歷的法。後面的兩句是總結。『是時』，真諦（Paramārtha）說，有五種三時：一是想要說、正在說、已經說完；二是破斥外道，建立過去、未來、現在三時，有說者和聽者；三是下種、成熟、解脫之時；四是正師、正教、正學之時；五是佛想要說，大眾想要聽，不高不低，平等之時。現在只討論如來知道時機，眾生堪能得道之時。如果慧眼得道之智與真諦冥合之時；如果法眼得道之智與世俗冥合之時；如果佛眼得道之智與中道冥合之時。佛想要經歷法性，觀察知道眾生在何時得道，所以說『是時』。『如來』是十號（佛的十種稱號）之首。三藏（Tripitaka）解釋『如來』的文字很多，這裡不一一列舉。現在說，智慧照見真理與諸佛相同，所以說『如』；慈悲與諸佛相同，所以說『來』。諸佛本應住在秘密藏中，為何出世？只因爲慈悲的緣故而來。成論（成實論）說，乘如實之道來成就正覺。大經（大般涅槃經）說，從十一空而來。就智論（大智度論）來說，從六波羅蜜而來。就行論（瑜伽師地論）來說。釋論（解釋經文的論著）說明，如法相解為『如』，如法相說為『來』。現在說明，如三諦法相解名為『如』，如三諦法相說名為『來』，所以說『如來』。『游』是遊歷、涉入、進入的意思。法性不是入住出。所以小般若經（小品般若經）說，『如來者，無所從來，亦無所去，故名如來』。怎麼能說遊歷呢？因為慈悲引導眾生，傚法我而進入，所以說『游』。令眾生食甘露味，也應該說『住』。為眾生宣說，也應該說『出』。所以法華經（妙法蓮華經）說，『善入出住百千三昧』，就是這個意思。『無量甚深』，將要說明游入，簡要地顯示其體性高廣。體性包含法界，所以說『無量』。徹到三諦，所以說『甚深』。不是二乘（聲聞乘和緣覺乘）下地菩薩所能達到，所以說『無量甚深』。『法性』，是所遊歷的。法性（Dharmata）：所游

【English Translation】 English version: 'Romi' (Paramita, meaning 'to reach the other shore'). It can also be called 'Preface' (introduction). This is an example. Explaining 'entering Samadhi' is divided into three parts. The one word in the first sentence, 'travel', indicates the person who can travel. The two words in the second and third sentences praise the Dharma that is traveled. The last two sentences are a conclusion. 'At that time', Paramārtha said that there are five kinds of three times: first, wanting to speak, speaking, and having finished speaking; second, refuting external paths, establishing the past, future, and present, with speakers and listeners; third, the time of planting seeds, maturing, and liberation; fourth, the time of the right teacher, the right teaching, and the right learning; fifth, the Buddha wanting to speak, the masses wanting to listen, neither high nor low, equal. Now we only discuss when the Tathagata knows the time, and sentient beings are capable of attaining the Way. If the wisdom of attaining the Way with the wisdom eye merges with the true meaning; if the wisdom of attaining the Way with the Dharma eye merges with the mundane; if the wisdom of attaining the Way with the Buddha eye merges with the Middle Way. The Buddha wants to experience Dharma-nature and observe when sentient beings can attain the Way, so he says 'at that time'. 'Tathagata' is the first of the ten titles (ten epithets of the Buddha). The Tripitaka explains the text of 'Tathagata' a lot, and I will not list them all here. Now, wisdom illuminates the truth and is the same as all Buddhas, so it is called 'as'; compassion is the same as all Buddhas, so it is called 'come'. All Buddhas should live in the secret store, why come into the world? Only because of compassion. The Satyasiddhi Shastra says that one rides the path of reality to achieve perfect enlightenment. The Mahayana Nirvana Sutra says that it comes from the eleven emptinesses. According to the Mahaprajnaparamita Shastra, it comes from the Six Paramitas. According to the Yogacarabhumi-sastra. The commentary explains that 'as' is explained as the aspect of Dharma, and 'come' is explained as the saying of the aspect of Dharma. Now it is explained that 'as' is named as the understanding of the aspect of the three truths, and 'come' is named as the saying of the aspect of the three truths, so it is called 'Tathagata'. 'Travel' means to travel, to enter, to enter. Dharma-nature is not entering, dwelling, or leaving. Therefore, the Smaller Prajnaparamita Sutra says, 'The Tathagata does not come from anywhere, nor does he go anywhere, so he is called Tathagata'. How can you say travel? Because compassion guides sentient beings, emulating me and entering, so it is called 'travel'. To make sentient beings eat the nectar taste, it should also be said 'dwell'. To preach to sentient beings, it should also be said 'leave'. Therefore, the Lotus Sutra says, 'Skillfully entering, leaving, and dwelling in hundreds of thousands of Samadhis', that is the meaning. 'Immeasurable and profound', will explain the travel and entry, and briefly show its high and broad nature. The nature contains the Dharma realm, so it is called 'immeasurable'. Thoroughly reaching the three truths, so it is called 'profound'. It cannot be reached by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) lower Bodhisattvas, so it is called 'immeasurable and profound'. 'Dharma-nature' is what is traveled. Dharma-nature (Dharmata): What is traveled

之法也。諸佛所軌名之為法。常樂我凈不遷不變。名之為性。非是二乘以盡無生智所照之理為法性也。二乘法性淺故非甚深。有限故非無量。今之如實智所照之理橫包法界豎徹三諦。故言無量甚深爾。又無量者。非別有一法名為無量。毗盧遮那遍一切處。一切諸法皆是佛法。皆佛法故即皆法性。佛皆游之故言無量。又非別有一法名為甚深。即事而真無非實相。一色一香莫非中道。皆中道故即是甚深。例如釋論解四無量心云。緣東方眾生名廣。緣四方名大。緣四維上下名無量。準此而言。緣真諦法性名廣。緣俗諦法性名大。緣中道法性名無量。若緣中道。即是三智一心中緣三諦一諦。此境無量。唯佛無量智乃能緣之。如涵蓋相稱。非二乘下地測其涯底。諸佛行處者。正顯佛智無量甚深。佛智無量甚深故行處亦無量甚深。行處無量甚深故佛智亦無量甚深。舉函顯蓋。舉蓋顯函。正在此也。過諸菩薩所行清凈者。正簡也。菩薩居未及之地。智之所行未能深廣故。地持云。菩薩得九種禪。初名自性禪。若入此禪即入實相法性清凈之境。二乘不聞其名。況有其行。若入第九清凈凈禪。一切通別惑累若正若習皆盡。故言清凈凈禪。自下地去皆有餘習。佛住十地頂。若入此禪過諸菩薩。凈名云。心凈已度諸禪定。即此義也。亦是舉其

【現代漢語翻譯】現代漢語譯本此為『法』的含義。諸佛所遵循的準則，稱之為『法』。常、樂、我、凈，不遷變、不變易，稱之為『性』。並非二乘（聲聞乘和緣覺乘）以其證盡無生智所照見的道理作為法性。二乘所證的法性淺薄，所以不是甚深；有限度，所以不是無量。如今如實智所照見的道理，橫向包含整個法界，縱向貫穿空諦、假諦、中諦這三諦，所以說是無量甚深。又，所謂『無量』，並非另外存在一種名為『無量』的法。毗盧遮那佛（Vairocana，光明遍照）遍及一切處，一切諸法都是佛法，一切都是佛法，也就是一切都是法性。佛陀遊歷於一切法中，所以說是『無量』。又，所謂『甚深』，並非另外存在一種名為『甚深』的法。當下之事即是真理，沒有哪一樣不是實相。一色一香，沒有哪一樣不是中道。一切都是中道，也就是一切都是甚深。例如《釋論》解釋四無量心時說：『緣東方眾生名為廣，緣四方名為大，緣四維上下名為無量。』依此而言，緣真諦法性名為廣，緣俗諦法性名為大，緣中道法性名為無量。如果緣中道，就是在一心中緣空智、假智、中智這三智，緣空諦、假諦、中諦這三諦。此境界無量，只有佛的無量智慧才能緣之，如同盒子和蓋子完全吻合，不是二乘下地所能測度其邊際的。『諸佛行處』，正是顯示佛智的無量甚深。佛智無量甚深，所以行處也無量甚深。行處無量甚深，所以佛智也無量甚深。舉起盒子來顯示蓋子，舉起蓋子來顯示盒子，道理就在這裡。『過諸菩薩所行清凈』，這是簡別之意。菩薩處於尚未究竟之地，智慧所行之處未能深廣。如《地持經》所說，菩薩得到九種禪定，最初名為自性禪。如果入此禪定，就進入實相法性清凈之境，二乘甚至沒有聽過這個名稱，更何況有此修行。如果入第九清凈凈禪，一切通惑、別惑以及習氣，無論是正使還是習氣，都完全斷盡，所以說是清凈凈禪。從下地向上，都還有餘習。佛住在十地頂，如果入此禪定，就超過了所有菩薩。《維摩詰經》說：『心凈已度諸禪定』，就是這個意思。這也是舉其一例。

【English Translation】 English version This is the meaning of 『Dharma』. The principles followed by all Buddhas are called 『Dharma』. Permanence, bliss, self, purity, non-transience, and immutability are called 『Nature』. It is not that the Dharma-nature is the principle illuminated by the exhausted non-origination wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Dharma-nature realized by the Two Vehicles is shallow, so it is not profound; it is limited, so it is not immeasurable. Now, the principle illuminated by the Suchness-wisdom (Tathatā-jñāna) horizontally encompasses the entire Dharma-realm and vertically penetrates the Three Truths (emptiness, provisional existence, and the Middle Way), so it is said to be immeasurably profound. Moreover, the so-called 『immeasurable』 does not mean that there is another Dharma called 『immeasurable』. Vairocana (the light that shines everywhere) pervades all places, and all Dharmas are Buddha-Dharmas. Since all are Buddha-Dharmas, they are all Dharma-nature. The Buddha travels in all Dharmas, so it is said to be 『immeasurable』. Furthermore, the so-called 『profound』 does not mean that there is another Dharma called 『profound』. The present event is the truth, and nothing is not the true aspect. One color and one fragrance, nothing is not the Middle Way. Since all are the Middle Way, it is all profound. For example, the Mahāprajñāpāramitopadeśa explains the Four Immeasurables Minds by saying: 『Conditioning on sentient beings in the east is called vast, conditioning on the four directions is called great, and conditioning on the four intermediate directions, above and below, is called immeasurable.』 According to this, conditioning on the Dharma-nature of the ultimate truth is called vast, conditioning on the Dharma-nature of the conventional truth is called great, and conditioning on the Dharma-nature of the Middle Way is called immeasurable. If one conditions on the Middle Way, it is to condition on the three wisdoms (wisdom of emptiness, wisdom of provisional existence, and wisdom of the Middle Way) in one mind, and to condition on the three truths (emptiness, provisional existence, and the Middle Way) in one truth. This realm is immeasurable, and only the immeasurable wisdom of the Buddha can condition on it, just like a box and a lid that fit perfectly. It is not something that the Two Vehicles in the lower stages can fathom its boundaries. 『The realm of activity of all Buddhas』 precisely reveals the immeasurable profundity of the Buddha's wisdom. Because the Buddha's wisdom is immeasurably profound, the realm of activity is also immeasurably profound. Because the realm of activity is immeasurably profound, the Buddha's wisdom is also immeasurably profound. Raising the box reveals the lid, and raising the lid reveals the box; the principle lies here. 『Surpassing the purity of what all Bodhisattvas practice』 is a distinction. Bodhisattvas are in a state of non-ultimacy, and the place where wisdom acts is not deep and broad enough. As the Bodhisattvabhumi says, Bodhisattvas attain nine types of Dhyana (meditative states), the first of which is called Self-nature Dhyana. If one enters this Dhyana, one enters the pure realm of the true aspect of Dharma-nature. The Two Vehicles have not even heard of this name, let alone have this practice. If one enters the ninth Pure-Purity Dhyana, all general delusions, specific delusions, and habitual tendencies, whether they are direct or habitual, are completely exhausted, so it is called Pure-Purity Dhyana. From the lower stages upwards, there are still residual habits. The Buddha dwells at the summit of the Tenth Ground. If one enters this Dhyana, one surpasses all Bodhisattvas. The Vimalakīrti Nirdeśa Sūtra says: 『The mind is pure and has already transcended all Dhyanas,』 which is the meaning of this. This is also giving one example.

高位簡法性甚深也。是金光明下敘述序。若敘正說流通十七品意。已如上說。今更論敘述五重玄義。初十二行半敘名體宗用。次十四行半即敘流通弘宣此典。即是敘教相也。就初一句敘名。次一句敘體。次三行敘宗。次九行敘用。護世下去敘教相也。解者或言。金光明一句猶是敘體。如礦石中金。金體乃非光非明。不妨約金論內外用。法性非宗非力。亦依法性起于宗力。當知此句正是敘體。今明理乃當然。分文則屬敘名也。經王上已說。今更述之。三藏云。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。此語難解。涅槃為菩薩說甚深微妙行處。豈止為二乘。般若云。法身佛為法身菩薩說法。其聽法眾非生死人。豈止遣凡夫有著。華嚴說初地乃至說十地。豈止為始行菩薩。作此偏說。無智之人于諸經起輕慢。此義不可。今言經王者。若取文為經。即是三種俗諦。若取理為經。即是三種真諦。若取文理合為經。即是三種中道。若說余諦。是經而非王。若說中道。是經復是王。於九種經中而得自在。但經王是一。隨緣設教名字不同。華嚴云法身。方等為實相。般若稱佛母。法華為髻珠。涅槃名佛師。皆是法性異名。通為諸經作體。譬如諸性應運迭興。龍師鳥官隨時霸立。

百代雖異而統王是一。法性亦爾。宜聞大品佛母為王。餘名廢息。宜聞法華寶所為王。餘名廢息。法性為金光明之王。亦復如是。若作此解。上不為佛經王之旨。下不增長眾生我慢。微妙者。他釋因微果妙。今不爾。因果俱微妙。因中性德深而難見名為微。不縱不橫名為妙。果中修德亦復如是。四方四佛護持者。四方者四門也。四佛者四門果上覺智也。釋迦覺智與四佛同。諸佛果智冥於法性。法性得顯名為法身。法身不動名之為持。法性常故諸佛亦常。法常佛常。壽命亦常。常故無量。信相推跡或本。四佛令其達本悟跡。名之為護。此一句種種義。法性四門法性四德即體義。果智顯體即宗義。護念信相斷疑復是用義。而敘宗為正意。觀心解者。四方是四諦。四佛是四諦智。東是方首。如集是苦因。又東甲乙是春生。生即集諦也。從東次南。亦猶生而有長。先春次夏故南方是苦諦也。長后秋收。又白帝屬金。金能決斷。西方即道諦也。從秋收至冬藏。眾事都息。北方如滅諦。苦集因果皆謝無用也。觀此四諦生眼智明覺。持理不失護倒不起。故名護持也。又觀四方是四德。觀東方常為破無常。觀無常為破常。觀非常非無常破常無常。乃至觀北方無我為破我亦如是。此觀持德不失護倒不起。故名護持也。觀東方集諦常非常非

【現代漢語翻譯】現代漢語譯本百代雖然不同，但統領的王者只有一個。法性也是如此。應該聽聞《大品般若經》，視佛母為王者，其他名號都應廢止。應該聽聞《法華經》，視珍寶之處為王者，其他名號都應廢止。法性是《金光明經》的王者，也是同樣的道理。如果這樣理解，既不違背佛經以法為王的宗旨，也不會增長眾生的我慢之心。『微妙』，其他解釋認為是因微而果妙，現在不這樣認為，因和果都微妙。因中的自性功德深奧難以見到，稱為『微』；不縱不橫，稱為『妙』。果中的修習功德也是如此。『四方四佛護持』，四方指的是四個門，四佛指的是四個門上的果位覺悟之智。釋迦牟尼佛的覺悟之智與四佛相同。諸佛的果位智慧與法性相合，法性得以顯現，稱為法身。法身不動，稱為『持』。法性是永恒的，所以諸佛也是永恒的。法是永恒的，佛是永恒的，壽命也是永恒的。因為永恒，所以是無量的。通過信心的表現來推究其本源。四佛使眾生達到本源，領悟事蹟，這稱為『護』。這一句有種種含義。法性的四門、法性的四德，是本體的意義。果位的智慧顯現本體，是宗旨的意義。護念信心，斷除疑惑，恢復本性，是作用的意義。而敘述宗旨是主要用意。從觀心的角度來解釋，四方是四諦（苦、集、滅、道），四佛是四諦之智。東方是四方之首，比如集諦是苦的原因。而且東方甲乙代表春季的生長，生長就是集諦。從東方到南方，就像生長之後有成長，先是春季然後是夏季，所以南方是苦諦。成長之後是秋季的收穫，而且白色代表金，金能決斷，西方就是道諦。從秋季收穫到冬季收藏，所有的事情都停止了。北方就像滅諦，苦集因果都消謝沒有用處了。觀察這四諦，產生眼、智、明、覺。堅持真理而不失去，防止顛倒不生起，所以稱為『護持』。又觀察四方是四德（常、樂、我、凈）。觀察東方是常，用來破除無常；觀察無常，用來破除常；觀察既不是常也不是無常，用來破除常和無常。乃至觀察北方無我，用來破除我，也是如此。這種觀察堅持功德而不失去，防止顛倒不生起，所以稱為『護持』。觀察東方集諦，既不是常也不是非常非

【English Translation】 English version Though ages differ, the unifying king is one. The Dharma-nature (法性) [the intrinsic nature of reality] is also like this. One should listen to the Mahaprajnaparamita Sutra (大品般若經), regarding the Buddha-mother as the king, and other names should be abandoned. One should listen to the Lotus Sutra (法華經), regarding the place of treasures as the king, and other names should be abandoned. The Dharma-nature is the king of the Golden Light Sutra (金光明經), and it is the same. If understood in this way, it neither violates the principle of the Dharma being the king of the Buddhist scriptures, nor does it increase the arrogance of sentient beings. 『Subtle』. Other interpretations consider it that the cause is subtle and the effect is wonderful. Now it is not considered this way; both cause and effect are subtle. The inherent virtue in the cause is profound and difficult to see, and is called 『subtle』; neither vertical nor horizontal, it is called 『wonderful』. The cultivated virtue in the effect is also like this. 『The Four Buddhas of the Four Directions protect and maintain』. The four directions refer to the four gates, and the four Buddhas refer to the wisdom of enlightenment on the fruit of the four gates. Shakyamuni Buddha's (釋迦牟尼佛) [the historical Buddha] wisdom of enlightenment is the same as the four Buddhas. The fruit-wisdom of all Buddhas merges with the Dharma-nature, and the Dharma-nature is revealed, called the Dharma-body (法身) [the body of the Dharma]. The Dharma-body is unmoving, called 『maintain』. The Dharma-nature is eternal, so all Buddhas are also eternal. The Dharma is eternal, the Buddha is eternal, and life is also eternal. Because it is eternal, it is immeasurable. Through the manifestation of faith, one can trace back to its origin. The Four Buddhas enable sentient beings to reach the origin and realize the traces, which is called 『protect』. This sentence has various meanings. The four gates of the Dharma-nature and the four virtues of the Dharma-nature are the meaning of the substance. The wisdom of the fruit reveals the substance, which is the meaning of the doctrine. Protecting and cherishing faith, cutting off doubts, and restoring the original nature are the meaning of the function. And narrating the doctrine is the main intention. From the perspective of observing the mind, the four directions are the Four Noble Truths (四諦) [suffering, origin, cessation, path], and the four Buddhas are the wisdom of the Four Noble Truths. The east is the head of the four directions, such as the truth of origin is the cause of suffering. Moreover, the east, Jia and Yi, represent the growth of spring, and growth is the truth of origin. From east to south, it is like growth followed by development, first spring then summer, so the south is the truth of suffering. After growth comes the autumn harvest, and white represents metal, which can make decisions, so the west is the truth of the path. From autumn harvest to winter storage, all things cease. The north is like the truth of cessation, the causes and effects of suffering and origin all disappear and are useless. Observing these Four Noble Truths, one generates eye, wisdom, clarity, and awareness. Upholding the truth without losing it, and preventing inversion from arising, is called 『protect and maintain』. Also, observing the four directions is the Four Virtues (四德) [eternity, happiness, self, purity]. Observing the east as eternity is to break impermanence; observing impermanence is to break eternity; observing neither eternity nor impermanence is to break both eternity and impermanence. And so on, observing the north as non-self is to break self, and it is the same. This kind of observation upholds virtue without losing it, and prevents inversion from arising, so it is called 『protect and maintain』. Observing the east, the truth of origin, is neither eternal nor very non-

無常不動。故名阿閦。觀南方苦諦樂無去無來法性實相。實相尊貴故名寶相。觀西方道諦畢竟清凈。法性壽命與虛空等。故名無量壽。觀北方滅諦永寂為我入秘密藏。秘密藏故名微妙聲(云云)。我今當說下九行偈是敘用。文為四。初三行明能破之勝法。次三行半明所破之惡罪。次一行半舉行法勸修。次一行結成。初三行明能破勝法者。謂境法法性也。行法懺悔讚歎也。導法一切種智也。故言懺悔等法。知非一種也。若相資為論。行資智。智顯理。理顯故能盡眾苦。苦盡故法身顯。智圓故報身顯。功德無上故應身顯。若圓論者。三法不縱不橫而修。三身亦不縱不橫而顯。雖圓別之殊。俱是能破之勝法也。觀舊文語略。新本具有三週說法之文。四佛說常果上根得益。婆羅門說法身無舍利中根得益。佛分別三身下根得益。今敘中雲。我今當說懺悔等法。即是敘下三週之法能破惡也。次從諸根不具下敘述空品。文為二。初三行半明所破之惡。次二行半明能破之方。初又為三。諸根不具下破報障。愁憂一句破煩惱障。惡星災異下破業障。余經對緣云報障難轉。因時可救果無如何。此經三障皆可轉。一往釋此三障由破五戒。破五戒是業障。受三塗人天等身是報障。煩惱為根本是煩惱障。今直就人道中明犯五戒報者。諸根外缺壽命

【現代漢語翻譯】現代漢語譯本：無常而不動搖，因此名為阿閦（Akshobhya，不動如來）。觀想南方苦諦的快樂，沒有去來，法性是實相。因為實相尊貴，所以名為寶相（Ratnasambhava，寶生如來）。觀想西方道諦畢竟清凈，法性壽命與虛空相等，因此名為無量壽（Amitabha，阿彌陀佛）。觀想北方滅諦永恒寂靜，作為我的歸宿進入秘密藏。因為是秘密藏，所以名為微妙聲（Amoghasiddhi，不空成就如來）（等等）。我現在要說的下面九行偈頌是敘述作用，文分為四個部分。最初三行說明能破除的殊勝之法，接著三行半說明所要破除的惡罪，再接著一行半是舉行法事勸人修行，最後一行是總結完成。最初三行說明能破除的殊勝之法，指的是境法、法性，行法、懺悔讚歎，導法、一切種智。所以說懺悔等法，知道不是一種。如果互相資助來論述，行資助智慧，智慧彰顯真理，真理彰顯所以能盡除眾苦。苦盡所以法身顯現，智慧圓滿所以報身顯現，功德無上所以應身顯現。如果圓融地論述，三法不縱不橫地修習，三身也不縱不橫地顯現。雖然圓融和差別有所不同，但都是能破除的殊勝之法。看舊的文字語言簡略，新的版本具有三週說法的文字。四佛說常果，上根之人得到利益。婆羅門說法身無舍利，中根之人得到利益。佛分別三身，下根之人得到利益。現在敘述中說，我現在要說懺悔等法，就是敘述下面三週的法能夠破除惡業。接下來從諸根不具開始敘述空品，文分為兩個部分。最初三行半說明所要破除的惡業，接著兩行半說明能破除的方法。最初又分為三個部分。諸根不具以下破除報障，愁憂一句破除煩惱障，惡星災異以下破除業障。其他經典針對因緣說報障難以轉變，因地時可以救，果報則沒有辦法。這部經說三障都可以轉變。一般解釋這三障是由於破五戒。破五戒是業障，受三塗人天等身是報障，煩惱是根本是煩惱障。現在直接就人道中說明犯五戒的果報，諸根外表殘缺，壽命短促。

【English Translation】 English version: Impermanence without wavering is named Akshobhya (不動如來, the Immovable Tathagata). Contemplate the joy of the Southern Truth of Suffering, without coming or going, the Dharma-nature is the true reality. Because the true reality is尊貴, it is named Ratnasambhava (寶生如來, the Jewel-Born Tathagata). Contemplate the Western Truth of the Path, ultimately pure, the Dharma-nature's lifespan is equal to space, therefore it is named Amitabha (阿彌陀佛, the Immeasurable Life Tathagata). Contemplate the Northern Truth of Cessation, eternal stillness, as my refuge entering the secret treasury. Because it is a secret treasury, it is named Amoghasiddhi (不空成就如來, the Infallible Success Tathagata) (etc.). The following nine lines of verses that I am about to speak are a narrative function, the text is divided into four parts. The first three lines explain the superior Dharma that can破除, then three and a half lines explain the evil sins to be破除, then one and a half lines are to hold Dharma events to encourage cultivation, and the last line is a conclusion. The first three lines explain the superior Dharma that can破除, referring to the境法, Dharma-nature, the行法, repentance and praise, the導法, all kinds of wisdom. Therefore, it is said that the Dharma of repentance, etc., knows that it is not one kind. If mutually assisting to discuss, the practice assists wisdom, wisdom manifests truth, truth manifests so it can eliminate all suffering. Suffering ceases so the Dharmakaya manifests, wisdom is complete so the Sambhogakaya manifests, merit is supreme so the Nirmanakaya manifests. If discussed in a rounded way, the three Dharmas are cultivated neither vertically nor horizontally, and the three bodies are also manifested neither vertically nor horizontally. Although the roundedness and difference are different, they are all superior Dharmas that can破除. Looking at the old text, the language is concise, the new version has the text of three weeks of Dharma talks. The Four Buddhas speak of the 常果, people of superior roots benefit. The Brahmin speaks of the Dharmakaya without relics, people of middle roots benefit. The Buddha distinguishes the three bodies, people of inferior roots benefit. Now in the narrative it says, I am about to speak of the Dharma of repentance, etc., which is to narrate that the Dharma of the following three weeks can破除 evil karma. Next, starting from 'the roots are not complete', narrate the emptiness, the text is divided into two parts. The first three and a half lines explain the evil karma to be破除, then two and a half lines explain the method to破除. The first is further divided into three parts. 'The roots are not complete' below破除 the retribution obstacle, 'sorrow and worry' sentence破除 the affliction obstacle, 'evil stars and disasters' below破除 the karma obstacle. Other scriptures say that the retribution obstacle is difficult to transform, it can be saved at the time of cause, but there is no way for the result. This scripture says that the three obstacles can be transformed. Generally, these three obstacles are explained as due to breaking the five precepts. Breaking the five precepts is karma obstacle, receiving the bodies of the three evil paths and humans and gods is retribution obstacle, affliction is the root is affliction obstacle. Now directly explain the retribution of violating the five precepts in the human path, the external defects of the roots, short lifespan.

內夭。此兩句是殺生報。昔損他身份今諸根殘毀。昔斷他命今壽損減。經云。殺生因緣得二種果報。多病短命。即其事也。若貧窮困苦是外無依報。諸天舍離是內無福德。此兩句是犯盜戒。經云。有同生同名天龍輔佐之。功德天發願利益之。盜人無此事也。又先富后貧者。必是龍棄天舍也。若親厚內鬥王法外加。此兩句是犯淫戒。經言。人護則人瞋法護則法壞。昔侵其人今骨肉斗訟。昔毀他法今王法所加。即其事也。各各忿諍此應有兩句。或是翻者脫落。或是略爾。內則各各忿諍。外則人人不信。此一雙是犯妄語。昔不實欺他今常被欺忿。昔語無實今人無信者。外耗財物內虧禮度。此是飲酒報。昔慢財費日今多損耗。昔乖撙節今墮聾騃。經言。嫌恨猛風吹罪心火常令熾然。即其事也。問釋大乘經。何得以五戒對義。答開合五戒大有所關。提謂經云。五戒者天地之大忌。上對五星下配五嶽中成五藏。犯之者違天觸地。自伐其身也。又對五常。不殺對仁。不盜對義。不淫對禮。不飲酒對智。不妄語對信。又對五經。不殺對尚書。不盜對春秋。不淫對禮。不妄語對詩。不飲酒對易。又對十善。殺盜淫是身三。妄語攝口四。飲酒攝意三。俗不能護口。略制一不妄語。釋論云。說重者是妄語則已攝三。飲酒是邪命自活增益恚癡。

【現代漢語翻譯】現代漢語譯本：『內夭』（內在的夭折）。這兩句是殺生的果報。過去損害他人的身體，現在諸根殘缺毀壞。過去斷絕他人的性命，現在壽命損減。經書上說：『殺生的因緣會得到兩種果報，多病和短命』，說的就是這種情況。如果貧窮困苦，是外在沒有依靠的果報。諸天捨棄，是內在沒有福德。這兩句是觸犯盜戒的果報。經書上說：『有同生同名的天龍輔佐他，功德天發願利益他』，盜竊的人沒有這些。而且先富后貧的人，必定是被天龍捨棄的。如果親近的人互相爭鬥，王法從外面施加懲罰，這兩句是觸犯邪淫戒的果報。經書上說：『人保護，人就會嗔恨；法保護，法就會壞滅。』過去侵犯他人，現在骨肉之間互相爭訟。過去毀壞他人的法，現在被王法所懲罰，說的就是這種情況。各自忿恨爭鬥，這裡應該有兩句，或許是翻譯的人遺漏了，或許是省略了。內在是各自忿恨爭鬥，外在是人人不信任。這一雙是觸犯妄語戒的果報。過去不誠實欺騙他人，現在常常被人欺騙和忿恨。過去說話沒有真實性，現在人們不信任。外在耗費財物，內在虧損禮儀風度，這是飲酒的果報。過去輕慢財物，浪費時間，現在多有損失耗費。過去不節儉，現在墮落成聾啞癡呆。經書上說：『嫌恨的猛烈狂風吹動，罪惡的心火常常熾盛燃燒。』問：解釋大乘經典，為什麼用五戒來對應解釋？答：展開或合攏五戒，關係重大。『提謂經』上說：『五戒是天地的大忌，上對應五星，下配合五嶽，中間構成五臟。觸犯它的人，違背天意，觸犯大地，自己傷害自己的身體。』又對應五常：不殺對應仁，不盜對應義，不淫對應禮，不飲酒對應智，不妄語對應信。又對應五經：不殺對應尚書，不盜對應春秋，不淫對應禮，不妄語對應詩，不飲酒對應易。又對應十善：殺、盜、淫是身的三種惡業，妄語包括口的四種惡業，飲酒包括意的三種惡業。世俗之人不能守護口，所以略微制定一個不妄語。『釋論』上說：『說重的妄語就已經包括了三種。』飲酒是邪命自活，增長嗔恚和愚癡。

【English Translation】 English version: 'Nei Yao' (internal premature death). These two sentences are the retribution for killing. In the past, harming others' bodies results in defective and damaged senses now. In the past, cutting off others' lives results in reduced lifespan now. The scriptures say: 'The cause and condition of killing will result in two kinds of retribution: frequent illness and short life,' which is what this refers to. If there is poverty and suffering, it is the retribution of having no external support. If the gods abandon you, it is the lack of internal merit and virtue. These two sentences are the retribution for violating the precept against stealing. The scriptures say: 'There are co-born and co-named dragons and gods assisting him, and the goddess of merit vows to benefit him,' but those who steal do not have these. Moreover, those who go from rich to poor must have been abandoned by the dragons and gods. If close people fight among themselves, and the laws of the king are externally imposed, these two sentences are the retribution for violating the precept against sexual misconduct. The scriptures say: 'If people protect, people will resent; if the Dharma protects, the Dharma will be destroyed.' In the past, violating others results in family members fighting among themselves now. In the past, destroying others' Dharma results in being punished by the king's law now, which is what this refers to. Each being resentful and fighting, there should be two sentences here, perhaps the translator omitted them, or perhaps they were abbreviated. Internally, there is resentment and fighting among each other; externally, no one trusts anyone. This pair is the retribution for violating the precept against false speech. In the past, being dishonest and deceiving others results in being deceived and resented now. In the past, speaking without truth results in people not trusting you now. Externally, there is the wasting of wealth; internally, there is a loss of etiquette and decorum, which is the retribution for drinking alcohol. In the past, being disrespectful of wealth and wasting time results in much loss and waste now. In the past, not being frugal results in falling into deafness, muteness, and idiocy now. The scriptures say: 'The fierce wind of hatred blows, and the fire of sinful thoughts constantly burns fiercely.' Question: Explaining the Mahayana scriptures, why use the Five Precepts to correspond and explain? Answer: Expanding or contracting the Five Precepts is of great importance. The 'Tevijja Sutta' says: 'The Five Precepts are the great taboo of heaven and earth, corresponding to the five stars above, matching the five mountains below, and forming the five organs in the middle. Those who violate it go against the will of heaven, offend the earth, and harm their own bodies.' They also correspond to the Five Constant Virtues: not killing corresponds to benevolence, not stealing corresponds to righteousness, not engaging in sexual misconduct corresponds to propriety, not drinking alcohol corresponds to wisdom, and not lying corresponds to trustworthiness. They also correspond to the Five Classics: not killing corresponds to the Book of Documents, not stealing corresponds to the Spring and Autumn Annals, not engaging in sexual misconduct corresponds to the Book of Rites, not lying corresponds to the Book of Poetry, and not drinking alcohol corresponds to the Book of Changes. They also correspond to the Ten Virtuous Actions: killing, stealing, and sexual misconduct are the three evil deeds of the body, lying includes the four evil deeds of the mouth, and drinking alcohol includes the three evil deeds of the mind. Secular people cannot guard their mouths, so they slightly formulate a precept against lying. The 'Shastra' says: 'Speaking heavy lies already includes the three.' Drinking alcohol is living by wrong livelihood, increasing anger and ignorance.

出世以智慧為首。生死以三毒為根。若能禁酒是防止意地三毒。長養出世智慧也。是為開五戒出十善。十善是舊法輪王所用。亦名性罪性善。都是一切罪之根本。又五戒對五陰。不殺即色陰。不盜即受陰。不淫即想陰。不妄語即行陰。不飲酒即識陰。五陰開四念處。念處開三十七品。三十七品開三脫門。三脫門開涅槃。故云色能發戒。受受禪定。想慧悟虛通。行發解脫。識即知見。當知五戒能成五分法身。辦二乘之法也。又五戒亦是大乘法門。提謂經云。五戒是佩長生之符不死之印。即常德也。出入無亂往還無間。即凈德也。統御一身即我德也。以立道根。即樂德也。此是五戒對四德。束五戒為三業。即對三無失三不護三輪不思議化三密三軌三身三佛性三般若三涅槃三智三德等無量三法門。橫豎無邊際與虛空法界等。亦是無盡藏法門。亦是無量義三昧。舉要言之。即是一切佛法也。◎

◎複次害命名事殺。不害命名事不殺。法門解者。析法名理殺。體法名理不殺。當知不殺之戒種種不同。論其果報亦復不同。若作意防護如馬著勒如牧牛執杖者。報在人道百二十年。唯得肉眼無有四眼。若任運性成如河注海者。報在六天。極長者九百二十六億七千萬歲。唯得天眼未得三眼。若加修客戒無常苦無我等慧者。報在變易

。壽七百阿僧祇。唯得慧眼未得二眼。若加修常無常等慧。報在蓮華藏海受法性身。分得五眼分得常壽。比佛猶是諸根不具。壽命損減。況前諸根諸壽邪。若圓教人。持事不殺戒。又持理不殺戒。不壞於身而隨一相。不斷癡愛起于明脫。體陰界入無所毀傷。若子若果不生不滅。成就智慧居常寂光土。常壽湛然五眼具足。得根自在耳見眼聞。得命自在修短自任。是則名為究竟持戒。諸根具足命不損減也。又圓教人何但持之是戒。唯殺唯慈。亦作事殺亦作理殺。如仙豫大王殺五百婆羅門。與其見佛之眼。與其十劫之壽。又作法門殺者。析蕩累著凈諸煩惱。如樹神折枝不受怨鳥。如劫火燒木灰炭雙亡。故央掘云。我誓斷陰界入。不能持不殺戒。一切塵勞是如來種。斷此種盡乃名為佛。成就金剛微妙法身。湛然應一切。唯殺唯慈。垂形九道。隨其所宜示長短命。任其所見用缺具根而化度之。前諸戒行淺近隘塞。非是通途。圓戒宏遠徑異會同。故名究竟持不殺戒也。不殺之戒。人天已上極佛已還。曠大縱橫其義如是。云何而謂是小乘數耶。複次不與取名事盜。與取名事不盜。法門解者。如佛言曰。他物莫取名法門不盜。菩提無與者而取菩提。是名法門盜。不盜之戒種種不同。若持戒作業求可意果。可意果者無常速朽悉是他物。臭

【現代漢語翻譯】現代漢語譯本：壽命長達七百阿僧祇劫（asaṃkhya，極大的數字單位）。但只證得慧眼，未證得其他二眼。如果再修習常、無常等智慧，報身便在蓮華藏海（lotus matrix sea）接受法性身（dharmatā-kāya），分證得五眼，分證得常壽。即使如此，比起佛陀，仍然是諸根不具足，壽命有所損減。更何況是之前的那些諸根和壽命呢？如果是圓教（perfect teaching）之人，持事相上的不殺戒，又持理性上的不殺戒，不損害身體而隨順於一相，不斷除癡愛而生起明脫，體悟陰、界、入（skandha, dhātu, āyatana）無所毀傷，若子若果不生不滅，成就智慧，居住在常寂光土（eternal tranquil light land），常壽湛然，五眼具足，得根自在，耳能見，眼能聞，得命自在，壽命長短隨心所欲。這才能稱作究竟持戒，諸根具足，壽命不損減。再說圓教之人，哪裡僅僅是持戒才是戒？唯有殺和慈悲，也都是事相上的殺，也都是理性上的殺。例如仙豫大王（King Xianyu）殺死五百婆羅門，是給予他們見佛之眼，給予他們十劫的壽命。又比如作為法門的殺，是解析盪滌累積的執著，清凈各種煩惱。如同樹神折斷樹枝，不受怨鳥的侵擾，如同劫火焚燒木頭，灰燼和木炭一同消亡。所以央掘摩羅（Aṅgulimāla）說：『我發誓斷除陰、界、入，不能持不殺戒。』一切塵勞都是如來之種，斷除這些種子才能稱作佛，成就金剛微妙法身（vajra subtle dharma-kāya），湛然應化一切。唯有殺和慈悲，垂跡於九道，根據他們所適宜的，示現長短不同的壽命，任憑他們所見，運用殘缺或具足的根器來化度他們。之前的那些戒行淺近狹隘，不是通達的途徑。圓戒宏大深遠，途徑不同而歸宿相同，所以稱作究竟持不殺戒。不殺之戒，從人天以上到成佛為止，曠大縱橫，其意義就是這樣。怎麼能說是小乘的範疇呢？再次，不給予而取名為事盜，給予而取名為事不盜。從法門上解釋，如佛所說：『他人之物不要取，名為法門不盜。』菩提（bodhi，覺悟）是沒有給予者而取證菩提，這名為法門盜。不盜之戒種種不同。如果持戒作業，是爲了求得可意的果報，那麼可意的果報都是無常速朽，都是屬於他人的，臭穢不堪。

【English Translation】 English version: The lifespan extends to seven hundred asaṃkhya kalpas (asaṃkhya, an extremely large numerical unit). However, one only attains the Wisdom Eye, not the other two eyes. If one further cultivates wisdom regarding permanence, impermanence, and so on, the reward is to receive the Dharma-nature Body (dharmatā-kāya) in the Lotus Matrix Sea (lotus matrix sea), partially attaining the Five Eyes and partially attaining eternal life. Even then, compared to the Buddha, one's faculties are still incomplete, and one's lifespan is diminished. How much more so are the previous faculties and lifespans? If a person of the Perfect Teaching (perfect teaching) upholds the precept of non-killing in terms of phenomena and also upholds the precept of non-killing in terms of principle, not harming the body but according with the single aspect, not cutting off ignorance and love but giving rise to brightness and liberation, realizing that the skandhas, dhātus, and āyatanas (skandha, dhātu, āyatana) are without harm, whether they are sons or fruits, they are neither born nor extinguished, accomplishing wisdom, dwelling in the Land of Eternal Tranquil Light (eternal tranquil light land), with eternal life serene, possessing the Five Eyes completely, attaining freedom of the faculties, with ears that can see and eyes that can hear, attaining freedom of life, with the length of life as one wishes. This is what is called ultimately upholding the precepts, with complete faculties and undiminished lifespan. Furthermore, for a person of the Perfect Teaching, how can merely upholding precepts be considered precepts? Only killing and compassion are both killing in terms of phenomena and killing in terms of principle. For example, King Xianyu (King Xianyu) killed five hundred Brahmins, giving them the eyes to see the Buddha and giving them ten kalpas of life. Also, killing as a Dharma gate is to analyze and cleanse accumulated attachments, purifying various afflictions. Like a tree spirit breaking branches, not accepting the harassment of vengeful birds, like a kalpa fire burning wood, ashes and charcoal perish together. Therefore, Aṅgulimāla (Aṅgulimāla) said, 'I vow to cut off the skandhas, dhātus, and āyatanas; I cannot uphold the precept of non-killing.' All defilements are seeds of the Tathāgata; only by cutting off these seeds can one be called a Buddha, accomplishing the Vajra Subtle Dharma-body (vajra subtle dharma-kāya), serenely responding to everything. Only killing and compassion leave traces in the nine realms, according to what is suitable for them, manifesting lifespans of different lengths, allowing them to see and using incomplete or complete faculties to transform and liberate them. The previous precepts and practices are shallow and narrow, not a thoroughfare. The Perfect Precept is vast and profound, with different paths leading to the same destination, so it is called ultimately upholding the precept of non-killing. The precept of non-killing, from humans and devas upwards to becoming a Buddha, is vast and expansive, its meaning is thus. How can it be said to be in the category of the Small Vehicle? Again, taking what is not given is called stealing in terms of phenomena, giving and then taking is called not stealing in terms of phenomena. Interpreting it from the Dharma gate, as the Buddha said, 'Do not take the possessions of others, this is called not stealing in the Dharma gate.' Bodhi (bodhi, enlightenment) is taking enlightenment without anyone giving it, this is called stealing in the Dharma gate. The precept of not stealing is different in various ways. If one upholds precepts and performs actions to seek desirable results, then desirable results are all impermanent, quickly decaying, all belonging to others, foul and disgusting.

如糞果害如毒食。有智之人所不應求。設使得之心不甘樂。云何慇勤飲苦食毒而自毀傷。貧窮四姓即此三界洄澓困苦。豈過有流。三障障佛第一義天之所舍離。是名為盜非不盜也。又二乘之人以四諦智觀身受心法。厭惡生死欣求涅槃。涅槃心起為自為他為共為無因。介爾心生即取他物。即非時取證即不待說所因。焦種不生。見苦斷集修道造盡非求法也。謂有涅槃成涅槃見。若有著空者。諸佛所不度。身長三百由旬而無兩翅。墮三無為坑。受若死若死等苦。法華云。飢餓羸瘦體生瘡癬。豈非貧窮困苦邪。凈名云。不見佛不聞法不入眾數。豈非第一義天遠離邪。此猶名盜非不盜也。若別教菩薩次第行次第學次第道。從淺至深舍一取一。來已更復來。去已更復去。悉是辱于來去相。亦是不與而取。取已而舍。亦是貧窮。舍已更取。數數去取即是困苦。不即與第一義相應。即是遠離。此猶名盜非不盜也。圓人觀諸法實相。受亦不受。不受亦不受。亦受亦不受亦不受。非受非不受亦不受。不受亦不受不取是菩提。障諸愿故。是法平等無有高下。不高故不取。不下故不捨。如是觀者。觀如來藏具足無缺。是如意珠。隨意出寶。即修羅琴。任意出聲。即是大富。大富故無取。無取故即第一義。第一義故天不遠離也。是名究竟持不盜戒

【現代漢語翻譯】現代漢語譯本：如同糞便中的果實，如同有毒的食物，有智慧的人不應該去追求。即使得到了，心中也不會感到快樂。為什麼要勤勞地飲用苦汁，食用毒藥，而自我毀傷呢？貧窮的四姓（婆羅門、剎帝利、吠舍、首陀羅）就如同在這三界（欲界、色界、無色界）中輪迴，困苦不堪，難道還有比這更有流弊的嗎？三障（煩惱障、業障、報障）障礙了佛的第一義諦，被第一義天所捨棄遠離，這就可以稱為盜取，而不是非盜取。再說二乘（聲聞乘、緣覺乘）之人，用四諦（苦、集、滅、道）的智慧觀察身、受、心、法，厭惡生死，欣求涅槃。生起涅槃之心，是爲了自己，爲了他人，爲了共同，還是爲了無因？哪怕是稍微動了一下念頭，就拿取了他人的東西。如果不是時候地取證，那就不用說所因了，焦芽敗種是不會生長的。見苦斷集，修道造盡，這不是求法。如果認為有涅槃，成就了涅槃見，如果執著于空，諸佛也不會度化他。身長三百由旬（古印度長度單位）卻沒有翅膀，墮入三無為坑（擇滅無為、非擇滅無為、虛空無為），承受若死若死等的痛苦。《法華經》說：『飢餓羸瘦，身體生瘡癬』，難道不是貧窮困苦嗎？《維摩詰經》說：『不見佛，不聞法，不入僧眾』，難道不是被第一義天遠離嗎？這仍然可以稱為盜取，而不是非盜取。如果別教菩薩次第修行，次第學習，次第證道，從淺到深，捨棄一個，拿取一個，來了又來，去了又去，都是在侮辱來去之相，也是不給予而拿取，拿取了又捨棄，這也是貧窮。捨棄了又拿取，數數地去取，這就是困苦。不與第一義相應，就是遠離。這仍然可以稱為盜取，而不是非盜取。圓教之人觀察諸法實相，受也不受，不受也不受，亦受亦不受，非受非不受也不受，不受也不受，不取就是菩提，因為會障礙諸愿。此法平等，沒有高下。不高所以不取，不下所以不捨。這樣觀察的人，觀察如來藏（一切眾生皆有之佛性），具足無缺，就像如意珠（能隨意滿足願望的寶珠），隨意出寶，就像修羅琴（一種樂器），任意出聲，這就是大富。因為大富所以沒有取，因為沒有取所以就是第一義，因為是第一義所以天不會遠離。這叫做究竟持不盜戒。

【English Translation】 English version: Like fruit in dung, like poisonous food, a wise person should not seek it. Even if obtained, the heart will not feel joy. Why diligently drink bitter juice and eat poison, thus harming oneself? The poor four castes (Brahmin, Kshatriya, Vaishya, Shudra) are like those who revolve in the three realms (Desire Realm, Form Realm, Formless Realm), suffering hardship. Is there anything more flawed than this? The three obstacles (affliction obstacle, karma obstacle, retribution obstacle) obstruct the Buddha's First Principle, and are abandoned and distanced by the First Principle Heaven. This can be called stealing, not non-stealing. Furthermore, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), using the wisdom of the Four Noble Truths (suffering, accumulation, cessation, path), observe the body, feelings, mind, and phenomena, detesting birth and death, and yearning for Nirvana. When the mind of Nirvana arises, is it for oneself, for others, for both, or for no cause? Even a slight thought arises, and they take others' things. If they attain realization at the wrong time, then there is no need to discuss the cause. Scorched seeds will not grow. Seeing suffering and cutting off accumulation, cultivating the path and creating cessation, this is not seeking the Dharma. If they believe there is Nirvana and achieve the view of Nirvana, if they cling to emptiness, the Buddhas will not liberate them. Their bodies are three hundred yojanas (an ancient Indian unit of distance) long but have no wings, falling into the three unconditioned pits (cessation through discrimination, cessation without discrimination, space as unconditioned), enduring suffering like death and death. The Lotus Sutra says, 'Hungry and emaciated, their bodies covered with sores and scabies,' is this not poverty and hardship? The Vimalakirti Sutra says, 'Not seeing the Buddha, not hearing the Dharma, not entering the Sangha,' is this not being distanced by the First Principle Heaven? This can still be called stealing, not non-stealing. If a Separate Teaching Bodhisattva practices in sequence, learns in sequence, and attains the path in sequence, from shallow to deep, abandoning one and taking one, coming and coming again, going and going again, all of this is insulting the appearance of coming and going. It is also taking without giving, and abandoning after taking, which is also poverty. Abandoning and then taking again, repeatedly going and taking, this is hardship. Not being in accordance with the First Principle is being distanced. This can still be called stealing, not non-stealing. A person of the Perfect Teaching observes the true nature of all phenomena, receiving and not receiving, not receiving and not receiving, both receiving and not receiving, neither receiving nor not receiving and not receiving, not receiving and not receiving. Not taking is Bodhi, because it obstructs all vows. This Dharma is equal, without high or low. Not high, therefore not taking; not low, therefore not abandoning. One who observes in this way observes the Tathagatagarbha (Buddha-nature inherent in all beings), complete and without lack, like a wish-fulfilling jewel (a jewel that grants all desires), producing treasures at will, like the Asura lute (a musical instrument), producing sounds at will. This is great wealth. Because of great wealth, there is no taking. Because there is no taking, it is the First Principle. Because it is the First Principle, Heaven will not be distanced. This is called ultimately upholding the precept of not stealing.

也。圓人復有盜法門。菩提無與者而取菩提。如海吞流不隔萬派。如地荷負擔四重擔。眾生悉度煩惱悉斷。法門悉知佛道悉成。此義可知不能多說。前諸戒行淺而且塞。非是通途。圓戒宏遠徑異會同。故名究竟持不盜戒也。複次男女身會名事淫。不會名事不淫。法門解者。若心染法是名為淫。不染法名為不淫。不淫之戒種種不同。若關禁七支。如猴著鎖。擎一油缽過諸大眾。割捨觸樂求于未來凈潔五欲。如市易法以銅錢博金錢。此乃增長欲事非不欲也。若為生天故持戒。如羝羊相觸。將前而更卻。帝釋共八十億那由他天女縱逸嬉戲。看東忘西欲猶不足。化為老修羅納舍脂。使諸天亡身失首。又見仙人入定污弄其女。仙從定起。釋羞自化為羝羊。仙人咒之。千根著身無能卻者。後來懺謝變為千眼。是亦增欲非不欲也。若斷欲界粗弊之慾。染著色無色界禪定之樂。如冰魚蟄蟲墮長壽天。是為一難。貪著禪味名為大縛。是染欲法非不欲也。若憎惡生死如怨如蛇。愛玩涅槃如親如寶。棄之直去涉路不回。諸有色聲不能染屈。如八方風不能動須彌。若聞菩薩勝妙功德。甄迦羅琴聲迦葉起舞不能自持。隨嵐風至破須彌如腐草。是染欲法非不染也。若菩薩惡生死如糞穢。惡涅槃如怨鳥。舍於二邊志存中道。起順道法愛生名頂墮。是菩

薩旃陀羅。既無方便。此慧被縛不能勝怨。己所修治為無慧利。是染欲法非不欲也。圓人觀一心三諦。即空即假即中。即空何所染。即假何所凈。即中何所邊。即空即假何所中。即空故無我人十六知見依正等愛。即假故無空無相愿等愛。即中故無佛菩提轉法輪度眾生等愛。三諦清凈名畢竟凈。是凈亦凈。經言。唯佛一人具凈戒。餘人皆名污戒者。圓人行於佛法。即究竟持不淫戒也。圓人又有染愛法門。如和須蜜多女。人見人女天見天女。見者得見諸佛三昧。執手者得到佛剎三昧。歍者極愛三昧。抱者冥如三昧。各各皆得法門。亦如魔界行不污戒菩薩。變為無量身。共無量天女從事。皆令發菩提心。如維摩詰。若入後宮。後宮中尊化正宮女。先以欲鉤牽后令入佛道。斯乃非欲之慾。以欲止欲。如以屑出屑將聲止聲。前諸行淺塞。非是通途。圓戒宏遠徑異會同。是名究竟持不淫戒也。複次不見言見。見言不見。名事妄語。法門解者。未得謂得。未證謂證。名為妄語。妄語多種。諸欲求時苦。得時多怖畏。失時懷憂惱。諸欲無樂時。凡夫癡人于下苦中橫生樂想。豎我慢幢打自大鼓。謂色即是我。我即是色。色中有我。我中有色。執有與無鬥。執無與有鬥。依止斷常起六十二戲論。破慧眼不見於真實。增見長諸非。吾我毒甚盛

。備口四過。略標妄語爾。三十三天黃葉生死謂是真金。非想自地具細煩惱。謬計涅槃。此非妄語。誰是妄語邪。二乘之人競執瓦礫歡喜持出。生滅度想生實未盡。寧得滅度。生安隱想。所作未辦。寧得安隱。凈名云。佛為增上慢人。說離淫怒癡名為解脫。其實未得一切解脫。未得謂得。豈非妄語邪。佛為別教人以四門說實相。執於一有隔礙三門。乃至執非有非無而隔有無。夫實相者言語道斷心行處滅。云何以字。字于無字。云何以數數于無數。豈非妄語邪。圓人如實而觀如實而說。如實觀者。非內觀得是解脫。非外觀非內外觀。非離內外觀。亦不以無觀得是解脫。如實說者。一切實一切不實。一切亦實亦不實。一切非實非不實。如是皆名諸法實相。經言。諸佛皆實語佛語實不虛。能以一妙音遍滿三千界隨意之所至。隨諸眾生類各各皆得解。即是以佛道聲令一切聞也。圓人亦有妄語法門。無車說車誘戲童子。無樂說樂止彼啼兒。若有眾生。因虛妄說得利益者。佛亦妄說。經言。我是貪慾尸利。我是瞋恚尸利愚癡尸利。然實非也。我是天是人。實非天人。我是龍鬼。實非龍鬼。將虛以出虛。令有不虛爾。前諸行淺近隘塞圓行深遠。夷坦無礙經異會同。故能如此。是名究竟持不妄語戒也。複次若谷若草昏心眩亂者名事酒。

【現代漢語翻譯】現代漢語譯本：具備了口頭上的四種過失。簡略地說說妄語吧。三十三天（Trayastrimsha，佛教宇宙觀中的一個天界）將黃葉的生死視為真金。非想非非想處地（Neither perception nor non-perception，佛教禪定中的最高境界）具有細微的煩惱，錯誤地認為那是涅槃（Nirvana，佛教中的解脫境界）。這並非妄語。那麼，什麼是妄語呢？二乘（聲聞乘和緣覺乘，佛教中追求自我解脫的兩種途徑）之人爭相執著瓦礫，歡喜地拿出來，生起生滅的度脫之想，實際上並未完全斷盡煩惱，怎麼能得到滅度呢？生起安穩的想法，所作之事尚未完成，怎麼能得到安穩呢？《維摩詰經》（Vimalakirti Sutra）中說，佛為增上慢人（Adhimanika，自以為是的人）說離開淫慾、嗔恚、愚癡就名為解脫，其實他們並未得到一切解脫，未得到卻說得到，這難道不是妄語嗎？佛為別教（佛教宗派之一）之人以四門（空、有、亦空亦有、非空非有）說實相（Tathata，事物的真實面貌），他們卻執著於一有，隔礙了三門，乃至執著于非有非無，而隔礙了有和無。要知道，實相是言語道斷，心行處滅的境界，怎麼能用文字來表達無文字的境界呢？怎麼能用數量來計算無數的境界呢？這難道不是妄語嗎？圓教（佛教天臺宗的最高教義）之人如實地觀察，如實地說。如實觀察，不是從內觀得到解脫，不是從外觀，不是從內外兼觀，也不是從離內外觀得到解脫。如實說，一切是實，一切是不實，一切是亦實亦不實，一切是非實非不實，這些都名為諸法實相（Dharmata，諸法的真實相）。經中說，諸佛都說真實語，佛語真實不虛，能以一妙音遍滿三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界），隨心所欲地到達任何地方，隨順各種眾生的類別，使他們各自都能理解，這就是以佛道之聲令一切眾生聽聞。圓教之人也有妄語法門，沒有車卻說有車，以此來誘導戲弄小孩子；沒有快樂卻說有快樂，以此來止住啼哭的嬰兒。如果有眾生，因為虛妄的說法而得到利益，佛也會妄說。經中說，『我是貪慾的尸利（Siri，吉祥），我是嗔恚的尸利，我是愚癡的尸利』，但實際上並非如此。『我是天，我是人』，實際上並非天人。『我是龍，我是鬼』，實際上並非龍鬼。這是將虛妄拿出來，是爲了引出不虛妄的真實。前面的諸種修行方法淺近狹隘，圓教的修行方法深遠平坦，沒有阻礙，經典雖然不同，但最終會歸於一致，所以才能做到這樣。這名為究竟地持守不妄語戒。其次，穀物或草藥，使人昏沉眩亂的，名為事酒。

【English Translation】 English version: Possessing the four verbal transgressions. Briefly speaking about false speech. The Trayastrimsha Heaven (Trayastrimsha, one of the heavens in Buddhist cosmology) considers the life and death of yellow leaves as true gold. The Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception, the highest state of meditation in Buddhism) possesses subtle afflictions, mistakenly considering it as Nirvana (Nirvana, the state of liberation in Buddhism). This is not false speech. So, what is false speech? People of the Two Vehicles (Shravakayana and Pratyekabuddhayana, two paths in Buddhism that seek self-liberation) compete to cling to tiles and pebbles, joyfully taking them out, giving rise to the thought of liberation from birth and death, but in reality, they have not completely exhausted their afflictions, how can they attain liberation? Giving rise to the thought of security, but the work that needs to be done has not been completed, how can they attain security? The Vimalakirti Sutra (Vimalakirti Sutra) says that the Buddha speaks of liberation from lust, anger, and ignorance to those who are arrogant (Adhimanika, those who think highly of themselves), but in reality, they have not attained complete liberation. Claiming to have attained what they have not attained, is this not false speech? The Buddha speaks of the true nature of reality (Tathata, the true nature of things) through the Four Gates (emptiness, existence, both emptiness and existence, neither emptiness nor existence) for those of the Distinct Teaching (one of the Buddhist schools), but they cling to one existence, obstructing the other three gates, and even clinging to neither existence nor non-existence, obstructing existence and non-existence. Know that the true nature of reality is beyond words and the cessation of mental activity, how can one use words to express the realm of no words? How can one use numbers to count the realm of the countless? Is this not false speech? People of the Perfect Teaching (the highest doctrine of the Tiantai school of Buddhism) observe truthfully and speak truthfully. Observing truthfully is not attaining liberation through internal observation, not through external observation, not through both internal and external observation, and not through liberation from both internal and external observation. Speaking truthfully is that everything is real, everything is unreal, everything is both real and unreal, everything is neither real nor unreal, these are all called the true nature of all dharmas (Dharmata, the true nature of all dharmas). The sutra says that all Buddhas speak truthfully, the Buddha's words are true and not false, able to fill the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu, a vast world in Buddhist cosmology) with one wonderful sound, reaching anywhere at will, according to the categories of all beings, enabling them to understand individually, this is using the voice of the Buddha's path to make all beings hear. People of the Perfect Teaching also have the expedient of false speech, saying there is a cart when there is no cart, using this to guide and amuse children; saying there is happiness when there is no happiness, using this to stop crying babies. If there are beings who benefit from false speech, the Buddha will also speak falsely. The sutra says, 'I am the Siri (Siri, auspiciousness) of greed, I am the Siri of anger, I am the Siri of ignorance,' but in reality, it is not so. 'I am a deva, I am a human,' but in reality, I am not a deva or a human. 'I am a dragon, I am a ghost,' but in reality, I am not a dragon or a ghost. This is taking out the false in order to bring out the true that is not false. The previous methods of practice are shallow and narrow, the methods of practice of the Perfect Teaching are profound and vast, without obstruction, although the sutras are different, they will eventually converge, so it can be done in this way. This is called ultimately upholding the precept of not lying. Furthermore, grains or herbs that cause drowsiness and dizziness are called 'substances of intoxication'.

法門解者。迷惑倒見名之為酒。倒見多種。夫酒為不善諸惡根本。能生三十六種之失。招於五百世中無手。慢刑失禮發出伏匿。眠臥糞穢搪揬水火。過患如此。人猶尚之。晉世引滿稱藝能。魏朝清濁為賢聖。畢卓自署為酒徒。鄭泉自誓為酒壺。竹帛載之古今歌之。不應作而作。不應歌而歌。非醉酒是何。釋論云。有一法師。為王說五戒罪福。王難云。飲酒招狂飲者甚多。狂者何少邪。法師舉手指諸外道而已。更言餘事。外道侜張云。王難甚深。是禿高座更不能答。王云。法師答竟。狂亦不少。指汝等是。將護不彰爾。此即世人之醉也。又貪如海納流無有滿時。瞋如火益薪展轉彌熾。癡如膠黏結如冰足水。八萬塵勞煩惱其心。無暫停住。掣電蛇舌飏焰獼猴。五欲攪作無時不醉。大經云。從昔已來常為聲色所醉。流轉生死。三界人天通有此醉也。若二乘之人雖斷九十八使四住煩惱。無明未吐。如半瘧人。大經引醉歸之人。世間無常樂而言我凈。如來實我凈而言無常樂。如彼醉人見日月轉。此二乘醉也。菩薩之人無明未盡不了了見。菩薩行故見不了了。如遠望大舶遙觀鵝雁。夜睹畫像遠視人杭。亦如醉人朦朧見道。如是等無量譬喻顯于菩薩未得明瞭。故迦葉云。自此已前我等悉名邪見人也。此菩薩醉也。圓人行如來行。具煩

【現代漢語翻譯】現代漢語譯本：對於佛法真諦不理解的人，將迷惑顛倒的見解稱之為『酒』（比喻）。顛倒的見解有很多種。而酒是不善行為和各種罪惡的根源，能引發三十六種過失，導致在五百世中遭受沒有手的果報。飲酒會造成傲慢、觸犯刑法、喪失禮儀，使潛藏的惡行暴露出來，醉後會睡在污穢之處，碰撞到水火等危險。飲酒的過患如此之多，人們卻仍然崇尚它。晉朝時，人們以飲酒滿杯為榮，認為是一種技藝；魏朝時，人們以酒的清濁來區分賢能與否。畢卓（人名）自稱為『酒徒』，鄭泉（人名）自比為『酒壺』。這些事蹟被記載在書籍上，從古至今都被人們歌頌。不應該做的事情卻去做，不應該歌頌的事情卻去歌頌，這不是醉酒又是什麼呢？《釋論》（佛教論書）中記載：有一位法師，為國王講解五戒（佛教基本戒律）的罪福。國王反駁說：『飲酒導致瘋狂的人很多，但為什麼真正瘋狂的人卻很少呢？』法師指著那些外道（不信佛教的人）說，然後又說了其他的事情。外道們就造謠說：『國王的問題很深奧，這個禿頭和尚坐在高座上都回答不出來。』國王說：『法師已經回答了。瘋狂的人並不少，指的就是你們這些人。只是（法師）有所顧忌，沒有直接點明罷了。』這就是世俗之人的醉態。此外，貪慾就像大海，容納流水永遠沒有滿足的時候；嗔恨就像火，新增柴火就會越燒越旺；愚癡就像膠水，黏著不放，又像冰塊，凍結水流。八萬種塵勞煩惱擾亂內心，沒有片刻的停歇。心就像閃電、蛇的舌頭、飛揚的火焰、獼猴一樣躁動不安。被五欲（色、聲、香、味、觸）攪擾，無時無刻不在醉的狀態。《大般涅槃經》（佛教經典）中說：『從過去到現在，眾生常常被聲色所迷惑，在生死輪迴中流轉。』三界（欲界、色界、無色界）中的人天（天人）都普遍存在這種醉態。如果二乘（聲聞乘、緣覺乘）之人，雖然斷除了九十八使（九十八種煩惱）和四住煩惱（四種根本煩惱），但無明（對事物真相的迷惑）還沒有完全消除，就像半身患瘧疾的人一樣。《大般涅槃經》引用醉酒之人的例子，世間本是無常、無樂的，他們卻認為是常、樂；如來說實我是清凈的，他們卻認為是無常、無樂。就像醉酒的人看到日月在旋轉一樣，這就是二乘之人的醉態。菩薩（立志成佛的人）之人，無明沒有完全斷盡，所以不能完全明瞭地看待事物。因為在修菩薩行，所以見解不夠透徹。就像從遠處看大船，遙望鵝雁，夜晚看到畫像，遠視土堆一樣，也像醉酒的人，朦朧地看到道路。像這樣的無數比喻，都顯示了菩薩還沒有得到完全的明瞭。所以迦葉（佛陀弟子）說：『從今以後，我們都應該被稱為邪見之人。』這就是菩薩的醉態。圓滿之人修行如來的行徑，具備煩惱。

【English Translation】 English version: Those who do not understand the true meaning of Dharma (Buddhist teachings) call the confused and inverted views 'wine' (as a metaphor). There are many kinds of inverted views. Wine is the root of all unwholesome deeds and evils, capable of causing thirty-six kinds of faults, leading to the retribution of having no hands in five hundred lifetimes. Drinking wine causes arrogance, violates laws, loses etiquette, exposes hidden evil deeds, leads to sleeping in filth after being drunk, and colliding with dangers such as water and fire. The faults of drinking wine are so numerous, yet people still admire it. In the Jin Dynasty, people considered drinking a full cup as an honor, regarding it as a skill; in the Wei Dynasty, people distinguished the virtuous from the unworthy based on the clarity of the wine. Bi Zhuo (a person's name) called himself a 'wine drinker,' and Zheng Quan (a person's name) compared himself to a 'wine pot.' These events are recorded in books and praised by people from ancient times to the present. Doing things that should not be done, and praising things that should not be praised, what is this if not drunkenness? The 'Shilun' (Buddhist treatise) records: There was a Dharma master who explained the merits and demerits of the Five Precepts (basic Buddhist precepts) to the king. The king retorted: 'There are many people who become crazy from drinking wine, but why are there so few who are truly crazy?' The Dharma master pointed to those heretics (those who do not believe in Buddhism) and then spoke of other things. The heretics then spread rumors, saying: 'The king's question is very profound, and this bald monk sitting on the high seat cannot answer it.' The king said: 'The Dharma master has already answered. There are not few who are crazy, referring to you people. It's just that (the Dharma master) had reservations and didn't point it out directly.' This is the drunkenness of worldly people. Furthermore, greed is like the sea, always receiving flowing water without ever being satisfied; anger is like fire, adding firewood will only make it burn brighter; ignorance is like glue, sticking and not letting go, and like ice, freezing the flow of water. Eighty-four thousand kinds of worldly afflictions disturb the mind, without a moment of rest. The mind is like lightning, the tongue of a snake, flying flames, and a restless monkey. Disturbed by the five desires (form, sound, smell, taste, touch), one is constantly in a state of drunkenness. The 'Mahaparinirvana Sutra' (Buddhist scripture) says: 'From the past until now, sentient beings have often been intoxicated by form and sound, transmigrating in the cycle of birth and death.' People and devas (heavenly beings) in the Three Realms (Desire Realm, Form Realm, Formless Realm) universally exist in this state of drunkenness. If people of the Two Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle), although they have cut off the ninety-eight bonds (ninety-eight kinds of afflictions) and the four abodes of affliction (four fundamental afflictions), their ignorance (delusion about the true nature of things) has not been completely eliminated, like a person suffering from semi-malaria. The 'Mahaparinirvana Sutra' cites the example of a drunken person, the world is impermanent and without joy, but they think it is permanent and joyful; the Tathagata (Buddha) says that the true self is pure, but they think it is impermanent and without joy. Just like a drunken person seeing the sun and moon spinning, this is the drunkenness of people of the Two Vehicles. A Bodhisattva (one who aspires to become a Buddha), whose ignorance has not been completely exhausted, cannot see things with complete clarity. Because they are practicing the Bodhisattva path, their views are not thorough enough. It's like looking at a large ship from afar, gazing at geese and swans from a distance, seeing a painting at night, and looking at a mound of earth from afar, also like a drunken person, vaguely seeing the road. Countless metaphors like these all show that the Bodhisattva has not yet attained complete clarity. Therefore, Kashyapa (Buddha's disciple) said: 'From now on, we should all be called people with wrong views.' This is the drunkenness of the Bodhisattva. A perfect person practices the conduct of the Tathagata, possessing afflictions.

惱效能知如來秘密之藏。雖有肉眼名為佛眼。所可見者更不復見。故文云。入深法性。即於此典金光明中。而得見我釋迦牟尼。大經云。了了見佛性猶如妙德等。是則五住正習一時無有餘。酒法既除。何所可醉。是為究竟持不飲酒戒也。圓人亦有飲酒法門。鴛掘云。持真空瓶盛實相酒。變化五道宣揚哮吼。波斯匿醉轉更多恩。末利后飲。佛言持戒。入于酒肆自立其志。亦立他志。夫得其門者逆順俱當。失其柄者操刀傷手。前諸行淺近隘塞。圓行宏遠徑異會同。故能如此。是名究竟醉醒無二也。上觀四諦智名四佛。觀五佛云何觀。觀五戒實相覺智清凈。即是觀心中見五佛也。次破煩惱障。指愁憂恐怖一句是也。上來諸事或約內身或約外報。是報障義便。此一句專明心為煩惱障便。◎

金光明經文句卷第一大正藏第 39 冊 No. 1785 金光明經文句

金光明經文句卷第二

隋天臺智者大師說

門人灌頂錄

報障如上可解。煩惱與業云何。數人云。數起而輕名煩惱。數起而重名為業。天臺師云。任運常有是煩惱。卒起決定心發動身口。必牽來報者是業。若爾惡星災異都不關心。云何是業障。此乃外相表業將起。是業責報之相即得是業障也。若煩惱業轉報未必轉。若報轉業煩

【現代漢語翻譯】現代漢語譯本：能夠知曉如來的秘密寶藏。雖然有肉眼，也名為佛眼。所能見到的，不再是尋常之物。所以經文中說：『進入深奧的法性。』就能在此《金光明經》中，得見我釋迦牟尼（Sakyamuni）。《大般涅槃經》說：『清清楚楚地見到佛性，猶如妙德（Manjusri）等。』這樣，五住煩惱的正使和習氣一時全部斷盡，沒有剩餘。酒的因緣既然已經去除，還有什麼可以讓人沉醉的呢？這才是究竟地持守不飲酒戒。圓教之人也有飲酒的法門。《楞嚴經》中說：『持真空之瓶，盛實相之酒，變化五道，宣揚獅子吼。』波斯匿王（Prasenajit）醉得更加感恩，末利夫人（Mallika）飲后，佛說這是持戒。進入酒肆，自己樹立志向，也幫助他人樹立志向。能夠掌握其中門徑的人，順境逆境都能應對自如；失去把柄的人，即使拿著刀也會傷到自己。之前的種種修行方法淺顯狹隘，圓教的修行方法宏大深遠，路徑不同，結果卻相同，所以能夠如此。這才是究竟的醉與醒沒有分別。向上觀察四諦的智慧，名為四佛。觀察五佛，應該如何觀察呢？觀察五戒的實相覺智清凈，這就是在心中見到五佛。其次是破除煩惱障，指『愁憂恐怖』一句就是。以上所說的種種事情，或者從內在自身來說，或者從外在果報來說，都是果報之障的含義。而這一句專門說明心是煩惱之障的方便法門。

《金光明經文句》卷第一大正藏第39冊 No. 1785 《金光明經文句》

《金光明經文句》卷第二隋朝天臺智者大師說門人灌頂記錄

果報之障如上所述可以理解。煩惱和業又是什麼呢？有人說：『數數生起而輕微的，名為煩惱；數數生起而嚴重的，名為業。』天臺智者大師說：『任運自然常有的，是煩惱；突然生起決定之心，發動身口，必定牽引來果報的，是業。』如果這樣，對於惡星災異都不關心，怎麼能說是業障呢？這乃是外在的現象表明業將要生起，是業責求果報的徵兆，就可以說是業障。如果煩惱和業可以轉變果報，果報未必能轉變。如果果報轉變，業和煩惱也會轉變。

【English Translation】 English version: One is able to know the secret treasury of the Tathagata (如來, Thus Come One). Although having flesh eyes, they are also called Buddha eyes. What can be seen is no longer ordinary things. Therefore, the scripture says: 'Entering the profound Dharma-nature.' Then, in this Golden Light Sutra (金光明經), one can see my Sakyamuni (釋迦牟尼). The Nirvana Sutra (大般涅槃經) says: 'Clearly seeing the Buddha-nature, like Manjusri (妙德) and others.' In this way, the fundamental and habitual afflictions of the five dwellings are all completely eradicated at once, with nothing remaining. Since the cause of intoxication has been removed, what else can intoxicate? This is the ultimate upholding of the precept of not drinking alcohol. Those of the perfect teaching also have a Dharma-gate of drinking alcohol. The Surangama Sutra (楞嚴經) says: 'Holding a vase of emptiness, filling it with the wine of true reality, transforming the five paths, proclaiming the lion's roar.' King Prasenajit (波斯匿王) becomes even more grateful when drunk, and after Queen Mallika (末利夫人) drinks, the Buddha says this is upholding the precepts. Entering a tavern, establishing one's own aspiration, and also helping others establish their aspirations. Those who can grasp the key can handle both favorable and unfavorable circumstances with ease; those who lose the handle will injure themselves even with a knife. The previous methods of practice are shallow and narrow, while the practice of the perfect teaching is vast and profound, with different paths but the same result, so it can be like this. This is the ultimate non-duality of being drunk and awake. Observing the wisdom of the Four Noble Truths upwards is called the Four Buddhas. How should one observe the Five Buddhas? Observing the pure wisdom of the true nature of the Five Precepts is seeing the Five Buddhas in one's mind. Next is breaking through the obstacle of afflictions, referring to the phrase 'sorrow, worry, and fear.' The above-mentioned matters, whether speaking from the inner self or from external retribution, all have the meaning of the obstacle of retribution. This sentence specifically explains that the mind is a convenient method for the obstacle of afflictions.

Golden Light Sutra Commentary, Volume 1 Tripitaka, Volume 39, No. 1785, Golden Light Sutra Commentary

Golden Light Sutra Commentary, Volume 2 Said by Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by his disciple Guanding

The obstacle of retribution can be understood as described above. What are afflictions and karma? Some say: 'Frequent and light arising is called afflictions; frequent and heavy arising is called karma.' Master Zhiyi of the Tiantai School says: 'Naturally and constantly present is affliction; suddenly arising with a determined mind, activating body and speech, and inevitably attracting retribution is karma.' If so, not caring about evil stars and disasters, how can it be said to be karmic obstacles? This is an external phenomenon indicating that karma is about to arise, a sign of karma demanding retribution, which can be said to be a karmic obstacle. If afflictions and karma can transform retribution, retribution may not be able to transform. If retribution transforms, karma and afflictions will also transform.

惱必轉。通論。見思煩惱皆有愁憂恐怖。別論。愁憂屬見煩惱。恐怖屬愛煩惱。今不具記(云云)。三破業障者。從惡星災異下是也。業將感報故其相前現。相名錶發意在此也。惡星者。別有客星也。亦是五星二十八宿。一方有七。四七二十八也。違其度數失其分野。若熒惑亂行麻彗暴出。是客星也。災異者。風雨雪霜乖候等是也。眾邪者有三。人邪鬼邪法邪是也。蟲道者毒鬼也。又言三毒是蟲也。變怪者詭怪也。謂禽獸醜惡形聲等是也。惡夢者。心靈潛密業現其中。夢見不適意事是也。夫諸業表報不出五罪。若惡星表亡身失命者。殺生業相也。惡星表神棄困窮者。竊盜業相也。惡星表親離幽厄者。淫罪業相也。惡星表誣枉讒謗者。妄語業相也。惡星表喪失財產者。飲酒業相也。其餘災異怪禽惡夢等。隨其時節各有所表。細心推詳不出五罪之報。行者知解推之。何須折篾鉆龜問管公明邪。從當凈洗浴下二舉方法能空于惡也。前業相外彰報對不久。內無方法何以禳之。約其三業作三德之方。以事表理也。洗浴臭體擬作法身。緘唇攝耳擬聽般若。至心清凈擬作解脫。前令洗浴內身。后更勸凈外服。內外相成爾。前但令聽后誡令專聽。鄭重緘口爾。前令至心后示至心之境。成其方法爾。夫人身本于不凈。蓮華本于淤泥。譬如

【現代漢語翻譯】現代漢語譯本：惱必轉（Nao Bi Zhuan）。通論：見思煩惱（Jian Si Fan Nao，指見惑和思惑，佛教術語，泛指一切煩惱）皆有愁憂恐怖。別論：愁憂屬於見煩惱，恐怖屬於愛煩惱。今不具記（云云）。三破業障者：從惡星災異下是也。業將感報，故其相前現。相名錶發意在此也。惡星者：別有客星也，亦是五星二十八宿。一方有七，四七二十八也。違其度數，失其分野。若熒惑亂行，麻彗暴出，是客星也。災異者：風雨雪霜乖候等是也。眾邪者有三：人邪、鬼邪、法邪是也。蟲道者毒鬼也，又言三毒是蟲也。變怪者：詭怪也，謂禽獸醜惡形聲等是也。惡夢者：心靈潛密，業現其中，夢見不適意事是也。夫諸業表報不出五罪。若惡星表亡身失命者，殺生業相也。惡星表神棄困窮者，竊盜業相也。惡星表親離幽厄者，淫罪業相也。惡星表誣枉讒謗者，妄語業相也。惡星表喪失財產者，飲酒業相也。其餘災異怪禽惡夢等，隨其時節各有所表。細心推詳，不出五罪之報。行者知解推之，何須折篾鉆龜問管公明邪？從當凈洗浴下二舉方法能空于惡也。前業相外彰，報對不久，內無方法，何以禳之？約其三業作三德之方，以事表理也。洗浴臭體擬作法身，緘唇攝耳擬聽般若（Bo Re，梵語Prajna的音譯，指智慧）。至心清凈擬作解脫。前令洗浴內身，后更勸凈外服，內外相成爾。前但令聽，后誡令專聽，鄭重緘口爾。前令至心，后示至心之境，成其方法爾。夫人身本于不凈，蓮華本于淤泥，譬如。

【English Translation】 English version: Nao Bi Zhuan. General discussion: All afflictions of views and thoughts (Jian Si Fan Nao, referring to afflictions of views and afflictions of thoughts, Buddhist terms, generally referring to all afflictions) have sorrow, worry, and fear. Separate discussion: Sorrow and worry belong to afflictions of views, and fear belongs to afflictions of love. Now, not fully recorded (etc.). The three ways to break karmic obstacles: From 'ominous stars and disasters' onwards. Karma is about to be felt as retribution, so its signs appear in advance. The meaning of 'signs' is to express intention here. Ominous stars: There are also guest stars, which are also the five planets and twenty-eight constellations. Each direction has seven, four sevens are twenty-eight. Violating their degrees and losing their divisions. If Mars wanders erratically, and comets burst forth, these are guest stars. Disasters: Wind, rain, snow, frost, and other irregularities. The various evils are three: human evil, ghost evil, and Dharma evil. 'Insect path' refers to poisonous ghosts, and it is also said that the three poisons are insects. Monstrous things: Strange and bizarre things, referring to the ugly forms and sounds of birds and beasts. Bad dreams: The mind is secretive, and karma appears within them, dreaming of unpleasant things. All karmic manifestations and retributions do not go beyond the five offenses. If ominous stars indicate loss of body and life, it is the karmic sign of killing. If ominous stars indicate divine abandonment and poverty, it is the karmic sign of stealing. If ominous stars indicate separation from relatives and confinement, it is the karmic sign of sexual misconduct. If ominous stars indicate false accusations and slander, it is the karmic sign of lying. If ominous stars indicate loss of property, it is the karmic sign of drinking alcohol. Other disasters, strange birds, bad dreams, etc., each have their own indications according to the seasons. Careful examination reveals that they do not go beyond the retribution of the five offenses. Practitioners who understand this can deduce it; why bother breaking bamboo, drilling tortoise shells, and asking Guan Gongming? From 'when one should purify and bathe' onwards, the two methods are raised to empty evil. The previous karmic signs are manifested externally, and retribution is not far off. Without internal methods, how can one ward it off? Based on the three karmas, create methods of the three virtues, using events to represent principles. Washing the smelly body is intended to create the Dharma body, sealing the lips and gathering the ears is intended to listen to Prajna (Bo Re, Sanskrit transliteration of Prajna, referring to wisdom). Sincere and pure mind is intended to create liberation. First, instruct to wash the inner body, then further encourage purifying the outer garments, inner and outer complementing each other. Previously, only instruct to listen, later admonish to listen attentively, solemnly sealing the mouth. Previously, instruct to be sincere, later show the state of sincerity, completing the method. The human body is originally impure, the lotus flower originates from mud, for example.

栴檀生於伊蘭。世間現見也。今近因三業規矩。遠成三德妙義。可不信哉。洗浴法身能禳報障。攝耳緘口能禳煩惱障。至心能禳業障(云云)。從是經威德下四結成也。能悉消除者明三障轉也。今其寂滅者三德成也。寂滅只是涅槃。涅槃只是三德。前三業方法既成。三障理數應轉。三障既其已轉。理數成於三德。報障轉成法身德。煩惱障轉成般若德。業障轉成解脫德。前寄事相將淺以表深。后明寂滅將深以結淺。經文繡密見之者寡(云云)。護世四王下敘流通中品。皆如上說。

釋壽量品

佛本無身無壽。亦無于量。隨順世間而論三身。亦隨順世間而論三壽量。法身者。師軌法性。還以法性為身。此身非色質亦非心智。非陰界入之所攝持。強指法性為法身爾。法性壽者非報得命根亦無連持。強指不遷不變名之為壽。此壽非長量亦非短量。無延無促。強指法界同虛空量。此即非身之身無壽之壽不量之量也。報身者修行之所感也。法華云。久修業所得。涅槃云。大般涅槃修道得故。如如智照如如境。菩提智慧與法性相應相冥。相應者如涵蓋相應也。相冥者如水乳相冥也。法身非身非不身。智既應冥亦非身非不身。強名此智為報身也。法壽非常非無常。智既應冥亦非常非無常。強名常為壽也。法既非量非無量。

智既應冥亦非量非無量。強名無量為量也。應身者應同物身為身也。應同連持為壽也。應同長短為量也。智與體冥能起大用。如水銀和真金能涂諸色像。功德和法身處處應現往。能為身為非身。能為常壽為無常壽。能為無量能為有量。有量有二義。一為無量之量。二為有量。之量如七百阿僧祇及八十等。是有量之量。如山斤海滴。實有齊限。凡夫所不知。阿彌陀實有期限。人天莫數。此是有量之無量。應佛皆為兩量。逐物隨緣參差長短。然此三身三壽三量不可並別一異。則乖法體。即一而三即三而一。乃會玄文。故下文云。如深法性。即於此典金光明中而得見我釋迦牟尼。即其義也。但信相偏疑應身之有量。四佛偏舉應佛之無量。斷其有量跡疑既除。深達報法。若從信相所疑。應言壽有量。若從四佛釋疑。應言壽無量。而今不道壽有量。不道壽無量。直言壽量者。意欲圓論三佛之壽量。故不偏題。取意為釋。若從義便。正是報身之壽量。何故取此。報身上冥下應。上冥法性即非量非無量。下應機緣能量能無量。量疑牽無量之答即達于圓。經家從其生圓解而題品。舉一而蔽諸。從此義故題為壽量品。又一時重解。壽量品亦作三重。一玄義。二引證。三還源。玄義者。壽者命也。謂報得命根連持不斷。名之為壽。延促期數

名之為量。故言壽量也。此釋應佛因緣之壽量也。又壽者受也。境智和合共相盛受。謂無分別智盛受無分別境。無分別境盛受無分別智。如函大蓋大。故壽是受義也。量者相應也。境智相應故言量。此釋報佛之壽量也。又壽者久也。常不變易稱之為久。量者銓量也。常久之壽非多數非少數。非相應盡知。非相應不盡知。非可說非不可說。無以名之。強以銓量說其長久。此釋法身之壽量也。初番為二。一有量量。如釋迦之壽方八十是也。二量無量。如彌陀之壽。實是有量。人天所不能測。故言量無量也。此量無量皆應佛所為也。第二番亦二義。佛以如如智稱如如境。境無分別智亦無分別。若境稱于智智有分別。境亦有分別。此知與不知皆報佛所明也。第三番亦二義。一者深寂不可說。二以慈悲方便亦可得說。此可說不可說皆法佛之法也。二引證者。方八十年證有量也。諸天世人八部之眾無能思算山斤海滴不可數知。此證量無量也。虛空分界不可齊限。證境無分別也。又唯除如來。證智可分別也。又下文去。智淵無邊法水具足。亦是證智也。壽不可計。此證不可說也。將欲宣暢釋迦如來所得壽命。此證慈悲可說也。又聞是四佛宣說如來壽命無量。證大悲可說也。新本明。婆羅門求佛舍利如粟大求六天報。即證有量也。王子

【現代漢語翻譯】現代漢語譯本：名為『量』（liang，度量）。所以說『壽量』（shou liang，壽命的長度）。這是解釋應化佛因緣的壽命長短。另外，『壽』（shou，壽命）是『受』（shou，領受）。境（jing，客觀對像）與智（zhi，智慧）和諧統一，共同盛大地領受。意思是無分別智盛大地領受無分別境，無分別境盛大地領受無分別智。就像盒子大蓋子也大一樣。所以『壽』是領受的意思。『量』（liang，度量）是相應（xiang ying，相互適應）。境與智相互適應，所以說『量』。這是解釋報身佛的壽命長短。另外，『壽』（shou，壽命）是長久（jiu，時間長）。恒常不變稱為長久。『量』（liang，度量）是衡量（quan liang，估量）。恒常長久的壽命，不是多數也不是少數，不是相應而完全知曉，也不是相應而不完全知曉，不是可以用言語描述的，也不是不可以用言語描述的，無法命名。勉強用衡量來描述它的長久。這是解釋法身佛的壽命長短。第一種解釋分為兩方面。一是『有量量』（you liang liang，有限的量），比如釋迦（Shijia，釋迦牟尼佛）的壽命八十年就是這樣。二是『量無量』（liang wu liang，無法衡量的量），比如彌陀（Mituo，阿彌陀佛）的壽命，實際上是有限的，但人和天都無法測算，所以說『量無量』。這『量無量』都是應化佛所為。第二種解釋也有兩種含義。佛用如如智（ru ru zhi，與真如相應的智慧）來對應如如境（ru ru jing，與真如相應的境界）。境沒有分別，智也沒有分別。如果境對應于智，智有分別，境也有分別。這知與不知都是報身佛所闡明的。第三種解釋也有兩種含義。一是深邃寂靜不可說，二是用慈悲方便也可以說。這可說與不可說都是法身佛的法則。第二部分引用證據。八十年證明有量。諸天世人八部之眾無法思量計算，像山上的石頭和海里的水滴一樣不可數知，這證明量無量。虛空分界無法齊等限制，證明境無分別。又說『唯除如來』（wei chu Rulai，只有如來除外），證明智可以分別。又下文說，智慧深遠無邊，法水具足，也是證明智。壽命不可計數，這證明不可說。將要宣揚釋迦如來所得的壽命，這證明慈悲可說。又聽到四佛宣說如來壽命無量，證明大悲可說。新譯本說明，婆羅門求佛舍利像粟米那麼大，求六天之報，就證明有量。王子（Wangzi，王子）

【English Translation】 English version: It is called 'Liang' (量, measurement). Therefore, it is said 'Shou Liang' (壽量, the length of life). This explains the length of life due to the causes and conditions of the manifested Buddha. Furthermore, 'Shou' (壽, life) is 'Shou' (受, reception). The 'Jing' (境, objective realm) and 'Zhi' (智, wisdom) harmonize and unite, jointly and grandly receiving. It means that non-discriminating wisdom grandly receives the non-discriminating realm, and the non-discriminating realm grandly receives the non-discriminating wisdom. It's like a large box having a large lid. Therefore, 'Shou' is the meaning of reception. 'Liang' (量, measurement) is 'Xiang Ying' (相應, mutual adaptation). The realm and wisdom mutually adapt, therefore it is said 'Liang'. This explains the length of life of the Reward Body Buddha. Furthermore, 'Shou' (壽, life) is 'Jiu' (久, long duration). Constant and unchanging is called long duration. 'Liang' (量, measurement) is 'Quan Liang' (銓量, estimation). The constant and long-lasting life is neither a majority nor a minority, neither fully known through correspondence, nor not fully known through correspondence, neither describable nor indescribable, and cannot be named. Forcibly using estimation to describe its length. This explains the length of life of the Dharma Body Buddha. The first explanation is divided into two aspects. One is 'You Liang Liang' (有量量, finite quantity), such as the eighty years of life of Shakya (釋迦, Shakyamuni Buddha). The second is 'Liang Wu Liang' (量無量, immeasurable quantity), such as the life of Amitabha (彌陀, Amitabha Buddha), which is actually finite, but cannot be calculated by humans and gods, so it is said 'Liang Wu Liang'. This 'Liang Wu Liang' is all done by the manifested Buddha. The second explanation also has two meanings. The Buddha uses 'Ru Ru Zhi' (如如智, wisdom corresponding to Suchness) to correspond to 'Ru Ru Jing' (如如境, realm corresponding to Suchness). The realm has no discrimination, and the wisdom has no discrimination. If the realm corresponds to wisdom, and wisdom has discrimination, then the realm also has discrimination. This knowing and not knowing are all explained by the Reward Body Buddha. The third explanation also has two meanings. One is profound and silent, indescribable, and the other is that it can also be said with compassion and skillful means. This describable and indescribable are all the laws of the Dharma Body Buddha. The second part cites evidence. Eighty years proves finiteness. The gods, people, and the eight classes of beings cannot contemplate and calculate, like the stones on the mountain and the drops of water in the sea, which cannot be counted and known, which proves immeasurability. The division of space cannot be equally limited, proving the non-discrimination of the realm. It also says 'Wei Chu Rulai' (唯除如來, except for the Tathagata), proving that wisdom can be distinguished. Furthermore, the following text says that wisdom is profound and boundless, and the water of the Dharma is complete, which also proves wisdom. Life cannot be counted, which proves indescribability. About to proclaim the life obtained by Shakyamuni Tathagata, this proves that compassion can be said. Also hearing the four Buddhas proclaim the immeasurable life of the Tathagata, proving that great compassion can be said. The new translation states that the Brahmin sought the Buddha's relics as large as millet, seeking the reward of the six heavens, which proves finiteness. Prince (Wangzi, Prince)

說。金光明難思難解福報無邊。福報無邊是證量無量。難思難解即總證智境不可說等(云云)。三還源者。亦云覆宗。釋此壽量。雖作三身六義。勿作異解。只是經題金光明義爾。初番量無量者。只是明義。以其明故大小長短延促數量悉現明中。還是明義爾。第二番智境涵蓋體解相應。色大故般若亦大。以法常故諸佛亦常。還是光義也。第三番可說不可說。常樂我凈說滿法界。法性無所益。都無一言。法性無所損。還是金義。夫解一則千從。迷一則萬惑。即此義也。既是兩時之聞兼而錄之(云云)。此品正說而序文未盡。分別如上。從王舍城下是第三疑念序。文為二。一出人。二明疑。出人為四。一出處。二明位。三出名。四嘆德。處如文。菩薩者。菩名道。薩名心。自行此道復能化人。故言摩訶薩。依勝行立勝位也。信相者。信家之相在似道中。別判三十心。圓判鐵輪位。下文云。見有一人似婆羅門。以枹擊鼓。鼓是法身擊是機動。似位機興知非真擊。又真似之位地地相隨無位不有。如普賢修普賢行滿位鄰尊極。此似則高。信相稱似道者。未敢判其高下也。難者言。若同普賢言似者。何故有疑。此亦非妨。菩薩為疑者作發起人爾。又佛地未了。疑無所嫌。法華中補處彌勒亦復懷疑。大集中有生疑菩薩。于菩提未了。

【現代漢語翻譯】說：『金光明』（Suvarnaprabhasa）難思難解，福報無邊。福報無邊是證量無量。難思難解即總證智境不可說等。（云云）三還源者，亦云覆宗。解釋此壽量，雖作三身六義，勿作異解。只是經題『金光明』義而已。初番量無量者，只是明義。以其明故，大小長短延促數量悉現明中，還是明義而已。第二番智境涵蓋，體解相應。色大故般若（Prajna）亦大。以法常故，諸佛亦常。還是光義也。第三番可說不可說，常樂我凈說滿法界，法性無所益，都無一言，法性無所損，還是金義。夫解一則千從，迷一則萬惑，即此義也。既是兩時之聞，兼而錄之。（云云）此品正說，而序文未盡，分別如上。從王舍城下是第三疑念序，文為二：一出人，二明疑。出人為四：一出處，二明位，三出名，四嘆德。處如文。菩薩（Bodhisattva）者，菩名道，薩名心，自行此道復能化人，故言摩訶薩（Mahasattva）。依勝行立勝位也。信相者，信家之相在似道中，別判三十心，圓判鐵輪位。下文云：『見有一人似婆羅門（Brahman）。以枹擊鼓。』鼓是法身，擊是機動。似位機興，知非真擊。又真似之位，地地相隨，無位不有。如普賢（Samantabhadra）修普賢行，滿位鄰尊極。此似則高。信相稱似道者，未敢判其高下也。難者言：『若同普賢言似者，何故有疑？』此亦非妨。菩薩為疑者作發起人而已。又佛地未了，疑無所嫌。《法華經》（Lotus Sutra）中補處彌勒（Maitreya）亦復懷疑。《大集經》（Mahasamgraha Sutra）中有生疑菩薩，于菩提（Bodhi）未了。

【English Translation】 It is said: 『Suvarnaprabhasa』 (Golden Light) is inconceivable and immeasurable, with boundless blessings. Boundless blessings are immeasurable realizations. Inconceivable and incomprehensible means the all-encompassing wisdom realm is inexpressible, and so on. (Et cetera) The three returning to the source are also called returning to the origin. Explaining this lifespan, although it is done with the three bodies and six meanings, do not misunderstand it. It is simply the meaning of the sutra title 『Suvarnaprabhasa』. The first instance of measuring the immeasurable is simply clarifying the meaning. Because of its clarity, the size, length, duration, and quantity all appear in the clarity; it is still simply clarifying the meaning. The second instance is the wisdom realm encompassing, with the body and understanding corresponding. Because form is great, Prajna (Wisdom) is also great. Because the Dharma is constant, all Buddhas are also constant. It is still the meaning of light. The third instance is speakable and unspeakable, constant, joyful, self, and pure, speaking to fill the Dharma realm. The Dharma nature is not benefited, not even a word. The Dharma nature is not harmed; it is still the meaning of gold. Understanding one leads to a thousand following; being deluded by one leads to ten thousand confusions. That is the meaning. Since it is hearing from two times, it is recorded together. (Et cetera) This chapter is the main discourse, and the preface is not yet complete; the distinctions are as above. From below the city of Rajagrha (Wangshecheng) is the third preface of doubt, the text being in two parts: one, the person who raised the question; two, clarifying the doubt. The person who raised the question is in four parts: one, the place of origin; two, clarifying the position; three, stating the name; four, praising the virtue. The place is as in the text. Bodhisattva (Enlightenment Being): Bodhi means the path, sattva means the mind. Practicing this path oneself and also being able to transform others, therefore it is called Mahasattva (Great Being). Establishing a superior position based on superior practice. The one with the appearance of faith: the appearance of the family of faith is in the semblance of the path, separately judging the thirty minds, completely judging the position of the iron wheel. The text below says: 『Seeing a person resembling a Brahman (Brahmin). Striking a drum with a drumstick.』 The drum is the Dharma body, the striking is the activation of the mechanism. The mechanism arises in a semblance of position, knowing it is not a true striking. Moreover, the positions of true and semblance follow each other in every ground; there is no position without it. Like Samantabhadra (Universal Worthy) cultivating the practice of Samantabhadra, the full position is adjacent to the supreme ultimate. This semblance is high. The one with the appearance of faith is called a semblance of the path; one dares not judge its height or lowness. The questioner says: 『If it is the same as Samantabhadra, speaking of semblance, why is there doubt?』 This is also not an obstacle. The Bodhisattva is simply acting as the initiator for those who doubt. Moreover, the Buddha ground is not yet understood; doubt is not a fault. In the Lotus Sutra (Fahua Jing), Maitreya (The loving one), who will fill the position, also has doubts. In the Mahasamgraha Sutra (Daji Jing) there are Bodhisattvas who give rise to doubt, not yet understanding Bodhi (Enlightenment).

菩提為我作名名為生疑。難者言。見諦已斷疑。十地云何疑。答言。見諦斷通疑。十地有別疑也。觀解者。心王名王五陰名舍。觀此五陰空寂。空寂即涅槃。涅槃能防非禦敵呼之為城。初心後心常觀涅槃行道。故是住處也。嘆德文為二。外供養佛內種善根。此菩薩植善既深。多值諸佛。作高位解釋亦應無愧色(云云)。供養有二義。一財供養可解。二法供養。佛說百千法門。隨而修學名法供養。觀心解者。一念覺了心名為佛。無量功德心資此覺心令轉明凈。名供養佛。如膏資火。如食益身。如禪發慧。皆供養義也。種善根者。法性名地。觀法性智名種子。常以觀觀名下種。久習不退名種久。五善根生名增長。增長由風動日照雨潤。漸增茂好。風譬佛身輪。日譬佛意輪。雨譬佛口輪。值佛三事能大利益。楞嚴般若若增法性轉顯。法性若顯定慧倍明。植種值佛二義相成。舉此一雙嘆菩薩德也。從是信相下正明疑念序。又為二。初疑之由。次正生疑。由有遠近。遠由三月唱入涅槃。近由敘述。若有聞者則能思惟無上之義。又云。由乎本誓擊動生疑。何因何緣者。通論三種皆名因。而此文既略。緣了相資共能顯正。正當于因。緣了當緣。正因常恒壽命無量。緣能顯理境常智亦常。此因此緣皆非八十之因緣。今方八十是何因何緣

【現代漢語翻譯】現代漢語譯本：菩提為我取名為生疑（Sheng Yi）。提問者說：『見諦（見真理）已經斷除了疑惑，十地（菩薩修行的十個階段）怎麼還會有疑惑呢？』回答說：『見諦斷除的是普遍的疑惑，十地有各自不同的疑惑。』觀解者（修習觀想的人）：心王（心的主體）名為王，五陰（色、受、想、行、識）名為舍。觀想這五陰空寂，空寂即是涅槃（Nirvana）。涅槃能防止外來的侵擾，抵禦煩惱的侵襲，所以稱之為城。初心和後心常常觀想涅槃，以此作為修行的道路，所以說涅槃是安住之處。讚歎功德的文分為兩部分：對外供養佛，對內種植善根。這位菩薩種植善根已經很深厚，多次遇到諸佛。用高位的解釋來闡述，也應該不會感到慚愧。供養有兩種含義：一是財供養，這容易理解。二是法供養，佛說了百千法門，隨之修學就叫做做法供養。觀心來解釋，一念覺悟的心就叫做佛。用無量的功德來資助這覺悟的心，使它更加明亮清凈，就叫做供養佛。如同用膏油滋養火焰，如同用食物滋養身體，如同禪定引發智慧，都是供養的含義。種植善根：法性（Dharmata）名為地，觀法性的智慧名為種子。常常用觀想來觀照，名為下種。長期修習而不退轉，名為種久。五善根（信、進、念、定、慧）生起，名為增長。增長依靠風的吹動、太陽的照耀、雨水的滋潤，逐漸增長茂盛美好。風比喻佛的身輪（佛的身教），太陽比喻佛的意輪（佛的意念），雨比喻佛的口輪（佛的言教）。遇到佛的三事（身、意、口）能夠獲得大利益。《楞嚴經》（Surangama Sutra）、《般若經》（Prajna Sutra）如果增長法性，法性就更加顯現。法性如果顯現，定慧就會倍加明亮。種植善根和值遇佛陀這兩種含義相輔相成。舉出這一雙來讚歎菩薩的功德。從『是信相下』開始，正式闡明疑念的次序。又分為兩部分：一是產生疑惑的原因，二是正式產生疑惑。原因有遠近之分。遠的原因是三個月前宣唱入涅槃，近的原因是敘述。如果有人聽到這些，就能思惟無上的意義。又說，由於本來的誓願擊動而產生疑惑。『何因何緣』，通論來說，三種都叫做因。而這篇文章既然簡略，緣和了相互資助，共同能夠顯現正理。正當于因，緣和了當於緣。正因常恒，壽命無量。緣能夠顯現理境，常智也常。這個因和緣都不是八十種的因緣。現在才八十，是什麼因什麼緣呢？

【English Translation】 English version: Bodhi gives me the name Sheng Yi (Doubting Birth). The questioner says, 'Seeing the Truth (experiencing enlightenment) has already cut off doubts, how can there still be doubts in the Ten Bhumis (ten stages of a Bodhisattva's practice)?' The answer is, 'Seeing the Truth cuts off common doubts, the Ten Bhumis have their own distinct doubts.' Those who practice contemplation: the mind-king (the subject of the mind) is called king, the five skandhas (form, feeling, perception, mental formations, consciousness) are called dwelling. Contemplate these five skandhas as empty and still, emptiness and stillness is Nirvana. Nirvana can prevent external disturbances and resist the invasion of afflictions, so it is called a city. The initial mind and the subsequent mind constantly contemplate Nirvana, taking it as the path of practice, so it is said that Nirvana is the place of dwelling. The text praising virtues is divided into two parts: externally offering to the Buddha, internally planting good roots. This Bodhisattva has planted good roots deeply and has encountered many Buddhas. Using high-level explanations to elaborate, one should not feel ashamed. There are two meanings of offering: first, material offerings, which are easy to understand. Second, Dharma offerings, the Buddha speaks of hundreds and thousands of Dharma gates, and following them to practice is called making Dharma offerings. Interpreting through mind contemplation, the mind that awakens in a single thought is called Buddha. Using immeasurable merits to support this awakened mind, making it brighter and purer, is called offering to the Buddha. Like using oil to nourish a flame, like using food to nourish the body, like using meditation to generate wisdom, all are meanings of offering. Planting good roots: Dharmata (the nature of reality) is called the ground, the wisdom of contemplating Dharmata is called the seed. Constantly using contemplation to observe is called planting the seed. Practicing for a long time without regressing is called planting for a long time. The arising of the five good roots (faith, diligence, mindfulness, concentration, wisdom) is called growth. Growth depends on the blowing of the wind, the shining of the sun, and the moistening of the rain, gradually growing lush and beautiful. The wind is likened to the Buddha's body wheel (the Buddha's bodily teachings), the sun is likened to the Buddha's mind wheel (the Buddha's thoughts), and the rain is likened to the Buddha's mouth wheel (the Buddha's verbal teachings). Encountering the Buddha's three matters (body, mind, speech) can bring great benefits. If the Surangama Sutra and the Prajna Sutra increase Dharmata, Dharmata will become more manifest. If Dharmata becomes manifest, Samadhi and wisdom will become doubly bright. Planting good roots and encountering the Buddha complement each other. Raising this pair to praise the virtues of the Bodhisattva. Starting from 'From this sign of faith,' the order of doubts is formally explained. It is also divided into two parts: first, the cause of arising doubts, and second, the formal arising of doubts. The causes are divided into near and far. The distant cause is the proclamation of entering Nirvana three months ago, and the near cause is the narration. If someone hears these, they can contemplate the supreme meaning. It is also said that doubts arise due to the stirring of the original vow. 'What cause and what condition?' Generally speaking, all three are called causes. And since this article is brief, the condition and the understanding mutually assist each other, together they can manifest the correct principle. The correct corresponds to the cause, and the condition and understanding correspond to the condition. The correct cause is constant and eternal, with immeasurable life. The condition can manifest the realm of principle, and constant wisdom is also constant. This cause and condition are not the causes and conditions of the eighty. Now that it is only eighty, what cause and what condition is it?

。是故生疑也。方八十者。世壽有三品。下方四十。中方八十。上方百二十。下方少天上方太老。中方不少不老表常。又十二因緣第八名愛支。八十滅者。表愛已盡。入有餘無餘涅槃。愛盡無縛表我涅槃表樂。又中方表中道。佛樂中道中道表凈。為此義故方八十年也。信相不作此解。是故生疑何因何緣也。從復更念言下。是正生疑。如佛所說者。此執教疑理。教詮止行二善。感壽則長。佛昔行因甚多。而今果壽極少。理教相違。不能不惑。若無此理教為虛設。若其必然長壽安在。是為執理而惑教也。有二因緣者。與前為異。前合止行同是緣了。今就止行自作因緣。十善中一一善皆具止行。不殺是止善。放生是行善。不盜是止善。施食是行善。今經舉不殺家之止善不盜家之行善。互舉一邊共明止行。若備論者。一一皆有止行。止之與行須明也。今就一一各有因緣。夫命是眾生之所共惜。奪而害之居然大苦。宥而放之則為快樂。慈心是因不畜殺具是緣。此是止善因緣也。夫食是依報。得之則命存。失之則壽殞。施心是因。施具是緣。此行善因緣也。不殺一條既爾。乃至不邪見亦復如是。總有止行二十善四十因緣。此等因緣俱感長壽。佛之止行二善累高於山。積厚于地。云何今日八十而終。此約因果一途論止行二善。但作此

【現代漢語翻譯】現代漢語譯本：因此才產生了疑惑。所謂『方八十』，指的是世壽有三種品級。下品是四十年，中品是八十年，上品是一百二十年。下品太短命，上品太老，中品則不短不老，表現出一種常態。另外，十二因緣中的第八支名為『愛支』。『八十滅』表示愛慾已經斷盡，進入有餘涅槃和無餘涅槃。愛慾斷盡就沒有了束縛，表示『我』進入涅槃，表示快樂。此外，『中方』表示中道，佛的快樂就是中道，中道表示清凈。因為這個意義，所以說是『方八十年』。信相沒有這樣解釋，所以才產生疑惑，是什麼原因什麼緣故呢？從『復更念言』以下，是真正產生了疑惑。『如佛所說者』，這是執著教義而懷疑道理。教義詮釋止惡和行善兩種善行，能夠感得長壽。佛過去所行的善因非常多，而現在得到的果報壽命卻極短，道理和教義相違背，不能不感到迷惑。如果沒有這個道理，教義就成了虛設。如果說必然會長壽，那麼長壽又在哪裡呢？這是執著道理而迷惑于教義。『有二因緣者』，與前面所說的不同。前面是將止惡和行善合在一起，同是因緣和助緣。現在就止惡和行善各自作為因緣。十善中每一善都具備止惡和行善。不殺是止惡，放生是行善；不盜是止惡，施食是行善。現在經文中舉出不殺之家的止惡和不盜之家的行善，互相舉出一方面，共同說明止惡和行善。如果全面論述，每一條都有止惡和行善。止惡和行善必須明確。現在就每一條各自有因緣來說明。生命是眾生共同珍惜的，奪取並傷害它，當然是極大的痛苦；寬恕並放生它，就是快樂。慈悲心是因，不擁有殺戮工具是緣，這是止惡的因緣。食物是依報，得到它生命就能存在，失去它壽命就會終結。佈施的心是因，佈施的物品是緣，這是行善的因緣。不殺這一條是這樣，乃至不邪見也是這樣。總共有止惡和行善二十善，四十因緣。這些因緣都能夠感得長壽。佛的止惡和行善兩種善行，積累得比山還高，堆積得比地還厚，為什麼今天卻八十歲就去世了呢？這是從因果這一方面來論述止惡和行善兩種善行，只是這樣認為。

【English Translation】 English version: Therefore, doubt arises. 'Square eighty' refers to the three grades of lifespan in the world. The lower grade is forty years, the middle grade is eighty years, and the upper grade is one hundred and twenty years. The lower grade is too short-lived, the upper grade is too old, and the middle grade is neither short nor old, representing a constant state. Furthermore, the eighth link in the Twelve Nidanas (Twelve links of dependent origination) is called 'Attachment (Ais支)'. 'Eighty extinguishes' indicates that craving has been completely exhausted, entering Nirvana with remainder and Nirvana without remainder. The exhaustion of craving means there is no bondage, representing 'I' entering Nirvana, representing happiness. In addition, 'middle square' represents the Middle Way. The Buddha's happiness is the Middle Way, and the Middle Way represents purity. Because of this meaning, it is said to be 'square eighty years'. The Faith Aspect (信相) does not explain it this way, so doubt arises, what is the cause and what is the condition? From 'Again, further thought' onwards, true doubt arises. 'As the Buddha said' is clinging to doctrine and doubting the principle. The doctrine explains the two good deeds of ceasing evil and practicing good, which can bring about longevity. The Buddha performed many good causes in the past, but now the resulting lifespan is extremely short. The principle and the doctrine contradict each other, so one cannot help but feel confused. If there is no such principle, the doctrine becomes a mere formality. If it is certain that one will have a long life, then where is the long life? This is clinging to the principle and being confused by the doctrine. 'Having two causes and conditions' is different from what was said earlier. Previously, ceasing evil and practicing good were combined, both being causes and conditions and supporting conditions. Now, ceasing evil and practicing good are each taken as causes and conditions. Each of the Ten Good Deeds contains both ceasing evil and practicing good. Not killing is ceasing evil, releasing life is practicing good; not stealing is ceasing evil, giving food is practicing good. Now, the sutra mentions the ceasing of evil in the family that does not kill and the practicing of good in the family that does not steal, mutually mentioning one aspect, jointly explaining ceasing evil and practicing good. If discussed comprehensively, each one has both ceasing evil and practicing good. Ceasing evil and practicing good must be clarified. Now, let's explain each one having its own causes and conditions. Life is cherished by all beings, taking it and harming it is certainly great suffering; forgiving and releasing it is happiness. A compassionate heart is the cause, not possessing killing tools is the condition, this is the cause and condition of ceasing evil. Food is dependent retribution, obtaining it allows life to exist, losing it causes life to end. A giving heart is the cause, giving items is the condition, this is the cause and condition of practicing good. The precept of not killing is like this, and so is the precept of not having wrong views. In total, there are twenty good deeds of ceasing evil and practicing good, forty causes and conditions. These causes and conditions can all bring about longevity. The Buddha's two good deeds of ceasing evil and practicing good are accumulated higher than a mountain and piled up thicker than the earth, so why did he pass away at the age of eighty today? This is discussing the two good deeds of ceasing evil and practicing good from the perspective of cause and effect, simply thinking in this way.

解。于義未允。今當更說。人天之因以五戒十善名之為命。三乘行人以智慧為命。魔名殺者。若遮奪此事。即是斷人天命。若不遮奪名為止善。方便勸脩名為行善。若破壞三藏法。名殺二乘人命。若不毀傷名為止善。方便勸脩名為行善。若毀訾事檀乃至毀訾世智。名斷六度菩薩命。若不障礙名為止善。方便勸脩名為行善。若修體法斷貪恚癡是二乘命。若障不令脩名斷二乘命。若不障者名為止善。方便勸脩名為行善。非撥體空則斷通教菩薩命。若不障者即是止善。方便勸修即是行善。若毀訾漸次是斷別教菩薩命。不作障礙即是止善。方便勸修即是行善。若誹謗圓融即斷圓教菩薩命亦斷佛命。若不留難即是止善。方便勸修即是行善。圓人非但不壞諸法而隨一相。即殺諸法而隨一相。如仙豫大王害五百之短命施十劫之長齡。如佛斷一切煩惱及習一切無有餘。此皆言逆而理順。非小行者所行。如上所論。一一法皆有止行二善。一一善皆有因緣。若得此意歷諸法門浩然若海。故大經云。行檀波羅蜜得壽命長。菩薩行檀則施眾生無量壽命。乃至行般若得壽命長。菩薩行般若。則施眾生無量壽命。即其義也。而我世尊行無不圓果無不滿。云何今日方八十年。次明施食者。百味甘漿等依報食也。身肉骨髓者正報食也。此皆事中施食爾。

經言法食。法食者世間法味。出世間法味。出世間上上法味。菩薩能為一切眾生作大施主。令未發心者回邪入正。已入正者增長萌芽。如陰陽養卉。如父母鞠子多積繒綿令墮地不痛。授以五戒十善。已持五戒者。說三界火猛多所燒害。讚歎三乘無系解脫。已入證者。毀訾小乘敗種焦谷。讚歎菩薩所行之道。設饑國人大王之膳。煩惱為薪智慧為火。以是因緣成涅槃食。令諸弟子皆悉甘嗜。如是等一切法門悉名法食。一一法皆具止行二善。一一善具因具緣。此諸因緣感長壽果。而我世尊行無不圓果無不滿。云何今日方八十年。觀心不殺者。無明為父貪愛為母。若斷此者即成逆害。但觀無明即是明愛即是凈。體達能所皆如虛空。是為止善。觀諸心數亦復如是。是名行善。能如是觀獲得金剛常住之壽也。己身骨髓血肉者。此彼相望此為己身。智慧推之非己身也。如王子飼虎尸毗貿鴿。皆舍父母遺體非捨己身。己身者法性實相是也。釋論云。持戒為皮。禪定為血。智慧為骨。微妙善心為髓。為他說戒。戒能遮罪修福無相最上。非持非犯尸波羅蜜者。是施己皮也。說諸禪定神通變化。不起滅定現諸威儀者。是施己血也。說無著妙慧。非智非愚亡泯清凈。終日說終日無說。其所說法皆悉到於一切智地者。是施己骨也。檀忍等應是肉也

【現代漢語翻譯】現代漢語譯本：經中提到的『法食』（Dharma-bhojana）。『法食』指的是世間法的滋味，出世間法的滋味，以及出世間最上乘法的滋味。菩薩能夠為一切眾生做偉大的施主，使尚未發菩提心的人能夠捨棄邪道而進入正道，已經進入正道的人增長善的萌芽，就像陰陽調和滋養草木，如同父母養育子女，多多積攢絲綢棉絮，使他們即使跌倒也不會感到疼痛。菩薩傳授五戒十善。對於已經持守五戒的人，菩薩會講述三界之火猛烈，會造成諸多傷害，讚歎聲聞乘、緣覺乘、菩薩乘這三乘的無系解脫。對於已經證悟的人，菩薩會貶低小乘，認為他們是敗壞的種子、焦枯的穀物，讚歎菩薩所修行的道路。如同在饑荒之年為人們提供國王的膳食，以煩惱為柴薪，智慧為火焰，通過這樣的因緣成就涅槃之食，使所有弟子都感到甘甜美味。像這樣的一切法門都稱為『法食』。每一種法都具備止和行兩種善。每一種善都具備因和緣。這些因緣能夠感得長壽的果報。而我的世尊（Bhagavan）所行持的沒有不圓滿的，所獲得的果報沒有不滿意的，為什麼今天才八十歲呢？觀察內心不殺生的人，無明（Avidya）是父親，貪愛（Trsna）是母親。如果斷除這些，就成了逆害。但觀察無明就是明，愛就是凈。體悟能和所都如同虛空，這是止善。觀察各種心念也是這樣，這叫做行善。能夠這樣觀察，就能獲得金剛常住的壽命。『己身骨髓血肉』，這是彼此相對而言，這個被認為是己身。用智慧來推究，它並非真正的己身。如同王子（指薩埵王子Mahasattva）飼虎，尸毗王（Sibi）貿鴿，都是捨棄父母遺留的身體，而不是捨棄真正的己身。真正的己身是法性實相。《釋論》（Mahaprajnaparamita-sastra）中說：持戒是面板，禪定是血液，智慧是骨骼，微妙的善心是骨髓。為他人說戒，戒能夠遮止罪惡，修福沒有形象最為殊勝，不執著于持戒或犯戒，這是尸波羅蜜（Sila-paramita），是佈施自己的面板。宣說各種禪定、神通變化，不在寂滅定中卻能顯現各種威儀，這是佈施自己的血液。宣說無著的妙慧，既非智慧也非愚癡，泯滅一切清凈，終日說法也終日無說，所說的法都能夠到達一切智地，這是佈施自己的骨骼。檀那波羅蜜（Dana-paramita）、忍辱波羅蜜（Ksanti-paramita）等應該是肉。

【English Translation】 English version: The sutra speaks of 'Dharma-bhojana' (法食) (Dharma-food). 'Dharma-bhojana' (法食) refers to the taste of worldly dharmas, the taste of supramundane dharmas, and the taste of the supreme supramundane dharmas. A Bodhisattva can be a great benefactor to all sentient beings, enabling those who have not yet developed Bodhicitta (菩提心) (the aspiration for enlightenment) to abandon evil paths and enter the right path, and increasing the sprouts of goodness in those who have already entered the right path, just as yin and yang nourish plants, and like parents raising children, accumulating much silk and cotton so that they will not be hurt even if they fall. The Bodhisattva imparts the Five Precepts (五戒) and the Ten Virtues (十善). To those who have already upheld the Five Precepts (五戒), the Bodhisattva speaks of the fierce fires of the Three Realms (三界), which cause much harm, and praises the unconditioned liberation of the Three Vehicles (三乘) (Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana). To those who have already attained realization, the Bodhisattva disparages the Hinayana (小乘) (Small Vehicle), considering them to be spoiled seeds and scorched grains, and praises the path practiced by Bodhisattvas. It is like providing the king's meals to people in a famine-stricken country, using afflictions as firewood and wisdom as fire, thereby accomplishing the food of Nirvana (涅槃), making all disciples feel it is sweet and delicious. All such Dharma-gates are called 'Dharma-bhojana' (法食). Each Dharma possesses both cessation (止) and action (行), two kinds of goodness. Each goodness possesses both cause and condition. These causes and conditions can bring about the fruit of longevity. And my Bhagavan (世尊) (World-Honored One) has perfected everything he has practiced, and there is nothing lacking in the fruits he has attained. Why is he only eighty years old today? For those who observe non-killing in their hearts, ignorance (Avidya) (無明) is the father, and craving (Trsna) (貪愛) is the mother. If one were to cut these off, it would be a perverse act. But observing ignorance is clarity, and love is purity. Realizing that the subject and object are both like empty space is the goodness of cessation. Observing all mental states is also like this, which is called the goodness of action. Being able to observe in this way can obtain the diamond-like, permanent life. 'One's own bones, marrow, blood, and flesh' are relative to each other; this is considered one's own body. Examining it with wisdom, it is not one's true body. Just as Prince Mahasattva (薩埵王子) fed the tiger, and King Sibi (尸毗王) traded for the dove, they were both giving up the bodies inherited from their parents, not giving up their true bodies. One's true body is the Dharma-nature (法性) and the true reality (實相). The Mahaprajnaparamita-sastra (釋論) says: Upholding precepts is the skin, Dhyana (禪定) is the blood, wisdom is the bones, and subtle good intention is the marrow. Explaining the precepts to others, the precepts can prevent sins, cultivating blessings is formless and most supreme, not being attached to upholding or violating precepts is Sila-paramita (尸波羅蜜) (Perfection of Morality), which is giving away one's own skin. Explaining various Dhyanas (禪定), supernatural powers, and transformations, manifesting various dignified behaviors without being in Nirodha-samapatti (滅定) (Cessation Attainment), is giving away one's own blood. Explaining the unattached wonderful wisdom, which is neither wisdom nor foolishness, obliterating all purity, speaking all day long and yet not speaking, and the Dharma spoken can all reach the ground of Sarvajna (一切智) (Omniscience), is giving away one's own bones. Dana-paramita (檀那波羅蜜) (Perfection of Giving), Ksanti-paramita (忍辱波羅蜜) (Perfection of Patience), etc., should be the flesh.

。說甚深法性諸佛行處不一不二。言語道斷心行處滅微妙中道者。是施己髓也。將此充足飢餓眾生。況余飲食。余飲食者即是人天二乘戒皮定血慧骨真諦之髓爾。法華云。于余深法中示教利喜者。即其義也。如來往昔隨他意說無量無邊。隨自意說亦無量無邊。皆是長壽因緣。云何今日方八十歲也。從大士如是至心念佛思是義時。此一句結前開后。至心者徹到心源盡心實際。故言至心。觀心既然觀佛亦爾。故言唸佛。唸佛不殺施食與法性虛空等。如此之壽不應短也。是為結前開後者。由作此觀機動瑞興故言開后也。從其室自然下是第四現瑞序。瑞者密報。相者表發。密報四佛當臨此室為爾斷疑。表發增進常因感得常果也。問佛作此瑞信相福作。答信相無機佛亦不應。若無諸佛機無所扣。機應相須瑞以之興。問眾緣感瑞信相獨感。答通由眾緣。別在信相。若瑞在靈山可非其力。室中所見豈不由之。譬張家降瑞。寧得王家受福。雖然信相是發起之人無容獨善。法華云。如為一人眾多亦然。就文為二。一現相由。二正現相。取結前開后之文為現瑞之由。從其室自然下為正現相也。正現相又二。一別現相。二總現相。從其室自然下是別現相。從舉要言之下是總現相。別相為十。表十地因成也。總相為一。表因成一果也。又別相表

地地各各增益。總相表一地具諸地功德也。問此經常果為宗。何得作相表因。答此因是果家之因。因必成果不乖宗也。問前判信相是似位。后相則非其徴。若似同普賢前相亦非其兆。答一往云十地。一地之中皆有諸地功德表報利益。前後皆沾也。經家不定判位。只可從容不得克斷也。別相有十者。一其室廣博。二其地寶嚴。三妙香氛氳。四高座涌出。五佛座華座。六放大光明。七雨諸天華。八作天妓樂。九皆受天樂。十根缺者具。此之十相表報十地功德。止可斐斖擬議。不得責其備悉。其室自然廣博表初歡喜者。此地初開過於凡聖。故以廣博表之。嚴凈琉璃間錯表離垢地者。此地對戒。戒是諸行基檀。諸行莊嚴于戒。故以間錯表之。香氣表明地者。其地對忍唯辱而忍增。如煙多則香盛。故以香表之。高座表炎地者。其地對精進。精進督出衆行。故以高座表之。佛坐其上表難勝者。其地對禪。禪有神通轉變大力。故以佛表之。光明表現前者。其地對般若。般若洞照故以光明表之。天華表遠行者。其地對方便。方便善巧觸處嚴凈。故以天華表之。作樂表不動者。其地對力。力能利安一切如妓悅物。故以作妓表之。受樂表善慧者。其地對愿。愿滿則心喜。故以受樂表之。根具表法雲者。其地對智。因中眾行故智慧為首。智導

諸行隨階而圓。故以根具表之(云云)。複次十相表一一地中具諸功德。且約初地釋之。其室自然廣博嚴事者。此相表初地智也。室者以五陰為室。此陰非陰亦非非陰。不為陰非陰所作。亦不作陰非陰。故言自然。不得陰不得非陰。二邊虛豁。故言廣博。非直空無二十五有二種涅槃。亦有因中十力無畏種種功德而莊飾之。故言嚴事。嚴事即假智。廣博即空智。自然即中智。三智一心中具足。是故歡喜。天紺琉璃雜廁間錯以成其地者。此相表初地所照境。天紺琉璃瑩凈明徹。表真諦境。雜廁間錯種種莊嚴。表俗諦境。猶如如來所居凈土。至聖所居極尊之地。表中道第一義諦境。一地而三相三相而一地。表一諦而三諦三諦而一諦。有妙香氣過諸天香者。此相表初地慈悲功德。慈能與樂如香氛氳。悲能拔苦如香離臭。此慈悲豎高故言過諸天香。此慈悲橫闊故言遍滿。遍滿一切陰界入中。無不溥覆也。其室四面有四高座者。此相表初地四德。四德是秘密之藏。佛住其中。如高座可坐。為坐諸佛也。有四如來者。此相表初地覺四德智。智與德冥如佛坐座也。放大光明者。此相表初地自行化他。照此土表自行。照他土表化他也。雨諸天華者。此相表初地四辯。華雨于空。如辯詮于理也。作天妓樂者。此相表初地四攝。四攝攝物如樂

【現代漢語翻譯】現代漢語譯本諸行隨著階位而圓滿。所以用根的具足來表示它（如上所說）。再者，十相表示每一地中都具備各種功德。這裡就以初地為例來解釋。『其室自然廣博嚴事者』，這一相表示初地的智慧。『室』是以五陰為室。這五陰既不是陰，也不是非陰，不是由陰和非陰所造作，也不造作陰和非陰。所以說是『自然』。既不執著于陰，也不執著于非陰，兩邊都空虛開闊，所以說是『廣博』。不僅僅是空無，還具備二十五有和二種涅槃，也具備因地中的十力、無畏等種種功德來莊嚴修飾它，所以說是『嚴事』。『嚴事』就是假智，『廣博』就是空智，『自然』就是中智。三種智慧在一心中具足，所以歡喜。『天紺琉璃雜廁間錯以成其地者』，這一相表示初地所照的境界。天紺琉璃晶瑩剔透，表示真諦的境界。各種雜飾交錯，表示俗諦的境界。猶如如來所居住的凈土，至聖所居住的極尊之地，表示中道第一義諦的境界。一地而具三相，三相而歸一地，表示一諦而具三諦，三諦而歸一諦。『有妙香氣過諸天香者』，這一相表示初地的慈悲功德。慈能給予快樂，如同香氣散發。悲能拔除痛苦，如同香氣驅散臭味。這種慈悲豎向高遠，所以說超過諸天之香。這種慈悲橫向寬廣，所以說遍滿。遍滿一切陰、界、入中，沒有不覆蓋的。『其室四面有四高座者』，這一相表示初地的四德。四德是秘密的寶藏，佛住在其中，如同高座可以坐。是爲了讓諸佛安坐。『有四如來者』，這一相表示初地覺悟四德的智慧。智慧與德行相合，如同佛安坐在座位上。『放大光明者』，這一相表示初地自行化他。照耀此土表示自行，照耀他土表示化他。『雨諸天華者』，這一相表示初地的四辯。花朵飄落在空中，如同辯才詮釋真理。『作天妓樂者』，這一相表示初地的四攝。用四攝法來攝受眾生，如同音樂悅耳動聽。

【English Translation】 English version All practices are perfected according to their respective stages. Therefore, it is represented by the completeness of the roots (as mentioned above). Furthermore, the ten characteristics represent that each ground possesses various merits. Here, we will explain it using the first ground as an example. 'Its chamber is naturally vast, expansive, and adorned,' this characteristic represents the wisdom of the first ground. 'Chamber' refers to the five skandhas (form, feeling, perception, mental formations, and consciousness) as the chamber. These skandhas are neither skandhas nor non-skandhas; they are not created by skandhas or non-skandhas, nor do they create skandhas or non-skandhas. Therefore, it is said to be 'natural.' Neither clinging to skandhas nor clinging to non-skandhas, both sides are empty and open, hence it is said to be 'vast and expansive.' It is not merely empty; it also possesses the twenty-five existences and the two types of nirvana, as well as the ten powers, fearlessness, and various merits in the causal stage to adorn it. Therefore, it is said to be 'adorned.' 'Adorned' refers to provisional wisdom, 'vast and expansive' refers to emptiness wisdom, and 'natural' refers to middle wisdom. The three wisdoms are complete in one mind, hence the joy. 'The ground is made of heavenly lapis lazuli, mixed and interspersed,' this characteristic represents the realm illuminated by the first ground. The crystal-clear heavenly lapis lazuli represents the realm of ultimate truth. The various mixed and interspersed adornments represent the realm of conventional truth. Like the pure land where the Tathagata resides, the supremely honored place where the most holy reside, represents the realm of the Middle Way's ultimate truth. One ground possesses three characteristics, and three characteristics return to one ground, representing one truth possessing three truths, and three truths returning to one truth. 'There is a wonderful fragrance that surpasses the fragrance of the heavens,' this characteristic represents the merits of compassion of the first ground. Compassion can give happiness, like the fragrance spreading. Compassion can remove suffering, like the fragrance dispelling foul odors. This compassion is vertically high and far, so it is said to surpass the fragrance of the heavens. This compassion is horizontally broad, so it is said to be all-pervading. It pervades all skandhas, realms, and entrances, without anything not being covered. 'Its chamber has four high seats on four sides,' this characteristic represents the four virtues of the first ground. The four virtues are a secret treasure, and the Buddha resides within them, like a high seat that can be sat upon. It is for the Buddhas to sit upon. 'There are four Tathagatas,' this characteristic represents the wisdom of the first ground that awakens to the four virtues. Wisdom and virtue are in harmony, like the Buddha sitting on the seat. 'Emitting great light,' this characteristic represents the first ground's self-benefit and benefiting others. Illuminating this land represents self-benefit, and illuminating other lands represents benefiting others. 'Raining heavenly flowers,' this characteristic represents the four kinds of eloquence of the first ground. Flowers fall in the sky, like eloquence explaining the truth. 'Making heavenly music,' this characteristic represents the four means of attraction of the first ground. Using the four means of attraction to gather beings, like pleasant music.

樂他也。受天快樂者。此相表初地法喜。法喜澄神如受天樂。根缺具足者。此相表初地諸根互用。耳見眼聞。一根之中具足諸根之用也。初地功德佛辯所不能宣。略舉十相表其梗概爾。初地既然。一一地亦復如是。複次十相表初地自行化他功德。前五相表自行功德。后五相表化他功德。其室廣博表自行之般若。天紺琉璃表自行之法身。有妙香氣表自行之解脫。高座華衣表自行之因成。佛坐座上表獲記成佛也。后五相表化他功德者。放光表意輪益物也。雨華表口輪益物也。作樂表身輪益物也。又表能令眾生轉煩惱障而受法喜之樂。根具表能令眾生轉報障也。初地既然。后一一地亦復如是。從一切世間下是總現相也。別相文廣意略。總相文略意廣。此表十地因成一果究竟具足也。一切者該十法界也。世間者包三世間也。未曾有者因中所無也。悉具現者因圓理顯也。國土世間未曾有則實相滿。眾生世間未曾有則般若滿。五陰世間未曾有則解脫滿。舉要者。實相是要。實相既圓。何法不滿邪。◎從信相歡喜下是第五默唸騰疑序。文為二。初見相歡喜。二默唸陳疑。歡喜者。既因心疑睹瑞見佛。必知聞法。是故歡喜。從至心念佛下是默唸求決也。夫疑情不可久處。是故騰疑。念釋迦如來無量功德相好光明神力說法。皆不生疑。唯

【現代漢語翻譯】現代漢語譯本樂他也（享受天上的快樂）。受天快樂者。此相表明初地菩薩的法喜。法喜清澈精神，如同享受天上的快樂。根缺具足者。此相表明初地菩薩諸根互用。耳朵能見，眼睛能聞。一根之中，具足所有諸根的作用。初地菩薩的功德，即使佛陀也難以完全宣說。這裡略舉十相，表明其大概。初地如此，每一地也都是這樣。其次，十相表明初地菩薩自行化他的功德。前五相表明自行功德，后五相表明化他功德。其室廣博，表明自行的般若（智慧）。天紺琉璃，表明自行的法身（佛的真身）。有妙香氣，表明自行的解脫（脫離束縛）。高座華衣，表明自行的因地修成。佛坐座上，表明獲得授記，將來成佛。后五相表明化他功德：放光，表明意輪（佛的意念）利益眾生。雨華，表明口輪（佛的言語）利益眾生。作樂，表明身輪（佛的行為）利益眾生。又表明能令眾生轉化煩惱障礙，而享受法喜之樂。根具，表明能令眾生轉化報障（業報的障礙）。初地如此，后一一地也都是這樣。從一切世間下，是總體的顯現之相。別相的文字廣，意義略。總相的文字略，意義廣。這表明十地菩薩的因地修成，最終成就一個果位，究竟圓滿具足。一切者，涵蓋十法界（佛教宇宙觀中的十種境界）。世間者，包含三世間（過去、現在、未來）。未曾有者，是因地修行中所沒有的。悉具現者，是因地圓滿，真理顯現。國土世間未曾有，則實相（宇宙的真實面貌）圓滿。眾生世間未曾有，則般若圓滿。五陰世間未曾有，則解脫圓滿。舉要而言，實相是最重要的。實相既然圓滿，還有什麼法不圓滿呢？◎從信相歡喜下，是第五默唸騰疑序。文分為二。初見相歡喜，二默唸陳疑。歡喜者，既然因為心生疑惑而見到瑞相，見到佛，必定知道要聽聞佛法，所以歡喜。從至心念佛下，是默唸求決也。疑情不可久處，所以提出疑問。念釋迦如來（Sakyamuni Buddha）無量功德相好光明神力說法，都不生疑，唯

【English Translation】 English version Leta also (enjoying heavenly bliss). 'Receiving heavenly bliss' indicates the Dharma joy of the first Bhumi (stage of Bodhisattva). Dharma joy clarifies the spirit as if enjoying heavenly bliss. 'Complete faculties' indicates the mutual use of faculties in the first Bhumi. The ear can see, and the eye can hear. Within one faculty, all faculties are complete in their function. The merits of the first Bhumi cannot be fully described even by the Buddha. Here, ten aspects are briefly mentioned to indicate its outline. As it is with the first Bhumi, so it is with each Bhumi. Furthermore, the ten aspects represent the merits of self-cultivation and benefiting others in the first Bhumi. The first five aspects represent the merits of self-cultivation, and the last five aspects represent the merits of benefiting others. 'Its chamber is vast and extensive' represents the Prajna (wisdom) of self-cultivation. 'Heavenly dark blue lapis lazuli' represents the Dharmakaya (Dharma body, the true body of the Buddha) of self-cultivation. 'Having wonderful fragrance' represents the liberation (freedom from bondage) of self-cultivation. 'High seat and flowery garments' represent the completion of the cause of self-cultivation. 'The Buddha sits on the seat' represents receiving the prediction of becoming a Buddha in the future. The last five aspects represent the merits of benefiting others: 'Emitting light' represents the benefit of the intention wheel (the Buddha's intention) to beings. 'Raining flowers' represents the benefit of the speech wheel (the Buddha's speech) to beings. 'Making music' represents the benefit of the body wheel (the Buddha's actions) to beings. It also represents the ability to transform the afflictions and obstacles of beings, allowing them to enjoy the bliss of Dharma joy. 'Complete faculties' represents the ability to transform the karmic obstacles of beings. As it is with the first Bhumi, so it is with each Bhumi. 'From all worlds' below is the overall manifestation. The specific aspects are extensive in text but brief in meaning. The general aspects are brief in text but extensive in meaning. This indicates that the cause of the ten Bhumis is completed, ultimately achieving one fruit, completely and fully endowed. 'All' encompasses the ten Dharma realms (the ten states of existence in Buddhist cosmology). 'Worlds' includes the three worlds (past, present, and future). 'Unprecedented' is what was not present in the causal stage of practice. 'All fully manifest' is when the cause is perfected and the principle is revealed. 'The world of lands is unprecedented' then the true nature (the true aspect of the universe) is complete. 'The world of beings is unprecedented' then Prajna is complete. 'The world of the five skandhas (aggregates of existence) is unprecedented' then liberation is complete. To summarize, true nature is the most important. Since true nature is complete, what Dharma is not complete? ◎ 'From the aspect of faith and joy' below is the fifth preface to silent contemplation and expressing doubts. The text is divided into two parts. First, joy upon seeing the aspect; second, silent contemplation and expressing doubts. 'Joy' is because, having seen the auspicious signs and the Buddha due to doubts in the mind, one will surely know to hear the Dharma, therefore, joy arises. 'From wholeheartedly contemplating the Buddha' below is silently contemplating and seeking resolution. Doubts should not be held for long, therefore, doubts are expressed. Contemplating Sakyamuni Buddha's (Sakyamuni Buddha) immeasurable merits, excellent marks, light, divine power, and Dharma teachings, no doubts arise, only

壽命中心生疑惑。云何佛壽中八十年。念此覆心故默騰求決也。而不發言者。四佛適現。威尊敬重不敢發言。疑既覆心不得不念。又前默唸而感瑞。今承前默唸以求決爾。從爾時四佛以正遍知下是第六止疑序。文為二。一正止疑。二釋止疑。疑蓋覆心聞法不解。故先止之。例如見諦先斷疑方進修道也。若信相實疑。宜須折止。若是起教因其訓人。從汝今不應下正止疑也。云何不應。有三不應。一大用不應。八十者是佛大用。是故不應。二法性海深非言思所測。三以信能入以智慧度。汝信智未具。豈度量所思。釋論云。無量法欲量。是人為覆溺。故將不應而止之也。何以故下釋三不應之意。舉八眾皆不能量者。釋法性不應也。法身菩薩法性凈土故不在言。生身菩薩若在家。為天龍等所攝。若出家為四眾所攝。若法性身施權。亦為八眾所攝。若凡若聖悉不能思算也。唯除如來者。釋智度不應也。若如如來是則能知。既未如如來。那忽能知。舊用此語為智所知。知是無常可量之法。天臺師云。不爾。如來有無量常智。能知無量常法。豈可以常智所知判為無常邪。智性既冥大用可解。是釋三不應也。從時四如來下是第七集眾序。余經或先集眾后現瑞。此經先現瑞後集眾。前後互出。爾時者將欲宣暢之時也。眾者欲色界諸天也。

信相一人利益者少。有緣若集所益處多。是故集眾。眾有四種。一發起眾。信相樹神等是也。二當機眾。聞即得道者是也。三影響眾。從十方遠來者是也。四結緣眾。當座雖未得道。作後世因緣者是也。如流水為魚說法。遠作今日得悟因緣。即其事也。此經集天龍眾。與華嚴意同。亦集人眾而文略。新本中有無量百千婆羅門眾。懺悔品初信相及眷屬諸耆阇崛山。即是人眾也。相承云。此經與冥道相關。正集天龍略不說人爾。總瑞中雲。一切世間未曾有事悉具出現。不見與二乘記。但明帝辨性。與般若方等意同。故判屬方等教攝。此中應論乘戒緩急四句。判出天龍生處。得道不得道。權實等事。如別記(云云)。齊此判屬序段者文云。將欲宣暢大眾雲集。豈非序之明證邪。序分竟。從爾時四佛下三品半文是第二正說段。凡三說不同。一云。壽量明常果為宗。常果契性性即是體。二義宛然不須多惑。下懺悔品滅惡。讚歎品生善。空品導成。即是經用也。二云。壽量明宗。懺嘆明用。空品明體。此乃以因中所用之性為果上所顯之體。于義不便。故不用之。三三藏云。正說有兩段。壽量是果段。三身是因段。二文各有序。虛空藏問為因段序。直是發問于序義弱。師云。三身成果上義非因義也。是故不用。初家所說好與今意同。

【現代漢語翻譯】現代漢語譯本信相一人得益甚少。若有因緣聚合，則受益之處甚多。因此要聚集大眾。大眾有四種：一是發起眾，如信相、樹神等；二是當機眾，聽聞后立即得道者；三是影響眾，從十方遙遠地方趕來者；四是結緣眾，雖然當場未能得道，卻為後世種下因緣者。如同流水為魚說法，為遙遠的未來種下今日得悟的因緣，就是這個道理。此經聚集天龍眾，與《華嚴經》的用意相同，也聚集人眾，只是文字上較為簡略。新版本中有無量百千婆羅門眾。《懺悔品》一開始提到的信相及其眷屬，以及耆阇崛山，指的就是人眾。相傳認為，此經與冥道相關，主要聚集天龍，而略去不提人眾。總瑞中說，一切世間未曾有之事都完全顯現，但沒有為二乘（聲聞乘和緣覺乘）授記，只是闡明帝王的辨別能力，與《般若經》、《方等經》的用意相同，因此判定屬於方等教所攝。這裡應該討論乘戒的緩急這四句，判別出天龍的生處，得道與否，權巧與真實等事，如其他記載所說。至於判定此處屬於序分，是因為經文說『將要宣揚，大眾雲集』，這難道不是序分的明顯證據嗎？序分結束。從『爾時四佛』下三品半的經文是第二正說段。總共有三種說法不同。第一種說法認為，《壽量品》闡明常果為宗旨，常果契合自性，自性就是本體。這兩個意義完全一致，不需要過多疑惑。下面的《懺悔品》是滅除惡業，《讚歎品》是生起善業，《空品》是引導成就，這就是此經的功用。第二種說法認為，《壽量品》闡明宗旨，《懺嘆品》闡明功用，《空品》闡明本體。這是以因地中所用的自性作為果地上所顯現的本體，在意義上不太方便，所以不採用。第三種說法是三藏所說，正說有兩段，《壽量品》是果段，《三身品》是因段。兩段經文各有其序分。《虛空藏問品》作為因段的序分，只是提出了問題，作為序分的意義較弱。師父說，《三身品》是成果上的意義，不是因地的意義，因此不採用。第一種說法很好，與現在的意思相同。

【English Translation】 English version Believing in and associating with a single person benefits few. If karmic connections gather, the benefits are many. Therefore, gather the assembly. There are four types of assemblies: First, the initiating assembly, such as the 'Faithful Appearance' (Shinso) and tree spirits; second, the receptive assembly, those who attain enlightenment upon hearing; third, the influential assembly, those who come from distant places in the ten directions; and fourth, the connection-forming assembly, those who, though not attaining enlightenment at the gathering, create causes for future lives. It is like the flowing water preaching to the fish, planting the seeds for enlightenment in the distant future. This sutra gathers the assembly of Devas (heavenly beings) and Nagas (dragons), with the same intention as the Avatamsaka Sutra (Flower Garland Sutra), and also gathers human assemblies, though the text is brief. The new version contains countless hundreds of thousands of Brahmins. The 'Faithful Appearance' and their retinue mentioned at the beginning of the Repentance Chapter, as well as Mount Gridhrakuta (Vulture Peak), refer to the human assembly. It is traditionally believed that this sutra is related to the realm of the unseen, mainly gathering Devas and Nagas, and omitting mention of humans. The General Auspicious Signs (Sōzui) states that all unprecedented events in the world are fully revealed, but there is no prediction for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). It only clarifies the emperor's ability to discern, which is the same intention as the Prajnaparamita Sutra (Perfection of Wisdom Sutra) and the Vaipulya Sutra (Expansive Sutra), therefore it is judged to be included in the Vaipulya teaching. Here, the four phrases of the urgency of precepts and vehicles should be discussed, distinguishing the birthplaces of Devas and Nagas, whether they attain enlightenment or not, and matters of expediency and reality, as stated in other records. As for judging this section as the introduction, the text says, 'Intending to proclaim widely, the great assembly gathers,' is this not clear evidence of the introduction? The introduction ends. From 'At that time, the Four Buddhas' down to three and a half chapters is the second main discourse section. There are three different explanations. The first explanation considers the Lifespan Chapter (Juryōhon) to clarify the constant fruit as the main principle, the constant fruit corresponds to the self-nature, and the self-nature is the essence. These two meanings are completely consistent, and there is no need for much doubt. The following Repentance Chapter (Sangehon) extinguishes evil deeds, the Praise Chapter (Sandanhon) generates good deeds, and the Emptiness Chapter (Kugehon) guides to accomplishment, which is the function of this sutra. The second explanation considers the Lifespan Chapter to clarify the main principle, the Praise and Repentance Chapter to clarify the function, and the Emptiness Chapter to clarify the essence. This takes the self-nature used in the causal stage as the essence revealed in the fruition stage, which is not convenient in meaning, so it is not adopted. The third explanation is what the Tripitaka (Sanzō) says, the main discourse has two sections, the Lifespan Chapter is the fruit section, and the Three Bodies Chapter (Sanshinbon) is the cause section. Each section of the text has its own introduction. The Question of Akasagarbha Bodhisattva Chapter (Kokūzōmonhon) serves as the introduction to the cause section, but it only raises questions, and its meaning as an introduction is weak. The teacher says that the Three Bodies Chapter is the meaning of accomplishment, not the meaning of cause, therefore it is not adopted. The first explanation is good and consistent with the current meaning.

新舊兩文凡三處明宗。初是四佛拂疑。明應化之壽非思算所知。跡既長遠本難窮極。上根人聞跡悟本也。若未悟者。王子明。蚊蚋腳可以作城樓。鼠登兔角梯食月除修羅。明法身無舍利。如來真實身舍利無是處。中根人直無理本而悟跡也。若未悟者。釋迦論三身共說廣分別之。本跡俱解。是為三番明宗顯體。懺品別論滅惡通亦生善。嘆品別論生善通亦滅惡。空品導成。俱是經用也。今之四卷止有一番明宗。文為四。初四佛說偈。二信相歡喜。三當機得道。四四佛還本。說偈又二。一經家敘。二四佛喻說。問四佛說偈為各為共。答經既無文不可定判。或宜聞共說異口同音。或宜聞別說。各引一喻。見亦如是。若見四佛同尊特身。一身一智慧者即是常身。弟子眾一故。若見四佛佛身不同。即是應化。弟子眾多故。分八偈為二意。初云。前四偈立譬。次一偈合譬。次二偈斷疑。次一偈結釋。次云。前四偈為譬本。后四偈合釋。兩途俱可用。舊云。四偈止譬其壽長。更無別意。是義不然。諸佛之教上中下善。其言巧妙其義深遠。此中正是常宗斷疑。一經之要處何容無義。且作三意消文。一對四諦。二對四念處。三對四德。四諦理通因果。四念論因。四德論果。若論果壽宜對四德。果不孤起故念處明因。因果有本故對四諦也。上

以四佛對四諦智。今以四佛所說對四諦理。舊讀四諦文云。知苦如苦相。知集如集相。相是其事。齊事而知。于理不顯。今明。知苦如苦相。如是其理相是其事。即事而真事理雙達。餘三諦亦如是。如是釋者於四諦理義便也。又一解。知苦是知俗。如是知真。相是知中。中是實相。故今以相為中也。此則三諦具在一文。知苦既然下集道滅亦如是(云云)。明識四諦是修長壽境。故約四諦對偈也。一切諸水者此對集諦。大經云。有河洄澓沒眾生。即其義也。水體潤生如集能資長。鼓怒浩浣無處不有。集亦如是。沒溺凡聖亙界內外也。諸須彌山者此對苦諦。小般若以身為須彌。即其義也。山體結構磐峙水上。如苦報積聚為集作果繫縛界內外色心也。大地微塵者此對道諦。法華云。其所說法皆悉到於一切智地。即其義也。地體能容載水陸兩途。如通別道到此彼岸。虛空分界者此對滅諦。法華云。常寂滅相終歸於空。即其義也。空體盡凈。五翳所不能染。三光所不能凈。如滅諦滅無二十五有及滅化城涅槃也。四諦理遍一切處即法身。四諦智稱境而知即報身。從體起用同其長短即應身。信相但見應短不見應長。應尚不達。寧知報法。四佛舉四喻喻其應長。水滴山斤地塵空界尚無能思算得其邊表。況復智冥於法。淵哉玄哉。信無底

【現代漢語翻譯】現代漢語譯本：用四佛（指四尊佛）所說的法來對應四諦（苦、集、滅、道）的智慧。現在用四佛所說的法來對應四諦的道理。舊時解讀四諦的文字說：『知苦如苦相，知集如集相。』認為『相』是指事情本身，齊同於事情來理解，這樣對道理的闡釋就不夠明顯。現在闡明：『知苦如苦相』，這個『如』是道理，『相』是事情本身，即從事情本身來認識真理，事和理雙雙通達。其餘三諦（集、滅、道）也像這樣理解。這樣解釋，對於四諦的道理和意義就方便理解了。還有一種解釋：知苦是知俗諦，『如』是知真諦，『相』是知中諦，『中』是實相。所以現在用『相』來代表『中』。這樣，三諦就包含在一個『知苦』之中。知苦既然如此，下面的集、道、滅也像這樣（等等）。明白認識四諦是修習長壽境界的方法，所以用四諦來對應偈語。『一切諸水』，這對應集諦。《大般涅槃經》說：『有河流回旋覆蓋，淹沒眾生』，就是這個意思。水的本體滋潤生長，就像集能資助生長一樣。鼓動、憤怒、浩瀚、洗滌，無處不在。集也是這樣，淹沒沉溺凡夫和聖人，遍及世界內外。『諸須彌山』，這對應苦諦。《小品般若經》用身體比喻須彌山，就是這個意思。山的本體結構穩固地聳立在水上，就像苦報積聚，因為『集』而產生結果，束縛在世界內外的色和心上。『大地微塵』，這對應道諦。《法華經》說：『他們所說的法，都到達一切智地』，就是這個意思。地的本體能夠容納承載水陸兩種途徑，就像通達特別的道路到達此岸和彼岸。『虛空分界』，這對應滅諦。《法華經》說：『常寂滅相，最終歸於空』，就是這個意思。空的本體完全清凈，五種障礙不能夠污染它，三光不能夠凈化它，就像滅諦滅除了二十五有以及滅除了化城涅槃一樣。四諦的道理遍及一切處，這就是法身。四諦的智慧與境界相符而知，這就是報身。從本體產生作用，與長短相同，這就是應身。相信『相』，只能看到應身的短，看不到應身的常。對應身尚且不能通達，怎麼能知道報身和法身呢？四佛舉出四個比喻，來比喻應身的常。水滴、山、地塵、空界，尚且沒有能夠思量計算得到它們的邊際和表面，更何況智慧深奧莫測，與法相合。深奧啊，玄妙啊，信仰沒有底線啊！

【English Translation】 English version: Using the teachings of the Four Buddhas (referring to four Buddhas) to correspond to the wisdom of the Four Noble Truths (suffering, accumulation, cessation, path). Now, using the teachings of the Four Buddhas to correspond to the principles of the Four Noble Truths. The old interpretation of the texts on the Four Noble Truths says: 'Knowing suffering is like knowing the appearance of suffering, knowing accumulation is like knowing the appearance of accumulation.' It considers 'appearance' to refer to the matter itself, understanding it as being the same as the matter, which does not clearly explain the principle. Now, clarifying: 'Knowing suffering is like knowing the appearance of suffering,' this 'like' is the principle, and 'appearance' is the matter itself, that is, understanding the truth from the matter itself, with both matter and principle being understood. The remaining three truths (accumulation, cessation, path) are understood in the same way. This interpretation makes it easier to understand the principles and meanings of the Four Noble Truths. There is another interpretation: knowing suffering is knowing the mundane truth, 'like' is knowing the ultimate truth, and 'appearance' is knowing the middle truth, with 'middle' being the true reality. Therefore, 'appearance' is now used to represent 'middle.' In this way, the three truths are contained within one 'knowing suffering.' Since knowing suffering is like this, the following accumulation, path, and cessation are also like this (etc.). Clearly understanding the Four Noble Truths is the method for cultivating the state of longevity, so the Four Noble Truths are used to correspond to the verses. 'All waters,' this corresponds to the truth of accumulation. The Mahāparinirvāṇa Sūtra says: 'There are rivers that swirl and cover, drowning sentient beings,' which is the meaning of this. The essence of water nourishes and grows, just as accumulation can aid growth. Stirring, anger, vastness, washing, it is everywhere. Accumulation is also like this, drowning and submerging ordinary people and sages, extending throughout the world inside and out. 'All Mount Sumerus,' this corresponds to the truth of suffering. The Smaller Prajñāpāramitā Sūtra uses the body as a metaphor for Mount Sumeru, which is the meaning of this. The structure of the mountain stands firmly on the water, just as the accumulation of suffering results from 'accumulation,' binding the form and mind within and outside the world. 'Dust of the great earth,' this corresponds to the truth of the path. The Lotus Sūtra says: 'The Dharma they preach all reaches the ground of all-knowing,' which is the meaning of this. The essence of the earth can accommodate and carry both water and land routes, just as reaching this shore and the other shore through special paths. 'Boundaries of empty space,' this corresponds to the truth of cessation. The Lotus Sūtra says: 'The ever-tranquil mark of cessation ultimately returns to emptiness,' which is the meaning of this. The essence of emptiness is completely pure, the five obscurations cannot defile it, and the three lights cannot purify it, just as the truth of cessation eliminates the twenty-five existences and eliminates the Nirvāṇa of the phantom city. The principle of the Four Noble Truths pervades all places, and this is the Dharmakāya (body of essence). The wisdom of the Four Noble Truths corresponds to the state and knows it, and this is the Sambhogakāya (body of enjoyment). From the essence arises function, which is the same as long and short, and this is the Nirmāṇakāya (body of transformation). Believing in 'appearance' can only see the short of the Nirmāṇakāya, and cannot see the constant of the Nirmāṇakāya. If one cannot even understand the Nirmāṇakāya, how can one know the Sambhogakāya and Dharmakāya? The Four Buddhas give four metaphors to illustrate the constant of the Nirmāṇakāya. A drop of water, a mountain, the dust of the earth, the boundaries of empty space, there is no way to measure and calculate their edges and surfaces, let alone the profound and unfathomable wisdom that is in accordance with the Dharma. Profound, mysterious, faith has no bottom line!

際。曠矣大矣。豈有垠涯。舉應跡以釋報法。豁然明悟。斷疑之巧為若此也。釋此偈妙為若此也。行者思之思之。四偈對四念處者。念處之觀本在苦諦。唯應約須彌山偈而論。今則通對也。一切諸水對受念處。受能含納如海多容故也。須彌山對身念處。色相與質礙相類故也。大地對於想行念處。想取行行如地容載故也。空界對心念處。心但有名如空無相故也。若觀四念處是修長壽因。若念處得道即是長壽果。故用念處對四偈也。若觀四枯念處。破凡夫之四倒。若觀四榮念處。破二乘之四倒。若觀中道念處則非榮非枯。于其中間而般涅槃。成五種解脫。謂色解脫乃至識解脫。脫五陰縛名五解脫。洞達五陰空無所有名五般若。冥五陰現名五法身。雖三分別。不一不異不縱不橫名秘密藏。號大涅槃。仁王呼為法性色法性受想行識。陰之法性即是法身。智冥法性即是報身。法報皆非常非無常。而能起用為常為無常。常用則長無常用則短。信相但見無常不能見常。于用未達。況解其本。四佛舉喻明其用常。跡常無邊非思算所得。況復體理寧可心知。信相迷除豁如雲卷。斷疑之巧為若此也。四偈對四德者。水潤生榮對常德。山能高出對我德。碎地為塵對凈德。空無苦受對樂德。四德成就是果上所克。果與理冥。冥于非常非無常。能

起常無常用。冥于非我非無我。起我無我用。冥于非凈非不凈。起凈不凈用。冥于非樂非不樂。起於樂無樂用。信相但見無常無樂不見常樂。于應尚迷。何能識本。四佛舉四德之用非思算所知。體本報法杳然慮外。信相聞說非但疑除惑斷。增信生解。故歡喜踴躍得之於懷(云云)。億百千萬下合譬偈也。舊解有二失。一僻取文。二偏執義。舊云。四譬皆有齊畔可盡之物。百千是數法。數必有窮。據此為無常。今釋不爾。四佛引四譬者。乃是舉量以況無量。量物尚非思算所知。無量之法寧可圖度。億百千萬此舉數法以明無數法。既不能數數。那能知無數。縱令知數知無數。知量知無量者。只是化用都不關體本。僻取之失非但自毀。又亦誣經。偏執義者。三身品云。化身亦常。處處說法。是故為常。當知化身備有常無常義。舊人那忽一向無常(云云)。以是因緣下兩行斷疑偈也。若作因緣者。因親緣疏。命是正報。不殺為因。食是依報。施之為緣。以此因緣得壽命長。若作二緣者。不殺是不殺戒家止善。施食是不盜戒家行善。互舉止行俱是二緣。法性菩提心名之為因。止行福慧等並皆是緣。緣能顯性。會非常非無常。能常能無常。法食不殺等皆如上說。修因既長得果又長。顯體又長起用又長。破其短疑也。是故汝今下一偈

【現代漢語翻譯】現代漢語譯本起常無常用（生起常的體性，卻不執著于常的功用）。沉溺於非我非無我（既不是有我，也不是無我）。生起我無我用（生起有我和無我的功用）。沉溺於非凈非不凈（既不是清凈，也不是不清凈）。生起凈不凈用（生起清凈和不清凈的功用）。沉溺於非樂非不樂（既不是快樂，也不是不快樂）。生起於樂無樂用（生起快樂和無樂的功用）。信相（相信表相的人）但見無常無樂，不見常樂。于應（對於權宜之法）尚且迷惑，何能識本（又怎麼能認識根本）？四佛（指佛的四種智慧）舉四德（常、樂、我、凈）之用，非思算所知（不是思慮計算所能瞭解的）。體本報法（法身的本體和報身之法）杳然慮外（深遠而超脫于思慮之外）。信相（相信表相的人）聞說（聽聞佛法），非但疑除惑斷（不僅僅是消除疑惑，斷除迷惑），增信生解（還能增長信心，產生理解），故歡喜踴躍，得之於懷（所以歡喜踴躍，將佛法銘記於心）。（云云）。億百千萬下合譬偈也（用億、百、千、萬等數字來比喻的偈頌）。舊解有二失（舊的解釋有兩個錯誤）：一僻取文（一是牽強附會地理解文字），二偏執義（二是片面地執著于意義）。舊云（舊的解釋說）：四譬皆有齊畔可盡之物（四個比喻都有邊際，都是可以窮盡的事物），百千是數法（百千是數字），數必有窮（數字必定有窮盡）。據此為無常（因此認為這是無常）。今釋不爾（現在的解釋不是這樣）。四佛引四譬者（四佛引用四個比喻），乃是舉量以況無量（乃是舉出有限的量來比況無限的量）。量物尚非思算所知（有限的事物尚且不是思慮計算所能瞭解的），無量之法寧可圖度（無限的佛法又怎麼可以揣測度量）？億百千萬此舉數法以明無數法（億、百、千、萬，這是舉出數字來表明無數的法）。既不能數數（既然不能數清數字），那能知無數（又怎麼能知道無數）？縱令知數知無數（縱然知道數字，知道無數），知量知無量者（知道有限，知道無限的人），只是化用（也只是佛的化身所展現的功用），都不關體本（都與法身的本體無關）。僻取之失非但自毀（牽強附會的錯誤，非但會自我毀滅），又亦誣經（也會誣衊佛經）。偏執義者（片面執著于意義的人），三身品云（《三身品》中說）：化身亦常（化身也是常），處處說法（在各處說法），是故為常（所以說是常）。當知化身備有常無常義（應當知道化身具備常和無常的意義）。舊人那忽一向無常（舊的解釋怎麼忽然只說化身是無常）？（云云）。以是因緣下兩行斷疑偈也（因為這個因緣，下面兩行是斷除疑惑的偈頌）。若作因緣者（如果解釋為因和緣），因親緣疏（因是主要的，緣是輔助的）。命是正報（壽命是正報），不殺為因（不殺生是因），食是依報（食物是依報），施之為緣（佈施是緣）。以此因緣得壽命長（因為這個因緣，可以得到長壽）。若作二緣者（如果解釋為兩種緣），不殺是不殺戒家止善（不殺生是不殺戒所包含的止惡行善），施食是不盜戒家行善（佈施食物是不盜戒所包含的行善）。互舉止行俱是二緣（互相舉出止惡和行善，都是兩種緣）。法性菩提心名之為因（法性菩提心稱為因），止行福慧等並皆是緣（止惡行善、福德智慧等都是緣）。緣能顯性（緣能夠顯現法性），會非常非無常（能夠理解既不是常，也不是無常），能常能無常（能夠常，也能夠無常）。法食不殺等皆如上說（關於法、食物、不殺生等，都如上面所說）。修因既長得果又長（修習的因長久，得到的果報也長久），顯體又長起用又長（顯現的本體長久，生起的功用也長久），破其短疑也（破除對於短促的疑惑）。是故汝今下一偈（所以你現在看下面的偈頌）

【English Translation】 English version 'Arising constantly without constant use' (The nature of arising constantly, but not clinging to the function of constancy). 'Submerged in neither self nor non-self' (Neither with self nor without self). 'Arising with the use of self and non-self' (Arising with the function of self and non-self). 'Submerged in neither pure nor impure' (Neither pure nor impure). 'Arising with the use of purity and impurity' (Arising with the function of purity and impurity). 'Submerged in neither joy nor non-joy' (Neither joy nor non-joy). 'Arising with the use of joy and non-joy' (Arising with the function of joy and non-joy). Those who believe in appearances only see impermanence and suffering, and do not see permanence and joy. They are still confused about expediency, how can they recognize the root? The Four Buddhas (referring to the four wisdoms of the Buddha) demonstrate the use of the Four Virtues (constancy, joy, self, purity), which cannot be known by calculation. The essence of the Dharmakaya (Dharma body) and the reward of the Sambhogakaya (reward body) are profound and beyond consideration. Those who believe in appearances, upon hearing the Dharma, not only dispel doubts and cut off delusions, but also increase faith and generate understanding, therefore they rejoice and embrace it in their hearts. (Etc.). The verses using metaphors with 'billions, hundreds, thousands, and tens of thousands' are used for comparison. The old interpretation has two errors: first, forced interpretation of the text; second, biased adherence to the meaning. The old interpretation says: 'The four metaphors all have boundaries and exhaustible things; hundreds and thousands are numbers, and numbers must have an end.' Based on this, it is considered impermanent. The current interpretation is not like this. The Four Buddhas cite the four metaphors to illustrate the immeasurable by using measurable things. Even measurable things cannot be known by calculation, how can immeasurable Dharma be measured? 'Billions, hundreds, thousands, and tens of thousands' are used to illustrate countless Dharmas. Since numbers cannot be counted, how can countless things be known? Even if one knows numbers and countless things, knows the measurable and the immeasurable, it is only the transformation and use of the Buddha, and has nothing to do with the essence of the Dharmakaya. The error of forced interpretation not only destroys oneself, but also slanders the scriptures. Those who are biased in adhering to the meaning, the 'Three Bodies' chapter says: 'The Nirmanakaya (transformation body) is also constant, preaching the Dharma everywhere, therefore it is constant.' It should be known that the Nirmanakaya has both the meaning of constancy and impermanence. How could the old interpretation suddenly only say that the Nirmanakaya is impermanent? (Etc.). The following two lines are verses for dispelling doubts because of this cause and condition. If interpreted as cause and condition, the cause is close and the condition is distant. Life is the direct retribution, not killing is the cause, food is the dependent retribution, and giving is the condition. With this cause and condition, one obtains longevity. If interpreted as two conditions, not killing is stopping evil and doing good within the precepts of not killing, and giving food is doing good within the precepts of not stealing. Mutually mentioning stopping evil and doing good are both two conditions. Dharmata (Dharma-nature) and Bodhicitta (mind of enlightenment) are called the cause, and stopping evil, doing good, merit, wisdom, etc., are all conditions. Conditions can reveal nature, understanding neither constant nor impermanent, able to be constant and able to be impermanent. Dharma, food, not killing, etc., are all as mentioned above. Cultivating the cause for a long time yields a long result, revealing the essence for a long time and arising with use for a long time, breaking the doubt of shortness. Therefore, you now look at the following verse.

結成也。爾時信相下聞偈斷疑生信也。聞壽命無量者。解跡中之能常其壽無量也。疑去者。解跡中之能短。其壽八十也。深心信解者。悟其本識非量非無量也。踴躍者登位也。歡喜者信生也。別教釋者。信相似位中疑惑去登歡喜地中信生也。圓教釋者。信相鐵輪位中疑惑去入住銅輪位中歡喜也。若作普賢似位釋者。下地中疑惑去。十地頂深信堅固。猶若金剛。鄰真接極而生歡喜也。從說是如來下是第三當機上根初悟之。從時四如來下第四息化也。佛本為緣興。緣已利益則攝化還本。故言忽然不現也。觀解者。諦境發智覺慧相應。深觀此慧亦不得慧。亦不見境。境智俱寂即是不境義也(云云)。

金光明經文句卷第二◎ 大正藏第 39 冊 No. 1785 金光明經文句

金光明經文句卷第三

隋天臺智者大師說

門人灌頂錄

釋懺悔品

◎諸大乘經多分散明懺悔。此經專以懺悔當品。今先釋名。懺者首也。悔者伏也。如世人得罪于王。伏款順從不敢違逆。不逆為伏順從為首。行人亦爾。伏三寶足下正順道理。不敢作非。故名懺悔。又懺名白法悔名黑法。黑法須悔而勿作。白法須企而尚之。取捨合論故言懺悔。又懺名修來悔名改往。往日所作惡不善法鄙而惡之。故名為悔

【現代漢語翻譯】現代漢語譯本：結成也。爾時信相下聞偈斷疑生信也。聞壽命無量者，解釋跡門中示現的能應身常住，其壽命無量也。疑去者，解釋跡門中示現的能應身短促，其壽命八十年也。深心信解者，領悟其本識非量也非無量也。踴躍者，登位也。歡喜者，信生也。別教的解釋是，信相似位中疑惑去除，登上歡喜地中信心生起也。圓教的解釋是，信相鐵輪位中疑惑去除，入住銅輪位中歡喜也。若作普賢似位解釋，下地中的疑惑去除，十地頂的深信堅固，猶如金剛，鄰近真如，接壤極果，而生歡喜也。從『說是如來』下是第三，當機上根之人初次領悟。從『時四如來』下是第四，止息化身。佛本來為因緣而興起，因緣已經利益眾生，則收攝化身迴歸根本，所以說忽然不現。觀解者，以諦境引發智覺慧相應，深刻觀察此慧，亦不得慧，亦不見境。境智俱寂，即是不境之義（云云）。

《金光明經文句》卷第二大正藏第39冊 No. 1785 《金光明經文句》

《金光明經文句》卷第三隋天臺智者大師說門人灌頂錄

釋懺悔品

諸大乘經典大多分散說明懺悔，此經專門以懺悔作為一品。現在先解釋名稱。懺，是首也。悔，是伏也。如世人得罪於國王，伏地請罪，款款順從，不敢違逆。不違逆為伏，順從為首。修行人也如此，伏於三寶（Buddha, Dharma, Sangha）足下，正順道理，不敢作非。所以名為懺悔。又，懺名為白法，悔名為黑法。黑法須要懺悔而不要再作，白法須要企及而崇尚它。取捨合起來論述，所以說懺悔。又，懺名為修來，悔名為改往。往日所作的惡不善法，鄙視而厭惡它，所以名為悔。

【English Translation】 English version: This is the conclusion. At that time, the faithful assembly below heard the verse, dispelled doubts, and generated faith. 'Hearing of immeasurable lifespan' means explaining that the manifested responsive body in the trace realm is permanent and its lifespan is immeasurable. 'Doubts removed' means explaining that the manifested responsive body in the trace realm is short-lived, with a lifespan of eighty years. 'Deeply believing and understanding' means realizing that its original consciousness is neither measurable nor immeasurable. 'Leaping with joy' means ascending to a position. 'Rejoicing' means faith arising. The separate teaching explains that doubts are removed in the stage of resembling faith, and faith arises in the stage of entering the ground of joy. The perfect teaching explains that doubts are removed in the iron wheel position of resembling faith, and joy arises in the position of entering the bronze wheel. If explained as the position resembling Samantabhadra (Universal Worthy Bodhisattva), doubts are removed in the lower grounds, and the deep faith at the peak of the ten grounds is firm, like diamond, adjacent to true reality, bordering on the ultimate fruit, and joy arises. From 'Saying that the Thus Come One (Tathagata)' below is the third, the initial enlightenment of those with superior faculties who are ready to receive the teaching. From 'At that time, the four Thus Come Ones' below is the fourth, ceasing the transformation. The Buddha originally arises for the sake of conditions, and when the conditions have benefited sentient beings, he withdraws the transformation body and returns to the root, hence it is said that he suddenly disappears. Those who contemplate and understand, with the wisdom of truth corresponding to the awakening of intelligence, deeply contemplate this wisdom, yet do not obtain wisdom, nor do they see the realm. The realm and wisdom are both silent, which is the meaning of not being a realm (etc.).

《The Golden Light Sutra Commentary》 Volume 2 Tripitaka No. 1785 《The Golden Light Sutra Commentary》, Volume 39

《The Golden Light Sutra Commentary》 Volume 3 Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by his disciple Guanding

Explanation of the Chapter on Repentance

Most Mahayana sutras explain repentance in a scattered manner. This sutra specifically uses repentance as a chapter. Now, first explain the name. 'Repentance (懺, Chàn)' means 'head'. 'Remorse (悔, Huǐ)' means 'submission'. It is like a common person offending the king, prostrating and pleading guilty, being submissive and obedient, daring not to disobey. Not disobeying is submission, and obedience is the head. Practitioners are also like this, prostrating at the feet of the Three Jewels (Buddha, Dharma, Sangha), rightly following the principles, daring not to do wrong. Therefore, it is called repentance. Also, 'repentance' is called white dharma, and 'remorse' is called black dharma. Black dharma must be repented of and not done again, and white dharma must be aspired to and esteemed. Combining taking and abandoning, therefore it is said repentance. Also, 'repentance' is called cultivating the future, and 'remorse' is called changing the past. The evil and unwholesome deeds done in the past are despised and hated, therefore it is called remorse.

。往日所棄一切善法今日已去誓願勤修故名為懺。棄往求來故名懺悔。又懺名披陳眾失發露過咎不敢隱諱。悔名斷相續心厭悔舍離。能作所作合棄故言懺悔。又懺者名慚悔者名愧。慚則慚天愧則愧人。人見其顯天見其冥。冥細顯粗。粗細皆惡故言懺悔。又人是賢人天是聖人。不逮賢聖之流。是故懺悔。又賢聖俱是人天。是第一義天。第一義天是理。賢聖是事。不逮事理俱皆懺悔。又慚三乘之聖天愧三乘之賢人。不逮此天人故名慚愧。慚愧名懺悔。又三乘賢聖皆是人。第一義理為天。約此人天慚愧故名懺悔。又三乘賢聖尚非菩薩之賢。況菩薩之聖。今慚愧三十心之賢十地之聖。故名慚愧懺悔。總此賢聖皆是人。第一義理名為天。約此人天論慚愧。故名懺悔。又三十心去自判聖人。十信是賢人。約此賢聖論慚愧懺悔。總此賢聖皆名人。第一義理名為天。約此人天論慚愧懺悔。合十番釋名也。次明懺悔處者。大經阇王偈云。粗言及軟語皆歸第一義。是故我今日歸依於世尊。又梵行品云。我昔與汝等不見四真諦。是故久流轉生死大苦海。若能見四諦。則得斷生死。生死既盡已。則不受諸有。法華云。行處近處住忍辱地。亦不行不分別。又云。寶處在近。汝可前進。即滅化城即至寶所。此經云。我當爲是作歸依處。歸依處者。即

【現代漢語翻譯】現代漢語譯本：以往所捨棄的一切善法，今日已發誓愿勤加修習，所以稱為『懺』（Kshama，寬恕）。捨棄過去，追求未來，所以稱為『悔』（Pratidesana，承認）。又，『懺』的意思是披陳所有的過失，發露所有的罪過，不敢隱瞞。『悔』的意思是斷絕相續之心，厭惡悔恨並捨棄。能作的和所作的都一起捨棄，所以說『懺悔』。另外，『懺』的意思是慚愧，『悔』的意思是愧疚。慚愧是對天，愧疚是對人。人能看見顯露的，天能看見隱蔽的。隱蔽的是細微的，顯露的是粗大的。粗細都是惡，所以說『懺悔』。還有，人是賢人，天是聖人。達不到賢聖的境界，所以要懺悔。又，賢聖都是人天。第一義天是理，賢聖是事。達不到事和理，都要懺悔。又，慚愧三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的聖人，愧疚三乘的賢人。達不到這些天人，所以稱為慚愧。慚愧就是懺悔。又，三乘賢聖都是人，第一義理是天。就人天而言慚愧，所以稱為懺悔。又，三乘賢聖尚且不是菩薩（Bodhisattva）的賢人，更何況是菩薩的聖人。現在慚愧三十心（菩薩修行過程中的三十種心）的賢人，十地（菩薩修行過程中的十個階段）的聖人，所以稱為慚愧懺悔。總而言之，這些賢聖都是人，第一義理稱為天。就人天而言慚愧，所以稱為懺悔。又，三十心可以自判為聖人，十信（菩薩修行過程中的十種信心）是賢人。就這些賢聖而言慚愧懺悔。總而言之，這些賢聖都稱為人，第一義理稱為天。就人天而言慚愧懺悔。總共十種解釋名稱。接下來闡明懺悔之處。《大般涅槃經》（Mahaparinirvana Sutra）阇王（Ajatasatru）偈中說：『粗獷的言語和柔和的言語，都歸於第一義。所以我今日歸依於世尊（Bhagavan）。』又，《梵行品》中說：『我過去和你們一樣，不見四真諦（catvāri āryasatyāni，苦、集、滅、道）。所以長久地流轉于生死大苦海。如果能見到四諦，就能斷絕生死。生死既然已經斷盡，就不會再承受諸有。』《法華經》（Lotus Sutra）中說：『行處、近處，安住于忍辱地（ksanti-bala，忍辱的力量），也不行不分別。』又說：『寶處就在附近，你們可以前進。』即刻滅掉化城，就到達寶所。此經中說：『我應當為他們作歸依處。』歸依處就是……

【English Translation】 English version: All the good dharmas that were abandoned in the past, today I vow to diligently cultivate them, therefore it is called 'Kshama' (forgiveness). Abandoning the past and seeking the future, therefore it is called 'Pratidesana' (acknowledgment). Furthermore, 'Kshama' means to disclose all faults and reveal all wrongdoings, daring not to conceal them. 'Pratidesana' means to cut off the continuous mind, to detest regret and abandon it. Both what can be done and what has been done are abandoned together, therefore it is said 'Kshama-Pratidesana' (repentance). In addition, 'Kshama' means shame, and 'Pratidesana' means remorse. Shame is towards heaven, and remorse is towards people. People can see what is manifest, and heaven can see what is hidden. What is hidden is subtle, and what is manifest is coarse. Both coarse and subtle are evil, therefore it is said 'Kshama-Pratidesana'. Furthermore, people are virtuous, and heaven is holy. Not reaching the state of the virtuous and holy, therefore one must repent. Also, the virtuous and holy are both human and heavenly. The First Principle Heaven is reason, and the virtuous and holy are matters. Not reaching both matters and reason, one must repent. Also, being ashamed of the saints of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and feeling remorse towards the virtuous of the Three Vehicles. Not reaching these heavenly beings, therefore it is called shame and remorse. Shame and remorse are repentance. Furthermore, the virtuous and holy of the Three Vehicles are all people, and the First Principle is heaven. Speaking of shame and remorse in terms of people and heaven, therefore it is called repentance. Furthermore, the virtuous and holy of the Three Vehicles are not even the virtuous of a Bodhisattva, let alone the holy of a Bodhisattva. Now, being ashamed of the virtuous of the Thirty Minds (thirty types of minds in the Bodhisattva's practice), and the holy of the Ten Grounds (ten stages in the Bodhisattva's practice), therefore it is called shame and remorse. In summary, these virtuous and holy beings are all people, and the First Principle is called heaven. Speaking of shame and remorse in terms of people and heaven, therefore it is called repentance. Also, the Thirty Minds can be self-judged as holy, and the Ten Faiths (ten types of faith in the Bodhisattva's practice) are virtuous. Speaking of shame and remorse in terms of these virtuous and holy beings. In summary, these virtuous and holy beings are all called people, and the First Principle is called heaven. Speaking of shame and remorse in terms of people and heaven. Altogether, there are ten explanations of the name. Next, clarifying the place of repentance. In the Gatha of King Ajatasatru in the Mahaparinirvana Sutra (Great Nirvana Sutra) it says: 'Rough words and gentle words all return to the First Principle. Therefore, I today take refuge in the Bhagavan (World Honored One).' Also, in the Brahmacarya Chapter it says: 'In the past, I was like you, not seeing the Four Noble Truths (catvāri āryasatyāni, suffering, accumulation, cessation, path). Therefore, I have long drifted in the great sea of suffering of birth and death. If one can see the Four Truths, then one can cut off birth and death. Since birth and death have been exhausted, one will not receive all existences.' In the Lotus Sutra it says: 'The place of practice, the nearby place, dwells in the ground of forbearance (ksanti-bala, the power of patience). Also, one does not act or discriminate.' It also says: 'The treasure place is nearby, you can advance.' Immediately destroy the phantom city and arrive at the treasure place. This sutra says: 'I should make a place of refuge for them.' The place of refuge is...

甚深無量法性也。法性只是諦理。諦理只是妙境。諸佛所師寂滅真如秘密之藏。十方眾聖安住其中。若得其本本立則道生。不得其處則平地顛墜。如盲人入棘林。動轉掛礙。為是義故須識懺悔處也。故普賢觀云。端坐念實相。眾罪如霜露。慧日能消除。我心自空罪福無主。是名大懺悔。是名莊嚴懺悔。是名無罪相懺悔。無罪相者。此約空為處也。莊嚴懺悔者。約俗諦為處也。大懺悔者。約中道為處也。若三種差別者。此是歷別論處爾。即一而三即三而一者。此圓妙懺悔也。諸大菩薩修學佛法而懺悔也。若識此法而懺悔者。最妙最上懺悔處也。大經云。譬如有人在大海浴。當知是人已用一切諸河之水。大品云。譬如負債人依投于王。債主反更供養。何敢就其覓物。書云。如墻頭草非其莖葉能高能長所依得處也。行人若依法性為懺悔處者。高出一切諸處所也。行人若識此意。先當求覓法性道理為懺悔處也。次明懺悔法者。法為二種。一正法。二助法。正法者。即是觀法性之慧也。法性常故是觀亦常。法性樂我凈故觀慧亦爾。法性不可思議。至深至妙無上無等等者。觀慧亦爾。境智相冥無二之法。如如不異者。境如智智如境。故言如如不異也。經言。說智及智處。皆名為般若。說智及智處。皆名為實相。說如不說不說如說。

【現代漢語翻譯】現代漢語譯本：甚深無量的法性啊！法性就是真諦之理，真諦之理就是微妙的境界，是諸佛所傚法的寂滅真如的秘密寶藏，十方眾聖安住于其中。如果找到了它的根本，根本確立了，道就會產生；如果找不到它的所在，就會像在平地上跌倒一樣，如同盲人進入佈滿荊棘的樹林，一舉一動都受到阻礙。爲了這個緣故，必須認識懺悔之處啊！所以《普賢觀經》說：『端正地坐著，思念真實的相狀，眾多的罪業就像霜露一樣，智慧的太陽能夠消除它們。我的心自身空寂，罪和福都沒有主人，這叫做大懺悔，這叫做莊嚴懺悔，這叫做無罪相懺悔。』『無罪相』，這是從空性的角度來說懺悔之處；『莊嚴懺悔』，是從世俗諦的角度來說懺悔之處；『大懺悔』，是從中道的角度來說懺悔之處。如果說這三種有所差別，這只是從不同的角度來論述懺悔之處罷了。即一而三，即三而一，這是圓融微妙的懺悔。諸大菩薩就是這樣修學佛法而懺悔的。如果認識這種法而懺悔，就是最妙、最上的懺悔之處。《大般涅槃經》說：『譬如有人在大海中沐浴，應當知道這個人已經用了所有河流的水。』《大品般若經》說：『譬如負債的人投靠於國王，債主反而更加供養他，哪裡還敢向他索取財物呢？』古書上說：『如同墻頭的草，不是依靠自身的莖葉能夠長高長大，而是依靠它所依附的地方。』修行人如果依法性作為懺悔之處，就能高出於一切其他的處所。修行人如果明白這個道理，首先應當尋求法性的道理作為懺悔之處。接下來闡明懺悔的方法，方法有兩種：一是正法，二是助法。正法，就是觀照法性的智慧。法性是恒常的，所以觀照也是恒常的；法性具有樂、我、凈的特性，所以觀照的智慧也是如此；法性不可思議，極其深奧微妙，無上無比，觀照的智慧也是如此。境界與智慧相互融合，沒有二法，如如不動，境界如智慧，智慧如境界，所以說『如如不異』。經書上說：『說智和智的處所，都叫做般若（Prajna, 智慧）。說智和智的處所，都叫做實相（Reality）。說如不說，不說如說。』

【English Translation】 English version: Profound and immeasurable is the nature of Dharma (Dharma, the universal law)! The nature of Dharma is simply the truth of reality. The truth of reality is simply the wonderful state, the secret treasury of Nirvana True Thusness (Tathata, suchness) that all Buddhas emulate, where all the saints of the ten directions abide. If one finds its root, and the root is established, then the path arises; if one does not find its location, one will fall on flat ground, like a blind person entering a thorny forest, where every movement is obstructed. For this reason, one must recognize the place of repentance! Therefore, the Visualization Sutra of Samantabhadra (Samantabhadra, Universal Worthy) says: 『Sit upright and contemplate the real aspect; numerous sins are like frost and dew, which the sun of wisdom can eliminate. My mind is empty of itself, and sin and merit have no owner; this is called great repentance, this is called adorned repentance, this is called repentance without the aspect of sin.』『Without the aspect of sin』 refers to emptiness as the place of repentance. 『Adorned repentance』 refers to conventional truth as the place of repentance. 『Great repentance』 refers to the Middle Way as the place of repentance. If these three are different, it is only a different way of discussing the place of repentance. One and three, three and one, this is the perfect and wonderful repentance. This is how all great Bodhisattvas (Bodhisattva, an enlightened being) cultivate the Buddha-dharma and repent. If one recognizes this Dharma and repents, it is the most wonderful and supreme place of repentance. The Nirvana Sutra (Nirvana Sutra, a major Mahayana Buddhist scripture) says: 『It is like a person bathing in the great ocean; know that this person has already used the water of all the rivers.』 The Perfection of Wisdom Sutra (Perfection of Wisdom Sutra, a class of Mahayana Buddhist scriptures) says: 『It is like a debtor relying on a king; the creditor instead offers him gifts, how dare he seek things from him?』 The book says: 『Like grass on a wall, it is not its own stem and leaves that allow it to grow tall, but the place it relies on.』 If a practitioner takes the nature of Dharma as the place of repentance, he will rise above all other places. If a practitioner understands this meaning, he should first seek the principle of the nature of Dharma as the place of repentance. Next, explain the method of repentance, which has two types: one is the correct Dharma, and the other is the auxiliary Dharma. The correct Dharma is the wisdom of contemplating the nature of Dharma. The nature of Dharma is constant, so the contemplation is also constant; the nature of Dharma has the characteristics of bliss, self, and purity, so the wisdom of contemplation is also like this; the nature of Dharma is inconceivable, extremely profound and subtle, unsurpassed and incomparable, so the wisdom of contemplation is also like this. The realm and wisdom merge with each other, there is no duality, such as thusness not different, the realm is like wisdom, wisdom is like the realm, so it is said 『such as thusness not different.』 The sutra says: 『Speaking of wisdom and the place of wisdom, both are called Prajna (Prajna, wisdom). Speaking of wisdom and the place of wisdom, both are called Reality (Reality). Speaking as not speaking, not speaking as speaking.』

說不說無二無別。以此觀慧歷一切法亦復如是。故云毗盧遮那遍一切處。若行若住若明若闇皆得不離見佛世尊。六根所對無非佛法。耆婆攬草無非藥者。普能愈病。釋摩男所執。一切砂礫皆變為寶。阿那律空器悉滿甘露。若如是者。所觀之罪非復是罪。罪即實相。所觀之福福即非福。福即實相。純是實相。是名大懺悔也。助道懺悔者。若純用正懺亦不須助。若正道闇昧不明瞭者。修助以助之。所謂灰汁澡豆皂莢木槵以助清水爾。略言勤用身口意而為助也。身謂旋禮。口謂讀誦。心謂策觀。而助開門。如順流順風助之以篙棹去則疾也。如是略論正助也。四明懺悔位者。若作一種解者謂。鄙濁凡夫應須懺悔。離垢清凈者何用懺悔。此不如是故新本業障滅品中說。人從父母稟身。十月懷抱三年鞠養。撫念惟惟始能升頭戴發。教方教數始解作人。那忽違恩背義而行殺逆。天雖大不覆此人。地雖厚不載此人。此人命終直入地獄。如是逆罪應須懺悔滅除業障。佛為人天師。師嚴道尊。凡有所說若有違犯罪莫大焉。初篇后聚那可違負。爾則欺佛負心。復負三師七僧。此則佛海死屍華園爛肉。此四重人應須懺悔滅除業障。多瞋墮蛇虺。多欲墮鳩鴿。多癡墮虱蟻。多慢墮飛鳥。多諂墮修羅。外慳墮餓鬼。餓鬼常飢渴。畜生相殘害。修羅多

【現代漢語翻譯】現代漢語譯本：說與不說沒有區別。用這種觀慧來看待一切法也是如此。所以說毗盧遮那（Vairocana，佛名，意為光明遍照）遍佈一切處。無論是行走、站立，光明還是黑暗，都能不離見到佛世尊。六根所接觸的沒有不是佛法。耆婆（Jivaka，古印度名醫）所用的草沒有不是藥，普遍能夠治病。釋摩男（姓名待考）所執著的，一切砂礫都變為寶。阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）的空器都充滿甘露。如果這樣，所觀的罪就不是罪了，罪即是實相。所觀的福，福也不是福，福即是實相。純粹是實相，這叫做大懺悔。助道懺悔，如果純用正懺，也不需要輔助。如果正道昏暗不清楚，就修助道來輔助它。就像用灰汁、澡豆、皂莢、木槵來輔助清水一樣。簡單來說，就是勤用身口意來作為輔助。身指的是旋繞禮拜，口指的是讀誦經文，心指的是策勵觀想，來輔助開啟智慧之門。如同順水順風，用篙和槳來輔助，前進就快。以上是簡略地論述正懺和助懺。四明懺悔位，如果作一種解釋，認為鄙陋污濁的凡夫才需要懺悔，而遠離垢染清凈的人為什麼需要懺悔？這樣理解是不對的。所以新本《業障滅品》中說，人從父母那裡得到身體，十個月懷抱，三年養育，撫摸思念才開始能抬頭戴發，教導方術和算數才開始懂得做人。怎麼能違背恩義而行殺逆之事呢？天雖然大，也不會覆蓋這樣的人。地雖然厚，也不會承載這樣的人。這樣的人命終后直接墮入地獄。這樣的逆罪應該懺悔滅除業障。佛是人天之師，老師莊嚴，道義尊貴，凡有所說，如果有人違犯，罪過沒有比這更大的了。初篇后聚怎麼可以違背辜負？那就是欺騙佛，辜負自己的心，又辜負三師七僧。這就是佛海中的死屍，華園中的爛肉。這四種嚴重的人應該懺悔滅除業障。多嗔恨的人墮入蛇虺道，多欲望的人墮入鳩鴿道，多愚癡的人墮入虱蟻道，多傲慢的人墮入飛鳥道，多諂媚的人墮入修羅道，外表慳吝的人墮入餓鬼道。餓鬼常常飢渴，畜生互相殘害，修羅多 English version: Saying or not saying makes no difference. Observing all dharmas with this wisdom is also the same. Therefore, it is said that Vairocana (Buddha's name, meaning 'light shining everywhere') pervades all places. Whether walking, standing, in light or darkness, one can always see the World-Honored One without separation. Whatever the six senses encounter is nothing but the Buddha-dharma. Whatever grass Jivaka (ancient Indian physician) used was medicine, universally able to cure diseases. Whatever Shimo Nan (name to be verified) held onto, all sand and gravel turned into treasure. Aniruddha's (one of the Buddha's ten great disciples, known for his foremost divine eye) empty vessels were filled with nectar. If this is so, the sin one observes is no longer a sin; sin is the true reality. The merit one observes is not merit; merit is the true reality. It is purely true reality; this is called great repentance. As for auxiliary repentance, if one uses only the primary repentance, there is no need for assistance. If the primary path is dim and unclear, then cultivate auxiliary practices to assist it. It is like using lye water, soap beans, soap pods, and soapberries to assist clear water. Briefly speaking, diligently using body, speech, and mind as assistance. Body refers to circumambulation and prostration, speech refers to reciting scriptures, and mind refers to encouraging contemplation, to assist in opening the door of wisdom. It is like going with the current and with the wind, using poles and oars to assist, so that progress is swift. The above is a brief discussion of primary and auxiliary repentance. As for the position of repentance according to Si Ming, if one interprets it as only base and impure ordinary people needing to repent, and asks why those who are free from defilement and pure need to repent, this understanding is incorrect. Therefore, the new version of the 'Chapter on Eradicating Karmic Obstacles' says that people receive their bodies from their parents, are held in the womb for ten months, and nurtured for three years. Only with caressing and care can they begin to raise their heads and wear hair. Only with teachings on methods and numbers can they begin to understand how to be human. How can they violate kindness and righteousness and commit acts of killing and rebellion? Even if the sky is vast, it will not cover such a person. Even if the earth is thick, it will not bear such a person. Such a person will fall directly into hell after death. Such rebellious sins should be repented and karmic obstacles eradicated. The Buddha is the teacher of humans and devas. The teacher is dignified, and the Way is honored. Whatever is said, if someone violates it, there is no greater sin than this. How can one violate and betray the initial teachings and subsequent gatherings? That would be deceiving the Buddha, betraying one's own heart, and betraying the three teachers and seven sanghas. This is like a corpse in the ocean of Buddha, rotten flesh in the flower garden. These four kinds of serious people should repent and eradicate karmic obstacles. Those with much anger fall into the path of snakes and vipers, those with much desire fall into the path of doves and pigeons, those with much ignorance fall into the path of lice and ants, those with much arrogance fall into the path of flying birds, those with much flattery fall into the path of asuras, and those who are outwardly stingy fall into the path of hungry ghosts. Hungry ghosts are always hungry and thirsty, animals harm each other, and asuras are

【English Translation】 Saying or not saying makes no difference. Observing all dharmas with this wisdom is also the same. Therefore, it is said that Vairocana (Buddha's name, meaning 'light shining everywhere') pervades all places. Whether walking, standing, in light or darkness, one can always see the World-Honored One without separation. Whatever the six senses encounter is nothing but the Buddha-dharma. Whatever grass Jivaka (ancient Indian physician) used was medicine, universally able to cure diseases. Whatever Shimo Nan (name to be verified) held onto, all sand and gravel turned into treasure. Aniruddha's (one of the Buddha's ten great disciples, known for his foremost divine eye) empty vessels were filled with nectar. If this is so, the sin one observes is no longer a sin; sin is the true reality. The merit one observes is not merit; merit is the true reality. It is purely true reality; this is called great repentance. As for auxiliary repentance, if one uses only the primary repentance, there is no need for assistance. If the primary path is dim and unclear, then cultivate auxiliary practices to assist it. It is like using lye water, soap beans, soap pods, and soapberries to assist clear water. Briefly speaking, diligently using body, speech, and mind as assistance. Body refers to circumambulation and prostration, speech refers to reciting scriptures, and mind refers to encouraging contemplation, to assist in opening the door of wisdom. It is like going with the current and with the wind, using poles and oars to assist, so that progress is swift. The above is a brief discussion of primary and auxiliary repentance. As for the position of repentance according to Si Ming, if one interprets it as only base and impure ordinary people needing to repent, and asks why those who are free from defilement and pure need to repent, this understanding is incorrect. Therefore, the new version of the 'Chapter on Eradicating Karmic Obstacles' says that people receive their bodies from their parents, are held in the womb for ten months, and nurtured for three years. Only with caressing and care can they begin to raise their heads and wear hair. Only with teachings on methods and numbers can they begin to understand how to be human. How can they violate kindness and righteousness and commit acts of killing and rebellion? Even if the sky is vast, it will not cover such a person. Even if the earth is thick, it will not bear such a person. Such a person will fall directly into hell after death. Such rebellious sins should be repented and karmic obstacles eradicated. The Buddha is the teacher of humans and devas. The teacher is dignified, and the Way is honored. Whatever is said, if someone violates it, there is no greater sin than this. How can one violate and betray the initial teachings and subsequent gatherings? That would be deceiving the Buddha, betraying one's own heart, and betraying the three teachers and seven sanghas. This is like a corpse in the ocean of Buddha, rotten flesh in the flower garden. These four kinds of serious people should repent and eradicate karmic obstacles. Those with much anger fall into the path of snakes and vipers, those with much desire fall into the path of doves and pigeons, those with much ignorance fall into the path of lice and ants, those with much arrogance fall into the path of flying birds, those with much flattery fall into the path of asuras, and those who are outwardly stingy fall into the path of hungry ghosts. Hungry ghosts are always hungry and thirsty, animals harm each other, and asuras are

怖畏。是四惡道聞名尚不可。況復當之。應須懺悔滅除業障。人中八苦一苦尚不可忍。況八苦交橫。應當懺悔滅除業障。天上有五衰地獄等苦。色界天不得速入定。求不得苦。無色界天有四心苦。三界籠樊生死窟宅。應須懺悔滅除業障。若出家人雖欲修道為五煩惱所障。心不得停心。為四顛倒所惑。不得入四念處。亦須懺悔除滅業障。念處治彼四倒。二惡不勤斷二善不勤生。不得入如意足。暖法不發。亦須懺悔。五根不生。喜有退墮。根生未有力。雖有力未鄰真如。是四善根中應須懺悔滅除業障。苦忍明發雖不墮三途。欲界七生次第應受。一生尚苦。何況七生。雖斷欲界五下分六品。餘三品在。亦應懺悔。雖斷五下八品盡餘一品在。雖斷色盡余無色分在。亦須懺悔。雖入有餘涅槃猶有果身在。身子風熱畢陵伽眼痛。欲棄有餘入無餘。亦須懺悔。雖斷三界正使盡習氣尚存。亦須懺悔。支佛亦爾。亦須懺悔。若干慧地未得理水沾心。故言干慧。性地未能見理。八人見地猶有愛惑。薄地神通未能還生欲界。離欲地猶有上界惑。已辦地不能除習。辟支佛地但作神通。不能達文字。菩薩地未窮至極。如是等位皆須懺悔滅除業障。十信但信未能稱理。十住但入偏理。十行但事未能入中。十回向但修中未能證中。十地雖證中地地皆有

障。未窮於學不得無學。應須懺悔滅除業障。又十信雖三智圓修。但是方便陀羅尼。十住已去乃至等覺已來。只如十四日月。非十五日月。匡郭未圓光未頓足。闇未頓盡。應須懺悔滅除業障。齊此已來當知懺悔位長其義極廣。云何而言止齊凡夫。是故五十校計經。齊至等覺皆令懺悔。即其義也。若人得聞如此懺悔功德不少。故文云。非於一佛五佛十佛修諸功德聞是懺悔。乃于無量百千佛所修諸功德。聞是懺悔。語其華報。在在處處。常為國王輔相大臣之所恭敬。語其果報。常為十方諸佛互相恭敬。直聞此懺悔。尚得如此功德。況復如法修行。已聞懺悔義。此法從經出。此經從佛說。是故當報恩歸命禮諸佛(云云)。懺悔品依字訓釋。懺者鑒也。披陳發舒己之三業。不敢隱諱令他委鑒。顏恧而口蹙。心摧而意伏。身被鑒故而顏恧。口被鑒故而唇蹙。心被鑒故而意伏。故懺名鑑也。悔者廢也。內懷鄙恥悔造眾非。悔身故則三廢。悔口故則四廢。悔心故則十廢。故悔名廢也。又法門釋者。懺悔名慚愧。慚愧是白法。又自不作惡。不教他作惡。如是等種種說。懺悔有三。一作法。二取相。三無生。此三種通大小。小乘作法者。如毗尼中發露與學二十僧行摩那埵。或半月作法。或對首作法。或責心但令作法成就。不障僧事即清凈

【現代漢語翻譯】現代漢語譯本

業障。如果學無止境，就不能停止學習。應當懺悔以消除業障。此外，即使十信位的修行圓滿了三智，也只是方便的陀羅尼（Dharani，總持）。從十住位開始，乃至等覺位，就像十四日的月亮，不是十五日的滿月。外輪廓尚未圓滿，光芒尚未完全，黑暗尚未完全消除。應當懺悔以消除業障。從這裡開始，應當知道懺悔的階段很長，其意義極其廣泛。怎麼能說只到凡夫位為止呢？所以《五十校計經》說，直到等覺位都要懺悔，就是這個意思。如果有人聽聞如此懺悔，功德不小。所以經文說：『不是在一佛、五佛、十佛那裡修諸功德而聽聞此懺悔，而是在無量百千佛那裡修諸功德而聽聞此懺悔。』說到它的華報（原因），常常在任何地方都受到國王、輔相、大臣的恭敬。說到它的果報（結果），常常受到十方諸佛的互相恭敬。僅僅聽聞此懺悔，尚且能得到如此功德，更何況如法修行呢？已經聽聞了懺悔的意義，此法從經中而出，此經從佛所說，所以應當報恩歸命禮諸佛（云云）。懺悔品按照字面訓釋，『懺』是鑑察的意思，坦白陳述自己身、口、意三業的過失，不敢隱瞞，讓別人詳細瞭解。臉上慚愧而口中侷促，心中摧折而意念降伏。身體被鑑察所以臉上慚愧，口被鑑察所以嘴唇侷促，心被鑑察所以意念降伏。所以『懺』名爲鑑察。『悔』是廢止的意思，內心懷著卑劣的羞恥，後悔造作各種錯誤。後悔身業的過失，就會廢止三種惡業；後悔口業的過失，就會廢止四種惡業；後悔意業的過失，就會廢止十種惡業。所以『悔』名為廢止。另外，從法門解釋，懺悔名為慚愧。慚愧是白法（善法）。又自己不做惡事，不教他人做惡事，像這樣等等的說法。懺悔有三種：一、作法懺；二、取相懺；三、無生懺。這三種懺悔通於大乘和小乘。小乘的作法懺，如在毗奈耶（Vinaya，律）中發露罪過，與學戒的二十位僧人一起行摩那埵（Manatva，意為『意樂』，一種懺罪儀式）。或者半月作法，或者對首作法，或者責心，只要作法成就，不障礙僧團的事務，就清凈了。

【English Translation】 English version

Obstructions. If learning is endless, one must not cease to learn. One should repent to eliminate karmic obstructions. Furthermore, although the Ten Faiths stage perfects the Three Wisdoms, it is merely a provisional Dharani (總持). From the Ten Dwellings stage onwards, up to the Equal Enlightenment stage, it is like the moon on the fourteenth day, not the full moon on the fifteenth day. The outer circumference is not yet complete, the light is not yet full, and the darkness is not yet completely dispelled. One should repent to eliminate karmic obstructions. From this point onwards, one should know that the stage of repentance is long and its meaning is extremely broad. How can it be said that it only extends to the stage of ordinary beings? Therefore, the 'Fifty Calculations Sutra' states that repentance should be practiced up to the Equal Enlightenment stage, which is the meaning of it. If someone hears such repentance, the merit is not small. Therefore, the sutra says: 'It is not by cultivating various merits in the presence of one Buddha, five Buddhas, or ten Buddhas that one hears this repentance, but by cultivating various merits in the presence of countless hundreds of thousands of Buddhas that one hears this repentance.' Speaking of its flower-like reward (cause), one is always respected by kings, advisors, and ministers everywhere. Speaking of its fruit-like reward (result), one is always mutually respected by all the Buddhas of the ten directions. Merely hearing this repentance can bring such merit, how much more so by practicing it according to the Dharma? Having already heard the meaning of repentance, this Dharma comes from the sutra, and this sutra is spoken by the Buddha, therefore one should repay the kindness and take refuge in all the Buddhas (etc.). The Repentance Chapter is explained literally: 'Repentance' means to examine, to openly confess and express one's own three karmas of body, speech, and mind, without daring to conceal anything, allowing others to understand in detail. The face is ashamed and the mouth is constricted, the heart is crushed and the mind is subdued. The body is examined, therefore the face is ashamed; the mouth is examined, therefore the lips are constricted; the heart is examined, therefore the mind is subdued. Therefore, 'repentance' is called examination. 'Remorse' means to abandon, to harbor base shame inwardly, regretting the creation of various wrongdoings. Regretting the faults of bodily karma will abandon three evil deeds; regretting the faults of verbal karma will abandon four evil deeds; regretting the faults of mental karma will abandon ten evil deeds. Therefore, 'remorse' is called abandonment. Furthermore, from the perspective of Dharma gates, repentance is called shame and remorse. Shame and remorse are white Dharmas (wholesome dharmas). Also, not doing evil oneself, not teaching others to do evil, and so on. There are three types of repentance: 1. Repentance through ritual; 2. Repentance through signs; 3. Repentance through non-arising. These three types of repentance are common to both Mahayana and Hinayana. In Hinayana, repentance through ritual, such as revealing transgressions in the Vinaya (律, monastic discipline), and practicing Manatva (摩那埵, meaning 'intention', a ritual of repentance) with twenty monks who are learning the precepts. Or performing the ritual every half month, or performing the ritual in pairs, or reproaching the mind, as long as the ritual is accomplished and does not obstruct the affairs of the Sangha, one is purified.

也。阿含中亦作相懺。犯欲人作毒蛇口想。此觀成時淫罪即滅。亦有觀空懺。只是真空。大乘中亦有作法。或八百日。虛空藏涂廁是也。或九十日。般舟是也。或四十九日。大悲懺是也。或二十一日。法華是也。或七日。方等是也。灰湯澡豆凈身。辛酒禁口慚愧勤心。旋誦各有遍數等。皆作法懺攝也。取相懺者。如方等求十二夢王菩薩戒見華光摩頂虛空藏中唱聲印臂相起罪滅。雖不正明作法。兼得事用也。無生懺者。如普賢觀云。端坐念實相。如日照霜露。觀空緣理無相最上。雖不正作事相。兼上兩懺也。作法懺成違無作罪滅。而性罪不除。如犯殺生。作法懺成違無作罪去。而償命猶在。即其義也。取相懺能滅性罪。性罪去違無作罪亦去。如伐樹枝葉萎。根本未去續生如故也。觀無生懺能滅無明。如覆大地。根枝葉等悉盡無餘。又作法滅違戒上罪。取相滅犯定上罪。無生滅犯慧上罪。又作法滅三惡道報障。取相滅人道報障。無生滅三界有漏報障。又作法滅三惡道業障。取相滅人道業障。無生滅三界有漏業障。又作法滅怖畏憂愁之煩惱。亦是破煩惱。取相滅四住之煩惱。無生滅無明之煩惱。又三種懺共除報障。取相除業障。無生除煩惱障。又作法懺如服薑桂。差病而已不能肥身。譬罪滅不能生善。取相懺如服五石。病差

【現代漢語翻譯】現代漢語譯本：也。阿含經中也作相懺（通過觀想形象來懺悔）。犯了淫慾的人觀想毒蛇的嘴巴。這種觀想成就時，淫慾的罪過就消滅了。也有觀空懺（通過觀空性來懺悔），只是觀真空。大乘佛教中也有作法懺（通過儀軌來懺悔），或者八百日，如虛空藏菩薩法，涂廁也是一種；或者九十日，如般舟三昧法；或者四十九日，如大悲懺法；或者二十一日，如法華懺法；或者七日，如方等懺法。用灰湯澡豆（草藥清潔劑）洗凈身體，禁止飲用辛辣的酒，心懷慚愧，勤奮修行。旋繞誦經各有規定的遍數等等，都屬於作法懺的範疇。取相懺，例如在《方等經》中，求十二夢王菩薩戒，見到華光菩薩摩頂，在虛空藏菩薩法中聽到聲音，手臂上出現印記，罪過就消滅了。雖然不完全是明確的作法，但也兼具事相上的作用。無生懺，例如《普賢觀經》中說：『端正地坐著，念真實的相狀，就像太陽照耀霜露。』觀空性，緣于理體，沒有相狀，這是最上乘的懺悔。雖然不完全是作事相，但也兼具以上兩種懺悔的功德。作法懺成就，違犯戒律的罪過消滅，但本性上的罪過不能消除。例如犯了殺生罪，作法懺成就，違犯戒律的罪過消除，但償還性命的義務仍然存在，就是這個道理。取相懺能夠滅除本性上的罪過，本性上的罪過消除，違犯戒律的罪過也隨之消除。就像砍伐樹木，枝葉枯萎，但根本沒有去除，還會繼續生長一樣。觀無生懺能夠滅除無明，就像覆蓋大地，根、枝、葉等全部消滅，沒有剩餘。另外，作法懺滅除違犯戒律上的罪過，取相懺滅除犯了禪定上的罪過，無生懺滅除犯了智慧上的罪過。作法懺滅除三惡道的果報障礙，取相懺滅除人道的果報障礙，無生懺滅除三界有漏的果報障礙。作法懺滅除三惡道的業障，取相懺滅除人道的業障，無生懺滅除三界有漏的業障。作法懺滅除怖畏憂愁的煩惱，也可以說是破除了煩惱。取相懺滅除四住地的煩惱，無生懺滅除無明的煩惱。三種懺悔共同消除果報障礙，取相懺消除業障，無生懺消除煩惱障。作法懺就像服用薑桂，只能治好疾病，不能使身體強壯，比喻罪過消滅了，但不能產生善根。取相懺就像服用五石散，疾病治好

【English Translation】 English version: Also. In the Agamas, it is also done as 'Appearance Repentance' (Xiang Chan - Repentance through visualizing forms). A person who has committed lustful acts should visualize the mouth of a poisonous snake. When this visualization is accomplished, the sin of lust is extinguished. There is also 'Emptiness Contemplation Repentance' (Guan Kong Chan - Repentance through contemplating emptiness), which is simply contemplating true emptiness. In Mahayana Buddhism, there are also ritualistic practices (Zuo Fa Chan - Repentance through rituals). Perhaps for eight hundred days, like the Akasagarbha (Xukongzang - the Bodhisattva of Boundless Treasury) practice, even cleaning toilets is included. Or for ninety days, like the Pratyutpanna Samadhi (Banzhou - Samadhi of Encountering Buddhas) practice. Or for forty-nine days, like the Great Compassion Repentance (Dabei Chan - Repentance based on the Great Compassion Mantra). Or for twenty-one days, like the Lotus Repentance (Fahua Chan - Repentance based on the Lotus Sutra). Or for seven days, like the Vaipulya Repentance (Fangdeng Chan - Repentance based on Vaipulya Sutras). Using ash-lye water and soap beans to purify the body, abstaining from spicy wine, maintaining a sense of shame and diligent mind, each recitation having a specific number of repetitions, etc., all fall under the category of ritualistic repentance. 'Appearance Repentance' (Qu Xiang Chan - Repentance by grasping at characteristics), for example, in the Vaipulya Sutra, seeking the precepts of the Twelve Dream Kings Bodhisattvas, seeing the Flower Light Bodhisattva touching the crown of the head, hearing a voice in the Akasagarbha practice, and the appearance of a seal on the arm, the sins are extinguished. Although not explicitly a ritualistic practice, it also has the effect of practical application. 'No-Birth Repentance' (Wu Sheng Chan - Repentance based on the principle of no-birth), as stated in the Universal Worthy Contemplation Sutra (Puxian Guan Jing): 'Sit upright and contemplate the true nature, like the sun shining on frost and dew.' Contemplating emptiness, based on principle, without characteristics, is the supreme repentance. Although not explicitly performing ritualistic practices, it also encompasses the merits of the above two repentances. When ritualistic repentance is accomplished, the sins of violating precepts are extinguished, but the inherent sins are not eliminated. For example, if one commits the sin of killing, when ritualistic repentance is accomplished, the sins of violating precepts are eliminated, but the obligation to repay the life still remains, that is the meaning. 'Appearance Repentance' can extinguish inherent sins. When inherent sins are extinguished, the sins of violating precepts are also extinguished. It is like cutting down a tree, the branches and leaves wither, but the root has not been removed, and it will continue to grow. Contemplating 'No-Birth Repentance' can extinguish ignorance, like covering the earth, the roots, branches, leaves, etc., are all completely extinguished, with nothing remaining. Furthermore, ritualistic repentance extinguishes sins of violating precepts, 'Appearance Repentance' extinguishes sins of violating samadhi, and 'No-Birth Repentance' extinguishes sins of violating wisdom. Ritualistic repentance extinguishes the karmic obstacles of the three evil realms, 'Appearance Repentance' extinguishes the karmic obstacles of the human realm, and 'No-Birth Repentance' extinguishes the karmic obstacles of the three realms of conditioned existence. Ritualistic repentance extinguishes the afflictions of fear and sorrow, which can also be said to be breaking through afflictions. 'Appearance Repentance' extinguishes the afflictions of the four abodes, and 'No-Birth Repentance' extinguishes the afflictions of ignorance. The three types of repentance together eliminate the obstacles of karmic retribution, 'Appearance Repentance' eliminates karmic obstacles, and 'No-Birth Repentance' eliminates the obstacles of affliction. Ritualistic repentance is like taking ginger and cinnamon, which only cures the illness but cannot strengthen the body, it is a metaphor for sins being extinguished but not generating good roots. 'Appearance Repentance' is like taking Five-Stone Powder, the illness is cured

身充。不能得道。無生懺如服五芝。病除身飛昇仙得道。如是等種種分別行者須知。今文具有大乘三懺。著凈潔衣專聽是經。又七日七夜朝暮凈心等即作法也。于其坐處得見彌勒文殊普賢。即取相也。五陰舍宅觀悉空寂。本無有生亦無和合。即無生也。三意宛然。故能滅諸惡蕩五障。顯經力用也。從此品下明經力用。今品正明夜夢晝說懺悔斷惡拔苦。下品正明昔嘆發誓生善與樂。旁正互舉。此品文為二。初夢中見聞。二覺已說見聞。夢又二。一夢見金鼓。二夢擊鼓聲。見鼓又三。一正見鼓。二見鼓光。三見光中佛。夢者是入如夢三昧也。又入觀如夢出觀如覺。入觀心靜能觀法性。法性即金鼓。金鼓體圓空鳴。圓即法身。空即般若。鳴即解脫。姝者勝義深義。大者廣義無量義。如上文游于無量甚深法性意爾。姝大略敘鼓體。委論應言圓姝大空姝大鳴姝大。鼓體備三種。三種皆甚深無量。此即夢中所睹法身。觀一而見三佛也。從其明溥照下是第二見鼓光也。光是智慧。契此法性克成大果。智與體冥。體圓姝大光圓亦姝大。體空姝大光空亦姝大。體鳴既姝大光鳴亦姝大。何者。此身與諸佛同體同意故也。即此夢中所睹報身佛一佛而三也。從復于光中見十方佛下是第三見光中諸佛也。光從鼓出遍照十方。用從體起應周法界。與

【現代漢語翻譯】現代漢語譯本身充（充滿）。不能得道。無生懺（無生懺悔）如服五芝（一種仙藥）。病除身飛昇仙得道。像這樣等等的種種分別，修行者應該知道。現在經文具有大乘的三種懺悔。穿著乾淨的衣服，專心聽這部經。又七日七夜，早晚保持內心的清凈等等，這就是作法。在打坐的地方，能夠見到彌勒（Maitreya，未來佛）、文殊（Manjusri，智慧菩薩）、普賢（Samantabhadra，行愿菩薩）。這就是取相。觀察五陰（色、受、想、行、識）的舍宅，完全是空寂的。本來沒有產生，也沒有和合。這就是無生。三種意念宛然存在。所以能夠滅除各種罪惡，滌盪五種障礙。彰顯經書的力量和作用。從這一品開始，闡明經書的力量和作用。這一品主要闡明夜間做夢，白天宣說懺悔，斷除罪惡，拔除痛苦。下一品主要闡明過去讚歎發誓，產生善良，給予快樂。從側面和正面互相舉例說明。這一品經文分為兩部分。最初是夢中見聞。第二是醒來后宣說見聞。夢又分為兩種。一是夢見金鼓。二是夢見擊鼓的聲音。見鼓又分為三種。一是直接見到鼓。二是見到鼓的光芒。三是見到光芒中的佛。夢是進入如夢三昧（Samadhi，禪定）的狀態。又進入觀想如同做夢，出觀如同醒來。進入觀想，內心平靜，能夠觀照法性。法性就是金鼓。金鼓的本體是圓滿空寂，並且能夠鳴響。圓滿就是法身（Dharmakaya，佛的法性之身）。空寂就是般若（Prajna，智慧）。鳴響就是解脫。姝（美好）指的是勝義（Paramartha，最高真理），深義。大指的是廣義，無量義。就像上文所說的『游于無量甚深法性』的意思。姝大略地敘述了鼓的本體。詳細論述應該說圓姝大，空姝大，鳴姝大。鼓的本體具備三種特性。三種特性都非常深奧，無量。這就是夢中所見到的法身。觀照一個而見到三佛。從『其明溥照』下是第二種見到鼓的光芒。光是智慧。契合這種法性，最終成就大的果報。智慧與本體融合。本體圓滿美好廣大，光也圓滿美好廣大。本體空寂美好廣大，光也空寂美好廣大。本體鳴響美好廣大，光也鳴響美好廣大。為什麼呢？因為這個身體與諸佛的本體相同，意念相同。這就是夢中所見到的報身佛（Sambhogakaya，佛的報應之身），一佛而具有三身。從『復于光中見十方佛』下是第三種見到光芒中的諸佛。光從鼓中發出，遍照十方。作用從本體產生，應周遍法界。與 English version Being filled [with defilements], one cannot attain enlightenment. The 'Wu Sheng Chan' (No-Birth Repentance) is like taking 'Wu Zhi' (five kinds of medicinal herbs). When the illness is cured, the body ascends to become an immortal and attains enlightenment. Practitioners should understand such distinctions. The text now contains the three repentances of the Mahayana. Wearing clean clothes, listen attentively to this sutra. Furthermore, for seven days and seven nights, purify the mind morning and evening, etc., this is the practice. In the place of meditation, one can see Maitreya (the future Buddha), Manjusri (the Bodhisattva of wisdom), and Samantabhadra (the Bodhisattva of practice and vows). This is 'taking the form'. Observing the house of the five skandhas (form, feeling, perception, volition, consciousness) as completely empty and still. Originally there is no birth, nor is there any combination. This is 'no-birth'. The three intentions are clearly present. Therefore, it can extinguish all evils, wash away the five obstacles, and manifest the power and function of the sutra. From this chapter onwards, the power and function of the sutra are explained. This chapter mainly explains dreaming at night, speaking of repentance during the day, cutting off evil, and eradicating suffering. The next chapter mainly explains past praises and vows, generating goodness, and giving happiness. Side and direct examples are mutually cited. This chapter is divided into two parts. The first is seeing and hearing in a dream. The second is speaking of what was seen and heard after waking up. The dream is further divided into two types. One is dreaming of a golden drum. The second is dreaming of the sound of the drum being struck. Seeing the drum is further divided into three types. One is directly seeing the drum. The second is seeing the light of the drum. The third is seeing the Buddhas in the light. Dreaming is entering the state of 'as-in-a-dream Samadhi' (meditative absorption). Furthermore, entering contemplation is like dreaming, and exiting contemplation is like waking up. Entering contemplation, the mind is quiet and can contemplate the Dharma-nature. The Dharma-nature is the golden drum. The body of the golden drum is round, empty, and resounding. Roundness is the Dharmakaya (the Dharma-body of the Buddha). Emptiness is Prajna (wisdom). Resounding is liberation. 'Shu' (beautiful) refers to the Paramartha (ultimate truth), the profound meaning. 'Da' (great) refers to the broad meaning, the immeasurable meaning. Like the text above, 'roaming in the immeasurable and profound Dharma-nature'. 'Shu Da' briefly describes the body of the drum. A detailed discussion should say 'round Shu Da', 'empty Shu Da', 'resounding Shu Da'. The body of the drum possesses three characteristics. All three characteristics are very profound and immeasurable. This is the Dharmakaya seen in the dream. Observing one and seeing three Buddhas. From 'its light universally shines' onwards is the second type of seeing the light of the drum. Light is wisdom. Being in accordance with this Dharma-nature, one ultimately achieves great results. Wisdom merges with the body. The body is round, beautiful, and great, and the light is also round, beautiful, and great. The body is empty, beautiful, and great, and the light is also empty, beautiful, and great. The body is resounding, beautiful, and great, and the light is also resounding, beautiful, and great. Why? Because this body has the same body and the same intention as all the Buddhas. This is the Sambhogakaya Buddha (the reward-body of the Buddha) seen in the dream, one Buddha with three bodies. From 'again, in the light, seeing the Buddhas of the ten directions' onwards is the third type of seeing the Buddhas in the light. The light comes from the drum and shines universally in the ten directions. Function arises from the body and should pervade the Dharma-realm. With

【English Translation】 Being filled [with defilements], one cannot attain enlightenment. The 'Wu Sheng Chan' (No-Birth Repentance) is like taking 'Wu Zhi' (five kinds of medicinal herbs). When the illness is cured, the body ascends to become an immortal and attains enlightenment. Practitioners should understand such distinctions. The text now contains the three repentances of the Mahayana. Wearing clean clothes, listen attentively to this sutra. Furthermore, for seven days and seven nights, purify the mind morning and evening, etc., this is the practice. In the place of meditation, one can see Maitreya (the future Buddha), Manjusri (the Bodhisattva of wisdom), and Samantabhadra (the Bodhisattva of practice and vows). This is 'taking the form'. Observing the house of the five skandhas (form, feeling, perception, volition, consciousness) as completely empty and still. Originally there is no birth, nor is there any combination. This is 'no-birth'. The three intentions are clearly present. Therefore, it can extinguish all evils, wash away the five obstacles, and manifest the power and function of the sutra. From this chapter onwards, the power and function of the sutra are explained. This chapter mainly explains dreaming at night, speaking of repentance during the day, cutting off evil, and eradicating suffering. The next chapter mainly explains past praises and vows, generating goodness, and giving happiness. Side and direct examples are mutually cited. This chapter is divided into two parts. The first is seeing and hearing in a dream. The second is speaking of what was seen and heard after waking up. The dream is further divided into two types. One is dreaming of a golden drum. The second is dreaming of the sound of the drum being struck. Seeing the drum is further divided into three types. One is directly seeing the drum. The second is seeing the light of the drum. The third is seeing the Buddhas in the light. Dreaming is entering the state of 'as-in-a-dream Samadhi' (meditative absorption). Furthermore, entering contemplation is like dreaming, and exiting contemplation is like waking up. Entering contemplation, the mind is quiet and can contemplate the Dharma-nature. The Dharma-nature is the golden drum. The body of the golden drum is round, empty, and resounding. Roundness is the Dharmakaya (the Dharma-body of the Buddha). Emptiness is Prajna (wisdom). Resounding is liberation. 'Shu' (beautiful) refers to the Paramartha (ultimate truth), the profound meaning. 'Da' (great) refers to the broad meaning, the immeasurable meaning. Like the text above, 'roaming in the immeasurable and profound Dharma-nature'. 'Shu Da' briefly describes the body of the drum. A detailed discussion should say 'round Shu Da', 'empty Shu Da', 'resounding Shu Da'. The body of the drum possesses three characteristics. All three characteristics are very profound and immeasurable. This is the Dharmakaya seen in the dream. Observing one and seeing three Buddhas. From 'its light universally shines' onwards is the second type of seeing the light of the drum. Light is wisdom. Being in accordance with this Dharma-nature, one ultimately achieves great results. Wisdom merges with the body. The body is round, beautiful, and great, and the light is also round, beautiful, and great. The body is empty, beautiful, and great, and the light is also empty, beautiful, and great. The body is resounding, beautiful, and great, and the light is also resounding, beautiful, and great. Why? Because this body has the same body and the same intention as all the Buddhas. This is the Sambhogakaya Buddha (the reward-body of the Buddha) seen in the dream, one Buddha with three bodies. From 'again, in the light, seeing the Buddhas of the ten directions' onwards is the third type of seeing the Buddhas in the light. The light comes from the drum and shines universally in the ten directions. Function arises from the body and should pervade the Dharma-realm. With

機緣同事也。琉璃座者所安之理也。佛坐其上智稱法性也。大眾圍繞者所應之機也。此即夢中所睹應佛即一而論三也。睹此三佛即是三身三德種種三法門從此設教名金光明也。從見有一人下是第二夢見擊鼓。文為三。一見擊鼓。二出大音聲。三聲所詮辯。鼓是法身擊是機智。婆羅門是凈行。似是鄰真。鄰真之人以似解之凈智和會法身。甘露相應滅苦生樂。鼓是法身。枹鼓合是報身。擊出是應身。聲所詮辯是法界大用起教利益眾生。從時信相菩薩下是第二覺已說見聞。文為四。一往佛所。二與緣俱。三伸敬。四述夢。夢者入法門為夜夢。出法門如過夜至旦。又三十心惑障未遣故如夢。登地斷惑如過夜至旦。觀解者。觀行位中所觀三身如夢。分真位中所觀三身如旦。出王舍城者表出因位也。往耆阇崛山者表向果地也。伸敬有三。頂禮是身敬。瞻仰是意敬。說夢是口敬。頂禮者。菩薩居因信首為貴。諸佛在果慈悲為賤。以貴敬賤也。從以其夢中下是第四述夢也。此下總有一百六十二行偈。分為二。初四行半總明夢。后一百五十七行半別明夢。總又為二。初三行半明見金鼓。后一行明見擊鼓。見鼓又三。初一行見鼓形狀。次一行見鼓光明。次一行半見光中諸佛。即長行中三身意入觀所觀之境也。次一行見擊鼓者。自睹其觀智之

【現代漢語翻譯】現代漢語譯本機緣是同時發生的各種條件和因素。琉璃座（Vaidurya throne）是指佛陀安坐的真理之處。佛陀坐在上面，象徵其智慧與法性相符。大眾圍繞，是指所應教化的對象。這在夢中所見到的應化身佛，實際上是從一體的角度來論述法身、報身、應身三身。見到這三佛，即是三身、三德以及種種三法門，由此設立教法，名為《金光明經》（Suvarnaprabhasa Sutra）。從『見有一人』開始，是第二個夢境，夢見擊鼓。這段經文分為三部分：一是見到擊鼓，二是發出巨大的聲音，三是聲音所詮釋的道理。鼓象徵法身（Dharmakaya），擊鼓象徵機智。婆羅門（Brahmin）象徵清凈的行為，似乎是鄰近真理之人。鄰近真理之人以相似的理解和清凈的智慧，調和法身，甘露相應，從而滅除痛苦，產生快樂。鼓是法身，鼓槌與鼓的結合是報身（Sambhogakaya），擊鼓發聲是應身（Nirmanakaya）。聲音所詮釋的道理是法界的大用，發起教化，利益眾生。從『時信相菩薩』開始，是第二部分，講述醒來后菩薩述說自己的見聞。這段經文分為四部分：一是前往佛陀處所，二是與同伴一起，三是表達敬意，四是陳述夢境。夢境是指進入法門如同夜夢，出離法門如同度過夜晚迎來早晨。又因為三十心中的迷惑和障礙尚未消除，所以如同夢境。登地菩薩斷除迷惑，如同度過夜晚迎來早晨。從觀解的角度來看，觀行位中所觀的三身如同夢境，分真位中所觀的三身如同早晨。離開王舍城（Rajagrha）象徵離開因位，前往耆阇崛山（Grdhrakuta）象徵趨向果地。表達敬意有三種方式：頂禮是身敬，瞻仰是意敬，述說是口敬。頂禮，是因為菩薩在因地修行時，以信心為首要；諸佛在果地時，以慈悲為根本，所以以尊貴的信心來尊敬卑微的慈悲。從『以其夢中』開始，是第四部分，講述陳述夢境。接下來總共有一百六十二行偈頌，分為兩部分：前四行半總括地說明夢境，后一百五十七行半分別說明夢境。總括部分又分為兩部分：前三行半說明見到金鼓，后一行說明見到擊鼓。見到鼓又分為三部分：第一行說明鼓的形狀，第二行說明鼓的光明，第三行半說明光明中的諸佛，這與長行文中三身意入觀所觀之境相對應。接下來一行說明見到擊鼓者，即是親自見到自己的觀智。

【English Translation】 English version Conditions and circumstances are simultaneous occurrences. The Vaidurya throne (琉璃座) refers to the place of truth where the Buddha sits. The Buddha sitting upon it symbolizes that his wisdom aligns with the Dharma-nature (法性). The surrounding assembly refers to those who should be taught. The transformation body (應佛) seen in the dream is actually discussing the three bodies—Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身)—from the perspective of oneness. Seeing these three Buddhas means the three bodies, three virtues, and various three Dharma-gates, from which teachings are established, named the 『Suvarnaprabhasa Sutra』 (金光明經). Starting from 『seeing a person』 (見有一人), it is the second dream, dreaming of beating a drum. This passage is divided into three parts: first, seeing the beating of the drum; second, emitting a great sound; and third, the principles explained by the sound. The drum symbolizes the Dharmakaya (法身), and beating the drum symbolizes skillful wisdom. The Brahmin (婆羅門) symbolizes pure conduct, seemingly someone close to the truth. Someone close to the truth harmonizes the Dharmakaya with similar understanding and pure wisdom, corresponding to nectar, thereby eliminating suffering and generating joy. The drum is the Dharmakaya, the combination of the drumstick and the drum is the Sambhogakaya (報身), and the sound of beating the drum is the Nirmanakaya (應身). The principles explained by the sound are the great function of the Dharma realm, initiating teachings to benefit sentient beings. Starting from 『Then the Bodhisattva Faith-Aspect』 (時信相菩薩), it is the second part, narrating the Bodhisattva's account of what he saw and heard after waking up. This passage is divided into four parts: first, going to the Buddha's place; second, being with companions; third, expressing reverence; and fourth, stating the dream. The dream refers to entering the Dharma-gate like a night dream, and leaving the Dharma-gate like passing the night and welcoming the morning. Moreover, because the delusions and obstacles in the thirty minds have not yet been eliminated, it is like a dream. A Bodhisattva who has attained a bhumi (登地) eliminates delusions, like passing the night and welcoming the morning. From the perspective of contemplation and understanding, the three bodies contemplated in the stage of practice are like a dream, and the three bodies contemplated in the stage of partial realization are like the morning. Leaving Rajagrha (王舍城) symbolizes leaving the causal stage, and going to Grdhrakuta Mountain (耆阇崛山) symbolizes moving towards the fruition stage. There are three ways to express reverence: bowing is bodily reverence, gazing is mental reverence, and narrating the dream is verbal reverence. Bowing is because when a Bodhisattva cultivates in the causal stage, faith is paramount; when Buddhas are in the fruition stage, compassion is fundamental, so they respect humble compassion with noble faith. Starting from 『Because of the dream』 (以其夢中), it is the fourth part, narrating the dream. Next, there are a total of one hundred and sixty-two lines of verses, divided into two parts: the first four and a half lines generally explain the dream, and the latter one hundred and fifty-seven and a half lines separately explain the dream. The general part is further divided into two parts: the first three and a half lines explain seeing the golden drum, and the last line explains seeing the beating of the drum. Seeing the drum is further divided into three parts: the first line explains the shape of the drum, the second line explains the light of the drum, and the third and a half lines explain the Buddhas in the light, which corresponds to the intention of the three bodies entering the object of contemplation in the long passage. The next line explains seeing the drummer, which is personally seeing one's own wisdom of contemplation.

機扣擊法身之境也。出大音聲者。已如上說。自睹其境智合能多利益也。從是大金鼓下一百五十七行半偈別明夢事。文為二。初從是大金鼓下至悉能滅除有二十一行三句。明金鼓有滅惡生善之力。二從一切諸苦無依無歸下一百三十五行三句正明教詔懺悔之法。就能滅惡生善文為六。一有三行。滅世間因果之苦。二有三行。生出世間因果之樂。三有四行。能令眾生自行化他俱備。四有四行。能滅眾生報障。又發宿命通。五有四行。能令眾生得諸法門。先少得后多得(云云)。六有三行三句。能破眾生八難流轉。釋此六義皆從三塗。漸至人天二乘菩薩等。一一皆有破惡生善之力。從一切諸苦無依無歸下有一百三十五行三句。是第二明教詔懺悔之法。文為五。一從一切諸苦下有十九行一句。教自說過罪懺悔。二從我當供養下有三十五行。明供養諸佛自行化他修懺悔。三從諸佛世尊我所依止下有二十一行。明稱歎修懺悔。四從我以善業諸因緣故下有五十一行半。明發愿修懺悔。五從若有敬禮稱歎十力下有九行。結成懺悔。生起五意者。但眾生邪倒障理不識法性。愚癡障解不識因果。惡業障行不識善法。聖人慈悲因大士之夢。示其懺悔示其道理。示其因果示其善行。故論自懺荷佛恩深故伸供養。供養不泄其誠故歌詠稱歎。供養是

【現代漢語翻譯】現代漢語譯本機扣擊法身之境也。（法身：佛的真身，超越了物質形態）敲擊發出巨大聲音，如前文所述。親自見到這種境界，智慧與能力結合，能帶來諸多利益。從『是大金鼓』下起，一百五十七行半偈，分別闡明夢境之事。內容分為兩部分。首先，從『是大金鼓』下至『悉能滅除』，共二十一行三句，說明金鼓具有滅除惡業、生出善業的力量。其次，從『一切諸苦無依無歸』下起，一百三十五行三句，正式闡明教導懺悔之法。就『能滅惡生善』而言，分為六個方面。一有三行，滅除世間因果之苦。二有三行，生出世間因果之樂。三有四行，能使眾生自行化他，兩者兼備。四有四行，能滅除眾生報應之障，又能啓發宿命通（宿命通：瞭解過去世的能力）。五有四行，能使眾生獲得各種法門，先少得后多得。六有三行三句，能破除眾生八難（八難：指難以修行佛法的八種障礙）的流轉。解釋這六個方面的含義，都是從三塗（三塗：地獄、餓鬼、畜生）開始，逐漸到人、天、二乘（二乘：聲聞乘和緣覺乘）、菩薩等，每一個階段都有破除惡業、生出善業的力量。從『一切諸苦無依無歸』下起，有一百三十五行三句，是第二部分，闡明教導懺悔之法。內容分為五個方面。一從『一切諸苦』下起，有十九行一句，教導親自陳述過錯並懺悔。二從『我當供養』下起，有三十五行，闡明供養諸佛，自行化他，修習懺悔。三從『諸佛世尊我所依止』下起，有二十一行，闡明稱讚佛的功德，修習懺悔。四從『我以善業諸因緣故』下起，有五十一行半，闡明發願，修習懺悔。五從『若有敬禮稱歎十力』下起，有九行，總結完成懺悔。生起這五種意義的原因是：眾生邪見顛倒，被障礙遮蔽，不認識法性（法性：諸法實相）；愚癡矇蔽，不瞭解因果；惡業纏身，不認識善法。聖人慈悲，藉由大士的夢境，揭示懺悔，揭示道理，揭示因果，揭示善行。因此，經論中說，親自懺悔，感念佛恩深重，所以要盡力供養。供養不能完全表達其誠意，所以要歌頌稱讚。供養是...

【English Translation】 English version This refers to the realm of the Dharmakaya (Dharmakaya: the body of the Buddha, transcending material form) being struck. The production of great sounds has already been described above. Personally witnessing this state, the union of wisdom and ability, brings many benefits. From 'Shi Da Jin Gu' (是大金鼓 - Great Golden Drum) onwards, one hundred and fifty-seven and a half lines of verses separately elucidate the events of the dream. The content is divided into two parts. First, from 'Shi Da Jin Gu' down to 'Xi Neng Mie Chu' (悉能滅除 - completely able to eliminate), a total of twenty-one lines and three sentences, explaining that the golden drum has the power to eliminate evil and generate good. Second, from 'Yi Qie Zhu Ku Wu Yi Wu Gui' (一切諸苦無依無歸 - all sufferings without reliance or refuge) onwards, one hundred and thirty-five lines and three sentences, formally elucidating the method of teaching repentance. Regarding 'Neng Mie E Sheng Shan' (能滅惡生善 - able to eliminate evil and generate good), it is divided into six aspects. First, there are three lines, eliminating the suffering of worldly cause and effect. Second, there are three lines, generating the joy of supramundane cause and effect. Third, there are four lines, enabling sentient beings to cultivate both self-benefit and benefiting others. Fourth, there are four lines, able to eliminate the karmic obstacles of sentient beings, and also to awaken the ability to know past lives (宿命通 - Su Ming Tong: the ability to know past lives). Fifth, there are four lines, enabling sentient beings to obtain various Dharma gates, gaining little at first and then gaining more. Sixth, there are three lines and three sentences, able to break the cycle of the eight difficulties (八難 - Ba Nan: the eight obstacles that make it difficult to practice the Buddha's teachings) for sentient beings. Explaining the meaning of these six aspects, all start from the three evil realms (三塗 - San Tu: hell, hungry ghosts, animals), gradually reaching humans, devas, the two vehicles (二乘 - Er Cheng: Shravaka Vehicle and Pratyekabuddha Vehicle), Bodhisattvas, etc., each stage having the power to eliminate evil and generate good. From 'Yi Qie Zhu Ku Wu Yi Wu Gui' onwards, there are one hundred and thirty-five lines and three sentences, which is the second part, elucidating the method of teaching repentance. The content is divided into five aspects. First, from 'Yi Qie Zhu Ku' onwards, there are nineteen lines and one sentence, teaching to personally confess faults and repent. Second, from 'Wo Dang Gong Yang' (我當供養 - I shall make offerings) onwards, there are thirty-five lines, elucidating making offerings to all Buddhas, cultivating self-benefit and benefiting others, and practicing repentance. Third, from 'Zhu Fo Shi Zun Wo Suo Yi Zhi' (諸佛世尊我所依止 - all Buddhas, World Honored Ones, my refuge) onwards, there are twenty-one lines, elucidating praising the virtues of the Buddha and practicing repentance. Fourth, from 'Wo Yi Shan Ye Zhu Yin Yuan Gu' (我以善業諸因緣故 - because of the good karma and various causes and conditions) onwards, there are fifty-one and a half lines, elucidating making vows and practicing repentance. Fifth, from 'Ruo You Jing Li Cheng Tan Shi Li' (若有敬禮稱歎十力 - if one reverently bows and praises the ten powers) onwards, there are nine lines, concluding the completion of repentance. The reason for generating these five meanings is that sentient beings have wrong views and are deluded, obscured by obstacles, and do not recognize the Dharma nature (法性 - Fa Xing: the true nature of all phenomena); they are ignorant and obscured, not understanding cause and effect; they are entangled in evil karma and do not recognize good Dharma. The compassion of the sages, through the dream of the great being, reveals repentance, reveals the principles, reveals cause and effect, and reveals good deeds. Therefore, the scriptures say that personally repenting, feeling deeply grateful for the Buddha's grace, one should strive to make offerings. Offering cannot fully express sincerity, so one should sing praises. Offering is...

行須愿指歸。行愿既圓結成讚美也。自懺文為三。初一行一句明法身是依憑之所。次兩行請佛覆護。次十六行正明懺悔。夫法身具三德。即是一體三寶。法性是法寶。寂而常照是佛寶。遍一切處是僧寶。自凡夫二乘雖不知。亦不出法性。總而言之。一切菩薩何嘗不以此為歸依。依此則本立而道生也。內本雖立外無佛加不得成就。若蒙擁護斷惡生善。辦在斯須。如萌芽得雨扶疏豐郁。是故請佛也。內外因緣既備正須懺悔也。正懺文為二。初三句總明懺悔。后十五行一句別明懺悔。總懺者總懺三障也。本者煩惱是二障本也。惡者報障也。不善者業障也。三障障三身三佛三寶。三障若轉諸三法門悉明。故總懺也。別懺者別懺三障也。文為三。初一行一句懺煩惱障。次一行懺報障。次十三行懺業障。諸十力前者。正懺煩惱障也。獨頭無明癡倒殊甚。不識法身佛也。法身佛遍一切處。癡闇不知。公于佛前造作眾罪。如牛羊不識天子。如鳥雀不識檠像。於前造過。愚癡不識法身亦復如是。父母恩者。方便是父智度是母。此二法門能生法身。而不識者。是不知報佛也。不解善法者。善法是助道之行。能資智顯理。而不解者是不識應佛。三佛皆不能知。豈非無明過患。此別懺煩惱障也。自恃種姓下別懺報障也。略言有三種。一以姓傲他

【現代漢語翻譯】現代漢語譯本行須愿指歸。行愿既然圓滿，就總結成讚美之詞。從懺文開始分為三部分。首先一行一句說明法身（Dharmakaya，佛的法性之身）是依憑之處。其次兩行祈請佛陀覆護。再次十六行正式說明懺悔。法身具備三種功德，即是一體三寶。法性是法寶（Dharma Jewel，佛法的珍貴），寂靜而常照是佛寶（Buddha Jewel，佛陀的珍貴），遍一切處是僧寶（Sangha Jewel，僧團的珍貴）。即使凡夫和二乘（聲聞和緣覺）不瞭解，也離不開法性。總而言之，一切菩薩無不以此為歸依。依此為歸依，則根本確立而道法產生。內在的根本雖然確立，但如果沒有外在佛的加持，也無法成就。如果蒙受佛的擁護，斷除惡行，增長善行，就在頃刻之間。如同萌芽得到雨水的滋潤，扶疏豐茂。因此祈請佛陀。內外因緣既然具備，就正式需要懺悔。正式的懺悔文分為兩部分。首先三句總括說明懺悔。后十五行一句一句分別說明懺悔。總懺悔是總懺悔三障。根本是煩惱，是二障的根本。惡是指報障。不善是指業障。三障障礙三身（法身、報身、應身），三佛（法身佛、報身佛、應身佛），三寶。三障如果轉化，各種三法門都明白，所以總懺悔。分別懺悔是分別懺悔三障。文分為三部分。首先一行一句懺悔煩惱障。其次一行懺悔報障。再次十三行懺悔業障。諸十力前者，正式懺悔煩惱障。獨頭無明（ignorance，佛教術語，指單獨生起的無明，與貪愛等煩惱不同）的愚癡顛倒非常嚴重，不認識法身佛。法身佛遍一切處，愚癡黑暗而不知。公然在佛前造作各種罪過，如同牛羊不認識天子，如同鳥雀不認識檠像。在佛前犯錯，愚癡不認識法身也是如此。父母恩者，方便是父，智度是母。這兩種法門能生法身，而不認識，是不知報佛。不解善法者，善法是助道之行，能資助智慧，顯明真理，而不瞭解，是不認識應佛。三佛都不能知，豈非無明的過患。這是分別懺悔煩惱障。自恃種姓下，分別懺悔報障。簡略地說有三種，一是憑藉姓氏傲慢他人。

【English Translation】 English version Practice must point to the ultimate refuge. When practice and vows are fulfilled, it culminates in praise. The confession text is divided into three parts. First, one line and one sentence clarify that the Dharmakaya (the Dharma body of the Buddha) is the place of reliance. Second, two lines request the Buddha's protection. Third, sixteen lines formally explain repentance. The Dharmakaya possesses three virtues, which are the unified Three Jewels. The Dharma-nature is the Dharma Jewel (the preciousness of the Buddha's teachings), stillness and constant illumination is the Buddha Jewel (the preciousness of the Buddha), and pervading all places is the Sangha Jewel (the preciousness of the monastic community). Even ordinary people and the Two Vehicles (Śrāvakas and Pratyekabuddhas) do not understand, they cannot be separated from the Dharma-nature. In short, all Bodhisattvas do not take this as refuge. Relying on this, the foundation is established and the Dharma arises. Although the inner foundation is established, without the external blessing of the Buddha, it cannot be achieved. If one receives the Buddha's protection, cuts off evil deeds, and increases good deeds, it happens in an instant. Like a sprout receiving rain, growing luxuriantly. Therefore, one requests the Buddha. Since both internal and external conditions are met, repentance is formally needed. The formal repentance text is divided into two parts. First, three sentences summarize repentance. The following fifteen lines explain repentance sentence by sentence. General repentance is general repentance of the Three Obstacles. The root is affliction, which is the root of the Two Obstacles. Evil refers to the Retribution Obstacle. Unwholesome refers to the Karma Obstacle. The Three Obstacles hinder the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the Three Buddhas (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha), and the Three Jewels. If the Three Obstacles are transformed, all kinds of Three Dharma Doors will be understood, so there is general repentance. Separate repentance is separate repentance of the Three Obstacles. The text is divided into three parts. First, one line and one sentence repent of the Affliction Obstacle. Second, one line repents of the Retribution Obstacle. Third, thirteen lines repent of the Karma Obstacle. 'Those before the Ten Powers' formally repent of the Affliction Obstacle. The ignorance (avidyā, a Buddhist term referring to ignorance arising alone, different from afflictions such as greed and love) of solitary ignorance is extremely severe, not recognizing the Dharmakaya Buddha. The Dharmakaya Buddha pervades all places, but one is ignorant and does not know. Publicly creating various sins before the Buddha, like cattle and sheep not recognizing the Son of Heaven, like birds not recognizing the image of a lampstand. Making mistakes before the Buddha, being ignorant and not recognizing the Dharmakaya is also like this. 'Parents' kindness' means that skillful means are the father, and wisdom is the mother. These two Dharma Doors can give rise to the Dharmakaya, but not recognizing them means not knowing the Reward Buddha. 'Not understanding good Dharma' means that good Dharma is the practice that helps the path, which can assist wisdom and reveal truth, but not understanding it means not recognizing the Manifestation Buddha. If the Three Buddhas cannot be known, is it not the fault of ignorance? This is separate repentance of the Affliction Obstacle. 'Relying on lineage' below, separately repent of the Retribution Obstacle. Briefly speaking, there are three types, one is being arrogant towards others based on lineage.

。二以財忽物。三以壯年陵彼。雖報有此三不應自恣。若縱恣者此報成障事也。今更約法門解。出家人以慧為姓。定為財戒為年。染此三法自尊卑他者。是名染法非求法也。法華云。汝年少壯我年衰邁者。凡人以五陰盛為壯。二乘通教以空出有為壯。別教菩薩以法眼過慧眼為壯。著此諸法者。悉是恃強陵弱成報障也。悉須懺悔。從心念不善下十三行別懺業障。文為十二。初一行懺由心口造惡業。亦是教他作惡也。從身口意是自作惡也。二一行懺內外因緣造惡業。三一行懺五欲因緣造惡業。四一行信受邪師造惡業。五一行隨順惡主造惡業。六一行愛心所使造惡業。七二行為衣食女色造惡業。八一行於佛世敬田造惡業。九一行於無佛世敬田造惡業。十兩句于正法造惡業。十一一行於恩田造惡業。十二一行半總一切處造惡業。造業因緣甚多。不可具列故總而懺之。若欲細釋從人道為始。二乘通別菩薩等行一一作之例應可解。故五十校計經云。上至等覺皆須懺悔。即其義也。◎◎從我今供養下三十五行明供養諸佛。所以供養者。我本癡盲蒙示懺悔。此恩深重故興供養。文為二。初一行明財供養。后三十四行明法供養。法供養為二。初八行半明化他法供養。隨順如來慈悲法門。濟利含識。是為化他修法供養。后二十五行半明自行

【現代漢語翻譯】現代漢語譯本：二、憑藉財富輕視他人。（財：指金錢、物質）三、仗著年輕力壯欺凌他人。（壯年：指身體強壯的時期）即使因為前世的業力而得到這些，也不應該放縱自己。如果放縱自己，這些福報反而會成為修行的障礙。現在再用佛法的角度來解釋：出家人以智慧為姓，以禪定為財富，以戒律為年齡。如果貪染這三種法，並且因此而自視尊貴、輕視他人，這就是貪染佛法，而不是追求佛法。《法華經》中說：『你年紀輕而強壯，我年老而衰邁。』凡夫以五陰熾盛為壯，二乘（聲聞乘和緣覺乘）通教以從空性中生出妙有為壯，別教菩薩以法眼超過慧眼為壯。執著于這些法的人，都是仗勢欺人，最終會形成業報的障礙，都必須懺悔。從『心念不善』以下十三行，分別懺悔業障。經文分為十二部分：第一行，懺悔由心和口所造的惡業，也包括教唆他人作惡。從『身口意』開始，是懺悔自己所造的惡業。第二行，懺悔由內外因緣所造的惡業。第三行，懺悔由五欲（財、色、名、食、睡）因緣所造的惡業。第四行，懺悔信受邪師所造的惡業。第五行，懺悔隨順惡主所造的惡業。第六行，懺悔被愛慾之心所驅使而造的惡業。第七行，用兩行經文懺悔因衣食和女色所造的惡業。第八行，懺悔在佛陀住世時，對敬田（指佛、法、僧三寶）所造的惡業。第九行，懺悔在沒有佛陀住世時，對敬田所造的惡業。第十行，用兩句經文懺悔對正法所造的惡業。第十一行，懺悔對恩田（指父母、師長）所造的惡業。第十二行，用一行半經文總懺悔在一切處所造的惡業。造業的因緣非常多，無法一一列舉，所以總括地進行懺悔。如果想要詳細解釋，可以從人道開始，二乘、通教、別教、菩薩等行一一進行分析，就可以理解了。所以《五十校計經》中說，上至等覺菩薩都需要懺悔，就是這個意思。從『我今供養』以下三十五行，說明供養諸佛。之所以要供養，是因為我本來愚癡盲昧，蒙受佛陀開示懺悔之法。這份恩情深重，所以興起供養之心。經文分為兩部分：第一行，說明財供養。後面三十四行，說明法供養。法供養又分為兩部分：前八行半，說明化他法供養。隨順如來的慈悲法門，救濟利益一切眾生，這是化他修法供養。后二十五行半，說明自行。

【English Translation】 English version: Second, to despise others because of wealth. (Cai: refers to money and material possessions) Third, to bully others by relying on youth and strength. (Zhuangnian: refers to the period of physical strength) Even if one obtains these due to past karma, one should not indulge oneself. If one indulges oneself, these blessings will become obstacles to practice. Now, let's explain it from the perspective of the Dharma: A monastic takes wisdom as their surname, Samadhi as their wealth, and precepts as their age. If one is attached to these three Dharmas and, as a result, considers oneself superior and despises others, this is being attached to the Dharma, not seeking the Dharma. The Lotus Sutra says: 'You are young and strong, and I am old and frail.' Ordinary people consider the flourishing of the five skandhas as strength, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) in the shared teaching consider emerging from emptiness into existence as strength, and the Distinct Teaching Bodhisattvas consider the Dharma eye surpassing the wisdom eye as strength. Those who are attached to these Dharmas are all bullying the weak with strength, which will ultimately form obstacles of karmic retribution, and all must repent. From 'Thinking unwholesome thoughts' down to the thirteenth line, separately repent for karmic obstacles. The text is divided into twelve parts: The first line repents for the evil deeds created by the mind and mouth, including instigating others to do evil. Starting from 'body, mouth, and mind,' it is repenting for the evil deeds one has created oneself. The second line repents for the evil deeds created by internal and external conditions. The third line repents for the evil deeds created by the conditions of the five desires (wealth, sex, fame, food, and sleep). The fourth line repents for the evil deeds created by believing in evil teachers. The fifth line repents for the evil deeds created by following evil masters. The sixth line repents for the evil deeds created by being driven by the mind of desire. The seventh line uses two lines of text to repent for the evil deeds created by clothing, food, and sexual desire. The eighth line repents for the evil deeds created towards the field of reverence (referring to the Three Jewels of Buddha, Dharma, and Sangha) when the Buddha was in the world. The ninth line repents for the evil deeds created towards the field of reverence when the Buddha was not in the world. The tenth line uses two sentences to repent for the evil deeds created towards the correct Dharma. The eleventh line repents for the evil deeds created towards the field of gratitude (referring to parents and teachers). The twelfth line uses one and a half lines of text to generally repent for the evil deeds created in all places. The causes and conditions for creating karma are very numerous and cannot be listed one by one, so repent generally. If you want to explain in detail, you can start from the human realm and analyze the practices of the Two Vehicles, Shared Teaching, Distinct Teaching, Bodhisattvas, etc., one by one, and then you can understand. Therefore, the Fifty Reckonings Sutra says that even Equal Enlightenment Bodhisattvas need to repent, which is the meaning of this. From 'I now make offerings' down to the thirty-fifth line, it explains making offerings to all Buddhas. The reason for making offerings is because I was originally ignorant and blind, and received the Buddha's teachings on repentance. This kindness is profound, so I arise the mind of making offerings. The text is divided into two parts: The first line explains material offerings. The following thirty-four lines explain Dharma offerings. Dharma offerings are further divided into two parts: The first eight and a half lines explain Dharma offerings for transforming others. Following the compassionate Dharma gate of the Tathagata, saving and benefiting all sentient beings, this is Dharma offering for transforming others. The following twenty-five and a half lines explain self-practice.

法供養。隨順如來智慧法門。修十地功德。是為自行修法供養。諸供養中法供養最為第一。財供法供事理自他皆悉具足也。化他法供養文為二。初四行化他令其修行。后四行半化他令修懺悔。初修行者。我自行十地為法供養。今復化人令法供養。譬如一燈然百千燈。瞑者皆明明終不盡。其意有四。初明化始以大悲拔苦。次勸真因十地之行。次勸真果菩提大覺。次勸精進督使速成。夫眾生等故性慾亦等。善巧度一眾多亦然。不計劬勞積行累德。功成大覺。即智德滿。盡一切苦即斷德滿。文自明顯不俟多釋。觀心者。調一念心。使真明發任運成真果。調一切心數亦復如是。弟子眾塵勞隨意之所轉。即此義也。次四行半化他令修懺者。我蒙佛教懺。還以懺教他。重重然無盡燈。化化不絕也。文為三意。初欲為說懺。次正為說懺。三說懺已。千劫者。假多以顯懺力大爾。譬如惡人造罪山積能拔于王難。尚分半國償。豈復問其前愆。說千劫造逆。雖復厚重能拔法性之王。從如來藏中顯成法身者。大覺朗然超升自在。寧復為五無間業之所縛邪。從我當安止下二十五行半自修法供養。文為二。初五行自修行。后二十行半自修懺。前自懺竟。今那復重。譬如金師。從初習學至於皓首。互燒互打器成方息。修行譬智燒。修懺譬斷打。智斷

【現代漢語翻譯】現代漢語譯本：法供養。隨順如來（Tathagata，如來）智慧法門，修十地（Ten Bhumis，菩薩修行十個階段）功德，這是為自己修行法供養。各種供養中，法供養最為殊勝。財供養和法供養，事和理、自利和利他都完全具備。化他法供養的內容分為兩部分。前四行是教化他人令其修行，后四行半是教化他人令修懺悔。首先說修行方面，我自己修行十地作為法供養，現在又教化他人進行法供養，好比一盞燈點燃成百上千盞燈，黑暗中的人都變得光明，光明永遠不會窮盡。其中的含義有四點：一是說明教化的開始是以大悲心拔除眾生的痛苦；二是勸導修真因，即十地之行；三是勸導證真果，即菩提大覺（Bodhi，覺悟）；四是勸導精進，督促儘快成就。眾生平等，佛性（Buddha-nature）也平等。善巧地度化一人，與度化眾多人一樣。不計較辛勞，積累修行，積累功德，功成則成就大覺，也就是智德圓滿。斷盡一切痛苦，也就是斷德圓滿。文義本身很明顯，不需要過多解釋。觀心的人，調伏一念心，使真明 phát phát，自然而然成就真果。調伏一切心念也是如此。弟子們被塵勞隨意所轉，就是這個意思。接下來四行半是教化他人令修懺悔。我蒙受佛的教誨而懺悔，又用懺悔來教導他人，重重燃起無盡的燈，教化永不停止。文義分為三層：一是想要為他人說懺悔；二是正式為他人說懺悔；三是說完懺悔之後，千劫（kalpa，極長的時間單位）是指用多的時間來顯示懺悔的力量巨大。好比惡人造下的罪業堆積如山，能夠擺脫國王的災難，尚且要分一半國家來償還，哪裡還會追問他之前的罪過？說千劫所造的罪業，即使非常深重，也能拔出法性之王，從如來藏（Tathagatagarbha，如來藏）中顯現成就法身（Dharmakaya，法身），大覺光明，超脫昇華，自在無礙，怎麼還會被五無間業（Five Heinous Offenses，五種極重的罪業）所束縛呢？從『我當安止』下二十五行半是自己修行法供養。文義分為兩部分：前五行是自己修行，后二十行半是自己修懺悔。前面已經自己懺悔過了，現在為什麼又要重複呢？好比金匠，從開始學習到年老，互相燒煉、互相捶打，器物成型才停止。修行好比智慧的燒煉，修懺好比斷除煩惱的捶打，智慧和斷除煩惱...

【English Translation】 English version: Dharma offering. Following the Tathagata's (如來) wisdom Dharma gate, cultivating the merits of the Ten Bhumis (十地), this is self-cultivation as a Dharma offering. Among all offerings, Dharma offering is the most supreme. Wealth offering and Dharma offering, both in terms of phenomena and principle, self-benefit and benefiting others, are fully complete. The content of transforming others through Dharma offering is divided into two parts. The first four lines are about teaching others to cultivate, and the latter four and a half lines are about teaching others to practice repentance. Firstly, regarding cultivation, I cultivate the Ten Bhumis myself as a Dharma offering, and now I also transform others to make Dharma offerings, just like one lamp lighting hundreds and thousands of lamps, those in darkness all become bright, and the light will never be exhausted. There are four meanings in it: first, it explains that the beginning of transformation is to remove the suffering of sentient beings with great compassion; second, it encourages the cultivation of true causes, that is, the practice of the Ten Bhumis; third, it encourages the attainment of true fruit, that is, Bodhi (菩提), great enlightenment; fourth, it encourages diligence and urges quick accomplishment. Sentient beings are equal, so Buddha-nature (佛性) is also equal. Skillfully liberating one person is the same as liberating many people. Without counting the hard work, accumulating practice, accumulating merit, accomplishing great enlightenment is the perfection of wisdom and virtue. Exhausting all suffering is the perfection of severance. The meaning of the text is obvious and does not require much explanation. Those who contemplate the mind, tame a single thought, so that true brightness arises, and naturally accomplish true fruit. Taming all thoughts is also the same. Disciples are turned by the dust and labor at will, which is the meaning of this. The next four and a half lines are about teaching others to practice repentance. I received the Buddha's teachings and repented, and I also use repentance to teach others, repeatedly lighting endless lamps, and transformation never stops. The meaning of the text is divided into three layers: first, wanting to speak about repentance for others; second, formally speaking about repentance for others; third, after speaking about repentance, kalpa (劫) refers to using a lot of time to show the great power of repentance. Just like a wicked person who has committed sins piled up like a mountain, who can escape the disaster of the king, and still has to divide half of the country to repay, how can he ask about his previous sins? Saying that the sins committed in thousands of kalpas, even if they are very deep, can also pull out the king of Dharma-nature, and manifest and accomplish the Dharmakaya (法身) from the Tathagatagarbha (如來藏), great enlightenment is bright, transcending and sublimating, free and unhindered, how can it still be bound by the Five Heinous Offenses (五無間業)? From 'I should abide' down twenty-five and a half lines are self-cultivation as a Dharma offering. The meaning of the text is divided into two parts: the first five lines are self-cultivation, and the latter twenty and a half lines are self-practice of repentance. I have already repented before, so why repeat it now? Just like a goldsmith, from the beginning of learning to old age, mutually burning and hammering, the utensils are formed before stopping. Cultivation is like the burning of wisdom, and repentance is like the hammering of cutting off afflictions, wisdom and cutting off afflictions...

極乃止。重說無咎。前是自行門。今是法供養門為異也。自修行又為三。初一句標章。我當安止是也。次修因。十地是也。次成果菩提是也。珍寶者。十地因可貴。諸地即是珍寶也。腳足者。十地是果家之基本。故言腳足。又十度是十地之腳足。于余功德非為不修。隨力隨分正以檀為初地之足。檀足若滿得入初地。乃至智度足滿得入十地。故十度為十地腳足也。果中有總明果滿別明果滿。在文可知。功德光明者。是果上二種莊嚴也。令眾生度海者。即果上轉法輪也。從諸佛世尊下二十行半明自修懺。文為二。初一行請佛。后十九行半明懺。文為五。初四行半懺報障。次一行半懺煩惱障。次六行懺業障。次兩行明迴向。次五行半懺善惡兩難。就報障文又二。初二行半出報障相。次二行請除滅。百劫者受報之時也。時中受身。身即是報。報有所作。作即是障。貧窮困苦是依報不圓。亦是報障也。愁熱驚懼者。由貧窮外逼故驚懼內焦皆報障也。所作眾惡者。即想行陰苦也。貧窮困苦者。即色陰苦也。愁熱驚懼心常怯劣者。即識陰苦也。暫無歡樂者。即受陰苦也。此皆報障意爾。次煩惱障文為二。初兩句出相。次一行乞清凈。次業障文為三。初二行豎論三世造業。次二行橫明現起十惡。次二行求懺過去業。今正受者名為報障。

【現代漢語翻譯】現代漢語譯本：『極乃止』（達到頂點就停止）。『重說無咎』（重複說明沒有壞處）。前面是自行門（自己修行的法門），現在是法供養門（以佛法供養的法門），這是它們的不同之處。自修行又分為三部分。第一句『我當安止』（我應當安住於此）是標明宗旨。其次是修因，即十地（菩薩修行的十個階段）。再次是成果，即菩提（覺悟）。『珍寶』指的是十地之因非常可貴，每一地都是珍寶。『腳足』指的是十地是證得佛果的基礎，所以說是腳足。而且，十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）是十地的腳足。對於其他的功德並非不修，而是隨自己的能力和條件，以佈施作為初地之足。佈施之足圓滿，就能進入初地。乃至智慧之足圓滿，就能進入十地。所以說十度是十地的腳足。果報中有總的說明果報圓滿，也有分別說明果報圓滿，這在經文中可以明白。『功德光明』是果報上的兩種莊嚴。『令眾生度海』指的是果報上轉法輪（傳播佛法）。從『諸佛世尊』下二十行半是說明自修懺悔。經文分為兩部分。開始一行是請佛（祈請諸佛）。後面十九行半是說明懺悔。懺悔又分為五部分。開始四行半是懺悔報障（果報的障礙）。其次一行半是懺悔煩惱障（煩惱的障礙）。其次六行是懺悔業障（惡業的障礙）。其次兩行是說明迴向（將功德迴向給眾生）。其次五行半是懺悔善惡兩難（善與惡兩種困境）。關於報障的經文又分為兩部分。開始兩行半是說明報障的現象。其次兩行是祈請消除。『百劫』指的是受報的時間。在時間中承受果報，身就是果報。果報有所作為，作為就是障礙。貧窮困苦是依報（所依賴的環境）不圓滿，也是報障。愁熱驚懼，因為貧窮外在逼迫而驚懼，內心焦躁，都是報障。『所作眾惡』指的是想陰（思維）、行陰（行為）的苦。貧窮困苦指的是色陰（物質）的苦。愁熱驚懼，內心常常怯懦，指的是識陰（意識）的苦。暫無歡樂，指的是受陰（感受）的苦。這些都是報障的意思。其次，關於煩惱障的經文分為兩部分。開始兩句是說明現象。其次一行是祈求清凈。其次，關於業障的經文分為三部分。開始兩行是縱向論述三世（過去、現在、未來）造業。其次兩行是橫向說明現在生起的十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。其次兩行是祈求懺悔過去的業。現在正在承受的果報稱為報障。

【English Translation】 English version: 'Extremely, then stop' (reach the peak and then stop). 'Repeating the explanation is not a fault' (repeating the explanation is not harmful). The former is the self-cultivation gate (the method of self-cultivation), and the latter is the Dharma offering gate (the method of offering with the Dharma), which is the difference between them. Self-cultivation is further divided into three parts. The first sentence 'I shall abide' (I shall abide here) is to mark the purpose. The second is to cultivate the cause, which is the Ten Bhumis (the ten stages of Bodhisattva practice). The third is the achievement, which is Bodhi (enlightenment). 'Treasures' refers to the fact that the cause of the Ten Bhumis is very precious, and each Bhumi is a treasure. 'Feet' refers to the fact that the Ten Bhumis are the foundation for attaining Buddhahood, so they are called feet. Moreover, the Ten Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā, Upāya, Praṇidhāna, Bala, Jñāna) are the feet of the Ten Bhumis. It is not that other merits are not cultivated, but according to one's ability and conditions, Dāna is taken as the foot of the first Bhumi. When the foot of Dāna is complete, one can enter the first Bhumi. And so on, when the foot of Prajñā is complete, one can enter the tenth Bhumi. Therefore, the Ten Perfections are the feet of the Ten Bhumis. In the retribution, there is a general explanation of the fulfillment of retribution, and there is also a separate explanation of the fulfillment of retribution, which can be understood in the scriptures. 'Merit and light' are the two kinds of adornments on the retribution. 'To enable sentient beings to cross the sea' refers to the turning of the Dharma wheel (spreading the Dharma) on the retribution. From 'All Buddhas, World Honored Ones' down to the twenty and a half lines is an explanation of self-cultivation and repentance. The scripture is divided into two parts. The first line is to invite the Buddhas (to pray to the Buddhas). The following nineteen and a half lines are an explanation of repentance. Repentance is divided into five parts. The first four and a half lines are to repent of the retribution obstacles (obstacles of retribution). The second one and a half lines are to repent of the afflictions obstacles (obstacles of afflictions). The third six lines are to repent of karmic obstacles (obstacles of evil karma). The fourth two lines are to explain the dedication (dedicating merits to sentient beings). The fifth five and a half lines are to repent of the dilemma of good and evil (the dilemma of good and evil). Regarding the scripture on retribution obstacles, it is divided into two parts. The first two and a half lines are to explain the phenomena of retribution obstacles. The second two lines are to pray for elimination. 'Hundreds of kalpas' refers to the time of receiving retribution. Enduring retribution in time, the body is the retribution. Retribution has actions, and actions are obstacles. Poverty and suffering are the incompleteness of the dependent retribution (the environment on which one depends), which is also a retribution obstacle. Sorrow, heat, and fear, because of the external pressure of poverty, and inner anxiety, are all retribution obstacles. 'All the evil deeds done' refers to the suffering of the Skandha of thought (thinking) and the Skandha of volition (actions). Poverty and suffering refer to the suffering of the Skandha of form (matter). Sorrow, heat, and fear, and often being timid in the heart, refer to the suffering of the Skandha of consciousness (consciousness). Temporary lack of joy refers to the suffering of the Skandha of feeling (feeling). These are all the meanings of retribution obstacles. Secondly, the scripture on afflictions obstacles is divided into two parts. The first two sentences are to explain the phenomena. The second line is to pray for purity. Secondly, the scripture on karmic obstacles is divided into three parts. The first two lines are a vertical discussion of creating karma in the three times (past, present, and future). The second two lines are a horizontal explanation of the ten evils that arise now (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views). The third two lines are to pray for repentance of past karma. The retribution that is being endured now is called retribution obstacles.

未受者系屬行人。若修善道能為障礙。問過現須懺。未來未有。云何言懺。答數家呼為未來有。論家呼為當有。大經云。遮未來故名之為殺。現在念念滅何所可殺。只遮斷未來名為殺爾。經論悉以未來為有。故須懺也。今更舉現事例之。如在家人晝度生方起無量惡念。事雖未有次第必更。忽然發心舍家修道。前所念事並與緣差。未來之業亦應如此。雖非現有時到必然。今若懺悔索然清凈。橫開現世三業為十惡可解。遠離者惡斷也。修行者善生也。十住者初心因位也。逮十力者後果滿也。次明迴向者。眾生頑故愛著于有不能升出。今懺此罪故云迴向。他以若此國土及余世界為隨喜之文。今意不爾。此土他方凡所作善。皆施眾生共向佛果。如聲入角則能遠聞。方便力大與虛空等。又結文云。是迴向不得作隨喜。釋隨喜在下文也。釋八難者。此是善惡中論八難。非佛前佛後之八難。文為二。初四行指惡為難。次一行半指惡遮善為難。或指善遮道為難。初四句是報障難。諸有者二十五有。報得之身造作眾惡。豈非報障。生死險難有二解。若取其因即是業障。若取其果即是報障。種種淫慾即煩惱障。心輕躁者復是報障。輕躁是覺觀。覺觀屬報法。如羅漢斷煩惱盡。出觀猶有覺觀散心。當知輕躁是報障非煩惱也。更舉世人學問迴轉

【現代漢語翻譯】現代漢語譯本未受具足戒者屬於修行人。如果修習善道卻成為障礙，（那麼）要問過去和現在所犯的罪需要懺悔，但未來尚未發生，為什麼說要懺悔呢？回答說，數論學派認為未來是存在的，論師們則認為未來是『當有』的。《大般涅槃經》說，遮斷未來（惡業）才稱之為殺。現在這一念唸唸生滅，有什麼可以殺的呢？只是遮斷未來才叫做殺。經論都認為未來是存在的，所以需要懺悔。現在再舉一個現實的例子來說明。比如在家之人白天度日，心中生起無量的惡念，事情雖然還沒有發生，但按照這樣的趨勢必然會發生。如果忽然發心舍家修道，之前所想的事情都與因緣相違背了。未來的業力也應該如此，雖然不是現在發生，但時機到了必然會發生。現在如果懺悔，就能變得清凈。橫向展開，現世的身口意三業可以解釋為十惡，遠離十惡就是斷絕惡業，修行就是產生善業。『十住』指的是初發心的因位，『逮十力』指的是最終的果位圓滿。接下來解釋迴向，眾生愚頑，貪愛執著于有，不能超出輪迴。現在懺悔這些罪業，所以稱為迴向。其他人用『以此國土及其他世界』作為隨喜的文句，我的意思不是這樣。此土他方凡所作的善事，都施與眾生，共同趨向佛果。如同聲音進入號角就能傳得很遠，方便的力量很大，與虛空相等。最後總結說，這種迴向不能當作隨喜。解釋隨喜在下文。解釋八難，這是善惡中說的八難，不是佛前佛後的八難。文分為兩部分，前四行指出惡為難，后一行半指出惡遮蔽善為難，或者指出善遮蔽道為難。前四句是報障難，諸有指的是二十五有（三界中的二十五種存在狀態）。由果報所得的身體造作各種惡業，難道不是報障嗎？生死險難有兩種解釋，如果從因上來說，就是業障，如果從果上來說，就是報障。種種淫慾是煩惱障，心輕浮躁動又是報障。輕浮躁動是覺觀，覺觀屬於果報之法。比如阿羅漢斷盡煩惱，出定后仍然有覺觀散亂之心，應當知道輕浮躁動是報障而不是煩惱。再舉世人學習知識，思維運轉的例子。

【English Translation】 English version Those who have not received the full precepts belong to the practitioners. If cultivating good deeds becomes an obstacle, it is necessary to ask about past and present sins that need repentance. But the future has not yet happened, so why talk about repentance? The answer is that the Samkhya school believes that the future exists, while the logicians believe that the future is 'to be'. The Mahaparinirvana Sutra says that cutting off future (evil karma) is called killing. The present moment arises and ceases in every thought, so what can be killed? Only cutting off the future is called killing. The sutras and treatises all believe that the future exists, so repentance is necessary. Now, let's give a real-world example to illustrate. For example, a householder spends his days generating countless evil thoughts. Although the events have not yet happened, they are bound to happen according to this trend. If he suddenly resolves to renounce his home and cultivate the Way, the things he thought about before are contrary to the conditions. The future karma should also be like this. Although it does not happen now, it will inevitably happen when the time comes. If one repents now, one can become pure. Expanding horizontally, the three karmas of body, speech, and mind in the present world can be explained as the ten evils. Abandoning the ten evils is cutting off evil karma, and practicing is generating good karma. 'Ten Dwellings' refers to the initial stage of aspiration, and 'Attaining the Ten Powers' refers to the ultimate fulfillment of the fruition. Next, explain the dedication of merit (Parināmanā). Sentient beings are ignorant and attached to existence, unable to transcend the cycle of rebirth. Now, repenting of these sins is called dedication of merit. Others use 'with this land and other worlds' as a verse of rejoicing, but that is not my intention. All the good deeds done in this land and other places are given to sentient beings to jointly move towards the fruit of Buddhahood. Just as a sound entering a horn can be heard far away, the power of skillful means is great, equal to space. Finally, it concludes that this dedication of merit cannot be regarded as rejoicing. The explanation of rejoicing is in the following text. Explaining the eight difficulties, these are the eight difficulties mentioned in the context of good and evil, not the eight difficulties before or after the Buddha. The text is divided into two parts: the first four lines point out evil as a difficulty, and the last one and a half lines point out evil obscuring good as a difficulty, or point out good obscuring the path as a difficulty. The first four sentences are the difficulty of retribution obstacles. 'All existences' refers to the twenty-five existences (the twenty-five states of existence in the three realms). The body obtained through karmic retribution creates various evil deeds. Isn't this a retribution obstacle? The perilous difficulty of birth and death has two explanations. If viewed from the cause, it is a karmic obstacle; if viewed from the result, it is a retribution obstacle. Various kinds of lust are affliction obstacles, and a light and restless mind is also a retribution obstacle. Lightness and restlessness are perception and observation (Vitarka-Vicara), which belong to the law of retribution. For example, an Arhat who has exhausted afflictions still has scattered thoughts of perception and observation after emerging from meditation. It should be known that lightness and restlessness are retribution obstacles, not afflictions. Another example is people learning knowledge and the rotation of thought.

易轍不成業障皆由輕躁之過。豈非障邪近惡友難者。惡友能污染人三業。此屬業障。如移廄于屠邊。如孟母鄰于哭貨。朱赤墨黑。即其義也。三毒是煩惱障也。遇無難難下此有二義。一若不修善。障難不興。若欲修善。惡障即起。善非是障。惡來遮善。名善為難。此義易知。常人皆作此解也。二者諸善是難。善能障道。豈非難邪。此義今當說。遇無難難者。自謂無惡不肯修善。如二乘入空生滅度想生安隱想不復進求菩提。即其義也。修功德難者。多作有為求可意果。如一比丘專行福德不修禁戒。墮白象中。七寶絡身金盂承糞。又如妙莊嚴王本事等。豈非修功德難。值好時難者。如劫初時在郁單越時一向受樂都不修道。豈非值好時難。值佛亦難者。如旃遮婆羅門女善星調達等。皆是值佛而難。例此應云。聞法起謗值僧起破皆是難也。若讀作難易之難者。此是惡來遮善之義。使善難成也。若讀作障難之難者。此是善自是難。能障于道。又依經文云。如是諸難今悉懺悔。當知經作障難之難義也。從諸佛世尊我所依止下二十一行偈是第三稱歎。若論次第。前財法供養是身意。身意未泄未備。今更口嘆。若作法門者。前是供養法門。今是念佛三昧法門。文為三。初一行標章嘆。次十九行正嘆。三一行結嘆。標諸佛者。橫則十方豎

則三世。事即報應理即法身。言略而意廣。標章之巧妙也。我所依止者。依止法性一體三佛也。佛海者。四眼入佛眼。十智入如實智。皆失本名字但名佛眼佛智。如物投石蜜如流會海。無不甘咸者。法性三佛攝一切法。故名佛海也。就正嘆爲二。初十六行寄言嘆。后三行絕言嘆。寄言又二。初一行略嘆略況。次十五行廣嘆廣況。略嘆者。諸相好中略嘆金色。釋論以即時鐵比即時金。即時金比海金。海金比龍金。龍金比閻浮洲金。閻浮洲金比四天王金。如是轉轉比第六天金。第六天金比佛身金色。第六天金如鐵。又佛金光徹照壁障無影。佛入城時放光照地。一女人低頭禮拜。金釵墮地。唯見晃晃。不知何者是地何者是釵。佛過後光歇方見金釵爾。然金色身是眾相所依處。唯舉金色。故知是總嘆眾相好也。金有四義。堅不可毀譬常。得之者富譬樂。體無瑕穢譬凈。色妙晃曜譬我。諸德之中四德為總。猶如須彌者。須彌為四寶所成。況佛身具足四德。故知總況也。廣嘆廣況文為二。初十二行半廣嘆。次二行半廣況。廣嘆又四。從其色無上下二行廣嘆金色無上。無上者我德也。從善凈無垢下三行廣嘆佛色無垢。無垢者凈德也。從功德巍巍下三行半廣嘆佛色安住。安住者常德也。從三有之中下四行廣嘆佛色能除苦毒。即樂德也。

從如大海水下二行半廣況。文為二。初二行廣況。二半行合喻。佛功德海思所不能知言所不能盡。心行處滅言語道斷。即此義也。海水難知況常德也。地塵難知。況凈德也。山斤難知況我德也。空邊難知。況樂德也。諸佛亦爾下合喻也。從一切有心下三行絕言嘆也。文為二。初一行半正絕言嘆。二一行半牒譬帖合。一切有心不能得知。即是絕思。思既已絕口何所宣。即絕言也。更牒譬帖合。在文可見。從相好莊嚴下一行總結。相者結一切相。好者結一切好。莊嚴者一一相一一好中皆具眾德以為莊嚴也。從我以善業諸因緣故下有五十一行半偈。是第四發願行若無愿。如牛無御。不能有所至。如畫無膠如壞未火如水中月。故以愿持行。亦是懺悔退轉之罪也。文為二。初有四十七行半明發愿。次四行約愿隨喜。初願又二。初九行自發愿。次三十八行半為他發願。自願又二。初四行愿果滿。次五行愿因圓。果滿愿又四。初一行成佛道是願意輪滿。次一行說法是愿口輪滿。次一行摧魔是愿身輪滿。次一行住壽久益是愿慈悲滿。因圓愿又四。初一行具六度愿有為功德圓。次一行愿無為功德圓。次二行宿命唸佛圓。次一行值佛圓。為他發願文為二。前八行半愿作藥樹王身大悲拔苦。后三十行愿作寶珠王身大慈與樂。拔苦又為四。初一

【現代漢語翻譯】現代漢語譯本：從如大海水下二行半廣況。文分為二。初二行廣況，二半行合喻。佛的功德如大海般深廣，思慮無法知其全貌，言語無法窮盡其描述。心行之處滅盡，言語之道斷絕，說的就是這個意思。海水難以測知，比況的是常德（Nitya Guna）；地上的塵土難以測知，比況的是凈德（Śubha Guna）；山嶽的重量難以測知，比況的是我德（Atma Guna）；天空的邊際難以測知，比況的是樂德（Sukha Guna）。諸佛也是如此，以下是合喻。從一切有心下三行，是斷絕言語的讚歎。文分為二。初一行半是正面斷絕言語的讚歎，第二行半是援引比喻來貼合。一切有心都不能得知，這就是斷絕思慮。思慮既然已經斷絕，口又該說什麼呢？這就是斷絕言語。更援引比喻來貼合，在文中可以見到。從相好莊嚴下一行是總結。『相』總結了一切相，『好』總結了一切好，『莊嚴』是指每一個相、每一個好都具備眾多的功德，以此作為莊嚴。從『我以善業諸因緣故』下有五十一行半偈頌，這是第四發願行。如果沒有愿，就像牛沒有韁繩，不能到達任何地方；又像圖畫沒有膠，又像陶器沒有經過燒製，又像水中的月亮。所以用愿來持行，也是爲了懺悔退轉的罪過。文分為二，初有四十七行半說明發願，其次四行是依隨愿而隨喜。最初的發願又分為二，初九行是自己發願，其次三十八行半是為他人發願。自己發願又分為二，初四行是愿果滿，其次五行是愿因圓。果滿愿又分為四，初一行是成就佛道，這是愿『意輪』圓滿；其次一行是說法，這是愿『口輪』圓滿；其次一行是摧伏魔軍，這是愿『身輪』圓滿；其次一行是住世長久，這是愿『慈悲』圓滿。因圓愿又分為四，初一行是具足六度，愿有為功德圓滿；其次一行是愿無為功德圓滿；其次二行是宿命唸佛圓滿；其次一行是值遇佛陀圓滿。為他人發願文分為二，前八行半是愿作藥樹王身，以大悲拔除眾生苦難，后三十行是愿作寶珠王身，以大慈給予眾生安樂。拔苦又分為四，初一

【English Translation】 English version: From 'like the great ocean water' down to the two and a half lines describing its vastness. The text is divided into two parts. The first two lines describe the vastness, and the following half-lines provide a combined analogy. The Buddha's merits are as deep and vast as the great ocean, beyond the comprehension of thought and the exhaustion of words. The cessation of mental activity and the cutting off of the path of language refer to this meaning. The difficulty in knowing the ocean water is an analogy for Nitya Guna (常德, Constant Virtue); the difficulty in knowing the dust of the earth is an analogy for Śubha Guna (凈德, Pure Virtue); the difficulty in knowing the weight of a mountain is an analogy for Atma Guna (我德, Self Virtue); the difficulty in knowing the edge of the sky is an analogy for Sukha Guna (樂德, Bliss Virtue). 'The Buddhas are also like this' below is the combined analogy. From 'all sentient beings' minds' down to the three lines, it is an exclamation of cutting off language. The text is divided into two parts. The first one and a half lines are a direct exclamation of cutting off language, and the second one and a half lines use metaphors to fit together. 'All sentient beings' minds cannot know' means cutting off thought. Since thought has been cut off, what can the mouth say? This means cutting off language. Further metaphors are used to fit together, which can be seen in the text. From 'adorned with excellent marks' down to the next line is a summary. 'Marks' summarize all marks, 'excellent' summarizes all excellence, and 'adornment' refers to each mark and each excellence possessing numerous merits, which are used as adornment. From 'Because of my good deeds and various causes' down to the fifty-one and a half lines of verses, this is the fourth aspiration practice. If there is no aspiration, it is like an ox without reins, unable to reach anywhere; it is like a painting without glue, like pottery that has not been fired, like the moon in the water. Therefore, holding practice with aspiration is also to repent for the sins of regression. The text is divided into two parts: the first forty-seven and a half lines explain the making of vows, and the next four lines are rejoicing in accordance with the vows. The initial vow is further divided into two parts: the first nine lines are self-made vows, and the next thirty-eight and a half lines are vows made for others. Self-made vows are further divided into two parts: the first four lines are the fulfillment of the vow's result, and the next five lines are the completion of the vow's cause. The fulfillment of the result vow is further divided into four parts: the first line is the attainment of Buddhahood, which is the fulfillment of the 'wheel of intention'; the next line is the preaching of the Dharma, which is the fulfillment of the 'wheel of speech'; the next line is the subduing of demons, which is the fulfillment of the 'wheel of body'; the next line is the long-lasting life, which is the fulfillment of 'compassion'. The cause completion vow is further divided into four parts: the first line is the perfection of the six paramitas, wishing for the completion of conditioned merits; the next line is wishing for the completion of unconditioned merits; the next two lines are the completion of remembering the Buddha in past lives; the next line is the completion of encountering the Buddha. The text of making vows for others is divided into two parts: the first eight and a half lines are wishing to become the body of the medicine tree king, using great compassion to relieve the suffering of sentient beings, and the next thirty lines are wishing to become the body of the jewel king, using great compassion to give happiness to sentient beings. Relieving suffering is further divided into four parts, the first one

行總拔眾苦。次一行拔根不具苦。次兩行拔病苦。次四行半拔王難苦。與樂又為三。初十六行半與世間果樂。次九行半與出世因樂。后四行結成。上文大悲拔苦根不具者令具。今大慈與樂。視聽聰明暢悅快樂。諸根語同與拔小異也。從愿諸眾生常得供養下九行半與出世因樂。文為二。初三行半令修行外緣具。次六行令修行內因具。外緣又二。初二行值三寶。二一行半離八難。人緣不同。或值佛難不除。或難除不值佛。今愿其亦除亦值。內因又二。一半行生尊貴家。二五行半多饒財寶。人因不同。或多財而卑賤。或尊貴而貧窮。因不具足。今令其亦貴亦富。女有五礙。愿其無五礙苦。從若我現在下四行結成自他誓願也。前二行結自。后二行結他。從若此閻浮下四行約愿隨喜。隨喜者慶他修善也。亦是懺悔疾妒之罪也。文為二。初二行隨喜於他。后二行隨喜于自。從若有敬禮下有九行偈。是第五結成。文為三。初二行結成斷惡。故言超六十劫罪。次四行半結成生善。故言國王大臣之所恭敬。次二行半結值佛多。雖不別說善知識佛。自兼之。

釋讚歎品

讚歎凡有四意。一從能贊人。二從生善。三從滅惡。四從所贊人。一從能贊人者。前品明信相思疑佛壽。四尊盡降其室。一心信解。夜夢金鼓出聲。旦向耆山說

【現代漢語翻譯】現代漢語譯本『行總拔眾苦』（此句意為通過修行總能拔除眾生的各種痛苦）。接下來一行拔除『根不具苦』（生理缺陷帶來的痛苦）。再接下來兩行拔除『病苦』（疾病帶來的痛苦）。再接下來四行半拔除『王難苦』（來自統治者的災難帶來的痛苦）。給予快樂又分為三個部分。最初十六行半給予世間的果報之樂。接下來九行半給予出世間的因緣之樂。最後四行是總結。上文用大悲心拔除眾生『根不具』的痛苦，現在用大慈心給予快樂，使他們的視聽聰明，暢快喜悅，諸根（指眼、耳、鼻、舌、身、意六根）的功用與拔苦略有不同。從『愿諸眾生常得供養』（愿所有眾生都能經常得到供養）以下九行半是給予出世間的因緣之樂。文分為兩部分。最初三行半使修行的外在條件具足。接下來六行使修行的內在因素具足。外在條件又分為兩部分。最初兩行是值遇三寶（佛、法、僧）。第二行半是遠離八難（指沒有機會修行佛法的八種障礙）。人與因緣不同，或者值遇佛的因緣有困難而不能消除，或者困難消除了卻不能值遇佛。現在愿他們既能消除困難，又能值遇佛。內在因素又分為兩部分。一半行是生於尊貴之家。五行半是擁有眾多財寶。人的因緣不同，或者擁有眾多財寶卻地位卑賤，或者地位尊貴卻貧窮。因緣不具足。現在讓他們既尊貴又富有。女子有五種障礙，愿她們沒有這五種障礙帶來的痛苦。從『若我現在』（如果我現在）以下四行是總結自己和他人的誓願。前兩行總結自己，后兩行總結他人。從『若此閻浮』（如果這閻浮提）以下四行是隨喜功德。隨喜就是慶賀他人修行善事，也是懺悔嫉妒之罪。文分為兩部分。最初兩行是隨喜於他人，后兩行是隨喜于自己。從『若有敬禮』（如果有人恭敬禮拜）以下有九行偈頌，是第五個總結。文分為三部分。最初兩行總結斷除惡業，所以說能超越六十劫的罪業。接下來四行半總結產生善業，所以說能得到國王大臣的恭敬。再接下來兩行半總結值遇眾多佛。雖然沒有特別說明善知識佛，但自然也包含在內。釋讚歎品讚歎凡有四種意義。一是從能讚歎的人的角度，二是能產生善業，三是能滅除惡業，四是從被讚歎的人的角度。一是從能讚歎的人的角度來說，前一品闡明了相信、思念、懷疑佛的壽命。四位天尊都降臨到他的房間，一心信解，夜晚夢見金鼓發出聲音，早晨向耆山訴說。

【English Translation】 English version 'Xing Zong Ba Zhong Ku' (This sentence means that through practice, one can always remove all kinds of suffering from sentient beings). The next line removes the 'Gen Bu Ju Ku' (suffering caused by physical defects). The next two lines remove 'Bing Ku' (suffering from illness). The next four and a half lines remove 'Wang Nan Ku' (suffering caused by disasters from rulers). Giving happiness is also divided into three parts. The first sixteen and a half lines give the happiness of worldly rewards. The next nine and a half lines give the happiness of the causes and conditions of transcending the world. The last four lines are a summary. The above text uses great compassion to remove the suffering of 'Gen Bu Ju' from sentient beings, and now uses great loving-kindness to give happiness, making their hearing and vision intelligent, joyful, and the functions of the six roots (referring to the eyes, ears, nose, tongue, body, and mind) are slightly different from removing suffering. From 'Yuan Zhu Zhong Sheng Chang De Gong Yang' (May all sentient beings always receive offerings), the following nine and a half lines give the happiness of the causes and conditions of transcending the world. The text is divided into two parts. The first three and a half lines make the external conditions for practice complete. The next six lines make the internal factors for practice complete. The external conditions are further divided into two parts. The first two lines are encountering the Three Jewels (Buddha, Dharma, Sangha). The second one and a half lines are staying away from the Eight Difficulties (referring to the eight obstacles that prevent one from practicing the Buddha's teachings). The causes and conditions of people are different, either the causes and conditions of encountering the Buddha are difficult to eliminate, or the difficulties are eliminated but one cannot encounter the Buddha. Now may they both eliminate difficulties and encounter the Buddha. The internal factors are also divided into two parts. Half a line is being born into a noble family. Five and a half lines are having abundant wealth. The causes and conditions of people are different, either they have abundant wealth but are of low status, or they are of noble status but are poor. The causes and conditions are not complete. Now let them be both noble and wealthy. Women have five obstacles, may they not have the suffering caused by these five obstacles. From 'Ruo Wo Xian Zai' (If I now), the following four lines summarize the vows of oneself and others. The first two lines summarize oneself, and the last two lines summarize others. From 'Ruo Ci Yan Fu' (If this Jambudvipa), the following four lines are rejoicing in merit. Rejoicing is celebrating the good deeds of others, and it is also repenting of the sin of jealousy. The text is divided into two parts. The first two lines are rejoicing in others, and the last two lines are rejoicing in oneself. From 'Ruo You Jing Li' (If someone respectfully bows), there are nine lines of verses below, which is the fifth summary. The text is divided into three parts. The first two lines summarize cutting off evil karma, so it is said that one can transcend the sins of sixty kalpas. The next four and a half lines summarize generating good karma, so it is said that one can receive the respect of kings and ministers. The next two and a half lines summarize encountering many Buddhas. Although the Buddha of good knowledge is not specifically mentioned, it is naturally included. Explanation of the Chapter on Praise Praise generally has four meanings. First, from the perspective of the person who can praise; second, it can generate good karma; third, it can eliminate evil karma; and fourth, from the perspective of the person being praised. First, from the perspective of the person who can praise, the previous chapter clarified believing, thinking of, and doubting the Buddha's lifespan. The four devas all descended into his room, wholeheartedly believing and understanding, dreaming of golden drums making sounds at night, and telling Qishan in the morning.

夢。今品佛述其昔為龍尊面贊法王。愿我當來夜夢晝說。說斯人之本事故言讚歎品。二從生善得名者。夫善不孤運。生必托緣。緣中勝者無過於佛。龍尊贊佛能生妙善。從生善緣得名。故言讚歎品。三從滅惡得名者。罪之尤者無過毀佛。若翻滅斯罪應須讚歎。讚歎治于毀訾。從能治得名故言讚歎品。四從所贊人得名者。即是去來現在三世諸佛。諸佛極尊甚深。無量稱揚顯說。故名讚歎品。若欲分別。述得名為贊。褒喻名為嘆。亦更互分別爾。釋論第三十云。美其功德名為贊。贊之不足又稱揚之名為嘆也。此品有恭敬是身業。尊重是意業。讚歎是口業。口業不發身意不暢。為暢身意音聲為佛事。故稱揚顯說。褒美如來真實功德。故言讚歎品也。結此四義。都是四悉檀因緣立此品名。故言讚歎品也。此品雖從四悉檀立名。正是生善之用。文為二。一長行。二偈頌。而對告地神者。主此大地。菩薩行行皆寄其上。壽命長久見去來今事。證義事強。如瑞應云。積功累德誰為證。佛時指地。是知我。今說往昔金龍尊事。所以對告地神也。又對善女天者。男天陽表權。女天陰表實。實智慧生眾善。善生故宜對善女。證往故宜對堅牢(云云)。今論生善之用。故對告善女。金龍尊者。此王往昔脩金光明法門。依法性理故言金。能以智

【現代漢語翻譯】現代漢語譯本：夢。此品佛陀講述他過去作為龍尊時面見並讚美法王的故事。愿我將來無論在夢中還是清醒時都能講述此事。爲了講述此人的本源故事，故名為『讚歎品』。二、從生善得名：善不會孤立產生，其產生必然依賴於因緣。在所有因緣中，沒有比佛陀更殊勝的了。龍尊讚美佛陀能夠產生微妙的善。因此，從產生善緣而得名，故名為『讚歎品』。三、從滅惡得名：罪惡之中，沒有比誹謗佛陀更嚴重的了。如果想要消除這種罪惡，就應該讚美佛陀。讚美可以消除誹謗。因此，從能夠消除罪惡而得名，故名為『讚歎品』。四、從所贊之人得名：所贊之人即是過去、現在、未來三世諸佛。諸佛至尊至深，應當無量地稱揚顯說。因此，得名『讚歎品』。如果要分別解釋，『述』是講述功德，『贊』是褒揚比喻，也可以互相解釋。釋論第三十說：『美其功德名為贊，贊之不足又稱揚之名為嘆也。』此品有恭敬的身業，尊重的意業，讚歎的口業。口業不發，身意不暢。爲了暢達身意，音聲即是佛事。因此，稱揚顯說，褒美如來真實功德，故名為『讚歎品』。總結這四種意義，都是四悉檀（Siddhartha）因緣而立此品名，故名為『讚歎品』。此品雖然從四悉檀立名，但正是爲了生善之用。內容分為兩部分：一是長行，二是偈頌。而對地神宣說，是因為地神是此大地的守護者。菩薩的修行都依賴於大地。地神壽命長久，能見過去、現在、未來的事情，證明意義重大。如《瑞應經》所說：『積功累德誰為證？佛時指地。』由此可知，我今天講述過去金龍尊（Jinlongzun）的事蹟，所以對地神宣說。又對善女天（Shannv Tian）宣說，是因為男天（Nantian）的陽代表權巧，女天（Nvtian）的陰代表真實。真實智慧產生眾多善，因為產生善的緣故，所以應該對善女天宣說。證明往昔之事，所以應該對堅牢地神（Jianlao）宣說。現在討論生善之用，所以對善女天宣說。金龍尊者（Jinlongzun），這位國王過去修習《金光明經》（Jin Guangming Jing）法門，依法性之理，所以稱為『金』。能夠以智慧

【English Translation】 English version: Dream. In this chapter, the Buddha recounts his past life as Long Zun (Dragon Venerable) when he met and praised the Dharma King. May I be able to narrate this story in my dreams and in waking life in the future. To tell the story of this person's origin, it is called 'Chapter of Praise'. Second, named from generating goodness: Goodness does not arise in isolation; its arising must rely on conditions. Among all conditions, there is none more supreme than the Buddha. Long Zun's praise of the Buddha can generate wonderful goodness. Therefore, it is named from generating good conditions, hence the name 'Chapter of Praise'. Third, named from eliminating evil: Among evils, there is none more serious than slandering the Buddha. If one wants to eliminate this evil, one should praise the Buddha. Praise can eliminate slander. Therefore, it is named from being able to eliminate evil, hence the name 'Chapter of Praise'. Fourth, named from the person being praised: The person being praised is the Buddhas of the past, present, and future. The Buddhas are supremely venerable and profound, and should be praised and revealed limitlessly. Therefore, it is named 'Chapter of Praise'. If one wants to explain separately, 'narrating' is telling the merits, 'praising' is extolling with metaphors, and they can also be explained mutually. The thirtieth commentary says: 'Beautifying its merits is called praise, and if praise is not enough, then extolling and proclaiming it is called admiration.' This chapter has the bodily action of reverence, the mental action of respect, and the verbal action of praise. If the verbal action is not expressed, the body and mind are not unburdened. To unburden the body and mind, sound is the Buddha's work. Therefore, proclaiming and revealing, praising the Tathagata's true merits, hence the name 'Chapter of Praise'. Summarizing these four meanings, all are due to the four Siddhanthas (Siddhartha) that this chapter's name is established, hence the name 'Chapter of Praise'. Although this chapter is named from the four Siddhanthas, it is precisely for the purpose of generating goodness. The content is divided into two parts: one is prose, and the other is verses. And speaking to the Earth Goddess, because the Earth Goddess is the guardian of this great earth. The practice of Bodhisattvas all relies on the earth. The Earth Goddess has a long lifespan and can see the past, present, and future, proving the significance is great. As the 'Scripture of Auspicious Responses' says: 'Who is the witness to accumulating merits and virtues? The Buddha pointed to the earth at that time.' From this, it can be known that I am telling the story of Jinlongzun (Golden Dragon Venerable) in the past today, so I am speaking to the Earth Goddess. And speaking to Shannv Tian (Good Woman Heaven), because the yang of the male heaven (Nantian) represents skillful means, and the yin of the female heaven (Nvtian) represents reality. True wisdom can generate many goodnesses, and because of the generation of goodness, one should speak to Shannv Tian. Proving past events, one should speak to Jianlao (Firm) Earth Goddess. Now discussing the use of generating goodness, so speaking to Shannv Tian. Jinlongzun (Golden Dragon Venerable), this king practiced the Jin Guangming Jing (Golden Light Sutra) Dharma in the past, according to the principle of Dharma nature, so it is called 'Golden'. Able to use wisdom

慧贊三世佛。辯如雲雨故言龍。能為眾生作大利益。為物所仰故言尊。從行得名故言金龍尊也。總有六十二行半偈文為三。一三十五行贊三世佛。二二十五行半發來世愿。三二行結會二世事。就贊佛文為五。初一行半總贊。次二十三行別贊。次三行遍類贊。次五行半絕言贊。次二行迴向。總贊者。豎總三世橫總十方。世方是總是。微妙寂滅是總理。總理是總法身。總事是總報應二身。總贊三身。亦是總贊三德三寶等種種三法門。如是諸佛總皆清凈。清凈者。即是總贊之辭也。非但清凈亦常樂我(云云)。從色中上色下二十三行是歷相別贊。其文間出分為六意。初六行半贊七大相海。亦贊發紺之好。次二行贊兩小相海。次兩句遍贊大相海。次十三行又贊四大相海。次兩句贊一小相海。次兩句贊手足柔軟。復是一大相海。所以然者。大相小相更相間填共嚴佛身。龍尊巧智如法相解。如法相贊故大相小相相間而贊爾。夫相好本莊嚴佛身。佛身多種。父母生身。尊特身。法性身。身既不同相好亦異。相體不同相用亦異。相用不同相業亦異。三身異者。如林微尼園舉手攀樹。化右脅生。天地大動阿夷甚驚。披㲲而相。相相炳明決定成佛。悲不能聲。此是生身佛相也。如釋論說。尊特身佛巍巍堂堂。譬如須彌映臨大海。所有大相小

相亦巍巍堂堂。不同常身常光常相。此即尊特佛身相也。法性身佛者非是凡夫二乘下地之所能見。唯應度者亦令得見。此即無身之身無相之相。一切智為頭。第一義諦髻。八萬四千法門發。大悲眼中道白毫。無漏鼻十八空舌。四十不共齒。四弘誓肩三三昧腰。如來藏腹。權實智手定慧足。如是等相莊嚴法性身佛也。種相業者。如釋論修百福德成於一相。三千二百福德。成三十二相。此即生身佛種相義也。若以空慧導諸相業。一一業悉與空相應。諸相應中空相應最為第一。此是尊特身佛種相義也。若以實相慧導成諸業。一一業無非實相法界。此是法性身佛種相義。三身三種相三種相業不得縱橫並別。若一異者則不清凈非微妙寂滅。以不縱橫並別。故是絕言。言嘆所不及也。今經正贊尊特身相。上兼法性下攝生身。處中而明實贊者之巧(云云)。一一相皆明其用。如足下安平相。一切魔邪無能傾動者。一切有無無能動者。一切邊無能動者。如頂肉髻相。法不禮人亦不禮聖。亦不禮分中。別有所出(云云)。從去來諸佛下是第三遍類贊。諸佛法身平等一心一慧應化亦然。特舉一佛一相以為贊端。遍類諸佛亦復如是。文殊問般若云。念一佛功德與十方諸佛等。即其義也。身口清凈者有二解。一云。所贊者三業清凈。我今悉禮。

【現代漢語翻譯】現代漢語譯本相好也顯得高大莊嚴，不同於普通的身形、光芒和相貌。這便是尊特佛（具有殊勝功德的佛）的身相。法性身佛（證悟法性的佛）並非凡夫俗子、小乘修行者或低層次修行者所能見到的。只有那些應該被度化的人，才能被允許見到。這便是無身之身，無相之相。以一切智慧為頭，第一義諦（最高的真理）為髮髻，八萬四千法門為頭髮，大悲心為眼，中道為眉間白毫，無漏為鼻，十八空（佛教的十八種空性）為舌，四十不共齒（佛獨有的四十顆牙齒）為齒，四弘誓願為肩，三三昧（三種禪定）為腰，如來藏（一切眾生皆具的佛性）為腹，權智（方便的智慧）和實智（真實的智慧）為手，定力（禪定之力）和慧力（智慧之力）為足。像這樣以種種相好莊嚴的便是法性身佛。關於種相業（產生相好的業）：如《釋論》所說，修一百種福德才能成就一種相好，修三千二百種福德才能成就三十二相。這便是生身佛（應化身佛）的種相之義。如果以空慧（體悟空性的智慧）引導各種相好之業，那麼每一個業都與空性相應，在各種相應中，與空性相應最為殊勝。這便是尊特身佛的種相之義。如果以實相慧（體悟實相的智慧）引導成就各種業，那麼每一個業都無不是實相法界（真實存在的宇宙）。這便是法性身佛的種相之義。三身（法身、報身、應身）的三種相和三種相業，不能縱向、橫向並列或分離。如果認為它們是一或異，那麼就不是清凈的，不是微妙寂滅的。正因為它們不縱橫並別，所以是超越言語的，言語無法企及的。如今這部經正是讚歎尊特身相，向上兼顧法性身，向下攝受生身，處在中間而闡明讚歎者的巧妙之處（此處省略）。每一個相都闡明它的作用，例如足下安平相，一切魔邪都無法傾動他，一切有和無都無法動搖他，一切邊見都無法動搖他。又如頂肉髻相，佛法不禮敬人，也不禮敬聖人，也不禮敬分中（此處省略）。從『去來諸佛』以下是第三遍類贊（普遍讚歎）。諸佛的法身平等，一心一慧，應化身也是如此。特別舉出一佛一相作為讚歎的開端，普遍地讚歎諸佛也是這樣。文殊菩薩問般若經中說，念一佛的功德與十方諸佛的功德相等，就是這個意思。身口清凈有兩種解釋，一種說法是，所讚歎的對象三業（身、口、意）清凈，我現在全部禮敬。

【English Translation】 English version The physical characteristics are also majestic and dignified, different from ordinary bodies, light, and appearances. This is the physical appearance of the Vishesha Buddha (Buddha with special merits). The Dharmakaya Buddha (Buddha who has realized the Dharma nature) is not something that ordinary people, Hinayana practitioners, or those in lower stages can see. Only those who should be saved are allowed to see it. This is the body without a body, the form without a form. All wisdom is the head, the highest truth (Paramārtha-satya) is the hair knot, eighty-four thousand Dharma gates are the hair, great compassion is the eye, the white hair between the eyebrows is the middle way, non-outflow is the nose, the eighteen emptinesses (the eighteen kinds of emptiness in Buddhism) are the tongue, the forty unshared teeth (the forty teeth unique to the Buddha) are the teeth, the four great vows are the shoulders, the three samādhis (three kinds of meditation) are the waist, the Tathāgatagarbha (Buddha-nature inherent in all beings) is the abdomen, expedient wisdom (skillful wisdom) and real wisdom are the hands, and the power of samādhi (the power of meditation) and the power of wisdom are the feet. The Dharmakaya Buddha is adorned with such characteristics. Regarding the karma of physical characteristics: As stated in the Shastra, cultivating one hundred merits is required to achieve one physical characteristic, and cultivating three thousand two hundred merits is required to achieve the thirty-two characteristics. This is the meaning of the physical characteristics of the Nirmāṇakāya Buddha (incarnation Buddha). If one guides the karma of various physical characteristics with the wisdom of emptiness (wisdom that realizes emptiness), then each karma corresponds to emptiness. Among all correspondences, the correspondence with emptiness is the most supreme. This is the meaning of the physical characteristics of the Vishesha Buddha. If one guides the accomplishment of various karmas with the wisdom of reality (wisdom that realizes reality), then each karma is none other than the Dharmadhātu (the universe that exists in reality). This is the meaning of the physical characteristics of the Dharmakaya Buddha. The three bodies (Dharmakaya, Sambhogakaya, Nirmāṇakāya), the three kinds of characteristics, and the three kinds of karma of characteristics cannot be arranged vertically, horizontally, or separately. If one considers them to be one or different, then they are not pure, not subtle and tranquil. It is precisely because they are not vertical, horizontal, or separate that they are beyond words, beyond what words can reach. Now, this sutra is precisely praising the physical characteristics of the Vishesha Buddha, encompassing the Dharmakaya upwards and embracing the Nirmāṇakāya downwards, being in the middle and elucidating the skillfulness of the praiser (omitted here). Each characteristic elucidates its function, such as the flat and stable soles of the feet, which cannot be shaken by any demons or evils, cannot be moved by anything that exists or does not exist, and cannot be moved by any biased views. Another example is the fleshy protuberance on the top of the head, the Dharma does not pay homage to people, nor does it pay homage to saints, nor does it pay homage to those in the middle (omitted here). From 'Past and future Buddhas' onwards is the third universal praise. The Dharmakayas of all Buddhas are equal, with one mind and one wisdom, and so are the Nirmāṇakāyas. One Buddha and one characteristic are specifically mentioned as the beginning of the praise, and the universal praise of all Buddhas is also like this. Mañjuśrī Bodhisattva asked in the Prajñā Sutra, 'The merit of reciting one Buddha is equal to the merit of all Buddhas in the ten directions,' which is the meaning of this. There are two explanations for the purity of body and speech. One explanation is that the object of praise is pure in the three karmas (body, speech, and mind), and I now pay homage to all of them.

二云。能贊者清凈。以好華香是身凈。奉獻是意凈。歌詠是口凈(云云)。從設以百舌下是第四絕言贊。初三行半是絕言贊。次二行是絕心贊。而有三番者。或應擬三身絕言也。一人百頭頭有百口。口有百舌。住壽千劫贊生身佛相好功德不能得盡。一人千頭頭有千口。口有千舌。住壽萬劫贊尊特身佛相好功德不能得盡。大地及天毛滴其水。一切有心不能知法性身佛相好功德。是故絕言絕心嘆。從我今下兩行總迴向也。從如是人王下二十五行半。是第二廣發來愿。文為二。初一行佛述。后二十四行半是龍尊發願。文為五別。初五行夜夢晝說愿。次兩行為他取凈土愿。次兩行半同求記莂愿。次三行下化愿。次十二行上求愿。其間細釋可尋。問諸愿皆克。此中何不與記。答法伴未來。來在不久(云云)。從信相當知下兩行是第三結會古今。如文。◎

金光明經文句卷第三大正藏第 39 冊 No. 1785 金光明經文句

金光明經文句卷第四

隋天臺智者大師說

門人灌頂錄◎

釋空品

夫空者應有四種。謂滅色入空。即色是空。滅邊入空。即邊是空。此經通諸乘懺悔。應須四種空。而今品但標空者。專是即邊而空也。何故爾。經云。無量余經已廣說空。是故此中略而解說

【現代漢語翻譯】現代漢語譯本：第二種說法是，能夠讚頌的人是清凈的。用美好的鮮花和香來供養，是身體的清凈；奉獻供品，是意念的清凈；歌唱讚美，是口舌的清凈（等等）。從『設以百舌下』開始是第四個絕言贊。最初三行半是絕言贊，接著兩行是絕心贊。而有三重含義，或許是對應擬比三身絕言。一個人有一百個頭，每個頭有一百張嘴，每張嘴有一百條舌頭，用千劫的時間來讚頌生身佛（Nirmanakaya）（應化身，為度化眾生而示現的化身）的相好功德，也不能完全窮盡。一個人有一千個頭，每個頭有一千張嘴，每張嘴有一千條舌頭，用萬劫的時間來讚頌尊特身佛（Sambhogakaya）（報身，通過修行獲得的莊嚴身相）的相好功德，也不能完全窮盡。整個大地和天空的毛孔滴下的水滴，一切有情眾生都不能了解法性身佛（Dharmakaya）（法身，佛的真如法性）的相好功德。所以說是絕言絕心嘆。從『我今下』開始的兩行是總的迴向。從『如是人王下』開始的二十五行半，是第二個廣發來愿。文分為兩部分，最初一行是佛的敘述，後面二十四行半是龍尊（Nagarjuna）發願。文又分為五個部分，最初五行是夜夢晝說愿，接著兩行是為他人求取凈土愿，再接著兩行半是共同請求授記愿，然後三行是下化愿，最後十二行是上求愿。其中的詳細解釋可以自己去尋找。有人問，其他的愿都得到了應允，為什麼這裡沒有授記？回答是，法伴未來，不久將來（等等）。從『信相當知下』開始的兩行是第三個總結會合古今，就像經文所說的那樣。

《金光明經文句》卷第三大正藏第39冊 No. 1785 《金光明經文句》

《金光明經文句》卷第四

隋朝天臺智者大師說

門人灌頂記錄

釋空品

所謂的『空』應該有四種，即滅色入空，也就是色即是空；滅邊入空，也就是邊即是空。這部經是通往諸乘的懺悔法門，應該需要四種空。而現在這一品只標明『空』，專門是指即邊而空。為什麼這樣說呢？經中說，無量其他的經典已經廣泛地闡述了空，因此這裡就簡略地解釋說明。

【English Translation】 English version: Secondly, it is said that those who can praise are pure. Offering beautiful flowers and incense is the purity of the body; offering gifts is the purity of the mind; singing praises is the purity of the mouth (and so on). Starting from 'She yi bai she xia' (設以百舌下), it is the fourth 'utterance-ceasing praise'. The first three and a half lines are 'utterance-ceasing praise', followed by two lines of 'mind-ceasing praise'. And there are three layers of meaning, perhaps corresponding to the three bodies (Trikaya) of 'utterance-ceasing'. A person has a hundred heads, each head has a hundred mouths, each mouth has a hundred tongues, and using a thousand kalpas to praise the auspicious qualities and merits of the Nirmanakaya Buddha (生身佛) (the emanation body, a manifestation to liberate sentient beings), it cannot be fully exhausted. A person has a thousand heads, each head has a thousand mouths, each mouth has a thousand tongues, and using ten thousand kalpas to praise the auspicious qualities and merits of the Sambhogakaya Buddha (尊特身佛) (the reward body, the majestic body obtained through practice), it cannot be fully exhausted. The water droplets from the pores of the entire earth and sky, all sentient beings cannot understand the auspicious qualities and merits of the Dharmakaya Buddha (法性身佛) (the Dharma body, the true nature of the Buddha). Therefore, it is said to be 'utterance-ceasing' and 'mind-ceasing' praise. The two lines starting from 'Wo jin xia' (我今下) are the general dedication of merit. The twenty-five and a half lines starting from 'Ru shi ren wang xia' (如是人王下) are the second 'broadly generating future vows'. The text is divided into two parts: the first line is the Buddha's narration, and the following twenty-four and a half lines are Nagarjuna's (龍尊) vows. The text is further divided into five parts: the first five lines are the 'vow of speaking about dreams during the day', followed by two lines of the 'vow of seeking pure land for others', then two and a half lines of the 'vow of jointly requesting prediction', then three lines of the 'vow of transforming beings below', and finally twelve lines of the 'vow of seeking above'. The detailed explanations within can be found by oneself. Someone asks, all the other vows have been fulfilled, why is there no prediction here? The answer is, the Dharma companions are in the future, coming soon (and so on). The two lines starting from 'Xin xiang dang zhi xia' (信相當知下) are the third summary of uniting the past and present, just as the scripture says.

Golden Light Sutra Commentary, Volume 3 Taisho Tripitaka, Volume 39, No. 1785, Golden Light Sutra Commentary

Golden Light Sutra Commentary, Volume 4

Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by his disciple Guanding

Explanation of the Chapter on Emptiness

The so-called 'emptiness' should have four types, namely, entering emptiness by extinguishing form, which means form is emptiness; entering emptiness by extinguishing boundaries, which means boundaries are emptiness. This sutra is a method of repentance that leads to all vehicles, and it should require four types of emptiness. But now this chapter only marks 'emptiness', specifically referring to emptiness through boundaries. Why is this so? The sutra says that countless other sutras have extensively explained emptiness, so this section provides a brief explanation.

也。又空者空有空無。空有者。空二十五之塊有。空無者。空二乘之灰無。兩邊清凈名之為空。直作此說。惑者迷名濫理。不能超悟。今作六句分別。空破非有非無。非有非無破空。空修非有非無。非有非無修空。空即非有非無。非有非無即空。空破非有非無者。所謂凡邪非有非無見。二乘偏住非有非無證。別教教道執非有非無門。悉為空品空所破也。凡邪之見多種。一單四見。二復四見。三具足四見。單四見可解。復四見者。謂有有有無。無有無無。亦有亦無有亦有亦無無。非有非無有非有非無無。此是復四見。具足四見者。於一句中具有四句。四四十六句。故名具足也。雖單復具足皆苦集浩然。雖計為非有非無。實是妄見。故為空品空所破也。二乘偏住非有非無證者。斷常見故言非有。斷斷見故言非無。有無二見滅無餘。三界見思永已盡。生滅度想生安隱想。梵行已立所作已辦不受後有。保此而已。不復進求三菩提。但二乘發真。斷常見斷斷見。其門不同。或從有門入如阿毗曇。或從無門入如成實論。或從亦有亦無門入如昆勒。或從非有非無門入如那陀迦旃延經。離斷離常名聖中道。四門俱斷斷常。名同中道。實是保偏取證。故為空品空所破也。別教教道執非有非無門者。佛為鈍根菩薩。方便權巧作四門說中道。

【現代漢語翻譯】現代漢語譯本：也。又空是指空有和空無。空有，是指空掉二十五有的實有。空無，是指空掉二乘聖者所證的灰身泯智的空無。兩邊都清凈，就稱之為空。如果直接這樣說，迷惑的人就會被名相所迷惑，濫用義理，不能超越領悟。現在用六句話來分別說明：空破非有非無，非有非無破空；空修非有非無，非有非無修空；空即非有非無，非有非無即空。空破非有非無，是指凡夫外道的非有非無見，二乘聖者偏執的非有非無證，別教菩薩執著的非有非無門，都被空所破。凡夫外道的見解有很多種，一是單四見，二是復四見，三是具足四見。單四見容易理解。復四見是指：有有、有無、無有、無無、亦有亦無有、亦有亦無無、非有非無有、非有非無無。這是復四見。具足四見是指，在一句話中具有四句，四四一十六句，所以名叫具足。雖然是單四見、復四見、具足四見，都是苦和集的浩然。雖然計較於非有非無，實際上是虛妄的見解，所以被空所破。二乘聖者偏執于非有非無的證悟，是因為斷了常見，所以說非有；斷了斷見，所以說非無。有和無兩種見解都滅盡無餘，三界的見惑和思惑永遠斷盡。生起滅度的想法，生起安穩的想法，梵行已經建立，所作的事情已經辦完，不再受後世的果報，保守於此而已，不再進一步追求三菩提。但是二乘聖者發起真智，斷除常見，斷除斷見，他們入門的途徑不同。或者從有門進入，比如《阿毗曇》；或者從無門進入，比如《成實論》；或者從亦有亦無門進入，比如《昆勒》；或者從非有非無門進入，比如《那陀迦旃延經》。離開斷見和常見，名叫聖者的中道。四門都斷除斷見和常見，名稱上相同于中道，實際上是保守偏頗，取證小果，所以被空所破。別教的菩薩執著于非有非無門，是佛爲了鈍根的菩薩，方便權巧地用四門來說中道。

【English Translation】 English version: Also, 'emptiness' refers to emptiness of existence and emptiness of non-existence. 'Emptiness of existence' means emptying the substantial existence of the twenty-five realms of existence. 'Emptiness of non-existence' means emptying the ashen annihilation of the Two Vehicles (Sravakas and Pratyekabuddhas). Purity on both sides is called 'emptiness'. Directly stating it this way confuses those who are deluded by names and misuse the principles, preventing them from transcending and awakening. Now, I will explain it in six sentences: Emptiness negates neither existence nor non-existence; neither existence nor non-existence negates emptiness. Emptiness cultivates neither existence nor non-existence; neither existence nor non-existence cultivates emptiness. Emptiness is neither existence nor non-existence; neither existence nor non-existence is emptiness. 'Emptiness negates neither existence nor non-existence' refers to the views of ordinary and heretical beings regarding neither existence nor non-existence, the biased attainment of neither existence nor non-existence by the Two Vehicles, and the attachment to the gate of neither existence nor non-existence in the Separate Teaching (Bie Jiao). All are negated by emptiness. The views of ordinary and heretical beings are diverse, including single four views, repeated four views, and complete four views. Single four views are easy to understand. Repeated four views refer to: existence of existence, existence of non-existence, non-existence of existence, non-existence of non-existence, both existence and non-existence of existence, both existence and non-existence of non-existence, neither existence nor non-existence of existence, neither existence nor non-existence of non-existence. These are repeated four views. Complete four views refer to having four sentences within one sentence, resulting in sixteen sentences (four times four), hence the name 'complete'. Although they are single, repeated, or complete, they are all vast collections of suffering and accumulation. Although they are considered neither existence nor non-existence, they are actually false views, and therefore negated by emptiness. The biased attainment of neither existence nor non-existence by the Two Vehicles is because they say 'neither existence' to cut off the view of permanence, and 'neither non-existence' to cut off the view of annihilation. The two views of existence and non-existence are extinguished without remainder, and the afflictions of views and thoughts in the Three Realms are forever exhausted. They give rise to the thought of extinction and the thought of peace, establish pure conduct, complete what needs to be done, and no longer receive future existence, guarding this alone and not seeking further for the Three Bodhis (Anuttara-Samyak-Sambodhi). However, the Two Vehicles generate true wisdom, cutting off the view of permanence and cutting off the view of annihilation. Their paths of entry are different. Some enter from the gate of existence, such as the Abhidharma; some enter from the gate of non-existence, such as the Satyasiddhi Shastra; some enter from the gate of both existence and non-existence, such as the Kunle; some enter from the gate of neither existence nor non-existence, such as the Nadakatyayana Sutra. Departing from annihilation and permanence is called the Middle Way of the sages. Cutting off annihilation and permanence through all four gates is nominally the same as the Middle Way, but in reality, it is guarding partiality and taking attainment, and therefore negated by emptiness. The attachment to the gate of neither existence nor non-existence in the Separate Teaching (Bie Jiao) is because the Buddha, for the sake of dull-witted Bodhisattvas, expediently and skillfully spoke of the Middle Way using four gates.

如彼筏喻。不得意者四門成諍。故涅槃云。真善妙有大般涅槃空。佛性亦色非色非色非非色。若各執一門。則于如來有諍訟心。不見中道。執此教門。猶為空品空所破也。新本云。初地菩薩欲行有相道。斯即一門之意也。文中悉有四門之說。大經云。自此之前我等悉名邪見人也。非有非無破空者。還是凡邪之空見。二乘之空證。教道之空門。墮在二邊。故為中道非有非無所破也。相修者。見空證空教道空。應修中道非有非無也。非有非無見。非有非無證。非有非無教門。應修中道空也。相即者。破二邊空即是中道非有非無。中道非有非無即是破二邊空無二無別。般若是一法。佛說種種名空即是非有非無而不以非有非無為名者為略說故故言空品也。此品來意者。懺品破惡。贊品生善。空品導成滅惡生善也。亦是導成用宗體等。故釋論云。若以無此空一切無所作。導成上品故明空品也。又常果顯體。滅惡生善非不明空。利者已解。為鈍根故起大悲心。更明五陰生法本性空寂爾◎此品有四十五行偈。分為二。初四行半敘欲說空。次四十行半正說空。無量余經者指廣而明略。亦是標略以顯廣。若指般若則此經非方等攝。若不指般若。諸經不廣明空義。此復云何。答諸經前分結集人應作次第。而其後分皆攝入前例。且舉一以類諸

【現代漢語翻譯】現代漢語譯本：正如那渡河的木筏的比喻一樣，如果不能領會其真意，就會在四種見解（四門）上產生爭論。所以《涅槃經》（Nirvana Sutra）中說：『真實、善良、微妙的存在，就是大般涅槃的空性。佛性也是非色、非非色。』如果各自執著於一種見解，就會對如來產生爭訟之心，而不能見到中道。執著于這種教義之門，仍然會被空性之品所破斥。新譯本《大般涅槃經》中說，初地菩薩如果想要修行有相之道，這就是執著於一門的意思。經文中都包含著四種見解的說法。《大般涅槃經》中說：『在此之前，我們都被稱為持有邪見之人。』『非有非無』所破斥的空，仍然是凡夫和外道所持有的空見，是二乘（聲聞乘和緣覺乘）所證得的空證，是教導空性的法門，都落在了二邊，所以會被中道的『非有非無』所破斥。修行空性的人，見到空性、證得空性、教導空性，應該修習中道的『非有非無』。見到『非有非無』的見解，證得『非有非無』的證悟，教導『非有非無』的法門，應該修習中道的空性。『相即』是指，破斥二邊的空性，就是中道的『非有非無』；中道的『非有非無』，就是破斥二邊的空性，二者沒有差別。《般若經》（Prajna Sutra）是一種法，佛陀說了種種不同的名稱，空性就是『非有非無』，但不以『非有非無』為名稱，這是因為簡略的說法，所以稱為空品。這一品的目的在於，懺悔品破除惡業，讚歎品生出善業，空品引導成就滅除惡業、生出善業。也可以說是引導成就體、用、宗等。所以《大智度論》（Mahaprajnaparamita-sastra）中說：『如果沒有這種空性，一切都無法成就。』爲了引導成就上品，所以闡明空品。而且常樂我凈的果報能夠彰顯實體的存在，滅除惡業、生出善業，並非不闡明空性。對於根器銳利的人來說，已經理解了，爲了根器遲鈍的人，生起大悲心，進一步闡明五陰（色、受、想、行、識）生法的本性是空寂的。這一品有四十五行偈頌，分為兩部分。前四行半敘述想要闡明空性，后四十行半正式闡明空性。『無量余經』指的是廣泛地闡明，而這裡是簡略地闡明，也是標明簡略來彰顯廣泛。如果指的是《般若經》，那麼這部經就不屬於方等部。如果不指的是《般若經》，那麼其他經典沒有廣泛地闡明空性的意義，這又該如何解釋呢？回答是，其他經典的前一部分，結集的人應該按照次第來編輯，而其後一部分都攝入前面的例子。姑且舉一個例子來類推其他。

【English Translation】 English version: It is like the parable of the raft. Those who do not understand its meaning will engage in disputes over the four gates (four views). Therefore, the Nirvana Sutra says, 'True, good, and wonderful existence is the emptiness of Great Nirvana. Buddha-nature is also neither form nor non-form, neither non-non-form.' If each clings to one view, they will have a contentious mind towards the Tathagata and will not see the Middle Way. Clinging to this teaching gate is still broken by the emptiness of the Emptiness Chapter. The new version of the Mahaparinirvana Sutra says that if a Bodhisattva of the first ground wants to practice the path of form, this is the meaning of clinging to one gate. The text contains the saying of the four gates. The Mahaparinirvana Sutra says, 'Before this, we were all called people with wrong views.' The emptiness refuted by 'neither existence nor non-existence' is still the empty view held by ordinary people and heretics, the empty realization attained by the Two Vehicles (Sravaka and Pratyekabuddha), and the teaching gate of emptiness, all of which fall into the two extremes, so they are refuted by the Middle Way of 'neither existence nor non-existence'. Those who practice emptiness, seeing emptiness, realizing emptiness, and teaching emptiness, should practice the Middle Way of 'neither existence nor non-existence'. Seeing the view of 'neither existence nor non-existence', realizing the enlightenment of 'neither existence nor non-existence', and teaching the teaching gate of 'neither existence nor non-existence', should practice the Middle Way of emptiness. 'Mutual identity' means that refuting the emptiness of the two extremes is the Middle Way of 'neither existence nor non-existence'; the Middle Way of 'neither existence nor non-existence' is the emptiness of refuting the two extremes, and there is no difference between the two. The Prajna Sutra is one Dharma, and the Buddha spoke of various names. Emptiness is 'neither existence nor non-existence', but it is not called 'neither existence nor non-existence' because it is a brief statement, so it is called the Emptiness Chapter. The purpose of this chapter is that the Repentance Chapter breaks evil karma, the Praise Chapter generates good karma, and the Emptiness Chapter guides the accomplishment of eliminating evil karma and generating good karma. It can also be said that it guides the accomplishment of essence, function, principle, etc. Therefore, the Mahaprajnaparamita-sastra says, 'If there is no such emptiness, nothing can be accomplished.' In order to guide the accomplishment of the highest quality, the Emptiness Chapter is explained. Moreover, the fruition of permanence, bliss, self, and purity can manifest the existence of the entity. Eliminating evil karma and generating good karma does not mean not explaining emptiness. For those with sharp roots, it has already been understood. For those with dull roots, generate great compassion and further explain that the nature of the five skandhas (form, feeling, perception, volition, consciousness) is empty and still. This chapter has forty-five lines of verses, divided into two parts. The first four and a half lines describe the desire to explain emptiness, and the last forty and a half lines formally explain emptiness. 'Countless other sutras' refers to explaining extensively, while this is explaining briefly, and it also marks the brief to highlight the extensive. If it refers to the Prajna Sutra, then this sutra does not belong to the Vaipulya section. If it does not refer to the Prajna Sutra, then other sutras do not extensively explain the meaning of emptiness, how should this be explained? The answer is that in the first part of other sutras, the compilers should edit according to the order, and the latter part is included in the previous example. Let's take one example to infer the others.

。如阿含經云。佛將涅槃。舍利弗不忍見佛滅。前佛而去。均頭頭擎衣缽來至佛所。此是窮后之事。而在十二年前阿含中集。當知阿含後分至涅槃也。又方等次第在法華前。而云先於靈山已為聲聞授記。豈非方等至於涅槃。又大品次第在法華前。釋論云。須菩提於法華中授記故。而諸菩薩為畢定為不畢定。當知般若亦至涅槃。以此推之。言次第者是前分也。互相指者是後分也。結集者。以後分明義。氣類若同向前集之。或者不知言乖次第實不乖也。此經屬方等後分。指般若為廣說。于義無妨。略而解說者。佛有略廣二門。應作四句分別。或名義俱廣。如十八空二十空二十四空是也。或名義俱略。如一獨空是也。或名廣義略。如法性實相實際如如法界等眾多名共名一義是也。或名略義廣。如生法二空之名而義大廣。迄從凡地至於極佛皆名眾生。釋論云。眾生無上者佛是。從凡夫之五陰極至佛地。亦稱色解脫受想行識解脫。釋論云。法無上者涅槃是。今言略說生法二空。下文云。五陰舍宅觀悉空寂。善女當觀。何處有人及以眾生。即其義也。眾生根鈍者根緣不同。或廣說得悟名利根。或略說得悟名鈍根。此語似倒。身子一聞得悟。是略是利。目連再聞得悟。是廣是鈍。此經意不就得悟邊明利鈍。乃是聞持邊論利鈍。利人廣

聞則能持。鈍人略聞方能持。今機但有得悟之機。無有廣持之機。故言不能廣知也。無量空義者。二乘真諦是有量空義。菩薩中道是無量空義。此經明法性實相。即是無量空義也。異妙方便者。即是悉檀方便。巧作上來辦果明因滅惡生善種種分別等是也。起大悲心者。一段眾生著有病重。故大悲亦重也。我今演說者。演名為廣。與略相違。上論生法二空是名略。今論生法二義故言演爾知眾生意者。知此一機樂略宜略對略悟略。故言知意也。敘欲說空意竟。從是身虛偽下四十行半偈。是第二正明於空。又為二。初從身偽下十九行半明生法二空境。二從善女當觀下。二十一行。明生法二空觀。無境觀不正。無觀境不顯。應引止觀中十番檢境智明不可思議。下文云。不可思議智境。不可思議智照。新本云。如如法如如智。即其義也。明空境又二。初從是身虛偽下十七行半明實法境。二從水火風種下二行明假想境。實法者。觀五陰無法。觀十六無人。空觀詣理故名實法。身雖未死虛假臭穢故名假想。亦名慧行行行。緣空直入名為慧行。帶事兼修名為行行。亦名正道助道。空觀順理名為正道。不凈破貪名為助道。小乘修正道斷結名慧解脫人。修助道斷結名俱解脫人。大品明菩薩發心與薩婆若相應者是修正道。遊戲神通凈佛國土者

【現代漢語翻譯】現代漢語譯本聽聞就能領會。資質愚鈍的人稍微聽聞才能領會。現在眾生的根機只是有領悟的機緣，沒有廣泛領持的機緣。所以說不能廣泛瞭解。『無量空義』是指，二乘（聲聞乘和緣覺乘）所證的真諦是有侷限的空義，菩薩所證的中道是無量的空義。這部經闡明法性實相，就是無量的空義。『異妙方便』指的是悉檀（Siddhanta）方便，巧妙地運用各種方法，例如爲了成就果報而闡明因地，爲了滅除惡業而生起善念等等，進行種種分別。『起大悲心』是因為有一類眾生執著于有，病入膏肓，所以大悲心也顯得尤為重要。『我今演說』，『演』是廣的意思，與『略』相對。前面論述的生空和法空可以稱為『略』，現在論述生和法的二種意義，所以說是『演』。『爾知眾生意』，是說佛陀瞭解這一類根機的人喜歡簡略，適合簡略，對簡略容易領悟，所以說了解眾生的心意。敘述想要宣說空的意圖完畢。從『是身虛偽』以下四十行半偈，是第二部分，正式闡明空。又分為兩部分。首先從『身偽』以下十九行半，闡明生法二空的境界。其次從『善女當觀』以下二十一行，闡明生法二空的觀法。沒有境界，觀法就不正；沒有觀法，境界就不明顯。應該引用《止觀》中的十番檢境智，闡明不可思議。下文說：『不可思議智境，不可思議智照』。新譯本說：『如如法如如智』，就是這個意思。闡明空境又分為兩部分。首先從『是身虛偽』以下十七行半，闡明實法境。其次從『水火風種』以下二行，闡明假想境。實法是指，觀察五陰（色、受、想、行、識）沒有自性，觀察十六知見沒有人我。空觀符合真理，所以稱為實法。身體即使沒有死亡，也是虛假、臭穢的，所以稱為假想。也稱為慧行行行。直接通過空觀進入真理稱為慧行，兼顧事相的修習稱為行行。也稱為正道助道。空觀順應真理稱為正道，用不凈觀破除貪慾稱為助道。小乘修行正道斷除煩惱結縛的人稱為慧解脫人，修行助道斷除煩惱結縛的人稱為俱解脫人。《大品般若經》闡明菩薩發心與薩婆若（Sarvajna，一切智）相應，就是修行正道，遊戲神通，清凈佛國土。

【English Translation】 English version Hearing, they can uphold it. Dull people can only uphold it after hearing a little. Now, beings only have the opportunity to attain enlightenment, but not the opportunity to widely uphold the teachings. Therefore, it is said that they cannot know extensively. 'Immeasurable emptiness' refers to the fact that the truth of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is a limited emptiness, while the Middle Way of the Bodhisattvas is an immeasurable emptiness. This sutra elucidates the true nature of Dharma, which is immeasurable emptiness. 'Different and wonderful expedient means' refers to the Sidthantha (Siddhanta) expedient means, skillfully using various methods, such as explaining the cause for the sake of achieving the result, generating good thoughts to eliminate evil deeds, and making various distinctions. 'Arousing great compassion' is because a certain type of beings are attached to existence and are seriously ill, so great compassion is also particularly important. 'I will now expound' - 'expound' means to broaden, which is the opposite of 'brief'. The emptiness of beings and the emptiness of dharmas discussed earlier can be called 'brief'. Now, discussing the two meanings of beings and dharmas is called 'expounding'. 'Knowing the minds of beings' means that the Buddha understands that beings of this type of root like brevity, are suitable for brevity, and easily understand brevity, so it is said that he knows the minds of beings. The narration of the intention to speak about emptiness is completed. From 'This body is false' down to forty and a half lines of verses, is the second part, formally elucidating emptiness. It is further divided into two parts. First, from 'The body is false' down to nineteen and a half lines, elucidating the realm of the emptiness of beings and the emptiness of dharmas. Second, from 'Good woman, contemplate' down to twenty-one lines, elucidating the contemplation of the emptiness of beings and the emptiness of dharmas. Without a realm, the contemplation is not correct; without contemplation, the realm is not clear. One should cite the ten-fold examination of realm and wisdom in 'Śamatha-Vipassanā' to elucidate the inconceivable. The following text says: 'Inconceivable wisdom realm, inconceivable wisdom illumination'. The new translation says: 'Suchness of Dharma, suchness of wisdom', which is the same meaning. Elucidating the realm of emptiness is further divided into two parts. First, from 'This body is false' down to seventeen and a half lines, elucidating the realm of real dharmas. Second, from 'Water, fire, wind, and seeds' down to two lines, elucidating the realm of imagination. Real dharmas refer to observing that the five skandhas (form, feeling, perception, volition, and consciousness) have no self-nature, and observing that the sixteen views have no self. The contemplation of emptiness conforms to the truth, so it is called real dharma. Even if the body has not died, it is false, foul, and impure, so it is called imagination. It is also called wisdom practice and practice practice. Directly entering the truth through the contemplation of emptiness is called wisdom practice, and cultivating both phenomena and principles is called practice practice. It is also called the right path and the auxiliary path. The contemplation of emptiness conforms to the truth is called the right path, and using the contemplation of impurity to break greed is called the auxiliary path. Those who cultivate the right path and cut off the bonds of affliction in the Small Vehicle are called those liberated by wisdom. Those who cultivate the auxiliary path and cut off the bonds of affliction are called those liberated by both. The Mahāprajñāpāramitā Sutra elucidates that the Bodhisattva's aspiration corresponds to Sarvajna (Sarvajna, all-knowing), which is cultivating the right path, playing with supernatural powers, and purifying the Buddha land.

是修助道。法華名為大車儐從。即此意也。涅槃明正慧遠離。遠離十相住大涅槃。又諦觀白骨破二十五有成王三昧。眾經同論此二義。而互有廣略。今經略明正助意也。實法境又二。初從身偽下十行半約苦果論境。二從從諸因緣下七行偈約集因論境。觀此苦集而起道滅。若能見四諦則得斷生死。生有既盡已更不受諸有(云云)。苦境又三。從身偽下兩句明生空境。次從六入村落下九行偈明法空境。次從身空虛偽下一行結上生法二空境。是身虛偽為生空境者。攬陰成身。計有我人眾生壽命。身見得生。若體其生名虛偽則求身叵得。身見不起。余知見亦寂。故約假生為生空之境。又檢此身原由。一念妄想托父母遺體。假名之始也。此赤白二渧色陰也。覺苦樂受陰也。想此苦樂想陰也。具三性行陰也。識于中住識陰也。又精血是地大。濕是水大。暖是火大。氣命是風大。四大圍空是空種。心依此住是識種。此實法之始也。觀此身與名依妄偽法。豈可為真。故言虛偽。空聚者。身名積聚。如水上泡圍空而起泡名亦起。起即有滅泡名亦滅。無明業力托父母體即陰泡起。陰泡起即身名起。陰泡滅則身名滅。故言空聚也。從六入村落下明法空境。何以知之。此文但細檢根塵不論人我。故知是法空境。文為三。初一行明六根。次三行明

十二入。次五行明十八界。六入者六根也。能生於識名之為根。塵之所趣名之為入。亦為識之所入故名六入也。檢其元初但有三事。謂命燸識。如凝酥薄酪。七日一變。巧風所吹開張五胞。攬四大凈色。結成眼耳鼻舌身等。諸根若立則有生識之用。是為開色為五心但為一。識依根住故名為村。塵從此入故言結賊所止。眼見耳聞鼻嗅舌嘗身觸意緣各有所伺不得相濫。故言各不相知也。從眼根受色下明十二入。更開色為十。並一入少分。開心為二。成十二入也。塵入于根。根亦入塵。互相涉入通名為入。根生識強別名為根。塵污義強別名為塵。當一根塵互相涉入。故言各各自緣。他根不入此塵。此塵不入他根。故言不行他緣也。從心如幻化下明十八界。更開心為八色為十。界者隔別不濫名之為界。文為三。一心如幻化下明識遍諸根。假令眼耳不對於塵。心亦追緣預念故言馳騁。如人坐馳天下。以愚癡故不知根塵空險。故為賊害。如大經(云云)。二心常依止下明識常在根故言六根。識常在塵故言境界。若謂識不在根塵。那忽即對即覺。以即覺故故常在根塵。釋論云。根不壞心欲聞復有聲。眾緣和合故得聞。即此義也。三心處六情下明識之於根乍出乍入。如鳥在網出入間關啄一舍一週而復始。無暫休息。識在根網亦復如是。

【現代漢語翻譯】現代漢語譯本十二入（Dvādaśāyatana）。接下來五行闡明十八界（Aṣṭādaśa dhātava）。六入指的是六根（Ṣaḍindriya）。能夠產生識（Vijñāna）的，稱之為根。塵（Viṣaya）所趨向的，稱之為入。也因為識由此進入，所以稱為六入。考察其最初，只有三件事：命（Jīvita）、暖（Uṣman）和識。就像凝固的酥油或稀薄的乳酪，每七天變化一次。巧妙的風吹動，張開五胞（Pañca bhūta），攝取四大凈色（Cattāri mahābhūtāni），結成眼、耳、鼻、舌、身等諸根。諸根一旦確立，便有了產生識的作用。這就是開色為五，心卻只為一個。識依附於根而存在，所以稱為村。塵由此進入，所以說是結賊所止。眼見、耳聞、鼻嗅、舌嘗、身觸、意緣，各有其所司，不能互相混淆。所以說各自不相知。從眼根受色開始，闡明十二入。進一步將色分為十，並加上一入的少分，將心分為二，成就十二入。塵進入根，根也進入塵，互相涉入，統稱為入。根產生識的作用強，特別稱為根。塵的染污意義強，特別稱為塵。當一根一塵互相涉入，所以說各自緣各自的。他根不入此塵，此塵不入他根，所以說不行他緣。從心如幻化開始，闡明十八界。進一步將心分為八，色分為十。界的意思是隔別不相混淆，稱之為界。文分為三。一心如幻化，闡明識遍及諸根。假設眼耳不對著塵，心也會追逐緣念，所以說是馳騁。就像人坐著馳騁天下。因為愚癡，所以不知道根塵的空虛危險，因此被賊所害。如《大經》（涅槃經）。二心常依止，闡明識常在根，所以說六根。識常在塵，所以說境界。如果說識不在根塵，那為何立即相對立即覺知？因為立即覺知，所以識常在根塵。《釋論》（大智度論）說：『根不壞，心想聽，又有聲音，眾緣和合，所以能聽到。』就是這個意思。三心處六情，闡明識對於根，時而出時而入。就像鳥在網中，出入艱難，啄一處繞一週又重新開始，沒有片刻休息。識在根的網中也是如此。

【English Translation】 English version The Twelve Āyatanas (Dvādaśāyatana). The next five lines clarify the Eighteen Dhātus (Aṣṭādaśa dhātava). The Six Āyatanas refer to the six Indriyas (Ṣaḍindriya). That which can produce Vijñāna (consciousness) is called a root (Indriya). That which the Viṣaya (object) tends towards is called an entrance (Āyatana). It is also called the Six Entrances because consciousness enters through them. Examining its origin, there are only three things: Jīvita (life), Uṣman (warmth), and Vijñāna (consciousness). Like congealed ghee or thin yogurt, it changes every seven days. The skillful wind blows, opening the five Bhūtas (Pañca bhūta), absorbing the four pure colors (Cattāri mahābhūtāni), and forming the eyes, ears, nose, tongue, body, and other Indriyas. Once the Indriyas are established, they have the function of producing consciousness. This is dividing color into five, but the mind is only one. Consciousness relies on the Indriyas to exist, so it is called a village. Because dust enters from here, it is said to be the place where the bandits gather. The eye sees, the ear hears, the nose smells, the tongue tastes, the body touches, and the mind thinks, each having its own function and not being able to be confused with each other. Therefore, it is said that they do not know each other. Starting from the eye Indriya receiving color, the Twelve Āyatanas are explained. Further dividing color into ten, and adding a small part of one entrance, and dividing the mind into two, the Twelve Āyatanas are formed. Dust enters the Indriya, and the Indriya also enters the dust, interpenetrating each other, collectively called entrance. The function of the Indriya to produce consciousness is strong, especially called Indriya. The meaning of dust's defilement is strong, especially called dust. When one Indriya and one dust interpenetrate each other, it is said that each conditions its own. Other Indriyas do not enter this dust, and this dust does not enter other Indriyas, so it is said that it does not go to other conditions. Starting from the mind being like an illusion, the Eighteen Dhātus are explained. Further dividing the mind into eight and color into ten. The meaning of Dhātu is separation and non-confusion, called Dhātu. The text is divided into three parts. First, the mind is like an illusion, explaining that consciousness pervades all Indriyas. Suppose the eyes and ears are not facing dust, the mind will also chase after thoughts, so it is said to be galloping. Like a person sitting and galloping across the world. Because of ignorance, they do not know the emptiness and danger of the Indriyas and dust, so they are harmed by bandits. As the Mahāyāna Sūtra (Nirvana Sutra) says. Second, the mind always relies on, explaining that consciousness is always in the Indriyas, so it is said to be the six Indriyas. Consciousness is always in the dust, so it is said to be the realm. If it is said that consciousness is not in the Indriyas and dust, then why is there immediate confrontation and immediate awareness? Because of immediate awareness, consciousness is always in the Indriyas and dust. The Shastra (Mahāprajñāpāramitāśāstra) says: 'If the Indriya is not broken, the mind wants to hear, and there is sound, and the various conditions come together, so it can be heard.' This is the meaning. Third, the mind is in the six emotions, explaining that consciousness is sometimes out and sometimes in for the Indriyas. Like a bird in a net, it is difficult to enter and exit, pecking at one place and going around once and starting again, without a moment's rest. Consciousness is also like this in the net of the Indriyas.

或在於耳或在於眼。去還無定。雖復無定而得論常在(云云)。從身空虛偽下一行是第三結上生法二空境也。身空不可長養。結上生空境。長養是十六之一。長養既空十五亦空。即是結成生空境也。亦無正主者。結上法空境。遺教云。此五根者心為其主。此明托胎之始。心在諸根之初。名之為主。其實不能控制諸根。根大相違心為受惱。身病時心亦隨病。寧得是主邪。或時更互論主。如地具四微。則鈍為水所制。水但三微為火所制。火但二微為風所制。風有一微為心所制。心無有微。故得為主。復為四大所惱主義不成。故言無正主也。無有諍訟者。若計有四大則有相違。如四蛇相陵四國相拒。可有諍訟。今觀四大空不能得空便。故言無有諍訟也。此是結上法空之意也。從諸因緣和合而有下七行偈約集因明境。即是集諦。文為三。初兩行明集起相。次三行半明集相吞噬。次一行半明集善惡境。前三是慧行。后一是行行。前三是正觀境。后一是助道觀境。前一從無明生。后一從無明滅。若直論生滅者。未異小乘。無明本不生而生不滅而滅。生滅不二而二爾。從諸因緣者。苦集通從因緣。欲明集義。須作集之因緣釋也。前三句假名起之因緣。后五句實法起之因緣。小乘破四大至鄰虛細塵。從細塵則有粗塵。用此為起假實之因

【現代漢語翻譯】現代漢語譯本或在於耳或在於眼。去還無定。雖復無定而得論常在（云云）。從『身空虛偽』下一行是第三結上生法二空境也。身空不可長養。結上生空境。長養是十六之一。長養既空十五亦空。即是結成生空境也。『亦無正主者』，結上法空境。《遺教經》云：『此五根者心為其主。』此明托胎之始，心在諸根之初，名之為主。其實不能控制諸根。根大相違心為受惱。身病時心亦隨病。寧得是主邪？或時更互論主。如地具四微，則鈍為水所制。水但三微為火所制。火但二微為風所制。風有一微為心所制。心無有微，故得為主。復為四大所惱，主義不成。故言無正主也。『無有諍訟者』。若計有四大則有相違。如四蛇相陵，四國相拒。可有諍訟。今觀四大空不能得空便。故言無有諍訟也。此是結上法空之意也。從『諸因緣和合而有』下七行偈約集因明境。即是集諦（Samudaya）。文為三。初兩行明集起相。次三行半明集相吞噬。次一行半明集善惡境。前三是慧行。后一是行行。前三是正觀境。后一是助道觀境。前一從無明（Avidya）生。后一從無明滅。若直論生滅者，未異小乘。無明本不生而生，不滅而滅，生滅不二而二爾。從『諸因緣者』。苦集通從因緣。欲明集義，須作集之因緣釋也。前三句假名起之因緣。后五句實法起之因緣。小乘破四大至鄰虛細塵。從細塵則有粗塵。用此為起假實之因。

【English Translation】 English version It may be in the ear or in the eye. Coming and going are uncertain. Although uncertain, the discussion of permanence remains (etc.). The line following 'the body is empty and false' is the third binding, the realm of emptiness of both sentient beings and phenomena. The body is empty and cannot be nourished. It binds to the realm of emptiness of sentient beings. Nourishment is one of the sixteen. Since nourishment is empty, the remaining fifteen are also empty. This is the binding to the realm of emptiness of sentient beings. 'Also, there is no true master,' binding to the realm of emptiness of phenomena. The Sutra of the Bequeathed Teachings says, 'Of these five roots, the mind is their master.' This explains that at the beginning of conception, the mind is the first among the roots, and is called the master. In reality, it cannot control the roots. When the roots greatly contradict each other, the mind suffers. When the body is sick, the mind also becomes sick. How can it be the master? Sometimes they argue about who is the master. For example, if earth has four subtle elements, then its dullness is controlled by water. Water has only three subtle elements and is controlled by fire. Fire has only two subtle elements and is controlled by wind. Wind has one subtle element and is controlled by the mind. The mind has no subtle elements, so it can be the master. However, it is also troubled by the four great elements, so the idea of a master is not established. Therefore, it is said that there is no true master. 'There is no contention.' If one believes in the existence of the four great elements, then there will be conflict, like four snakes fighting each other or four countries resisting each other. There could be contention. Now, observing that the four great elements are empty, one cannot grasp emptiness. Therefore, it is said that there is no contention. This is the meaning of binding to the emptiness of phenomena. The seven lines of verse following 'arising from various causes and conditions' describe the realm of the cause of accumulation, which is Samudaya (the origin of suffering). The text has three parts. The first two lines explain the appearance of accumulation arising. The next three and a half lines explain the swallowing of the appearance of accumulation. The last one and a half lines explain the realm of good and evil of accumulation. The first three are the practice of wisdom. The last one is the practice of action. The first three are the realm of right contemplation. The last one is the realm of auxiliary path contemplation. The first arises from Avidya (ignorance). The last ceases from ignorance. If one only discusses arising and ceasing, it is no different from the Hinayana. Ignorance originally does not arise but arises, does not cease but ceases, arising and ceasing are not two but are two. From 'various causes and conditions.' Suffering and accumulation both arise from causes and conditions. To explain the meaning of accumulation, one must explain the causes and conditions of accumulation. The first three phrases are the causes and conditions of the arising of provisional names. The last five phrases are the causes and conditions of the arising of real phenomena. The Hinayana breaks down the four great elements into infinitesimal dust particles adjacent to emptiness. From these infinitesimal dust particles, there are coarse dust particles. This is used as the cause of the arising of the provisional and the real.

緣。今明粗可析盡細塵亦盡。粗細俱盡。將何物作因緣。言因緣者。無明內惑為因。不了生法二空故染愛于外為緣。觸處染著故。無明潤愛集業得起。故言從諸因緣和合故起。以業起故則有一念托胎招于苦果。此一念托胎由無明愛。能生之心既是虛妄。所生之心亦是虛妄。討其本末能所都虛。故言無有堅實也。妄想故起五句明實法起之因緣。由妄想不了一念托胎五陰得起也。業力機關者。善惡業是機關主。色陰是機關具。受想行陰于中動作。去來進止以自娛樂。識陰依六入住。故言空聚。四大所造故言成立也。隨時增減共相殘害者。豎論增減者。如涅槃十時別異。從歌羅邏時名增。壯時名盛。老時名減。橫論增減者火增水減水增火減。風地亦爾。又唸唸生滅。生是增滅是減。又新諸根生故增。故諸根滅故減。又下文云。隨其時節共相殘害。春風夏火秋地冬水增減(云云)。譬如四蛇初在篋時名生。四蛇力敵名壯。互相強弱名病。蛇斗困暫息不動謂為調適。息已復鬥。蛇羸如老。蛇絕為死。如是增減此是果身。如此由乎集業。四分等如地嗔如火。欲如水癡如風。此四分互相違。瑞應云。貪慾致老瞋恚致病愚癡致死。例云。等分致生。集業相噬致令四大增損(云云)。同處一篋者。此明篋同性異。蛇有螫毒。四大有八萬四

【現代漢語翻譯】現代漢語譯本緣。現在粗略地分析，可以窮盡粗大的塵埃，也能窮盡細微的塵埃。粗大的和細微的都窮盡了，用什麼作為因緣呢？說到因緣，無明（avidyā，對事物真相的迷惑）和內在的迷惑是『因』，因為不瞭解生法（一切事物的生起）和人法二空（人無我，法無我）的道理，所以對外產生染愛（rāga，貪戀）是『緣』。因為到處染著，無明滋潤愛慾，聚集業力，才能生起。所以說，是從各種因緣和合而生起的。因為業力生起，就有一念投胎，招來痛苦的果報。這一念投胎，是由無明和愛慾所致。能生之心既然是虛妄的，所生之心也是虛妄的。追究它的本末，能生和所生都是虛妄的，所以說是沒有堅實的。因為妄想，所以生起五句，說明實法生起的因緣，由於妄想，不瞭解一念投胎，五陰（pañca-khandha，色、受、想、行、識）才能生起。業力機關，善惡業是機關的主人，色陰是機關的工具，受、想、行陰在其中活動，來來去去，進進退退，以此自娛。識陰依附六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意），所以說是空聚。四大（mahābhūta，地、水、火、風）所造，所以說是成立。隨時增減，互相殘害，豎著說增減，比如涅槃經中十個時期的差別，從歌羅邏（kalala，受精卵）時期叫做增，壯年時期叫做盛，老年時期叫做減。橫著說增減，火增水減，水增火減，風和地也是這樣。而且唸唸生滅，生是增，滅是減。而且新的諸根生起所以增，舊的諸根滅去所以減。而且下文說，『隨其時節，互相殘害』，春風、夏火、秋地、冬水增減（等等）。譬如四條蛇，最初在箱子里的時候叫做生，四條蛇力量相當叫做壯，互相強弱叫做病，蛇爭鬥疲睏暫時停止不動叫做調適，休息后又爭鬥，蛇瘦弱如老，蛇斷絕為死。這樣增減，這是果報之身。這樣都是由於聚集的業力。四分等同於地，嗔如同火，欲如同水，癡如同風。這四分互相違背。《瑞應經》說，貪慾導致衰老，嗔恚導致疾病，愚癡導致死亡。例如說，等分導致生，聚集的業力互相吞噬，導致四大增損（等等）。同處一個箱子里，這是說明箱子同性，蛇有螫毒，四大有八萬四千種病。

【English Translation】 English version Condition. Now, by roughly analyzing, we can exhaust the coarse dust, and also exhaust the subtle dust. When both coarse and subtle are exhausted, what can be used as the cause and condition? Speaking of cause and condition, ignorance (avidyā) and inner delusion are the 'cause,' because not understanding the principle of the arising of phenomena (all things arising) and the emptiness of both persons and dharmas (no self of person, no self of phenomena), therefore generating attachment and love (rāga) externally is the 'condition.' Because of attachment everywhere, ignorance nourishes desire, accumulating karma, so it can arise. Therefore, it is said that it arises from the combination of various causes and conditions. Because karma arises, there is a single thought of conception, inviting the fruit of suffering. This single thought of conception is caused by ignorance and desire. Since the mind that can produce is illusory, the mind that is produced is also illusory. Investigating its origin and end, both the producer and the produced are illusory, so it is said that there is no solidity. Because of delusion, the five sentences arise, explaining the cause and condition of the arising of real phenomena. Due to delusion, not understanding the single thought of conception, the five aggregates (pañca-khandha: form, feeling, perception, mental formations, consciousness) can arise. The mechanism of karmic force: good and evil karma are the masters of the mechanism, form is the tool of the mechanism, feeling, perception, and mental formations act within it, going back and forth, advancing and retreating, enjoying themselves with this. Consciousness relies on the six entrances (ṣaḍāyatana: eye, ear, nose, tongue, body, mind), so it is said to be an empty gathering. Created by the four great elements (mahābhūta: earth, water, fire, wind), so it is said to be established. Increasing and decreasing at any time, harming each other. Vertically speaking of increase and decrease, such as the differences in the ten periods in the Nirvana Sutra, from the kalala (embryo) period it is called increase, the prime of life is called flourishing, old age is called decrease. Horizontally speaking of increase and decrease, fire increases and water decreases, water increases and fire decreases, wind and earth are also like this. Moreover, thoughts arise and cease moment by moment, arising is increase, ceasing is decrease. Moreover, new faculties arise, so there is increase, old faculties cease, so there is decrease. Moreover, the following text says, 'According to the seasons, they harm each other,' spring wind, summer fire, autumn earth, winter water increase and decrease (etc.). For example, four snakes, when they are first in the box it is called birth, when the four snakes have equal strength it is called strong, when they are strong and weak it is called sick, when the snakes fight and are tired and temporarily stop moving it is called adjustment, after resting they fight again, when the snake is weak it is like old, when the snake is dead it is called death. Such increase and decrease, this is the body of retribution. All of this is due to accumulated karma. The four elements are equal to earth, anger is like fire, desire is like water, delusion is like wind. These four elements contradict each other. The Ruijing Sutra says, greed leads to old age, anger leads to disease, ignorance leads to death. For example, equal division leads to birth, accumulated karma devours each other, leading to the increase and decrease of the four great elements (etc.). Being in the same box, this explains that the box is of the same nature, the snake has venom, the four great elements have eighty-four thousand diseases.

千煩惱為害義同。大經以假身為篋。身待四大如篋貯蛇。篋壞則蛇去。身滅則大亡。如鳥在籠(云云)。又用業力為篋。業持四大。業謝則大散。如鳥在籠處處求出。心鳥亦然。未曾一念繫在身篋。恒常外馳。此則唸唸求死。非安身道也。其性各異者。二上升是陽。二下沉是陰。何故相違。猶其性別。性別那能和合成身。諸方亦二者。四大對四方。風東火南地西水北。又對四時。風春火夏地秋水冬。東與南屬陽而上升。西與北屬陰而下沉。故言二上二下諸方亦二。若相對論者。東上西沈南升北降。若論四維者。東方帶兩維。一維陽上。一維陰下。餘三方亦如是。或言一根中具四大。二上二下(云云)。悉滅無餘者初見散滅。謂言風火向上地水向下。比至上推不得於風火。下檢不見於地水。故言悉滅無餘也。苦果升沈碩異。由於集業善惡天乖(云云)。心識二性躁動不停者。釋論云。心意識一法異名。對數名為心。能生名為意。分別名為識。又言有異前起為心。次起為意。后了別為識。例如意識不得為一。二性者。心有善惡性異。意之與識亦有善惡性異。故言二性也。躁動者。心前起時亦與數俱。意識後起亦與數俱。故言躁動。又如四大壞時。善惡業爭牽不知從誰。故言躁動。但此業未謝心常覺觀。況復業牽。寧不躁動

【現代漢語翻譯】現代漢語譯本千種煩惱的為害，意義相同。《大般涅槃經》中將假身比作篋（qiè，箱子）。身體依賴四大（地、水、火、風）就像箱子裝著蛇。箱子壞了，蛇就離去；身體滅亡了，四大也就消散。如同鳥在籠中（此處省略）。又用業力比作篋，業力維持四大，業力消退，四大也就散開。如同鳥在籠中，處處尋求出路，心鳥也是如此。未曾有一念繫在身體這個箱子里，總是向外奔馳。這實際上是念念求死，不是安身之道啊。其性各異是指：二上升（火、風）是陽，二下沉（地、水）是陰。為何相違背呢？就像性別不同一樣。性別不同怎麼能和合成為身體呢？諸方也分二者：四大對應四方，風對應東方，火對應南方，地對應西方，水對應北方。又對應四時，風對應春天，火對應夏天，地對應秋天，水對應冬天。東與南屬陽而上升，西與北屬陰而下沉，所以說二上二下，諸方也分二。如果相對來說，東邊上升，西邊下沉，南邊上升，北邊下降。如果說四維（四個角落），東方帶著兩個維，一個維是陽而上升，一個維是陰而下沉，其餘三方也是如此。或者說一根（指身體）中具有四大，二上二下（此處省略）。『悉滅無餘』是指初見散滅，認為風火向上，地水向下。等到向上推求，卻找不到風火；向下檢查，也看不到地水。所以說『悉滅無餘』啊。苦果的上升下沉，差別巨大，是由於積聚的業力善惡不同，天道乖違（此處省略）。『心識二性躁動不停』，釋論中說：心、意、識，只是一個法（事物）的不同名稱。從數量上說叫做心，能生起叫做意，分別叫做識。又說，有異於前念生起的是心，接著生起的是意，最後了別的是識。例如意識不能算作一個。『二性』是指，心有善惡兩種不同的性質，意和識也有善惡兩種不同的性質，所以說『二性』。『躁動』是指，心在前念生起時也與數（指其他心所）一起，意識在後念生起時也與數一起，所以說『躁動』。又如四大壞滅時，善惡業力爭相牽引，不知該聽從誰，所以說『躁動』。即使此業力尚未消退，心也常常覺察觀照，更何況被業力牽引，怎能不躁動呢？

【English Translation】 English version The harm of a thousand afflictions is the same in meaning. The Mahaparinirvana Sutra uses the false body as a qiè (篋, box). The body relies on the Four Great Elements (earth, water, fire, wind) like a box containing a snake. When the box breaks, the snake leaves; when the body perishes, the Four Great Elements also dissipate. It's like a bird in a cage (omitted here). Furthermore, karmic force is used as a qiè; karmic force sustains the Four Great Elements; when karmic force fades, the Four Great Elements also scatter. It's like a bird in a cage, seeking a way out everywhere; the mind-bird is also like this. Never has a single thought been tied to the body-box; it always rushes outward. This is actually seeking death with every thought, not a way to settle the body. 『Their natures are different』 refers to: the two rising (fire, wind) are yang, the two sinking (earth, water) are yin. Why do they contradict each other? It's like different genders. How can different genders combine to form a body? The directions are also divided into two: the Four Great Elements correspond to the four directions, wind corresponds to the east, fire corresponds to the south, earth corresponds to the west, and water corresponds to the north. They also correspond to the four seasons, wind corresponds to spring, fire corresponds to summer, earth corresponds to autumn, and water corresponds to winter. East and south belong to yang and rise, west and north belong to yin and sink, so it is said that two rise and two sink, and the directions are also divided into two. Relatively speaking, the east rises and the west sinks, the south rises and the north descends. If we talk about the four intermediate directions, the east carries two intermediate directions, one intermediate direction is yang and rises, and one intermediate direction is yin and sinks, and the other three directions are also like this. Or it is said that one root (referring to the body) possesses the Four Great Elements, two rising and two sinking (omitted here). 『All are extinguished without remainder』 refers to initially seeing the scattering and extinction, believing that wind and fire go upward, and earth and water go downward. When one tries to trace upward, one cannot find wind and fire; when one examines downward, one cannot see earth and water. Therefore, it is said 『all are extinguished without remainder.』 The rising and sinking of suffering results, with great differences, are due to the accumulation of different good and evil karmic forces, and the deviation of heavenly principles (omitted here). 『The two natures of mind-consciousness are restless and unceasing,』 the commentary says: mind, intention, and consciousness are just different names for one dharma (thing). From a numerical perspective, it is called mind; the ability to generate is called intention; the ability to distinguish is called consciousness. It is also said that what arises differently from the previous thought is mind, what arises next is intention, and what distinguishes last is consciousness. For example, consciousness cannot be counted as one. 『Two natures』 refers to the fact that the mind has two different natures of good and evil, and intention and consciousness also have two different natures of good and evil, so it is said 『two natures.』『Restless』 refers to the fact that when the mind arises in the previous thought, it is also together with shù (數, other mental factors), and when consciousness arises in the later thought, it is also together with shù, so it is said 『restless.』 Furthermore, like when the Four Great Elements decay, good and evil karmic forces compete to pull, not knowing whom to obey, so it is said 『restless.』 Even if this karmic force has not yet faded, the mind often perceives and contemplates, let alone being pulled by karmic force, how can it not be restless?

。有熟牽強牽。此世雖行善先世惡業熟。既與時合即受惡報。故言熟牽。強牽者。人雖行惡。臨終之時善心猛盛。即隨善上升。熟牽強牽彌顯躁動。亦是隨業所作而墮諸有(云云)。水火風種散滅壞時下二行明業謝棄苦器也。氣命儘是風去故言散。暖儘是火去故言滅。水盡則身爛。故言大小不凈盈流於外。地散滅是骨肉離解。故言如朽敗木。大小不凈者。身為大四支為小。足支為大手支為小。手為大指為小。如是轉轉作大小。皆悉臭穢不凈盈流。此名助道。若正觀降伏煩惱。煩惱不伏當修不凈助破欲心。釋論云。三解脫是涅槃門。道品是開門法。不凈九想等是助開門法。不凈是破欲初門。若進修背舍及大不凈。己身他身一身多身。一國多國山林石壁。一切依正皆悉不凈。即雖未爾。想力若成怖畏心起。能大助道開發正慧。大經云。不凈觀亦實亦虛。能破煩惱故名為實。凈言不凈是故為虛。此不凈觀亦具生法二空。大經云。諦觀白骨。一一支節何者是我。八色流光亦復無我。我不可得即是生空。煉骨人八色不見四大無有于實。即是法空。此就助道明於生法。終成正道爾。從善女當觀下二十一行。是第二明生法二空觀。文為二。初八行半明修因生法二空觀。次十二行半明果成起用。因中又二。初三行半約苦集明生法二空觀

【現代漢語翻譯】有熟牽強牽（指成熟的業力牽引和強大的業力牽引）。此世雖行善，先世惡業熟，既與時合，即受惡報，故言熟牽。強牽者，人雖行惡，臨終之時善心猛盛，即隨善上升。熟牽強牽彌顯躁動，亦是隨業所作而墮諸有（云云）。水火風種散滅壞時下二行明業謝棄苦器也。氣命儘是風去故言散，暖儘是火去故言滅，水盡則身爛，故言大小不凈盈流於外，地散滅是骨肉離解，故言如朽敗木。大小不凈者，身為大四支為小，足支為大手支為小，手為大指為小，如是轉轉作大小，皆悉臭穢不凈盈流。此名助道。若正觀降伏煩惱，煩惱不伏當修不凈助破欲心。釋論云：『三解脫是涅槃門，道品是開門法，不凈九想等是助開門法，不凈是破欲初門。』若進修背舍及大不凈，己身他身一身多身，一國多國山林石壁，一切依正皆悉不凈，即雖未爾，想力若成怖畏心起，能大助道開發正慧。大經云：『不凈觀亦實亦虛，能破煩惱故名為實，凈言不凈是故為虛。』此不凈觀亦具生法二空。大經云：『諦觀白骨，一一支節何者是我，八色流光亦復無我，我不可得即是生空。煉骨人八色不見四大無有于實，即是法空。』此就助道明於生法，終成正道爾。從善女當觀下二十一行，是第二明生法二空觀。文為二。初八行半明修因生法二空觀。次十二行半明果成起用。因中又二。初三行半約苦集明生法二空觀。

【English Translation】 Modern Chinese Translation: 現代漢語譯本 There are 'ripe pulling strongly' and 'forceful pulling strongly' (referring to the pulling of mature karma and the pulling of strong karma). Although one may do good deeds in this life, if the evil karma from previous lives ripens and aligns with the present time, one will receive evil retribution. Hence, it is called 'ripe pulling'. 'Forceful pulling' refers to when a person, though having committed evil deeds, experiences a surge of intense good intention at the time of death, and thus ascends following that goodness. 'Ripe pulling strongly' and 'forceful pulling strongly' further reveal restlessness, and also the falling into various existences according to the karma one has created (and so on). The following two lines, 'When the elements of water, fire, and wind scatter, perish, and decay,' explain the abandonment of the painful vessel due to the exhaustion of karma. The exhaustion of breath and life is the departure of wind, hence the term 'scatter'. The exhaustion of warmth is the departure of fire, hence the term 'perish'. The exhaustion of water causes the body to rot, hence the saying 'both large and small impurities overflow outwards'. The scattering and decay of earth is the separation and disintegration of bones and flesh, hence the saying 'like rotten wood'. 'Large and small impurities' refer to the body as large and the four limbs as small, the foot limbs as large and the hand limbs as small, the hand as large and the fingers as small. Thus, turning and turning, creating large and small, all are foul, filthy, and impure, overflowing. This is called 'aiding the path'. If one's correct contemplation subdues afflictions, and the afflictions are not subdued, one should cultivate impurity to help break the mind of desire. The Shastra says: 'The three liberations are the gate to Nirvana, the factors of the path are the method of opening the gate, and the nine contemplations on impurity and so on are methods of aiding the opening of the gate. Impurity is the initial gate for breaking desire.' If one further cultivates the stages of detachment and great impurity, contemplating one's own body, others' bodies, one body, many bodies, one country, many countries, mountains, forests, and stone walls, all conditioned and unconditioned phenomena are impure. Even if it is not yet so, if the power of thought is established and fear arises, it can greatly aid the path and develop correct wisdom. The Great Sutra says: 'The contemplation of impurity is both real and unreal; it is called real because it can break afflictions, and it is called unreal because pure is spoken of as impure.' This contemplation of impurity also possesses the two emptinesses of self and phenomena. The Great Sutra says: 'Carefully contemplate the white bones; which of the individual joints is me? The eight-colored flowing light is also not me; I am unattainable, which is the emptiness of self. The bone refiner does not see the eight colors, and the four great elements have no reality, which is the emptiness of phenomena.' This explains the emptiness of self and phenomena in terms of aiding the path, ultimately leading to the correct path. From 'Good woman, you should contemplate' onwards for the next twenty-one lines, is the second explanation of the contemplation of the two emptinesses of self and phenomena. The text is in two parts. The first eight and a half lines explain the contemplation of the two emptinesses of self and phenomena in terms of the cause of cultivation. The next twelve and a half lines explain the arising of function upon the accomplishment of the result. Within the cause, there are also two parts. The first three and a half lines explain the contemplation of the two emptinesses of self and phenomena in terms of suffering and accumulation.

。次從無明體相下五行約十二因約明生法二空觀。約苦集又二。初從善女下一行半明眾生空。次從如是諸大下二行明法空。問四諦十二緣是二乘法。云何是菩薩觀門。答四諦十二緣通是三乘觀境。譬如大道貴賤同遊。不可群小行之而判屬民庶。通意云何。涅槃云。我昔與汝等不見四真諦(云云)。又云。凡夫有苦無諦。聲聞有苦有苦諦。菩薩解苦無苦而有真諦。諸佛如來有真有實。所以然者。二乘觀有量四諦。菩薩觀有量無量四諦。大經云。十二因緣凡有四種。下智觀故得聲聞。中智觀故得支佛。上智觀故得菩薩。上上智觀故得佛菩提。復有別意。大品云。十二因緣獨菩薩法。如佛昔為儒童。雖行眾行非波羅蜜。見然燈佛得無生法忍。一念相應習應苦空。乃至習應滅空。習應無明空乃至老死空。諸相應中空相應最為第一。以空導行皆名波羅蜜。以得無生法忍故佛即與記。當知菩薩豈不觀於四諦十二緣邪。二乘雖復同觀。觀法有異。聲聞觀諸果。總作一苦諦觀。觀諸煩惱及業。總作一集諦觀。又苦之與集總是現在。所以名總相觀也。緣覺觀苦為七。現在五未來二。觀集為五。過去二現在三。別觀三世別開苦集。故言緣覺別相觀也。雖復總別有殊。同是自調自度。同是析生法二空觀爾。與菩薩有異。菩薩為眾生修四等六度

【現代漢語翻譯】其次，從無明（avidyā，佛教術語，指對事物真相的無知）的體相開始，以下五行是關於十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）的，闡明生法二空觀（śūnyatā，佛教術語，指一切事物沒有固定不變的自性）。關於苦集（duḥkha-samudaya，佛教四聖諦中的苦諦和集諦）又有兩種觀點。首先，從『善女』開始的一行半闡明眾生空（pudgala-śūnyatā，佛教術語，指眾生沒有不變的實體）。其次，從『如是諸大』開始的兩行闡明法空（dharma-śūnyatā，佛教術語，指一切事物沒有不變的自性）。問：四諦（catvāri āryasatyāni，佛教關於痛苦和解脫的四個真理）和十二緣是二乘（śrāvaka-yāna和pratyekabuddha-yāna，佛教中聲聞乘和緣覺乘的合稱，指追求自我解脫的修行者）的法門，為什麼說是菩薩（bodhisattva，佛教中發願要救度一切眾生的修行者）的觀門呢？答：四諦和十二緣普遍是三乘（triyāna，佛教中聲聞乘、緣覺乘和菩薩乘的合稱）的觀境。譬如一條大道，貴賤都可以通行。不能因為小人物行走其上，就判定它屬於平民百姓。通意是什麼呢？《涅槃經》（Mahāparinirvāṇa Sūtra）說：『我過去和你們都不見四真諦。』又說：『凡夫有苦而無諦，聲聞有苦有苦諦，菩薩解苦無苦而有真諦，諸佛如來有真有實。』之所以這樣說，是因為二乘觀有量的四諦，菩薩觀有量無量的四諦。《大般涅槃經》說：十二因緣凡有四種。下智觀故得聲聞，中智觀故得支佛（pratyekabuddha，即緣覺），上智觀故得菩薩，上上智觀故得佛菩提（Buddha-bodhi，指佛的覺悟）。還有別的意思。《大品般若經》（Mahāprajñāpāramitā Sūtra）說：十二因緣是菩薩獨有的法門。如佛陀過去作為儒童（指釋迦牟尼佛在過去世為修行者時的身份），雖然修行各種善行，但不是波羅蜜（pāramitā，佛教術語，指到達彼岸的方法，即六度或十度）。見到然燈佛（Dīpaṃkara，過去佛之一）時，獲得了無生法忍（anutpattika-dharma-kṣānti，佛教術語，指對諸法不生不滅的深刻理解）。一念相應，習應苦空，乃至習應滅空，習應無明空乃至老死空。諸相應中，空相應最為第一。以空導行，都名為波羅蜜。因為得到了無生法忍，所以佛陀就給他授記。應當知道菩薩難道不觀四諦十二緣嗎？二乘雖然也同樣觀修，但觀修的方法不同。聲聞觀諸果，總的作為一苦諦來觀。觀諸煩惱及業，總的作為一集諦來觀。而且苦和集總是現在。所以叫做總相觀。緣覺觀苦為七，現在五未來二。觀集為五，過去二現在三。分別觀三世，分別開立苦集。所以說緣覺是別相觀。雖然總別有所不同，但同樣是自調自度，同樣是分析生法二空觀。與菩薩不同的是，菩薩爲了眾生修四等（catasra apramāṇāni，佛教術語，指慈、悲、喜、舍四種無量心）六度（ṣaṭ pāramitāḥ，佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）。

【English Translation】 Next, starting from the substance and characteristics of avidyā (ignorance), the following five lines are about the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), clarifying the two aspects of emptiness: emptiness of self and emptiness of phenomena (śūnyatā). Regarding duḥkha-samudaya (suffering and its origin, the first two of the Four Noble Truths), there are also two viewpoints. First, the line and a half starting from 'virtuous woman' clarifies the emptiness of beings (pudgala-śūnyatā). Second, the two lines starting from 'such great' clarify the emptiness of phenomena (dharma-śūnyatā). Question: The Four Noble Truths (catvāri āryasatyāni) and the twelve links of dependent origination are the teachings of the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna, referring to the vehicles of Hearers and Solitary Buddhas, practitioners who seek self-liberation), so why are they said to be the objects of contemplation for Bodhisattvas (bodhisattva, a practitioner who vows to liberate all beings)? Answer: The Four Noble Truths and the twelve links of dependent origination are universally the objects of contemplation for the Three Vehicles (triyāna, referring to the vehicles of Hearers, Solitary Buddhas, and Bodhisattvas). It is like a great road, where both the noble and the lowly can travel. One cannot judge it as belonging to the common people simply because petty individuals walk on it. What is the general meaning? The Mahāparinirvāṇa Sūtra says: 'In the past, I and you did not see the Four Noble Truths.' It also says: 'Ordinary people have suffering but no truth, Hearers have suffering and the truth of suffering, Bodhisattvas understand suffering without suffering but have true truth, and Buddhas have both truth and reality.' The reason for this is that the Two Vehicles contemplate the Four Noble Truths with limitations, while Bodhisattvas contemplate the Four Noble Truths with and without limitations. The Mahāparinirvāṇa Sūtra says: There are four types of the twelve links of dependent origination. Those who contemplate with lower wisdom attain the Hearer vehicle, those who contemplate with middle wisdom attain the Solitary Buddha vehicle (pratyekabuddha), those who contemplate with higher wisdom attain the Bodhisattva vehicle, and those who contemplate with the highest wisdom attain Buddha-bodhi (Buddha-bodhi, the enlightenment of a Buddha). There is also another meaning. The Mahāprajñāpāramitā Sūtra says: The twelve links of dependent origination are the unique teachings of Bodhisattvas. For example, when the Buddha was formerly a Brahmin youth (referring to the identity of Śākyamuni Buddha as a practitioner in a past life), although he practiced various good deeds, they were not pāramitā (pāramitā, perfections, the means to reach the other shore, i.e., the six or ten perfections). When he saw Dīpaṃkara Buddha (Dīpaṃkara, one of the past Buddhas), he attained the kṣānti of non-origination of dharmas (anutpattika-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of all phenomena). In one thought, he corresponded, practicing corresponding to the emptiness of suffering, and even practicing corresponding to the emptiness of cessation, practicing corresponding to the emptiness of ignorance, and even the emptiness of old age and death. Among all correspondences, the correspondence with emptiness is the most supreme. Guiding practice with emptiness is called pāramitā. Because he attained the kṣānti of non-origination of dharmas, the Buddha predicted his future Buddhahood. One should know, how could Bodhisattvas not contemplate the Four Noble Truths and the twelve links of dependent origination? Although the Two Vehicles also contemplate them, the methods of contemplation are different. Hearers contemplate all the results, generally contemplating them as the truth of suffering. They contemplate all afflictions and karma, generally contemplating them as the truth of origin. Moreover, suffering and origin are always present. Therefore, it is called general contemplation. Solitary Buddhas contemplate suffering as seven, five in the present and two in the future. They contemplate origin as five, two in the past and three in the present. They separately contemplate the three times, separately establishing suffering and origin. Therefore, it is said that Solitary Buddhas have separate contemplation. Although there are differences in general and separate, they are both self-regulating and self-liberating, and both are analytical contemplations of the emptiness of self and phenomena. Different from Bodhisattvas, Bodhisattvas cultivate the four immeasurables (catasra apramāṇāni, the four immeasurable minds of loving-kindness, compassion, joy, and equanimity) and the six perfections (ṣaṭ pāramitāḥ, the six perfections of giving, morality, patience, diligence, concentration, and wisdom) for the sake of sentient beings.

。觀四諦十二緣。作生法二空。今舉譬喻之。如握五指成拳。若一指一拳應有五拳。若一指無拳五何得有。我人亦爾。攬五陰成眾生。一陰有眾生。應有五眾生。一陰無眾生雖五亦無。即陰求眾生不得。離陰求眾生亦不得。雖求拳不得拳。不妨有皮骨之指存。雖求人不得人。不妨有五陰之法。在二乘人得生空時。未能知法空。更須析指皮肉骨髓分分推求亦不得指。地水火風窮逐鄰虛亦不得色。前念后念亦無想受。求指不得指。始知指無。求法不得法。方知法虛。既不得生法二空境。亦不得生法二空智。通菩薩觀亦然。是為菩薩二乘析生法二空相。如此但有自行為他之異(至云)。若論別菩薩體空。與其永異。如見鏡拳懸體既空不勞尋檢。鏡拳既虛鏡指非實。鏡內拳指既是虛。鏡外拳指亦非實。眾生亦爾。但有名字名為眾生。此之名字本來自空。非檢后空。名既假名法亦非法。體名即體法。如大品云。我性如色性。色性如我性。今世生法由無明行。五果既虛。二因寧實。下文云。本性空寂無明故有。無明既寂。從無明生寧得不寂。雖不得生法二境。而能了了通達二境。不為境所染。雖不得生法二空智。而能了了通達二空智。不為智所凈。非染非凈雙亡二邊。正入中道第一義諦。而能雙照二諦。三諦朗然。非前非后一時大

覺。與此甚深法性相應。金剛寶藏具足而得。是為菩薩體生法二空觀。諸小乘師雖說析空同外道義。何者析色極至鄰虛。或存塵不破。或破塵令盡。若存不破只是常見。若破塵盡只是斷見。斷常宛然非邪何謂。諸大乘師雖說體空同於小道。何者。單用體慧。不能一念空心遊戲神通凈佛國土具足解釋佛之知見。何能三智一心中得五眼具足而成菩提耶。似小乘壞法人無三明六通愿智頂等。只是慧解脫人而已。非小何謂。今經首軸窮深極廣。序品云。游于無量甚深法性。空品云。求于如來真實法身。捨身品云。求于寂滅無上涅槃。豈可用世人邪見。豈可用小乘之析。豈可用大乘師之體解此空義邪。善女當觀下一行半明生空觀。初一句對告勸發。次一句指上境。次四句正作觀。善女者。菩提樹神也。諸佛說法必有對揚。寄一以訓眾故告其人也。又時眾機緣宜在善女。若聞對告宿善發生。又男天表方便。女天表智度。欲說智度破于愚著。故告女天也。又佛在道樹得道。欲說此道故對告樹神也。此是表四悉檀。對告非無因緣也。當觀者。勸一人以例諸。一切菩薩必須修于智度。無有菩薩不由此者。故言當觀也。諸法者。指上四諦十二因緣若假若實二空境也。名目雖略攝法則遍故言諸法也。如是者。正明總觀也。如是有三義。謂如事

【現代漢語翻譯】現代漢語譯本覺（Bodhi，覺悟）。與此甚深法性相應，金剛寶藏具足而得，是為菩薩體生法二空觀。諸小乘師雖說析空，同外道義。何者？析色極至鄰虛，或存塵不破，或破塵令盡。若存不破，只是常見；若破塵盡，只是斷見。斷常宛然，非邪何謂？諸大乘師雖說體空，同於小道。何者？單用體慧，不能一念空心遊戲神通，凈佛國土，具足解釋佛之知見。何能三智一心中得，五眼具足而成菩提耶？似小乘壞法人，無三明六通愿智頂等，只是慧解脫人而已。非小何謂？今經首軸窮深極廣。《序品》云：『游于無量甚深法性』。《空品》云：『求于如來真實法身』。《捨身品》云：『求于寂滅無上涅槃』。豈可用世人邪見？豈可用小乘之析？豈可用大乘師之體解此空義邪？善女當觀下一行半明生空觀。初一句對告勸發，次一句指上境，次四句正作觀。善女者，菩提樹神也。諸佛說法必有對揚，寄一以訓眾故告其人也。又時眾機緣宜在善女，若聞對告宿善發生。又男天表方便，女天表智度，欲說智度破于愚著，故告女天也。又佛在道樹得道，欲說此道故對告樹神也。此是表四悉檀。對告非無因緣也。當觀者，勸一人以例諸，一切菩薩必須修于智度，無有菩薩不由此者，故言當觀也。諸法者，指上四諦（Four Noble Truths）十二因緣（Twelve links of dependent origination）若假若實二空境也。名目雖略攝法則遍故言諸法也。如是者，正明總觀也。如是有三義，謂如事

【English Translation】 English version 'Awakening (Bodhi). Corresponding to this profound Dharma-nature, possessing the complete Vajra treasure, this is the Bodhisattva's contemplation of the emptiness of self and Dharma. Although the teachers of the Hinayana school speak of analyzing emptiness, it is the same as the doctrines of externalists. What is it? Analyzing form to the extreme, reaching the point of being adjacent to emptiness, either preserving the dust without breaking it, or breaking the dust completely. If preserving without breaking, it is merely the common view; if breaking the dust completely, it is merely the annihilationist view. The views of permanence and annihilation are clearly present, so how can it not be considered heterodox? Although the teachers of the Mahayana school speak of the emptiness of essence, it is the same as the lesser path. What is it? Merely using the wisdom of essence, one cannot, in a single thought, empty the mind and playfully manifest supernatural powers, purify the Buddha-lands, and fully explain the knowledge and vision of the Buddha. How can one attain the three wisdoms in one mind, fully possess the five eyes, and achieve Bodhi? It is like the Hinayana practitioners who destroy the Dharma, lacking the three insights (Threefold Knowledge), the six supernatural powers (Six Supernormal Powers), the wisdom of vows, the crown of the head, etc., and are merely those who are liberated through wisdom. How can it not be considered lesser? The opening chapter of this sutra explores the profound and vast. The 'Introduction Chapter' says: 'Wandering in the immeasurable and profound Dharma-nature.' The 'Emptiness Chapter' says: 'Seeking the true Dharma-body of the Tathagata.' The 'Self-Sacrifice Chapter' says: 'Seeking the tranquil and unsurpassed Nirvana.' How can one use the heterodox views of worldly people? How can one use the analysis of the Hinayana? How can one use the understanding of essence by the Mahayana teachers to explain this meaning of emptiness?' 'Good woman, contemplate the next one and a half lines, which explain the contemplation of the emptiness of self. The first sentence is an address and exhortation, the second sentence points to the object above, and the next four sentences are the actual contemplation. The 'good woman' is the spirit of the Bodhi tree. When the Buddhas preach the Dharma, there must be a response and praise, so they address this person to instruct the assembly. Also, the opportunity for the assembly at this time is suitable for the good woman, and if she hears the address, her past good deeds will arise. Furthermore, the male deity represents skillful means, and the female deity represents wisdom and measure. Desiring to speak of wisdom and measure to break through foolish attachments, they address the female deity. Also, the Buddha attained enlightenment under the Bodhi tree, and desiring to speak of this path, they address the tree spirit. This represents the four kinds of benefits (Four kinds of benefits). The address is not without cause and condition. 'Contemplate' is to exhort one person as an example for all. All Bodhisattvas must cultivate wisdom and measure, and there is no Bodhisattva who does not do so, therefore it is said 'contemplate'. 'All dharmas' refers to the above Four Noble Truths (Four Noble Truths) and Twelve links of dependent origination (Twelve links of dependent origination), the two emptiness realms, whether false or real. Although the names are brief, the principles are comprehensively included, therefore it is said 'all dharmas'. 'Thus' is to clearly explain the overall contemplation. 'Thus' has three meanings, namely, according to the matter.'

如理。如非事非理。如事者。如助道假想不凈流濫也。如理者。如生法二空無法也。如非事非理者。如法性法身也。又事即如理如非事非理。非事非理亦即如理亦即如事。理即如事亦即如非事非理。三法不一異故言如是。三法亦一異故言諸法。何處有人者點出理觀也。何處者。若色處有人則不須四陰。若色處無人四處亦無人。五處都無人故言何處有人。又果處既無人。無明行因處亦無人。因果合亦無人。離因離果亦無人。故言何處有人也。人既無。眾生十六知見等皆無。故言及以眾生也。本性空寂者。點出非事非理觀也。本性無事亦復無空。空本空事。既其無事。空何所空。無事故事寂。無空故空寂。本性如此。非今始然。故言本性空寂也。無明故有者。點出事觀也。若其空而復空。那得此事。既有事即有空。既有空即有非事非理。此之三種悉由無明故有。以有無明癡故有行。有行即有生法。既有生法即有助事之觀。助來助正即有空理之觀。正助顯本即有非事非理之觀。是事不知名為無明。凈名云。從癡有愛則我病生。病生故則有藥起。即此義也。若知無明本性空寂。尚無無明。那得事理非事非理。畢竟清凈故稱空慧也。但我見深重為學道大障。凡夫所作恒與我俱。我行我住。坐臥言語無離於我。我行施戒乃至我行智

【現代漢語翻譯】現代漢語譯本：『如理』，指的是符合真理。『如非事非理』，指的是既非現象也非真理。『如事』，指的是輔助修道的假想，例如觀想不凈之物流動氾濫。『如理』，指的是證悟人空和法空，達到無為法的境界。『如非事非理』，指的是法性和法身。進一步解釋，『事』本身就包含『如理』和『如非事非理』。『非事非理』也包含『如理』和『如事』。『理』包含『如事』和『如非事非理』。這三種法既非完全相同，也非完全不同，所以用『如是』來表達。這三種法既相同也不同，所以用『諸法』來表達。『何處有人者』，這句話點明了理觀。『何處』指的是，如果色蘊中存在『人』，那麼就不需要受、想、行、識這四蘊。如果色蘊中不存在『人』，那麼受、想、行、識這四蘊中也不存在『人』。五蘊皆空，所以說『何處有人』。而且，如果果報之處沒有『人』，那麼作為原因的無明和行處也沒有『人』。原因和結果加在一起也沒有『人』，脫離原因和脫離結果也沒有『人』，所以說『何處有人』。既然『人』不存在，那麼眾生所執著的十六種知見等等也都不存在，所以說『及以眾生』。『本性空寂者』，這句話點明了非事非理觀。本性既沒有『事』，也沒有『空』。『空』的本質也是空無。既然沒有『事』，那麼『空』又空掉了什麼呢？因為沒有『事』，所以是寂靜的。因為沒有『空』，所以是空寂的。本性本來就是如此，並非現在才變成這樣，所以說『本性空寂』。『無明故有者』，這句話點明了事觀。如果『空』之後又是『空』，那麼怎麼會有『事』呢？既然有『事』，那麼就有『空』。既然有『空』，那麼就有『非事非理』。這三種狀態都是因為無明才產生的。因為有無明之癡，所以有『行』。有了『行』，就有了生法。有了生法，就有了輔助『事』的觀想。輔助『來』，輔助『正』，就有了空理之觀。『正』和『助』顯現了根本，就有了『非事非理』之觀。對『事』不瞭解就叫做無明。《維摩詰經》說：『從癡有愛，則我病生。』病生了，就會有藥出現，就是這個意思。如果知道無明的本性是空寂的，那麼連無明都沒有了，哪裡還會有『事』、『理』、『非事非理』呢？最終達到清凈，所以稱為空慧。只是因為我見深重，才成為學道的大障礙。凡夫所做的一切都與『我』有關。我行走、我站立、我坐臥、我說話，沒有一刻離開過『我』。我行佈施、持戒，甚至我運用智慧。

【English Translation】 English version: 'As principle' (如理), refers to conforming to the truth. 'As neither phenomenon nor principle' (如非事非理), refers to being neither phenomenon nor truth. 'As phenomenon' (如事), refers to the imagined aids to cultivation, such as contemplating the flow and overflow of impurity. 'As principle' (如理), refers to realizing the emptiness of self and the emptiness of phenomena, reaching the state of non-action. 'As neither phenomenon nor principle' (如非事非理), refers to the Dharma-nature (法性) and Dharma-body (法身). To further explain, 'phenomenon' (事) itself contains 'as principle' (如理) and 'as neither phenomenon nor principle' (如非事非理). 'Neither phenomenon nor principle' (非事非理) also contains 'as principle' (如理) and 'as phenomenon' (如事). 'Principle' (理) contains 'as phenomenon' (如事) and 'as neither phenomenon nor principle' (如非事非理). These three dharmas are neither completely the same nor completely different, so 'thus' (如是) is used to express them. These three dharmas are both the same and different, so 'all dharmas' (諸法) is used to express them. 'Where is there a person?' (何處有人者), this sentence points out the contemplation of principle. 'Where' (何處) refers to, if there is a 'person' in the form aggregate (色蘊), then the four aggregates of feeling, perception, volition, and consciousness (受、想、行、識) are not needed. If there is no 'person' in the form aggregate, then there is also no 'person' in the four aggregates of feeling, perception, volition, and consciousness. All five aggregates are empty, so it is said 'Where is there a person?'. Moreover, if there is no 'person' in the place of karmic retribution, then there is also no 'person' in the place of ignorance (無明) and action (行) as causes. Adding cause and effect together, there is no 'person'; separating from cause and separating from effect, there is no 'person', so it is said 'Where is there a person?'. Since the 'person' does not exist, then the sixteen views (十六知見) etc. clung to by sentient beings also do not exist, so it is said 'and sentient beings' (及以眾生). 'Original nature is empty and still' (本性空寂者), this sentence points out the contemplation of neither phenomenon nor principle. The original nature has neither 'phenomenon' nor 'emptiness'. The essence of 'emptiness' is also empty. Since there is no 'phenomenon', then what does 'emptiness' empty? Because there is no 'phenomenon', therefore it is stillness. Because there is no 'emptiness', therefore it is empty and still. The original nature is originally like this, not becoming like this now, so it is said 'Original nature is empty and still'. 'Because of ignorance, there is existence' (無明故有者), this sentence points out the contemplation of phenomenon. If after 'emptiness' there is again 'emptiness', then how can there be 'phenomenon'? Since there is 'phenomenon', then there is 'emptiness'. Since there is 'emptiness', then there is 'neither phenomenon nor principle'. These three states are all produced because of ignorance. Because there is the delusion of ignorance, therefore there is 'action'. With 'action', there is the arising of phenomena. With the arising of phenomena, there is the contemplation that aids 'phenomenon'. Aiding 'coming', aiding 'correctness', there is the contemplation of the principle of emptiness. 'Correctness' and 'aid' reveal the root, there is the contemplation of 'neither phenomenon nor principle'. Not understanding 'phenomenon' is called ignorance. The Vimalakirti Sutra says: 'From delusion there is love, then my illness arises.' When illness arises, then medicine will appear, that is the meaning. If one knows that the original nature of ignorance is empty and still, then even ignorance does not exist, where would there be 'phenomenon', 'principle', 'neither phenomenon nor principle'? Ultimately reaching purity, therefore it is called wisdom of emptiness. It is only because my view of self is deep and heavy that it becomes a great obstacle to learning the Way. Everything that ordinary people do is related to 'self'. I walk, I stand, I sit, I lie down, I speak, there is not a moment that is separated from 'self'. I practice giving, precepts, even I use wisdom.

慧。若攬他遺體而計我者。此我疏鈍。若執法塵而計我者。此我密利。如執一法。謂我知我解於法起我。隨執一句是實。余皆妄語。即是邊見。非道謂道即是戒取。非理謂理即是見取。不當謂當即是邪見。自是陵他即慢。撥之即瞋譽之即愛。破之即疑。不了即癡。十使煩惱以我為根本。不自覺知日夜增長。縱令世智辯聰如長爪鍱腹。難石石裂。難樹樹折。難水水竭。難火火滅。去道彌遠。假令隨禪梵世極至非想。我心常在將出復還。如此凡邪尚無暖法。那能破我。廣說此我即二十種身見。謂即陰計五。離陰計五。我中有五陰。陰中有五我。是為二十。若一陰是我余陰無我。若並是我即有五我。是義不然。若離陰有我。既離於陰我是誰我。是義不然。若陰中有我。是則陰盛於我。如器盛果。如屋貯人。是義不然。若我中有陰則陰在我內。是義不然。是為破三十種身見。此約外境作如此說。而其內心猶計有我。復當反觀。即智有我離智有我。我中有智智中有我。是義皆不然。復破二十種身見。內外合數即四十種身見。是名生空。毗曇云。我見是共等因。我見起時未動身口。因我見後生思惟時。方動身口。斷我見已悟眾生空。成論明。我見心即思惟能動身口。斷我見已即悟眾生空。亦悟法空。大乘明。我見即具諸法。可不具

【現代漢語翻譯】現代漢語譯本：慧（Hui，指智慧）。如果執取他人的遺體而認為是『我』，這是對『我』的理解過於粗疏遲鈍。如果執著於法塵（Dharmadhatu，指法的境界）而認為是『我』，這是對『我』的理解過於精細敏銳。如果執著于某一種法，並認為『我知道』、『我理解』，從而生起『我』的觀念，隨便執著於一句話就認為是真實的，其餘的都是虛妄的，這就是邊見（Antanta-graha，指極端的見解）。把非正道認為是正道，就是戒禁取見（Silabbata-paramasa，指執著于錯誤的戒律和苦行）。把非真理認為是真理，就是見取見（Ditthi-paramasa，指執著于錯誤的見解）。不應該認為是正確的卻認為是正確的，就是邪見（Micchatta，指錯誤的見解）。自以為是而輕視他人就是慢（Mana，指傲慢）。否定就是瞋（Dosa，指嗔恨）。讚美就是愛（Pema，指愛慾）。破壞就是疑（Vicikiccha，指懷疑）。不瞭解就是癡（Moha，指愚癡）。這十種煩惱（Kilesa，指煩惱）以『我』為根本，不自覺知地日夜增長。縱然世間的智慧辯才像長爪（Dirghanakha，人名）和鍱腹（Tapussa，人名）一樣，能擊碎堅硬的石頭，折斷樹木，耗盡水流，熄滅火焰，也只會離正道越來越遠。即使修習禪定達到梵天（Brahma，指色界天）乃至非想非非想處天（Nevasaññānāsaññāyatana，指無色界最高的禪定境界），『我』的心仍然存在，還會再次出現。這樣的凡夫和邪見者尚且沒有暖法（Usma-gata，指四加行位的最初階段），又怎麼能破除『我』呢？廣泛地說，這種『我』就是二十種身見（Sakkayaditthi，指認為五蘊為我的錯誤見解）。也就是，在五蘊（Pañcakkhandha，指色、受、想、行、識）中執著為『我』有五種，離開五蘊執著為『我』有五種，『我』中有五蘊有五種，五蘊中有『我』有五種，總共是二十種。如果一個蘊是『我』，其餘的蘊就不是『我』；如果所有的蘊都是『我』，那就有了五個『我』。這種說法是不對的。如果離開五蘊有『我』，既然離開了五蘊，那麼『我』是誰的『我』呢？這種說法是不對的。如果在五蘊中有『我』，那麼五蘊就比『我』更重要，就像容器盛放果實，房屋儲存人一樣。這種說法是不對的。如果『我』中有五蘊，那麼五蘊就在『我』的內部。這種說法是不對的。這就是破除三十種身見。這是以外境為對像所作的說明，而他們的內心仍然執著于有『我』。還應當反過來觀察，即智慧中有『我』，離開智慧有『我』，『我』中有智慧，智慧中有『我』，這些說法都是不對的。再次破除二十種身見。內外合計就是四十種身見。這叫做生空（Jati-sunyata，指眾生是空性的）。《毗曇》（Abhidhamma，指阿毗達摩論）說，『我見』是共同的等起因（Samanantara-paccaya，指緊鄰的因）。『我見』生起時，還沒有引發身語的行動，因為『我見』之後產生思惟時，才引發身語的行動。斷除『我見』之後，就領悟到眾生空（Puggala-sunyata，指眾生是空性的）。《成論》（Siddhisastra，指《成實論》）闡明，『我見』的心就是思惟，能夠引發身語的行動。斷除『我見』之後，就領悟到眾生空，也領悟到法空（Dharma-sunyata，指法是空性的）。大乘（Mahayana，指大乘佛教）闡明，『我見』就具備了諸法，難道不具備嗎？

【English Translation】 English version: Hui (Wisdom). If one grasps another's corpse and considers it as 'I', this understanding of 'I' is crude and dull. If one clings to the Dharmadhatu (realm of phenomena) and considers it as 'I', this understanding of 'I' is subtle and sharp. If one clings to a single Dharma, thinking 'I know' and 'I understand', thereby giving rise to the notion of 'I', clinging to any single phrase as truth while considering the rest as false, this is a border view (Antanta-graha, extreme view). Considering what is not the path as the path is Silabbata-paramasa (clinging to wrong precepts and practices). Considering what is not reason as reason is Ditthi-paramasa (clinging to views). Considering what should not be as correct is Micchatta (wrong view). Being self-righteous and belittling others is Mana (conceit). Denying is Dosa (hatred). Praising is Pema (love). Destroying is Vicikiccha (doubt). Not understanding is Moha (delusion). These ten Kilesas (defilements) have 'I' as their root, unknowingly growing day and night. Even if worldly wisdom and eloquence are like Dirghanakha's (name of a person) and Tapussa's (name of a person), able to shatter hard stones, break trees, exhaust water, and extinguish fire, they will only move further away from the path. Even if one practices meditation to the Brahma (form realm heaven) and even to Nevasaññānāsaññāyatana (the highest state of formless realm), the mind of 'I' still exists and will reappear. Such ordinary people and heretics do not even have Usma-gata (the initial stage of the four preparatory stages), how can they break 'I'? Broadly speaking, this 'I' is the twenty Sakkayaditthis (personality belief). That is, there are five types of clinging to 'I' within the five Pañcakkhandhas (aggregates of form, feeling, perception, mental formations, and consciousness), five types of clinging to 'I' apart from the five aggregates, five types of the five aggregates being in 'I', and five types of 'I' being in the five aggregates, totaling twenty. If one aggregate is 'I', the remaining aggregates are not 'I'; if all aggregates are 'I', then there are five 'I's. This is not correct. If there is 'I' apart from the aggregates, since it is apart from the aggregates, whose 'I' is this 'I'? This is not correct. If there is 'I' within the aggregates, then the aggregates are more important than 'I', like a container holding fruit, a house storing people. This is not correct. If there are aggregates within 'I', then the aggregates are inside 'I'. This is not correct. This is the breaking of thirty personality beliefs. This is an explanation made with external objects as the subject, but their minds still cling to the existence of 'I'. One should also observe in reverse, that is, there is 'I' in wisdom, there is 'I' apart from wisdom, there is wisdom in 'I', there is 'I' in wisdom, all these statements are incorrect. Again, break the twenty personality beliefs. The total of internal and external is forty personality beliefs. This is called Jati-sunyata (emptiness of birth). The Abhidhamma (Buddhist philosophical texts) says that 'I-view' is the common Samanantara-paccaya (immediately preceding condition). When 'I-view' arises, it has not yet triggered actions of body and speech, because it is only when thinking arises after 'I-view' that actions of body and speech are triggered. After cutting off 'I-view', one realizes Puggala-sunyata (emptiness of beings). The Siddhisastra (Siddhi Scripture) clarifies that the mind of 'I-view' is thinking, which can trigger actions of body and speech. After cutting off 'I-view', one realizes Puggala-sunyata, and also realizes Dharma-sunyata (emptiness of phenomena). Mahayana (Great Vehicle Buddhism) clarifies that 'I-view' possesses all Dharmas, does it not possess them?

于思惟。悟眾生空即是悟實法空。破二十種身見。通上三句皆通用之。若即事而理。何處有人。即陰離陰。陰中無人人中無陰。二十種見破。故言何處有人。能觀之智智即是人。離智有人。人中有智智中有人。此計亦破故言何處有人。若作非事非理本性空寂觀者。本性空寂本無即陰離陰。陰人人陰既無。如此計破故言何處有人。能觀之智本性亦寂。故言何處有人。若作助道不凈觀時。若觀噁心取境。即是污穢五陰。若善心慚愧。即是方便隱沒五陰。是見皆依色。色即不凈。以不凈故無人無我。故言何處有人。能觀觀智亦復如是。故言何處有人。若得悟為論。破二十種身見。是得眾生空無復見惑。而作二十種觀者。除于實惑。實惑若除即入修道。即應言何處有法。若未悟為論者。雖作二十種觀。見惑未除。而於假名上伏愛。度入實法計我。故法華云。眾生處處著。舍一取一。如屈步蠱須實法上更作二十種觀。使空慧分明處處作無咎。從如是諸大下兩行明實法觀。上生空得悟即解於法。為未悟故更說爾。文亦為三。初兩句即法而空。次一行一句即法本性非空非假。次一句即法而假。例如生空三意也。如是諸大者。標四大法也。一一不實者。正明空觀也。若四大各守其性者。地守堅性。不應動不應暖。水守濕性。不應冰不應

波。火守熱性。不應貞不應焰。風守動性。不應持不應觸壁而止。一大既有三性。非都堅非都濕。非都熱非都動。失本性故。則是不實。不實故空。請觀音云。地無堅性水性不住。火從緣生風性無礙。一一皆入如實之際。即其義也。上檢生空。故言何處有人。今檢法空。故言一一不實。不實者即空也。本自不生者。即法本性不生不滅。非空非假觀也。體其元不生。中無和合末亦不空。元無四大。四大何得而生。元既不生。中那和合。四大既不和合。寧得五陰和合。大陰既不和合。那得法空。本自不生不滅。非是觀智令其不生不滅。即事而理此之謂也。以是因緣者。觀解因緣也。觀與理冥。達即空即假即中。大經云。亦有因緣。因滅無明即得熾然三菩提燈。即因緣義也。和合而有者。即法而假也。既本體不實。那得大陰。此由無明業因。托今世遺體果。故有四大五陰。即是迷惑因果和合而有。此法有故體有非有亦非有非非有。即空即假即非空非假。三觀明文在經。寧不信邪。更為鈍根人作實法惑相。或謂四大五陰是有是無是亦有亦無是非有非無。四執既生生名為有。是見依色。依色起我。我生五利為法恚怒復起五鈍。十使是集。方招來苦。來世不了展轉無窮。生死大海潦水波濤世世常為大陰所惑。惑此色法即色陰。憂喜

【現代漢語翻譯】現代漢語譯本波（水波）具有流動性。火具有熱的性質，不應被認為是永恒不變的，也不應被認為是火焰本身。風具有運動的性質，不應被認為是靜止的，也不應被認為會碰到障礙物而停止。地、水、火、風這四大元素各自具有多種性質，並非完全堅硬，並非完全潮濕，並非完全炎熱，並非完全運動。如果失去了其根本的性質，那麼就是不真實的。因為不真實，所以是空性的。正如觀音菩薩所說：『地沒有堅固的自性，水的自性不會停留，火從因緣而生，風的自性沒有阻礙。』每一件事物都進入如實的境界，這就是其中的含義。前面考察了眾生是空性的，所以說『哪裡有人』。現在考察諸法是空性的，所以說『一一不真實』。不真實的就是空性。本來就不生，指的是諸法的本性不生不滅，這是非空非假的觀照。體悟其根本不生，中間沒有和合，最終也不會空。根本上沒有四大，四大又從何而生？根本上既然不生，中間又如何和合？四大既然不和合，又怎麼會有五陰的和合？五陰既然不和合，又怎麼會有諸法的空性？本來就不生不滅，不是觀智使它不生不滅，這就是即事而理。『以是因緣』，指的是觀解因緣。觀與理相合，通達即空、即假、即中。《大經》中說：『也有因緣，因為滅除了無明，就能得到熾燃的三菩提燈。』這就是因緣的含義。『和合而有』，指的是即法而假。既然本體不真實，又怎麼會有五陰？這是由於無明業因，依託今世的遺體果報，所以有四大五陰，這就是迷惑的因果和合而有。這種法，因為有，所以本體是有非有，亦非有非非有，這就是即空、即假、即非空非假。三觀的明確經文就在經中，難道還不相信嗎？還要為愚鈍的人制造實法的迷惑假象，或者說四大五陰是有、是無、是亦有亦無、是非有非無。四種執著一生起，就名為有。這是見解依附於色，依附於色而生起我執。我執產生五種利使，爲了法而生起嗔怒，又產生五種鈍使。十使是集諦，招來苦果。來世不明白，輾轉無窮，在生死大海中，像潦水波濤一樣，世世常常被五陰所迷惑。迷惑這種色法，就是色陰，憂愁和喜悅

【English Translation】 English version Bo (water wave) has the property of flowing. Fire has the property of heat, and should not be considered eternal and unchanging, nor should it be considered the flame itself. Wind has the property of movement, and should not be considered static, nor should it be considered to stop when it encounters an obstacle. The four great elements of earth, water, fire, and wind each have multiple properties, and are not completely solid, not completely moist, not completely hot, and not completely moving. If it loses its fundamental nature, then it is unreal. Because it is unreal, it is emptiness. As Avalokiteshvara (Guanyin) Bodhisattva said: 'Earth has no solid self-nature, water's self-nature does not stay, fire arises from conditions, and wind's nature has no obstruction.' Each and every thing enters the realm of suchness, and that is the meaning of it. Earlier, we examined that sentient beings are empty, so it is said 'Where is there a person'. Now we examine that all dharmas are empty, so it is said 'Each and every one is unreal'. What is unreal is emptiness. Originally not arising refers to the nature of dharmas being neither arising nor ceasing, this is the contemplation of neither empty nor provisional. Comprehend that its root is not arising, there is no combination in the middle, and ultimately it will not be empty. Fundamentally there are no four great elements, so how can the four great elements arise? Since fundamentally there is no arising, how can there be combination in the middle? Since the four great elements do not combine, how can there be the combination of the five skandhas (five aggregates)? Since the five skandhas do not combine, how can there be the emptiness of dharmas? Originally not arising and not ceasing, it is not contemplative wisdom that causes it to not arise and not cease, this is realizing principle through phenomena. 'Because of these conditions', refers to contemplating and understanding conditions. Contemplation and principle are in accord, understanding that it is emptiness, it is provisional, it is the middle. The Great Sutra says: 'There are also conditions, because ignorance is extinguished, one can obtain the blazing lamp of Bodhi.' This is the meaning of conditions. 'Combined and existing', refers to being provisional through dharmas. Since the substance is unreal, how can there be the five skandhas? This is due to the karma of ignorance, relying on the residual body of this life as a result, so there are the four great elements and the five skandhas, this is the combination of deluded cause and effect. This dharma, because it exists, so the substance is existent and non-existent, also not existent and not non-existent, this is emptiness, provisionality, neither emptiness nor provisionality. The clear text of the three contemplations is in the sutra, how can you not believe it? Still creating the illusion of real dharmas for dull-witted people, or saying that the four great elements and the five skandhas are existent, non-existent, both existent and non-existent, neither existent nor non-existent. Once the four attachments arise, it is called existence. This is the view attached to form, attached to form and arising self-attachment. Self-attachment produces the five sharp afflictions, anger arises for the sake of dharma, and the five dull afflictions also arise. The ten fetters are the samudaya (accumulation), inviting suffering. Not understanding in the next life, endlessly revolving, in the great ocean of samsara (birth and death), like the waves of stagnant water, lifetime after lifetime constantly deluded by the five skandhas. Deluded by this form dharma, is the form skandha, sorrow and joy

是受陰。取相是想陰。起善惡是行陰。分別是識陰。陰心起故名為有法。非法空也。心不依色。亦復不依受想行識。寂然滅眾惡。無量眾罪除。如是尊妙人則能見般若。亦是甚深法性。金光明中而得見我釋迦牟尼。行人若能如此觀生法二空。則是懷璧向本。一世兩世能有所辦保不孤然矣。從無明體相下五行明十二因緣生法二空觀。文為二。初三行出境相。后二行出觀相。初又二。初二行明生空境。故文云。名曰無明。釋論云。誰老死。故知是生空境也。后一行出法空境。文云。老死愁惱。釋論云。是老死。故知是法空境也。然十二因緣經論不同。或三世或果報。或一念或十種。三世者。過去二因破神常之見。現在五果破神我之見。現在三因未來二果破神斷之見。常途所用。果報者。初托胎歌羅邏時為無明。一期始終論十二支也。一念者。華嚴云。十二因緣在一念心中。大集云。十二因緣一人一念悉皆具足。如眼見色。不了名無明。生愛惡名行。是中心意名識。色共識行名名色。六處生貪名六入。色與眼作對名觸。領納名受。於色纏綿名受想色相已名取。念色心起名有。心生名生心滅名死。乃至意思法亦復如是。一日一夜凡識幾許十二因緣輪網以自纏回。今更說其因起之相。若觀名色由行。行由無明。于無明不了。或謂

【現代漢語翻譯】現代漢語譯本是受陰（Vedanā Skandha，感受蘊）。取相是想陰（Saṃjñā Skandha，知覺蘊）。起善惡是行陰（Saṃskāra Skandha，意志蘊）。分別是識陰（Vijñāna Skandha，意識蘊）。陰心生起，所以名為有法。非法即是空。心不依賴於色（Rūpa，色蘊），也不依賴於受、想、行、識。寂靜地止息一切惡行，消除無量的罪過。像這樣尊貴美妙的人，就能見到般若（Prajñā，智慧），也能見到甚深的法性（Dharmatā，事物本性）。在《金光明經》中，就能見到我釋迦牟尼（Śākyamuni）。修行人如果能夠這樣觀照生空（Pudgala-śūnyatā，人無我）和法空（Dharma-śūnyatā，法無我），就是懷抱寶玉迴歸本源。一世或兩世就能有所成就，一定不會徒勞無功。從無明（Avidyā，無明）的體相開始，以下五行闡明十二因緣（Dvādaśāṅga-pratītyasamutpāda，十二緣起）的生法二空觀。這段文字分為兩部分。前三行闡述境相，后兩行闡述觀相。前一部分又分為兩部分。前兩行闡明生空之境，所以文中說：『名為無明』。《釋論》中說：『誰會老死？』因此可知這是生空之境。后一行闡述法空之境，文中說：『老死愁惱』。《釋論》中說：『是老死』，因此可知這是法空之境。然而，關於十二因緣，經論的說法各不相同，有的說是三世，有的說是果報，有的說是一念，有的說是十種。所謂三世，是指過去二因，破除常見；現在五果，破除我見；現在三因，未來二果，破除斷見。這是通常所用的說法。所謂果報，是指最初托胎歌羅邏（Kalala，凝滑位）時為無明，一期始終論述十二支。所謂一念，是指《華嚴經》中說：『十二因緣在一念心中』。《大集經》中說：『十二因緣一人一念悉皆具足』。比如眼睛看到顏色，不瞭解就叫做無明；產生愛憎就叫做行；這是中心意念叫做識；色與識共同作用叫做名色；六處（Ṣaḍāyatana，六根）產生貪慾叫做六入；色與眼相對叫做觸；領納叫做受；對顏色纏綿不捨叫做受想色相已名取；念色心生起叫做有；心生叫做生，心滅叫做死。乃至意思法也是這樣。一日一夜之間，凡夫有多少識念，被十二因緣的輪網纏繞。現在進一步說明其因起之相。如果觀照名色由行而來，行由無明而來，對於無明不瞭解，或者認為

【English Translation】 English version It is Vedanā Skandha (feeling aggregate). Taking on characteristics is Saṃjñā Skandha (perception aggregate). Arising of good and evil is Saṃskāra Skandha (volitional formations aggregate). Discriminating is Vijñāna Skandha (consciousness aggregate). When the mind of the aggregates arises, it is called 'existing dharma'. Non-existing dharma is emptiness. The mind does not rely on Rūpa (form aggregate), nor does it rely on Vedanā, Saṃjñā, Saṃskāra, or Vijñāna. Silently extinguishing all evils, eliminating immeasurable sins. Such a venerable and wonderful person can then see Prajñā (wisdom), and also see the profound Dharmatā (suchness). In the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), one can see me, Śākyamuni. If a practitioner can contemplate the emptiness of self (Pudgala-śūnyatā) and the emptiness of dharmas (Dharma-śūnyatā) in this way, it is like returning to the origin with a precious jewel. In one or two lifetimes, one can achieve something and will certainly not be in vain. Starting from the nature and characteristics of Avidyā (ignorance), the following five lines explain the contemplation of the emptiness of self and dharmas in the context of the Dvādaśāṅga-pratītyasamutpāda (Twelve Links of Dependent Origination). This passage is divided into two parts. The first three lines describe the characteristics of the realm, and the last two lines describe the characteristics of contemplation. The first part is further divided into two parts. The first two lines explain the realm of the emptiness of self, so the text says: 'It is called Avidyā'. The commentary says: 'Who will grow old and die?' Therefore, it is known that this is the realm of the emptiness of self. The last line explains the realm of the emptiness of dharmas, and the text says: 'Old age, death, sorrow, and suffering'. The commentary says: 'It is old age and death', therefore it is known that this is the realm of the emptiness of dharmas. However, the explanations of the Twelve Links of Dependent Origination differ in various sutras and commentaries. Some say it is about the three lifetimes, some say it is about karmic retribution, some say it is about a single thought, and some say it is about ten kinds. The so-called three lifetimes refer to the two causes in the past, which break the view of permanence; the five effects in the present, which break the view of self; the three causes in the present, and the two effects in the future, which break the view of annihilation. This is the commonly used explanation. The so-called karmic retribution refers to Avidyā at the time of the initial conception of Kalala (the first stage of embryonic development), and the twelve links are discussed throughout the entire life cycle. The so-called single thought refers to the Avataṃsaka Sūtra (Flower Garland Sutra), which says: 'The Twelve Links of Dependent Origination are in a single thought'. The Mahāsaṃnipāta Sūtra (Great Assembly Sutra) says: 'The Twelve Links of Dependent Origination are fully present in one person in a single thought'. For example, when the eye sees a color, not understanding it is called Avidyā; generating love and hate is called Saṃskāra; this central thought is called Vijñāna; Rūpa and Vijñāna working together are called Nāmarūpa (name and form); the six sense bases (Ṣaḍāyatana) generating greed are called the six entrances; Rūpa and the eye facing each other are called Sparśa (contact); receiving is called Vedanā; being attached to color is called taking; the mind arising from thinking about color is called Bhava (becoming); the mind arising is called Jāti (birth), and the mind ceasing is called death. And so on for thought, meaning, and dharma. How many thoughts does an ordinary person have in a day and a night, entangled in the web of the Twelve Links of Dependent Origination? Now, let's further explain the appearance of its causes arising. If one contemplates that Nāmarūpa comes from Saṃskāra, and Saṃskāra comes from Avidyā, and one does not understand Avidyā, or thinks that

有謂無亦有亦無非有非無。作四句取者皆是無明。是事實是行。是中心意名為識。識共色行名名色。一一如前說。又觀一念托胎是名色。五胞開張名六入。六入對塵名為觸。領納名為受。於此受中作四句分別。或有受無受亦有亦無受非有非無受。如眼受色。於色不了是無明。愛惡之心名為行。識共色行名名色。六處生貪名六入。余如上說。乃至意思法不了是無明。愛惡是諸行。余如上說。如此推十二因緣大樹枝條布濩遍覆三界。誰能識邪誰摧伐邪。今經既是略說。不論三世一念等。但舉生法為二觀之境。宜以譬顯。如捉火爐闇中舞之。圓輪相續團團不斷。火者實法也。輪者假名也。眾生長夜著于假名舞燼不息。迷於陰入薪火不息。十二因緣何由可盡。若知輪依於火。止手則無輪。火賴於薪。除薪則無火。輪火雙無生法二空也。生空境文例為三。無明體相兩句明本性不有不無。是中觀境。妄想因緣和合而有。此兩句是假觀。境無所有故兩句是空觀境。是故我說兩句結成爾。行識名色一行明法空境。例應有三。特是文略。得意可知。眾苦行業下明生法二空觀。文亦三意。眾苦行業不可思議一行明非空非有觀。本無有生亦無和合兩句明空觀。上句本無有生是生空。下句亦無和合是法空也。不善思惟兩句明假觀。前不善思惟致

【現代漢語翻譯】現代漢語譯本有人說存在、有人說不存在、有人說既存在又不存在、有人說非存在非不存在。執著于這四種說法都是無明（avidyā，對事物真相的迷惑）。『是事實是行』，這裡的『行』指的就是造作。『是中心意名為識』，這裡的『識』指的是意識。『識共色行名名色』，意識與物質、行為共同構成『名色』（nāmarūpa，精神與物質的結合）。這些都和前面所說的一樣。再觀察一念托胎，這叫做『名色』。五種感官功能開始運作，叫做『六入』（ṣaḍāyatana，六種感官）。『六入對塵名為觸』，六種感官接觸外在事物叫做『觸』（sparśa，接觸）。『領納名為受』，感受接納叫做『受』（vedanā，感受）。對於這種感受，可以從四個方面進行分別：或者有感受、或者沒有感受、或者既有感受又沒有感受、或者非有感受非無感受。比如眼睛感受顏色，如果對顏色不瞭解就是無明，產生愛憎之心就是『行』，意識與物質、行為共同構成『名色』，六處產生貪慾叫做『六入』，其餘的都和上面所說的一樣。乃至意識對法（dharma，佛法）不瞭解就是無明，產生愛憎就是諸『行』，其餘的都和上面所說的一樣。這樣推演，十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論）就像大樹的枝條一樣，繁茂地遍佈覆蓋三界（trayo dhātava，欲界、色界、無色界）。誰能認識到邪見，誰又能摧毀它呢？這部經是簡略地說明，不討論三世（tryadhvan，過去、現在、未來）一念等，只是舉出生法作為兩種觀照的境界，應該用比喻來顯明。就像拿著火爐在黑暗中舞動，圓輪相續不斷。火是實法，輪是假名。眾生長久以來執著于假名，舞動燃燒不停止，迷惑于陰入（skandha-āyatana，五蘊和十二入），薪火不熄滅，十二因緣怎麼能夠窮盡呢？如果知道輪依存於火，停止手就沒有輪；火依賴於薪，除去薪就沒有火。輪和火都沒有，這就是生法二空。生空境的文例可以分為三點：『無明體相』兩句說明本性非有非無，這是中觀（madhyamaka，佛教哲學中的中道觀）的境界；妄想因緣和合而有，這兩句是假觀；境界沒有所有，所以這兩句是空觀的境界。因此我說這兩句是總結。『行識名色』一行說明法空境，例子應該有三個，只是這裡文字簡略，領會意思就可以知道。『眾苦行業』以下說明生法二空觀，文字也有三個意思。『眾苦行業不可思議』一行說明非空非有觀，『本無有生亦無和合』兩句說明空觀，上一句『本無有生』是生空，下一句『亦無和合』是法空。『不善思惟』兩句說明假觀，之前的不善思惟導致...

【English Translation】 English version Some say it exists, some say it doesn't exist, some say it both exists and doesn't exist, some say it neither exists nor doesn't exist. Those who grasp at these four statements are all in ignorance (avidyā, delusion about the true nature of things). 'Is fact is action,' here 'action' refers to karma. 'Is central thought is called consciousness,' here 'consciousness' refers to awareness. 'Consciousness together with form and action is called name and form,' consciousness, matter, and actions together constitute 'name and form' (nāmarūpa, the combination of mind and matter). These are all as previously explained. Furthermore, observing a single thought entering the womb is called 'name and form.' The five sense faculties beginning to function is called 'six entrances' (ṣaḍāyatana, the six sense organs). 'Six entrances facing dust is called contact,' the six sense organs contacting external objects is called 'contact' (sparśa, contact). 'Receiving and accepting is called feeling,' experiencing and accepting is called 'feeling' (vedanā, feeling). Regarding this feeling, one can distinguish it in four ways: either there is feeling, or there is no feeling, or there is both feeling and no feeling, or there is neither feeling nor no feeling. For example, the eye experiences color. If one does not understand color, that is ignorance. Generating love and hate is 'action.' Consciousness, matter, and actions together constitute 'name and form.' The six entrances generating desire is called 'six entrances.' The rest is as explained above. Even to the point that consciousness not understanding the Dharma (dharma, Buddhist teachings) is ignorance. Generating love and hate is all 'actions.' The rest is as explained above. Thus, extrapolating, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life and death) are like the branches of a great tree, flourishing and covering the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm). Who can recognize wrong views, and who can destroy them? This sutra is a brief explanation, not discussing the three times (tryadhvan, past, present, and future) or a single thought, but only raising birth and Dharma as two objects of contemplation, which should be clarified with metaphors. It's like holding a fire brazier and dancing with it in the dark, the circular wheel continuously unbroken. The fire is the real Dharma, the wheel is a false name. Sentient beings for a long time are attached to false names, dancing and burning without stopping, deluded by the aggregates and entrances (skandha-āyatana, the five aggregates and twelve entrances), the firewood not extinguished, how can the twelve links of dependent origination be exhausted? If one knows that the wheel depends on the fire, stopping the hand will eliminate the wheel; the fire relies on the firewood, removing the firewood will eliminate the fire. The wheel and the fire are both gone, this is the emptiness of both birth and Dharma. The textual example of the emptiness of birth can be divided into three points: the two sentences 'ignorance's substance and appearance' explain that the fundamental nature is neither existent nor nonexistent, this is the realm of the Middle Way (madhyamaka, the Middle Way view in Buddhist philosophy); delusional causes and conditions come together and exist, these two sentences are the false view; the realm has nothing, so these two sentences are the realm of the emptiness view. Therefore, I say that these two sentences are a summary. The line 'action, consciousness, name and form' explains the realm of the emptiness of Dharma, there should be three examples, but here the text is brief, understanding the meaning is enough to know. 'The suffering of karma' below explains the contemplation of the emptiness of both birth and Dharma, the text also has three meanings. The line 'the suffering of karma is inconceivable' explains the view of neither emptiness nor existence, the two sentences 'originally there is no birth, nor is there combination' explain the emptiness view, the previous sentence 'originally there is no birth' is the emptiness of birth, the next sentence 'nor is there combination' is the emptiness of Dharma. The two sentences 'unwholesome thoughts' explain the false view, the previous unwholesome thoughts lead to...

今名色。今不善思惟復有未來老死(云云)。雖名為生法二空觀。即空即假即中。其文炳然。明與義會何所疑哉。更為鈍人說空觀相。若假名自生不須實法。若由法生非假名生。若假實合生應有二假。若離假實則無是處。今之假名但有名字。名字不在內外兩中間。亦不常自有。以不可得故是名觀假名空。觀實法空者。若名色自生不應待業。若業能生羅漢有業。何故不生。若業果共生各有名共。各無寧共。若無因緣生則無是處。既不得生。亦不得不生。亦不得亦生亦不生。亦不得非生非不生。亦不得滅。亦不得不滅。亦不得亦滅亦不滅。亦不得非滅非不滅。無滅無生名為無生。無生故假名壞。假壞故則六十二見壞。見壞故實亦壞。既不然火是則無煙。日中舞燼是亦無輪。是略示空觀相。中觀假觀在別記(云云)。我斷一切諸見纏等下十二行半偈是第二果上生法二空用。明觀成證果。文為二。初三行半自行成。后九行化他成。自行文又二。初兩行智德滿。次一行半斷德滿。一切諸見者。六十二見八十八使等。故言一切。此是生空觀成也。以智慧刀者。譬智慧利用。上譬斷見下譬斷煩惱。纏者別明十纏。煩惱網者通明十使。網有羅籠之失。舍有覆闇之過。達陰空寂闇障不能蓋。裂網破壞羅罥不能礙。此是法空觀成也。二乘所

【現代漢語翻譯】現代漢語譯本現在講名色（nama-rupa，精神現象和物質現象）。如果現在不善於思惟，未來還會有老死等等（重複之前的內容）。雖然名為生法二空觀，即是空，即是假，即是中道，這些文字已經很明顯了，道理和意義都彙集在一起，還有什麼可懷疑的呢？現在再為愚鈍的人解說空觀的相狀。如果假名（prajnapati，假設性的名稱）自己產生，就不需要真實法（dravya，實體法）。如果由法產生，就不是假名產生。如果假名和實法合起來產生，應該有兩個假名。如果離開假名和實法，就沒有這種道理。現在的假名只是一個名字而已，名字不在內、外、兩中間，也不是常恒自有。因為不可得，所以稱為觀假名空。觀察實法空，如果名色自己產生，就不應該等待業（karma，行為）。如果業能夠產生，那麼阿羅漢（arhat，已證涅槃者）有業，為什麼不能產生（新的生命）？如果業和果共同產生，各自有名，共同沒有，怎麼能共同產生？如果沒有因緣（hetu-pratyaya，原因和條件）產生，就沒有這種道理。既然不得生，也不得不生，也不得亦生亦不生，也不得非生非不生。也不得滅，也不得不滅，也不得亦滅亦不滅，也不得非滅非不滅。無滅無生，名為無生。無生，所以假名壞滅。假名壞滅，所以六十二見（六十二種錯誤的見解）壞滅。見解壞滅，所以實法也壞滅。既然不然，火是火，所以有煙。太陽底下跳舞的灰燼，也是沒有輪廓的。這是簡略地顯示空觀的相狀。中觀和假觀在別的記錄里（重複之前的內容）。我斷一切諸見纏等下十二行半偈是第二果上生法二空用。明觀成證果。文為二。初三行半自行成。后九行化他成。自行文又二。初兩行智德滿。次一行半斷德滿。一切諸見者。六十二見八十八使等。故言一切。此是生空觀成也。以智慧刀者。譬智慧利用。上譬斷見下譬斷煩惱。纏者別明十纏。煩惱網者通明十使。網有羅籠之失。舍有覆闇之過。達陰空寂闇障不能蓋。裂網破壞羅罥不能礙。此是法空觀成也。二乘所

【English Translation】 English version Now, about nama-rupa (name and form, mind and matter). If one does not contemplate well now, there will be future old age and death (repeating previous content). Although it is called the Twofold Emptiness Contemplation of Existence and Dharma, it is emptiness, it is provisional, it is the Middle Way. The text is clear, and the meaning and significance converge, so what is there to doubt? Now, I will further explain the characteristics of the contemplation of emptiness for dull people. If a prajnapati (provisional name) arises by itself, it does not need a dravya (real entity). If it arises from a dharma, then it is not a provisional name that arises. If a provisional name and a real entity arise together, there should be two provisional names. If separated from provisional names and real entities, there is no such principle. The provisional name now is just a name. The name is not inside, outside, or in between, nor is it eternally self-existent. Because it is unattainable, it is called contemplating the emptiness of provisional names. Contemplating the emptiness of real dharmas, if nama-rupa arises by itself, it should not wait for karma (action). If karma can produce, then an arhat (one who has attained Nirvana) has karma, why can't it produce (new life)? If karma and result arise together, each has a name, and together they have nothing, how can they arise together? If there is no hetu-pratyaya (cause and condition) for arising, there is no such principle. Since it cannot arise, it also cannot not arise, it also cannot both arise and not arise, and it also cannot neither arise nor not arise. It also cannot cease, it also cannot not cease, it also cannot both cease and not cease, and it also cannot neither cease nor not cease. No cessation and no arising is called no arising. Because there is no arising, provisional names are destroyed. Because provisional names are destroyed, the sixty-two views (sixty-two kinds of wrong views) are destroyed. Because views are destroyed, real dharmas are also destroyed. Since it is not like that, fire is fire, so there is smoke. Ashes dancing in the sun also have no outline. This is a brief display of the characteristics of the contemplation of emptiness. The Middle Way contemplation and the provisional contemplation are in other records (repeating previous content). The twelve and a half lines of verses starting with 'I cut off all entanglements of views' are the application of the Twofold Emptiness of Existence and Dharma in the second fruit of rebirth. It clarifies the attainment of the fruit through the completion of contemplation. The text is in two parts. The first three and a half lines are for self-accomplishment, and the last nine lines are for transforming others. The self-accomplishment text is also in two parts. The first two lines are the fulfillment of wisdom virtue, and the next one and a half lines are the fulfillment of cutting off defilements. 'All views' refers to the sixty-two views, eighty-eight attachments, etc., hence the word 'all'. This is the completion of the contemplation of the emptiness of existence. 'With the sword of wisdom' is a metaphor for the utility of wisdom. The former metaphor is for cutting off views, and the latter metaphor is for cutting off afflictions. 'Entanglements' specifically refer to the ten entanglements. 'Net of afflictions' generally refers to the ten fetters. A net has the fault of trapping and caging, and a covering has the fault of obscuring and darkening. Reaching the emptiness and stillness of the skandhas (aggregates), darkness and obstacles cannot cover it. Tearing the net and destroying the snare cannot hinder it. This is the completion of the contemplation of the emptiness of dharma. What the two vehicles (Hinayana and Mahayana) do.

斷是通見纏。菩薩所斷是別見纏。凈名云。結習未盡華即著身。未斷別見為華所著也。而言佛斷見纏者。若通若別究竟盡在于佛也。釋論云。眾生無上者佛是。法無上者涅槃是。無上假實佛地所不惑。故言斷爾。經論不同。或言佛上上智斷下下惑。無明力大。佛智慧斷。一念相應慧正習俱盡無有餘。或言有上士者名之為斷。無上士者名無所斷。斯乃隨國隨時隨人隨悟皆有利益(云云)。證無上道者。生法二空正道滿也。微妙功德者。生法二空助道滿也。開甘露門下一行半明斷德滿。甘露是諸天不死之神藥。食者命長身安力大體光。譬諸佛斷德住大涅槃真常樂我凈用。知是斷德滿也。然此義意復欲通對華嚴諸位。開甘露門對十住位。初開聖道遮二邊故。故言開也。示對十行歷別顯示也。入對十回向回事入理也。處對十地處法性室也。食味對妙覺自食斯味。兼以被人。下地非不化他。自行未圓化亦不廣。佛地果圓斷德已滿。慈悲力大能為眾生開於十住。示十行入十向處十地。食甘露味功用具足斷德化他。兩義皆成也。又通對般若四智。開對道慧。示對道種慧。入對一切智。處對一切種智。食味對佛住大涅槃。以大悲令眾生得此四智。于果地斷德義亦無妨(云云)。又對法華開示悟入佛之知見。良由佛德圓滿。能以大事因緣

【現代漢語翻譯】現代漢語譯本：『斷』指的是通見纏（普遍存在的錯誤見解的束縛）。菩薩所斷的是別見纏（特定情況下的錯誤見解的束縛）。《維摩詰經》說：『結習未盡，華即著身』，就是說未斷除別見纏，就會被『華』所束縛。而說佛斷見纏，是因為無論通見纏還是別見纏，究竟都已在佛這裡斷盡。《釋論》說：『眾生中無上的是佛，法中無上的是涅槃。』無上的真諦和實相，在佛的境界里都不會迷惑，所以說斷盡。經論的說法不同，或者說佛以最上等的智慧斷除最下等的迷惑。無明的力量很大，但佛的智慧能夠斷除。一念相應，智慧生起，正見和習氣都完全斷盡，沒有剩餘。或者說，有上士才能稱為『斷』，無上士則稱為『無所斷』。這些都是隨著國家、時代、個人和領悟的不同而有不同的利益（此處省略）。證得無上道，是證得生空（對自我的空性認知）和法空（對現象的空性認知），正道圓滿。微妙功德，是證得生空和法空的助道圓滿。『開甘露門』下面一行半，說明斷德圓滿。甘露是諸天不死的神藥，食用者壽命長久、身體安康、力量強大、體態光明。比喻諸佛的斷德，安住于大涅槃的真常樂我凈的功用。知道這些就是斷德圓滿。然而，這個意義還想貫通對應《華嚴經》的各個位次。『開甘露門』對應十住位，最初開啟聖道，遮蔽二邊（常見和斷見）的偏頗，所以說是『開』。『示』對應十行位，歷歷分明地顯示。『入』對應十回向位，迴轉事相而入于理體。『處』對應十地位，安住於法性之室。『食味』對應妙覺位，自己品嚐這種滋味，並且也讓別人品嚐。下地的菩薩並非不化度他人，只是因為自己的修行尚未圓滿，所以化度也不廣泛。佛地果位圓滿，斷德已經圓滿，慈悲力量廣大，能夠為眾生開啟十住、顯示十行、引入十回向、安處於十地，使他們品嚐甘露的滋味，功用具足，斷德化他。這兩種意義都可以成立。又可以貫通對應般若的四智。『開』對應道慧，『示』對應道種慧，『入』對應一切智，『處』對應一切種智，『食味』對應佛安住于大涅槃，以大悲心令眾生獲得這四智。在果地的斷德意義上也沒有妨礙（此處省略）。又對應《法華經》的開示悟入佛之知見。正是因為佛的功德圓滿，才能以大事因緣……

【English Translation】 English version: 'Severance' refers to the universal afflictive obscurations of wrong views (通見纏). What Bodhisattvas sever are the specific afflictive obscurations of wrong views (別見纏). The Vimalakirti Sutra says, 'If the bonds of habit are not exhausted, flowers will cling to the body,' meaning that if specific afflictive obscurations of wrong views are not severed, one will be bound by 'flowers'. To say that Buddhas sever afflictive obscurations of wrong views means that whether universal or specific, they are ultimately completely severed in the Buddha. The Shastra says, 'Among sentient beings, the unsurpassed is the Buddha; among dharmas, the unsurpassed is Nirvana.' The unsurpassed truth and reality are not confusing in the realm of the Buddha, therefore it is said to be completely severed. The sutras and treatises differ in their explanations, some saying that the Buddha uses the highest wisdom to sever the lowest afflictions. The power of ignorance is great, but the Buddha's wisdom can sever it. In a single moment of accordance, wisdom arises, and both correct views and habitual tendencies are completely severed, with nothing remaining. Or it is said that only a superior being can be called 'severing,' while an unsurpassed being is called 'having nothing to sever.' These all have different benefits depending on the country, time, person, and understanding (omitted here). Attaining the unsurpassed path is attaining the emptiness of self (生空) and the emptiness of phenomena (法空), the perfection of the correct path. Subtle merit is the perfection of the auxiliary path of attaining the emptiness of self and the emptiness of phenomena. The line and a half below 'Opening the Gate of Ambrosia' explains the perfection of the virtue of severance. Ambrosia is the divine medicine of immortality for the gods; those who consume it have long lives, healthy bodies, great strength, and radiant forms. This is a metaphor for the virtue of severance of the Buddhas, abiding in the true, constant, joyful, pure self-use of Great Nirvana. Knowing this is the perfection of the virtue of severance. However, this meaning also seeks to connect and correspond to the various stages of the Avatamsaka Sutra. 'Opening the Gate of Ambrosia' corresponds to the Ten Abodes (十住位), initially opening the holy path and obscuring the biases of the two extremes (common view and annihilation view), so it is said to be 'opening'. 'Showing' corresponds to the Ten Practices (十行位), clearly and distinctly showing each one. 'Entering' corresponds to the Ten Dedications (十回向位), turning phenomena and entering into the essence of reality. 'Dwelling' corresponds to the Ten Grounds (十地位), dwelling in the chamber of the nature of reality. 'Tasting the Flavor' corresponds to the Wonderful Enlightenment (妙覺位), personally tasting this flavor and also allowing others to taste it. Bodhisattvas on lower grounds do not fail to transform others, but because their own practice is not yet complete, their transformation is not widespread. The fruit of Buddhahood is complete, the virtue of severance is already complete, and the power of compassion is great, enabling them to open the Ten Abodes for sentient beings, show the Ten Practices, lead them into the Ten Dedications, and have them dwell in the Ten Grounds, enabling them to taste the flavor of ambrosia, with complete function, severing virtue and transforming others. Both of these meanings can be established. It can also be connected and correspond to the Four Wisdoms of Prajna. 'Opening' corresponds to the Wisdom of the Path (道慧), 'Showing' corresponds to the Wisdom of the Kinds of Paths (道種慧), 'Entering' corresponds to All-Wisdom (一切智), 'Dwelling' corresponds to All-Knowing Wisdom (一切種智), 'Tasting the Flavor' corresponds to the Buddha abiding in Great Nirvana, using great compassion to enable sentient beings to obtain these Four Wisdoms. There is no obstacle to the meaning of the virtue of severance in the fruit ground (omitted here). It also corresponds to the opening, showing, awakening, and entering into the knowledge and vision of the Buddha in the Lotus Sutra. It is precisely because the Buddha's merit is complete that they can use the great event and condition...

出現於世。開示眾生佛知見也。于斷德義亦顯。又涅槃云。常樂我凈于果斷最便。如前釋(云云)。吹大法螺下九行明果地化他滿。文為二。初兩行轉法輪化他。次七行四弘誓願化他。說法又二。初一行說法。次一行神通。余經前神通駭物開后說法。今經后神通成前說法爾。修因時生法二空之正慧。得果時智德滿。故能說法化他。修因時生法二空之助道。得果時斷德滿。故能神通化他。說法舉四譬者。聞法之益實自無量。略舉四譬別有所擬。吹䗍是改號。譬佛說小乘法改凡夫苦忍之凡性。入聖人之正性。說大乘法改凡聖之偏性。入中道之圓性。通教七地別教初地圓教初住皆是改號之位。從偏以入中也。擊大法鼓者。擊鼓誡進肅眾前驅。此譬佛說法督進深行。小乘位在修道。通教在八地。別教在十行。圓教在初住。此諸位以聞法力咸進真修道也。然大法炬者。炬能自照亦能照他。譬佛說法令自他雙益。如千年闇室一燈能了。又如一燈然百千燈。聞法之力自他俱益亦復如是。通教八地別教十回向圓教亦在初住。皆是道觀雙流自他俱益之位也。雨勝法雨者。雨能成熟農夫加功。扶疏益寡。時澤一降華果敷榮。喻如眾行雖復勤修發趣事弱。聞佛說法增道損生任運成熟。自然流入薩婆若海。如大恒中船不勞筋力疾有所到。此並在

雙流位中。義如上說。若得此意。例華嚴之四位。般若之四智。法華之四知見。涅槃之四德。皆可解。此一法豎擬諸經之位。橫論一切諸位。一聞法音隨類各解(云云)。此中四譬皆言大者。說大法也。通途解釋明大非小位爾。我今摧伏下是神通化他也。怨結者。四住是二乘怨結。五住是菩薩怨結。魔為煩惱主。伐樹去根。化物須降主。若不降魔化道不暢。降魔之法須用神通。譬如勝怨。乃可為勇。非法王不壞。法王勝者。是時化道得立爾。豎法幢者。法幢三昧也。高出眾行為眾行之望。如兵望麾也。三德不縱不橫。故言微妙。從度諸眾生下七行是四弘誓願化他。雖覆成果本願未休。故言四弘益物。亦名四諦益物。四弘是誓願之心。四諦是所緣之境也。度諸眾生是初弘誓。亦是未度苦諦令度苦諦也。從煩惱熾然一行是第二弘誓。亦是未斷集諦令斷集諦也。從我以甘露下一行是第四弘誓。亦是未證滅諦令證滅諦也。從於無量劫下四行是第三弘誓。亦是未安道諦令安道諦也。此中指檀為四諦。檀對於慳慳貪自蔽是集。集業招果是苦。檀能破慳是道。慳滅是滅諦。無量劫者積功高也。遵修諸行者攝法廣也。論云。檀義攝於六(云云)。捨身命財與后際等。得不壞常住名波羅蜜。豎高橫廣故言遵條諸行也。

金光明經文

句卷第四大正藏第 39 冊 No. 1785 金光明經文句

金光明經文句卷第五

隋天臺智者大師說

門人灌頂錄

釋四天王品

四天王者。上升之元首。地獄之初天。居半須彌。東黃金埵王名提頭賴吒。此翻持國。領乾闥婆富單那。南琉璃埵王名毗留勒叉。此翻增長。領鳩槃茶薜荔多。西白銀埵王名毗留博叉。此翻雜語。領毗舍阇毒龍。北水精埵王名毗沙門。此翻多聞。領夜叉羅剎。此四王聞經歡喜。各領五百眷屬。發誓護經。從此標章故稱四天王品。觀心釋者。東集南苦西道北滅。四諦理是四天。觀四諦智為四王。護四諦境名護國。護心數是護眾生。世者他也。為他說心敷名護他眾生。八部者。苦諦下有利鈍見思。法華指此為鬼神。乃至滅諦下亦有見思。是為八部也。若不照四諦理。見思二惑侵害心王毀損境界。心王亡境國敗。心數人民迸散。境智俱為鬼神所惱。能觀苦集控作見思。則國安民寧。能為他說四諦。是護他國土。遮彼見思使得安樂。是為觀心護世四天王也。此下十三品是流通段。佛慈季末。使邪惡不翳于正真。經王不壅于來代。有緣之者得正聞正聽。故曰流通。凡為七意。四天王至散脂。明天王發誓勸獎人王弘宣此經。正論善集明人王弘經天王祐助。亦

【現代漢語翻譯】現代漢語譯本《金光明經文句》卷第五

隋朝天臺智者大師說

門人灌頂記錄

釋四天王品

四天王是上升的元首，地獄的初天，居住在須彌山的一半。東方黃金埵（duǒ，土堆）的天王名為提頭賴吒（Dhrtarastra），翻譯為持國，統領乾闥婆（Gandharva，香神）和富單那（Putana，臭餓鬼）。南方琉璃埵的天王名為毗留勒叉（Virudhaka），翻譯為增長，統領鳩槃茶（Kumbhanda，甕形鬼）和薜荔多（Preta，餓鬼）。西方白銀埵的天王名為毗留博叉（Virupaksa），翻譯為雜語，統領毗舍阇（Pisaca，食血肉鬼）和毒龍。北方水精埵的天王名為毗沙門（Vaisravana），翻譯為多聞，統領夜叉（Yaksa，藥叉）和羅剎（Rakshasa，羅剎）。這四位天王聽聞佛經后非常歡喜，各自帶領五百眷屬，發誓護持佛經。因此，這一品以四天王命名。從觀心的角度解釋，東方代表聚集，南方代表苦，西方代表道，北方代表滅。四諦的道理就是四天王。觀照四諦的智慧就是四天王。守護四諦的境界稱為護國。守護心念就是守護眾生。『世』是指他人，為他人宣說心念，普施恩澤，名為守護他方眾生。八部是指苦諦下有利根和鈍根的見惑和思惑。《法華經》中將這些稱為鬼神。乃至滅諦下也有見惑和思惑，這就是八部。如果不照見四諦的道理，見惑和思惑就會侵害心王，毀損境界。心王如果滅亡，境界國土就會敗壞，心念和人民就會四處逃散。境界和智慧都會被鬼神所惱。如果能觀照苦集，控制見惑和思惑，那麼國家就能安定，人民就能安寧。如果能為他人宣說四諦，就是守護他方國土，遮止他們的見惑和思惑，使他們得到安樂。這就是從觀心的角度解釋的護世四天王。從這一品開始的十三品是流通部分。佛陀慈悲憐憫末法時代，使邪惡不能遮蔽正真，經王不能被阻礙而無法流傳到後代，使有緣之人能夠正確地聽聞和接受佛法，所以稱為流通。總共有七個方面的意義。從四天王到散脂，說明天王發誓勸勉人王弘揚此經。正論善集，說明人王弘揚佛經，天王祐助。

【English Translation】 English version Chapter 4 Taisho Tripitaka Volume 39, No. 1785, Commentary on the Golden Light Sutra

Commentary on the Golden Light Sutra, Volume 5

Explained by Great Master Zhiyi of the Tiantai School, Sui Dynasty

Recorded by his disciple, Guanding

Explanation of the Chapter on the Four Heavenly Kings

The Four Heavenly Kings are the leaders of the ascent and the first heavens of the lower realm, residing halfway up Mount Sumeru. The king of the eastern golden 'tumpa' (mound) is named Dhrtarastra (提頭賴吒), which translates to 'Holder of the Nation,' and he leads the Gandharvas (乾闥婆, celestial musicians) and Putanas (富單那, a type of demon). The king of the southern lapis lazuli 'tumpa' is named Virudhaka (毗留勒叉), which translates to 'Increaser,' and he leads the Kumbhandas (鳩槃茶, a type of demon) and Pretas (薜荔多, hungry ghosts). The king of the western silver 'tumpa' is named Virupaksa (毗留博叉), which translates to 'Varied Speech,' and he leads the Pisacas (毗舍阇, flesh-eating demons) and poisonous dragons. The king of the northern crystal 'tumpa' is named Vaisravana (毗沙門), which translates to 'Much Hearing,' and he leads the Yaksas (夜叉, nature spirits) and Rakshasas (羅剎, demon). These four kings, upon hearing the sutra, rejoice and each leads five hundred attendants, vowing to protect the sutra. Therefore, this chapter is named after the Four Heavenly Kings. From the perspective of contemplation, the east represents gathering, the south represents suffering, the west represents the path, and the north represents cessation. The truth of the Four Noble Truths is the Four Heavenly Kings. The wisdom of contemplating the Four Noble Truths is the Four Kings. Protecting the realm of the Four Noble Truths is called 'protecting the nation.' Protecting the mental states is protecting sentient beings. 'World' refers to others; explaining the mind to others and spreading kindness is called protecting other sentient beings. The Eight Classes refer to the sharp and dull views and thoughts under the Truth of Suffering. The Lotus Sutra refers to these as ghosts and spirits. Even under the Truth of Cessation, there are views and thoughts. These are the Eight Classes. If one does not illuminate the truth of the Four Noble Truths, the delusions of views and thoughts will harm the mind-king and destroy the realm. If the mind-king perishes, the realm and nation will be ruined, and the mental states and people will scatter. Both the realm and wisdom will be troubled by ghosts and spirits. If one can contemplate suffering and accumulation, and control views and thoughts, then the nation will be secure and the people will be at peace. If one can explain the Four Noble Truths to others, it is protecting other lands, preventing their views and thoughts, and bringing them peace and happiness. This is the Four Heavenly Kings who protect the world from the perspective of contemplation. The thirteen chapters from this point onward are the section on propagation. The Buddha compassionately pities the Dharma-ending Age, so that evil cannot obscure the true, and the Sutra King cannot be obstructed from being transmitted to future generations, so that those with affinity can correctly hear and receive the Dharma, hence it is called propagation. There are seven aspects in total. From the Four Heavenly Kings to Sancika (散脂), it explains that the Heavenly Kings vow to encourage the human kings to propagate this sutra. The correct discussion gathers goodness, explaining that the human kings propagate the sutra, and the Heavenly Kings assist.

是示住日弘經方軌。鬼神品明聽經功德天神地祇若河若海菩提薩埵咸守衛之。授記品證聽經功德之不虛。除病流水引昔聽經之功德。證今護持之非謬。捨身品引昔行經不惜軀命。誡勸師弟勿吝法財。贊佛品明諸菩薩稱揚佛法能宣所宣利益深重(云云)。天王發誓又為五。四王以天力擁護請者。大辯品以辯充益說者。功德天品誓以資財潤請者說者。地神品誓以地味膏腴味請處說處。散脂品誓以威武摧外敵壤內難安於請說聽等也。又天王護其國。大辯護其師。功德護其眾。地神護其地。散脂禳其災。令經法大行也(云云)。四天王品者有六番問答。即為六段。第一白佛述有護國之能。第二白佛述其護國之事。第三白佛示其軌模。第四白佛要其法利。第五白佛雙述興衰。第六白佛說偈頌德。初番為二。一白佛二佛述成。白佛又二。一經家敘。二正白佛。敘敬如文。正白佛文為二。一嘆經二述能護。諸天信法有力。是故嘆經。欲得經弘述其能護。嘆經為三。從是金光明下嘆經體。從莊嚴菩薩下嘆經宗。從此經能照下嘆經用。正說乃多嘆三則略攝於廣也。法性之理佛所護念。文詮此理故言經王。既言經王。知是嘆體。約體修行。能令菩薩具二莊嚴成於極果。既言莊嚴。知是嘆宗。世天凈天義天皆宗仰極地。施三業供養。恭敬是身

。歡喜是意。讚歎是口。又下從地獄上至菩薩。無明未盡通有熱惱。此經能除如月清涼。知是嘆用(云云)。從世尊是金光明下是第二述能護國。文為二。一內以法護國。二外以策護國。法護國又四。一護國之由。二以法護國。三以天黨護國。四以天眼護國。護國由者。由聞此經獲於四益。身益光明。力益勇猛。心益增進。德益尊嚴。理獲二益。謂法身慧命皆得增長。由國弘經致斯法潤。寧得不護。述所以者。此義正與觀心相應。以四諦智護四諦境。即是修行正法。以四諦智導諸心數。使諸心數不行。故名行般若波羅蜜。即是能說正法。內有如此護國所以。名護世王正治國土爾。帥黨護國者。此亦與觀心相應。心王帥心數黨。降伏見思利純諸使。如諸天王共眷屬遮諸惡鬼。如轉輪王與七寶千子有所至處四方歸德。四王共五百所臨之地。何惡不除邪。用天眼護國者。以報得天眼徹視。無幽不燭。防萌杜漸。何惡不除邪。二從若此國土有諸衰耗下是智策護國。令內外因緣和合。文為三。一若王國多災。種種艱難謂兵饑疾者。我以智策勸法師往。或威神勸往。或現形勸往。或降夢勸往。法師若往廣宣此經。如日出朝陽氛霧自歇。此勸外緣也。次王心無智照災承闇入。若有明慧變怪不生。師既秉法來儀。王須專心聽受。王若勤

【現代漢語翻譯】歡喜是意（指內心的喜悅）。讚歎是口（指口頭的讚美）。又從地獄下至菩薩，只要無明（ignorance）未盡，都存在熱惱（煩惱）。此經（指《金光明經》）能像清涼的月光一樣消除熱惱。要知道這是讚歎此經的功用。從『世尊是金光明』開始，是第二部分，講述此經能夠護國。內容分為兩部分：一是通過佛法來護國，二是通過策略來護國。通過佛法護國又分為四個方面：一是護國的緣由，二是以佛法護國，三是以天眾護國，四是以天眼護國。護國的緣由是：因為聽聞此經可以獲得四種利益：身體方面獲得光明，力量方面獲得勇猛，心識方面獲得增進，德行方面獲得尊嚴。從理上來說，可以獲得兩種利益，即法身（Dharmakaya）和慧命（wisdom-life）都能增長。因為國家弘揚此經，才能得到佛法的滋潤，怎能不護佑呢？講述原因在於，這個道理正與觀心（contemplation of the mind）相應。用四諦（Four Noble Truths）的智慧來守護四諦的境界，這就是修行正法。用四諦的智慧引導各種心念，使各種心念不再妄動，所以叫做『行般若波羅蜜（Prajnaparamita，智慧到彼岸）』，這就是能說正法。內心有如此護國的力量，才能稱為『護世王』，才能正確治理國土。率領天眾護國是指：這也與觀心相應。心王（mind-king）率領心念之眾，降伏見惑（views）和思惑（thought），使各種煩惱變得純凈。就像諸天王和他們的眷屬一起遮蔽各種惡鬼。就像轉輪王（Chakravartin，universal ruler）與七寶（seven treasures）和千子，所到之處四方歸順。四天王共同守護的地方，什麼邪惡不能消除呢？用天眼護國是指：用報得的天眼（divine eye）徹底觀察，沒有幽暗之處不能照見，防患於未然，杜絕邪惡的萌芽，什麼邪惡不能消除呢？從『若此國土有諸衰耗』開始，是運用智慧策略來護國。使內外因緣和合。內容分為三部分：一是如果王國多災多難，有各種艱難，如兵禍、饑荒、疾病等，我就用智慧策略勸說法師前往，或者用威神力勸說前往，或者顯現身形勸說前往，或者降夢勸說前往。法師如果前往廣泛宣講此經，就像太陽升起，朝陽驅散霧氣一樣，災難自然消散。這是勸說外在的因緣。其次，國王內心沒有智慧照亮，災難就會趁著黑暗侵入。如果有明智的智慧，怪異的事情就不會發生。法師既然秉持佛法而來，國王必須專心聽受。國王如果勤勉

【English Translation】 'Joy is intention (referring to inner joy). Praise is speech (referring to verbal praise). Furthermore, from the hells up to the Bodhisattvas, as long as ignorance (Avidya) is not exhausted, there will be torment (Klesha). This Sutra (referring to the 'Golden Light Sutra') can eliminate torment like the cool moonlight. Know that this is praising the function of this Sutra.' 'Starting from 'The World Honored One is Golden Light,' is the second part, narrating that this Sutra can protect the country. The content is divided into two parts: first, protecting the country through the Dharma; second, protecting the country through strategies. Protecting the country through the Dharma is further divided into four aspects: first, the reason for protecting the country; second, protecting the country with the Dharma; third, protecting the country with the heavenly hosts; and fourth, protecting the country with the divine eye.' 'The reason for protecting the country is: because hearing this Sutra can obtain four benefits: in terms of the body, obtaining light; in terms of strength, obtaining courage; in terms of mind, obtaining advancement; and in terms of virtue, obtaining dignity. In terms of principle, two benefits can be obtained, namely, both the Dharmakaya (Dharma body) and wisdom-life (Jnana-jīvita) can grow. Because the country promotes this Sutra, it can receive the nourishment of the Dharma, how can it not be protected?' 'Narrating the reason is that this principle corresponds precisely to the contemplation of the mind (Citta-anupaśyanā). Using the wisdom of the Four Noble Truths (catvāri āryasatyāni) to guard the realm of the Four Noble Truths, this is practicing the right Dharma. Using the wisdom of the Four Noble Truths to guide various thoughts, so that various thoughts no longer move wildly, therefore it is called 'practicing Prajnaparamita (Perfection of Wisdom),' which is being able to speak the right Dharma. Having such power to protect the country internally, one can be called a 'World-Protecting King,' and can correctly govern the country.' 'Leading the heavenly hosts to protect the country refers to: this also corresponds to the contemplation of the mind. The mind-king (Citta-rāja) leads the hosts of thoughts, subduing the delusions of views (Dṛṣṭi) and the delusions of thought (Vicikicchā), making various afflictions pure. Just like the heavenly kings and their retinues together shield against various evil ghosts. Just like the Chakravartin (wheel-turning king) with the seven treasures (sapta ratna) and a thousand sons, wherever he goes, all directions submit. In the place jointly guarded by the Four Heavenly Kings, what evil cannot be eliminated?' 'Using the divine eye to protect the country refers to: using the divinely obtained heavenly eye (divya-cakṣus) to thoroughly observe, there is no dark place that cannot be illuminated, preventing problems before they arise, eliminating the sprouts of evil, what evil cannot be eliminated?' 'Starting from 'If this country has various declines,' it is using wise strategies to protect the country. Making internal and external conditions harmonious. The content is divided into three parts: first, if the kingdom has many disasters and various difficulties, such as war, famine, disease, etc., I will use wise strategies to persuade Dharma masters to go, or use divine power to persuade them to go, or manifest a form to persuade them to go, or send a dream to persuade them to go. If the Dharma master goes and widely proclaims this Sutra, just like the sun rises and the morning sun dispels the mist, the disasters will naturally dissipate. This is persuading external conditions.' 'Secondly, if the king's mind has no wisdom to illuminate, disasters will take advantage of the darkness to invade. If there is bright wisdom, strange things will not happen. Since the Dharma master has come holding the Dharma, the king must listen attentively. If the king is diligent'

聽天亦勤護。所以加於可加護于可護。一人有慶賴及萬方。王身與國安隱無患。此內因也。若外雖有弘法人王內心不殷重。則不和合不能禳災也。二者王無惠施則寡于福祿。如不勤田倉廚少谷。勸王傾財供給四眾。四眾得安福資于王。舉國眷屬一切無患。此內外因緣和合。能致豐年流衍(云云)。三者王身無先王之德行臣民不從。口無先王之法言鄰國不詠今勸王三業。供養恭敬是身業。尊重是意業。讚歎是口業。夫高以下為基。辯以訥為師。屈尊敬卑功亦大矣。以天威力使鄰國遙崇。羽檄稱讚歌詠羨慕。三業颙颙。上之化下如風之靡草。鄰國既然。國人牛馬草葉無不低迴內向。此則能贊所贊因緣和合。頌聲溢於鄰國(云云)。經文分明尋之可見。次佛述成文為二。初合述嘆經。二述其能護國。四王初嘆經說既合理。佛述而成之。成其上體宗用三嘆。故言佛合述。善哉善哉。其上總嘆一教。佛述成其遍贊百千諸佛。諸佛從是法生。故舉多贊成於一也。從於諸佛所下述成其能護國。又為二。初述以法護國。二述以智眼護國。法護國有四。佛皆述成。上明護國之由由聞經得益。佛述今益良由先種。發心畢竟二不別。如是二心前心難。是故敬禮初發心。此舉前以成後述后以顯前。從說于正法下述其以法護世。上云能說能行所以

名為護世。佛亦述成能說能行。得名護世(云云)。從汝等今日下超述其天眼護國。小不次第于義無失。上云以凈天眼過於人眼。佛述長夜利益。夫天眼夜照不假日光。故言長夜也。從汝等四王及諸眷屬下追述其天黨護國。上直言護國。佛今加贊是護三世諸佛正法也。從汝等四王及余天眾下述其智眼和合護國。上云請法師入境禳惡。此功歸己能卻修羅之陣。汝勸王聽經供給四眾。佛述其內智外福。實是消伏諸苦能致安樂。如文(云云)。第二番白佛述護國之事。文為二。一白佛。二佛述成。白佛又二。一是經流佈之處。其王自能頂受。又供給四眾者。我及眷屬誓當隱形令其顯益。二者惡鄰興兵侵斥善國。我當隱形起諸怖懅。種種難起。令其軍兵顯然退散。尚不擾邊。況能懷中(云云)。次佛述成文以為二。從爾時佛贊下至無斗訟之事是述成初意。其上隱形護國欲使經弘。佛述隱形是護三寶。我是佛寶。修習菩提是法寶。諸王無斗訟是僧寶。述其護一而能成三也。從四王當知此閻浮提下是述成后意。上以天威懅之天力退之。似若憎惡愛善。佛勸慈心平等向之。為惡者自懅。為善者自豫。非薄惡而厚善。成其懅退之意也。又勸諸國各守本業。住境自樂勿起貪企。諸王和則民無夭。法興盛則熏諸天。佛告帝釋。斗諍因緣人天

損減。善能慈和天下。非止供養於我。則是供養三世如來。非止安於一王。遍安諸王。非止安於一國。遍安一切。故以慈和述成第二意也(云云)。第三白佛示人王軌模。文為二。一出其愿欲。二示其軌模。愿欲有六。一欲安己身。二欲安妻子。三欲安宮殿。四欲王領殊勝。五欲攝諸福德。六慾國無憂苦。六愿如文。從世尊如是人王下是第二示其軌模。雖不次第六數足。上欲安身。今示莫放逸。制心則身安也。上欲安宮殿。今示嚴法堂。幡蓋映于上香華麗於下。三寶受用則柏梁無災。上欲王領殊勝。今示洗沐香涂敦恭去慢。一身敬於此八纮休于彼。上欲攝取福聚。今示正念聽經。正念聽經能致無量功德。天神竭其力覆。地神竭其力載。鬼神竭其力護。臣民竭其力愛。上欲安妻子。今示和顏與語。勸其興福。內外修善感益事多。上欲得國無憂苦。今示應自喜慶自勵忘疲倍作利益。一人既悅則四海謐然。此之謂也。次佛述成文為二。先述成六方法。次述成六愿欲。四王約六事。又所說少止在現世。佛約一事而所益多。超無量世。倍述成之。從佛告四王下只弘經聽經。即是述成安身方法。上直示心不放逸。今加示羽儀出宮迎候步步值那由他佛。方法既倍體亦彌安。從復得超越爾許劫難者。述成安國方法。上止一世無憂苦。今

【現代漢語翻譯】現代漢語譯本損減。善於以慈悲之心調和天下，不僅僅是供養我（指佛），而是供養過去、現在、未來三世諸佛。不僅僅安定一位國王，而是普遍安定所有國王。不僅僅安定一個國家，而是普遍安定一切國家。所以用慈悲祥和來闡述成就第二重意義（以上省略）。第三部分是四天王請佛陀開示人王的法則和模範。內容分為兩部分：一是闡述他們的願望，二是展示人王的法則和模範。願望有六個：一是希望自身安穩，二是希望妻子兒女安穩，三是希望宮殿安穩，四是希望統治地位殊勝，五是希望攝取各種福德，六是希望國家沒有憂愁困苦。這六個願望如經文所說。從『世尊，如是人王』開始是第二部分，展示人王的法則和模範。雖然沒有按照順序，但六個方面都已足夠。上面希望自身安穩，現在開示不要放縱懈怠，約束內心，自身就能安穩。上面希望宮殿安穩，現在開示要莊嚴法堂，幡蓋在上方輝映，香花在下方絢麗，三寶得以受用，那麼宮殿就不會有火災。上面希望統治地位殊勝，現在開示要沐浴薰香，恭敬謙遜，去除傲慢。自身恭敬，那麼天下太平。上面希望攝取福德，現在開示要以正念聽經。以正念聽經能夠獲得無量的功德，天神竭盡全力覆蓋，地神竭盡全力承載，鬼神竭盡全力守護，臣民竭盡全力愛戴。上面希望妻子兒女安穩，現在開示要和顏悅色地與他們交談，勸導他們行善積福。內外都修善，那麼感應和益處就會很多。上面希望國家沒有憂愁困苦，現在開示應該自我喜悅，自我勉勵，忘記疲憊，加倍地創造利益。一個人喜悅，那麼天下就安寧。這就是這個意思。接下來是佛陀闡述成就，內容分為兩部分：首先闡述成就六種方法，其次闡述成就六種願望。四天王所說的圍繞六件事，而且所說的很少，只侷限於現世。佛陀所說的圍繞一件事，但利益很多，超越無量世，加倍地闡述成就。從『佛告四天王』開始，只是弘揚佛經和聽聞佛經，這就是闡述成就自身安穩的方法。上面只是開示內心不要放縱懈怠，現在更加開示要以隆重的儀仗出宮迎接，每一步都遇到無數的佛。方法既然加倍，那麼自身也更加安穩。從『復得超越爾許劫難者』開始，闡述成就國家安穩的方法。上面只是希望一世沒有憂愁困苦，現在 English version Diminishment. Being skilled in compassionately harmonizing the world, it is not merely offering to me (referring to the Buddha), but offering to the Buddhas of the three times: past, present, and future. It is not merely pacifying one king, but universally pacifying all kings. It is not merely pacifying one country, but universally pacifying all countries. Therefore, using compassion and harmony to elaborate on the accomplishment of the second meaning (the above is omitted). The third part is the Four Heavenly Kings requesting the Buddha to reveal the rules and models for a human king. The content is divided into two parts: first, elaborating on their wishes; second, demonstrating the rules and models for a human king. There are six wishes: first, wishing for personal stability; second, wishing for the stability of wife and children; third, wishing for the stability of the palace; fourth, wishing for the supremacy of the reign; fifth, wishing to gather all kinds of merits; sixth, wishing for the country to be free from worries and suffering. These six wishes are as stated in the scripture. Starting from 'World Honored One, such a human king' is the second part, demonstrating the rules and models for a human king. Although not in order, the six aspects are sufficient. Above, wishing for personal stability, now it is revealed not to be indulgent and lazy, restrain the mind, and the self will be stable. Above, wishing for the palace to be stable, now it is revealed to adorn the Dharma hall, with banners and canopies shining above, and fragrant flowers splendid below, if the Three Jewels can receive offerings, then the palace will not have fire disasters. Above, wishing for the supremacy of the reign, now it is revealed to bathe and perfume, be respectful and humble, and remove arrogance. If the self is respectful, then the world will be peaceful. Above, wishing to gather merits, now it is revealed to listen to the scriptures with right mindfulness. Listening to the scriptures with right mindfulness can obtain immeasurable merits, the gods exert all their strength to cover, the earth gods exert all their strength to carry, the ghosts and gods exert all their strength to protect, and the subjects exert all their strength to love. Above, wishing for the wife and children to be stable, now it is revealed to speak to them with a gentle expression, and persuade them to do good and accumulate blessings. If both inside and outside cultivate goodness, then there will be many responses and benefits. Above, wishing for the country to be free from worries and suffering, now it is revealed that one should be self-joyful, self-encouraged, forget fatigue, and redouble efforts to create benefits. If one person is joyful, then the world will be peaceful. This is the meaning of this. Next is the Buddha elaborating on the accomplishment, the content is divided into two parts: first, elaborating on the accomplishment of the six methods; second, elaborating on the accomplishment of the six wishes. What the Four Heavenly Kings said revolves around six things, and what they said is little and limited to the present life. What the Buddha said revolves around one thing, but the benefits are many, surpassing immeasurable lifetimes, redoubling the elaboration of the accomplishment. Starting from 'The Buddha told the Four Heavenly Kings', it is only promoting the Buddhist scriptures and listening to the Buddhist scriptures, this is elaborating on the method of accomplishing personal stability. Above, it was only revealed that the mind should not be indulgent and lazy, now it is further revealed to use grand ceremonial guards to go out of the palace to greet, every step encountering countless Buddhas. Since the method is doubled, then the self is also more stable. Starting from 'Moreover, obtaining transcendence over such kalpas', elaborating on the method of accomplishing national stability. Above, it was only wished that there would be no worries and suffering in one lifetime, now

【English Translation】 Diminishment. Being skilled in compassionately harmonizing the world, it is not merely offering to me (referring to the Buddha), but offering to the Buddhas of the three times: past, present, and future. It is not merely pacifying one king, but universally pacifying all kings. It is not merely pacifying one country, but universally pacifying all countries. Therefore, using compassion and harmony to elaborate on the accomplishment of the second meaning (the above is omitted). The third part is the Four Heavenly Kings requesting the Buddha to reveal the rules and models for a human king. The content is divided into two parts: first, elaborating on their wishes; second, demonstrating the rules and models for a human king. There are six wishes: first, wishing for personal stability; second, wishing for the stability of wife and children; third, wishing for the stability of the palace; fourth, wishing for the supremacy of the reign; fifth, wishing to gather all kinds of merits; sixth, wishing for the country to be free from worries and suffering. These six wishes are as stated in the scripture. Starting from 'World Honored One, such a human king' is the second part, demonstrating the rules and models for a human king. Although not in order, the six aspects are sufficient. Above, wishing for personal stability, now it is revealed not to be indulgent and lazy, restrain the mind, and the self will be stable. Above, wishing for the palace to be stable, now it is revealed to adorn the Dharma hall, with banners and canopies shining above, and fragrant flowers splendid below, if the Three Jewels can receive offerings, then the palace will not have fire disasters. Above, wishing for the supremacy of the reign, now it is revealed to bathe and perfume, be respectful and humble, and remove arrogance. If the self is respectful, then the world will be peaceful. Above, wishing to gather merits, now it is revealed to listen to the scriptures with right mindfulness. Listening to the scriptures with right mindfulness can obtain immeasurable merits, the gods exert all their strength to cover, the earth gods exert all their strength to carry, the ghosts and gods exert all their strength to protect, and the subjects exert all their strength to love. Above, wishing for the wife and children to be stable, now it is revealed to speak to them with a gentle expression, and persuade them to do good and accumulate blessings. If both inside and outside cultivate goodness, then there will be many responses and benefits. Above, wishing for the country to be free from worries and suffering, now it is revealed that one should be self-joyful, self-encouraged, forget fatigue, and redouble efforts to create benefits. If one person is joyful, then the world will be peaceful. This is the meaning of this. Next is the Buddha elaborating on the accomplishment, the content is divided into two parts: first, elaborating on the accomplishment of the six methods; second, elaborating on the accomplishment of the six wishes. What the Four Heavenly Kings said revolves around six things, and what they said is little and limited to the present life. What the Buddha said revolves around one thing, but the benefits are many, surpassing immeasurable lifetimes, redoubling the elaboration of the accomplishment. Starting from 'The Buddha told the Four Heavenly Kings', it is only promoting the Buddhist scriptures and listening to the Buddhist scriptures, this is elaborating on the method of accomplishing personal stability. Above, it was only revealed that the mind should not be indulgent and lazy, now it is further revealed to use grand ceremonial guards to go out of the palace to greet, every step encountering countless Buddhas. Since the method is doubled, then the self is also more stable. Starting from 'Moreover, obtaining transcendence over such kalpas', elaborating on the method of accomplishing national stability. Above, it was only wished that there would be no worries and suffering in one lifetime, now

則超爾許生死之難。從復于來世對受輪王者。述成安妻子方法。輪王有玉女千子悉無怨對。爾許劫中妻子常安也。從亦得如是現世自在之力者。述成上安於王領方法也。從常得最勝七寶宮殿者。述成上安於宮殿方法也。從在在生處訖具足無量福聚。述成其上攝福方法也。從汝等四王下述成其六種愿欲。從四王下至不退轉。述成上愿安身。從己為得值至畢三惡道苦。述成上安國。從我今已種輪王釋梵之因。述成上愿安妻子。從已種無邊善根下述成上欲攝福聚。從後宮宮宅無諸兇衰。述成上愿安宮殿。從國土無有他方怨刺。述成上王領第一。從汝等四王下更總結成六法六愿。皆令具足者。若能屈己迎候至心聽法。即是六愿六法。又回利施天。亦即能令六愿六法成就滿足也。第四白佛要其人王施善。此由第三段末。文為二。一白佛。二佛述成。白佛又二。一人王運心。二天宮相現。人王心存至典。是故香作金光。回施必得。是故天宮相現。香至天宮龍宮鬼神等宮。總至三法界爾。觀心解者。以智慧火然實相香。起戒定慧煙。實相是真法。故言金光。戒慧與理冥。故徹照無礙也(云云)。次佛述成文為二。先述香光非但至天宮等三法界。遍至百億諸宮。又至恒沙佛上。總而言之。遍至十法界也。從諸佛世尊聞是香氣下述成人王

運善奉施諸天為諸佛所贊。先贊因成。次贊果滿。如文。第五白佛雙舉興衰。文為二。一白佛。二佛述成。白佛又為三。初從白佛至諸惡災患悉令消滅。是第一舉興勸。從若有人王心生舍離至善神遠離生如是等無量惡事。是第二舉衰勸。從世尊人王欲自護及王國土。是第三正勸。舉興勸為四。一人王弘經則四天隱形聽受。二非但四王聽受。釋梵八部皆集聽受。三以是人王為善法知識。四既得法利護國彌勤。皆如文。次舉衰勸亦四。一王不弘經天失甘露則威勢減少。二釋梵舊神並皆遠舍。三惡鬼亂行災毒競起。四展轉結成災。災何故起。惡鬼亂行。鬼何故行。天神舍離。天何故舍。不聞法食。何故無法食。王不弘經。如文。三正勸為六。一欲得現利故必定聽。二天欣法食故必定聽。三出過三論故定聽。三論者。四韋陀論說梵事。毗伽羅論說十善事。僧佉衛世師勒沙婆論。說學通事(云云)。四始終得益。成就菩提。故必定聽。五教主勝於釋梵。故必定聽。六諸法之本故必定聽。皆如文。次佛述成文為二。初番述成舉興勸。不弘則衰無可述成。又解云。前番則兩述成而與安樂。是述成舉興勸滅其衰患。是述成舉衰勸。從若有人能於人天中作大佛事者。述成正勸(云云)。第六白佛文為三。一說偈嘆。二佛以偈答。三歡喜發

誓。偈嘆有八行半。文為三。初一行嘆三身。次五行半嘆身相。次二行結嘆。夫三身有通別。依文是別。空是法身。日是報身。月是應身。通意者。空是法身。日是報身。水日是應身。空是法身。月是報身。水月是應身。空是法身。日中空是報身。水中空是應身。月亦如是。依結嘆文。空是法身。月是報身。水月是應身。空是法身。日是報身。焰是應身。化法是法身。化主是報身。化事是應身。雖復別說義則通融。故文云。無有障礙。即通意也。嘆身相文為五。初一行嘆上兩相。謂目與齒。次一行半嘆智斷兩德。謂智三昧。次兩行嘆下兩相。謂平與網。次兩句絕言嘆。謂不可思議。次兩句結嘆。夫相好不獨在應身。報法亦通。莊嚴父母生身者應相好也。莊嚴尊恃身者報相好也。莊嚴法門者法身相好也。此中嘆智斷。即法身相好也。文云無有障礙者。非獨嘆一身相也。偈初標佛月。今先結佛月為三身。次結三身通融。故言無有障礙。次結佛日故言如焰。次結佛化身即是四身義。故言如化。皆具三身四身。則是無障礙也。結竟即禮。禮于佛月。亦是禮佛日佛化也。品初嘆經。嘆體宗用。品后贊佛。辭異義同。佛真法身即是體。佛月清凈即是宗。應現水月即是用。天王天辯其妙若此也。問空譬法身。月譬報身。空為作月不作

【現代漢語翻譯】現代漢語譯本誓。偈頌讚嘆共有八行半。從文義上可分為三部分。首先一行讚歎三身（Trikaya）。其次五行半讚歎佛身之相好。最後兩行總結讚歎。所謂三身有通有別，從文義上來看是別相。空譬喻法身（Dharmakaya），日譬喻報身（Sambhogakaya），月譬喻應身（Nirmanakaya）。從通義上來說，空是法身，日是報身，水中的日影是應身。空是法身，月是報身，水中的月影是應身。空是法身，日中的空是報身，水中的空是應身。月也是如此。依據總結讚歎的文義，空是法身，月是報身，水中的月影是應身。空是法身，日是報身，火焰是應身。化現之法是法身，化現之主是報身，化現之事是應身。雖然分別解說，但義理則是融通的。所以經文中說『無有障礙』，就是通義。讚歎佛身相好的文義分為五部分。首先一行讚歎上面的兩種相好，指眼睛和牙齒。其次一行半讚歎智慧和斷德兩種功德，指智慧和三昧（Samadhi）。其次兩行讚歎下面的兩種相好，指平坦的腳底和網狀的紋路。其次兩句用超越言語的方式讚歎，指不可思議。其次兩句總結讚歎。佛的相好不只在應身，報身和法身也同樣具有。以莊嚴父母所生之身來說，是應身的相好。以莊嚴所尊崇的身來說，是報身的相好。以莊嚴法門來說，是法身的相好。這裡讚歎智慧和斷德，就是法身的相好。經文中說『無有障礙』，並非只是讚歎一身的相好。偈頌開頭標明佛月，現在先總結佛月為三身。其次總結三身融通無礙，所以說『無有障礙』。其次總結佛日，所以說『如焰』。其次總結佛的化身，就是四身（Svabhavikakaya）的義理，所以說『如化』。都具備三身四身，這就是無障礙。總結完畢就禮拜。禮拜佛月，也就是禮拜佛日和佛的化身。一品開頭讚歎經典，讚歎體、宗、用。一品結尾讚歎佛，辭句不同而意義相同。佛的真法身就是體，佛月清凈就是宗，應現的水月就是用。天王天（Deva）的辯才如此巧妙。問：用空來比喻法身，用月來比喻報身，空能創造月亮嗎？不能創造月亮。

【English Translation】 English version Vow. The gatha (verse) of praise has eight and a half lines. The text is in three parts. The first line praises the Trikaya (three bodies of Buddha). The next five and a half lines praise the physical characteristics of the Buddha. The last two lines conclude the praise. The Trikaya has both general and specific aspects. According to the text, it is the specific aspect. Emptiness is analogous to the Dharmakaya (body of essence). The sun is analogous to the Sambhogakaya (body of enjoyment). The moon is analogous to the Nirmanakaya (body of transformation). In the general sense, emptiness is the Dharmakaya, the sun is the Sambhogakaya, and the sun in the water is the Nirmanakaya. Emptiness is the Dharmakaya, the moon is the Sambhogakaya, and the moon in the water is the Nirmanakaya. Emptiness is the Dharmakaya, the emptiness in the sun is the Sambhogakaya, and the emptiness in the water is the Nirmanakaya. The moon is also like this. According to the concluding praise, emptiness is the Dharmakaya, the moon is the Sambhogakaya, and the moon in the water is the Nirmanakaya. Emptiness is the Dharmakaya, the sun is the Sambhogakaya, and the flame is the Nirmanakaya. The Dharma of transformation is the Dharmakaya, the master of transformation is the Sambhogakaya, and the events of transformation are the Nirmanakaya. Although explained separately, the meanings are interconnected. Therefore, the text says 'without obstruction', which is the general meaning. The text praising the physical characteristics of the Buddha is in five parts. The first line praises the two upper characteristics, namely the eyes and teeth. The next one and a half lines praise the two virtues of wisdom and severance, namely wisdom and Samadhi (concentration). The next two lines praise the two lower characteristics, namely the flat feet and the webbed fingers. The next two sentences praise beyond words, namely the inconceivable. The next two sentences conclude the praise. The physical characteristics are not only in the Nirmanakaya, but also in the Sambhogakaya and Dharmakaya. To adorn the body born of parents is the physical characteristic of the Nirmanakaya. To adorn the body that is revered is the physical characteristic of the Sambhogakaya. To adorn the Dharma is the physical characteristic of the Dharmakaya. Here, the praise of wisdom and severance is the physical characteristic of the Dharmakaya. The text says 'without obstruction', which is not only praising the physical characteristics of one body. The gatha initially marks the Buddha-moon. Now, first conclude the Buddha-moon as the Trikaya. Next, conclude that the Trikaya is interconnected and unobstructed, so it says 'without obstruction'. Next, conclude the Buddha-sun, so it says 'like a flame'. Next, conclude the Buddha's transformation body, which is the meaning of the Svabhavikakaya (four bodies), so it says 'like a transformation'. All possess the Trikaya and Svabhavikakaya, which is without obstruction. After concluding, pay homage. Paying homage to the Buddha-moon is also paying homage to the Buddha-sun and the Buddha's transformation. The beginning of the chapter praises the sutra, praising the essence, principle, and function. The end of the chapter praises the Buddha, with different words but the same meaning. The Buddha's true Dharmakaya is the essence, the Buddha-moon's purity is the principle, and the manifested moon in the water is the function. The eloquence of the Deva (god) is so wonderful. Question: Emptiness is used to represent the Dharmakaya, and the moon is used to represent the Sambhogakaya. Does emptiness create the moon? It cannot create the moon.

月。空若作月。月非空作。空不作月。月那依空。答空不作月。亦不作非月。月非月必依于空。法不作報。亦不作非報。報非報必依於法。又問法不作報非報。報非報必依於法者。亦應月不作影。亦不作非影。影非影必依于月者。月亦是法身耶。答智與法冥。法是法界智亦如法界(云云)。又並影不作動與不動。動不動必依於水。水亦是法界耶。答動不動譬機。一切諸法中悉有安樂性。譬法界亦是無妨。又凈度三昧云。眾生亦度佛。若無機感佛不出世。亦不能得成三菩提。出世菩提皆由眾生。機為法界。此義成也。佛答二十四行半偈天王所以贊佛者。佛能說法故也。法王所以贊法者。法能成佛故也。般若云。我初成道觀誰可敬可讚無過於法。法能成立一切凡聖。故佛贊法以答天王。文為三。初一行嘆經體答其法身。次一行嘆經宗答其報身。次二十二行半嘆經用答其應身。悉如文。三四王歡喜發誓如文。

釋大辯品

辯有四種。小辯無量辯雙辯大辯。無漏法名小辯。恒沙法名無量辯。備二種名雙辯。雙非雙照名大辯。此天住智慧莊嚴法門自住大辯。以自在力為悅眾生故隨說一辯若二若三若四。故名大辯。為宜眾生故若授一辯若二若三若四。宜而立之故名大辯。為對眾生故或對一辯若二若三若四。對而治之故

【現代漢語翻譯】現代漢語譯本：問：如果空能創造月亮，月亮就不是由空創造的。如果空不能創造月亮，月亮又如何依賴於空呢？答：空不能創造月亮，也不能創造非月亮。月亮和非月亮必定依賴於空。法不能創造報，也不能創造非報。報和非報必定依賴於法。又問：法不能創造報和非報，報和非報必定依賴於法，那麼是否也應該說月亮不能創造影子，也不能創造非影子，影子和非影子必定依賴於月亮呢？月亮也是法身嗎？答：智慧與法冥合，法是法界，智慧也如法界（云云）。又，影子不能創造動與不動，動與不動必定依賴於水，水也是法界嗎？答：動與不動好比是『機』（契機，根機）。一切諸法中都具有安樂的本性，好比法界也沒有妨礙。又，《凈度三昧經》說：『眾生也能度化佛。』如果沒有『機』（眾生的根器感應），佛就不會出世，也不能成就三菩提（正等正覺）。出世和菩提都由眾生而來，『機』（眾生的根器感應）就是法界，這個道理是成立的。佛回答二十四行半偈，天王讚歎佛的原因是佛能說法。法王讚歎法的原因是法能成就佛。般若（智慧）說：『我初成道時，觀察誰可敬可讚，沒有超過法的。』法能成立一切凡聖，所以佛讚歎法來回答天王。文分為三部分：第一行讚歎經體，回答法身；第二行讚歎經宗，回答報身；第三部分二十二行半讚歎經用，回答應身。都如經文所示。三四天王歡喜發誓如經文所示。

釋大辯品辯有四種：小辯、無量辯、雙辯、大辯。無漏法名為小辯。恒河沙數般的法名為無量辯。具備兩種辯才名為雙辯。雙非雙照名為大辯。這位天人安住于智慧莊嚴法門，自身安住于大辯。爲了使眾生喜悅，以自在力隨意宣說一種辯才，或者兩種、三種、四種，所以名為大辯。爲了適應眾生，或者授予一種辯才，或者兩種、三種、四種，適應而建立，所以名為大辯。爲了應對眾生，或者應對一種辯才，或者兩種、三種、四種，應對而治理，所以名為大辯。

【English Translation】 English version: Q: If emptiness creates the moon, then the moon is not created by emptiness. If emptiness cannot create the moon, how does the moon rely on emptiness? A: Emptiness does not create the moon, nor does it create non-moon. The moon and non-moon must rely on emptiness. Dharma does not create reward, nor does it create non-reward. Reward and non-reward must rely on Dharma. Further question: If Dharma does not create reward and non-reward, and reward and non-reward must rely on Dharma, then should it also be said that the moon does not create shadows, nor does it create non-shadows, and shadows and non-shadows must rely on the moon? Is the moon also the Dharmakaya (法身, Dharma Body)? A: Wisdom merges with Dharma, Dharma is the Dharmadhatu (法界, Dharma Realm), and wisdom is also like the Dharmadhatu (and so on). Furthermore, shadows do not create movement and non-movement, and movement and non-movement must rely on water. Is water also the Dharmadhatu? A: Movement and non-movement are like 『opportunity』 (機, opportunity, potential). All dharmas have the nature of peace and happiness, just as the Dharmadhatu is also without hindrance. Furthermore, the Pure Transcendence Samadhi Sutra says: 『Sentient beings can also liberate the Buddha.』 If there is no 『opportunity』 (機, sentient beings' capacity and response), the Buddha would not appear in the world, nor could he attain samyak-sambodhi (三菩提, complete and perfect enlightenment). Appearance in the world and bodhi (菩提, enlightenment) both come from sentient beings, and 『opportunity』 (機, sentient beings' capacity and response) is the Dharmadhatu. This principle is established. The Buddha answered with twenty-four and a half lines of verse. The reason the Heavenly King praised the Buddha is that the Buddha can expound the Dharma. The reason the Dharma King praised the Dharma is that the Dharma can accomplish the Buddha. Prajna (般若, wisdom) says: 『When I first attained the Way, I observed who is worthy of respect and praise, and there is nothing greater than the Dharma.』 The Dharma can establish all ordinary and holy beings, so the Buddha praised the Dharma to answer the Heavenly King. The text is divided into three parts: the first line praises the essence of the sutra, answering the Dharmakaya; the second line praises the doctrine of the sutra, answering the Sambhogakaya (報身, Reward Body); the third part, twenty-two and a half lines, praises the function of the sutra, answering the Nirmanakaya (應身, Manifestation Body). All are as the sutra says. The Three and Four Heavenly Kings rejoiced and made vows as the sutra says.

Explanation of the Great Eloquence Chapter There are four kinds of eloquence: small eloquence, immeasurable eloquence, dual eloquence, and great eloquence. The un-outflowed Dharma is called small eloquence. Dharma like the sands of the Ganges River is called immeasurable eloquence. Possessing both kinds of eloquence is called dual eloquence. Dual non-dual illumination is called great eloquence. This deva (天人, deity) dwells in the Dharma gate of wisdom adornment, and dwells in great eloquence himself. In order to please sentient beings, he freely expounds one kind of eloquence, or two, three, or four, so it is called great eloquence. In order to adapt to sentient beings, he either bestows one kind of eloquence, or two, three, or four, establishing it according to suitability, so it is called great eloquence. In order to respond to sentient beings, he either responds to one kind of eloquence, or two, three, or four, governing it in response, so it is called great eloquence.

名大辯。為悟眾生故若悟一辯若二若三若四。一悟一切悟而開發之。故名大辯。對佛發願。以大辯加於說者。故稱大辯品。文為三。一從白佛下以大辯力加益法師。二從若有眾生於百千下以感應力加於化道。三從復令無量下以行力加於聽者。初加法師以樂說辯才。莊嚴次第是辭辯。大智是義辯。總持是法辯。若有眾生下加化道流佈不絕。加其能化之道。無人無所化。無道無能化。因緣和合化道不絕也。從復令無量下是加聽眾兩益。聞經至不退轉是加因益。必定得菩提是加果益。文言雖略誓願甚深。為益大矣。

釋功德天品

此天住福德莊嚴法門攝一切法。而以功德為首。故言功德天。又能與說者所須無所乏少。故名功德天。又令說者晝夜思惟是經深義。故名功德天。又令聽者速成菩提。具此眾義故名功德天品。此是天王護經第三意。福資請說及以聽者。文為六。一從白佛下發誓四事資給法師。二從我已於過去下明福德之由。三從若有人能稱下勸示行法。文中有略示廣示(云云)。四從我于爾時如一念頃下誓臨影響。五從若能以已所作回施我下要求同行。六從應當禮下別示歸敬。悉如文。

釋堅牢地神品

上諸天或住善權方便道。為眾生法父。此天住善實智度道。為眾生法母。一義也。譬如陰

【現代漢語翻譯】現代漢語譯本

被稱為『大辯』（Mahapratibhana，偉大的辯才）。爲了使眾生覺悟，如果能領悟一種辯才，或者兩種、三種、四種辯才。一悟則一切悟，從而開發智慧。所以稱為『大辯』。向佛發願，以大辯才加持于說法者。因此稱為『大辯品』。本文分為三部分。第一部分，從『白佛』開始，以大辯之力加持法師。第二部分，從『若有眾生於百千』開始，以感應力加持于教化之道。第三部分，從『復令無量』開始，以修行之力加持于聽眾。首先是加持法師，使其具備樂說辯才。莊嚴的次第是辭辯（詞語的辯才），大智是義辯（義理的辯才），總持是法辯（佛法的辯才）。『若有眾生』以下，是加持教化之道，使其流佈不絕。加持其能教化之道，無人則無所教化，無道則無能教化。因緣和合，教化之道就不會斷絕。從『復令無量』以下，是加持聽眾，使聽眾獲得兩種利益。聽聞佛經直至不退轉，這是加持因上的利益。必定獲得菩提，這是加持果上的利益。文辭雖然簡略，但誓願非常深遠，利益巨大。

釋功德天品

這位天神居住在福德莊嚴法門中，攝持一切法。而以功德為首要，所以稱為『功德天』（Lakshmi，吉祥天女）。又能為說法者提供所需，使其無所匱乏，所以稱為『功德天』。又能使說法者晝夜思惟這部經的深刻含義，所以稱為『功德天』。又能使聽眾迅速成就菩提。具備這些眾多的含義，所以稱為『功德天品』。這是天王護持佛經的第三層含義：以福報資助請法說法以及聽法者。本文分為六部分。第一部分，從『白佛』開始，發誓以四種事物資助法師。第二部分，從『我已於過去』開始，闡明福德的由來。第三部分，從『若有人能稱』開始，勸導人們修行此法。文中包含略示和廣示（此處省略）。第四部分，從『我于爾時如一念頃』開始，發誓降臨併產生影響。第五部分，從『若能以已所作回施我』開始，要求同行。第六部分，從『應當禮』開始，分別指示歸敬的方法。都如經文所說。

釋堅牢地神品

上面的諸天或者安住于善巧方便之道，作為眾生的法父。這位天神安住于真實智慧之道，作為眾生的法母。這是第一種含義。譬如陰

【English Translation】 English version

Is called 'Great Eloquence' (Mahapratibhana, great eloquence). In order to enlighten sentient beings, if one can comprehend one kind of eloquence, or two, three, or four kinds of eloquence. One comprehension leads to all comprehensions, thereby developing wisdom. Therefore, it is called 'Great Eloquence'. Vowing to the Buddha, using great eloquence to bless the speaker. Therefore, it is called 'Chapter on Great Eloquence'. This text is divided into three parts. The first part, starting from 'Speaking to the Buddha', uses the power of great eloquence to bless the Dharma master. The second part, starting from 'If there are sentient beings in hundreds of thousands', uses the power of resonance to bless the path of teaching. The third part, starting from 'Again, causing immeasurable', uses the power of practice to bless the listeners. First, it is to bless the Dharma master, so that he possesses the eloquence of joyful speech. The order of adornment is eloquence of words, great wisdom is eloquence of meaning, and total retention is eloquence of Dharma. 'If there are sentient beings' below, it is to bless the path of teaching, so that it flows continuously. Blessing the path of being able to teach, without people there is nothing to teach, without the path there is no ability to teach. When conditions come together, the path of teaching will not be cut off. From 'Again, causing immeasurable' below, it is to bless the listeners, so that the listeners receive two benefits. Hearing the sutra until non-retrogression, this is blessing the benefit of the cause. Surely attaining Bodhi, this is blessing the benefit of the result. Although the words are brief, the vows are very deep, and the benefits are great.

Explanation of the Chapter on the Goddess of Merit

This goddess resides in the Dharma gate of meritorious adornment, encompassing all Dharmas. And with merit as the most important, so it is called 'Goddess of Merit' (Lakshmi, auspicious goddess). Also able to provide the speaker with what is needed, so that he lacks nothing, so it is called 'Goddess of Merit'. Also able to make the speaker think deeply about the profound meaning of this sutra day and night, so it is called 'Goddess of Merit'. Also able to make the listeners quickly achieve Bodhi. Possessing these many meanings, so it is called 'Chapter on the Goddess of Merit'. This is the third meaning of the heavenly king protecting the sutra: using blessings to support the request for Dharma, the speaking of Dharma, and the listening to Dharma. This text is divided into six parts. The first part, starting from 'Speaking to the Buddha', vows to support the Dharma master with four things. The second part, starting from 'I have already in the past', clarifies the origin of blessings. The third part, starting from 'If someone can recite', encourages people to practice this Dharma. The text contains brief indications and broad indications (omitted here). The fourth part, starting from 'At that time, in an instant', vows to descend and have an impact. The fifth part, starting from 'If one can dedicate what one has done to me', asks for companionship. The sixth part, starting from 'Should pay homage', separately indicates the methods of returning respect. All as the sutra says.

Explanation of the Chapter on the Earth Goddess

The above devas either dwell in the path of skillful means, as the Dharma father of sentient beings. This goddess dwells in the path of true wisdom, as the Dharma mother of sentient beings. This is the first meaning. For example, yin

陽覆載草木。智度養育出生眾善。二義也。余度各有所主未亡未泯。實智照了無相無名。三義也。余度有等有上。智度無等無上是究竟度。四義也。智度法門常無改變。義曰堅牢常也。能荷樂也。能生凈也。名之為地。德力自在我也。稱之為神。從此等法門故名堅牢地神品。此品是天王護法第四意。翻涌地味資益請說聽等地也。文為三。一從白佛下誓涌地味利益行者。二從爾時佛告下如來述成。三從爾時地神下發誓弘經。初涌地味文為三。從初白佛下明己身利益。凡約八事展轉增長。由聞法故法味增長。法味增長故氣力增長。氣力增長故翻地味增長。地味增長故諸物增長。諸物增長故眾生五果增長。五果增長故修行增長。修行增長故供養增長。供養增長故弘通增長。悉如文。從何以故世尊下明眷屬利益。是經力增長。凡約五事展轉增長。以經力故我眷屬增長。眷屬增長故地味增長。地味增長故諸物增長。諸物增長故眾生快樂增長。快樂增長故依報皆具足。具足亦名增長。從世尊是諸眾生下名報恩增長。凡約六事展轉增長。以知我恩故專聽增長。專聽增長故功德增長。功德增長故教他增長。教他增長故地味增長。地味增長故受樂增長。受樂增長故信施增長。悉如文。二佛述成文為二。一約聞經展轉增長。從人世至天世。

【現代漢語翻譯】現代漢語譯本陽氣覆蓋承載草木生長。般若智慧的修養能養育出生各種善法。這是第二種含義。其餘各度（指佈施、持戒、忍辱、精進、禪定五度）各有其主要作用，不會消失或泯滅。而實智（指般若智慧）能照見一切法的無相無名。這是第三種含義。其餘各度有相等和殊勝之分，而般若智慧是無等無上的，是究竟的度。這是第四種含義。般若智慧的法門恒常不變，其意義在於堅固常住，能夠承載快樂，能夠產生清凈，因此被稱為『地』。德行力量自在無礙，因此被稱為『神』。從此等法門出發，所以稱為《堅牢地神品》。此品是天王護持佛法的第四種意義，即翻涌大地滋味，資助利益請法、說法、聽法等等。文義分為三部分：一是自『白佛』（向佛稟告）以下，誓願涌出地味利益修行者；二是自『爾時佛告』（這時佛告訴）以下，如來敘述成就；三是自『爾時地神』（這時地神）以下，發誓弘揚佛經。首先，涌出地味的部分分為三段：從最初的『白佛』以下，說明自身利益。大體上通過八件事輾轉增長：由於聽聞佛法，所以法味增長；法味增長，所以氣力增長；氣力增長，所以翻涌地味增長；地味增長，所以各種物產增長；各種物產增長，所以眾生的五種果報增長；五種果報增長，所以修行增長；修行增長，所以供養增長；供養增長，所以弘揚流通增長。這些都如經文所說。從『何以故世尊』（為什麼呢？世尊）以下，說明眷屬的利益。大體上通過五件事輾轉增長：因為經的力量，所以我的眷屬增長；眷屬增長，所以地味增長；地味增長，所以各種物產增長；各種物產增長，所以眾生快樂增長；快樂增長，所以依報（指生活環境）都具足。具足也稱為增長。從『世尊是諸眾生』（世尊，這些眾生）以下，說明報恩增長。大體上通過六件事輾轉增長：因為知道我的恩德，所以專心聽法增長；專心聽法增長，所以功德增長；功德增長，所以教導他人增長；教導他人增長，所以地味增長；地味增長，所以享受快樂增長；享受快樂增長，所以信徒的佈施增長。這些都如經文所說。第二部分，佛敘述成就，分為兩段：一是關於聽聞佛經輾轉增長，從人世到天世。

【English Translation】 English version The yang energy covers and carries the growth of plants and trees. The cultivation of wisdom (Prajna) nurtures and gives rise to all kinds of good dharmas. This is the second meaning. The other perfections (referring to the five perfections of generosity, morality, patience, diligence, and meditation) each have their main function and will not disappear or be extinguished. But true wisdom (referring to Prajna wisdom) can illuminate the formless and nameless nature of all dharmas. This is the third meaning. The other perfections have equal and superior distinctions, while Prajna wisdom is unequaled and unsurpassed, being the ultimate perfection. This is the fourth meaning. The Dharma gate of Prajna wisdom is constant and unchanging, its meaning lies in being firm and enduring, able to bear happiness, and able to produce purity, therefore it is called 'earth'. Virtuous power is unhindered and free, therefore it is called 'spirit'. Starting from these Dharma gates, it is therefore called 'Chapter of the Firm Earth Goddess'. This chapter is the fourth meaning of the Heavenly Kings protecting the Dharma, which is to surge forth the flavors of the earth, to aid and benefit those who request the Dharma, preach the Dharma, and listen to the Dharma, and so on. The meaning of the text is divided into three parts: first, from 'reporting to the Buddha' (Bai Fo) onwards, vowing to surge forth the flavors of the earth to benefit practitioners; second, from 'At that time, the Buddha told' (Er Shi Fo Gao) onwards, the Tathagata narrates the accomplishment; third, from 'At that time, the Earth Goddess' (Er Shi Di Shen) onwards, vowing to propagate the scriptures. First, the part about surging forth the flavors of the earth is divided into three sections: from the initial 'reporting to the Buddha' onwards, explaining the benefits to oneself. Generally, it grows gradually through eight things: because of hearing the Dharma, the flavor of the Dharma increases; as the flavor of the Dharma increases, strength increases; as strength increases, the surging of the earth's flavors increases; as the earth's flavors increase, various products increase; as various products increase, the five fruits of sentient beings increase; as the five fruits increase, practice increases; as practice increases, offerings increase; as offerings increase, propagation and circulation increase. These are all as the scriptures say. From 'Why is that, World Honored One?' (He Yi Gu Shi Zun) onwards, explaining the benefits to the retinue. Generally, it grows gradually through five things: because of the power of the scriptures, my retinue increases; as the retinue increases, the earth's flavors increase; as the earth's flavors increase, various products increase; as various products increase, the happiness of sentient beings increases; as happiness increases, the environment (referring to the living environment) is fully equipped. Being fully equipped is also called increase. From 'World Honored One, these sentient beings' (Shi Zun Shi Zhu Zhong Sheng) onwards, explaining the increase of repaying kindness. Generally, it grows gradually through six things: because they know my kindness, focused listening increases; as focused listening increases, merit increases; as merit increases, teaching others increases; as teaching others increases, the earth's flavors increase; as the earth's flavors increase, enjoying happiness increases; as enjoying happiness increases, the offerings of believers increase. These are all as the scriptures say. The second part, the Buddha narrates the accomplishment, is divided into two sections: one is about the gradual increase of hearing the scriptures, from the human world to the heavenly world.

從天世至出世。日夜即受不可思議快樂。即出世樂也。地神所說止是今世增長。如來述成文雖略意極長遠。二述成供養增長。從人世至天世。從天世至出世。長遠之義準前可知(云云)。三發誓護經。文為三。一誓護說法者。二誓護化道不絕。三誓護聽法者。如文。◎◎

釋散脂鬼神品

具存梵音。應言散脂修摩。此翻為密。密有四義。謂名密行密智密理密(云云)。蓋北方天王大將。餘三方各有。東方名樂欲。南方名檀帝。西方名善現。各有五百眷屬。管領二十八部。孔雀王經云。一方有四部。六方則二十四部。四維各一部。合為二十八部。又說者云。一方有五部。謂地水火風空。四方有二十部。足四王所領八部。是為二十八部。巡遊世間賞善罰惡。皆為散脂所管。聞經歡喜發誓護于說者聽者。從能護人受名。故言散脂(云云)。文為四。一從白佛下發誓護持。二從何因緣下述有能護之德。三從散脂大將下誓以智力克益說者。四歸敬本師。初段有經家敘。正發誓。悉如文。述德又為三。初標次述后結。標如文。述又為三。初五句述智。次五句述境。次五句述正。三番稱世尊。知是三種意也。神既名密。述名顯德。應談密義。智若淺深階級次第不名為密。即一智一切智。一切智一智。非一非一切。而一而

【現代漢語翻譯】現代漢語譯本從人世到天世再到出世，日夜都能享受到不可思議的快樂，這就是出世的快樂。地神所說的僅僅是今世的增長，如來所闡述的雖然文字簡略，但意義卻極其深遠。第二點是闡述供養所帶來的增長，從人世到天世，再從天世到出世，這種長遠的意義可以參照前面所說的來理解。第三點是發誓護持佛經，內容分為三個方面：一是發誓保護說法的人，二是發誓保護弘法利生的道路不中斷，三是發誓保護聽法的人。這些都如經文所說。

釋散脂鬼神品

應該按照梵語發音，稱作散脂修摩（Sanjih Suma），翻譯成漢語就是『密』的意思。『密』有四種含義，分別是名密、行密、智密、理密。散脂（Sanjih）是北方天王的大將。其餘三方也各有大將，東方名叫樂欲，南方名叫檀帝（Dandi），西方名叫善現。每位大將各有五百眷屬，管領二十八部。在《孔雀王經》中說，一方有四部，六方就有二十四部，加上四維的各一部，合起來就是二十八部。還有一種說法是，一方有五部，分別是地、水、火、風、空，四方就有二十部，加上四大天王所管領的八部，合起來就是二十八部。他們巡遊世間，獎賞善良，懲罰邪惡，都由散脂（Sanjih）管轄。他們聽聞佛經后，歡喜地發誓護持說法者和聽法者，因為能夠保護他人而得名，所以叫做散脂（Sanjih）。內容分為四個部分：一是『從白佛下』開始，發誓護持；二是『從何因緣下』開始，闡述具有護持的能力；三是『從散脂大將下』開始，發誓用智慧力量來幫助說法者；四是歸敬本師。第一段有經家的敘述，以及正式的發誓內容，都如經文所說。闡述功德又分為三個部分：首先是標明，其次是闡述，最後是總結。標明如經文所說。闡述又分為三個部分：首先用五句來闡述智慧，其次用五句來闡述境界，再次用五句來闡述正行。三次稱呼世尊，可知是三種不同的含義。神既然名為『密』，闡述功德就應該談論『密』的含義。智慧如果存在淺深階級次第，就不能稱之為『密』。即一智一切智，一切智一智，非一非一切，而一而一切。

【English Translation】 English version From the human realm to the heavenly realm and then to the realm of liberation, one can experience unimaginable joy day and night, which is the joy of liberation. What the earth deities speak of is only the increase in this present life, while what the Tathagata elaborates on, though concise in words, is extremely far-reaching in meaning. The second point is to elaborate on the increase brought about by offerings, from the human realm to the heavenly realm, and then from the heavenly realm to the realm of liberation. The far-reaching meaning can be understood by referring to what was said earlier. The third point is to vow to protect the Sutra, which is divided into three aspects: first, to vow to protect the speaker of the Dharma; second, to vow to protect the path of teaching and transforming beings from being interrupted; and third, to vow to protect the listeners of the Dharma. All these are as stated in the Sutra.

Explanation of the Sanjih (Sanjih) Ghost Spirit Chapter

It should be pronounced according to the Sanskrit, Sanjih Suma (Sanjih Suma), which translates to 'secret' in Chinese. 'Secret' has four meanings, namely, secret in name, secret in practice, secret in wisdom, and secret in principle. Sanjih (Sanjih) is a great general of the Northern Heavenly King. Each of the other three directions also has a great general. The one in the east is called Joyful Desire, the one in the south is called Dandi (Dandi), and the one in the west is called Good Manifestation. Each great general has five hundred attendants, governing twenty-eight divisions. In the Peacock King Sutra, it is said that one direction has four divisions, so six directions have twenty-four divisions, plus one division for each of the four intermediate directions, making a total of twenty-eight divisions. Another explanation is that one direction has five divisions, namely, earth, water, fire, wind, and space, so four directions have twenty divisions, plus the eight divisions governed by the Four Heavenly Kings, making a total of twenty-eight divisions. They travel around the world, rewarding the good and punishing the evil, all under the jurisdiction of Sanjih (Sanjih). After hearing the Sutra, they joyfully vow to protect the speaker and the listeners of the Dharma. They are named after their ability to protect others, so they are called Sanjih (Sanjih). The content is divided into four parts: first, starting 'from Bai Fo Xia', vowing to uphold; second, starting 'from He Yin Yuan Xia', elaborating on the ability to protect; third, starting 'from Sanjih Da Jiang Xia', vowing to use wisdom and strength to help the speaker; and fourth, paying homage to the original teacher. The first paragraph contains the narration of the Sutra writer, as well as the formal vows, all as stated in the Sutra. Elaborating on the merits is also divided into three parts: first, stating; second, elaborating; and third, summarizing. Stating is as stated in the Sutra. Elaborating is also divided into three parts: first, using five sentences to elaborate on wisdom; second, using five sentences to elaborate on the realm; and third, using five sentences to elaborate on right practice. Calling the World Honored One three times indicates three different meanings. Since the spirit is named 'secret', elaborating on the merits should discuss the meaning of 'secret'. If wisdom has shallow and deep levels and a sequence of stages, it cannot be called 'secret'. That is, one wisdom is all wisdom, all wisdom is one wisdom, neither one nor all, but one and all.

一切者。斯是智密。若得此意。五句一句。一句五句。非一非五。而一而五。唯數唯密。而若境可以智知可以口說者。境則非密。不可智知不可識識。不可以名名不可以言說。是名不可思議密境也。而約五數議密者。例前可知也。若對邪道明正道待邊說中。此正非正此中非中。皆非是密。即邪而正即邊而中。邪正中邊無二無別者。乃名為密。思益云。若以心分別一切法者。一切法邪。若不以心分別一切法者。一切法正。即其義也。我行正道。若境若智從此得名。唯然世尊自當證知(云云)。又此三番一往是身口意密。前五句言知。知即意密。次五句言現見。現見屬眼。眼屬身。即身密。后五句明正解。由正解故言正分別。分別即口密。所以言不彰露者是密義也。如此述名密義已顯。賞味無已更復略說。世尊我知一切法下作三觀義解之。知一切法一切緣法兩句同是因緣所生法境。何者。能生為因是初句。所生為緣是第二句。能所合故諸法得起。中論云。因緣所生法。即此義也。了一切法者。了達虛無也。中論云。因緣所生法我說即是空。是為從假入空觀也。知法分齊者。知空非空。用道種智分別假名凡聖之法無有差別。中論云。亦名為假名。是為從空入假觀也。如法安住一切法如性者。以二觀為方便得入中道第一義諦。

中論云。亦名中道義。即是中道第一義諦觀也。含受一切法者。即是中道正觀。能雙照二諦。故言含受。若三觀一異縱橫並別者。則不名密觀。即一而三。即三而一。名為密。欲知智在說。說即口密也。世尊我現見下五句作三諦三解脫義釋之。現見不可思議智光者。光是實智。如日月光常明不息。此實智照不可思議真諦境。成圓凈解脫也。不可思議智炬智行智聚者。皆是權智。如人熱炬屈曲照物。乍興乍廢隨順機緣。或此或彼。行是因義聚是果義。從因以向果。果興而因廢。皆是權智照不可思議俗諦。成方便解脫也。不可思議智境者。是法如如智。此智與法如如冥。故言不可思議智境。此智照不可思議中道第一義諦。成性凈解脫也。若三諦三解脫一異縱橫並別者。非不可思議也。以不一異並別故。故名不可思議。不可思議故名密也。世尊我于諸法下五句作三身釋之。正解正觀正解能顯體。顯體名正觀。正觀是報身也。得正分別正解于緣者。分別機緣。不待時不過時。普應一切。即是應身也。正能覺了者。無覺無不覺名為覺。非了非不了名爲了。究竟清凈之覺了即法身也。若此三身縱橫一異者。不名為正。非一非異不前不後。故名為正。正即密也。約正明法身。即是金義。約觀明般若。即是光義。約不思議解脫即是明義

【現代漢語翻譯】現代漢語譯本《中論》中說，它也被稱為中道之義，也就是中道第一義諦的觀照。『含受一切法』，指的就是中道正觀，它能夠同時照見二諦，所以說『含受』。如果將三觀理解為一異、縱橫、並別，那就不能稱為密觀。『即一而三，即三而一』，這才能稱為『密』。想要了解智慧的所在，就在於言說，所以言說就是口密。『世尊我現見』以下的五句，可以用來解釋三諦三解脫的含義。『現見不可思議智光』，這裡的『光』是實智，就像日月的光芒一樣，恒常明亮而不止息。這種實智照耀著不可思議的真諦之境，成就圓凈解脫。『不可思議智炬智行智聚』，這些都是權智，就像人拿著火炬彎曲地照亮物體一樣，時而興起時而衰落，隨著機緣而變動，或者照這裡或者照那裡。『行』是因的意思，『聚』是果的意思，從因走向果，果興起而因廢止，這些都是權智照耀著不可思議的俗諦，成就方便解脫。『不可思議智境』，這是法如如智，這種智慧與法的如如之性冥合，所以說『不可思議智境』。這種智慧照耀著不可思議的中道第一義諦，成就性凈解脫。如果將三諦三解脫理解為一異、縱橫、並別，那就不是不可思議了。正因為不一、不異、不併、不別，所以才稱為不可思議。正因為不可思議，所以才稱為『密』。『世尊我于諸法』以下的五句，可以用來解釋三身。『正解正觀』，正解能夠顯現本體，顯現本體就叫做正觀，正觀是報身。『得正分別正解于緣』，分別機緣，不早不晚，普遍應化一切，這就是應身。『正能覺了』，無覺無不覺叫做覺，非了非不了叫做了，究竟清凈的覺了就是法身。如果將這三身理解為縱橫一異，那就不能稱為『正』。非一非異，不前不後，所以才稱為『正』。『正』就是『密』。從『正』的角度來說明法身，就是金義；從『觀』的角度來說明般若（prajna），就是光義；從不可思議解脫的角度來說明，就是明義。

【English Translation】 English version The Madhyamaka-karika says, it is also called the meaning of the Middle Way, which is the contemplation of the Middle Way's First Noble Truth. 'Embracing all dharmas' refers to the correct view of the Middle Way, which can simultaneously illuminate the two truths, hence the term 'embracing'. If the three contemplations are understood as being one or different, vertical or horizontal, combined or separate, then they cannot be called secret contemplations. 'Being one and three, being three and one,' this can be called 'secret'. To understand where wisdom lies, it is in speech, so speech is the secret of the mouth. The following five sentences, starting with 'World Honored One, I now see', can be used to explain the meaning of the Three Truths and Three Liberations. 'Now seeing the inconceivable light of wisdom', here 'light' is real wisdom (jnana), like the light of the sun and moon, constantly bright and unceasing. This real wisdom illuminates the inconceivable realm of the ultimate truth, accomplishing perfect and pure liberation. 'Inconceivable torch of wisdom, conduct of wisdom, collection of wisdom', these are all expedient wisdom (upaya), like a person holding a torch and illuminating objects in a curved way, sometimes arising and sometimes declining, changing with circumstances, sometimes illuminating here and sometimes there. 'Conduct' means cause, and 'collection' means effect, from cause to effect, the effect arises and the cause ceases, these are all expedient wisdom illuminating the inconceivable conventional truth, accomplishing expedient liberation. 'Inconceivable realm of wisdom', this is the suchness wisdom of dharma (dharmata), this wisdom merges with the suchness of dharma, so it is said 'inconceivable realm of wisdom'. This wisdom illuminates the inconceivable Middle Way's First Noble Truth, accomplishing self-nature pure liberation. If the Three Truths and Three Liberations are understood as being one or different, vertical or horizontal, combined or separate, then they are not inconceivable. It is precisely because they are not one, not different, not combined, and not separate that they are called inconceivable. It is precisely because they are inconceivable that they are called 'secret'. The following five sentences, starting with 'World Honored One, regarding all dharmas', can be used to explain the Three Bodies (Trikaya). 'Correct understanding and correct view', correct understanding can manifest the essence, manifesting the essence is called correct view, correct view is the Reward Body (Sambhogakaya). 'Obtaining correct discrimination and correct understanding of conditions', discriminating conditions, not early and not late, universally responding to all, this is the Manifestation Body (Nirmanakaya). 'Correctly able to awaken', without awakening and without non-awakening is called awakening, not understanding and not not-understanding is called understanding, ultimately pure awakening is the Dharma Body (Dharmakaya). If these Three Bodies are understood as being vertical, horizontal, one, or different, then they cannot be called 'correct'. Not one, not different, not before, not after, so they are called 'correct'. 'Correct' is 'secret'. Explaining the Dharma Body from the perspective of 'correct' is the meaning of gold; explaining prajna from the perspective of 'view' is the meaning of light; explaining from the perspective of inconceivable liberation is the meaning of brightness.

。三德是微密之藏。金光明是微密之教。從密教生密解。安住密理。行於密行。以密利他故我名密。唯然世尊自當證知。複次此十五句互相釋成。若正解正觀十五句皆正解正觀也。若不可思議智光十五句皆不可思議智光也。若我知者十五句皆知也(云云)。又作五種佛性釋者。正性緣性了性三名不異。又一家取果性境界性為五。又一家取果性果果性為五。若作果果性。即沒境界性。為緣因性所攝。若開境界性即沒果果性。為果性所攝。為開合不同終是五數。今以五知對五佛性。我知一切法者。知一切法中悉有安樂性。安樂性者。即正因佛性也。一切緣法者。無量功德低頭舉手之善。緣因佛性也。了一切法者。即是般若空慧。了因佛性也。知法分齊者。即世間出世間因果不濫。境界因佛性也。如法安住如性者。即是果性究竟安住如中也。含受一切法者。還是果效能雙照含受也。若作果果性者。取知法分齊為果性。克果智照分明為分齊也。安住如性含受為果果性(云云)。若然者下兩種五句亦應對五佛性。師雖不釋義例應爾。準須釋出其意消文令會爾。世尊以是義故下是結文也。從世尊散脂大將下是第三發誓。以智辯充益說者。文為二。先益能化次益所化。益能化為三。莊嚴言辭下益其口業。眾味精氣下益其身業。心進勇

【現代漢語翻譯】現代漢語譯本三德是精微奧秘的寶藏。《金光明經》是精微奧秘的教義。從密教產生精微奧秘的理解，安住于精微奧秘的真理，奉行精微奧秘的修行，以精微奧秘來利益他人，所以我被稱為『密』。是的，世尊您自然應當親自證知。再者，這十五句經文互相解釋成就。如果正確理解、正確觀察，那麼這十五句經文都是正確的理解、正確的觀察。如果說『不可思議智光』，那麼這十五句經文都是不可思議的智慧之光。如果說『我知者』，那麼這十五句經文都是『知』（等等）。又有人將此解釋為五種佛性：正性、緣性、了性，這三個名稱沒有不同。又有一家取果性、境界性作為五種佛性。又有一家取果性、果果性作為五種佛性。如果說是果果性，那麼境界性就被包含在緣因性之中。如果展開境界性，那麼果果性就被包含在果性之中。因為開合不同，最終還是五種。現在用五知對應五佛性：『我知一切法者』，是知曉一切法中都具有安樂性。安樂性，就是正因佛性。『一切緣法者』，是無量功德，低頭舉手的善行，是緣因佛性。『了一切法者』，就是般若空慧，是了因佛性。『知法分齊者』，就是世間和出世間的因果不混淆，是境界因佛性。『如法安住如性者』，就是果性究竟安住于如之中，含攝一切法者，還是果效能雙重照耀含攝。如果說是果果性，那麼取『知法分齊』為果性，克果智照分明為分齊。安住如性含受為果果性（等等）。如果這樣，那麼下面兩種五句也應該對應五佛性。雖然師父沒有解釋，但按照義例也應該如此。必須解釋出其中的意義，消除文字障礙，使其融會貫通。『世尊以是義故』下面是總結性的文字。從『世尊散脂大將』下面是第三次發誓，用智慧辯才來充實說法者。文分為兩部分：先利益能教化者，再利益所教化者。利益能教化者分為三部分：『莊嚴言辭』下面是增益他的口業，『眾味精氣』下面是增益他的身業，『心進勇』

【English Translation】 English version 'The Three Virtues are a subtle and secret treasure. The Golden Light Sutra is a subtle and secret teaching. From the secret teaching arises secret understanding, abiding in the secret truth, practicing secret conduct, and benefiting others with secrecy, therefore I am called 'Secret'. Yes, World Honored One, you should naturally know this yourself.' 'Furthermore, these fifteen sentences mutually explain and accomplish each other. If one correctly understands and correctly observes, then all fifteen sentences are correct understanding and correct observation. If one speaks of 'inconceivable wisdom light', then all fifteen sentences are inconceivable wisdom light. If one speaks of 'I know', then all fifteen sentences are 'know' (etc.).' 'Moreover, some explain this as the five Buddha-natures: the Correct Nature, the Conditional Nature, and the Understanding Nature, these three names are not different. Furthermore, one school takes the Fruition Nature and the Boundary Nature as the five. Another school takes the Fruition Nature and the Fruit-Fruition Nature as the five. If it is said to be the Fruit-Fruition Nature, then the Boundary Nature is included within the Conditional Cause Nature. If the Boundary Nature is expanded, then the Fruit-Fruition Nature is included within the Fruition Nature. Because of the difference in expansion and contraction, ultimately there are still five. Now, use the five knowledges to correspond to the five Buddha-natures: 'I know all dharmas', is knowing that within all dharmas there is the nature of peace and happiness. The nature of peace and happiness is the Correct Cause Buddha-nature. 'All conditional dharmas', are limitless merits, the good deeds of bowing the head and raising the hand, is the Conditional Cause Buddha-nature. 'Understanding all dharmas', is Prajna emptiness wisdom, is the Understanding Cause Buddha-nature. 'Knowing the boundaries of dharmas', is that the causes and effects of the mundane and supramundane are not confused, is the Boundary Cause Buddha-nature. 'Abiding in accordance with the Dharma and according to nature', is that the Fruition Nature ultimately abides in Suchness, encompassing all dharmas, is still that the Fruition Nature can doubly illuminate and encompass. If it is said to be the Fruit-Fruition Nature, then taking 'knowing the boundaries of dharmas' as the Fruition Nature, the clear and distinct illumination of the wisdom that achieves the fruit is the boundary. Abiding in Suchness and encompassing is the Fruit-Fruition Nature (etc.).' 'If this is the case, then the following two sets of five sentences should also correspond to the five Buddha-natures. Although the master did not explain, according to the meaning and example, it should be so. It is necessary to explain the meaning within them, eliminate the obstacles of the words, and make them harmonize and connect. 'World Honored One, for this reason' below is the concluding text.' 'From 'World Honored One, General Samjña' below is the third vow, to enrich the speaker with wisdom and eloquence. The text is divided into two parts: first benefiting the one who can teach, then benefiting the one who is taught. Benefiting the one who can teach is divided into three parts: 'Adorning words' below is increasing his karma of speech, 'Essence of various flavors' below is increasing his karma of body, 'Mind advances courageously'

銳下益其意業。從以是之故下益其所化。此亦為三。以是之故廣說是經。此是未種者令種也。若有眾生下是已種令熟也。無量眾生下是已熟者令脫。悉如文。此消文大好。從南無寶華下是第四歸敬文也。佛說一切眾經初皆歸敬。而譯人略之。諸論初亦先歸敬。此文是說竟歸依三寶。在文可尋也。◎

金光明經文句卷第五大正藏第 39 冊 No. 1785 金光明經文句

金光明經文句卷第六

隋天臺智者大師說

門人灌頂錄◎

釋正論品

正論者。正名為聖。聖有二種。一世聖。二出世聖。論名覈實。一核事實。二核理實。此品是先王舊法世世相傳。先王傳力尊相。力尊相傳於信相。信相又傳其子。其子又傳於後世。世世正聖世世善實。即是先王之法言。亦是世界悉檀立名名正論品。王行此法法律相應。陰陽以之調。日月以之順。百穀以之豐。萬民以之樂。社稷以之安。治化以之美。即是民用和睦上下無怨。亦是為人悉檀立名名正論品。王用此法外敵不敢謀。內奸不敢驚。妖星不敢現。惡虹不敢行。暴風不敢動。疾雨不敢零。是則禍亂不作災害不生。亦是對治悉檀立名名正論品。此之世善本金光明。從金光明出此正論。善用此正論。天宮天身以之光明。天力天威以之

【現代漢語翻譯】現代漢語譯本：銳利地增進他們的意業（Manas-karma，心之業）。從『以是之故』開始，增進他們所教化的人。這又分為三部分。『以是之故』廣泛地宣說這部經，這是爲了使未種下善根的人種下善根。『若有眾生』開始，這是爲了使已種下善根的人使其成熟。『無量眾生』開始，這是爲了使已成熟的人得到解脫。都如經文所說。這段消文非常好。從『南無寶華』開始，這是第四個歸敬文。佛所說的一切經典，最初都歸敬，但譯經的人省略了。諸論的開頭也先歸敬。這段經文是說完之後歸依三寶，可以在經文中找到。◎ 《金光明經文句》卷第五大正藏第39冊 No. 1785 《金光明經文句》《金光明經文句》卷第六隋朝天臺智者大師說門人灌頂記錄◎ 釋正論品『正論』，『正』名為『聖』。聖有二種：一、世聖；二、出世聖。『論』名為『覈實』，一、核事實；二、核理實。此品是先王舊法，世世代代相傳。先王傳力尊相，力尊相傳於信相，信相又傳其子，其子又傳於後世。世世代代正聖，世世代代善實，即是先王之法言，也是世界悉檀（Lokasamgraha-siddhanta，世間悉檀，四悉檀之一，指適應世間根性的教法）立名，名為『正論品』。王行此法，法律相應，陰陽因此調和，日月因此順暢，百穀因此豐收，萬民因此快樂，社稷因此安定，治化因此美好，即是民用和睦，上下無怨，也是為人悉檀（Pudgala-abhipraya-siddhanta，為人悉檀，四悉檀之一，指針對不同人而施設的教法）立名，名為『正論品』。王用此法，外敵不敢謀犯，內奸不敢驚擾，妖星不敢顯現，惡虹不敢出現，暴風不敢動搖，疾雨不敢降落，是則禍亂不作，災害不生，也是對治悉檀（Pratipaksa-siddhanta，對治悉檀，四悉檀之一，指用以對治煩惱的教法）立名，名為『正論品』。此之世善本金光明，從金光明出此正論，善用此正論，天宮天身因此光明，天力天威因此增長。

【English Translation】 English version: Sharply increase their Manas-karma (意業, mental karma). From 'Therefore (以是之故),' increase those they are teaching. This is further divided into three parts. 'Therefore' extensively explains this sutra, which is to enable those who have not planted good roots to plant good roots. Starting with 'If there are sentient beings (若有眾生),' this is to enable those who have already planted good roots to ripen them. Starting with 'Immeasurable sentient beings (無量眾生),' this is to enable those who have already ripened to be liberated. All are as the text says. This explanation of the text is very good. Starting with 'Namo Ratna-prabha (南無寶華),' this is the fourth verse of taking refuge. All sutras spoken by the Buddha initially take refuge, but the translators omitted it. The beginnings of the treatises also first take refuge. This passage is taking refuge in the Three Jewels after finishing speaking, which can be found in the text. ◎ Golden Light Sutra Commentary, Volume 5 Taisho Tripitaka, Volume 39, No. 1785, Golden Light Sutra Commentary Golden Light Sutra Commentary, Volume 6 Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by his disciple Guanding ◎ Chapter on Explaining the Correct Doctrine 'Correct Doctrine (正論)': 'Correct (正)' is named 'Sage (聖)'. There are two types of sages: first, worldly sages; second, supramundane sages. 'Doctrine (論)' is named 'Verifying Reality (覈實)': first, verifying factual reality; second, verifying rational reality. This chapter is the old law of the former kings, passed down through generations. The former kings passed down the power-respecting minister, the power-respecting minister passed it down to the trustworthy minister, and the trustworthy minister passed it down to his son, and his son passed it down to later generations. Generation after generation, they were correct and sage-like; generation after generation, they were good and real. This is the Dharma-word of the former kings, and it is also the Lokasamgraha-siddhanta (世界悉檀, Lokasamgraha-siddhanta, one of the four siddhantas, referring to teachings that adapt to the dispositions of the world) establishing the name, named 'Chapter on Correct Doctrine'. When the king practices this Dharma, the laws are in accordance, the yin and yang are harmonized because of it, the sun and moon are smooth because of it, the hundred grains are abundant because of it, the myriad people are happy because of it, the state is stable because of it, and the governance is beautiful because of it. This is the people's use being harmonious, with no resentment between superiors and subordinates. It is also the Pudgala-abhipraya-siddhanta (為人悉檀, Pudgala-abhipraya-siddhanta, one of the four siddhantas, referring to teachings that are tailored to different people) establishing the name, named 'Chapter on Correct Doctrine'. When the king uses this Dharma, foreign enemies dare not plot, internal traitors dare not disturb, ominous stars dare not appear, evil rainbows dare not appear, violent winds dare not move, and rapid rains dare not fall. Then disasters will not arise, and calamities will not occur. It is also the Pratipaksa-siddhanta (對治悉檀, Pratipaksa-siddhanta, one of the four siddhantas, referring to teachings used to counteract afflictions) establishing the name, named 'Chapter on Correct Doctrine'. This worldly goodness is rooted in the Golden Light Sutra. From the Golden Light Sutra comes this Correct Doctrine. By skillfully using this Correct Doctrine, the heavenly palaces and heavenly bodies are brightened because of it, and the heavenly power and heavenly majesty are increased because of it.

增長。天心為之倍樂。天之法味為之倍更深遠。即是先王之至德要道。亦是第一義悉檀立名名正論品也。此文是流通中第二意。明人王弘經感通冥聖。天王佐助善政興隆。文為二。一長行說事本。二偈頌說正論。長行中對告地神說昔尊相。如文。偈有八十二行。文為四。初二行半集眾。次三行半發問。次一行結問開答。后七十五行梵天答。即說正論也。集眾文為三。初一行是佛敘尊相欲為天子。說先王本法。次一行佛敘尊相誡聽。次半行明說論處所。次四王發四問。一問云何呼人為天。二問非天所生而名天子。三問處王宮殿何故名天。四問以人法治世那得名天。次一行成前起后。可見(云云)。問既有四。答亦為四。一答天護其入胎。雖是人子而稱天子。三十三天各分己德。雖是於人而稱為天。雖處人宮殿用天律治世。雖是人主而稱為天。雖是人法治世。令眾生行善多生天上。以因中說果故稱為天。從汝今雖以下是梵答。文為二。初十行半略答。后六十四行半廣答。略中有四。初一行半許答。次因集業故一行略舉昔因今果答其問王義。次五行舉三義答其問天義。次三行舉三義重答問王義。答天舉三義者。未入胎入胎分德力加是也。以護胎故稱為天子。答第二問也。以分德故有其天德。故稱為天。答第一問也。神力所加

【現代漢語翻譯】增長，天心因此倍感快樂，天之法味也因此更加深遠。這就是先王最高的德行和重要的道理，也是第一義悉檀（paramārtha-siddhānta，究竟真實的教義）建立名稱、名正言順的論品。這段文字是流通分中的第二層意思，闡明人王弘揚佛經能夠感應到冥界的聖賢，天王會輔助他，使善政興隆。這段文字分為兩部分：一是長行（散文）敘述事情的本末，二是偈頌（韻文）闡述正論。長行中，佛陀對地神說昔日的尊貴相貌，就像經文所說的那樣。偈頌共有八十二行，分為四個部分：最初兩行半是聚集大眾，接著三行半是提出問題，再接著一行是總結問題並開啟回答，最後七十五行是梵天（Brahmā）的回答，也就是闡述正論。聚集大眾的文字分為三部分：最初一行是佛陀敘述尊貴相貌，想要為天子宣說先王根本的佛法；接著一行是佛陀敘述尊貴相貌，告誡大家要認真聽講；再接著半行是說明宣說論典的處所。接下來是四大天王提出四個問題：一問，為什麼稱呼人為天？二問，不是天所生，卻名為天子？三問，身處王宮，為什麼稱作天？四問，以人法治理世間，怎麼能稱作天？接下來一行是承上啟下，可以理解為這樣。既然有四個問題，回答也分為四個部分：一答，天神守護其入胎，雖然是人子，卻稱作天子。三十三天（Trāyastriṃśa）各自劃分自己的德行，雖然是人，卻稱作天。雖然身處人間宮殿，卻用天律治理世間。雖然是人主，卻稱作天。雖然以人法治理世間，卻令眾生行善，多生天上。這是以因中說果，所以稱作天。從『汝今雖』以下是梵天的回答。文字分為兩部分：最初十行半是簡略回答，後面六十四行半是詳細回答。簡略回答中又有四個部分：最初一行半是答應回答。接著因為聚集業力，用一行簡略地舉出昔日的因，現在的果，來回答稱王的意義。接著用五行舉出三種意義來回答稱天的意義。接著用三行舉出三種意義來再次回答稱王的意義。回答稱天舉出三種意義是：未入胎、入胎、劃分德力並加以護持。因為守護胎兒，所以稱作天子，這是回答第二個問題。因為劃分德行，所以具有天的德行，所以稱作天，這是回答第一個問題。神力所加增長，天心因此倍感快樂，天之法味也因此更加深遠。這就是先王最高的德行和重要的道理，也是第一義悉檀（paramārtha-siddhānta，究竟真實的教義）建立名稱、名正言順的論品。這段文字是流通分中的第二層意思，闡明人王弘揚佛經能夠感應到冥界的聖賢，天王會輔助他，使善政興隆。這段文字分為兩部分：一是長行（散文）敘述事情的本末，二是偈頌（韻文）闡述正論。長行中，佛陀對地神說昔日的尊貴相貌，就像經文所說的那樣。偈頌共有八十二行，分為四個部分：最初兩行半是聚集大眾，接著三行半是提出問題，再接著一行是總結問題並開啟回答，最後七十五行是梵天（Brahmā）的回答，也就是闡述正論。聚集大眾的文字分為三部分：最初一行是佛陀敘述尊貴相貌，想要為天子宣說先王根本的佛法；接著一行是佛陀敘述尊貴相貌，告誡大家要認真聽講；再接著半行是說明宣說論典的處所。接下來是四大天王提出四個問題：一問，為什麼稱呼人為天？二問，不是天所生，卻名為天子？三問，身處王宮，為什麼稱作天？四問，以人法治理世間，怎麼能稱作天？接下來一行是承上啟下，可以理解為這樣。既然有四個問題，回答也分為四個部分：一答，天神守護其入胎，雖然是人子，卻稱作天子。三十三天（Trāyastriṃśa）各自劃分自己的德行，雖然是人，卻稱作天。雖然身處人間宮殿，卻用天律治理世間。雖然是人主，卻稱作天。雖然以人法治理世間，卻令眾生行善，多生天上。這是以因中說果，所以稱作天。從『汝今雖』以下是梵天的回答。文字分為兩部分：最初十行半是簡略回答，後面六十四行半是詳細回答。簡略回答中又有四個部分：最初一行半是答應回答。接著因為聚集業力，用一行簡略地舉出昔日的因，現在的果，來回答稱王的意義。接著用五行舉出三種意義來回答稱天的意義。接著用三行舉出三種意義來再次回答稱王的意義。回答稱天舉出三種意義是：未入胎、入胎、劃分德力並加以護持。因為守護胎兒，所以稱作天子，這是回答第二個問題。因為劃分德行，所以具有天的德行，所以稱作天，這是回答第一個問題。神力所加

【English Translation】 Growth. The heart of the heavens is doubly delighted by it. The flavor of the Dharma of the heavens is made even deeper and more profound by it. This is the supreme virtue and essential path of the former kings. It is also the establishment of names and the rectification of terms in the 'Treatise on Correct Principles' (Nāma-nyāya-lakṣaṇa-nirdeśa), which is the first meaning of the ultimate principle (paramārtha-siddhānta). This passage is the second meaning in the circulation section, clarifying that when a human king propagates the scriptures, he can inspire the sages in the unseen realm, and the heavenly kings will assist him, causing good governance to flourish. The passage is divided into two parts: first, the prose (long lines) narrates the origin of the matter; second, the verses (gāthās) expound the correct principles. In the prose, the Buddha speaks to the earth deity about his former noble appearance, as the text says. There are eighty-two lines of verses, divided into four parts: the first two and a half lines gather the assembly; the next three and a half lines raise questions; the next line concludes the questions and opens the answers; and the last seventy-five lines are the answers of Brahmā (梵天), which expound the correct principles. The text of gathering the assembly is divided into three parts: the first line is the Buddha narrating his noble appearance, wanting to speak the fundamental Dharma of the former kings for the heavenly sons; the next line is the Buddha narrating his noble appearance, admonishing everyone to listen attentively; and the next half line clarifies the location where the treatise is expounded. Next, the Four Heavenly Kings raise four questions: first, why are people called 'heaven'? Second, why are those not born of heaven called 'sons of heaven'? Third, why are those residing in royal palaces called 'heaven'? Fourth, how can those who govern the world with human laws be called 'heaven'? The next line connects the preceding and initiates the following, which can be understood as such. Since there are four questions, the answers are also divided into four parts: first, the gods protect their entry into the womb; although they are human sons, they are called 'sons of heaven'. The Thirty-three Heavens (Trāyastriṃśa) each divide their own virtues; although they are human, they are called 'heaven'. Although they reside in human palaces, they govern the world with heavenly laws. Although they are human lords, they are called 'heaven'. Although they govern the world with human laws, they cause sentient beings to perform good deeds and be reborn in the heavens. This is speaking of the result in terms of the cause, so they are called 'heaven'. From 'Now, although you...' onwards is Brahmā's answer. The text is divided into two parts: the first ten and a half lines are a brief answer, and the last sixty-four and a half lines are a detailed answer. The brief answer has four parts: the first one and a half lines agree to answer. Next, because of the accumulation of karma, one line briefly cites the past cause and present result to answer the meaning of being called a king. Next, five lines cite three meanings to answer the meaning of being called heaven. Next, three lines cite three meanings to re-answer the meaning of being called a king. The three meanings cited in answering 'heaven' are: before entering the womb, entering the womb, and dividing and adding the power of virtue. Because of protecting the fetus, they are called 'sons of heaven'; this answers the second question. Because of dividing virtue, they possess the virtue of heaven; therefore, they are called 'heaven'; this answers the first question. The addition of divine power Growth. The heart of the heavens is doubly delighted by it. The flavor of the Dharma of the heavens is made even deeper and more profound by it. This is the supreme virtue and essential path of the former kings. It is also the establishment of names and the rectification of terms in the 'Treatise on Correct Principles' (Nāma-nyāya-lakṣaṇa-nirdeśa), which is the first meaning of the ultimate principle (paramārtha-siddhānta). This passage is the second meaning in the circulation section, clarifying that when a human king propagates the scriptures, he can inspire the sages in the unseen realm, and the heavenly kings will assist him, causing good governance to flourish. The passage is divided into two parts: first, the prose (long lines) narrates the origin of the matter; second, the verses (gāthās) expound the correct principles. In the prose, the Buddha speaks to the earth deity about his former noble appearance, as the text says. There are eighty-two lines of verses, divided into four parts: the first two and a half lines gather the assembly; the next three and a half lines raise questions; the next line concludes the questions and opens the answers; and the last seventy-five lines are the answers of Brahmā (梵天), which expound the correct principles. The text of gathering the assembly is divided into three parts: the first line is the Buddha narrating his noble appearance, wanting to speak the fundamental Dharma of the former kings for the heavenly sons; the next line is the Buddha narrating his noble appearance, admonishing everyone to listen attentively; and the next half line clarifies the location where the treatise is expounded. Next, the Four Heavenly Kings raise four questions: first, why are people called 'heaven'? Second, why are those not born of heaven called 'sons of heaven'? Third, why are those residing in royal palaces called 'heaven'? Fourth, how can those who govern the world with human laws be called 'heaven'? The next line connects the preceding and initiates the following, which can be understood as such. Since there are four questions, the answers are also divided into four parts: first, the gods protect their entry into the womb; although they are human sons, they are called 'sons of heaven'. The Thirty-three Heavens (Trāyastriṃśa) each divide their own virtues; although they are human, they are called 'heaven'. Although they reside in human palaces, they govern the world with heavenly laws. Although they are human lords, they are called 'heaven'. Although they govern the world with human laws, they cause sentient beings to perform good deeds and be reborn in the heavens. This is speaking of the result in terms of the cause, so they are called 'heaven'. From 'Now, although you...' onwards is Brahmā's answer. The text is divided into two parts: the first ten and a half lines are a brief answer, and the last sixty-four and a half lines are a detailed answer. The brief answer has four parts: the first one and a half lines agree to answer. Next, because of the accumulation of karma, one line briefly cites the past cause and present result to answer the meaning of being called a king. Next, five lines cite three meanings to answer the meaning of being called heaven. Next, three lines cite three meanings to re-answer the meaning of being called a king. The three meanings cited in answering 'heaven' are: before entering the womb, entering the womb, and dividing and adding the power of virtue. Because of protecting the fetus, they are called 'sons of heaven'; this answers the second question. Because of dividing virtue, they possess the virtue of heaven; therefore, they are called 'heaven'; this answers the first question. The addition of divine power

修善遮惡。后必生天。因中說果故稱為天。答第三第四正法治世名為天問也。答半名為天三義竟。從半名人王已下答有三義故稱半為王。一名執樂者。樂由於王。王執此樂使天下和平。五日一風十日一雨。老者擊壤小騎竹馬。誰不歸德。故執樂者名王。二者遮惡為民除害。天不亢旱地不洪流。草不折傷民無疾癘者。誰不歸德。故遮惡名王。三父母者。誨示禍福導語善惡。制禮作樂而民知禁。誰不歸德。故父母名之為王。能為民下作父母。故諸天護之名為天子。以遮惡不起諸天分德名之為天。以執樂故因中說果複名為天。非但半名人王義成。半名為天三義亦顯。從若有惡事下三十九行三句廣明非法不得名天不得名王。六義俱失。三十三天各生瞋恨。是天不護。不護故非天子。是諸天王各相謂言。是天不分德。不分德故不得名天。舍遠善法增長惡法。則無天因。寧得因中說果嘆人為天也。生大愁苦者。無執樂義。疾疫流遍無遮惡義。縱惡不顧善無父母義(云云)。從當正治罪下二十四行三句更廣說六義。當正治罪即父母義。諸天護持即天子義。以滅惡法即魁膾義。魁膾名典軍。遮制惡鬼。鬼畏典軍不敢亂行也。修習善法即執樂義。應各為說即示因果義。諸天即分德義。還以六義消文。皆可尋(云云)。此中應明觀義。自思

【現代漢語翻譯】現代漢語譯本修善遮惡（通過修行善行來遮蔽邪惡），死後必定昇天。這裡因為在因地就說了果報，所以稱之為『天』（deva，天神）。回答：第三和第四正法治世，可以稱之為『天』。問：為什麼稱『半』為『天』呢？回答完畢，『半』被稱為『天』的三種含義已經解釋完畢。從『半』被稱為『人王』開始，以下回答有三種含義，所以稱『半』為『王』（king）。第一種含義是『執樂者』（the one who holds joy）。快樂來源於君王。君王掌握著這種快樂，使天下太平。五天刮一次風，十天下一場雨。老人敲擊著土地歌唱，小孩騎著竹馬玩耍。誰不歸順於這樣的恩德呢？所以，掌握快樂的人可以被稱為『王』。第二種含義是『遮惡』（the one who prevents evil），為人民消除禍害。天上沒有旱災，地上沒有洪水。草木不會折斷損傷，人民沒有疾病瘟疫。誰不歸順於這樣的恩德呢？所以，遮蔽邪惡的人可以被稱為『王』。第三種含義是『父母』（parents）。教誨人們什麼是禍福，引導人們什麼是善惡。制定禮儀，創作音樂，使人民知道禁忌。誰不歸順於這樣的恩德呢？所以，父母可以被稱為『王』。能夠為人民著想，像父母一樣愛護他們，所以諸天神會護佑他，稱他為『天子』（son of heaven）。因為他遮蔽邪惡，不侵佔諸天神應得的功德，所以被稱為『天』。因為他掌握快樂，所以在因地就說了果報，又可以被稱為『天』。不僅僅是『半』被稱為『人王』的含義成立，『半』被稱為『天』的三種含義也同樣顯明。從『若有惡事』（if there are evil deeds）開始，以下三十九行三句廣泛闡明瞭如果行為不合法，就不能被稱為『天』，也不能被稱為『王』。六種含義全部喪失。三十三天（Trayastrimsa, 欲界六天之一）的諸天神各自生起嗔恨。這樣的『天』不會得到護佑。因為沒有護佑，所以不能被稱為『天子』。諸天王（deva kings）互相說道：這個『天』不分給他們功德。因為不分給他們功德，所以不能被稱為『天』。捨棄遠離善法，增長邪惡之法，就沒有昇天的原因。怎麼能在因地就說果報，讚歎這樣的人為『天』呢？產生巨大的愁苦，是因為沒有掌握快樂的含義。疾病瘟疫蔓延，是因為沒有遮蔽邪惡的含義。放縱邪惡，不顧及善良，是因為沒有父母的含義（等等）。從『當正治罪』（when justly punishing crimes）開始，以下二十四行三句更廣泛地闡述了這六種含義。公正地懲治罪惡，就是父母的含義。諸天神護持，就是天子的含義。消滅邪惡之法，就是『魁膾』（executioner）的含義。『魁膾』又名『典軍』（commander of the army），遮蔽和制止惡鬼。惡鬼畏懼典軍，不敢胡作非爲。修行善法，就是掌握快樂的含義。應該各自為他們解說，就是揭示因果的含義。諸天神，就是分給他們功德的含義。還是用這六種含義來解釋經文，都可以找到（等等）。這裡應該明白觀想的含義，自己思考。 English version By cultivating goodness and遮惡 (shielding against evil), one will surely be reborn in the heavens. Because the result is spoken of in the cause, it is called 'Deva' (天, celestial being). Answer: The third and fourth Righteous Dharmas governing the world can be called 'Deva'. Question: Why is 'half' called 'Deva'? The answer is complete; the three meanings of 'half' being called 'Deva' have been explained. Starting from 'half' being called 'Human King', the following answer has three meanings, so 'half' is called 'King'. The first meaning is 'the one who holds joy' (執樂者). Joy comes from the king. The king holds this joy, bringing peace to the world. A wind blows every five days, and rain falls every ten days. Old people tap the earth and sing, and children ride bamboo horses. Who would not submit to such virtue? Therefore, the one who holds joy can be called 'King'. The second meaning is '遮惡' (the one who prevents evil), eliminating harm for the people. There is no drought in the heavens, and no floods on the earth. Grass and trees are not broken or damaged, and the people have no diseases or plagues. Who would not submit to such virtue? Therefore, the one who shields against evil can be called 'King'. The third meaning is 'parents' (父母). They teach people what is fortune and misfortune, and guide them in what is good and evil. They establish rituals and create music, so that the people know the prohibitions. Who would not submit to such virtue? Therefore, parents can be called 'King'. Being able to think of the people and care for them like parents, the devas will protect him, calling him 'Son of Heaven' (天子). Because he shields against evil and does not encroach upon the merits due to the devas, he is called 'Deva'. Because he holds joy, the result is spoken of in the cause, and he can also be called 'Deva'. Not only is the meaning of 'half' being called 'Human King' established, but the three meanings of 'half' being called 'Deva' are also clearly manifested. Starting from 'if there are evil deeds' (若有惡事), the following thirty-nine lines and three sentences extensively explain that if the behavior is illegal, it cannot be called 'Deva' or 'King'. All six meanings are lost. The devas of the Trayastrimsa (三十三天, one of the six heavens of the desire realm) each generate anger. Such a 'Deva' will not be protected. Because there is no protection, he cannot be called 'Son of Heaven'. The deva kings (諸天王) say to each other: This 'Deva' does not share merits with them. Because he does not share merits with them, he cannot be called 'Deva'. Abandoning and distancing himself from good dharmas and increasing evil dharmas, there is no cause for rebirth in the heavens. How can the result be spoken of in the cause, praising such a person as 'Deva'? Great sorrow arises because there is no meaning of holding joy. Diseases and plagues spread because there is no meaning of shielding against evil. Indulging in evil and disregarding goodness is because there is no meaning of parents (etc.). Starting from 'when justly punishing crimes' (當正治罪), the following twenty-four lines and three sentences further elaborate on these six meanings. Justly punishing crimes is the meaning of parents. The devas protecting is the meaning of the Son of Heaven. Eliminating evil dharmas is the meaning of '魁膾' (executioner). '魁膾', also known as '典軍' (commander of the army), shields and prevents evil ghosts. Evil ghosts fear the commander of the army and dare not act recklessly. Cultivating good dharmas is the meaning of holding joy. Explaining to them individually is the meaning of revealing cause and effect. The devas are the meaning of sharing merits with them. Still using these six meanings to interpret the scriptures, all can be found (etc.). Here, the meaning of contemplation should be understood, and one should contemplate on one's own.

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

之(云云)。問金光明是正論本。其意云何。天者即法性金也。法性作依止故言天護。分德者即光也。報身與法性冥。即是分德也。神力所加者即明也(云云)。又父母者即金也。法性為父母故。遮惡即光也。執樂即明也。以此為本故能正論爾。如半名人王半名為天。為世間正論。半名出世間正論。本末相關。即此意也。

釋善集品

此轉輪王集眾善法如海導師。善海無涯六度則攝。六度又廣。二度略攝。謂檀與智。提如意殊舍四大地。滿中珍寶以用佈施。即集檀行也。合掌而立請寶冥尊者。宣揚顯說是金光明。即集智行也。檀智既然。余法亦爾。從行得名故稱善集品也。此六度不同是世界悉檀集善也。修於五度是為人集善也。修于智度是對治集善也。皆波羅蜜是第一義集善也。從此四集得名故言善集品。此品是第二人王弘經。上明世間正見感動天地。此明出世正見感動賢聖(云云)。文為二。初對告地神。二以偈說。偈有六十四行半。分為二。初四行通明因地行檀。次六十行半別名善集施財施法。別為六。一六行半明事本。二十一行半明聖王請法。三十九行半明尊者宣揚。四十行半明輪王行施。五二行結會古今。六十行半引因果以證以勸。悉如文。就此品論金光明者。善集波羅蜜金也。集般若光也。集

【現代漢語翻譯】現代漢語譯本：（以上省略）。問：《金光明經》是正論之本，其意義是什麼？『天』指的是法性之金。因為法性作為依止，所以稱為『天護』。『分德』指的是光明。報身與法性冥合，就是『分德』。『神力所加』指的是明（以上省略）。又，『父母』指的是金，因為法性是父母。『遮惡』指的是光明，『執樂』指的是明。以這些為根本，所以能夠成為正論。如同『半名』人王，『半名』為天，是世間的正論；『半名』是出世間的正論。本末相關聯，就是這個意思。

解釋《善集品》

這一品講述轉輪王聚集眾多的善法，如同大海的導師。善海無邊無際，六度可以概括。六度又很廣，可以用二度來簡略概括，即佈施（檀那）和智慧（般若）。比如，用如意寶珠和四大地的珍寶充滿，用來佈施，這就是聚集佈施之行。合掌而立，請寶冥尊者宣揚顯說《金光明經》，這就是聚集智慧之行。佈施和智慧既然如此，其餘的法門也是一樣。從行為得到名稱，所以稱為《善集品》。這六度不同，是世界悉檀聚集善行。修行五度是為人聚集善行。修行智度是對治聚集善行。都是波羅蜜，是第一義聚集善行。從此四種聚集得到名稱，所以稱為《善集品》。這一品是第二位人王弘揚經典。上面說明世間的正見感動天地，這裡說明出世的正見感動賢聖（以上省略）。文章分為兩部分：首先是對地神宣告，其次是用偈頌來說明。偈頌有六十四行半，分為兩部分：首先四行總明因地修行佈施，其次六十行半分別說明善集施財施法。分為六個部分：一是六行半說明事物的根本，二是十行半說明聖王請法，三是三十九行半說明尊者宣揚，四是十行半說明輪王行佈施，五是二行總結古今，六是十行半引用因果來證明和勸勉。都如經文所說。就這一品來論《金光明經》，善集是佈施波羅蜜之金，聚集是般若之光，聚集是……

【English Translation】 English version: (Omitted). Question: The Suvarṇaprabhāsa Sūtra (Golden Light Sutra) is the basis of correct discourse. What is its meaning? 'Heaven' refers to the gold of dharmatā (the nature of reality). Because dharmatā is taken as a support, it is called 'Heavenly Protection'. 'Divided virtue' refers to light. The saṃbhogakāya (enjoyment body) merges with dharmatā, which is 'divided virtue'. 'Added by divine power' refers to brightness (omitted). Furthermore, 'parents' refers to gold, because dharmatā is the parents. 'Obstructing evil' refers to light, 'grasping joy' refers to brightness. Taking these as the foundation, it can be a correct discourse. Just as 'half name' is a human king, 'half name' is heaven, which is the correct discourse of the world; 'half name' is the correct discourse beyond the world. The beginning and the end are related, that is the meaning.

Explanation of the Suvarnasamucchaya (Collection of Goodness) Chapter

This chapter tells how the cakravartin (wheel-turning king) gathers many good dharmas (teachings), like a guide to the sea. The sea of goodness is boundless, and the six pāramitās (perfections) can summarize it. The six pāramitās are broad, and can be briefly summarized by two pāramitās, namely dāna (giving) and prajñā (wisdom). For example, using cintāmaṇi (wish-fulfilling jewels) and the treasures of the four great continents to fill them and use them for giving, this is gathering the practice of giving. Standing with palms together, requesting the Ratnaśrī (Jewel Glory) to proclaim and reveal the Suvarṇaprabhāsa Sūtra, this is gathering the practice of wisdom. Since giving and wisdom are like this, the remaining dharmas are also the same. The name is obtained from the practice, so it is called the Suvarnasamucchaya Chapter. These six pāramitās are different, it is the lokasiddhānta (worldly truth) gathering goodness. Cultivating the five pāramitās is gathering goodness for people. Cultivating the prajñāpāramitā is the pratipakṣasiddhānta (antidotal truth) gathering goodness. All are pāramitās, which is the paramārthasiddhānta (ultimate truth) gathering goodness. The name is obtained from these four gatherings, so it is called the Suvarnasamucchaya Chapter. This chapter is the second human king propagating the sutra. The above explains that the worldly correct view moves heaven and earth, and this explains that the transcendental correct view moves the sages (omitted). The text is divided into two parts: first, the announcement to the earth goddess, and second, the explanation with verses. The verses have sixty-four and a half lines, divided into two parts: first, four lines generally explain the practice of giving in the causal ground, and second, sixty and a half lines separately explain the good collection of giving wealth and giving the dharma. Divided into six parts: first, six and a half lines explain the root of things, second, ten and a half lines explain the holy king requesting the dharma, third, thirty-nine and a half lines explain the venerable proclaiming, fourth, ten and a half lines explain the wheel-turning king practicing giving, fifth, two lines summarize the past and present, and sixth, ten and a half lines cite cause and effect to prove and encourage. All are as the sutra says. Discussing the Suvarṇaprabhāsa Sūtra in this chapter, the good collection is the gold of the dānapāramitā, the gathering is the light of prajñā, the gathering is...

五度明也。就寶冥論者。在一窟中金也。面如滿月光也。讀誦如是經明也。就二人作者在窟中金也。許為王說光也。王提如意珠雨四天下珍寶明也。

釋鬼神品

鬼字訓歸。又云畏也。報多怖畏如阿修羅(云云)。又云威也。能令他畏其威也。神者能也。大力者能移山填海。小力者能隱顯變化。此品通列一切天龍江海日月諸神。上已天題品竟無容再出。雖通列諸道。而鬼神文多。從多故以之題品。此品是第三。一切天龍鬼神天靈地祇咸皆發誓溥遍弘宣以勸流通。文為二。一長行二偈頌。長行中先舉事別次圓供養。事別者。佛從慈悲中起受供養者蓋應佛也。佛從如中起覺智智與如合者報佛也。一切法悉是諸佛行處者法佛也。作如此解者三佛曆別。若修事之供養。供養亦別也。圓供養者勸聽經。聽經是法之供養。諸供養中最為第一。第一供養者供養一切佛。能說文字是應佛。能詮是報佛。所詮是法佛。能敬文字即敬三佛。亦是敬三世佛。諸佛從此生。故供養文字即供養一切諸佛(云云)。又別時重聞更記之。長行舉四愿欲而作一勸。若欲知佛行處。行處者即如如境法佛也。欲知者。知是如如智報佛也。能聽此經。此經即文字。文字即應佛也。能聽者隨順佛教即法供養。法供養即妙供養也。聽經能生覺智。覺智

【現代漢語翻譯】現代漢語譯本：五度明也（五種智慧的顯現）。就寶冥論而言，就像在一個洞穴中的黃金。面容如滿月般光明。讀誦這樣的經典，智慧就會顯現。就兩個人寫作而言，就像在洞穴中的黃金。允許為國王宣說光明。國王獻上如意寶珠，天空中降下遍佈四大部洲的珍寶，這象徵著智慧的顯現。

釋鬼神品

鬼字，訓為『歸』，又可解釋為『畏』。阿修羅（解釋略）因果報應多為怖畏。又可解釋為『威』，能夠使他人畏懼其威勢。神，意味著『能』，大力者能移山填海，小力者能隱身顯形，變化莫測。此品總括列舉一切天龍、江海、日月諸神。前面已經有天部題品，因此不再重複列出。雖然總括列舉了各道眾生，但鬼神的內容較多，因此以『鬼神』來命名此品。此品是第三品。一切天龍鬼神、天靈地祇都發誓要普遍弘揚宣講此經，以勸勉流通。內容分為兩部分：一是長行，二是偈頌。長行中，先分別舉例說明，然後是圓滿的供養。分別舉例說明是指，佛從慈悲心中生起，接受供養是應身佛。佛從真如中生起覺悟的智慧，智慧與真如合一，是報身佛。一切法都是諸佛的行處，這是法身佛。這樣解釋，三身佛就區分開來了。如果是修事的供養，供養也是有區別的。圓滿的供養是指勸人聽經，聽經是法的供養，在各種供養中最為第一。第一供養是供養一切佛。能夠宣說文字的是應身佛，能夠詮釋的是報身佛，所詮釋的是法身佛。能夠尊敬文字，就是尊敬三身佛，也是尊敬過去、現在、未來三世諸佛。諸佛都是從此而生，所以供養文字就是供養一切諸佛（解釋略）。另外，在不同時間重複聽聞，可以更好地記住。長行中舉出四個願望，從而作出一個勸勉。如果想要知道佛的行處，行處就是如如之境，也就是法身佛。想要知道，『知』就是如如之智，也就是報身佛。能夠聽此經，此經就是文字，文字就是應身佛。能夠聽經，隨順佛教，就是法供養。法供養就是妙供養。聽經能夠產生覺悟的智慧。

【English Translation】 English version: The five degrees are also clear (manifestation of the five wisdoms). Regarding the Treasure Meditation Discourse, it is like gold in a cave. The face is as bright as the full moon. Reciting such a sutra makes wisdom clear. Regarding the two people writing, it is like gold in a cave. Permission is granted to speak of the light for the king. The king offers a wish-fulfilling jewel, and treasures rain down throughout the four continents, symbolizing the manifestation of wisdom.

Chapter on Explaining Ghosts and Spirits

The character 『gui』 (鬼, ghost) is interpreted as 『return』 (歸), and also as 『fear』 (畏). Asuras (explanation omitted) often experience fear due to their karmic retribution. It can also be interpreted as 『威』 (wei, power), capable of making others fear its power. 『Shen』 (神, spirit) means 『ability』 (能). Those with great power can move mountains and fill seas, while those with lesser power can conceal themselves and appear in various transformations. This chapter generally lists all the gods of the heavens, dragons, rivers, seas, sun, and moon. Since the chapter on the heavens has already been presented, it will not be repeated here. Although it generally lists beings from all realms, there is more content about ghosts and spirits, so the chapter is named after 『Ghosts and Spirits.』 This is the third chapter. All the heavenly dragons, ghosts, spirits, celestial spirits, and terrestrial deities vow to universally propagate and expound this sutra to encourage its circulation. The content is divided into two parts: one is prose, and the other is verses. In the prose, examples are first given separately, followed by complete offerings. Giving examples separately means that the Buddha arises from compassion, and receiving offerings is the Transformation Body Buddha (Nirmanakaya). The Buddha arises from Suchness (Tathata), and the wisdom of enlightenment unites with Suchness, which is the Reward Body Buddha (Sambhogakaya). All dharmas are the places where all Buddhas act, which is the Dharma Body Buddha (Dharmakaya). With this explanation, the three bodies of the Buddha are distinguished. If it is an offering of practice, the offering is also different. Complete offering refers to encouraging people to listen to the sutra. Listening to the sutra is an offering of the Dharma, which is the most supreme of all offerings. The supreme offering is offering to all Buddhas. Being able to speak the words is the Transformation Body Buddha, being able to interpret is the Reward Body Buddha, and what is interpreted is the Dharma Body Buddha. Being able to respect the words is respecting the three bodies of the Buddha, and also respecting the Buddhas of the past, present, and future. All Buddhas are born from this, so offering to the words is offering to all Buddhas (explanation omitted). In addition, repeated listening at different times allows for better memorization. The prose presents four wishes, thereby making an exhortation. If you want to know the place where the Buddha acts, the place of action is the realm of Suchness, which is the Dharma Body Buddha. Wanting to know, 『knowing』 is the wisdom of Suchness, which is the Reward Body Buddha. Being able to listen to this sutra, this sutra is the words, and the words are the Transformation Body Buddha. Being able to listen to the sutra, following the Buddha's teachings, is the offering of the Dharma. The offering of the Dharma is the wonderful offering. Listening to the sutra can generate the wisdom of enlightenment.

生故即是佛受供養也。聽經一事具諸愿欲。秪圓一事具別諸事也。偈有一百二行半。分為六。一從若欲供養下十一行頌上長行秪能聽經即是舉圓妙以勸修。二從隨所至處下三行半舉聽經即能禳災以勸修。三從於說法處下六行舉聽經致靈瑞以勸修。四從威德相貌下五行半舉秪聽經有威力以勸修。五從大梵天王下四十九行半舉聽經能致天龍鬼神以勸修。六從於諸眾生下二十七行舉秪聽經能令國土安樂以勸修(云云)。蠱道者。四天上遣神名彌栗頭虔伽陀。漢言善品。主蠱毒也。摩醯首羅余經翻為大自在。灌頂經翻為威靈帝。摩尼跋陀翻為威伏行。富那跋陀翻為集至成。金毗羅翻為威如王。賓頭盧伽翻為立不動。車缽羅婆翻為忍得脫。曇摩跋羅翻為學帝王。摩竭婆羅翻為除曲心。繡利蜜多翻為有功勛。勒那翅奢翻為調和平。劍摩舍帝翻為伏眾根。奢羅蜜帝翻為獨處快。醯摩跋陀翻應舍主。薩多琦梨翻大力天。波利羅睺翻勇猛進。毗摩質多翻為高遠。睒摩利子翻英雄德。波訶梨子翻威武盛。佉羅騫馱翻吼如雷。鳩羅擅提翻戰無敵。脫因者脫業障也。脫果者脫報障也。度諸有者脫煩惱障也。

釋授記品

有四種授記。今是二種(云云)。授者與也。記者記成道事也。此中授三大士一萬諸天當來成佛事。故言授記。亦

【現代漢語翻譯】現代漢語譯本：生起（生故）即是佛陀接受供養。聽經這一件事包含了所有的願望。只是圓滿這一件事就包含了其他所有的事情。偈頌有一百零二行半，分為六個部分。第一部分從『若欲供養』開始，共十一行頌揚前面的長行，說明僅僅聽經就是舉出圓滿的妙處來勸人修行。第二部分從『隨所至處』開始，共三行半，說明聽經就能消除災禍來勸人修行。第三部分從『于說法處』開始，共六行，說明聽經能帶來靈驗的祥瑞來勸人修行。第四部分從『威德相貌』開始，共五行半，說明僅僅聽經就有威力來勸人修行。第五部分從『大梵天王』開始，共四十九行半，說明聽經能招致天龍鬼神來勸人修行。第六部分從『于諸眾生』開始，共二十七行，說明僅僅聽經就能使國土安樂來勸人修行（以上省略）。蠱道，是四天王天上派遣的神，名叫彌栗頭虔伽陀（Mi Li Tou Qian Qie Tuo），漢譯為善品，主管蠱毒。摩醯首羅（Ma Xi Shou Luo），其他經中翻譯為大自在。灌頂經中翻譯為威靈帝。摩尼跋陀（Mo Ni Ba Tuo）翻譯為威伏行。富那跋陀（Fu Na Ba Tuo）翻譯為集至成。金毗羅（Jin Pi Luo）翻譯為威如王。賓頭盧伽（Bin Tou Lu Jia）翻譯為立不動。車缽羅婆（Che Bo Luo Po）翻譯為忍得脫。曇摩跋羅（Tan Mo Ba Luo）翻譯為學帝王。摩竭婆羅（Mo Jie Po Luo）翻譯為除曲心。繡利蜜多（Xiu Li Mi Duo）翻譯為有功勛。勒那翅奢（Le Na Chi She）翻譯為調和平。劍摩舍帝（Jian Mo She Di）翻譯為伏眾根。奢羅蜜帝（She Luo Mi Di）翻譯為獨處快。醯摩跋陀（Xi Mo Ba Tuo）應譯為舍主。薩多琦梨（Sa Duo Qi Li）翻譯為大力天。波利羅睺（Bo Li Luo Hou）翻譯為勇猛進。毗摩質多（Pi Mo Zhi Duo）翻譯為高遠。睒摩利子（Shan Mo Li Zi）翻譯為英雄德。波訶梨子（Bo He Li Zi）翻譯為威武盛。佉羅騫馱（Qie Luo Qian Tuo）翻譯為吼如雷。鳩羅擅提（Jiu Luo Shan Ti）翻譯為戰無敵。脫因，就是脫離業障。脫果，就是脫離報障。度諸有，就是脫離煩惱障。

釋授記品

有四種授記。現在說的是其中的兩種（以上省略）。授，是給予的意思。記，是記述成道的事情。這裡是為三大士和一萬諸天授記他們未來成佛的事情。所以說是授記。也

【English Translation】 English version: The arising (birth) is the same as the Buddha receiving offerings. Listening to the sutras encompasses all desires. Simply perfecting this one thing encompasses all other things. The verses consist of one hundred and two and a half lines, divided into six parts. The first part, starting from 'If you wish to make offerings,' consists of eleven lines praising the preceding prose, explaining that merely listening to the sutras is to extol the perfection of the wonderful, encouraging cultivation. The second part, starting from 'Wherever you go,' consists of three and a half lines, explaining that listening to the sutras can dispel calamities, encouraging cultivation. The third part, starting from 'At the place of teaching,' consists of six lines, explaining that listening to the sutras can bring about auspicious omens, encouraging cultivation. The fourth part, starting from 'Majestic virtue and appearance,' consists of five and a half lines, explaining that merely listening to the sutras has power, encouraging cultivation. The fifth part, starting from 'Great Brahma King,' consists of forty-nine and a half lines, explaining that listening to the sutras can attract gods, dragons, and spirits, encouraging cultivation. The sixth part, starting from 'To all sentient beings,' consists of twenty-seven lines, explaining that merely listening to the sutras can bring peace and happiness to the country, encouraging cultivation (the above is omitted). Gu Dao (poisonous practices) are gods dispatched from the Heaven of the Four Kings, named Mi Li Tou Qian Qie Tuo (彌栗頭虔伽陀), translated into Chinese as 'Good Qualities,' in charge of poisonous toxins. Ma Xi Shou Luo (摩醯首羅) is translated as 'Great自在' (Great自在) in other sutras. In the Consecration Sutra, it is translated as 'Majestic and Spiritual Emperor.' Mo Ni Ba Tuo (摩尼跋陀) is translated as 'Majestic Subduing Practice.' Fu Na Ba Tuo (富那跋陀) is translated as 'Accumulated Achievement.' Jin Pi Luo (金毗羅) is translated as 'Majestic Like a King.' Bin Tou Lu Jia (賓頭盧伽) is translated as 'Standing Immovable.' Che Bo Luo Po (車缽羅婆) is translated as 'Enduring Liberation.' Tan Mo Ba Luo (曇摩跋羅) is translated as 'Learning Emperor.' Mo Jie Po Luo (摩竭婆羅) is translated as 'Removing Crooked Mind.' Xiu Li Mi Duo (繡利蜜多) is translated as 'Having Merit.' Le Na Chi She (勒那翅奢) is translated as 'Harmonious Peace.' Jian Mo She Di (劍摩舍帝) is translated as 'Subduing All Roots.' She Luo Mi Di (奢羅蜜帝) is translated as 'Solitary Joy.' Xi Mo Ba Tuo (醯摩跋陀) should be translated as 'Abandoning Master.' Sa Duo Qi Li (薩多琦梨) is translated as 'Great Strength Heaven.' Bo Li Luo Hou (波利羅睺) is translated as 'Courageous Advance.' Pi Mo Zhi Duo (毗摩質多) is translated as 'High and Far.' Shan Mo Li Zi (睒摩利子) is translated as 'Heroic Virtue.' Bo He Li Zi (波訶梨子) is translated as 'Majestic and Powerful.' Qie Luo Qian Tuo (佉羅騫馱) is translated as 'Roaring Like Thunder.' Jiu Luo Shan Ti (鳩羅擅提) is translated as 'Unbeatable in Battle.' 'Escaping the cause' means escaping karmic obstacles. 'Escaping the effect' means escaping retribution obstacles. 'Liberating all existences' means escaping afflictions.

Explanation of the Prophecy Chapter

There are four types of prophecies. We are now discussing two of them (the above is omitted). 'Granting' means giving. 'Prophecy' means recording the events of enlightenment. Here, prophecies are being given to the three great bodhisattvas and ten thousand gods regarding their future Buddhahood. Therefore, it is called prophecy. Also

名授莂。亦名授決。授劫國數量名為莂。審實不虛名為決。從佛所與名為授。從其所得名為受。此中從佛所與故言授記。此是流通中第四意。舉昔行經之因。方成圓極之果。證弘護不虛以勸流通也。文為二。一與記。二疑記。與記為二。一與三大士記。二與十千天記。與三大士記又二。一同緣者集。二正與記。世界轉名凈幢者。應論四句。此中是其一也。十千記又二。一聞經生解。二正與記(云云)。從爾時道場下是第二疑記。又二。一疑問二佛答。疑者夫移山填海非一日之功。菩提極果積行方克。忉利暫下無久聽之勞。不聞往昔有難思之行。行淺記深。是故疑惑。如余菩薩者。六度菩薩引錐指地無非捨身命處。戒忍禪智滿三僧祇。若通教菩薩從假入空非止一世修行。從空入假動逾塵劫。若別教菩薩直行一行。動經無量阿僧祇劫。況復遍行眾行。量不可數尚不獲記。少時聞經而得斯決。時眾咸疑。故樹神發問也。佛答為二。一舉現行。二舉遠緣。現行者。舍天宮樂故來聽經。聞三大士獲菩提記。我昔本誓與其法食。三事和合故與其記也。此意證成鬼神品初以妙供養供養三世諸佛。及欲得知諸佛行處。決定至心聽此妙典。雖有此旨未見其人。今此十千即其人也。聞記當果果必有因。因金光明生殷重心起功德身。心無垢累

【現代漢語翻譯】現代漢語譯本『名授莂』（ming shou bie）：也稱為『授決』（shou jue）。『授劫國數量』稱為『莂』（bie），『審實不虛』稱為『決』（jue）。從佛處給予稱為『授』（shou），從其所得稱為『受』（shou）。此處因從佛處給予，故稱為『授記』（shou ji）。這是流通中的第四層含義，舉出過去修行此經的因，方能成就圓滿究竟的果，證明弘揚護持此經不虛，以此勸勉流通。文分為二：一、與記（yu ji，給予授記）；二、疑記（yi ji，懷疑授記）。與記又分為二：一、同緣者集（tong yuan zhe ji，與有相同因緣的人聚集）；二、正與記（zheng yu ji，正式給予授記）。世界轉名凈幢（shijie zhuan ming jing chuang）者，應論四句，此處是其中一句。十千記又分為二：一、聞經生解（wen jing sheng jie，聽聞佛經產生理解）；二、正與記（zheng yu ji，正式給予授記）。從『爾時道場下』（er shi daochang xia）是第二疑記，又分為二：一、疑問；二、佛答。疑問在於，移山填海並非一日之功，證得菩提極果需要長期積累修行。忉利天暫時下凡，沒有長時間聽法的辛勞，不曾聽聞他們過去有難以思議的修行，修行淺薄卻得到深遠的授記，因此感到疑惑。『如余菩薩者』（ru yu pusa zhe），六度菩薩引錐指地，無處不是捨身命之處，戒、忍、禪、智圓滿三大阿僧祇劫。若通教菩薩從假入空，不止一世修行；從空入假，動輒超過塵沙劫數。若別教菩薩只修行一種法門，動輒經歷無量阿僧祇劫，更何況是普遍修行各種法門，數量不可計數，尚且不能獲得授記。短暫聽聞佛經卻得到這樣的決斷，當時在場的大眾都感到疑惑，所以樹神發問。佛的回答分為二：一、舉現行（ju xian xing，舉出現世的行為）；二、舉遠緣（ju yuan yuan，舉出久遠的因緣）。現行是指，他們捨棄天宮的快樂而來聽經，聽聞三大士獲得菩提授記，我過去發誓要給予他們法食，這三件事和合，所以我給予他們授記。這個意思證明了鬼神品一開始用美妙的供養來供養三世諸佛，以及想要得知諸佛的行處，以堅定的至誠之心聽聞這部妙典。雖然有這樣的旨意，但未曾見到這樣的人，現在這十千人就是這樣的人。聽聞授記當得果報，果報必定有因，因為《金光明經》而生起殷重之心，生起功德之身，心中沒有垢染。

【English Translation】 English version 『Ming Shou Bie』 (名授莂) [Name Bestowal]: Also known as 『Shou Jue』 (授決) [Decision Bestowal]. 『Shou Jie Guo Shu Liang』 (授劫國數量) [Bestowing the number of kalpas and lands] is called 『Bie』 (莂) [Bestowal], 『Shen Shi Bu Xu』 (審實不虛) [Examining and verifying as not false] is called 『Jue』 (決) [Decision]. Giving from the Buddha is called 『Shou』 (授) [Bestowing], receiving from that which is obtained is called 『Shou』 (受) [Receiving]. Here, because it is given from the Buddha, it is called 『Shou Ji』 (授記) [Prediction of Enlightenment]. This is the fourth meaning in the circulation, citing the cause of practicing this sutra in the past, in order to achieve the perfect and ultimate fruit, proving that propagating and protecting this sutra is not false, thereby encouraging circulation. The text is divided into two: one, 『Yu Ji』 (與記) [Giving Prediction]; two, 『Yi Ji』 (疑記) [Doubting Prediction]. 『Yu Ji』 is further divided into two: one, 『Tong Yuan Zhe Ji』 (同緣者集) [Gathering of those with the same affinity]; two, 『Zheng Yu Ji』 (正與記) [Formally Giving Prediction]. 『Shijie Zhuan Ming Jing Chuang』 (世界轉名凈幢) [The world transforms its name to Pure Banner], should be discussed in four sentences, this is one of them. The prediction for the ten thousand is further divided into two: one, 『Wen Jing Sheng Jie』 (聞經生解) [Hearing the sutra and generating understanding]; two, 『Zheng Yu Ji』 (正與記) [Formally Giving Prediction]. From 『Er Shi Daochang Xia』 (爾時道場下) [At that time, below the Bodhimanda] is the second 『Yi Ji』, further divided into two: one, question; two, Buddha's answer. The question lies in that moving mountains and filling seas is not the work of a single day, attaining the ultimate fruit of Bodhi requires long-term accumulation of practice. The temporary descent of the Trayastrimsa Heaven does not involve the hardship of listening for a long time, and it has not been heard that they had inconceivable practices in the past. The practice is shallow, but the prediction is profound, therefore there is doubt. 『Ru Yu Pusa Zhe』 (如余菩薩者) [Like other Bodhisattvas], the Bodhisattvas of the Six Perfections, pointing an awl to the ground, there is no place that is not a place of sacrificing body and life, the precepts, forbearance, meditation, and wisdom are fulfilled for three great asamkhya kalpas. If the Bodhisattvas of the Common Teaching enter emptiness from the provisional, it is not just one lifetime of practice; entering the provisional from emptiness, it often exceeds countless kalpas. If the Bodhisattvas of the Separate Teaching only practice one Dharma, it often takes countless asamkhya kalpas, let alone universally practicing various Dharmas, the number is incalculable, and they still cannot obtain prediction. Hearing the sutra for a short time, but obtaining such a decision, the audience at that time felt doubtful, so the tree god asked. The Buddha's answer is divided into two: one, 『Ju Xian Xing』 (舉現行) [Citing present actions]; two, 『Ju Yuan Yuan』 (舉遠緣) [Citing distant causes]. The present actions refer to that they abandoned the pleasures of the heavenly palace to come and listen to the sutra, hearing the three great Bodhisattvas obtain the prediction of Bodhi, I vowed in the past to give them the food of Dharma, these three things are in harmony, so I give them the prediction. This meaning proves that at the beginning of the Chapter of Gods and Spirits, wonderful offerings were used to offer to the Buddhas of the three times, and wanting to know the places where the Buddhas practice, listening to this wonderful sutra with a firm and sincere heart. Although there is such a purpose, such people have not been seen, now these ten thousand people are such people. Hearing the prediction should obtain the fruit, the fruit must have a cause, because of the Golden Light Sutra, a deep and earnest heart arises, a body of merit arises, and there are no defilements in the heart.

起般若身。猶如虛空。起於法身一心中聽三德圓成。復有無量功德。說不可盡。此不得記。記與誰乎。證聽功德意在於此。以隨相修指今現行。行隨實相而修也。有妙善根指于遠緣也。違緣實相而種善根也。從亦以過去下是舉遠緣答也。文為二。一略二廣。此中少文是略。除病流水兩品是廣答也。

釋除病品

廣答遠緣。由醫王救疾故言除病品。通取后流水品。文為五。一緣本。二遠緣。三近緣。四結緣。五會緣。從佛告樹神下明緣本。如文。從像法中下明遠緣。遠緣為六。一明父。二生子。三國人遇病。四其子請。五父為說。六知已遍治。子請為三。一見人過病。二思惟。三正問。問為四。初一偈問四大增損。二問飲食犯觸。三問治病醫方。四問病動時節。身火不滅者。食飽熱病慚息。食消熱復更生。故言身火不滅也。水過肺病者。水多則損肺。即是痰病也。父醫還答四問。初六行答四大增損。二一行半答飲食犯觸。三二行答病動時節。四八行半答治病方。就六行中分二。初一行是佛敘父醫欲答爾。次五行正答時節。時節有二。一俗法四時。謂春夏秋冬。冬為歲末春為歲始。而初言夏者。或可趣作此言。或可答問正是于夏。三三而說者。一時三月。謂孟仲季。四時即十二月也。若依佛說法。一歲三時。

【現代漢語翻譯】現代漢語譯本生起般若之身（prajna-body，智慧之身），猶如虛空一般。生起於法身（dharma-body，佛法之身），一心聽聞三德（three virtues，三種功德）圓滿成就，又有無量功德，說也說不盡。這無法用言語來完全記錄，又能記錄給誰呢？證明聽聞功德的意義就在於此。以隨順表相的修行，指向當下的現行。行為隨著實相（true nature，真實本性）而修習。具有微妙善根，指向久遠的因緣。違背實相而種下善根。從『亦以過去』下文開始，是舉出久遠的因緣來回答。文章分為兩部分：一是略說，二是廣說。這裡較少的文字是略說，除去《除病品》和《流水品》兩品是廣答。

釋《除病品》

廣泛地回答久遠的因緣。因為醫王（medicine king，指精通醫術的人）救治疾病，所以稱為《除病品》。也包括後面的《流水品》。文章分為五部分：一、緣起之本；二、久遠的因緣；三、近期的因緣；四、總結因緣；五、會合因緣。從『佛告樹神』下文開始，闡明緣起之本，如經文所示。從『像法中』下文開始，闡明久遠的因緣。久遠的因緣分為六個方面：一、闡明父親；二、生下兒子；三、國人遇到疾病；四、兒子請求；五、父親為之解說；六、知曉后普遍醫治。兒子請求分為三個方面：一、見到人們的過失和疾病；二、思惟；三、正式提問。提問分為四個方面：最初一偈（verse，詩偈）詢問四大（four elements，地、水、火、風）增損；二、詢問飲食禁忌；三、詢問治療疾病的醫方；四、詢問疾病發作的時節。『身火不滅』，是因為吃飽后熱病稍微平息，食物消化后熱病又重新產生，所以說『身火不滅』。『水過肺病』，是因為水過多就會損傷肺，也就是痰病。父親（醫王）回答了四個問題。最初六行回答四大增損；二、一行半回答飲食禁忌；三、二行回答疾病發作的時節；四、八行半回答治療疾病的醫方。在六行中又分為兩部分：最初一行是佛敘述父親（醫王）想要回答；其次五行正式回答時節。時節分為兩種：一是世俗的四季，即春夏秋冬。冬天是一年的末尾，春天是一年的開始。而最初說夏天，或許只是順便這樣說，或許是回答問題正是在夏天。『三三而說』，是指一個時節有三個月，即孟月、仲月、季月。四季就是十二個月。如果按照佛的說法，一年有三個時節。

【English Translation】 English version Arising the prajna-body (wisdom-body), it is like the void. Arising from the dharma-body (body of the Law), with one mind listening to the perfect accomplishment of the three virtues (three kinds of merits), and there are immeasurable merits, which cannot be fully described. This cannot be fully recorded, and to whom can it be recorded? The meaning of proving the merit of listening lies in this. The practice that follows the appearance points to the current practice. The behavior is cultivated in accordance with the true nature (true nature). Having subtle good roots refers to distant causes. Violating the true nature and planting good roots. Starting from 'also with the past' below, it is to cite distant causes to answer. The article is divided into two parts: one is brief and the other is detailed. The less text here is brief, and removing the two chapters of 'Eliminating Diseases' and 'Flowing Water' is a broad answer.

Explanation of the 'Eliminating Diseases' Chapter

Answering distant causes extensively. Because the medicine king (referring to someone proficient in medicine) cures diseases, it is called the 'Eliminating Diseases' Chapter. It also includes the following 'Flowing Water' Chapter. The article is divided into five parts: 1. The origin of the cause; 2. Distant causes; 3. Recent causes; 4. Summarizing the causes; 5. Converging the causes. Starting from 'The Buddha told the tree god' below, it clarifies the origin of the cause, as shown in the scripture. Starting from 'In the Dharma-image' below, it clarifies the distant causes. The distant causes are divided into six aspects: 1. Clarifying the father; 2. Giving birth to a son; 3. The people of the country encounter diseases; 4. The son requests; 5. The father explains it; 6. After knowing it, universally treating it. The son's request is divided into three aspects: 1. Seeing people's faults and diseases; 2. Thinking; 3. Formally asking. The questions are divided into four aspects: The initial verse (verse) asks about the increase or decrease of the four elements (earth, water, fire, wind); 2. Asking about dietary taboos; 3. Asking about medical prescriptions for treating diseases; 4. Asking about the seasons when diseases occur. 'The body fire does not go out' is because the heat disease subsides slightly after eating, and the heat disease recurs after the food is digested, so it is said that 'the body fire does not go out'. 'Water damages the lungs' is because too much water will damage the lungs, which is phlegm disease. The father (medicine king) answered the four questions. The first six lines answer the increase or decrease of the four elements; 2. One and a half lines answer dietary taboos; 3. Two lines answer the seasons when diseases occur; 4. Eight and a half lines answer the medical prescriptions for treating diseases. The six lines are divided into two parts: The first line is the Buddha narrating that the father (medicine king) wants to answer; The next five lines formally answer the seasons. The seasons are divided into two types: one is the secular four seasons, namely spring, summer, autumn and winter. Winter is the end of the year, and spring is the beginning of the year. And the initial saying of summer may just be said casually, or it may be that the answer to the question is precisely in summer. 'Saying three by three' refers to three months in a season, namely Meng month, Zhong month, and Ji month. The four seasons are twelve months. If according to the Buddha's teachings, there are three seasons in a year.

謂冬春夏。夏為歲末冬為歲始。何故爾。為破諸弟子著常。為開安居迦提月。故沒秋時爾。佛法三時亦是三三說也。若二二說足滿六時者。依俗法四時。時本二月土寄四季各十八日。本之二月只是陰陽二月。一時唯有陰陽二月。合成六時。正月二月是木王時。四月五月是火王時。七月八月是金王時。十月十一月是水王時。臘月三月是陽土寄王。六月九月是陰土寄王。欲論本月亦二二說。若論土寄王亦二二說。故言足滿六時也。若依佛法解二二說者。佛法有三時。時有四月。各有初分後分。后臘月十六日至二月十五日。此初分春時。從二月十六日至二月十五日。此二月春後分。從四月十六至六月十五日。此二月是夏時初分。從六月十六至八月十五。此是夏後分。從八月十六至十月十五。此二月是冬時初分。從十月十六至臘月十五。此二月是冬後分。故言若二二說足滿六時也。又云。正月三月是陽月。二月四月是陰月。五月七月是陽月。六月八月是陰月。九月十一月是陽月。十月臘月是陰月。故言若二二說足滿六時。三三本攝依俗法者。正月是春分本月。攝后兩月悉屬春分。四月為夏本月。攝后兩月悉屬夏分。七月為秋本月。攝后兩月悉屬秋分。十月為冬本月。攝后兩月悉屬冬分。三三本攝也。又云。正月二月正是春時木

【現代漢語翻譯】現代漢語譯本問：什麼是冬春夏？夏天作為一年的結束，冬天作為一年的開始，這是什麼緣故呢？答：這是爲了破除弟子們執著于常，爲了開啟安居（Vassa，雨季安居）和迦提月（Kathina，解夏后的功德月），所以在秋季結束時這樣做。佛法的三時（Three Seasons）也是以三三的方式來說明的。如果以二二的方式來說，就足滿六時（Six Seasons）了。按照世俗的說法，一年有四季（Four Seasons），每一時原本是兩個月，土寄於四季，各十八日。原本的兩個月只是陰陽二月。一時只有陰陽二月，合起來就是六時。正月二月是木王時，四月五月是火王時，七月八月是金王時，十月十一月是水王時，臘月三月是陽土寄王，六月九月是陰土寄王。如果要討論本月，也是以二二的方式來說。如果討論土寄王，也是以二二的方式來說。所以說足滿六時。如果依照佛法來解釋二二說，佛法有三時，每一時有四個月，各有初分和後分。從臘月十六日至二月十五日，這是初分春時。從二月十六日至二月十五日，這是二月春後分。從四月十六至六月十五日，這二個月是夏時初分。從六月十六至八月十五，這是夏後分。從八月十六至十月十五，這二個月是冬時初分。從十月十六至臘月十五，這二個月是冬後分。所以說如果以二二的方式來說，就足滿六時了。又說，正月三月是陽月，二月四月是陰月，五月七月是陽月，六月八月是陰月，九月十一月是陽月，十月臘月是陰月。所以說如果以二二的方式來說，就足滿六時。三三本攝是依照世俗的說法，正月是春分本月，包含後面的兩個月都屬於春分。四月是夏本月，包含後面的兩個月都屬於夏分。七月是秋本月，包含後面的兩個月都屬於秋分。十月是冬本月，包含後面的兩個月都屬於冬分。這就是三三本攝。又說，正月二月正是春時木。

【English Translation】 English version Question: What are winter, spring, and summer? Why is summer considered the end of the year and winter the beginning? Answer: It is to break the disciples' attachment to permanence and to initiate the Vassa (rain retreat) and Kathina (month of merit after the end of Vassa), therefore it ends in autumn. The Three Seasons (Tri-kāla) in Buddhism are also explained in a three-three manner. If explained in a two-two manner, it fulfills the Six Seasons (Ṣaṭ-kāla). According to worldly customs, there are Four Seasons (Catur-kāla) in a year, each season originally being two months, with earth (soil) attributed to each season for eighteen days. The original two months are simply yin and yang months. One season only has yin and yang months, which together make up the six seasons. The first and second months are the time of the wood element, the fourth and fifth months are the time of the fire element, the seventh and eighth months are the time of the metal element, the tenth and eleventh months are the time of the water element, the twelfth and third months are the yang earth element, and the sixth and ninth months are the yin earth element. If discussing the original month, it is also explained in a two-two manner. If discussing the earth element, it is also explained in a two-two manner. Therefore, it is said to fulfill the six seasons. If explaining the two-two manner according to Buddhist teachings, Buddhism has three seasons, each season having four months, each with an initial and later division. From the sixteenth day of the twelfth month to the fifteenth day of the second month, this is the initial spring season. From the sixteenth day of the second month to the fifteenth day of the second month, this is the later spring season of the second month. From the sixteenth day of the fourth month to the fifteenth day of the sixth month, these two months are the initial summer season. From the sixteenth day of the sixth month to the fifteenth day of the eighth month, this is the later summer season. From the sixteenth day of the eighth month to the fifteenth day of the tenth month, these two months are the initial winter season. From the sixteenth day of the tenth month to the fifteenth day of the twelfth month, these two months are the later winter season. Therefore, it is said that if explained in a two-two manner, it fulfills the six seasons. It is also said that the first and third months are yang months, the second and fourth months are yin months, the fifth and seventh months are yang months, the sixth and eighth months are yin months, the ninth and eleventh months are yang months, and the tenth and twelfth months are yin months. Therefore, it is said that if explained in a two-two manner, it fulfills the six seasons. The three-three original inclusion is according to worldly customs, where the first month is the original month of the spring equinox, including the following two months, all belonging to the spring equinox. The fourth month is the original month of summer, including the following two months, all belonging to summer. The seventh month is the original month of autumn, including the following two months, all belonging to autumn. The tenth month is the original month of winter, including the following two months, all belonging to winter. This is the three-three original inclusion. It is also said that the first and second months are precisely the wood element of the spring season.

于中王。土寄三月攝屬春時。四月五月正是夏時火于中王。土寄六月攝屬夏時。七月八月正是秋時金于中王。土寄九月攝屬秋時。十月十一月正是冬時水于中王。土寄臘月攝屬冬時。土寄四季正時為本。各三月並攝於土。故言三三本攝主攝於客。客是土也。依佛法言三三本攝者。本時各三月。既廢秋時。以秋之三月各配入三時。時則四月。論本則三。論攝則一。故言三三本攝也。問四時各有三月。此是四三本攝。何謂三三本攝。答三為一數。以三而數故言三三為本爾。隨是時節訊息者。時如上說。或四或三或二或攝等種種不同。隨時以意訊息斟酌去取。若依佛法。無秋時。而言秋時發病。此云何釋。從八月半已還隨俗名秋。而夏時攝。八月下半以去隨俗名秋。冬時攝。隨時訊息者。二法之間而斟酌也。代謝增損者。春動肝病此可治。春動脾病此難治。夏動心病此可治。夏動肺病此難治。夏末冬初于秋分中動肺病此可治。若動肝病此難治。冬動腎病此可治。若動心病此則難治。論四時增損大略如此。問四時皆動病。何故去秋時。解此為二。一為破保常。秋時萬物結實。人計為常為樂。為破此著故去秋時。佛為弟子保常心多故也。二者為開后安居立迦提月。安居本名坐夏。八月半內已還若是秋時。便是坐秋。為此義故。故

【現代漢語翻譯】現代漢語譯本于中，五行中的土在中央。三月屬於春季，四月、五月是夏季，火在中央。六月屬於夏季，七月、八月是秋季，金在中央。九月屬於秋季，十月、十一月是冬季，水在中央。十二月屬於冬季。土寄託於四季，是根本。每個季節的三個月都歸屬於土。所以說『三三本攝』，意思是根本歸屬於客體，客體就是土。按照佛法來說，『三三本攝』指的是每個季節原本的三個月。既然廢除了秋季，就把秋季的三個月分別分配到其他三個季節中，這樣季節就有四個月了。從根本上說是三個季節，從歸屬上說是一個整體。所以說『三三本攝』。問：四季各有三個月，這是『四三本攝』，為什麼說是『三三本攝』？答：三是一個計數單位，因為用三來計數，所以說是『三三』作為根本。『隨是時節訊息者』，季節就像上面所說的，或者四個，或者三個，或者兩個，或者歸屬等等，種種不同。隨時根據情況斟酌取捨。如果按照佛法，沒有秋季，卻說秋季發病，這該如何解釋？從八月半之前，按照世俗的說法是秋季，但實際上屬於夏季。八月下半月之後，按照世俗的說法是秋季，但實際上屬於冬季。『隨時訊息者』，就是在兩種說法之間進行斟酌。『代謝增損者』，春天肝臟容易發病，這種病可以治療；春天脾臟容易發病，這種病難以治療。夏天心臟容易發病，這種病可以治療；夏天肺臟容易發病，這種病難以治療。夏末冬初，在秋分時節肺臟容易發病，這種病可以治療；如果肝臟容易發病，這種病難以治療。冬天腎臟容易發病，這種病可以治療；如果心臟容易發病，這種病就難以治療。關於四季增損的大概情況就是這樣。問：四季都會發生疾病，為什麼要去除秋季？解釋這個問題有兩個原因：一是破除『保常』的觀念。秋季萬物結實，人們認為這是常樂的，爲了破除這種執著，所以去除秋季。佛陀認為弟子們常常執著于常樂的觀念。二是為開啟後來的安居（Anjura，僧侶雨季的禁足期）而設立迦提月（Kārtika，印度歷的第八個月）。安居原本叫做『坐夏』，八月半之前如果是秋季，那就變成了『坐秋』。爲了這個原因，所以...

【English Translation】 English version In the center is earth among the five elements. The third month belongs to spring, the fourth and fifth months are summer, with fire in the center. The sixth month belongs to summer, the seventh and eighth months are autumn, with metal in the center. The ninth month belongs to autumn, the tenth and eleventh months are winter, with water in the center. The twelfth month belongs to winter. Earth is entrusted to the four seasons and is the root. Each season's three months belong to earth. Therefore, it is said 'three-three fundamental belonging,' meaning the fundamental belongs to the guest, and the guest is earth. According to the Buddha's teachings, 'three-three fundamental belonging' refers to the original three months of each season. Since autumn is abolished, the three months of autumn are distributed into the other three seasons, so there are four months in a season. Fundamentally, there are three seasons; in terms of belonging, it is one whole. Therefore, it is said 'three-three fundamental belonging.' Question: Each of the four seasons has three months, which is 'four-three fundamental belonging.' Why is it said 'three-three fundamental belonging'? Answer: Three is a unit of counting. Because we count by threes, it is said 'three-three' as the root. 'Following the seasonal news' means the seasons are as described above, either four, three, two, or belonging, etc., all different. Adjust and choose according to the situation at any time. If according to the Buddha's teachings, there is no autumn, but it is said that illness occurs in autumn, how is this explained? Before the middle of August, according to popular custom, it is autumn, but it actually belongs to summer. After the second half of August, according to popular custom, it is autumn, but it actually belongs to winter. 'Following the seasonal news' means to deliberate between the two statements. 『Metabolic increase and decrease』 means that in spring, liver disease is easy to occur, and this can be treated; in spring, spleen disease is easy to occur, and this is difficult to treat. In summer, heart disease is easy to occur, and this can be treated; in summer, lung disease is easy to occur, and this is difficult to treat. In late summer and early winter, lung disease is easy to occur during the autumnal equinox, and this can be treated; if liver disease is easy to occur, this is difficult to treat. In winter, kidney disease is easy to occur, and this can be treated; if heart disease is easy to occur, this is difficult to treat. The general situation of the increase and decrease of the four seasons is like this. Question: All four seasons can cause disease, why remove autumn? There are two reasons to explain this: one is to break the concept of 'preserving permanence'. In autumn, all things bear fruit, and people consider this to be permanent and joyful. To break this attachment, autumn is removed. The Buddha believes that disciples often cling to the concept of permanence and joy. The second is to establish the Kārtika (Kārtika, the eighth month of the Indian calendar) month to open the later Anjura (Anjura, the rainy season retreat for monks). Anjura was originally called 'sitting in summer'. If it is autumn before the middle of August, it becomes 'sitting in autumn'. For this reason, therefore...

廢秋時爾。從有善醫師下一行半答犯觸。犯觸有六。一多坐。二多眠。此二多致痰。宜多行猗散之。三多行。四多猗。五多語生風病。宜多眠治之。六多淫生一切病。即等分病也。若火少痰多。若火多即熱壯。若風多吹火成熱病。若風多吹痰成冷病。三事若等無病。飲食得病者亦有六。一過量食。二少食不足而止。三過饑食。四逆時食。未饑強與也。五妨食。如食肉飲生乳使人癩。六不曾食而強食。如南人飲漿北人飲蜜。若菜和蜜令不結男。豬膏煎白鷺肉令人癩。若患熱而飲酒。食小麥生牛肉。令人失明吐血痢血。若病痰而食甜肥咸酸。令人𠲿鼻多汁。又㿃痢也。六大者是六腑。大腸小腸膽胃三焦兩膀胱也。從多風病者下二行答病起時節。四月五月是風生時。六月七月是風起時。八月九月是風滅時。六月七月是熱生時。八月九月是熱起時。十月至正月是熱滅時。八月九月等分生時。十月十一月是等分起時。十二月正月是等分滅時。十月至正月是痰生時。二月三月是痰起時。四月至七月是痰滅時。痰是水病肺也。夏日動風者。夏日毛孔開通。外風得入內風動也。熱病秋動者。毛孔閉塞。熱伏于內不得行故成病。等分冬動者。春時動水肺病不差。至夏復動風風病不差。至秋復動熱熱病不差。至冬俱動一切病故也。二月三月

【現代漢語翻譯】現代漢語譯本：廢秋時爾（指時間已經過去）。從有善醫師下一行半答犯觸（從有好的醫生開始，下一行半的內容回答了關於違犯禁忌的問題）。違犯禁忌有六種：一、多坐（長時間坐著）。二、多眠（長時間睡覺）。這兩種情況容易導致痰多，應該多進行行走和舒展身體來緩解。三、多行（過度行走）。四、多猗（過度依靠）。五、多語（過度說話）會產生風病，應該多睡覺來治療。六、多淫（過度性行為）會產生各種疾病，也就是等分病（指風、火、痰三種元素失衡導致的疾病）。如果火元素少而痰元素多，如果火元素多就會導致熱癥。如果風元素多，吹動火元素就會形成熱病；如果風元素多，吹動痰元素就會形成冷病。如果風、火、痰三種元素平衡，就不會生病。飲食導致的疾病也有六種：一、過量飲食。二、少量飲食，沒有吃到足夠就停止。三、過度飢餓后才進食。四、逆時飲食，即未感到飢餓就強迫自己進食。五、妨礙食物的食物，例如食用肉類后飲用生牛奶，會導致麻風病。六、不常食用的食物而強行食用，例如南方人飲用米漿，北方人飲用蜂蜜。如果蔬菜和蜂蜜一起食用，會導致男子不育。用豬油煎炸白鷺肉會導致麻風病。如果患有熱癥卻飲酒，食用小麥和生牛肉，會導致失明、吐血、痢血。如果患有痰癥卻食用甜膩、肥膩、鹹味、酸味的食物，會導致鼻塞、多鼻涕，以及痢疾。六大指的是六腑：大腸、小腸、膽、胃、三焦、膀胱。從多風病者下二行答病起時節（從多風病開始，下兩行回答了疾病發生的時間）。四月、五月是風元素產生的時間，六月、七月是風元素旺盛的時間，八月、九月是風元素消退的時間。六月、七月是熱元素產生的時間，八月、九月是熱元素旺盛的時間，十月到正月是熱元素消退的時間。八月、九月是等分元素（風、火、痰平衡）產生的時間，十月、十一月是等分元素旺盛的時間，十二月、正月是等分元素消退的時間。十月到正月是痰元素產生的時間，二月、三月是痰元素旺盛的時間，四月到七月是痰元素消退的時間。痰是水病，與肺有關。夏天感受風邪的人，是因為夏天毛孔張開，外來的風邪得以進入，導致體內的風元素也被引發。熱病在秋天發作的人，是因為毛孔閉塞，熱邪潛伏在體內無法散發，所以形成疾病。等分病在冬天發作的人，是因為春天引發水病（肺病）無法痊癒，到夏天又引發風病無法痊癒，到秋天又引發熱病無法痊癒，到冬天所有病癥一起發作的緣故。二月、三月（指時間）。

【English Translation】 English version: The time of the wasted autumn is past. From 'having a good physician' the next one and a half lines answer about offenses (犯觸). There are six kinds of offenses: 1. Sitting too much (多坐). 2. Sleeping too much (多眠). These two easily lead to excessive phlegm (痰), so it is advisable to walk and stretch the body more to alleviate it. 3. Walking too much (多行). 4. Leaning too much (多猗). 5. Talking too much (多語) causes wind disease (風病), which should be treated by sleeping more. 6. Excessive indulgence (多淫) causes all kinds of diseases, which is the disease of equal division (等分病, referring to diseases caused by the imbalance of wind, fire, and phlegm elements). If the fire element is less and the phlegm element is more, if the fire element is more, it will lead to heat syndrome. If the wind element is more, blowing the fire element will form heat disease; if the wind element is more, blowing the phlegm element will form cold disease. If the three elements of wind, fire, and phlegm are balanced, there will be no disease. There are also six kinds of diseases caused by diet: 1. Eating too much (過量食). 2. Eating too little, stopping before eating enough (少食不足而止). 3. Eating after excessive hunger (過饑食). 4. Eating against the proper time, that is, forcing oneself to eat when not feeling hungry (逆時食). 5. Foods that hinder other foods, such as drinking raw milk after eating meat, which can cause leprosy (癩). 6. Forcing oneself to eat foods that are not usually eaten, such as people in the south drinking rice soup and people in the north drinking honey. If vegetables and honey are eaten together, it can cause male infertility. Frying egret meat with lard can cause leprosy. If suffering from heat syndrome but drinking alcohol, eating wheat and raw beef, it can cause blindness, vomiting blood, and bloody dysentery. If suffering from phlegm syndrome but eating sweet, fatty, salty, and sour foods, it can cause nasal congestion, excessive nasal discharge, and dysentery (㿃痢). The six great ones refer to the six viscera (六腑): large intestine, small intestine, gallbladder, stomach, triple burner (三焦), and bladder. From 'those with more wind disease' the next two lines answer the time when the disease arises. April and May are the time when the wind element arises, June and July are the time when the wind element is vigorous, and August and September are the time when the wind element subsides. June and July are the time when the heat element arises, August and September are the time when the heat element is vigorous, and October to the first month are the time when the heat element subsides. August and September are the time when the equal division element (wind, fire, and phlegm balance) arises, October and November are the time when the equal division element is vigorous, and December and the first month are the time when the equal division element subsides. October to the first month are the time when the phlegm element arises, February and March are the time when the phlegm element is vigorous, and April to July are the time when the phlegm element subsides. Phlegm is a water disease and is related to the lungs. Those who catch wind evil in summer are because the pores are open in summer, allowing external wind evil to enter, causing the internal wind element to be triggered. Those whose heat disease occurs in autumn are because the pores are closed, and the heat evil is latent in the body and cannot be dissipated, so it forms a disease. Those whose equal division disease occurs in winter are because the water disease (lung disease) triggered in spring cannot be cured, and the wind disease triggered in summer cannot be cured, and the heat disease triggered in autumn cannot be cured, so all diseases occur together in winter. February and March (referring to time).

是痰起損肺肺病動也。從有風病者下八行半答治病方。文為三。初二行半未病前以藥防。次二行明正以藥治。后四行病退以藥補風病夏服肥膩咸酸熱食者。夏月毛孔開通。具以肥膩潤塞之。令風不得入。咸酢性熱能消水。令體堅實治于風虛。熱食流汗引風令出。又治虛冷風不得進。冷甜是酥乳等能治熱也。等分冬服甜酢等除風也。肺病服肥膩塞毛孔。令水不得入。熱能焦水宣通故能治肺病也。飽食發肺病。食既多則腸胃盈滿。故發肺也。食消發熱者。如食沃潤則熱病伏。食消無潤熱病起也。消已虛疏風氣入體。故發風也。風疏補酥膩。咸除風。甜除熱。肺帶風水。宜吐也。此中消文出瞋諦三藏疏中。從善女天下是第六知已遍治。文為二。一病輕聞說即差。二病重服藥方除(云云)。觀心者。三毒等分是內病也。數息不凈慈心因緣是法藥。宜聞法藥得悟者。信行人病差也。作觀研心得悟者。法行人病差也。眼是春時。舌是夏時。鼻是秋時。耳是冬時。身是四季。攝屬諸時。妙好五欲增貪病。粗惡五欲損貪病。妙好五欲損瞋病。粗惡五欲增瞋病。平平五欲增癡病。違順五欲損癡病。總三種五欲增覺觀病。偏動三種五欲損覺觀病。是為增損之相也。犯觸者。違情犯瞋順情犯貪。不違不順犯癡。總三犯覺觀。慢時即發瞋。求須

時即發貪。僻解時即發癡。放逸時即發覺觀。慈心治瞋。不凈治貪。因緣治癡。數息治覺觀(云云)。◎◎

釋流水品

文云。一能流水。二能與水。與水者與安樂水也。一世安樂。二出世安樂。世安樂者。如象負水濟彼枯魚是也。出世安樂者。如發誓言。于未來世當施法食與菩提記是也。流水者。流除苦惱水也。一果報苦惱。二業因苦惱。流除果報苦惱。如治諸病人救彼渴魚是也。流除業因苦惱者。授三歸說十二因緣。贊佛十號是也。請父求方欲成流水之義。從王借象欲成與水之義。既有二能。那單以流水題品。文中既彰與水之義。題品須安流水之名。不煩于文二義雙顯。出經者之巧為若此也。長者者。如法華疏中十種長者義也。字者持水之子故言子也。此文是斷疑中第三結緣之近由。近由又二。一弄引二正近由。弄引又二。一行恩佈德。二國人稱美。並如文。近由又三。一明眷屬。二見魚之緣。三正救魚。如文。從未來之世當施法食下是第四正結緣。又為四。一發誓願。二思惟說法。三正說法。四魚改報生天酬恩供養。就魚報恩文為四。一魚改報生天。二天酬恩而下地。三王見光問瑞。四長者徴教而定答。如文。報恩有二義。一事二理。事者真珠四邊報水飲食因緣十號等四種澤也。理者準涅槃文云。

【現代漢語翻譯】現代漢語譯本

當時立刻產生貪念（Lobha）。錯誤理解時立刻產生愚癡（Moha）。放縱時立刻產生覺觀（Vitakka-vicara）。用慈心對治嗔恚（Dosa），用不凈觀對治貪慾，用因緣觀對治愚癡，用數息觀對治覺觀（等等）。

釋流水品

經文說：『一能流水，二能與水。』『與水』是指給予安樂之水。一是現世安樂，二是出世安樂。現世安樂，比如大象背水去救濟乾渴的魚。出世安樂，比如發誓愿，在未來世施予法食，並給予菩提的授記。

『流水』是指流除苦惱之水。一是果報的苦惱，二是業因的苦惱。流除果報的苦惱，比如醫治各種病人，救助乾渴的魚。流除業因的苦惱，比如授予三歸依，宣說十二因緣，讚歎佛的十種稱號。

請求父親尋找方法，是爲了成就『流水』的意義；向國王借用大象，是爲了成就『與水』的意義。既然具有兩種能力，為什麼只用『流水』來命名這一品？經文中已經彰顯了『與水』的意義，品名必須安上『流水』之名，不必在經文中將兩種意義都顯現出來。編纂經典的人的巧妙之處就在於此。『長者』，如同《法華經疏》中所說的十種長者的意義。

『字』（name）是指持水之子，所以稱為『子』（son）。這段經文是斷除疑惑中第三個結緣的近因。近因又分為兩種：一是引誘，二是真正的近因。引誘又分為兩種：一是施行恩惠，廣佈德澤；二是國人稱讚美揚。都如經文所說。近因又有三種：一是說明眷屬，二是見到魚的因緣，三是真正救助魚。如經文所說。從『未來之世當施法食』以下是第四個正式結緣，又分為四個方面：一是發誓愿，二是思惟說法，三是正式說法，四是魚改變果報，轉生到天上酬謝恩情，供養報答。就魚報恩的經文來說，分為四個方面：一是魚改變果報，轉生到天上；二是天人酬謝恩情而下到人間；三是國王見到光明，詢問祥瑞；四是長者徵求教誨，從而確定答案。如經文所說。報恩有兩種意義：一是事相上的，二是理體上的。事相上是指真珠、四邊、報水、飲食、因緣、十號等四種恩澤。理體上是依據《涅槃經》的經文所說。

【English Translation】 English version

At that moment, greed (Lobha) immediately arises. Misunderstanding leads to the immediate arising of delusion (Moha). Indulgence leads to the immediate arising of discursive thoughts (Vitakka-vicara). Loving-kindness (Metta) is the antidote to aversion (Dosa), foulness meditation (Asubha) is the antidote to greed, dependent origination (Paticcasamuppada) is the antidote to delusion, and mindfulness of breathing (Anapana-sati) is the antidote to discursive thoughts (and so on).

Explanation of the 'Flowing Water' Chapter

The text states: 'One is capable of flowing water, and the other is capable of giving water.' 'Giving water' refers to giving the water of happiness. One is worldly happiness, and the other is supramundane happiness. Worldly happiness is like an elephant carrying water to save the parched fish. Supramundane happiness is like making a vow to bestow the food of Dharma in the future and giving the prediction of Bodhi (Enlightenment).

'Flowing water' refers to flowing away the water of suffering. One is the suffering of karmic retribution, and the other is the suffering of karmic causes. Flowing away the suffering of karmic retribution is like treating various patients and saving the thirsty fish. Flowing away the suffering of karmic causes is like bestowing the Three Refuges, expounding the Twelve Links of Dependent Origination, and praising the Ten Titles of the Buddha.

Requesting the father to seek a method is to accomplish the meaning of 'flowing water'; borrowing an elephant from the king is to accomplish the meaning of 'giving water.' Since it possesses two capabilities, why is this chapter only named 'Flowing Water'? The meaning of 'giving water' has already been manifested in the text; the chapter title must be affixed with the name 'Flowing Water,' without needing to explicitly show both meanings in the text. The skillfulness of those who compiled the scriptures lies in this. 'Elder' (Gṛhapati) is like the meaning of the ten types of elders in the 'Lotus Sutra Commentary'.

'Name' (字) refers to the son who holds water, hence the term 'son' (子). This passage is the proximate cause of the third connection in severing doubts. The proximate cause is further divided into two types: one is enticement, and the other is the true proximate cause. Enticement is further divided into two types: one is practicing kindness and spreading virtue; the other is the praise and admiration of the people of the country. Both are as stated in the text. The proximate cause is further divided into three types: one is explaining the family members, the second is seeing the karmic connection with the fish, and the third is truly saving the fish. As stated in the text. From 'In the future, I will bestow the food of Dharma' onwards is the fourth formal connection, which is further divided into four aspects: one is making a vow, the second is contemplating the Dharma, the third is formally expounding the Dharma, and the fourth is the fish changing its karmic retribution, being reborn in the heavens to repay the kindness and make offerings in gratitude. Regarding the text on the fish repaying the kindness, it is divided into four aspects: one is the fish changing its karmic retribution and being reborn in the heavens; the second is the Deva repaying the kindness and descending to the human realm; the third is the king seeing the light and inquiring about the auspicious omen; and the fourth is the elder seeking guidance and thereby determining the answer. As stated in the text. There are two meanings to repaying kindness: one is in terms of phenomena, and the other is in terms of principle. In terms of phenomena, it refers to the four types of grace: pearls, the four sides, repaying with water, food and drink, karmic connections, and the ten titles (of the Buddha). In terms of principle, it is based on the text of the Nirvana Sutra.

施食令他得命表常。令他得樂是故得涅槃。令他得悟是故成自在我。如法求財是故得凈。用四十千報常樂我凈之恩也。第五結會古今者。昔佛疑魚數樹神定判十千。今神疑行淺記深。佛為說妙因緣。今昔相關是故結會也。

釋捨身品

舍義甚多。財位壽命。獨以身當名耶。此從正要得名。受者須身余則非要。施者正捨身余旁舍爾。故言捨身品。文為四。一問二答三眾得益四結成。問者上聞大士治病救魚實為曠濟。小人小蟲得二世益。時眾愿聞亡身殞命感深契極之事。行苦而果樂可得聞耶。是故請問。佛答為二。一敘緣起。二正明捨身。緣起為十。一地塔涌。二大眾生疑。三佛起禮。四樹神問禮。五佛答禮。六命阿難取。七阿難述骨狀。八命示大眾。九奉命取示。十佛勸眾禮。皆如文。從過去有王下是正捨身。文為二。一長行二偈頌。長行為四。一明本眷屬。二捨身方便。三正捨身。四舍后悲戀。就本眷屬為五。一明本眷屬。摩訶羅陀此翻大無罪。文殊問經云。羅陀翻為中。摩訶波那羅或云此翻大度(未詳)摩訶提婆此言大天。摩訶薩埵此翻大心。二遊行。三各述相。四見產虎。五各陳觀見。從作是念言我今捨身時已到矣下是捨身方便。方便為二。初述觀解。二起誓願。願行相扶。適產七日者。見虎子頭上

【現代漢語翻譯】現代漢語譯本佈施食物使眾生得以延續生命，象徵著常；使眾生獲得快樂，因此證得涅槃；使眾生覺悟，因此成就自在的我。如法地求取財富，因此獲得清凈。用四十千的財物來報答常、樂、我、凈的恩德。第五部分是總結古今的聯繫。過去佛陀疑惑于魚的數量，樹神確定地判斷為十千。現在樹神疑惑于修行淺顯而記憶深刻。佛陀為樹神講述了微妙的因緣。因為現在和過去相互關聯，所以總結古今的聯繫。

解釋捨身品

捨棄的意義有很多，包括財富、地位、壽命。為什麼單單以『身』來命名呢？這是因為『身』是最重要和關鍵的。接受佈施者需要身體，其他的則不是必要的。佈施者主要是捨棄身體，其他的只是附帶的。所以稱為『捨身品』。文章分為四個部分：一、提問；二、回答；三、大眾獲得利益；四、總結。提問部分是：上面聽聞大士治療疾病、救助魚類，確實是廣大的救濟。小人物和小蟲子都獲得了兩世的利益。當時的大眾希望聽聞捨棄身體、犧牲性命，感受深刻而極度契合的事情。經歷苦難而獲得快樂的結果，可以聽聞嗎？因此提問。佛陀的回答分為兩部分：一、敘述緣起；二、正式闡明捨身。緣起分為十個方面：一、地下的塔涌出；二、大眾產生疑惑；三、佛陀起身行禮；四、樹神詢問行禮的原因；五、佛陀回答行禮的原因；六、命令阿難取來；七、阿難敘述骨頭的形狀；八、命令向大眾展示；九、奉命取來展示；十、佛陀勸導大眾行禮。這些都如經文所說。從『過去有位國王』開始，是正式的捨身。文章分為兩部分：一、長行；二、偈頌。長行分為四個部分：一、說明原來的眷屬；二、捨身的方法；三、正式捨身；四、捨身后的悲傷和留戀。就原來的眷屬來說，分為五個方面：一、說明原來的眷屬。摩訶羅陀（Maharatha），翻譯為『大無罪』。《文殊問經》說，羅陀（Ratha）翻譯為『中』。摩訶波那羅（Mahapanara）或者說翻譯為『大度』（未詳）。摩訶提婆（Mahadeva）意思是『大天』。摩訶薩埵（Mahasattva）翻譯為『大心』。二、各自的年齡。三、各自描述相貌。四、看見剛生產的老虎。五、各自陳述自己的觀點。從『作是念言，我今捨身時已到矣』開始，是捨身的方法。方法分為兩個方面：首先敘述觀察和理解；其次發起誓願。誓願和行動相互扶持。剛生產七天，看見老虎的孩子頭上

【English Translation】 English version Giving food allows beings to prolong their lives, symbolizing permanence (nitya); allowing them to attain happiness, therefore attaining Nirvana; allowing them to awaken, therefore achieving the self that is free (atman). Righteously seeking wealth, therefore attaining purity (sukha). Using forty thousand (units of currency) to repay the kindness of permanence, bliss, self, and purity.

Explaining the Chapter on Giving Up the Body

The meaning of giving is vast, including wealth, position, and life. Why is it named solely after 'body'? This is because 'body' is the most important and crucial. The recipient needs the body; other things are not essential. The giver primarily relinquishes the body; other things are secondary. Therefore, it's called the 'Chapter on Giving Up the Body.' The text is divided into four parts: 1. Question; 2. Answer; 3. The assembly benefits; 4. Conclusion. The question is: Having heard above that the great being cures diseases and saves fish, truly a vast relief. Small people and small insects gain benefits in both lives. The assembly at that time wished to hear about the events of giving up the body and sacrificing life, feeling deeply moved and extremely in accord. Can the result of experiencing suffering and attaining happiness be heard? Therefore, they ask. The Buddha's answer is divided into two parts: 1. Narrating the causes and conditions; 2. Formally explaining giving up the body. The causes and conditions are divided into ten aspects: 1. A stupa emerges from the ground; 2. The assembly has doubts; 3. The Buddha rises and bows; 4. The tree spirit asks the reason for bowing; 5. The Buddha answers the reason for bowing; 6. Orders Ananda to retrieve it; 7. Ananda describes the shape of the bones; 8. Orders to show it to the assembly; 9. Obeys the order to retrieve and show it; 10. The Buddha encourages the assembly to bow. All are as the text says. Starting from 'In the past, there was a king,' is the formal giving up of the body. The text is divided into two parts: 1. Prose; 2. Verses. The prose is divided into four parts: 1. Explaining the original retinue; 2. The method of giving up the body; 3. Formally giving up the body; 4. Sadness and longing after giving up the body. Regarding the original retinue, it is divided into five aspects: 1. Explaining the original retinue. Maharatha, translated as 'Great Without Fault.' The Manjushri Questions Sutra says that Ratha is translated as 'Middle.' Mahapanara, or it is said to be translated as 'Great Crossing Over' (unclear). Mahadeva means 'Great Heaven.' Mahasattva is translated as 'Great Mind.' 2. Their respective ages. 3. Each describes their appearance. 4. Seeing the newly born tiger. 5. Each states their views. Starting from 'Thinking, the time has come for me to give up my body,' is the method of giving up the body. The method is divided into two aspects: First, narrating observation and understanding; second, making vows. Vows and actions support each other. Having given birth for seven days, seeing the tiger's cubs on their heads

有七點。知已七日。出山海經也。又云。七日眼開。又七日不食必死。虎兒垂死知是七日。或云。鬼神示悟。如樹神數魚。正捨身為二。一捨身。二感動天地。捨身后眷屬愁苦。先兩兄愁惱各說偈共向舍所。次父母愁苦。偈九十三行為三。初二行通明昔行。次別頌長行。三結會。初如文。我念宿命下別頌長行。四行頌上本眷屬。上有述相陳觀。今不頌。余皆頌。從時勝大士下二行頌上舍身方便不頌發誓。從即上高山下頌上正捨身感動也。從是時二兄下頌上舍身後眷屬愁苦。從是時王子下頌上父母愁苦。從佛告樹神下第三結會。結會為三。一結會人。二結會塔。三結會誓願。說是經時下大眾所益也。樹神是名禮塔下第四是結問意。

釋贊佛品

此品從能所得名。能贊是三番菩薩。所贊是一佛世尊。能所合標故言贊佛品。私謂三番菩薩是能贊。一佛是所贊。一佛是能贊。三番是所贊。三番是當佛。一佛是現佛。通而為言。皆是能贊皆是佛。故言贊佛品。次第者。因前十七品故有今品。何者。序品敘大體。如來游于無量甚深法性窮源極邊。壽量品極果冥深合廣能起大用。懺品勸菩薩。若欲修學當如懺品滅惡贊品生善空品導成。四王至散脂誓願流通。說請者之功德。正論至善集明說者之功德。鬼神至流水說聽者之

【現代漢語翻譯】現代漢語譯本：有七點需要了解。七天可以瞭解一個人。《山海經》中也有記載。又說，七天後眼睛會睜開。如果七天不進食，必定會死亡。老虎在臨死前七天就知道自己要死了。或者說，這是鬼神的啟示，就像樹神數魚一樣。正捨身包含兩個方面：一是捨身，二是感動天地。捨身之後，眷屬會感到愁苦。先是兩個哥哥感到愁惱，各自說了偈語，一同前往捨身之處。然後是父母感到愁苦。偈語九十三行分為三部分。最初兩行總括說明過去的修行，然後分別頌揚長行文，最後是總結歸會。最初如經文所說：『我念宿命』以下分別頌揚長行文。四行頌揚上文所說的眷屬。上文有述說相貌和陳述觀行的內容，現在不頌揚。其餘都頌揚。從『時勝大士』以下兩行頌揚上文的捨身方便，不頌揚發誓。從『即上高山』以下頌揚上文的正捨身感動天地。從『是時二兄』以下頌揚上文的捨身之後眷屬的愁苦。從『是時王子』以下頌揚上文的父母的愁苦。從『佛告樹神』以下是第三部分，總結歸會。總結歸會分為三部分：一是總結歸會人，二是總結歸會塔，三是總結歸會誓願。『說是經時』以下是大眾所獲得的利益。『樹神是名禮塔』以下第四部分是總結提問的用意。釋贊佛品這一品是從能贊者和所贊者來命名的。能贊者是三番菩薩，所贊者是一佛世尊。能贊者和所贊者合在一起，所以稱為『贊佛品』。我個人認為，三番菩薩是能贊者，一佛是所贊者。一佛也是能贊者，三番菩薩是所贊者。三番菩薩是當來佛，一佛是現在佛。總而言之，都是能贊者，都是佛，所以稱為『贊佛品』。次第安排的原因是，因為前面十七品，所以才有現在的這一品。為什麼呢？序品敘述大體，如來游于無量甚深法性，窮盡源頭和邊際。《壽量品》極盡果位的冥深，合廣能起大用。《懺品》勸導菩薩，如果想要修學，應當像《懺品》一樣滅除惡業，《贊品》一樣生起善業，《空品》一樣引導成就。《四王至散脂》誓願流通，說明請問者的功德。《正論至善集》明說者的功德。《鬼神至流水》說聽者的功德。

【English Translation】 English version: There are seven points to know. One can understand a person in seven days. It is also recorded in the 'Classic of Mountains and Seas'. It is also said that the eyes will open after seven days. If one does not eat for seven days, one will surely die. A tiger knows it will die seven days before its death. Or it is said to be the enlightenment of ghosts and gods, like the tree god counting fish. 'Zheng She Shen' (Righteous Self-Sacrifice) includes two aspects: one is self-sacrifice, and the other is moving heaven and earth. After self-sacrifice, the family members will feel sorrow. First, the two elder brothers felt distressed and recited verses, and went to the place of self-sacrifice together. Then the parents felt distressed. The ninety-three lines of verses are divided into three parts. The first two lines summarize the past practice, then separately praise the long prose, and finally summarize and converge. Initially, as the scripture says: 'I remember past lives' and below, separately praise the long prose. Four lines praise the family members mentioned above. The above text describes the appearance and states the contemplation, which is not praised now. The rest are all praised. From 'Shi Sheng Da Shi' (Victorious Great Being) below, two lines praise the above-mentioned skillful means of self-sacrifice, without praising the vows. From 'Ji Shang Gao Shan' (Immediately Ascending the High Mountain) below, praise the above-mentioned righteous self-sacrifice that moved heaven and earth. From 'Shi Shi Er Xiong' (At That Time, the Two Brothers) below, praise the sorrow of the family members after the above-mentioned self-sacrifice. From 'Shi Shi Wang Zi' (At That Time, the Prince) below, praise the sorrow of the above-mentioned parents. From 'Fo Gao Shu Shen' (The Buddha Told the Tree God) below is the third part, summarizing and converging. The summary and convergence are divided into three parts: one is to summarize and converge people, the second is to summarize and converge the stupa, and the third is to summarize and converge the vows. 'Shuo Shi Jing Shi' (When This Sutra Was Spoken) below is the benefit gained by the masses. 'Shu Shen Shi Ming Li Ta' (The Tree God Is Named Paying Homage to the Stupa) below is the fourth part, summarizing the intention of the question. Explanation of the 'Praising the Buddha' Chapter This chapter is named from the praiser and the praised. The praisers are the three groups of Bodhisattvas, and the praised is the one Buddha, the World Honored One. The praiser and the praised are combined, so it is called the 'Praising the Buddha' Chapter. I personally believe that the three groups of Bodhisattvas are the praisers, and the one Buddha is the praised. The one Buddha is also the praiser, and the three groups of Bodhisattvas are the praised. The three groups of Bodhisattvas are the future Buddhas, and the one Buddha is the present Buddha. In general, they are all praisers, they are all Buddhas, so it is called the 'Praising the Buddha' Chapter. The reason for the sequential arrangement is that because of the previous seventeen chapters, there is now this chapter. Why? The 'Introduction Chapter' narrates the general outline, the Tathagata travels in the immeasurable and profound Dharma nature, exhausting the source and the boundary. The 'Lifespan Chapter' exhausts the profoundness of the fruit, combining the broad and being able to generate great use. The 'Repentance Chapter' advises Bodhisattvas, if they want to practice, they should eliminate evil deeds like the 'Repentance Chapter', generate good deeds like the 'Praising Chapter', and guide to accomplishment like the 'Emptiness Chapter'. 'The Four Heavenly Kings to Sanzhi' vow to circulate, explaining the merits of the questioners. 'The Correct Discussion to the Collection of Goodness' clearly states the merits of the speakers. 'Ghosts and Gods to Flowing Water' speaks of the merits of the listeners.

功德。捨身明行者之功德。如是等利益出現世者。皆是如來大體大智大用金光明力。既善始令終。初中后竟。故諸菩薩等以贊贊佛稱揚教及教主。故言贊佛品。此文為二。一經家敘陳列贊眾。從此至彼金寶蓋剎施三業供養。投地是身。同聲是口。口身共暢意業也。二正說偈。合六十五行半。文為三。一二十行諸菩薩說。二十七行信相說。三二十八行半樹神說(云云)。私謂其文有四。前三是能贊。后一是所贊。所贊又是能贊。能贊又是所贊。故文云。佛從三昧起。以微如音而讚歎言。善哉善哉樹神善女。汝於今日快說是言。豈非所贊贊能贊。其文既明不須惑也。又是印成三番菩薩贊教。從序品已來快說如來果地大體大智大用菩薩修因也。上文有佛禮舍利。即果身禮因身也。今文有佛贊大懺大讚能請能說能聽能行。皆是快說也。當知快說是果贊因菩薩也。即果口贊因口其義孱然。果意贊因意。任運例成也(云云)。問佛何處入定。此云從三昧起。答初將說經。佛游甚深法性。今說將竟故從三昧起。此經首尾皆在法性中說。其文甚明。若作入法性者。法性自在。四佛五佛同處各處。共見異見四來四去。一住一在隨人所睹。皆無障礙也。觀心者。諸菩薩三業贊佛。三業事可解。三觀心者。觀身不得身身空但有名字。名字無量

【現代漢語翻譯】現代漢語譯本功德。捨身明行者的功德。像這樣等等的利益出現在世間，都是如來大體、大智、大用和金光明力的作用。既能善始善終，貫穿始終。所以諸位菩薩等等才用讚歌來讚美佛，稱揚佛的教法以及教法的教主。所以叫做《贊佛品》。這段經文分為兩部分。第一部分是經家敘述陳列讚美的聽眾，從這裡開始到用金寶蓋和剎土以身、口、意三業供養。投地是身業，同聲是口業，口和身共同暢達意業。第二部分是正式宣說偈頌，一共六十五行半。經文又分為三部分。第一部分是二十行，諸位菩薩宣說。第二部分是二十七行，信相菩薩宣說。第三部分是二十八行半，樹神宣說。我個人認為這段經文有四個部分。前三個部分是能贊，后一個是所贊。所贊又是能贊，能贊又是所贊。所以經文說，佛從三昧中起身，用微妙的聲音讚歎說：『善哉善哉，樹神善女。你今天能夠如此暢快地說出這些話。』這難道不是所讚的在讚歎能讚的嗎？經文已經很明白了，不需要疑惑了。這又是印證了三番菩薩讚美教法。從《序品》以來，暢快地說出瞭如來果地的大體、大智、大用，以及菩薩修行的因地。前面的經文有佛禮拜舍利，就是果身禮拜因身。現在的經文有佛讚美大懺悔、大讚嘆，讚美能請法、能說法、能聽法、能行法，都是暢快地說出。應當知道，暢快地說出是果地讚美因地的菩薩。就是果地的口讚美因地的口，這個意義很明顯。果地的意讚美因地的意，自然而然地就可以類推成立。問：佛在什麼地方入定？這裡說『從三昧起』。答：最初將要說經的時候，佛游于甚深的法性之中，現在經文將要說完，所以從三昧中起身。這部經從頭到尾都是在法性中宣說的。經文已經很明白了。如果理解為『入法性』，那麼法性是自在的，四佛五佛可以在同一個地方，也可以在不同的地方，共同看見，或者看見不同的景象，四方來去，一住一在，隨著人們所看到的而變化，都沒有障礙。觀心的人，諸位菩薩用身、口、意三業讚美佛，三業的事相可以理解。用三觀來觀心的人，觀察身體，卻找不到真實的身體，身體是空的，只是一個名字。名字是無量的。

【English Translation】 English version Merit. The merit of those who sacrifice themselves to clarify conduct. Such benefits appearing in the world are all due to the Tathagata's great essence, great wisdom, great function, and the power of the golden light. It is good from beginning to end, throughout. Therefore, all the Bodhisattvas and others use hymns to praise the Buddha, extol the Buddha's teachings, and the master of the teachings. Therefore, it is called the 'Praising the Buddha' chapter. This passage is divided into two parts. The first part is the sutra compiler's narration of the assembly of praisers, starting from here to offering with body, speech, and mind using golden jeweled canopies and lands. Prostrating is the action of the body, speaking in unison is the action of the mouth, and the mouth and body together express the action of the mind. The second part is the formal recitation of verses, totaling sixty-five and a half lines. The text is further divided into three parts. The first part is twenty lines, spoken by the Bodhisattvas. The second part is twenty-seven lines, spoken by the Bodhisattva 'Faith Aspect'. The third part is twenty-eight and a half lines, spoken by the tree goddess. Personally, I think this passage has four parts. The first three parts are the 'able to praise', and the last one is the 'object of praise'. The 'object of praise' is also the 'able to praise', and the 'able to praise' is also the 'object of praise'. Therefore, the text says, 'The Buddha arose from samadhi, and with a subtle voice praised, 'Excellent, excellent, tree goddess. Today you have spoken these words so freely.'' Isn't this the 'object of praise' praising the 'able to praise'? The text is already very clear, there is no need to be confused. This is also confirming the three rounds of Bodhisattvas praising the teachings. Since the 'Introduction' chapter, it has freely spoken of the Tathagata's great essence, great wisdom, great function in the fruition ground, and the Bodhisattvas' cultivation in the causal ground. The previous text has the Buddha bowing to the relics, which is the fruition body bowing to the causal body. The current text has the Buddha praising the great repentance, great praise, praising the ability to request the Dharma, the ability to speak the Dharma, the ability to listen to the Dharma, and the ability to practice the Dharma, all of which are freely spoken. It should be known that freely speaking is the fruition ground praising the Bodhisattvas in the causal ground. That is, the mouth of the fruition ground praises the mouth of the causal ground, the meaning is very clear. The mind of the fruition ground praises the mind of the causal ground, which can be naturally inferred. Question: Where did the Buddha enter samadhi? This says 'arose from samadhi'. Answer: Initially, when about to speak the sutra, the Buddha wandered in the profound Dharma nature. Now that the sutra is about to be finished, he arises from samadhi. This sutra is spoken entirely within the Dharma nature from beginning to end. The text is very clear. If it is understood as 'entering Dharma nature', then Dharma nature is free. Four Buddhas and five Buddhas can be in the same place, or in different places, seeing together, or seeing different scenes, coming and going in all directions, staying in one place or being in another, changing according to what people see, without any obstacles. Those who contemplate the mind, the Bodhisattvas praise the Buddha with the three karmas of body, speech, and mind. The phenomena of the three karmas can be understood. Those who contemplate the mind with the three contemplations, observe the body, but cannot find a real body, the body is empty, just a name. The name is immeasurable.

。或捨身名檀。乃至身空名智慧。六度十度八萬塵沙法門。名字即空。說空不定空。假非定假。非空非有即顯中道。三觀宛然事理六法皆悉具足。若無觀慧事亦不成。例如三衣六物。若解其意三六俱成。若不解者。非但無六三亦不成。觀心亦爾。若得理觀六觀六成。若不得意。既無理觀事觀亦不成。無六亦無三此之謂也。此大好甚廣云云。

金光明經文句卷第六

【現代漢語翻譯】現代漢語譯本：或者捨棄身體而稱為佈施（檀，梵語Dāna的音譯，意為施捨）。乃至體悟到身體的空性而稱為智慧。六度（六波羅蜜，即佈施、持戒、忍辱、精進、禪定、智慧）、十度（在六度的基礎上加上方便、愿、力、智）以及八萬四千塵沙法門，其名字本身就是空性的。所說的空不是固定的空，假有也不是固定的假有。非空非有就顯現了中道。空觀、假觀、中觀這三種觀智宛然存在，事、理、六法（六度）全都具備。如果沒有觀慧，事情也無法成就。例如三衣六物，如果理解其中的意義，三衣和六物都能成就。如果不理解其中的意義，不僅沒有六物，三衣也無法成就。觀心也是如此，如果證得了理觀，六觀就能成就。如果不得其意，既沒有理觀，事觀也無法成就。沒有六觀也沒有三觀，說的就是這個道理。這個道理非常好，非常廣博，等等。

出自《金光明經文句》卷第六

【English Translation】 English version: Or relinquishing the body is called Dāna (檀, transliteration of Sanskrit Dāna, meaning giving). Even realizing the emptiness of the body is called wisdom. The Six Pāramitās (六度, namely Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā), the Ten Pāramitās (十度, adding Upāya, Praṇidhāna, Bala, and Jñāna to the Six Pāramitās), and the eighty-four thousand Dharma-gates like dust and sand, their names themselves are empty. The emptiness spoken of is not a fixed emptiness, and the provisional existence is not a fixed provisional existence. Non-emptiness and non-existence reveal the Middle Way. The three contemplations of emptiness, provisional existence, and the Middle Way are clearly present, and all matters, principles, and the six Dharmas (六法, the Six Pāramitās) are fully possessed. If there is no wisdom of contemplation, things cannot be accomplished. For example, the three robes and six articles; if one understands their meaning, both the three and the six are accomplished. If one does not understand their meaning, not only are the six articles not present, but the three robes are also not accomplished. Contemplating the mind is also like this; if one attains the contemplation of principle, the six contemplations are accomplished. If one does not grasp the meaning, there is neither the contemplation of principle nor the contemplation of phenomena. There are neither the six contemplations nor the three contemplations; this is what is being spoken of. This principle is very good and very vast, and so on.

From the sixth volume of the Commentary on the Golden Light Sutra (金光明經文句卷第六).