T39n1786_金光明經文句記

大正藏第 39 冊 No. 1786 金光明經文句記

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

金光明經文句記卷第一(上)

宋四明沙門釋知禮述

吾先師昔居寶云嘗講斯典。其徒繁會競錄所聞。而竊形卷軸。況筆寄他手反羈乎曠遠之旨。至於援證經論辭多舛謬。予每一臨文不能無慨。近因講次憶其所領大義撰成記文。仍采孤山索隱中俗書故實。用為裨助。庶覽者不以事相之關情。但思理觀之為益。時天聖五祀臘月三日記。

釋題二。初正標題目。金等四字即所釋也。文句二字是能釋也。所釋經題委在玄義。能釋文句者文即經文。句謂章句亦句逗也。即以章句節其經文。令其詮旨各有分齊。故荊溪云。以由釋題大義委悉。故至經文但粗分章段。題云文句良由於此。然立此二字蓋謙辭耳。若觀釋經大義非少。又解諸經皆稱文句。乃是通稱。故以經題簡之令別。二能說師號。住處得名如常所辨。二入文二。初定三分二。初的指所傳。異於真諦所譯七軸二十二品。故指四卷十八品也。世有足囑累為十九品者謬也。以諸譯本皆無此品故。二正判三分二。初引諸師判二。初總舉不同。盈者進也。縮者退也。蓋言諸師分割三分進退不同也。二江北下正明。初

【現代漢語翻譯】現代漢語譯本大正藏第 39 冊 No. 1786 金光明經文句記

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

金光明經文句記卷第一(上)

宋四明沙門釋知禮述

我的老師過去住在寶云寺時，曾經講授這部經典。他的學生眾多，爭相記錄所聽到的內容，並私下將其整理成卷軸。然而，筆錄出自他人之手，反而束縛了深遠的旨意。至於引用經論來佐證，辭藻多有錯誤。我每次閱讀這些文稿，都不能不感到慨嘆。最近因為講經的緣故，回憶起我所領悟的大義，撰寫成這部《文句記》。同時，我採納了孤山（指智圓）《索隱》中對俗語典故的解釋，用作輔助。希望讀者不要因為世俗瑣事而牽動情感，而應思考義理和觀行所帶來的益處。時天聖五年臘月三日記。釋題分為兩部分。首先是正式標明題目。「金」等四個字是所要解釋的內容。「文句」二字是能解釋的部分。所要解釋的經題的詳細含義在玄義中。能解釋文句，其中的「文」指的是經文，「句」指的是章句，也就是句讀。用章句來劃分經文，使其所詮釋的旨意各有界限。所以荊溪（指湛然）說，因為解釋題目已經詳細說明了大義，所以到了經文部分，只是粗略地劃分章節段落。題目稱為「文句」正是因為這個原因。然而，立這兩個字其實是謙辭。如果從觀行來解釋經文的大義，內容並不少。而且，解釋各種經典都稱為「文句」，這是一種通用的稱呼。所以用經題來區分，使其有所區別。第二部分是能說法的師號。住處得名等內容，和通常的解釋一樣。進入正文分為兩部分。首先確定三分，這和真諦（Paramārtha）所翻譯的七卷二十二品不同，所以指出是四卷十八品。世間有人認為《囑累品》是第十九品，這是錯誤的。因為各種譯本都沒有這一品。第二部分是正式判斷三分。

【English Translation】 English version T39 No. 1786 The Golden Light Sutra, Annotations on the Text and Sentences

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

Annotations on the Text and Sentences of the Golden Light Sutra, Volume 1 (Part 1)

Composed by Śramaṇa Zhili of Siming during the Song Dynasty

My late teacher, when residing at Baoyun Monastery, once lectured on this scripture. His disciples gathered in large numbers, vying to record what they heard, and privately compiled it into scrolls. However, the writing being done by others, it instead constrained the profound meaning. As for citing scriptures and treatises for support, the wording was often erroneous. Every time I read these texts, I couldn't help but sigh. Recently, due to lecturing on the scriptures, I recalled the profound meanings I had grasped and composed this 'Annotations on the Text and Sentences'. At the same time, I adopted the explanations of common sayings and allusions from Gushan (referring to Zhiyuan)'s 'Searching for Hidden Meanings' to serve as an aid. I hope that readers will not be emotionally swayed by worldly affairs, but rather contemplate the benefits brought by the principles and practices. Recorded on the third day of the twelfth month of the fifth year of Tiansheng. Explaining the title is divided into two parts. The first is to formally indicate the title. The four characters 'Jin' (Gold) etc. are what is to be explained. The two characters 'Wen Ju' (Text and Sentences) are what can explain. The detailed meaning of the scripture title to be explained is in the Profound Meaning. Being able to explain the text and sentences, where 'Wen' refers to the scripture text, and 'Ju' refers to the chapters and sentences, that is, punctuation. Use chapters and sentences to divide the scripture text, so that the meaning it explains has its own boundaries. Therefore, Jingxi (referring to Zhanran) said that because the explanation of the title has already explained the general meaning in detail, so when it comes to the scripture text, it is only roughly divided into chapters and paragraphs. The title is called 'Text and Sentences' precisely because of this reason. However, establishing these two characters is actually a humble expression. If the general meaning of explaining the scripture is explained from the perspective of practice, the content is not small. Moreover, explaining various scriptures is called 'Text and Sentences', which is a common term. Therefore, use the scripture title to distinguish it, so that it is different. The second part is the title of the teacher who can speak the Dharma. The place of residence is named, etc., as in the usual explanation. Entering the main text is divided into two parts. First, determine the three divisions, which is different from the seven volumes and twenty-two chapters translated by Paramārtha, so it is pointed out that it is four volumes and eighteen chapters. Some people in the world think that the 'Entrustment Chapter' is the nineteenth chapter, which is wrong. Because there is no such chapter in various translations. The second part is the formal judgment of the three divisions.

判三。初江北師。以四王等各于佛前發願擁護說聽之者。故云大誓護經。流水長者除病救魚。薩埵太子捨身飼虎等。為大悲接物。此師之意與下真諦新舊雖異大意是同。二江南師。與今分節三分似同。但昧壽量半品屬序耳。三真諦師二初判文。真諦三藏於梁世重譯此經。名金光明帝王經。更加四品。謂三身份別品。滅業障品。陀羅尼凈地品。依空滿愿品。足讖本十八凡二十二品而出疏解釋。故云新文等也。二真諦下明義。仍斥江南以授記除病悉在流通。故云后師弟因果等也。合雲師因弟果現文似倒。二今師下示今師意二。初約理破諸師二。初總斥人情。正斥真諦義兼江北。以此二師判師弟因果。並在正宗。意謂序分全未辨說修證之道。至流通分道味已歇微末而已。故總斥云是義不然。二夫三下別示經意二。初立意二。初明三分互通。杜塞也。三分共成一經感應豈得義理互不相兼。如初序分敘述發起。若不闕于下之二分。何名正通之序。正是序中所發所述。復是流通所宣流佈。不爾何名一經正說。流通一段。若舍序正為通何法。是故三分各具三義。上中下語即七善中時節善也。妙經云。初中后善。若其杜絕何名善耶。二又眾下眾機遍益經所被機益有遲速。不必皆在正宗悟入。故云根性不定。何容序分全無法味。通中法味

【現代漢語翻譯】現代漢語譯本判為三家。第一家是江北的法師。因為四天王等各自在佛前發願擁護說法和聽法的人，所以說這是『大誓護經』。流水長者除病救魚，薩埵太子捨身飼虎等事蹟，是爲了以大悲心接引眾生。這位法師的觀點與下面的真諦新舊譯本雖然有所不同，但大意是相同的。第二家是江南的法師。他們的分節方式與現在這種三分法相似，但認為《壽量品》的前半部分屬於序分。第三家是真諦法師。首先是判別經文。真諦三藏在梁朝重新翻譯了這部經，名為《金光明帝王經》，增加了四品，即《三身份別品》、《滅業障品》、《陀羅尼凈地品》、《依空滿愿品》，依據曇無讖的十八品版本，擴充為二十二品，並作疏解釋，所以說是『新文』等。其次，真諦法師闡明經義，並且批評江南的法師將授記和除病等內容都放在流通分。所以說『后師弟因果』等。合起來說，『師因弟果』，從經文表面來看似乎是顛倒的。現在，說明今師的觀點，分為兩點。首先，從理上破斥各家觀點，又分為兩點。首先，總的來說是駁斥人情，主要是駁斥真諦法師，也兼及江北的法師。因為這兩位法師將師因弟果都放在正宗分。認為序分完全沒有辨明修證之道，而到了流通分，佛法的味道已經衰微了。所以總的駁斥說，這種說法是不對的。其次，進一步闡明經義，分為兩點。首先，確立觀點，分為兩點。首先，說明三分是互相貫通的，不能截然分開。三分共同構成一部經，感應怎麼能義理互不相兼呢？比如最初的序分敘述發起，如果對下面的正宗分和流通分沒有作用，怎麼能稱為貫通全經的序分呢？正是在序分中所發起和敘述的內容，又是流通分所宣揚和流佈的內容，否則怎麼能稱為一部完整的經呢？流通這一部分，如果不依靠序分和正宗分，又流通什麼法呢？所以說，三分各自具有三種意義。上中下語，就是七善中的時節善。妙經說，『初善、中善、后善』，如果截然分開，怎麼能稱為善呢？其次，各種根性的眾生普遍受益，經書所利益的眾生，領悟有快有慢，不一定都在正宗分才能悟入。所以說，眾生的根性是不定的，怎麼能說序分完全沒有佛法的味道，流通分中也沒有佛法的味道呢？

【English Translation】 English version It is judged as three schools. The first is the Jiangbei (north of the Yangtze River) masters. Because the Four Heavenly Kings and others each made vows before the Buddha to protect those who preach and listen to the Dharma, it is said to be the 'Great Vow Protecting Sutra'. The stories of Elder Flowing Water curing diseases and saving fish, and Prince Sattva sacrificing himself to feed the tiger, are for receiving beings with great compassion. The view of this master, although different from the new and old translations of Paramārtha (Zhendi) below, is the same in general meaning. The second is the Jiangnan (south of the Yangtze River) masters. Their method of dividing sections is similar to the current three-part division, but they consider the first half of the 'Lifespan Chapter' to belong to the introduction. The third is Master Paramārtha. First, judging the text. The Tripiṭaka Master Paramārtha re-translated this sutra during the Liang Dynasty, naming it the 'Golden Light King Sutra', adding four chapters, namely the 'Chapter on Distinguishing the Three Bodies', the 'Chapter on Eradicating Karmic Obstacles', the 'Chapter on Dhāraṇī Pure Land', and the 'Chapter on Fulfilling Wishes Based on Emptiness', expanding the eighteen chapters of Dharmarakṣa's version to twenty-two chapters, and wrote commentaries to explain it, so it is said to be 'new text' and so on. Secondly, Master Paramārtha clarifies the meaning of the sutra, and criticizes the Jiangnan masters for placing the predictions of enlightenment and the curing of diseases in the distribution section. Therefore, it is said 'later master's disciple's cause and effect' and so on. Combining them, 'master's cause and disciple's effect', seems reversed from the surface of the text. Now, explaining the view of the current master, divided into two points. First, refuting the views of various schools from the perspective of principle, divided into two points. First, generally refuting human sentiments, mainly refuting Master Paramārtha, and also including the Jiangbei masters. Because these two masters place the master's cause and the disciple's effect in the main section. They believe that the introduction section does not clarify the path of cultivation and realization at all, and by the time it reaches the distribution section, the flavor of the Dharma has already declined. Therefore, it is generally refuted that this view is incorrect. Secondly, further clarifying the meaning of the sutra, divided into two points. First, establishing the view, divided into two points. First, explaining that the three parts are interconnected and cannot be completely separated. The three parts together form a sutra, how can the responses not be interconnected in meaning? For example, the initial introduction section narrates the initiation, if it has no effect on the following main section and distribution section, how can it be called the introduction that connects the entire sutra? It is precisely the content initiated and narrated in the introduction section that is also the content propagated and distributed in the distribution section, otherwise how can it be called a complete sutra? If the distribution section does not rely on the introduction section and the main section, what Dharma is being distributed? Therefore, the three parts each have three meanings. The words 'upper, middle, and lower' are the timeliness of the seven goodnesses. The wonderful sutra says, 'Good in the beginning, good in the middle, good in the end', if they are completely separated, how can it be called good? Secondly, beings of various capacities universally benefit, the beings benefited by the sutra have different speeds of understanding, and they do not necessarily have to realize enlightenment in the main section. Therefore, it is said that the capacities of beings are uncertain, how can it be said that the introduction section has no flavor of the Dharma at all, and the distribution section also has no flavor of the Dharma?

歇滅微末耶。既其不然。于流通中說流水因及信相果。復何所妨。彌益也。督率也。勵勸也。二又法下引經。師即釋迦也。達多品中明佛往劫以國王身事阿私仙求大乘法。故曰師因。持品授記波阇耶輸等成佛劫國即弟子果。古諸法師判法華經。自法師品后皆屬流通。而人共許。此與江南判今流通有師弟因果。其意齊也。故云與義無妨。然不可定執故云與奪由人。二今下據義分今部二。初分經二。初定三分文。今分三分大同江南。但序盈半品。故引三師但破真諦。二序者下示三分義二。初正示。將者當也。正宗流通在序分后。今序當有二分之益。故云將有利益。正當機者當是對義。即正對機緣辨說常果懺贊之道也。筌魚笱也。罤兔罝也。筌罤喻言教。魚兔喻義理。欲使言教流至將來。正像末時常令群生取于義理。故云不壅于來世也。二經曰下引經。二疑者下釋難二。初立難。既稱序分。合齊序品。安得復入正宗壽量半品余耶。二眾經下釋通三。初引他部例。凈名經以佛國因果以為正宗。既無序品。諸師乃將佛國半品而為序分。若大品般若序品中雲。佛知眾會已集告舍利弗。菩薩欲以一切種智知一切法。當習行般若波羅蜜等。如此說者已是正宗。而文在序分。若涅槃經常壽為正。既無序品乃以壽命品中集眾為序。此約北本

【現代漢語翻譯】歇滅微末耶（難道會停止或消失嗎）？既其不然（如果不是這樣），于流通中說流水因及信相果（在流通分中講述如流水般的因緣和可信的果報），復何所妨（又有什麼妨礙呢）？彌益也（更有益處），督率也（督促），勵勸也（鼓勵）。二又法下引經（第二，在『法』字下引用經典）。師即釋迦也（這裡的『師』指的是釋迦牟尼佛）。達多品中明佛往劫以國王身事阿私仙求大乘法（《提婆達多品》中說明佛陀在過去世以國王的身份侍奉阿私仙人，尋求大乘佛法），故曰師因（所以說是『師因』）。持品授記波阇耶輸等成佛劫國即弟子果（《持品》中授記波阇耶輸等人成佛的劫數和國土，就是『弟子果』）。古諸法師判法華經（古代的法師們判釋《法華經》），自法師品后皆屬流通（認為從《法師品》之後都屬於流通分），而人共許（人們普遍認可）。此與江南判今流通有師弟因果（這與江南地區判釋現在流通分有師弟因果的觀點），其意齊也（意思是一致的）。故云與義無妨（所以說在義理上沒有妨礙）。然不可定執故云與奪由人（然而不可固執己見，所以說取捨在於個人）。二今下據義分今部二（第二，現在根據義理分現在這部經為二）。初分經二（首先分經為二）。初定三分文（首先確定三分的結構）。今分三分大同江南（現在分三分與江南地區的觀點大致相同），但序盈半品（只是序分超過了半品）。故引三師但破真諦（所以引用三位法師的觀點，只是爲了破斥真諦的說法）。二序者下示三分義二（第二，在『序者』之下闡述三分的意義，分為兩點）。初正示（首先正面闡述）。將者當也（『將』是『應當』的意思）。正宗流通在序分后（正宗分和流通分在序分之後）。今序當有二分之益（現在的序分應當有兩分的利益），故云將有利益（所以說『將』有利益）。正當機者當是對義（『正當機』的『當』是『對』的意思），即正對機緣辨說常果懺贊之道也（就是針對機緣辨說常果、懺悔和讚歎的道理）。筌魚笱也（筌，捕魚的竹器），罤兔罝也（罤，捕兔子的網）。筌罤喻言教（筌和罤比喻言教），魚兔喻義理（魚和兔子比喻義理）。欲使言教流至將來（想要使言教流傳到未來），正像末時常令群生取于義理（在正法、像法和末法時期，常常使眾生獲取義理）。故云不壅于來世也（所以說不會阻礙後世）。二經曰下引經（第二，『經曰』之下引用經典）。二疑者下釋難二（第二，在『疑者』之下解釋疑問，分為兩點）。初立難（首先提出疑問）。既稱序分（既然稱為序分），合齊序品（就應該只包括序品）。安得復入正宗壽量半品余耶（怎麼能又進入正宗分，包括《壽量品》的後半部分呢）？二眾經下釋通三（第二，『眾經』之下解釋通達，分為三點）。初引他部例（首先引用其他經典的例子）。凈名經以佛國因果以為正宗（《維摩詰經》以佛國因果作為正宗分），既無序品（既然沒有序品），諸師乃將佛國半品而為序分（法師們就將《佛國品》的後半部分作為序分）。若大品般若序品中雲（如果《大品般若經》的序品中說），佛知眾會已集告舍利弗（佛知道大眾已經聚集，告訴舍利弗），菩薩欲以一切種智知一切法（菩薩想要用一切種智瞭解一切法），當習行般若波羅蜜等（應當修習般若波羅蜜等等）。如此說者已是正宗（這樣說已經是正宗分的內容），而文在序分（但是文字卻在序分中）。若涅槃經常壽為正（如果《涅槃經》以常壽作為正宗），既無序品乃以壽命品中集眾為序（既然沒有序品，就以《壽命品》中大眾聚集作為序分）。此約北本（這是根據北本的說法）。

【English Translation】 Would it cease or vanish? If not, what harm is there in speaking of the flowing causes and trustworthy effects in the Circulation Section? It is even more beneficial, urging, and encouraging. Secondly, under 'Dharma,' a scripture is cited. 'Teacher' refers to Shakyamuni Buddha. The Devadatta Chapter clarifies that the Buddha, in past lives, served the Rishi Asita as a king, seeking the Mahayana Dharma, hence it is called 'Teacher Cause.' The prediction of Buddhahood for Prajapati, Yashodhara, etc., in the Holding Chapter, and the Buddha-fields they will establish, are the 'Disciple Effect.' Ancient Dharma Masters interpreted the Lotus Sutra, considering everything after the Dharma Teacher Chapter to belong to the Circulation Section, which is generally accepted. This aligns with the Jiangnan interpretation that the current Circulation Section contains Teacher-Disciple Cause and Effect. Therefore, it is said that there is no conflict in meaning. However, one should not be rigidly attached, hence it is said that acceptance or rejection is up to the individual. Secondly, based on the meaning, the current part is divided into two. First, dividing the scripture into two. First, determining the three-part structure. The current division into three parts is largely the same as the Jiangnan view, except that the Introductory Section exceeds half a chapter. Therefore, citing the three masters is only to refute the Satyasiddhi school. Secondly, under 'Introductory,' the meaning of the three parts is explained in two points. First, a direct explanation. 'Jiang' means 'should.' The Main Section and Circulation Section are after the Introductory Section. The current Introductory Section should have the benefit of two parts, hence it is said that 'Jiang' has benefits. 'Zheng Dang Ji' (Rightly Addressing the Capacity) means 'Dang' is 'addressing,' which is to rightly address the capacity and explain the path of constant fruition, repentance, and praise. 'Quan' is a bamboo fish trap, 'Ti' is a rabbit snare. 'Quan' and 'Ti' are metaphors for teachings, fish and rabbits are metaphors for principles. The intention is to allow the teachings to flow into the future, so that sentient beings can always grasp the principles during the Correct Dharma, Semblance Dharma, and Decline of Dharma periods. Therefore, it is said that it will not obstruct future generations. Secondly, under 'The Sutra Says,' a scripture is cited. Secondly, under 'Doubters,' the doubts are explained in two points. First, raising the doubt. Since it is called the Introductory Section, it should only include the Introductory Chapter. How can it also enter the Main Section, including the latter half of the Life Span Chapter? Secondly, under 'Various Sutras,' the understanding is explained in three points. First, citing examples from other scriptures. The Vimalakirti Sutra takes the causes and effects of the Buddha-field as the Main Section. Since there is no Introductory Chapter, the masters take the latter half of the Buddha-field Chapter as the Introductory Section. If the Introductory Chapter of the Large Perfection of Wisdom Sutra says, 'The Buddha, knowing that the assembly has gathered, told Shariputra, 'Bodhisattvas who wish to know all dharmas with all-knowing wisdom should practice the Perfection of Wisdom,' etc.' Such a statement is already the Main Section, but the text is in the Introductory Section. If the Nirvana Sutra takes constant life as the Main Section, since there is no Introductory Chapter, the gathering of the assembly in the Life Span Chapter is taken as the Introductory Section. This is according to the Northern Version.

也。若南本者謝公治定。乃取壽命集眾之文。題為序品。此等三經或序入正。或正入序。諸師分解不以為疑。安得獨疑今判序分入壽量中耶。二斯乃下明此經意。斯乃出自集經者節品之意。蓋以若將壽量品題。于天龍集信相室后安者。則令四佛斷疑之文孤然而起。故云嶄絕。嶄鋤銜切。嶄巖山貌。若文孤起則如山巖之險絕。不相連屬也。為此之故安壽量題于序段中也。三今從下約今意結。品雖屬正義當序分。豈順標題令義失耶。二序有下至釋經三分也。初釋序分二。初釋品題二。初釋序二。初標三義。經之序分義合有三。諸部之中或只一二蓋闕略也。今經與法華等諸大部中皆具此三。二次緒下釋三義。緒謂繭之緒也。凡繭之抽絲先抽其緒。緒盡方見其絲。今以五事在初如絲之緒也。冠去聲呼。敘方將述當益。蓋言敘述當時有正宗流通之益。故此序述下一十七品也。發謂開發物機之信也。起謂興起聖應之教也。此序即以現瑞駭動物情。令信心颙颙教必深益。三品者下釋品二。初舉梵翻名。二品是下就名釋義二。初正釋。此中文句俱在經也。以能詮教皆用四法。謂聲名句文。此有二種。佛世滅后。若約佛世八音四辯梵音聲相。此一是實。名句文身但是聲上屈曲建立。此三是假聲屬色法。名句文身屬第三聚不相應行。毗曇十

四成論十七瑜伽二十四種。此則大小二宗所立有異。名句文者。唯識云。名詮自性句詮差別。文即是字為二所依。若約滅后諸聖結集。彼土貝葉此方黃卷。其中所載名句文者。皆依形顯色法建立也。今略舉此二具足應四。氣類相從者。如以四法同明發起等義。故節為序品。乃至同明贊佛之義。故節為贊品。今雖釋序而品義貫下。二引例。律論二藏文句氣類。咸有篇聚犍度之節段。猶經之品類。篇聚者。謂五篇六聚。一波羅夷。二僧殘。三波逸提。四提舍尼。五突吉羅。此謂五篇也。于僧殘之下加偷蘭遮。即名六聚。若於吉羅更開惡說。復為七聚。毗曇者。具云。阿毗曇。此云無比法。即論藏也犍度。此云法聚。亦以氣類相從之法。聚為一段也。如八犍度論。謂一業犍度明三業。二使犍度明百八煩惱。三智四定五根六大七見八雜。思之可見。二從如下釋經文二。初分三序。此雖分三。至下消文。但束為通別二序。二釋三序三。初釋次序二。初泛論名數二。初明數不同二。初正明數開合。地人者弘地論師也。六事者。一所聞法體。二能持人。三聞持和合。四說教主。五依止處。六聞持伴。或七則離於我聞。或五則合於佛處。二兼示眾是非。此經正談常壽之宗在信相室。故諸天龍及諸菩薩於此集聽。說竟四佛不現。理合其眾

【現代漢語翻譯】現代漢語譯本：『四成論』（Sì chéng lùn）的十七瑜伽二十四種。對此，大小乘二宗的觀點有所不同。『名』（míng）、『句』（jù）、『文』（wén）的含義，唯識宗認為：『名』詮釋自性，『句』詮釋差別，『文』就是文字，是前兩者的所依。如果從佛滅度后諸聖賢結集經典來看，無論是彼土的貝葉經，還是此方的黃卷經，其中所記載的『名』、『句』、『文』，都是依據形狀和顯色法而建立的。現在簡略地舉出這二者，就具備了應有的四種含義。『氣類相從』（qì lèi xiāng cóng）是指，比如用四法共同闡明發起等意義，所以歸結為序品；乃至共同闡明贊佛的意義，所以歸結為贊品。現在雖然解釋序品，但品義貫穿下文。第二是引例。律藏和論藏的文句氣類，都有篇、聚、犍度（jiān dù）的節段，就像經的品類一樣。篇聚，指的是五篇六聚。一、波羅夷（bō luó yí），二、僧殘（sēng cán），三、波逸提（bō yì tí），四、提舍尼（tí shè ní），五、突吉羅（tū jí luó）。這稱為五篇。在僧殘之下加上偷蘭遮（tōu lán zhē），就稱為六聚。如果在吉羅之上再開出惡說，就成為七聚。毗曇（pí tán），完整地說是阿毗曇（ā pí tán），意思是無比法，也就是論藏。犍度（jiān dù），意思是法聚，也是用氣類相從的方法，將法聚為一段。比如八犍度論，一、業犍度（yè jiān dù）闡明三業，二、使犍度（shǐ jiān dù）闡明百八煩惱，三、智，四、定，五、根，六、大，七、見，八、雜。仔細思考就可以明白。第二是從下文解釋經文，分為三序。雖然分為三序，到下文消文時，只歸結為通序和別序兩種。第二是解釋三序。第三是解釋次序，分為兩部分。首先是泛論名數，分為兩部分。首先是闡明數量的不同，分為兩部分。首先是正式闡明數量的開合。地論師（dì lùn shī）是弘揚地論的論師。六事，指的是一、所聞法體，二、能持人，三、聞持和合，四、說教主，五、依止處，六、聞持伴。或者分為七事，就離開了『我聞』。或者合為五事，就合併到佛處。第二是兼帶說明大眾的是非。這部經正式談論常壽的宗旨，就在信相室（xìn xiāng shì）。所以諸天、龍以及諸菩薩在這裡聚集聽法。說完之後，四佛沒有顯現，理應如此。

【English Translation】 English version: Seventeen Yogas and twenty-four kinds in the 『Si Cheng Lun』. The views established by the two schools of Mahayana and Hinayana differ on this. Regarding the meanings of 『Name』 (míng), 『Sentence』 (jù), and 『Word』 (wén), the Consciousness-Only school believes that 『Name』 explains self-nature, 『Sentence』 explains differences, and 『Word』 is the written character, which is the basis for the former two. If we look at the collection of scriptures by the sages after the Buddha's Parinirvana, whether it is the palm-leaf scriptures of that land or the yellow-scroll scriptures of this land, the 『Names』, 『Sentences』, and 『Words』 recorded in them are all established based on shape and visible form (rūpa). Now, to briefly mention these two is to have the four meanings that should be there. 『Following the category of Qi』 (qì lèi xiāng cóng) means, for example, using four dharmas to jointly explain the meaning of initiation, so it is concluded as the Introductory Chapter; and even jointly explaining the meaning of praising the Buddha, so it is concluded as the Praise Chapter. Although the Introductory Chapter is now explained, the meaning of the chapter runs through the following text. The second is to cite examples. The sentences and categories of Qi in the Vinaya and Abhidharma Pitakas all have sections of 『pian』 (chapter), 『ju』 (collection), and 『Khandha』 (jiān dù), just like the chapters of the Sutras. 『Pian ju』 refers to the five 『pian』 and six 『ju』. 1. Parajika (bō luó yí), 2. Sanghavasesa (sēng cán), 3. Pacittiya (bō yì tí), 4. Patidesaniya (tí shè ní), 5. Dukkata (tū jí luó). These are called the five 『pian』. Adding Thullaccaya (tōu lán zhē) under Sanghavasesa is called the six 『ju』. If evil speech is further opened up on top of Dukkata, it becomes the seven 『ju』. Abhidharma (pí tán), fully Abhidhamma (ā pí tán), means incomparable Dharma, which is the Abhidharma Pitaka. Khandha (jiān dù) means a collection of Dharmas, and it also uses the method of following the category of Qi to gather Dharmas into a section. For example, the Eight Khandha Sutra, 1. Karma Khandha (yè jiān dù) explains the three karmas, 2. Klesha Khandha (shǐ jiān dù) explains the one hundred and eight afflictions, 3. Wisdom, 4. Samadhi, 5. Roots, 6. Great Elements, 7. Views, 8. Miscellaneous. It can be understood by careful consideration. The second is to explain the Sutra text from below, divided into three prefaces. Although divided into three prefaces, when interpreting the text below, it is only summarized into two types: general preface and specific preface. The second is to explain the three prefaces. The third is to explain the order, divided into two parts. The first is a general discussion of names and numbers, divided into two parts. The first is to clarify the difference in numbers, divided into two parts. The first is to formally clarify the opening and closing of numbers. The 『Dilun Master』 (dì lùn shī) is the master who promotes the Dilun. The six matters refer to: 1. The substance of the Dharma heard, 2. The person who can uphold it, 3. The harmony of hearing and upholding, 4. The teaching master, 5. The place of reliance, 6. The companion of hearing and upholding. Or divided into seven matters, it departs from 『I heard』. Or combined into five matters, it is merged into the Buddha's place. The second is to incidentally explain the right and wrong of the assembly. This Sutra formally discusses the doctrine of eternal life, which is in the 『Xinxiang Chamber』 (xìn xiāng shì). Therefore, the devas, dragons, and bodhisattvas gather here to listen to the Dharma. After speaking, the four Buddhas did not appear, which is reasonable.

退散。靈山說序夢中金鼓。時處既異故皆不聞。約聽常壽得是同聞。不預夢等故非同聞。以說此經時處不定。故同聞眾不如諸經安布次比也。若義凈新譯最勝王經。列同聞眾不異諸經。大師懸知梵本將至故注云云。二此之下立名多種二。初列釋異名。凡有六名。皆上句標名。下句釋義。印定義者。以如是等文如世符印。見此冠首知是佛經。故大論云。非但我法如是。三世佛經初亦然。為通名作本者。金口所談皆安如是故通名經。經後序者。結集時在說經后故。經前序者。以佛遺囑令安經首故。大論云。佛將涅槃。阿難問佛。一切經首當作何語。佛答阿難。應云如是我聞一時佛在某方某國與某大眾。破邪序者。以一切外經皆以阿漚二字冠首。阿之言無。漚之言有。以其所計此二為本。顯于部內不出有無。故立如是對破邪執不如不是。證信序者。大論云。何以不直說般若而說住王舍城。答說時方人令人信故。二天臺下結歸四悉。天臺師者。章安對彼舊解故稱智者為天臺師。四悉檀者悉是華音以遍為義。檀是梵語此翻為施。諸佛聖人常以歡喜生善破惡入理四種之益。遍施眾生。斯是感應之通相也。此之次序金口令安即是應也。即被滅后一切機緣即是感也。而其一序有六名義其意如何。今以四種悉檀收之。則一一名義皆有所歸

【現代漢語翻譯】現代漢語譯本退散。『靈山說序夢中金鼓』。時間和地點既然不同，所以都聽不到。約定聽聞常壽才能算是共同聽聞。沒有參與夢境等情況，所以不是共同聽聞。因為宣說此經的時間和地點不固定，所以共同聽聞的聽眾不如其他經典那樣安排有序。如果按照義凈新譯的《最勝王經》，列出的共同聽聞聽眾與其他經典沒有區別。大師預先知道梵文字即將到來，所以註釋中這樣說。二、在此之下建立多種名稱。首先列出不同的名稱，總共有六個名稱，都是上句標明名稱，下句解釋含義。『印定義』是指像『如是』等文字如同世間的符印。看到這個冠于經首，就知道這是佛經。所以《大智度論》說：『不只是我的佛法如此，過去、現在、未來三世的佛經開頭也是這樣。』作為通用的名稱的根本，是因為佛的金口所說都安立『如是』，所以是通用的名稱。在經典之後作序，是因為結集的時候在宣說經典之後。在經典之前作序，是因為佛的遺囑，命令安立在經典開頭。《大智度論》說，佛將要涅槃的時候，阿難問佛：『一切經典的開頭應該怎麼說？』佛回答阿難：『應該說「如是我聞，一時佛在某方某國與某大眾」。』破除邪說的序，是因為一切外道的經典都用「阿」、「漚」二字開頭。「阿」的意思是「無」，「漚」的意思是「有」。因為他們所計度的以這兩個字為根本，表明在他們的部類內不出「有」和「無」。所以建立「如是」來對破邪執，表示「不如」、「不是」。證明可信的序，《大智度論》說：『為什麼不直接說般若，而要說住在王舍城（Rajagrha）？』回答說，因為說明時間和地點，使人相信的緣故。二、天臺宗下面總結歸納四悉檀。天臺師，章安大師針對之前的解釋，所以稱智者大師為天臺師。四悉檀，『悉檀』是華語，意思是『普遍』。『檀』是梵語，這裡翻譯為『施予』。諸佛聖人常常以歡喜、生善、破惡、入理四種利益，普遍施予眾生，這是感應的普遍現象。這個次序是佛金口命令安立的，就是『應』。佛滅度后的一切機緣就是『感』。而這一個序有六種名稱和含義，它的意思是什麼？現在用四種悉檀來概括它，那麼每一個名稱和含義都有所歸屬。

【English Translation】 English version Disperse. 'The golden drums in the dream of the Ling Shan (Vulture Peak) preface'. Since the time and place are different, they cannot be heard. Only by agreeing to listen to the long life can it be considered a common hearing. Not participating in dreams, etc., is not a common hearing. Because the time and place of expounding this sutra are not fixed, the audience who heard it together is not as well-organized as other sutras. If according to Yijing's (I-tsing) new translation of the 'Suvarnaprabhasottama Sutra (The Golden Light Sutra)', the listed audience who heard it together is no different from other sutras. The master knew in advance that the Sanskrit version was coming, so he commented in this way. Second, below this, establish various names. First, list the different names. There are six names in total, all with the name marked in the upper sentence and the meaning explained in the lower sentence. 'Defining by seal' means that words such as 'Thus' are like seals in the world. Seeing this at the beginning of the sutra, one knows that this is a Buddhist scripture. Therefore, the 'Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom)' says: 'It is not only my Dharma that is like this, but the beginnings of the Buddhas' scriptures of the past, present, and future are also like this.' As the root of the common name, it is because what the Buddha spoke from his golden mouth all established 'Thus', so it is a common name. The preface after the sutra is because the compilation was after the expounding of the sutra. The preface before the sutra is because of the Buddha's last words, ordering it to be placed at the beginning of the sutra. The 'Mahaprajnaparamita Sastra' says that when the Buddha was about to enter Nirvana, Ananda (Ānanda) asked the Buddha: 'What should be said at the beginning of all sutras?' The Buddha replied to Ananda: 'It should be said, "Thus have I heard. At one time, the Buddha was in such and such a country with such and such a great assembly."' The preface to refute heresies is because all external scriptures begin with the words 'A' and 'O'. 'A' means 'non-existence', and 'O' means 'existence'. Because what they calculate is based on these two words, it shows that within their category, they do not go beyond 'existence' and 'non-existence'. Therefore, establishing 'Thus' is to refute heretical views, indicating 'not so' and 'not is'. The preface to prove credibility, the 'Mahaprajnaparamita Sastra' says: 'Why not directly speak of Prajna (wisdom), but say that one dwells in Rajagrha (Royal City)?' The answer is that it is because explaining the time and place makes people believe. Second, the Tiantai (T'ien-t'ai) school summarizes the Four Siddhantas (catuḥ-siddhānta). The Tiantai master, Master Zhang'an (Chang-an) was addressing the previous explanations, so he called Master Zhiyi (Chih-i) the Tiantai master. The Four Siddhantas, 'Siddhanta' is a Chinese word meaning 'universal'. 'Dana' is a Sanskrit word, translated here as 'giving'. All Buddhas and sages often use the four benefits of joy, generating goodness, destroying evil, and entering into principle to universally bestow upon sentient beings. This is the universal phenomenon of response. This order is what the Buddha ordered to be established, which is 'response'. All the opportunities after the Buddha's Nirvana are 'feeling'. And this one preface has six names and meanings, what is its meaning? Now, using the Four Siddhantas to summarize it, then each name and meaning has its place.

也。故初二二名是世界益施眾生也。三四二名屬於為人。第五破邪是對治法。第六信理屬第一義。此四既未判于深淺。即當四教各具四也。二舊解下正釋經文二。初依經釋五義。二明闕同聞意。此依地論師六事分文故。若依五事現文唯四。就初為五。初釋法體二。初舊解二。初引諸師釋四。初舊解。二肇師。三真諦。四龍樹。其四文義皆悉可見。至判四悉方定深淺。二此之下以四悉判。今明聖法若多若少若總若別。無非感應。感應不出四種悉檀。前判次序六種名義。是總是多。今判六事一一感應。是別是少。故如是二字諸師異釋。今天臺師用四悉檀而會釋之。各得如來感應一意。豈同世諍是一非諸。舊解二字雖對文理。不分大小其語通總。又無生善三益之相。但得授受不謬之益。故屬世界也。肇師雖有會理之言亦不簡真俗。但生信順資稟之善故屬為人。真諦文理亦未分別。而論決定離增減惡故成對治。龍樹信順雖同肇師。而言信者言是事如是。此則能彰三諦之義。是事即俗諦。如即真諦。是即中諦。此於一句巧示三諦當第一義也。注云云者令如向辯。二今作下今釋二。初約教。二觀心。此之二釋即教觀二意雙美而談。迥出諸宗功由此也。初文分二。初通。約說約傳明如。約解約受明是。此既通釋。貫下別釋必該四教。

【現代漢語翻譯】現代漢語譯本：也。因此，初二二名指的是佛以世界悉檀和為人悉檀利益眾生。三四二名屬於對治悉檀和第一義悉檀。第五破邪是對治法。第六信理屬第一義悉檀。這四種悉檀既然沒有判定深淺，就應當說四教各自具備這四種悉檀。二，舊解下，正式解釋經文分為二部分。首先，依據經文解釋五義。其次，闡明缺少『同聞』的含義。這是依據《地論師》的六事來劃分經文的緣故。如果依據五事，那麼經文就只有四部分。就初義分為五部分。首先，解釋法體。二，首先是舊解。二，肇師的解釋。三，真諦的解釋。四，龍樹的解釋。這四種解釋的文義都可以理解。直到用四悉檀來判定，才確定了深淺。二，此之下，用四悉檀來判定。現在闡明聖法，無論是多是少，是總還是別，無非是感應。感應不出四種悉檀。前面判定次序的六種名義，是總是多。現在判定六事一一感應，是別是少。因此，『如是』二字，諸位法師的解釋不同。今天臺宗的法師用四悉檀來會通解釋，各自得到如來感應的意義，哪裡像世俗的爭論，認為這個是對的，那個是錯的呢？舊解二字雖然對文理，但不區分大小，其語言籠統。又沒有生善、三益的相，只得到授受不謬的利益，因此屬於世界悉檀。肇師雖然有會通理體的言論，但不區分真俗，只是產生信順、資稟的善，因此屬於為人悉檀。真諦的文理也沒有分別，而論述決定，遠離增減的惡，因此成就對治悉檀。龍樹的信順雖然與肇師相同，但說『信者，言是事如是』，這就能彰顯三諦的意義。『是事』即俗諦，『如』即真諦，『是』即中諦。這在一句話中巧妙地顯示了三諦，屬於第一義悉檀。注云云者，是讓（讀者）如先前那樣辨析。二，今作下，現在解釋分為二部分。首先，從教相上解釋。二，從觀心上解釋。這兩種解釋，即教觀二意雙美地談論，遠遠超出其他宗派，功勞就在這裡。初文分為二部分。首先，通途地解釋。從說和傳的角度，闡明『如』。從解和受的角度，闡明『是』。這既然是通途的解釋，貫穿下面的分別解釋，必定包含四教。

【English Translation】 English version: Therefore, the first two names refer to the Buddha benefiting sentient beings through the World (Siddhartha) and Individual (Purushartha) Siddhanthas. The third and fourth names belong to the Antidote (Pratipaksha) and First Principle (Paramartha) Siddhanthas. The fifth, 『breaking evil,』 is the Antidote method. The sixth, 『belief in principle,』 belongs to the First Principle Siddhantha. Since these four Siddhanthas have not been judged for depth, it should be said that each of the Four Teachings possesses these four Siddhanthas. Second, under 『Old Interpretations,』 the formal explanation of the scripture is divided into two parts. First, explain the five meanings according to the scripture. Second, clarify the meaning of lacking 『hearing together.』 This is because the scripture is divided according to the six matters of the Dilun Shi (Sthiramati). If based on the five matters, then the scripture only has four parts. Regarding the initial meaning, it is divided into five parts. First, explain the essence of the Dharma. Second, first is the old interpretation. Second, Zhao』s (Sengzhao) interpretation. Third, Zhen諦』s (Paramārtha) interpretation. Fourth, Longshu』s (Nāgārjuna) interpretation. The meaning of these four interpretations can all be understood. Only by using the Four Siddhanthas to judge can the depth be determined. Second, below this, use the Four Siddhanthas to judge. Now, clarify the sacred Dharma, whether it is much or little, general or specific, it is nothing but response. Response does not go beyond the Four Siddhanthas. The six names whose order was previously judged are general and much. Now, judging the response of each of the six matters is specific and little. Therefore, the two words 『suchness』 (rusho) are interpreted differently by various Dharma masters. Today, the Tiantai (T'ien-t'ai) school's Dharma masters use the Four Siddhanthas to comprehensively explain, each obtaining the meaning of the Tathagata』s response, how can it be like worldly disputes, thinking this is right and that is wrong? Although the two words 『old interpretation』 are correct in terms of text and principle, they do not distinguish between large and small, and their language is general. Moreover, there is no aspect of generating goodness and the three benefits, only obtaining the benefit of transmission without error, therefore it belongs to the World Siddhantha. Although Zhao (Sengzhao) has words of unifying principle, he does not distinguish between true and mundane, only generating faith, compliance, and the goodness of endowment, therefore it belongs to the Individual Siddhantha. Zhen諦』s (Paramārtha) text and principle are also not distinguished, but he discusses determination, being far from the evil of increase and decrease, therefore accomplishing the Antidote Siddhantha. Although Longshu』s (Nāgārjuna) faith and compliance are the same as Zhao』s (Sengzhao), he says 『believers, say that this matter is suchness,』 this can reveal the meaning of the Three Truths. 『This matter』 is the Conventional Truth (saṃvṛti-satya), 『suchness』 is the Ultimate Truth (paramārtha-satya), 『is』 is the Middle Truth (madhyama-pratipad). This cleverly shows the Three Truths in one sentence, belonging to the First Principle Siddhantha. The note 『etc.』 is to let (the reader) discern as before. Second, under 『Now Making,』 the current explanation is divided into two parts. First, explain from the perspective of doctrine. Second, explain from the perspective of contemplation. These two explanations, that is, the two meanings of doctrine and contemplation are discussed in a doubly beautiful way, far exceeding other schools, the merit lies here. The initial text is divided into two parts. First, explain in a general way. From the perspective of speaking and transmitting, clarify 『suchness.』 From the perspective of understanding and receiving, clarify 『is.』 Since this is a general explanation, penetrating the following separate explanations, it must include the Four Teachings.

故知法相是四所詮。佛是宣說四教之主。阿難是四聞持之人。當分而言四皆海量。二別釋三。初迭明破立四。即是四教一一破前不如不是。方立本教如是之義。初破邪立正。破外道邪顯三藏正二。初破邪。阿漚稱吉者。百論明外道問內弟子云。佛說何法。答云。略說二種惡止善行。外曰。汝經有過初說惡故是不吉。我師經法初說吉故。如廣主經等初皆言吉。以初吉故中后亦吉。故曰阿漚稱吉也。文乖等者。以正破邪不如不是。經初標吉而部內所詮唯是邪見。此文乖理非如也。邪見則不吉豈稱阿漚。此理異文非是也。故百論破云。是吉是不吉此是邪見氣也。二文如下立正。三藏教中文理相稱。以無常生滅之談稱無常生滅之理曰如。此理稱文曰是。二今謂下破異立同二。初破異。欲彰衍理先斥藏非。實有之俗而為能詮。不即真諦故非如也。所詮之真不含中理淺故非是。二摩下明同。通談幻有當體即空不異名如。即空之真能含中道。不同三藏析空定淺故理名是。通教必通別圓二教。故文標云摩訶衍也。三今謂三下破淺明深二初破淺。欲明別理先斥通非。通教三乘同聞即空。而鈍菩薩同二乘解。利根聞空不但空有兼能空空。既此各解望別非如。空中兩證證空尤劣比中非是。二明深。別教不通二乘修學。雖復廣攝微塵之眾。唯菩

【現代漢語翻譯】現代漢語譯本因此可知，法相是四教所詮釋的內容。佛是宣說四教的教主。阿難是具有四種記憶能力的人。從各自的角度來說，這四者都具有如海般的容量。下面分別解釋三者。首先，逐一說明破除和建立四教。也就是四教各自破除前一教不如實、不正確的觀點，從而確立本教是正確的。首先是破除邪說，樹立正見。分為破斥外道邪說，彰顯三藏正見兩部分。首先是破斥邪說。『阿漚稱吉』（A-wu cheng ji）的意思是，《百論》中記載，外道問內道弟子說：『佛說了什麼法？』回答說：『簡略地說，是止惡行善兩種。』外道說：『你們的經典有過失，因為一開始就說惡，所以是不吉祥的。我們老師的經典，一開始就說吉祥，例如《廣主經》等，一開始都說吉祥。因為一開始吉祥，所以中間和後面也吉祥。』所以說『阿漚稱吉』。『文乖等』的意思是，用正見破斥邪見，認為它不如實、不正確。經典一開始標榜吉祥，但其內容所詮釋的卻是邪見。這與道理相悖，所以說『不如』。邪見是不吉祥的，怎麼能稱得上『阿漚』呢？這道理與文字不符，所以說『不是』。因此，《百論》破斥說：『是吉祥還是不吉祥，這是邪見的氣息。』下面是樹立正見。三藏教的文字和道理相符。用無常生滅的言論來闡述無常生滅的道理，這叫做『如』。這道理與文字相符，叫做『是』。下面是破除差異，樹立相同。首先破除差異。想要彰顯衍教的道理，先要斥責三藏教的不足。三藏教以實有的世俗諦作為能詮，但它並不等同於真諦，所以說『非如』。它所詮釋的真諦不包含中道的道理，比較淺顯，所以說『非是』。下面闡明相同。通教認為幻有的事物，其當體就是空性，沒有差異，這叫做『如』。這空性的真理能夠包含中道的道理，不同於三藏教分析空性的淺顯，所以這道理叫做『是』。通教必定通達別教和圓教。所以文中說『摩訶衍』（Mahāyāna）。下面是破除淺顯，彰顯深奧。首先破除淺顯。想要闡明別教的道理，先要斥責通教的不足。通教的三乘人共同聽聞空性的道理，但鈍根菩薩和二乘人一樣理解。利根菩薩聽聞空性，不僅理解空性，還能理解有和空空。既然理解各不相同，相對於別教來說，就『不如』。在空性中證得兩種空性，尤其比中道差，所以說『非是』。下面闡明深奧。別教不與二乘人共通修學。雖然廣泛攝受微塵般的眾生，但只有菩

【English Translation】 English version Therefore, it is known that the Dharma characteristics are what the Four Teachings explain. The Buddha is the master who expounds the Four Teachings. Ānanda (the one with great memory) is the person who possesses the four kinds of retentions. From their respective perspectives, all four possess immeasurable capacity. The following separately explains the three. First, it repeatedly clarifies the refutation and establishment of the Four Teachings. That is, each of the Four Teachings refutes the previous teaching as being untrue and incorrect, thereby establishing the correctness of its own teaching. First is refuting the heterodox and establishing the correct view. It is divided into two parts: refuting the heterodox views of external paths and highlighting the correct views of the Tripiṭaka (Three Baskets). First is refuting the heterodox. 'A-wu cheng ji' (阿漚稱吉) means, as recorded in the Śataśāstra (Hundred Treatise), an externalist asked an internal disciple: 'What Dharma did the Buddha teach?' The reply was: 'Briefly speaking, it is the two kinds of stopping evil and practicing good.' The externalist said: 'Your scriptures have a fault because they start by talking about evil, so it is inauspicious. Our teacher's scriptures all start by talking about auspiciousness, such as the Guang Zhu Sutra (廣主經) and others, which all start with auspiciousness. Because the beginning is auspicious, the middle and the end are also auspicious.' Therefore, it is said 'A-wu cheng ji'. 'Wen guai deng' (文乖等) means that using the correct view to refute the heterodox view, considering it untrue and incorrect. The scripture initially boasts of auspiciousness, but what it explains is a heterodox view. This contradicts reason, so it is said 'not as'. A heterodox view is inauspicious, how can it be called 'A-wu'? This principle does not match the text, so it is said 'not is'. Therefore, the Śataśāstra refutes: 'Is it auspicious or inauspicious, this is the breath of heterodox views.' The following is establishing the correct view. The text and principle of the Tripiṭaka teaching correspond. Using the words of impermanence and arising-and-ceasing to explain the principle of impermanence and arising-and-ceasing is called 'as'. This principle corresponds to the text, called 'is'. The following is refuting the difference and establishing the same. First, refuting the difference. To highlight the principle of the Mahāyāna (Great Vehicle), first criticize the shortcomings of the Tripiṭaka. The Tripiṭaka uses the truly existent conventional truth as the expresser, but it is not identical to the ultimate truth, so it is said 'not as'. The ultimate truth it explains does not contain the principle of the Middle Way and is shallow, so it is said 'not is'. The following clarifies the same. The Common Teaching (通教) considers illusory phenomena to be empty in their very essence, without difference, which is called 'as'. This truth of emptiness can contain the principle of the Middle Way, unlike the shallow analysis of emptiness in the Tripiṭaka, so this principle is called 'is'. The Common Teaching must penetrate the Distinct Teaching (別教) and the Perfect Teaching (圓教). Therefore, the text says 'Mahāyāna'. The following is refuting the shallow and highlighting the profound. First, refuting the shallow. To clarify the principle of the Distinct Teaching, first criticize the shortcomings of the Common Teaching. The three vehicles of the Common Teaching commonly hear the principle of emptiness, but dull-witted Bodhisattvas understand it in the same way as the Two Vehicles (Śrāvakas and Pratyekabuddhas). Sharp-witted Bodhisattvas, upon hearing emptiness, not only understand emptiness but also understand existence and the emptiness of emptiness. Since the understandings are different, relative to the Distinct Teaching, it is 'not as'. Attaining two kinds of emptiness in emptiness is even worse than the Middle Way, so it is said 'not is'. The following clarifies the profound. The Distinct Teaching is not practiced in common with the Two Vehicles. Although it widely receives beings as numerous as dust motes, only the Bo

薩根皆聞佛性次第修入。既無異解故得稱如。無不證中故稱為是。四今謂離下破離立中二。初破離。欲明圓理先斥別非。別雖談中中唯佛界。雖復變造九界因果九非性具。須緣中道次第斷盡方成佛界。佛與九異故不名如。初觀出俗次觀出真。至第三觀雙出二諦方證中道。中不即邊故非是義。二文字下明中。能詮文字性本忘離。與理不異故稱為如。唯空唯有唯色唯心。一一皆中無非佛法故名為是。文如理是義究竟成。二初破下結成四教。問前釋四教通真含中得名理深。今結四教別教乃云破淺明深。豈可通教真中俱淺。答通理雖深。為攝二乘及鈍菩薩故兼淺理。今結別教獨菩薩法唯談深理。故以唯深破于兼淺。與前列釋義不相違。三此經下示部具四。二觀心。以圓三觀觀于陰等。修惡之心即是性惡。名惡法界無法不收。體是三德複名三諦。稱諦而照觀境不異故名為如。境即正觀者。境是本覺起為始覺。雖分新舊覺體不殊。故得名為境即正觀是義方成。若不爾者境照境等四句豈立。經言等者。若觀頑境偏小忘心假立真如等皆名邪觀。今茲正觀雖非約行。行人若欲攝事成理即聞而修。必須于所觀心簡於十境。陰境常有餘九待發。于能觀觀須識十乘。上根修一。中根至七。下根具七。若自未解摩訶止觀。當依師友一一諮詢。明識

藥病方可修之。勿謂一句修行即足。下去觀解準此應知。二我聞下釋聞持二。初舊解三。初舊師。外人我見故多師心。阿難師佛故唱我聞。二真諦。我能受持佛所說法故是器義。簡三非器顯成三慧。雖未分於四教慧別。然釋我聞尤過舊解。三釋謂。彼明耳識從四緣生。一空二根三境四作意。今云不壞是根。可聞處是境。諦聽是作意。唯闕空緣。下云因緣和合義可兼之。即四緣和合方發耳識。不言耳聞稱我聞者。我是耳主故。新云耳識九緣生。備于唯識也。二師釋下今釋二。初約教釋二。初我聞各釋二。初明四我。此我我等例于大經生生等四句而立。然我是假名攬陰而有。陰法既有生生等四。我隨實法豈不然乎。如釋生生云大生生小生。此乃生滅生於生滅。攬生滅法成生滅我。故例生產生於我我。雖是空觀而非體空。是故三藏當於初句。又復應知假實生滅眾生本爾而不覺知。今稟此教稱本而觀。豈唯此教。下三皆爾。通教實法生即不生。故陰中我即無我也。故屬次句。別人知陰不生而生。是故觀于無我而我。蓋由此教元知真我。見慢盛故。初觀無我次破無我。建立於我后入真我。是故此教當第三句。圓人即達現前假實不生不生。攬常住陰而成真我。我既即中二諦皆趣。故云我無我而不二真我義。是故此教當第四句。教本

【現代漢語翻譯】現代漢語譯本藥病對應才能對癥下藥，從而修正錯誤。不要認為僅僅一句修行就足夠了。接下來的觀解可以依此推知。「二我聞下釋聞持二」是解釋「我聞」的持義。「初舊解三」是最初的舊解釋有三種。「初舊師」是最初的舊師的解釋。因為外道執著於我見，所以常常以自己的心意為準。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）是佛陀的弟子，所以宣唱『我聞』（evaṃ me suta，如是我聞）。「二真諦」是真諦（Paramārtha，佛教術語，指勝義諦，即最高的真理）的解釋。『我』能夠接受並保持佛所說的法，所以具有作為法器的意義。這可以簡別三種非作為法器的情況，從而彰顯成就三慧（三種智慧）。雖然還沒有區分四教（四種教法）的智慧差別，但對『我聞』的解釋超過了舊解釋。「三釋謂」是第三種解釋，認為他們闡明耳識從四種因緣產生：一、空間；二、根（耳根）；三、境（聲音）；四、作意（心理活動）。現在說『不壞』指的是根，『可聞處』指的是境，『諦聽』指的是作意，唯獨缺少空間這個因緣。下面說『因緣和合』的意義可以兼顧到空間。也就是說，四種因緣和合才能產生耳識。不說『耳聞』而稱『我聞』，是因為『我』是耳朵的主人。新的解釋說耳識由九種因緣產生，這在唯識學中有所詳述。「二師釋下今釋二」是說在舊師解釋之後，現在進行兩種解釋。『初約教釋二』是首先根據教義進行兩種解釋。「初我聞各釋二」是首先對『我』和『聞』分別進行解釋。「初明四我」是首先闡明四種『我』。這裡的『我』、『我等』可以參照《大經》（可能是指《大般涅槃經》）中『生生』等四句而建立。然而，『我』是假名，是聚合五陰（構成個體存在的五種要素：色、受、想、行、識）而有的。既然五陰法有『生生』等四種情況，那麼『我』隨著真實之法，難道不是這樣嗎？例如，解釋『生生』時說『大生生』、『小生』，這實際上是生滅產生於生滅，聚合生滅法而成為生滅的我。所以，可以參照『生生』而說『我我』。雖然這是空觀，但並非體空。因此，三藏教（佛教的三藏教法）應當屬於第一句。又應當知道，假、實、生滅的眾生本來就是這樣，只是不覺知。現在稟受這種教法，按照本來的情況進行觀察。難道僅僅是這種教法嗎？下面的三種教法都是如此。通教（佛教的通教教法）認為實法生即不生，所以五陰中的『我』即是無我，因此屬於第二句。別教（佛教的別教教法）的人知道五陰不生而生，所以觀察無我而我，這大概是因為這種教法原本就知道真我。因為見慢（驕慢）很盛，所以首先觀察無我，然後破除無我，建立於我，最後進入真我。因此，這種教法應當屬於第三句。圓教（佛教的圓教教法）的人當下就通達假、實不生不生，聚合常住的五陰而成為真我。『我』既然即是中道，二諦（真諦和俗諦）都包含在內，所以說『我無我而不二』，這就是真我的意義。因此，這種教法應當屬於第四句。這是教法的根本。

【English Translation】 English version Only when the medicine corresponds to the illness can it be corrected. Do not think that just one sentence of practice is enough. The following views and understandings should be known accordingly. 'Two I hear below explain the two holdings of hearing' explains the meaning of 'I hear' (evaṃ me suta). 'First old explanation three' means that there are three kinds of initial old explanations. 'First old teacher' is the explanation of the initial old teacher. Because outsiders are attached to the view of self, they often follow their own minds. Ananda (one of the Buddha's ten major disciples, known for his outstanding memory) is the Buddha's disciple, so he chants 'I hear' (evaṃ me suta). 'Two Paramārtha' is the explanation of Paramārtha (the ultimate truth, the highest truth in Buddhism). 'I' can accept and maintain the Dharma spoken by the Buddha, so it has the meaning of being a vessel for the Dharma. This can distinguish three cases of not being a vessel, thus highlighting the achievement of the three wisdoms (three kinds of wisdom). Although the differences in wisdom among the four teachings (four kinds of teachings) have not been distinguished, the explanation of 'I hear' surpasses the old explanation. 'Three explanations say' is the third explanation, which believes that they clarify that ear consciousness arises from four conditions: one, space; two, root (ear root); three, object (sound); four, attention (mental activity). Now, 'undestroyed' refers to the root, 'hearable place' refers to the object, and 'attentive listening' refers to attention, only lacking the condition of space. Below it says that the meaning of 'the harmony of causes and conditions' can also include space. That is to say, the four conditions must be in harmony to produce ear consciousness. Not saying 'ear hearing' but calling it 'I hear' is because 'I' is the master of the ear. The new explanation says that ear consciousness arises from nine conditions, which is detailed in Yogācāra. 'Two teacher explanations below now explain two' means that after the old teacher's explanation, there are now two explanations. 'First about teaching explanation two' is to first make two explanations based on the teachings. 'First I hear each explain two' is to first explain 'I' and 'hear' separately. 'First clarify four I' is to first clarify the four 'I's. The 'I', 'I etc.' here can be established with reference to the four sentences such as 'birth birth' in the Great Sutra (possibly referring to the Mahāparinirvāṇa Sūtra). However, 'I' is a false name, which is the aggregation of the five skandhas (the five elements that constitute individual existence: form, feeling, thought, volition, consciousness). Since the five skandhas have four situations such as 'birth birth', then 'I' follows the real Dharma, isn't it so? For example, when explaining 'birth birth', it says 'big birth birth', 'small birth', which is actually birth and death arising from birth and death, aggregating birth and death Dharma to become the birth and death self. Therefore, we can refer to 'birth birth' and say 'I I'. Although this is emptiness contemplation, it is not emptiness of essence. Therefore, the Tripiṭaka teaching (the Tripiṭaka teachings of Buddhism) should belong to the first sentence. Also, it should be known that false, real, birth and death sentient beings are originally like this, but they are not aware of it. Now, receiving this teaching, observe according to the original situation. Is it just this teaching? The following three teachings are all like this. The common teaching (the common teaching of Buddhism) believes that real Dharma is born and not born, so the 'I' in the five skandhas is no-self, so it belongs to the second sentence. People of the separate teaching (the separate teaching of Buddhism) know that the five skandhas are not born but born, so they observe no-self and self, probably because this teaching originally knew the true self. Because arrogance is strong, first observe no-self, then break no-self, establish in self, and finally enter the true self. Therefore, this teaching should belong to the third sentence. People of the perfect teaching (the perfect teaching of Buddhism) immediately understand that false and real are not born and not born, aggregating the permanent five skandhas to become the true self. Since 'I' is the Middle Way, both truths (the ultimate truth and the conventional truth) are included, so it is said 'I no-self and not two', which is the meaning of the true self. Therefore, this teaching should belong to the fourth sentence. This is the root of the teaching.

被機故四我義配四根性。令后說者如上分別故注云云。二明四聞。我是聞主聞是我用。主是假人用是實法。然若解生義則聞義自顯。但生是總論緣起。聞乃別從說聽不無少異。從聞因緣而有餘聞故曰聞聞。既從緣生終歸壞滅。此聞生滅也。聞無四性當處無聞故曰聞不聞。此聞無生也。真雖不聞俗中有聞故曰不聞聞。此聞無量也。二諦即中故云不聞。中亦叵得復云不聞。四十九年不說一字。何有中邊而可聞耶。此聞無作也。注意同前。二有四下我聞共釋三。初聞者四能。三藏教中阿難一身而有四德故受四名。典藏出阿含。餘三出正法念。今演小名對於四教義與名合。阿難梵語歡喜華言。佛成道夜生舉國歡喜。因以為名。從緣立名符生滅法。傳持三藏宜用此名。通教所說體事即理。異凡俗見宜用賢名。別教五談塵沙佛法。多所主領宜典藏名。圓教始終詮法界理。既深且廣宜用海名。二歡喜下能承四佛四。初三藏。此教析法空不含中。故見佛身唯是丈六。二賢阿下通教。觀既體法顯二種空謂但不但。鈍根菩薩同二乘人唯見但空。無中實故非色心本。故佛元由誓無殘習。幻出身智終歸灰滅。色有分齊故云丈六。若利菩薩受別圓接解不但空。空是本覺中實之體。是妙色心佛位證得。所有身智稱體無邊。故名尊特尊崇奇特。亦名報

【現代漢語翻譯】現代漢語譯本『被機故四我義配四根性』。令後來的解說者像上面那樣分別，所以註釋說『云云』。二、闡明四種『聞』。『我』是聞的主體，『聞』是『我』的作用。主體是假名，作用是實法。然而，如果理解了『生』的含義，那麼『聞』的含義自然顯現。但是，『生』是總論緣起，『聞』則是從聽說的角度分別論述，不無少許差異。從『聞』的因緣而有其餘的『聞』，所以說『聞聞』。既然是從因緣而生，終究會壞滅，這就是『聞』的生滅。『聞』沒有四種自性，當處沒有『聞』，所以說『聞不聞』，這就是『聞』的無生。真諦雖然不聞，但俗諦中有聞，所以說『不聞聞』，這就是『聞』的無量。二諦即是中道，所以說『不聞』。中道也不可得，又說『不聞』。佛陀四十九年不說一字，哪裡有中邊可以聞呢？這就是『聞』的無作。注意的地方與前面相同。二、『有四下我聞共釋三』。首先，『聞者四能』。三藏教中，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）一人而有四種德能，所以接受四種名稱。『典藏』出自《阿含經》（Agama Sutra），其餘三個出自《正法念處經》（Saddharma-smṛty-upasthāna Sūtra）。現在闡述小名，對應於四教的義理，名實相符。阿難（Ananda）是梵語，翻譯成漢語是『歡喜』。佛陀成道之夜出生，舉國歡喜，因此而得名。從因緣而立名，符合生滅法。傳持三藏宜用此名。通教所說，體事即理，不同於凡夫俗子的見解，宜用『賢』名。別教廣談塵沙佛法，多所主領，宜用『典藏』名。圓教始終詮釋法界之理，既深且廣，宜用『海』名。二、『歡喜下能承四佛四』。首先是三藏教。此教分析法空，不包含中道，所以見到的佛身只是丈六金身。二、『賢阿下通教』。觀行既能體法，就能顯現二種空，即但空和不但空。鈍根菩薩和二乘人一樣，只見到但空，沒有中道的真實，所以不是色心的根本。所以佛陀最初由誓願而沒有殘餘的習氣，幻化出身智，最終歸於灰滅。色有分齊，所以說丈六。如果利根菩薩接受別教和圓教，理解不但空，空是本覺中實的本體，是妙色心，佛位證得。所有的身智稱體無邊，所以名為尊特（尊崇奇特），也名為報身。

【English Translation】 English version 『The four meanings of 「being acted upon by the machine」 are matched with the four root natures.』 To enable later interpreters to differentiate as above, hence the commentary says 『etc.』 Second, clarifying the four types of 『hearing』. 『I』 is the subject of hearing, and 『hearing』 is the function of 『I』. The subject is a provisional name, and the function is a real dharma. However, if the meaning of 『arising』 is understood, then the meaning of 『hearing』 will naturally become clear. However, 『arising』 is a general discussion of dependent origination, while 『hearing』 is a separate discussion from the perspective of speaking and listening, and there is a slight difference. From the causes and conditions of 『hearing』 there are other 『hearings』, so it is said 『hearing hearing』. Since it arises from causes and conditions, it will eventually perish, this is the arising and ceasing of 『hearing』. 『Hearing』 has no four self-natures, there is no 『hearing』 where it is, so it is said 『hearing not hearing』, this is the non-arising of 『hearing』. Although the ultimate truth does not hear, there is hearing in the conventional truth, so it is said 『not hearing hearing』, this is the immeasurable nature of 『hearing』. The two truths are identical to the Middle Way, so it is said 『not hearing』. The Middle Way is also unattainable, and again it is said 『not hearing』. The Buddha did not speak a single word for forty-nine years, where is there a middle or edge that can be heard? This is the non-action of 『hearing』. The points to note are the same as before. Second, 『There are four below, I hear together explain three』. First, 『the four abilities of the hearer』. In the Tripiṭaka teaching, Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) alone has four virtues, so he receives four names. 『Custodian of the Treasury』 comes from the Agama Sutra, and the other three come from the Saddharma-smṛty-upasthāna Sūtra. Now, explaining the minor names, corresponding to the doctrines of the four teachings, the name and reality match. Ananda (Ānanda) is Sanskrit, translated into Chinese as 『Joy』. He was born on the night of the Buddha's enlightenment, and the whole country rejoiced, hence the name. Establishing a name from causes and conditions is in accordance with the law of arising and ceasing. It is appropriate to use this name to transmit and uphold the Tripiṭaka. As taught in the Common Teaching, the substance is identical to the principle, different from the views of ordinary people, it is appropriate to use the name 『Worthy』. The Distinct Teaching extensively discusses the Dharma as numerous as grains of sand, and leads many, it is appropriate to use the name 『Custodian of the Treasury』. The Perfect Teaching explains the principle of the Dharma Realm from beginning to end, which is both profound and vast, it is appropriate to use the name 『Ocean』. Second, 『Below Joy can bear the four Buddhas four』. First is the Tripiṭaka teaching. This teaching analyzes the emptiness of dharmas and does not contain the Middle Way, so the Buddha's body seen is only sixteen feet tall. Second, 『Worthy A below Common Teaching』. Contemplation can embody the Dharma, it can manifest two kinds of emptiness, namely, mere emptiness and not-mere emptiness. Dull-rooted Bodhisattvas are the same as the Two Vehicles, only seeing mere emptiness, without the reality of the Middle Way, so it is not the root of form and mind. Therefore, the Buddha initially had no remaining habits due to vows, and the manifested body and wisdom eventually return to ashes. Form has limits, so it is said to be sixteen feet tall. If sharp-rooted Bodhisattvas accept the Distinct and Perfect Teachings, understanding not-mere emptiness, emptiness is the real substance of original enlightenment, it is wonderful form and mind, attained in the Buddha position. All bodies and wisdom are immeasurable in accordance with the substance, so it is called Venerable and Unique, also called Reward Body.

身。只一佛身由利鈍機見二種狀。故云合身。通教佛身須作此辯。應了鈍根見佛縱高十里乃至百億。以依但空亦非尊特。有分齊故。若利人見丈六八尺。既依中道亦無分齊。是故下文金龍尊王偈贊三十二相。文句解云正嘆尊特。三典下別教。此教初心便聞但中。中雖不具九界依正。非無佛界妙色妙心。是故見佛唯無分齊尊特身也。此教始終不共二乘及住空菩薩修證故也。四海下圓教。此教所說世間相常。故一切法無非中道。雖與別人同見尊特。彼兼別修此皆性具。故龍女云。微妙凈法身具相三十二。欲彰全性是故從勝特名法身。故此教人觀性德苦樂而興與拔。以即理毒害為所消伏。修德三因名性德行。報應二身即名法身。蓋欲以性而泯于修。苦則即拔無拔。毒則即消無消。行乃即修無修。佛乃即證無證。阿難傳此無作四諦即說無說。是故親承法身佛也。三此下部有四機。問上明四教今那但云三乘說聽。答以三乘中聲聞緣覺須論藏通。若明菩薩須該四教。三乘總論四教別辨。聽既三乘說必四佛。既一音各解亦一身異見。前明合身其意在此。二觀下約觀心解。以上我聞各四句義。就於行者心觀辨之。攀上等者。是有漏禪六行觀也。攀上凈妙離厭下苦粗障。約於九地迭論上下。我我聞聞是三藏中生滅俗境。前約三乘知解生滅

【現代漢語翻譯】現代漢語譯本身。僅僅一個佛身，由於眾生根性的利鈍，顯現出兩種不同的形態。所以說是『合身』。通教的佛身需要這樣辨析。應當瞭解，鈍根之人所見之佛，縱然高大十里乃至百億，因為是依于但空之理，也並非尊特之相，因為有侷限。如果利根之人所見丈六或八尺之佛，既然依于中道之理，也就沒有侷限。因此，下文金龍尊王以偈頌讚嘆三十二相。《文句》解釋說，正是讚歎其尊特。三典之下是別教。此教的初心便聽聞但中之理。中雖不具備九界依正，並非沒有佛界的妙色妙心。因此，所見之佛唯有無分齊的尊特之身。此教始終不與二乘以及住在空觀的菩薩共同修證。四海之下是圓教。此教所說世間相常，所以一切法無非中道。雖然與別人同樣見到尊特之相，但別人兼修別教，而此教則皆是性具。所以龍女說：『微妙凈法身，具相三十二。』想要彰顯全性，所以從殊勝之處特別稱為法身。因此，此教之人觀察性德的苦樂而興起給予和拔除。以即理的毒害作為所消伏的對象。修德的三因名為性德之行，報應二身即名為法身。大概是想要以性德來泯滅修德，苦則當下拔除而無拔除之相，毒則當下消除而無消除之相，行乃當下修行而無修行之相，佛乃當下證得而無證得之相。阿難傳達此無作四諦，即是說無說。因此是親承法身佛。三此之下，部有四機。問：上面說明四教，現在為什麼只說三乘聽聞？答：因為三乘中，聲聞緣覺需要討論藏通二教。如果說明菩薩，則需要涵蓋四教。三乘是總論，四教是分別辨析。聽是三乘，說必是四佛。既然一音各解，也是一身異見。前面說明合身，其意就在於此。二觀之下，是從觀心的角度來解釋。以上『我聞』各有四句的意義，就修行者的心觀來辨析。攀上等，是有漏禪的六行觀。攀上凈妙，離開厭下苦粗障。大約在九地中交替論述上下。我我聞聞是三藏中生滅的俗境。前面大約三乘的知解生滅。

【English Translation】 English version Body. Only one Buddha-body manifests in two different forms due to the sharpness or dullness of beings' faculties. Hence it is called 'combined body'. The Buddha-body in the Common Teaching needs to be distinguished in this way. It should be understood that the Buddha seen by those of dull faculties, even if it is ten miles or hundreds of millions in height, is not a venerable and unique form because it relies on mere emptiness and is limited. If those of sharp faculties see a Buddha of sixteen or eight feet, since it relies on the Middle Way, it is without limitation. Therefore, the Golden Dragon Venerable King praises the thirty-two marks in verse in the following text. The commentary explains that it is precisely praising its venerable and unique qualities. Below the three standards is the Distinct Teaching (別教). In this teaching, one initially hears the principle of 'mere middle'. Although the middle does not fully possess the dependent and independent aspects of the nine realms, it is not without the wondrous forms and minds of the Buddha realm. Therefore, the Buddha seen is only the venerable and unique body without limitations. This teaching is never jointly cultivated and realized by the Two Vehicles and bodhisattvas dwelling in emptiness. Below the four seas is the Perfect Teaching (圓教). This teaching states that the characteristics of the world are constant, so all dharmas are none other than the Middle Way. Although one sees the venerable and unique form in common with others, they also cultivate the Distinct Teaching, while this teaching is entirely inherent in nature. Therefore, the Dragon Girl says: 'Subtle and pure Dharma-body, fully possessing the thirty-two marks.' Wanting to reveal the entirety of nature, it is therefore specially named Dharma-body from the superior aspect. Therefore, people in this teaching observe the suffering and joy of inherent virtue and arouse giving and removing. They regard the poison of immediate principle as what is to be subdued. The three causes of cultivated virtue are called the practice of inherent virtue, and the reward and response bodies are called the Dharma-body. It is generally intended to extinguish cultivation with nature, so that suffering is immediately removed without the appearance of removal, poison is immediately eliminated without the appearance of elimination, practice is immediately cultivated without the appearance of cultivation, and Buddhahood is immediately realized without the appearance of realization. Ānanda transmitted this uncreated Four Noble Truths, which is to say without saying. Therefore, he personally received the Dharma-body Buddha. Below 'three this', the section has four capacities. Question: Above, the Four Teachings are explained, so why is it now only said that the Three Vehicles listen? Answer: Because among the Three Vehicles, the Hearers (聲聞, Shravakas) and Conditioned-Enlightened Ones (緣覺, Pratyekabuddhas) need to discuss the Store and Common Teachings (藏通二教). If explaining bodhisattvas, then the Four Teachings need to be covered. The Three Vehicles are a general discussion, and the Four Teachings are distinguished separately. Listening is the Three Vehicles, and speaking must be the Four Buddhas. Since each understands the same sound differently, it is also one body with different views. The meaning of explaining the combined body earlier lies in this. Below 'two contemplations', it is explained from the perspective of contemplating the mind. Above, the meaning of each of the four sentences of 'I heard' is distinguished based on the mind contemplation of the practitioner. 'Climbing above' etc., is the six-aspect contemplation of defiled meditation. Climbing above to purity and wonder, leaving behind the suffering, coarseness, and obstacles of aversion below. It is discussed alternately above and below in the nine grounds. 'I I heard heard' is the mundane realm of arising and ceasing in the Three Store Teaching (三藏). Earlier, it was approximately the arising and ceasing of the knowledge and understanding of the Three Vehicles.

觀之入理。今就凡夫不知而修但成世禪。既是俗境知與不知法本生滅。故當生生句。今宗解之或從所化機。或約能觀觀。析體二觀俗異真同。前約俗異故將析法別對初句。今就真同故以析體共對次句。后之二觀不殊前對。又前約教我聞四句可對四人。今論修觀須就一人一念而照。故釋簽一心三觀於一念心見四四諦。尚具四趣豈闕世禪。故說必次第約人辨相故。修無前後唯成圓觀故。三一時下明和合二。初舊解二。初肇師。啟開也。運謂時運嘉善也。會合也。即是機應善合之時也。二三藏下真諦二。初敘彼立義。此解同肇以合釋一。而但就機論不高下合應之心也。若謂眾生心不高下中平之時。即是與佛合一時也。故云平時即是一時。二私下章安釋成。言私謂者。大師滅后頂師記錄。此文句時自加此釋。事非公灼故言私也。蓋慮後人不解真諦高下之義。故為釋出。高謂慢心自恃陵他不能奉行佛之道法。故云慢心不行。下謂耽戀五欲荒迷不捨何能受道。此之二心最為道障。欲令今人不耽不慢修于平時即感聖也。二師下今釋二。初約教二。初約因緣總釋。感應因緣合一之時也。不明感應與誰論一。未分三諦淺深之別。故當總釋。二亦下約諦智別釋二。初釋時。問諦智但在機感應該生佛。雙只既不同如何論總別。答智即是機諦即

【現代漢語翻譯】現代漢語譯本觀照達到透徹的理解。現在針對凡夫因為不瞭解而修習，最終只成就世間禪定。既然是世俗境界，無論知與不知，法的本性都是生滅的。所以說是『當生生句』。現在我們宗派解釋它，或者從所教化的對象出發，或者依據能觀的觀智。析法觀和析體觀，在世俗層面有差異，在真諦層面是相同的。前面是依據世俗的差異，所以將析法觀分別對應于第一句。現在是依據真諦的相同，所以將析體觀共同對應于第二句。後面的兩種觀與前面的對應關係沒有不同。另外，前面依據教法，『我聞』四句可以對應四種人。現在討論修習觀法，必須就一個人的一念之間進行觀照。所以《釋簽》說，在一念心中具足三觀，見到四四諦。尚且具足四趣，怎麼會缺少世間禪定呢？所以說必須次第，是依據人的根性來辨別法相的緣故。修習沒有先後，最終成就圓滿的觀智的緣故。三，『一時』以下，說明和合的兩種含義。最初是舊的解釋，分為兩種。最初是肇法師的解釋。『啟』是開啟的意思。『運』是指時運美好。『會』是會合的意思。就是根機與佛法善妙會合的時機。第二是三藏法師真諦的解釋，分為兩種。最初是敘述他的立義。這種解釋與肇法師相同，都用『合』來解釋『一時』，但只是就根機來論述，沒有提到高下和合相應的心。如果說眾生的心沒有高下中平的時候，就是與佛合一的時候。所以說『平時』就是『一時』。第二是章安大師的解釋和成就。『私謂者』，是指天臺智者大師滅度后，頂法師記錄的。這段文字是《文句》在記錄時自己加上去的解釋。事情並非公開明確，所以說是『私』。大概是考慮到後人不理解真諦所說的高下之義，所以才解釋出來。『高』是指慢心，自恃高傲，輕視他人，不能奉行佛的道法。所以說是『慢心不行』。『下』是指貪戀五欲，荒唐迷惑，不肯捨棄，怎麼能接受佛道？這兩種心是修道的最大障礙。想要讓現在的人不貪戀不傲慢，修習于平時，就能感應到聖境。第二，『師』以下是現在的解釋，分為兩種。最初是依據教法，分為兩種。最初是依據因緣總的解釋。感應的因緣合一的時候。沒有說明感應是與誰合一，沒有區分三諦的淺深差別，所以應當總的解釋。第二，『亦』以下是依據諦智分別解釋，分為兩種。最初是解釋『時』。問：諦智只在根機感應時才應該產生，佛與眾生雙方面既然不同，怎麼能論述總別呢？答：智就是根機，諦就是佛。

【English Translation】 English version Observing to attain thorough understanding. Now, regarding ordinary people who, due to ignorance, cultivate only worldly meditation, since it is a mundane realm, whether knowing or not, the nature of phenomena is arising and ceasing. Therefore, it is said 'the phrase of arising and arising.' Now, our school interprets it, either from the perspective of the object being transformed, or based on the observing wisdom. The Analytical Dharma contemplation (析法觀, Xi Fa Guan) and the Analytical Body contemplation (析體觀, Xi Ti Guan) differ in the mundane realm but are the same in the realm of truth. The former is based on mundane differences, so the Analytical Dharma contemplation is separately matched with the first phrase. Now, based on the sameness in truth, the Analytical Body contemplation is jointly matched with the second phrase. The latter two contemplations are not different from the previous pairings. Furthermore, previously, based on the teachings, the four phrases of 'I have heard' can correspond to four types of people. Now, discussing the practice of contemplation, one must illuminate it within a single thought of a single person. Therefore, the 'Explanation of the Sign' (釋簽, Shi Qian) says that in a single thought, the three contemplations are complete, and the four sets of Four Noble Truths are seen. Since the four realms of existence are complete, how could worldly meditation be lacking? Therefore, it is said that it must be in sequence, because it is based on the capacity of the person to distinguish the characteristics of the Dharma. Cultivation has no before or after, ultimately achieving complete contemplation. Three, 'At one time' below, explains the two meanings of combination. Initially, there is the old explanation, divided into two. The first is the explanation of Master Zhao (肇法師, Zhao Fashi). 'Initiate' means to open. 'Movement' refers to the auspiciousness of the times. 'Assembly' means to gather together. It is the opportune time when the capacity of the individual and the Buddha's teachings auspiciously come together. The second is the explanation of Tripitaka Master Paramārtha (真諦, Zhen諦), divided into two. The first is to narrate his establishment of meaning. This explanation is the same as Master Zhao's, both using 'combination' to explain 'at one time,' but only discussing it from the perspective of the individual's capacity, not mentioning the mind of highness and lowness coming together in response. If it is said that the minds of sentient beings have no time of highness, lowness, or equanimity, then it is the time of being one with the Buddha. Therefore, it is said that 'equanimity' is 'at one time.' The second is Master Zhang'an's (章安大師, Zhang'an Dashi) explanation and accomplishment. 'Privately speaking' refers to the record made by the top disciple after the passing of Great Master Zhiyi (智者大師, Zhizhe Dashi) of Tiantai. This passage was added by the 'Words and Phrases' (文句, Wenju) itself during recording. The matter is not publicly clear, so it is said to be 'private.' It is probably because it was considered that later people would not understand the meaning of highness and lowness spoken of by Paramārtha, so it was explained. 'High' refers to arrogance, self-importance, looking down on others, and being unable to uphold the Buddha's Dharma. Therefore, it is said 'arrogant mind does not practice.' 'Low' refers to being attached to the five desires, being foolishly deluded, and being unwilling to relinquish them. How can one receive the Buddha's path? These two minds are the greatest obstacles to cultivation. The desire is to have people now not be attached or arrogant, cultivate in equanimity, and then they can be responsive to the holy realm. Second, 'Master' below is the current explanation, divided into two. Initially, it is based on the teachings, divided into two. Initially, it is a general explanation based on conditions. It is the time when the conditions of response and connection come together as one. It does not explain with whom the response and connection are one, and it does not distinguish the shallow and deep differences of the Three Truths, so it should be explained generally. Second, 'Also' below is a separate explanation based on the Truth and Wisdom, divided into two. Initially, it explains 'time.' Question: Truth and Wisdom should only arise when the capacity of the individual responds, and since the Buddha and sentient beings are different, how can one discuss generality and particularity? Answer: Wisdom is the capacity of the individual, and Truth is the Buddha.

是應。智諦合時名感應一。何者。佛以三諦而為其體。不以此體應于眾生。眾生無由智合於諦。如須菩提石室觀空。釋迦嘆言得見我身。豈唯諦理諸善亦然。如雲若持五戒釋迦如來在汝家中。故知佛以三諦諸善而為體相。眾生修善見諦理時。即是感應合一時也。今明三諦即攝四教。如常所辨。二而言下釋一。即前諦智合一之相也。先簡不合。謂前思後知此乃覺觀虛妄之心。若智發者思覺俱寂豁爾開悟。方與諦一故言一時。四教諦智一相皆然。二觀解。前約教解是佛會開悟。今約觀心是滅后造修。前分四教今在一心。文同意異。四明教主二。初舊解二。初真諦。未破無明名小菩薩。若證法身份顯三義故不被異。三乘異外故但一義。菩薩雙異外道二乘。故得二義而未平等。佛盡能異是故三義具足究竟。二釋論。世尊當十故佛第九。此就合說。若調御丈夫開為二號則佛當第十。十號具足名世間尊。此是能覺。其所覺者。即世間等三雙法也。初雙約凡聖。世則六凡法。出世則四聖法。次雙約小大。無常則凡小法。常則大乘法。后雙約思議不思議。六凡三教是數皆可思議法。唯圓非數是不可思議法。此等法門於一心中朗然頓覺。故名為佛。二今釋二。初約教。佛既翻覺。而有三身即是三種覺智所成。若一切智成於三藏丈六佛。依

【現代漢語翻譯】是應。智諦合時名感應一。什麼是感應合一呢？佛以三諦（空諦、假諦、中諦）作為其本體，如果不以這個本體來應于眾生，眾生就沒有辦法在智慧上與真諦相合。就像須菩提在石室中觀空，釋迦牟尼佛讚歎他說『你已經見到我的法身』。豈止是真諦的道理如此，各種善行也是這樣。比如有人說，如果能持守五戒，釋迦如來就在你家中。所以說，佛以三諦和各種善行為本體和表相，眾生修習善行，見到真諦的道理時，就是感應合一的時候。現在說明三諦就涵蓋了四教（藏教、通教、別教、圓教），如同通常所辨析的那樣。二、而言下釋一，就是解釋前面所說的諦智合一的相狀。首先簡別不合的情況，所謂前思後知，這都是覺觀虛妄之心。如果智慧生髮，思慮和覺觀都寂靜下來，豁然開悟，才能與真諦合一，所以說『一時』。四教的諦智合一的相狀都是這樣。二、觀解。前面是從教理上解釋佛的開悟，現在是從觀心的角度來說明滅度后如何修習。前面分說四教，現在歸於一心，文辭相同而意義不同。四、明教主二。首先是舊的解釋，分為兩點。第一點是真諦。沒有破除無明煩惱的叫做小菩薩。如果證得法身，就能分顯法身、報身、應身三種意義，所以不被異類所攝。三乘（聲聞乘、緣覺乘、菩薩乘）不同於外道，所以只是一種意義。菩薩既不同於外道，也不同於二乘，所以得到兩種意義，但還沒有達到平等。佛完全能夠不同於一切，所以三種意義都具足究竟。二、釋論。世尊包含十種名號，所以佛是第九種。這是就合起來說。如果將調御丈夫分開為兩個名號，那麼佛就是第十種。十種名號都具足，就叫做世間尊。這是能覺悟者。其所覺悟的，就是世間等三雙法。第一雙是關於凡聖。世間是指六凡法界，出世間是指四聖法界。第二雙是關於小大。無常是凡小法，常是大乘法。第三雙是關於思議和不可思議。六凡和三教是可以用數量來計算的，都是可以思議的法。只有圓教不是數量，是不可思議的法。這些法門在一心中明朗地頓然覺悟，所以叫做佛。二、現在解釋，分為兩點。第一點是約教。佛既然翻譯為覺悟，而有法身、報身、應身三種身，就是由三種覺智所成就的。如果一切智成就了三藏和丈六佛（應身佛），依據

【English Translation】 It is response. The moment when wisdom and truth unite is called 'one of response and connection'. What is 'one of response and connection'? The Buddha takes the Three Truths (emptiness, provisional existence, and the middle way) as his essence. If he does not use this essence to respond to sentient beings, sentient beings will have no way to unite with the truth in wisdom. Just as Subhuti contemplated emptiness in the stone chamber, Shakyamuni Buddha praised him, saying, 'You have already seen my Dharma body.' It is not only the principle of truth that is like this, but also all kinds of good deeds. For example, someone says, 'If you can uphold the five precepts, Shakyamuni Tathagata is in your home.' Therefore, the Buddha takes the Three Truths and all kinds of good deeds as his essence and appearance. When sentient beings cultivate good deeds and see the truth, it is the moment of 'one of response and connection'. Now, it is explained that the Three Truths encompass the Four Teachings (Tripitaka teaching, common teaching, distinct teaching, and perfect teaching), as is usually analyzed. Second, 'explaining one in words' means explaining the appearance of the unity of truth and wisdom mentioned earlier. First, distinguish the cases that do not unite. The so-called 'thinking before and knowing after' are all the illusory minds of perception and contemplation. If wisdom arises, thoughts and perceptions will all become silent, and sudden enlightenment will occur, then it can unite with the truth, so it is called 'one moment'. The appearance of the unity of truth and wisdom in the Four Teachings is all like this. Second, explanation through contemplation. The previous explanation was from the perspective of doctrine, explaining the Buddha's enlightenment. Now, it is from the perspective of contemplating the mind, explaining how to cultivate after Nirvana. The previous division was into the Four Teachings, now they are unified in one mind, the words are the same but the meaning is different. Fourth, explaining the teaching master in two parts. First, the old explanation, divided into two points. The first point is the Truth. Those who have not broken through ignorance are called small Bodhisattvas. If one attains the Dharma body, one can manifest the three meanings of the Dharma body, Reward body, and Manifestation body, so they are not included by other categories. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are different from external paths, so there is only one meaning. Bodhisattvas are different from both external paths and the Two Vehicles, so they obtain two meanings, but they have not yet reached equality. The Buddha is completely able to be different from everything, so all three meanings are complete and ultimate. Second, commentary. The World Honored One includes ten titles, so the Buddha is the ninth. This is speaking of them together. If the 'Taming Hero' is separated into two titles, then the Buddha is the tenth. When all ten titles are complete, it is called the World Honored One. This is the one who can awaken. What he awakens to is the three pairs of dharmas, such as the world. The first pair is about the mundane and the sacred. The mundane refers to the six realms of ordinary beings, and the transcendent refers to the four realms of sages. The second pair is about the small and the great. Impermanence is the dharma of the mundane and small, and permanence is the dharma of the Mahayana. The third pair is about the conceivable and the inconceivable. The six realms of ordinary beings and the Three Teachings can be calculated with numbers, and are all conceivable dharmas. Only the Perfect Teaching is not a number, it is an inconceivable dharma. These Dharma gates are clearly and suddenly awakened in one mind, so it is called Buddha. Second, now explaining, divided into two points. The first point is about teaching. Since Buddha is translated as enlightenment, and there are three bodies: Dharma body, Reward body, and Manifestation body, they are accomplished by three kinds of wisdom. If all wisdom accomplishes the Tripitaka and the sixteen-foot Buddha (Manifestation body), according to

道種智有二佛者。此智論于界內外故。界內道種成於通教但空丈六。以鈍菩薩為空出假故。界外道種成於通別但中尊特。以二菩薩為中出假故。一切種智成於圓教及通別教諸法趣中法身佛也。雖被四機只是三佛。此之三佛不可定一無差即差故。不可定異差即無差故。須忘一異是秘密藏故。而論一異跨節當分故。二約觀。三觀所覺皆云諸法者。一一覺於三諦也。故空覺三諦差別情忘名第一義空。故曰一相。假覺三諦皆能立法名如來藏。故曰種種相。中覺三諦遮照同時名第一義理。故曰無一異相亦一異相。前約教釋故以三智別示三身攝於四教。今既約觀須唯在圓。圓觀若成四教三身。不求自獲。塵去鑒凈像現隨形。令此分別故注云云。五住者下住處二。初雙標。佛能住人也。城山所住處也。人必有法以為能住。如世惡人必以惡法住於家舍。善人善法住舍亦然。今云佛住王城耆山。豈得不以首楞嚴定為能住法耶。故普賢觀云。釋迦牟尼名毗盧遮那。此佛住處名常寂光。牟尼是人寂光是法。此之人法自可分于能住所住。若望山城俱為能住。山望寂光為所住處。處隨法轉。其猶還丹點鐵成金。故摩竭提阿蘭若處名寂滅場。今之城山豈其不爾。故知不辨能住心法。但云色身住于土石。則大小心境之談便成無用。是以雙標能住所住其

有旨乎。二真諦下雙釋二。初明能住法二。初舊解二。初真諦。此師釋住不但色質住于城山。故明八種能住之法。一住大千顯能住化廣。二住依止顯今能住。三住五分顯于能住無漏五陰。五分者。謂戒定慧解脫解脫知見。謂無學道共戒滅盡定無生慧有餘解脫照解脫智眼名為知見。謂自知是初果乃至四果也。是則前三並在于果方名法身。言壽命現在者。以入無餘則五分滅故。灰身則戒定有餘解脫滅滅智則慧及知見滅。故壽命現在五分得住。四住威儀行住坐臥皆有法則故能利物。五天住住禪定者。禪則四禪。定謂四空。是色無色二界天法故。六梵住住四等。眾生無量我心常等故。四禪加修慈悲喜捨生梵天王。故云梵住。文無喜舍略也。七聖住住三三昧謂空無相無愿。此三聖人所修故云聖住。八大處住即常寂光言慮已絕。故云第一義也。此之八義皆是如來能住法也。二釋論。大品云。佛住王舍城。龍樹約四義釋能住法。謂天梵聖佛也。真諦八法不出此四。是故大師以四攝之。論中天梵與真諦師天梵二住名義全同。而言定者四等定也。此則以二攝於二也。聖住與真諦聖住名義全同。而更攝得五分壽命。此則以一攝二也。佛住與真諦大處住名異義同。以一攝一。此則論四已攝彼五也。而論復云。於四住法中住聖住佛住法憐憫眾生

【現代漢語翻譯】有旨乎（有什麼宗旨嗎）。二真諦（Paramārtha，意為勝義諦）下雙釋二（下面從兩個方面解釋）。初明能住法二（首先闡明能夠安住的法，分為兩部分）。初舊解二（首先是舊的解釋，分為兩部分）。初真諦（Paramārtha）。這位法師解釋安住，不僅是色質安住在城池山林，所以闡明八種能夠安住的法。一、住大千（安住于大千世界），顯示能夠安住的化身廣大。二、住依止（安住于所依止處），顯示現在能夠安住。三、住五分（安住於五分法身），顯示能夠安住于無漏五陰。五分是指戒、定、慧、解脫、解脫知見。所謂無學道共戒、滅盡定、無生慧、有餘解脫、照解脫智眼，稱為知見。就是說自己知道是初果乃至四果。那麼，前面三者並存于果位，才稱為法身。說到壽命現在，是因為進入無餘涅槃，五分就滅盡了。灰身，那麼戒定有餘，解脫滅，滅智，那麼慧及知見滅。所以壽命現在，五分得以安住。四、住威儀（安住于威儀），行住坐臥都有法則，所以能夠利益眾生。五、天住（安住于天道），安住禪定的人。禪是指四禪，定是指四空定。這是色界和無色界天人的法。六、梵住（安住于梵天），安住於四無量心。眾生無量，我的心常平等，所以四禪加上修習慈悲喜捨，生到梵天王。所以說梵住。文中沒有喜舍，是省略了。七、聖住（安住于聖道），安住於三三昧，即空、無相、無愿。這三種是聖人所修的，所以稱為聖住。八、大處住（安住于大處），就是常寂光，言語思慮已經斷絕，所以說是第一義。這八種意義都是如來能夠安住的法。二、釋論（第二，根據《大智度論》的解釋）。《大品般若經》說，佛安住在王舍城。龍樹菩薩用四種意義解釋能夠安住的法，即天、梵、聖、佛。真諦法師的八法沒有超出這四種。所以大師用四種來概括它。《大智度論》中的天、梵，與真諦法師的天住、梵住，名義完全相同。所說的定，就是四無量心定。這是用兩種概括了兩種。聖住與真諦法師的聖住，名義完全相同。而且還概括了五分法身和壽命。這是用一種概括了兩種。佛住與真諦法師的大處住，名稱不同，意義相同。用一種概括了一種。這就是《大智度論》的四種已經概括了真諦法師的五種。而《大智度論》又說，在四種安住法中，安住于聖住和佛住，是爲了憐憫眾生。

【English Translation】 Are there any tenets (有旨乎)? Two explanations are given below regarding the two aspects of Paramārtha (二真諦, meaning the ultimate truth) (二真諦下雙釋二). First, clarifying the Dharma of abiding, divided into two parts (初明能住法二). First, the old explanation, divided into two parts (初舊解二). First, Paramārtha (初真諦). This Dharma master explains that abiding is not only the physical form abiding in cities and mountains, so he elucidates the eight Dharmas of abiding. 1. Abiding in the Great Thousand World (住大千), showing that the manifested body that can abide is vast. 2. Abiding in reliance (住依止), showing that one can abide now. 3. Abiding in the five aggregates (住五分), showing that one can abide in the five skandhas (五陰) free from outflows (無漏). The five aggregates refer to precepts (戒), concentration (定), wisdom (慧), liberation (解脫), and the knowledge and vision of liberation (解脫知見). The so-called precepts shared by those in the stage of no-more-learning (無學道共戒), cessation attainment (滅盡定), non-arising wisdom (無生慧), liberation with remainder (有餘解脫), and the eye of wisdom that illuminates liberation (照解脫智眼) are called knowledge and vision. That is, knowing oneself to be a Stream-enterer (初果) up to an Arhat (四果). Then, the first three exist together in the fruition stage, and only then are they called the Dharma body (法身). Speaking of the present lifespan, it is because upon entering Nirvāṇa without remainder (無餘涅槃), the five aggregates are extinguished. With the body reduced to ashes, the precepts and concentration remain, liberation is extinguished, and with the extinction of wisdom, then wisdom and knowledge and vision are extinguished. Therefore, with the present lifespan, the five aggregates can abide. 4. Abiding in dignified conduct (住威儀), having rules for walking, standing, sitting, and lying down, so one can benefit sentient beings. 5. Abiding in the heavenly realm (天住), those who abide in meditative concentration. Dhyāna (禪) refers to the four Dhyānas, and Samādhi (定) refers to the four formless attainments (四空定). These are the Dharmas of beings in the realms of form and formlessness. 6. Abiding in the Brahma realm (梵住), abiding in the four immeasurables (四無量心). Sentient beings are countless, and my mind is always equal, so the four Dhyānas plus the cultivation of loving-kindness, compassion, joy, and equanimity lead to rebirth as a Brahma king. Therefore, it is called Brahma abiding. Joy and equanimity are omitted in the text. 7. Abiding in the holy path (聖住), abiding in the three Samādhis, namely emptiness (空), signlessness (無相), and wishlessness (無愿). These three are cultivated by sages, so they are called holy abiding. 8. Abiding in the great abode (大處住), which is the eternal, tranquil light (常寂光), where speech and thought have ceased, so it is called the ultimate meaning (第一義). These eight meanings are all Dharmas that the Tathāgata can abide in. 2. Explanation from the Treatise (釋論) (referring to the Mahāprajñāpāramitāśāstra). The Mahāprajñāpāramitāsūtra says that the Buddha abides in Rājagṛha (王舍城). Nāgārjuna (龍樹) explains the Dharma of abiding with four meanings: heavenly, Brahma, holy, and Buddha. The eight Dharmas of Paramārtha do not go beyond these four. Therefore, the great master summarizes them with these four. The heavenly and Brahma abidings in the Mahāprajñāpāramitāśāstra are completely identical in name and meaning to the heavenly and Brahma abidings of Paramārtha. The mentioned Samādhi is the Samādhi of the four immeasurables. This is using two to encompass two. The holy abiding is completely identical in name and meaning to the holy abiding of Paramārtha. Moreover, it encompasses the five aggregates and lifespan. This is using one to encompass two. The Buddha abiding is different in name but the same in meaning as the great abode abiding of Paramārtha. Using one to encompass one. This means that the four in the Mahāprajñāpāramitāśāstra have already encompassed the five of Paramārtha. And the Mahāprajñāpāramitāśāstra also says that among the four Dharmas of abiding, abiding in the holy abiding and Buddha abiding is for the sake of compassion for sentient beings.

故。王舍城住今云跡住也。此義復攝真諦三住。以王城是依止處故。王城在大千界內故。四威儀不離王城故。問佛能住法是首楞嚴。論何須說聖梵天三。答如來自行實在楞嚴。為利他故住餘三法。心若不住梵天等法口豈能說四禪四等。是故妙樂明論四住云。從廣之狹將勝攝劣故。天攝機寬佛攝最狹中二迭論。故云從廣之狹。佛住既勝無善不攝。故聖等三是凡小善明所攝耳。二今釋二。初教。論明四住其義猶總。是故今家明四教佛住於三諦。復論兼獨住法明矣。三藏所詮析法觀拙。故成佛唯丈六身。但住真諦。通教所詮體法觀巧能證二空。故所成佛隨利鈍機一身兩見。丈六住真尊特住中。別教詮中修次第觀。故所成佛唯一尊特。以須別修緣了莊嚴。故使此佛雙住俗中。圓教詮中中具諸法。因中萬行不修而修。果上萬德成無所成。故即報應名為法身。唯住中道。前三教佛豈離法身。今就當分明四差別。是故四佛各以住法住于城山。二觀。於一心中圓修三觀住於三諦。以此住法住所居處。若唸唸不休即觀行佛行住坐臥。經云。此處皆應起塔。即此意也。二王下明所住處二。初城二。初因緣釋。此文雖略意亦可見。若欲備知當尋彼論。二觀行釋。上諸觀解皆是附法。以如是等不借事義表觀法故。此之城山是託事觀也。如今王舍

【現代漢語翻譯】因此，王舍城（Rājagṛha，古代印度摩揭陀國的首都）的住處，如今也稱為云跡住。這個意義也涵蓋了真諦的三種住處，因為王舍城是依止之處。王舍城位於大千世界之內，四威儀（行、住、坐、臥）不離王舍城。問：佛陀能夠安住的法是首楞嚴（Śūraṅgama-samādhi，一種深奧的禪定），為什麼《瑜伽師地論》還需要說明聖天、梵天這三種住處？答：如來自己修行實在於楞嚴，爲了利益他人，才安住于其餘三種法。心中若不安住梵天等法，口中又怎能宣說四禪、四等（四無量心）？所以，妙樂（湛然法師）在《止觀輔行傳弘決》中闡明四住說：『從廣義上來說，是將殊勝的攝入低劣的。』天道所攝的根機寬廣，佛道所攝的根機最為狹窄，中間兩種是交替論述的，所以說『從廣義上來說，是將殊勝的攝入低劣的』。佛陀的住處既然殊勝，沒有哪種善法不能被攝入其中，所以聖天等三種住處，不過是凡夫和小乘的善法所能明瞭和攝入的。二、現在解釋二諦。首先是教義。論中闡明四住，其意義仍然是總括性的。因此，我們現在闡明四教的佛陀安住於三諦。而且論中兼顧了獨住之法，這很明顯。三藏教所詮釋的析法觀粗拙，所以成就的佛陀只有丈六金身，僅僅安住于真諦。通教所詮釋的體法觀巧妙，能夠證得二空，所以成就的佛陀隨著根機的利鈍，一身兩見，丈六金身安住于真諦，尊特之身安住于中諦。別教詮釋從中道修習次第觀，所以成就的佛陀只有尊特之身，因為必須特別修習緣了莊嚴，所以使得此佛雙重安住于俗諦和中諦。圓教詮釋中道，中道具足一切法，因地中的萬行不修而修，果地上的萬德成就而無所成就，所以即報即應名為法身，唯獨安住于中道。前三教的佛陀難道離開了法身嗎？現在就當下的分位來闡明四種差別。所以，四種佛陀各自以安住之法安住于城山。二、觀行。在一心中圓滿修習三種觀，安住於三諦。以這種安住之法安住所居住的地方。如果唸唸不休，就是觀行佛的行住坐臥。經中說：『此處都應該起塔』，就是這個意思。二、王下闡明所安住的處所。首先是城，分為兩部分。首先是因緣解釋。這段文字雖然簡略，但意義也是可以見到的。如果想要詳細瞭解，應當尋閱那部論。二、觀行解釋。以上各種觀解都是附屬於法的，因為像這樣不借助於事義來表達觀法。這城山是依託於事相的觀法。如今的王舍城。二王下明所住處二。初城二。初因緣釋。此文雖略意亦可見。若欲備知當尋彼論。二觀行釋。上諸觀解皆是附法。以如是等不借事義表觀法故。之城山是託事觀也。如今王舍

【English Translation】 Therefore, the dwelling in Rājagṛha (the capital of ancient Magadha, India), also known as the Cloud Trace Dwelling, encompasses the three dwellings of the True Reality (Satya). This is because Rājagṛha is a place of reliance, located within the great thousand world system, and the four dignities (walking, standing, sitting, lying down) are inseparable from Rājagṛha. Question: The Dharma in which the Buddha can abide is the Śūraṅgama-samādhi (a profound state of meditation), so why does the Yogācārabhūmi-śāstra need to explain the three dwellings of the Holy Devas and Brahma? Answer: The Tathāgata's (如來) own practice truly lies in the Śūraṅgama-samādhi, but for the benefit of others, he abides in the other three Dharmas. If the mind does not abide in the Dharmas of Brahma and others, how can the mouth proclaim the four Dhyānas (禪那，meditative states) and the four immeasurables (四無量心，the four Brahmaviharas)? Therefore, Miaole (妙樂，Master Zhanran) clarifies in his commentary on the Mohe Zhiguan (摩訶止觀，Great Calming and Contemplation): 'From a broad perspective, it is taking the superior and incorporating the inferior.' The capacity of those encompassed by the Deva realm is broad, while the capacity of those encompassed by the Buddha realm is the narrowest. The two in between are discussed alternately, hence the saying 'From a broad perspective, it is taking the superior and incorporating the inferior.' Since the Buddha's dwelling is superior, there is no good Dharma that cannot be encompassed within it. Therefore, the three dwellings of the Holy Devas and others are merely what ordinary people and those of the Small Vehicle (Hinayana) can understand and encompass. 2. Now, explaining the two truths. First, the doctrine. The śāstra's clarification of the four dwellings is still general in meaning. Therefore, we now clarify that the Buddhas of the Four Teachings abide in the Three Truths. Moreover, the śāstra also considers the Dharma of solitary dwelling, which is very clear. The analytical contemplation explained by the Tripiṭaka Teaching (三藏教) is crude, so the Buddha who is attained is only the sixteen-foot golden body, abiding only in the True Truth. The embodied contemplation explained by the Common Teaching (通教) is skillful and can realize the two emptinesses, so the Buddha who is attained manifests two forms in one body according to the sharpness or dullness of the faculties: the sixteen-foot golden body abides in the True Truth, and the specially honored body abides in the Middle Truth. The Distinct Teaching (別教) explains the gradual contemplation cultivated from the Middle Way, so the Buddha who is attained is only the specially honored body, because one must specially cultivate the adornments of conditions and understanding, thus enabling this Buddha to dually abide in the Conventional Truth and the Middle Truth. The Perfect Teaching (圓教) explains the Middle Way, in which the Middle Way is complete with all Dharmas. The myriad practices in the causal stage are cultivated without cultivation, and the myriad virtues in the fruition stage are accomplished without accomplishment, so the reward body and the response body are called the Dharma body, abiding solely in the Middle Way. Have the Buddhas of the previous three teachings departed from the Dharma body? Now, based on the present division, we clarify the four differences. Therefore, the four Buddhas each abide in the city-mountain with their respective abiding Dharmas. 2. Contemplation and Practice. In one mind, fully cultivate the three contemplations and abide in the Three Truths. With this abiding Dharma, abide in the place where one dwells. If thoughts are unceasing, it is the walking, standing, sitting, and lying down of the contemplating Buddha. The sutra says: 'A stupa should be erected in this place,' which is the meaning of this. 2. Below, 'King' clarifies the place where one abides, in two parts. First, the city, in two parts. First, the explanation of causes and conditions. Although this passage is brief, its meaning can also be seen. If you want to know in detail, you should consult that treatise. 2. Explanation of contemplation and practice. The above explanations of various contemplations are all attached to the Dharma, because in this way, the Dharma of contemplation is expressed without relying on events and meanings. This city-mountain is a contemplation that relies on phenomena. Like the present Rājagṛha. The two kings clarify the two places where they live. The first city is two. The first cause is interpreted. Although this article is brief, its meaning can also be seen. If you want to know it, you should look for it. The second view is interpreted. The above views are all attached to the law. For example, the city and mountain are the views of the matter.

借覆蓋義表於五陰。托自在義表善惡王。故妙樂云。以善惡王對無記舍。應知無記遍該八識。若善惡王唯第六識。以此第六通三性故。謂善性惡性無記性也。此無記性同餘四陰為所觀境。取善惡性為能觀觀。初心修觀莫不用此第六心也。以由此心能起忻厭。分別名義作善惡因故。所言善者。對惡得名非究竟善。以此王數本由見愛熏習所成。圓名字人全未能伏。縱起善念不離見愛。故十境心皆名魔障。不思議觀方曰善凈。若直以此心觀實相理。如用藕絲懸須彌也。徒增分別絕念無由。若體此心是性惡者。性惡融通無法不趣。自然攝得七八九識同爲妙觀。故得名為境即是觀。能所既泯思議乃忘。圓妙之觀初心可修。故妙樂云。忽都未聞性惡之名。安能信有性德之行。須聞性惡者。以知性惡故則修惡本虛。三觀十乘無惑可破無理可顯。修德功寂是無作行。故以性德召此行也。此意若昧徒說心王為能觀觀。終非圓觀。豈前三教非善惡王為能觀耶。又須了知非獨城山以陰為境。諸事法觀皆須觀陰。故妙樂云。又諸觀境不出五陰。今此山等約陰便故。以諸文中直云境智。記文既云諸觀之境不出五陰。則知記事附法無不觀陰。言此山等約陰便者。蓋此山城表陰義便。故明言陰。諸文不便故直云境智。雖為不便不言五陰。而所觀境無不

【現代漢語翻譯】現代漢語譯本：借用覆蓋的意義來表示五陰（色、受、想、行、識五種構成要素）。依託自在的意義來表示善惡王（指第六意識）。所以妙樂（指天臺宗的輔佐者湛然）說：『用善惡王來對應無記舍（不善不惡的舍受），應當知道無記遍及八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）。』如果善惡王僅僅是第六意識，這是因為這第六意識貫通三性（善性、惡性、無記性）。這無記性與其餘四陰相同，作為被觀察的境界。選取善惡性作為能觀察的觀智。初學者修習觀行，沒有不用這第六意識的。因為由此心能生起欣喜和厭惡，分別名相意義，造作善惡之因。所說的善，是相對於惡而言的，並非究竟的善。因為這心王本來是由見惑和愛慾熏習所成。證得圓教名字位的人，還完全不能降伏。縱然生起善念，也不離見惑和愛慾。所以十種境界的心都叫做魔障。不思議觀才叫做善凈。如果直接用這心去觀實相之理，就像用藕絲懸掛須彌山一樣，只會增加分別，沒有辦法斷絕妄念。如果體認這心是性惡的，性惡融通，沒有法不能趨向。自然就能攝取第七、第八、第九識，一同作為妙觀。所以才得名為境界就是觀智，能觀和所觀既然泯滅，思議也就忘卻了。圓妙的觀行，初學者也可以修習。所以妙樂說：『如果從來沒有聽聞性惡之名，怎麼能相信有性德之行呢？』必須聽聞性惡，是因為知道性惡的緣故，就修習惡的本性是虛妄的。天臺宗的三觀（空觀、假觀、中觀）十乘觀法，沒有迷惑可以破除，沒有真理可以顯現。修德的功用寂滅，就是無作之行。所以用性德來召感這修行。如果這個意思不明白，只是空說心王作為能觀的觀智，終究不是圓頓之觀。難道前三教（藏教、通教、別教）不是用善惡王作為能觀嗎？又必須了知，不只是城山以五陰為境界，各種事法觀都需要觀五陰。所以妙樂說：『各種觀的境界，都不超出五陰。現在這山等，是就五陰來說比較方便。』因為各種經文中只說境界和智慧，記文既然說各種觀的境界都不超出五陰，就知道記事附法沒有不觀五陰的。說這山等是就五陰來說比較方便，大概是這山城表示五陰的意義比較方便。所以明確地說五陰。各種經文因為不方便，所以只說境界和智慧。雖然爲了不方便而不說五陰，但是所觀的境界沒有不超出五陰的。

【English Translation】 English version: Borrowing the meaning of 'covering' to represent the Five Skandhas (form, feeling, perception, mental formations, and consciousness). Relying on the meaning of 'self-mastery' to represent the King of Good and Evil (referring to the sixth consciousness). Therefore, Miaole (Zhanran, an assistant of the Tiantai school) said: 'Using the King of Good and Evil to correspond to neutral sensation (neither good nor evil), it should be known that neutrality pervades the Eight Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness).' If the King of Good and Evil is only the sixth consciousness, it is because this sixth consciousness penetrates the three natures (good nature, evil nature, and neutral nature). This neutral nature is the same as the other four skandhas, serving as the object of observation. Selecting the good and evil natures as the observing wisdom. Beginners practicing contemplation invariably use this sixth consciousness. Because from this mind arises joy and aversion, discriminating names and meanings, creating causes of good and evil. What is called 'good' is named relative to 'evil,' not ultimate good. Because this mind-king is originally formed by the熏習(xunxi, influence) of views and desires. Those who have attained the name position in the perfect teaching are completely unable to subdue it. Even if good thoughts arise, they do not depart from views and desires. Therefore, the minds of the ten realms are all called demonic obstacles. Inconceivable contemplation is called good and pure. If one directly uses this mind to contemplate the principle of true reality, it is like hanging Mount Sumeru with lotus threads, only increasing discrimination and making it impossible to cut off delusions. If one realizes that this mind is inherently evil, inherent evil is all-pervasive, and there is no dharma that it cannot tend towards. Naturally, it can gather the seventh, eighth, and ninth consciousnesses together as wonderful contemplation. Therefore, it is named that the realm is the contemplation, and when the observer and the observed are extinguished, thoughts are forgotten. Perfect and wonderful contemplation can be practiced by beginners. Therefore, Miaole said: 'If one has never heard the name of inherent evil, how can one believe in the practice of inherent virtue?' One must hear of inherent evil because knowing inherent evil means practicing the inherent nature of evil as illusory. The three contemplations (emptiness, provisional existence, and the middle way) and ten vehicles of the Tiantai school have no delusion to break and no truth to reveal. The merit of cultivation is extinguished, which is the action of non-action. Therefore, inherent virtue is used to summon this practice. If this meaning is not understood, merely speaking of the mind-king as the observing wisdom is ultimately not perfect and sudden contemplation. Are the previous three teachings (Tripitaka teaching, shared teaching, and distinct teaching) not using the King of Good and Evil as the observer? Furthermore, it must be understood that it is not only the city and mountain that take the Five Skandhas as the realm, but all phenomena contemplations need to contemplate the Five Skandhas. Therefore, Miaole said: 'The realms of all contemplations do not go beyond the Five Skandhas. Now, these mountains, etc., are convenient in terms of the Five Skandhas.' Because the various sutras only speak of realm and wisdom, and the commentary says that the realms of all contemplations do not go beyond the Five Skandhas, it is known that the commentary on events and dharmas does not fail to contemplate the Five Skandhas. Saying that these mountains, etc., are convenient in terms of the Five Skandhas, it is probably because these mountain cities represent the meaning of the Five Skandhas more conveniently. Therefore, it is clearly said that the Five Skandhas. The various sutras are not convenient, so they only speak of realm and wisdom. Although they do not mention the Five Skandhas for the sake of convenience, the observed realms do not exceed the Five Skandhas.

是陰。故上句云不出五陰。直云境智。即諸文云。觀一念心即空假中也。雖不云陰且一念心非陰是何。有人據此執諸觀境不觀陰者。違文背義過莫大焉。又僻執云。唯止觀中從行觀法得簡陰境。諸事法觀不得簡陰。斯是胸情自立規矩。諸文觀法既不出陰。簡有何妨。況妙樂中觀陰。須明方便正修簡境及心。簡境豈非去尺就寸。簡心豈非去其思議取不思議耶。安得固違執不簡陰。此人又執諸文託事附法觀心不可修習。唯止觀約行觀法方可修之。乃引義例諭邪師文為據。彼文云。十二部觀寄事立名。雖有三觀之名十境十乘不列。一部名下唯施一句。豈此一句能伸觀門。今人謂事法觀心便可修習。不假止觀者。豈不全同往代邪師耶。今評義例驗此人說。全昧荊溪破立意也。何者。義例諭疑本為邪師錯。謂止觀十境十乘是漸圓觀。唯頂法師十二部經觀心之文為頓頓觀。修之即得。是故荊溪如上諭之。其意但是破彼邪師。將頂法師十二部下觀心一句。具足伸于頓頓觀門也。邪師既以止觀十境十乘。自是漸圓。終不肯用入十二部事觀中修。豈得同於正解之師。講至城山等觀之時。學者欲修即敘止觀方便正修揀境等文。成其法行。若然。豈是十境十乘一向不列耶。豈是獨將一句伸觀門耶。又何嘗云事法觀心不假止觀便可修習。又不云

【現代漢語翻譯】現代漢語譯本：是五陰。所以上文說『不出五陰』，直接說『境智』，就是諸文所說的，觀察一念心即是空、假、中。雖然沒有說五陰，但這一念心不是五陰又是什麼呢？有人根據這個，執著于各種觀境而不觀五陰，這是違背經文和教義，沒有比這更大的錯誤了。還有人偏執地說，只有在《止觀》中，從行觀的方法才能簡化五陰之境，各種事法觀不能簡化五陰。這是胸中情意，自己設立規矩。各種經文的觀法既然沒有超出五陰，簡化又有什麼妨礙呢？況且妙樂中觀五陰，必須明白方便正修，簡化境和心。簡化境難道不是捨棄尺而取寸嗎？簡化心難道不是捨棄思議而取不思議嗎？怎麼能固執地違背而不簡化五陰呢？這個人又執著地說，各種經文依託事相、附帶法理來觀心，是不能修習的，只有《止觀》依據行觀的方法才可以修習。於是引用《義例》中告誡邪師的文字作為依據。那段文字說，十二部經的觀法，借用事相來建立名稱，雖然有三觀的名稱，但十境十乘並沒有列出。一部經的名稱下只用一句話。難道這一句話就能闡述觀門嗎？現在有人說，事法觀心就可以修習，不需要藉助《止觀》，這難道不是完全和過去的邪師一樣嗎？現在評論《義例》，驗證這個人的說法，完全不明白荊溪尊者的破立之意。為什麼呢？《義例》告誡疑惑，本來是針對邪師的錯誤，邪師認為《止觀》的十境十乘是漸圓之觀，只有頂法師十二部經中觀心的文字是頓頓之觀，修習就能證得。所以荊溪尊者像上面那樣告誡他。他的意思只是爲了駁斥那些邪師，將頂法師十二部經下觀心的一句話，充分地闡述頓頓觀的法門。邪師既然認為《止觀》的十境十乘，是漸圓之觀，始終不肯用在十二部經的事觀中修習，怎麼能和正確理解的法師一樣呢？講到城山等觀的時候，學者想要修習，就敘述《止觀》的方便正修、揀擇境等文字，成就他的法行。如果這樣，難道是十境十乘一向不列出嗎？難道是隻用一句話來闡述觀門嗎？又何曾說過事法觀心不需要藉助《止觀》就可以修習？又不曾說……

【English Translation】 English version: It is the five skandhas (five aggregates of existence). Therefore, the previous sentence says 'not beyond the five skandhas,' directly referring to 'objects and wisdom,' which is what the texts mean when they say, 'Observing a single thought is emptiness, provisionality, and the middle way.' Although it doesn't mention the skandhas, what is this single thought if not the skandhas? Some people, based on this, insist on observing various objects of contemplation without observing the skandhas, which is a great error that goes against the texts and their meaning. Others stubbornly insist that only in the Śamatha-Vipassanā (止觀, Zhi Guan) can the realm of the skandhas be simplified through the practice of contemplation, while various contemplations on phenomena cannot simplify the skandhas. This is a self-imposed rule based on personal feelings. Since the methods of contemplation in various texts do not go beyond the skandhas, what harm is there in simplifying them? Moreover, in the Wonderful Bliss (妙樂, Miao Le), contemplating the skandhas requires understanding skillful means and correct practice, simplifying both the object and the mind. Is simplifying the object not like abandoning a foot to take an inch? Is simplifying the mind not like abandoning conceptual thought to take non-conceptual thought? How can one stubbornly resist and not simplify the skandhas? This person also stubbornly insists that various texts that rely on phenomena and attach to principles to contemplate the mind cannot be practiced. Only the Śamatha-Vipassanā, based on the method of practice, can be practiced. Therefore, they cite the words of warning to heretical teachers in the Exemplification of Meaning (義例, Yi Li) as evidence. That passage says that the contemplations of the twelve divisions of scriptures establish names by borrowing phenomena. Although there are names for the three contemplations, the ten realms and ten vehicles are not listed. Only one sentence is used under the name of each scripture. Can this one sentence expound the gate of contemplation? Now some people say that contemplating the mind through phenomena can be practiced without relying on the Śamatha-Vipassanā, which is exactly the same as the heretical teachers of the past. Now, commenting on the Exemplification of Meaning and verifying this person's statement, they completely misunderstand the meaning of establishing and refuting by Venerable Jingxi (荊溪, Jing Xi). Why? The Exemplification of Meaning warns against doubts and is originally aimed at the errors of heretical teachers. The heretical teachers believe that the ten realms and ten vehicles of the Śamatha-Vipassanā are gradual and complete contemplation, while only the words of contemplating the mind in the twelve divisions of scriptures by Master Dingfa (頂法, Ding Fa) are sudden and immediate contemplation, which can be attained through practice. Therefore, Venerable Jingxi warned him as above. His intention was only to refute those heretical teachers, fully expounding the gate of sudden and immediate contemplation with the one sentence of contemplating the mind under the twelve divisions of scriptures by Master Dingfa. Since the heretical teachers believe that the ten realms and ten vehicles of the Śamatha-Vipassanā are gradual and complete contemplation, they are unwilling to use them in the contemplation of phenomena in the twelve divisions of scriptures. How can they be the same as teachers with correct understanding? When lecturing on the contemplation of Chengsan (城山) and others, if students want to practice, they describe the skillful means of correct practice and the selection of objects in the Śamatha-Vipassanā to accomplish their practice. If so, are the ten realms and ten vehicles not listed at all? Is it only one sentence that expounds the gate of contemplation? Moreover, it has never been said that contemplating the mind through phenomena can be practiced without relying on the Śamatha-Vipassanā. Nor has it been said...

城山等觀是頓頓法。那斥全同往代邪師耶。又法華玄義示諸文觀心令即聞即修。釋簽云。隨聞一句攝事成理。不待觀境方名修觀。先祖垂範昭然可鑑。如何固執事法觀門不可修習。此人又全不許得法之師敘于私記教人修觀。須自深諳止觀法門方可修于諸文觀心。若其然者。修觀行人則全不藉教授知識五緣之中。善知識緣全無用也。四緣寧闕善知識緣最不可舍。故大師云。自能決了可得獨行。妨難未諳不宜舍也。經云。隨順善師學得見河沙佛。又備諳止觀十乘等法是大法師。是大禪師。豈諸文中事法觀心皆須此人方得修耶。作此謬說障傳法者宣示觀門。障初心人依師進行所損彌大。學者知之。二耆下山二。初因緣釋。山峰之勢似鷲之頭。或云靈鷲。此鳥有靈知人死時故。又多仙靈隱其中故。說文云。鷲黑色多子。二觀行釋。若妙經疏先以三字對於五陰。次觀三字而為三德。達陰即理也。今此文略直以三字表示三德。雖不云陰義當體陰而為三德。須知陰是見思報法。此乃修惡即是性惡而為三德。其善惡王若非性具。何能常住秘藏之處。心數塵勞若非性惡。何由能得同入其中。二此經下明闕同聞意二。初正釋。時五處四者。一耆山說序時。二室內說壽量時。三夢中見金鼓時。四夢覺詣耆山說時。五列眾至金寶蓋山王佛國贊釋

【現代漢語翻譯】現代漢語譯本城山等觀（在城山等地進行的觀想）是頓頓法（一種快速證悟的方法）。那麼，這是否完全否定了以往的邪師呢？而且，《法華玄義》中指示的諸文觀心（通過經文進行觀心）是讓人一聽到就能立刻修習的。釋簽中說：『隨著聽到的一句話，就能將事相攝入理體，不必等到觀想境界才叫做修觀。』先祖的垂範昭然可見。為何要固執地認為事法觀門（通過具體事物進行觀想的方法）不可修習呢？此人又完全不允許已經得法的師父在私記中敘述教人修觀的方法。認為必須自己深刻理解止觀法門（止和觀的修行方法）才能修習諸文觀心。如果真是這樣，那麼修觀的人就完全不需要依靠教授知識，五緣（修行的五個條件）中的善知識緣（良師益友的幫助）就完全沒有用了。四緣可以缺少，但善知識緣最不可捨棄。所以智者大師說：『自己能夠決斷了，才可以獨自修行；對妨礙和困難還不瞭解，就不應該捨棄善知識。』經中說：『隨順善師學習，能夠見到恒河沙數般的佛。』又說，完全通曉止觀十乘等法（止觀修行的十個階段）是大法師，是大禪師。難道諸文中的事法觀心都需要這樣的人才能修習嗎？作出這種錯誤的說法，是阻礙傳法者宣講觀門，阻礙初學者依靠師父進行修行，所造成的損害非常大。學者應該明白這一點。二耆下山二（從耆阇崛山下山分為兩個部分）：初因緣釋（第一部分解釋因緣）：山峰的形狀像鷲的頭部，或者說是靈鷲。這種鳥有靈性，知道人死亡的時間。又因為有很多仙靈隱藏在其中。說文中說：『鷲，黑色，多子。』二觀行釋（第二部分解釋觀行）：如果按照《妙經疏》的說法，先用『三字』對應五陰（色、受、想、行、識），然後觀想這『三字』而成為三德（法身德、般若德、解脫德），達到陰即是理的境界。現在這段文字簡略地直接用『三字』表示三德。雖然沒有說陰的含義就是當體即陰而成為三德，但要知道陰是見思惑（見惑和思惑）和報法（果報之法）。這乃是修惡即是性惡（本性中的惡）而成為三德。如果善惡王（善惡的本性）不是本性具有的，怎麼能夠常住在秘藏之處（深奧的境界）？心數塵勞（心中的煩惱）如果不是本性中的惡，又怎麼能夠一同進入其中？二此經下明闕同聞意二（第二部分說明此經缺少一同聽聞的意義）：初正釋（第一部分正式解釋）：時五處四者（五個時間和四個地點）：一、耆山說序時（在耆阇崛山宣說序品的時間）。二、室內說壽量時（在室內宣說壽量品的時間）。三、夢中見金鼓時（在夢中見到金鼓的時間）。四、夢覺詣耆山說時（從夢中醒來前往耆阇崛山宣說的時間）。五、列眾至金寶蓋山王佛國贊釋（列出大眾到達金寶蓋山王佛國讚歎解釋）。

【English Translation】 English version The contemplation at places like Mount Grdhrakuta is a 'sudden' method (頓頓法, dundun fa - a method of rapid enlightenment). Does this completely negate the heretical teachers of the past? Furthermore, the 'Profound Meaning of the Lotus Sutra' (法華玄義, Fa Hua Xuan Yi) indicates that contemplating the mind through the scriptures (諸文觀心, zhu wen guan xin) allows one to immediately practice upon hearing. The 'Commentary on the Explanation' (釋簽, Shi Qian) says: 'With each phrase heard, one can incorporate phenomena into principle, without waiting to contemplate a specific state to be called practice.' The examples set by our predecessors are clearly evident. Why stubbornly insist that the 'contemplation of phenomena' (事法觀門, shi fa guan men - a method of contemplation through concrete objects) is not to be practiced? This person also completely forbids teachers who have attained the Dharma from narrating methods of teaching contemplation in their private notes. They believe that one must deeply understand the 'methods of cessation and contemplation' (止觀法門, zhi guan fa men - methods of calming the mind and gaining insight) before practicing contemplation of the mind through the scriptures. If this were the case, then practitioners of contemplation would not need to rely on instruction and knowledge at all, and the 'condition of a good teacher' (善知識緣, shan zhi shi yuan - the help of a virtuous friend) among the five conditions (五緣, wu yuan - five conditions for practice) would be completely useless. While four conditions may be lacking, the condition of a good teacher is the most indispensable. Therefore, the Great Master Zhiyi (智者大師) said: 'If one can resolve things on their own, they may walk alone; if they are unfamiliar with obstacles and difficulties, they should not abandon their teacher.' The sutra says: 'By following a good teacher and learning, one can see Buddhas as numerous as the sands of the Ganges.' It also says that one who is fully versed in the 'ten vehicles of cessation and contemplation' (止觀十乘, zhi guan shi cheng - ten stages of calming the mind and gaining insight) is a great Dharma teacher and a great meditation master. Does this mean that the contemplation of phenomena in the scriptures can only be practiced by such a person? Making such a false statement obstructs those who transmit the Dharma from expounding the methods of contemplation, and greatly harms beginners who rely on their teachers for practice. Students should be aware of this. Two, 'Descending from the Two Grdhrakutas' (二耆下山二, Er Qi Xia Shan Er) is divided into two parts: First, 'Explanation of the Causes and Conditions' (初因緣釋, Chu Yin Yuan Shi): The shape of the mountain peak resembles the head of a vulture, or a 'spiritual vulture' (靈鷲, Lingjiu). This bird has a spiritual awareness and knows when people are about to die. Also, many immortals hide within it. The 'Shuowen Jiezi' (說文解字) says: 'The vulture is black and has many offspring.' Second, 'Explanation of the Practice of Contemplation' (二觀行釋, Er Guan Xing Shi): According to the 'Subcommentary on the Wonderful Sutra' (妙經疏, Miao Jing Shu), one should first use the 'three characters' (三字, san zi) to correspond to the five skandhas (五陰, wu yin - form, feeling, perception, mental formations, and consciousness), and then contemplate these 'three characters' as the three virtues (三德, san de - Dharmakaya, Prajna, and Liberation), reaching the state where the skandhas are identical to principle. Now, this passage briefly uses the 'three characters' to represent the three virtues directly. Although it does not say that the meaning of the skandhas is that they are inherently the three virtues, one should know that the skandhas are the afflictions of views and thoughts (見思惑, jian si huo - afflictions arising from incorrect views and thoughts) and the law of retribution (報法, bao fa - the law of karmic consequences). This is to say that cultivating evil is inherently evil (性惡, xing e - inherent evil nature) and becomes the three virtues. If the 'king of good and evil' (善惡王, shan e wang - the nature of good and evil) were not inherent, how could it constantly reside in the 'secret treasury' (秘藏, mi cang - profound realm)? If the 'mental functions and defilements' (心數塵勞, xin shu chen lao - mental afflictions) were not inherently evil, how could they enter into it together? Two, 'This Sutra Explains the Meaning of Lacking Joint Hearing' (二此經下明闕同聞意二, Er Ci Jing Xia Ming Que Tong Wen Yi Er): First, 'Formal Explanation' (初正釋, Chu Zheng Shi): The 'five times and four places' (時五處四, shi wu chu si - five times and four places) are: 1. The time of expounding the 'Introduction Chapter' (序品, Xu Pin) on Mount Grdhrakuta. 2. The time of expounding the 'Lifespan Chapter' (壽量品, Shou Liang Pin) in the chamber. 3. The time of seeing the golden drum in a dream. 4. The time of going to Mount Grdhrakuta to expound after awakening from the dream. 5. Listing the assembly and arriving at the Buddha-land of King Golden Canopy Mountain to praise and explain.

迦時。故時有五也。以說序說夢俱在耆山故處但四。二若爾下釋疑問意者。四佛說壽在信相室。阿難在靈鷲何稱我聞。然雖下答也。報恩經中眾令阿難為佛侍者。阿難從佛而求四愿。一不受故衣。二不受別請。三不同諸比丘須見即見。四所未聞經重為我說。佛皆許之。又其得佛覺三昧者。佛加覺力如佛故名佛覺。能自通達者不待重說也。然阿難佛成道夜生。年二十五方為侍者。已前之經準向兩義尚稱我聞。況近在信相室中耶。◎

金光明經文句記卷第一(上)

金光明經文句記卷第一(下)

宋四明沙門釋知禮述

◎二從是下敘述序。亦名別序二。初列二名。雖是異名亦有長短。述齊序品別盡初分。以有別序異於眾經。故名別名名金光明。故知此序是別名本。二別義下釋二序二。初泛示二序文相二。初別相二。初明七別二。初示七經文。二生起下明七次第。初入定者。大覺頓圓照而常寂。今之入定蓋示軌儀令人樂定。次敘述者。既入妙定見法尊貴。即於此定敘述經王。言出敘者。實未示于出定之相。蓋寂不妨照故云出耳。佛不出定即說此經。意本彰于寂中有照也。次懷疑者。既敘述法是佛所證。信相乃疑能證人壽那不稱法。瑞應等次文顯可知。二或時下明三別。大師有時作此分別。章安兼錄

【現代漢語翻譯】迦時（Kāśyapa，人名）。故時有五也。以說序、說夢俱在耆山（Gṛdhrakūṭa，山名）故處但四。二若爾下釋疑問意者。四佛說壽在信相室（Śraddhā-saṃjñā-koṣṭha，地點名）。阿難（Ānanda，人名）在靈鷲（Gṛdhrakūṭa，山名）何稱我聞。然雖下答也。報恩經中眾令阿難為佛侍者。阿難從佛而求四愿。一不受故衣。二不受別請。三不同諸比丘須見即見。四所未聞經重為我說。佛皆許之。又其得佛覺三昧（Buddha-bodhi-samādhi，禪定名）者。佛加覺力如佛故名佛覺。能自通達者不待重說也。然阿難佛成道夜生。年二十五方為侍者。已前之經準向兩義尚稱我聞。況近在信相室中耶。 ◎ 金光明經文句記卷第一(上) 金光明經文句記卷第一(下) 宋四明沙門釋知禮述 ◎二從是下敘述序。亦名別序二。初列二名。雖是異名亦有長短。述齊序品別盡初分。以有別序異於眾經。故名別名名金光明。故知此序是別名本。二別義下釋二序二。初泛示二序文相二。初別相二。初明七別二。初示七經文。二生起下明七次第。初入定者。大覺頓圓照而常寂。今之入定蓋示軌儀令人樂定。次敘述者。既入妙定見法尊貴。即於此定敘述經王。言出敘者。實未示于出定之相。蓋寂不妨照故云出耳。佛不出定即說此經。意本彰于寂中有照也。次懷疑者。既敘述法是佛所證。信相乃疑能證人壽那不稱法。瑞應等次文顯可知。二或時下明三別。大師有時作此分別。章安兼錄

【English Translation】 Kāśyapa (name of a person). Therefore, there are five times. Because the 'Introduction' and 'Dream' chapters are both at Gṛdhrakūṭa Mountain (name of a mountain), there are only four locations. 'Two, if so' below explains the meaning of the question. The four Buddhas spoke of longevity in Śraddhā-saṃjñā-koṣṭha (name of a place). Ānanda (name of a person) was at Gṛdhrakūṭa (name of a mountain), so why is it said 'Thus have I heard'? 'However, although' below is the answer. In the 'Repaying Kindness Sutra', the assembly appointed Ānanda as the Buddha's attendant. Ānanda requested four wishes from the Buddha: first, not to receive old clothes; second, not to accept separate invitations; third, to be able to see the Buddha whenever he needed to, unlike other monks; fourth, to have the sutras he had not yet heard repeated for him. The Buddha granted all of these. Furthermore, regarding those who attain the Buddha-bodhi-samādhi (name of a samadhi), the Buddha adds the power of enlightenment, hence the name 'Buddha-bodhi'. Those who can understand on their own do not need repetition. However, Ānanda was born on the night of the Buddha's enlightenment and became an attendant at the age of twenty-five. The sutras before that can still be called 'Thus have I heard' according to the two meanings mentioned earlier. How much more so when he was recently in Śraddhā-saṃjñā-koṣṭha? ◎ 'Commentary on the Words and Sentences of the Golden Light Sutra, Volume 1 (Part 1)' 'Commentary on the Words and Sentences of the Golden Light Sutra, Volume 1 (Part 2)' Written by Śramaṇa Zhili of Siming in the Song Dynasty ◎ 'Two, from this' below narrates the introductory section, also called the 'Separate Introduction', in two parts. First, it lists the two names. Although they are different names, they also have lengths. The narration covers the 'Introduction Chapter' and distinguishes the first section completely. Because there is a separate introduction different from other sutras, it is called the 'Separate Name', namely 'Golden Light'. Therefore, it is known that this introduction is the origin of the separate name. 'Two, separate meaning' below explains the two introductions in two parts. First, it broadly shows the textual aspects of the two introductions in two parts. First, the separate aspects in two parts. First, it shows the seven sutra texts. 'Two, arising' below explains the seven sequences. First, 'entering samadhi'. The Great Enlightenment suddenly illuminates and is constantly tranquil. The current entering of samadhi is to show the model and make people enjoy samadhi. Next, 'narrating'. Having entered the wonderful samadhi and seeing the Dharma's nobility, one narrates the 'Sutra King' in this samadhi. The words 'coming out to narrate' do not actually show the appearance of coming out of samadhi. It is said that tranquility does not hinder illumination, hence 'coming out'. The Buddha speaks this sutra without coming out of samadhi. The intention is to reveal that there is illumination within tranquility. Next, 'doubting'. Having narrated the Dharma as what the Buddha has realized, the faithful assembly doubts why the longevity of the one who can realize it is not praised in the Dharma. The auspicious responses and other subsequent texts are clearly knowable. 'Two, sometimes' below explains the three distinctions. The master sometimes makes this distinction. Zhang'an also recorded it.

與前七別開合異耳。二言敘下述相二。初正示敘述。敘懷疑者。思惟深義必合疑于所證法常能證壽短。敘斷疑者。佛護本令斷疑生信也。敘懺悔品者。正為破惡旁為生善故。敘讚歎品者。正為生善旁為破惡故。敘空品者。此品導成生善滅惡。今文偏敘滅三障故。大梵釋天是散脂主。緊那羅等乃是散脂所領部從。經舉主敘其品也。敘正論善集者。正論治園善集聽經。此俱是秘藏流出。故以秘密敘二品也。敘授記者。彼由聞經心凈若空故得記莂。今云身意無垢穢故。敘捨身品者。餐太子身既得解脫。顯非邪食以活其命故。今正命一句敘之。敘贊佛品者。雖三番菩薩以偈贊佛。而此菩薩多是古佛。縱是實行亦是當佛。故今佛贊行人亦是當佛。故敘其品也。彷彿者。不分明貌也。薳音偉。遠也。如雲不得過自明分也。二問下兼示敘人二。初問起。二答示二。初敘舊斥非。舊有二師。一云阿難。斥云。是論非經者。以佛說名經。滅后三乘弟子所作悉名論也。經云。我今當說懺悔等法。豈懺悔法阿難說耶。豈非乖文。夢中金鼓是佛法身。以智扣之故乃隨機說懺悔法。須知金鼓是佛真我故云我說也。二云信相斥云。若是信相玄敘始末不應疑也。玄敘者。玄與懸同。二又非下重問的示二。初的示師意。二難下難起答通二。初難起。若是

佛說即是正宗那得稱序。二此下答通二。初以因況果。不惟能酬是佛作序。兼顯如來定不妨說。以法華文驗佛敘述正在定中。豈千萬偈局在正宗以況果佛口密赴機。豈但正說不作序通。是故結云何所不為。二文下引文證結二。初引當文證。二大下引大品例。彼經序中明佛出廣長舌相放無量光。是一一光化成寶華。華上皆有化佛說六波羅蜜。彼既稱序此豈正經。二釋入下的從別序消文七。初入定別二。初標科。欲顯能遊人與所游法義皆明瞭。故節游字入其初科。須知釋義不類讀文。二是下隨釋三。初能遊人三。初釋是時二。初舊解。二今下今釋。不用古人五種三時。但論佛鑒機得道時。又得道猶通。須約三智冥三諦時。方盡如來鑒機之相。佛欲等者。乃是化儀。非謂今日鑑照方知。二釋如來二。初略示。二三藏下解釋二。初指他廣解。二今言下今從要釋三。初約悲智釋二。初約義釋。法華文句三身各有如義來義。今以法報相冥釋如。乃以應身出世釋來。但使義成通別無在。佛若順智應如秘藏。祗為順悲故來三界。二成下引論證。能乘即智。如實道即理。來成即是慈悲垂應。二大下約智行釋。雖但云來已具如義。以約福智來嚴法身。所嚴即如也。此是大經梵行品中解如來名。三釋論下約說證釋二。初引論。二今明下釋成。

【現代漢語翻譯】現代漢語譯本佛說既然是正宗，為何還要稱為序？二、下面回答貫通二者。首先用因來比況果。不僅僅是能酬謝佛陀作序，還顯示如來一定不妨礙說法。用法華經的經文來驗證，佛陀的敘述正在禪定之中。難道千萬偈都侷限在正宗之中嗎？用以比況果，佛陀的口密契合機宜，難道只是正說而不作序通嗎？所以總結說，（佛陀）有什麼不能做的呢？二、經文下面引用經文來證明並總結二者。首先引用當文來證明。二、大（下面）引用大品般若經為例。該經的序中說明佛陀伸出廣長舌相，放出無量光明。每一道光明都化成寶華，華上都有化佛在說六波羅蜜。既然那裡稱為序，這裡難道就不是正經嗎？二、解釋入定下的內容，從別序的角度來消解經文，分為七個部分。首先是入定別，分為兩個部分。首先標出科。想要顯示能游之人與所游之法的意義都明瞭，所以將『游』字放在第一個科中。須知解釋經義不同於讀經文。二是（下面）隨著解釋分為三個部分。首先是能游之人，分為三個部分。首先解釋『是時』二字，分為兩個部分。首先是舊的解釋。二、今（下面）是現在的解釋。不用古人的五種三時之說，只論佛陀鑒機得道之時。又得道仍然是通用的說法，必須約三智冥合三諦之時，才能完全體現如來鑒機的相貌。佛欲（等）等字，乃是化儀，不是說今天鑑照才知道。二、解釋如來，分為兩個部分。首先是略微地指示。二、三藏（下面）解釋分為兩個部分。首先是指向其他地方廣泛地解釋。二、今言（下面）現在從重要的方面來解釋，分為三個部分。首先用悲智來解釋，分為兩個部分。首先用義理來解釋。《法華文句》中說，三身各有如義和來義。現在用法報二身相冥合來解釋『如』，乃是用應身出世來解釋『來』。只要義理成立，通別就沒有分別。佛如果順應智，就如秘藏；只是爲了順應悲，所以來到三界。二、成（下面）引用論來證明。能乘就是智，如實道就是理，來成就是慈悲垂應。二、大（下面）用智行來解釋。雖然只是說『來』，已經具備了『如』的意義。用福智來莊嚴法身，所莊嚴的就是『如』。這是《大經·梵行品》中解釋如來的名稱。三、釋論（下面）用說法來證明，分為兩個部分。首先引用論。二、今明（下面）解釋並完成。

【English Translation】 English version The Buddha said that since it is the orthodox teaching, why is it called a preface? 2. The following answers connect the two. First, use the cause to compare the effect. Not only can it repay the Buddha for writing the preface, but it also shows that the Tathagata will certainly not hinder the teaching. Use the text of the Lotus Sutra to verify that the Buddha's narration is in samadhi. Could it be that the thousands of verses are limited to the orthodox teaching? Use this to compare the effect, the Buddha's mouth secretes to suit the opportunity, could it be that he only speaks the orthodox teaching and does not write a preface? Therefore, it is concluded, what can't (the Buddha) do? 2. The text below quotes the text to prove and summarize the two. First, quote the current text to prove. 2. Da (below) cites the example of the Great Perfection of Wisdom Sutra. The preface of that sutra states that the Buddha extends his broad and long tongue, emitting immeasurable light. Each ray of light transforms into a precious flower, and on each flower, there is a manifested Buddha speaking the Six Paramitas (Six Perfections). Since that is called a preface, how can this not be the main scripture? 2. Explaining the content under 'Entering Samadhi', dissolving the text from the perspective of the separate preface, dividing it into seven parts. First is the separate entry into samadhi, divided into two parts. First, mark the section. Wanting to show that the meaning of the person who can travel and the law that is traveled are both clear, so the word 'travel' is placed in the first section. It should be known that explaining the meaning of the scriptures is different from reading the text. The second is (below) following the explanation, divided into three parts. First is the person who can travel, divided into three parts. First, explain the words 'At that time', divided into two parts. First is the old explanation. 2. Now (below) is the current explanation. Do not use the ancient people's five kinds of three times, only discuss the time when the Buddha discerned the opportunity and attained the Tao. Moreover, attaining the Tao is still a general term, it must be about the time when the Three Wisdoms merge with the Three Truths, in order to fully reflect the appearance of the Tathagata discerning the opportunity. The words 'Buddha wants' (etc.) are transformation rituals, not to say that today's discernment knows. 2. Explain the Tathagata, divided into two parts. First is a slight indication. 2. Tripitaka (below) explanation is divided into two parts. First is pointing to other places for a broad explanation. 2. Now words (below) now explain from the important aspects, divided into three parts. First, explain with compassion and wisdom, divided into two parts. First, explain with meaning. The 'Lotus Sutra Textual Commentary' says that the three bodies each have the meaning of 'suchness' and 'coming'. Now use the union of the Dharma body and the Reward body to explain 'suchness', and use the appearance of the manifested body in the world to explain 'coming'. As long as the meaning is established, there is no distinction between general and specific. If the Buddha follows wisdom, it is like a secret treasure; it is only to follow compassion that he comes to the Three Realms. 2. Cheng (below) cites the theory to prove. Being able to ride is wisdom, the path of reality is principle, and coming to fruition is the compassionate response. 2. Da (below) uses wisdom and action to explain. Although it only says 'coming', it already possesses the meaning of 'suchness'. Use blessings and wisdom to adorn the Dharma body, and what is adorned is 'suchness'. This is the explanation of the name of the Tathagata in the 'Great Sutra -梵行品 (Brahmacarya)' chapter. 3. Explaining the theory (below) uses the Dharma to prove, divided into two parts. First, cite the theory. 2. Now Ming (below) explains and completes.

本有之法妙真俗中而為其相。智稱其解即法報冥故曰如也。稱此如說是應身被機故名來也。前約悲智其義猶總。今明解說三諦法相釋于如來義無不盡。三諦法相即三法身。法身圓也。稱此而解即三般若。報身圓也。稱此而說即三解脫。應身圓也。以今望前非無區別。三游者下釋游字。即是如來以究竟智游入法性也。夫所證法效能證果智。義立能所體非相到。以始覺究竟即同本覺。唯真如智獨存也。故若然者。其誰能入復何所入。住出皆然。引小般若意亦如是。今言游者。為引眾生學佛入理故示入相。為令眾生稱理而住故示住相。甘露乃是不死之藥喻常理也。為眾生說此甘露味亦應言出。不出而出。出敘經王也。法華地涌諸大菩薩。于深法性百千三昧。不入而入名為善入。出住亦然。菩薩尚爾果佛可知。二無量下明所游法二。初明深廣法性二。初直約文釋二。初消無量甚深。將欲明示佛所游入。先須簡顯其體高廣。乃以法界顯其廣。中道之法非界為界。此界無外故言無量。又以三諦顯其高然。真俗二諦雖俱究竟。而乃通於二乘及遍菩薩少分而證。若其中諦非圓實智莫能證入。今明三諦體非優劣。乃是三德秘密之藏。即法性底故云徹到。方稱經文甚深之嘆。深即高義。須知法界與圓三諦無二無別。今取二名顯無量甚深令易

見耳。顯已次簡。若約二乘以圓簡偏。若約菩薩以深簡淺。降佛已還皆下地故。圓聖尚簡。況三教耶。二法下消法性二字。上明高廣是體之德。今明法性是德之體。釋二字義顯高廣體。所言法者。軌則為義。諸佛軌之萬德成就。故涅槃云。諸佛所師所謂法也。然此法性三乘六道誰不軌則而成立耶。以迷性具無事用故。雖軌而違故成三障。其猶七眾誰不師佛。而有違順故分縛脫。今就極順用顯所師。故云諸佛所軌名之為法。所言性者。不變為義。謂四德之體無遷易故。須知此四遍一切法。下至地獄依正因果。一一無非常樂我凈。世間相常斯之謂也。二非是下更取義釋三。初取實智所照釋。盡智者。斷惑已盡也。無生智者。惑不更生也。故俱舍釋此二智云。謂無學位。若正自知我已知苦斷集證滅修道名盡智。若正自知我已知苦不復更知。后三例說名無生智。瑜伽論以惑盡名盡智。來報不生名無生智。而此二智俱照偏空。略簡二乘意該菩薩至等覺也。二乘法性非中道故淺。不具色心故有限。如實智者。釋論明十一智。前十與二乘共。唯如實智則不與共。謂一切法總相別相如實證知無有掛礙。此智所照橫包豎徹是今法性也。二又無下就即事而理釋。深廣法性是佛游處。又過菩薩所行清凈。恐不達者謂今凡鄙依正色心因果之外。

【現代漢語翻譯】現代漢語譯本：『見耳。顯已次簡。』意思是說，（佛）已經明顯地用（圓教）來區別（二乘）。如果從二乘的角度來說，是用圓教來簡化偏頗的教義。如果從菩薩的角度來說，是用深奧的教義來簡化淺顯的教義。降伏煩惱成佛之後，都屬於下地，所以圓滿的聖人尚且要簡化，更何況是三教呢？『二法下消法性二字。』下面解釋『法性』二字。上面說明了高廣是體的功德，現在說明法性是功德的體。解釋這兩個字的含義，彰顯高廣的本體。『所言法者。軌則為義。』所說的『法』，是以軌則為意義。諸佛以法為軌則，萬德才能成就。所以《涅槃經》說：『諸佛所師，所謂法也。』然而這法性，三乘六道，誰不是以它為軌則而成立的呢？因為迷惑于自性本具，沒有事用，所以雖然以它為軌則，卻違背它，因此成就了三障。這就像七眾弟子，誰不是以佛為師，卻因為有順從和違背，所以分爲了束縛和解脫。現在就從極度順從的角度來彰顯所師，所以說諸佛所軌則的，就叫做『法』。『所言性者。不變為義。』所說的『性』，是以不變為意義。說的是常樂我凈四德的本體沒有遷變改易。須知這四德遍及一切法，下至地獄的依報、正報、因、果，沒有一樣不是常樂我凈的。世間相常，說的就是這個道理。『二非是下更取義釋三。』下面再從其他角度來解釋這三種智慧。首先從實智所照的角度來解釋。『初取實智所照釋。盡智者。斷惑已盡也。無生智者。惑不更生也。』首先從實智所照的角度來解釋。『盡智』，是斷除迷惑已經窮盡的智慧。『無生智』，是迷惑不再產生的智慧。所以《俱舍論》解釋這兩種智慧說：『屬於無學位的聖者。如果正確地自己知道我已經知苦、斷集、證滅、修道，就叫做盡智。如果正確地自己知道我已經知苦，不再需要知道，後面的三種（斷集、證滅、修道）可以類推，就叫做無生智。』《瑜伽師地論》認為迷惑斷盡叫做盡智，未來的果報不再產生叫做無生智。而這兩種智慧都照見偏空的道理，略微區分了二乘，意在包括菩薩乃至等覺菩薩。二乘的法性不是中道，所以淺顯。不具備色和心，所以有限。『如實智者。釋論明十一智。前十與二乘共。唯如實智則不與共。』關於如實智，《釋論》中說明了十一種智慧，前面的十種與二乘是共通的，只有如實智是不共通的。『謂一切法總相別相如實證知無有掛礙。』也就是說，對於一切法的總相和別相，能夠如實地證知，沒有任何障礙。這種智慧所照見的，橫向包容，縱向貫穿，就是現在的法性。『二又無下就即事而理釋。』下面從即事而理的角度來解釋。深廣的法性是佛所遊歷之處，又超過了菩薩所修行的清凈境界。恐怕不理解的人認為現在凡夫的鄙陋的依報、正報、色、心、因、果之外，還有其他的法性。

【English Translation】 English version: 'Seeing and hearing. Manifestly, it is already distinguishing.' This means that (the Buddha) has clearly used (the perfect teaching) to differentiate (the two vehicles). If viewed from the perspective of the two vehicles, it uses the perfect teaching to simplify the biased doctrines. If viewed from the perspective of Bodhisattvas, it uses profound teachings to simplify shallow teachings. After subduing afflictions and becoming a Buddha, all belong to the lower ground, so even perfect sages still need to simplify, let alone the three teachings? 'The two 'Dharma-nature' words below eliminate.' Below explains the two words 'Dharma-nature'. Above, it was explained that height and breadth are the virtues of the substance; now, it explains that Dharma-nature is the substance of virtue. Explaining the meaning of these two words reveals the high and broad essence. 'What is meant by 'Dharma'? It means 'rule'. The Buddhas take Dharma as their rule, and only then can myriad virtues be accomplished. Therefore, the Nirvana Sutra says: 'What the Buddhas take as their teacher is called Dharma.' However, this Dharma-nature, among the three vehicles and six realms, who does not establish themselves by taking it as a rule? Because of delusion regarding the inherent nature, there is no function, so although they take it as a rule, they violate it, thus accomplishing the three obstacles. It is like the seven assemblies of disciples, who does not take the Buddha as their teacher, yet because of obedience and disobedience, they are divided into bondage and liberation. Now, from the perspective of extreme obedience, it reveals what is being taught, so it is said that what the Buddhas take as their rule is called 'Dharma'. 'What is meant by 'Nature'? It means 'unchanging'. It refers to the essence of the four virtues of permanence, bliss, self, and purity, which does not change or alter. It should be known that these four virtues pervade all dharmas, down to the hells, their environments, beings, causes, and effects, none of which are not permanent, blissful, self, and pure. The permanence of worldly phenomena refers to this principle. 'The second 'not is' below takes another meaning to explain the three.' Below, it explains these three wisdoms from other perspectives. First, it explains from the perspective of what is illuminated by true wisdom. 'First, take the explanation of what is illuminated by true wisdom. 'Exhaustive knowledge' means that the severing of delusion is already exhausted. 'Non-arising knowledge' means that delusion no longer arises.' First, it explains from the perspective of what is illuminated by true wisdom. 'Exhaustive knowledge' (盡智, jìnzhì) is the wisdom of having exhausted the severing of delusion. 'Non-arising knowledge' (無生智, wúshēngzhì) is the wisdom of delusion no longer arising. Therefore, the Abhidharma-kosa explains these two wisdoms by saying: 'Belonging to the saints of the state of no-more-learning. If one correctly knows that I have already known suffering, severed accumulation, realized cessation, and cultivated the path, it is called exhaustive knowledge. If one correctly knows that I have already known suffering and no longer needs to know, the latter three (severing accumulation, realizing cessation, and cultivating the path) can be inferred, and it is called non-arising knowledge.' The Yogacarabhumi-sastra considers the exhaustion of delusion to be called exhaustive knowledge, and the non-arising of future retribution to be called non-arising knowledge. And these two wisdoms both illuminate the principle of partial emptiness, slightly distinguishing the two vehicles, intending to include Bodhisattvas up to Equal Enlightenment Bodhisattvas. The Dharma-nature of the two vehicles is not the Middle Way, so it is shallow. It does not possess form and mind, so it is limited. 'As for true knowledge, the Sastra explains eleven wisdoms. The first ten are common with the two vehicles, only true knowledge is not common with them.' Regarding true knowledge (如實智, rúshízhì), the Sastra explains eleven wisdoms, the first ten of which are common with the two vehicles, and only true knowledge is not common. 'That is, one truly knows the general and specific characteristics of all dharmas without any hindrance.' That is to say, one can truly know the general and specific characteristics of all dharmas without any hindrance. What this wisdom illuminates encompasses horizontally and penetrates vertically, which is the current Dharma-nature. 'Secondly, there is no explanation from the perspective of principle in accordance with things.' Below, it explains from the perspective of principle in accordance with things. The profound and vast Dharma-nature is where the Buddhas roam, and it surpasses the pure realm cultivated by Bodhisattvas. Fearing that those who do not understand may think that outside of the base and vile environments, beings, forms, minds, causes, and effects of ordinary people, there is another Dharma-nature.

別有法性是佛所游。故特遮之。非別有法名為無量及甚深也。然一切處言須收三土。諸法合當九界因果。若遮那佛法唯凈唯善。則三土九界染惡須斷。云何得名皆是佛法。故當了知一切染惡無非性具。緣了佛性非專善凈。性染性惡全是緣了。若此等法皆佛性者。則三土九界修染體虛性德十界。是圓覺體無所不遍。方曰遮那遍一切處一切諸法皆是佛法。有何一念一塵一人非是如來所游法性。故言無量。又須了知一切染惡當體幽邃。故云甚深。實非別有甚深之法。是故名為即事而真色香中道。以色香等迷情謂是色之少分。解則無非法界全分。以唯色唯聲唯香唯味唯觸故也。色外更有微塵許法則不名唯亦非中道。中道秘妙思議罔窮稱為甚深也。三例如下引論等心類二。初引類。二準此下準釋三。初明中諦無量。論明四等謂慈悲喜捨從心名等。從境名無量。此眾生緣也。就其所緣方隅廣狹得三重名。謂廣大無量。今類彼說就真俗中而立三名。經示游于無量法性。乃彰中道圓融之理。非但空之真及偏假之俗。二若緣下明中必融攝。佛或對機用於權智偏照二諦。既不攝中故非游于無量法性。今用實智照中諦理中無不攝。故云若緣中道即三智一心等。是以中諦稱為無量。三此下結境智相稱。如法華云。唯佛究盡諸法實相。權實之理何

有盡極。良由佛得無盡之智方能究盡。今亦如是。二乘下地智有限量。是故不測無涯之涯無底之底。二諸下釋諸佛行處二。初法。學者應知本覺為處始覺為佛。全本為始始方合本。若不爾者。如何各稱無量甚深。然初坐道場即已冥合。今為引物故示合相。乃雲遊于諸佛行處。二舉喻。舉行處函顯能游蓋也。三過下結二。初直約文釋二。初據義略釋。二引文廣釋二。初地持。九種禪者。一自性。二一切。三難。四一切門。五善人。六一切行。七除煩惱。八此世他世。九清凈凈。文中略示初后二禪也。其第九禪即從十地轉入妙覺。故云一切通別惑累若正若習皆盡。自十地已還悉有正習。論解華嚴不開等覺。十地即等覺也。言通別惑累正習皆盡者。通即四住別即無明。通惑正使圓七信盡。習氣至佛同別習盡。以今家于小乘習氣分別四四十六門故。若別惑者四十二品斷位如常。習氣具如凈名疏說。圓教始從初住終至法雲。圓斷諸見猶有習在。等覺入重玄門。千萬億劫重修凡事。見理分明習氣猶薄事等微煙。彼引地持離一切見清凈凈禪。故但明見習。若引優婆塞經十地斷愛習十地即等覺豈不入重玄耶。故知別惑斷正使外更入重玄斷于習氣。文甚分明。二凈名。佛復自性清凈之心超於一切修得禪定。故云心凈已度諸禪定。亦是到于

【現代漢語翻譯】現代漢語譯本有盡的極限。正是因為佛陀獲得了無盡的智慧，才能徹底探究。現在也是這樣。二乘（聲聞乘和緣覺乘）和下地菩薩的智慧有限，所以無法測度那無邊無際的邊際和無底之底。二、諸下文解釋諸佛的行處，分為兩部分。首先是法。學佛的人應該知道，本覺是行處的開始，始覺是佛。完全的本覺才是始覺，始覺才能符合本覺。如果不是這樣，怎麼能各自稱為無量甚深呢？然而，最初在菩提樹下成道時就已經暗合了。現在爲了引導眾生，所以示現合相，才說游于諸佛行處。二、舉例說明。舉行處是爲了顯現能游的功用。三、過下文總結分為兩部分。首先直接根據文字解釋，分為兩部分。首先根據意義簡略解釋。其次引用經文廣泛解釋，分為兩部分。首先是《地持經》。九種禪是：一、自性禪，二、一切禪，三、難禪，四、一切門禪，五、善人禪，六、一切行禪，七、除煩惱禪，八、此世他世禪，九、清凈凈禪。文中簡略地說明了最初和最後的兩種禪。其中的第九禪就是從十地轉入妙覺，所以說一切通惑和別惑的業障，無論是正使還是習氣都斷盡了。從十地開始，都還有正使和習氣。《論》解釋《華嚴經》沒有開顯等覺，十地就是等覺。所說的通惑和別惑的業障，正使和習氣都斷盡了，通惑就是四住煩惱，別惑就是無明。通惑的正使在圓教七信位斷盡，習氣到佛位才和別惑的習氣一起斷盡。因為今家對於小乘的習氣，分別有四四十六門。如果是別惑，四十二品的斷位如常。習氣完全如《凈名疏》所說。圓教從初住到法雲地，圓斷諸見還有習氣存在。等覺進入重玄門，千萬億劫重新修習凡事，見理分明，習氣仍然微薄，就像微煙一樣。那裡引用《地持經》的離一切見清凈凈禪，所以只說明瞭見習。如果引用《優婆塞戒經》，十地斷愛習，十地就是等覺，難道不是進入重玄嗎？所以知道別惑斷了正使之外，還要進入重玄斷除習氣，經文非常分明。二、《凈名經》（《維摩詰所說經》）。佛陀又以自性清凈之心超越一切修得的禪定，所以說心凈已經度過諸禪定，也是到達了。

【English Translation】 English version The ultimate limit. It is because the Buddha obtained endless wisdom that he could thoroughly investigate it. It is the same now. The wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the lower Bodhisattva grounds is limited, therefore they cannot measure the boundless edge and the bottomless bottom. Second, the following explains the places where the Buddhas walk, in two parts. First is the Dharma. Those who study Buddhism should know that original enlightenment (本覺, Benjue) is the beginning of the place of practice, and initial enlightenment (始覺, Shijue) is the Buddha. Complete original enlightenment is initial enlightenment, and initial enlightenment can conform to original enlightenment. If it is not like this, how can they each be called immeasurable and profound? However, they were already secretly united when he first attained enlightenment under the Bodhi tree. Now, in order to guide sentient beings, they show the united form, and then say that they roam in the places where the Buddhas walk. Second, give an example. Holding the place of practice is to show the function of being able to roam. Third, the following summarizes in two parts. First, directly interpret according to the text, in two parts. First, briefly explain according to the meaning. Second, widely explain by quoting scriptures, in two parts. First is the Bodhisattva-bhumi Sutra (地持經, Dichijing). The nine kinds of dhyana (禪, Chan) are: 1. Self-nature dhyana, 2. All dhyana, 3. Difficult dhyana, 4. All-door dhyana, 5. Virtuous person dhyana, 6. All-practice dhyana, 7. Eliminating afflictions dhyana, 8. This world and other worlds dhyana, 9. Pure and clean dhyana. The text briefly describes the first and last two dhyanas. The ninth dhyana is the one that transforms from the tenth ground to wonderful enlightenment (妙覺, Miaojue), so it is said that all general and specific afflictions and karmic obstacles, whether the primary causes or habitual tendencies, are completely exhausted. From the tenth ground onwards, there are still primary causes and habitual tendencies. The Treatise explaining the Avatamsaka Sutra (華嚴經, Huayan Jing) does not reveal equal enlightenment (等覺, Dengjue), the tenth ground is equal enlightenment. The so-called general and specific afflictions and karmic obstacles, the primary causes and habitual tendencies are all exhausted, general afflictions are the four abodes of affliction, and specific afflictions are ignorance. The primary causes of general afflictions are exhausted in the seven stages of faith in the perfect teaching, and habitual tendencies are exhausted together with the habitual tendencies of specific afflictions when one becomes a Buddha. Because the present school distinguishes the habitual tendencies of the Hinayana into four, four, and sixteen categories. If it is a specific affliction, the forty-two grades of severance are as usual. The habitual tendencies are fully described in the Vimalakirti Sutra Commentary. The perfect teaching, from the initial abode to the Dharma Cloud Ground, perfectly severs all views, but there are still habitual tendencies. Equal enlightenment enters the gate of profound mystery, and for hundreds of millions of kalpas, one re-cultivates ordinary affairs. Seeing the truth clearly, the habitual tendencies are still slight, like faint smoke. There, the Bodhisattva-bhumi Sutra's pure and clean dhyana of leaving all views is quoted, so it only explains the habitual tendencies of views. If the Upasaka Precept Sutra (優婆塞戒經, Youposaijie Jing) is quoted, the tenth ground severs the habitual tendencies of love, the tenth ground is equal enlightenment, doesn't it enter the profound mystery? Therefore, it is known that specific afflictions, in addition to severing the primary causes, must also enter the profound mystery to sever the habitual tendencies. The text is very clear. Second, the Vimalakirti Sutra (維摩詰所說經, Weimojie Suoshuo Jing). The Buddha also uses the self-nature pure mind to transcend all cultivated dhyana, so it is said that the mind is pure and has already passed through all dhyana, and has also arrived at.

一切禪定彼岸故云已度。二亦是下重取意釋。佛不自高依法故高。今明高位意欲簡顯法性高深矣。二是金下敘述別二。初明述義異前。然前敘諸品豈出五義。以十七品唯談三法總明別相及被物教。但為既從經品而敘名等不彰。故今明示序品經文備敘五義。使乎學者知此一經始末。唯詮名體宗用及教相耳。方知釋題搜盡經旨。二初十下約文述義二。初分文。二解者下述義二。初敘四義四。初一句敘名二。初他解屬體。礦石者。說文云。礦銅鐵璞也。內外用者。光為內用自顯體故。明為外用鑒他物故。此師亦知光明二字屬於宗用金是正體。以其體用不相離故。雖標三字意在於體也。二今明下今定敘名。標三顯一非全乖理故云當然。其如分文自有次句。的以中道而為經王。正是敘體。何須初句兼于宗用而敘體耶。學者應知敘名之句據上附文。釋三字名非從喻立。乃是直名深廣法性。以佛正游此之法性便即唱云。是金光明諸經之王。不名法性。是之一字為指何耶。智者深見經之微旨。故立附文及當體釋。證於附文。先引此句云。創首標名彌為可信。既前附文特出此意。今釋敘名不更顯示。二經王下一句敘體二。初指上標今。上即玄文重明帝王。約攝法門攝教攝位。辨經王訖。今此更就中道明王。二三藏下對他辨正二。初明他解

【現代漢語翻譯】現代漢語譯本：一切禪定都以到達彼岸為目標，所以說已經度過（生死之海）。『二』也是下面再次提取意義來解釋。佛不自我抬高，因為他尊重佛法所以才顯得高尚。現在闡明『高位』，意在簡要地顯示法性的高深。『二是金下敘述別二』，是下面敘述的第二個不同之處。首先說明敘述的意義與之前不同。然而，之前敘述的各品難道超出了這五種意義嗎？因為十七品僅僅談論了三法（名、體、宗），總的說明了它們的別相以及教化眾生的方法。但是因為是從經品來敘述，名稱等並不明顯。所以現在明確地指示序品的經文完備地敘述了五種意義，使得學習的人知道這部經的始終，僅僅詮釋名、體、宗、用以及教相而已。這樣才能知道解釋題目窮盡了經的宗旨。『二初十下約文述義二』，是下面根據經文來敘述意義的第二部分。首先是分判經文，其次是『解者下述義二』，敘述意義的第二部分。首先敘述四種意義。『初一句敘名二』，第一句敘述名稱的兩種含義。首先是其他解釋將名稱歸屬於『體』。『礦石者』，《說文解字》說：『礦，銅鐵的未冶煉的形態。』『內外用者』，光是內在的功用，因為它能自己顯現本體；明是外在的功用，因為它能照鑒其他事物。』這位法師也知道光明二字屬於宗和用，金是正體。因為體和用不能分離，所以雖然標出三個字，但意義在於體。『二今明下今定敘名』，現在明確地確定敘述名稱。標出三個字而顯示一個（體），並非完全不合道理，所以說是當然的。至於分判經文，自有下面的句子。的的確確以中道作為經王，這正是敘述體。何須第一句兼顧宗和用而敘述體呢？學習的人應該知道敘述名稱的句子是根據上面的附文，解釋三個字的名，不是從比喻來建立，而是直接稱呼深廣的法性。因為佛正游於此法性，便即唱言：『是金光明諸經之王。』不稱之為法性，『是』之一字是指什麼呢？智者深刻地見到經的微妙旨意，所以立附文以及當體解釋，來證明附文。先引用此句說：『創首標名，更為可信。』既然前面的附文特別地提出這個意思，現在解釋敘名就不再顯示了。『二經王下一句敘體二』，下面一句敘述體的第二部分。首先指上面的標明。上面即玄文重明帝王，約略地包括法門、包括教義、包括地位，辨別經王完畢。現在這裡更就中道來闡明經王。『二三藏下對他辨正二』，下面對他人的解釋進行辨析糾正。 English version: All Samadhi aims to reach the other shore, hence it is said to have crossed (the sea of birth and death). 'Two' is also to extract the meaning again below to explain. The Buddha does not elevate himself, because he respects the Dharma, he appears noble. Now clarifying 'high position' intends to briefly show the profoundness of Dharma-nature. 'The second is the second difference described below' is the second difference described below. First, it explains that the meaning of the narrative is different from before. However, do the various chapters described before exceed these five meanings? Because the seventeen chapters only talk about the three Dharmas (name, substance, and purpose), generally explaining their different aspects and the method of teaching sentient beings. However, because it is narrated from the sutra chapters, the names, etc., are not obvious. Therefore, it is now clearly indicated that the text of the preface chapter completely narrates the five meanings, so that the learners know the beginning and end of this sutra, only interpreting the name, substance, purpose, function, and teaching aspect. Only in this way can we know that explaining the title exhausts the purpose of the sutra. 'The second part is to describe the meaning according to the text below', is the second part of describing the meaning according to the text below. The first is to divide the text, and the second is 'The second part is to describe the meaning below', the second part of describing the meaning. First, describe the four meanings. 'The first sentence describes the two meanings of the name'. First, other explanations attribute the name to 'substance'. 'Mineral' is, according to 'Shuowen Jiezi' (Explanation of Writing and Analyzing Characters): 'Mineral, the unsmelted form of copper and iron.' 'Inner and outer functions' are, light is the inner function because it can manifest the substance itself; brightness is the outer function because it can illuminate other things.' This master also knows that the two words 'light' and 'brightness' belong to the purpose and function, and 'gold' is the true substance. Because substance and function cannot be separated, although three words are marked, the meaning lies in the substance. 'The second part is to determine the name now', now clearly determine to describe the name. Marking three words to show one (substance) is not completely unreasonable, so it is said to be natural. As for dividing the text, there are sentences below. Indeed, taking the Middle Way as the King of Sutras is precisely describing the substance. Why should the first sentence take into account the purpose and function to describe the substance? Learners should know that the sentence describing the name is based on the above attached text, explaining the name of the three words, not established from metaphor, but directly calling the profound and vast Dharma-nature. Because the Buddha is traveling in this Dharma-nature, he immediately chants: 'It is the King of the Golden Light Sutras.' It is not called Dharma-nature, what does the word 'is' refer to? The wise see the subtle meaning of the sutra deeply, so they establish the attached text and explain it as the substance itself to prove the attached text. First, quote this sentence and say: 'Creating the first name is more credible.' Since the previous attached text specifically raised this meaning, the explanation of describing the name will no longer be displayed. 'The second sentence describes the second part of the substance', the next sentence describes the second part of the substance. First, refer to the above marking. The above is the profound text that reiterates the emperor, roughly including the Dharma gate, including the teachings, including the position, and distinguishing the King of Sutras is completed. Now here, we further clarify the King of Sutras based on the Middle Way. 'The second part is to distinguish and correct his explanations', the following is to distinguish and correct the explanations of others.

【English Translation】 Modern Chinese translation: All Chan (Zen) meditation aims to reach the other shore (Pāramitā), so it is said to have crossed (the sea of birth and death). 'Two' is also to extract the meaning again below to explain. The Buddha does not elevate himself, because he respects the Dharma (the teachings of Buddhism) so he appears noble. Now clarifying 'high position' intends to briefly show the profoundness of Dharma-nature (the intrinsic nature of all phenomena). 'The second is the second difference described below' is the second difference described below. First, it explains that the meaning of the narrative is different from before. However, do the various chapters described before exceed these five meanings? Because the seventeen chapters only talk about the three Dharmas (name, substance, and purpose), generally explaining their different aspects and the method of teaching sentient beings. However, because it is narrated from the sutra chapters, the names, etc., are not obvious. Therefore, it is now clearly indicated that the text of the preface chapter completely narrates the five meanings, so that the learners know the beginning and end of this sutra, only interpreting the name, substance, purpose, function, and teaching aspect. Only in this way can we know that explaining the title exhausts the purpose of the sutra. 'The second part is to describe the meaning according to the text below', is the second part of describing the meaning according to the text below. The first is to divide the text, and the second is 'The second part is to describe the meaning below', the second part of describing the meaning. First, describe the four meanings. 'The first sentence describes the two meanings of the name'. First, other explanations attribute the name to 'substance'. 'Mineral' is, according to 'Shuowen Jiezi' (Explanation of Writing and Analyzing Characters): 'Mineral, the unsmelted form of copper and iron.' 'Inner and outer functions' are, light is the inner function because it can manifest the substance itself; brightness is the outer function because it can illuminate other things.' This master also knows that the two words 'light' and 'brightness' belong to the purpose and function, and 'gold' is the true substance. Because substance and function cannot be separated, although three words are marked, the meaning lies in the substance. 'The second part is to determine the name now', now clearly determine to describe the name. Marking three words to show one (substance) is not completely unreasonable, so it is said to be natural. As for dividing the text, there are sentences below. Indeed, taking the Middle Way as the King of Sutras is precisely describing the substance. Why should the first sentence take into account the purpose and function to describe the substance? Learners should know that the sentence describing the name is based on the above attached text, explaining the name of the three words, not established from metaphor, but directly calling the profound and vast Dharma-nature. Because the Buddha is traveling in this Dharma-nature, he immediately chants: 'It is the King of the Golden Light Sutras.' It is not called Dharma-nature, what does the word 'is' refer to? The wise see the subtle meaning of the sutra deeply, so they establish the attached text and explain it as the substance itself to prove the attached text. First, quote this sentence and say: 'Creating the first name is more credible.' Since the previous attached text specifically raised this meaning, the explanation of describing the name will no longer be displayed. 'The second sentence describes the second part of the substance', the next sentence describes the second part of the substance. First, refer to the above marking. The above is the profound text that reiterates the emperor, roughly including the Dharma gate, including the teachings, including the position, and distinguishing the King of Sutras is completed. Now here, we further clarify the King of Sutras based on the Middle Way. 'The second part is to distinguish and correct his explanations', the following is to distinguish and correct the explanations of others.

二。初敘。三藏意云。經題三字喻於三德。乃以三德分對三經。涅槃明佛有體解脫。正斷二乘灰滅之見。般若談空正為凡夫遣于有著。華嚴頓說法身之理被十信三賢。故云始行。上之三經各談一德各被一機。若金光明具顯三德。故能通被八位之機。解脫被二乘二位也。般若被凡夫通指人天為一位也。法身被菩薩信住行向地五位也。既無機不被即是經王統攝義也。二此下破二。初明違教旨。涅槃正談深妙三德合被圓機。豈唯二乘。般若具示三種般若。豈異三德。況云聽眾非生死人寧止凡夫。華嚴三身亦即三德。具論十地豈但被於始行菩薩。此解不獨攝機有限。抑亦彰法性非圓。二作此下明損行人。真諦此解。有識之者知其不當。無智之人謂彼三經劣於此典。起謗得罪安可依之。二今言下明今釋三。初泛示諸部經王是非二。初約三諦定是非二。初示三諦。一代教部有取能詮文字為經。有取所詮義理為經。有取文理合為經。故一代經不出文理合與不合。若不合者。能詮之文但是俗諦不出三種。謂三藏實有俗。通教幻有俗。別教幻有幻有即空共俗。若所詮理但是真諦亦唯三種。謂三藏實有滅空真。通教幻有即空真。別教不有不空真。此六之內三種真諦體不具俗。但因三俗而得入真。俗終須滅合義不成。若文理合者不出三種。謂

【現代漢語翻譯】現代漢語譯本二。初敘。三藏（Tripitaka）的意思是說，經題的三個字比喻佛的三德（Trikaya）。這是用三德來分別對應三部經。《涅槃經》（Nirvana Sutra）闡明佛具有法身德（Dharmakaya）、解脫德（Mukti），糾正了二乘（聲聞和緣覺）灰身泯智的見解。《般若經》（Prajna Sutra）談論空性，正是爲了遣除凡夫執著于實有的觀念。《華嚴經》（Avatamsaka Sutra）頓悟地宣說法身的道理，是為十信位和三賢位的菩薩所說，所以說是針對初行菩薩。以上三部經各自談論一德，各自針對一類根機。如果說《金光明經》（Suvarnaprabhasa Sutra）具足顯現三德，所以能夠普遍地接引八種根機的眾生。解脫德針對二乘的二個果位（聲聞和緣覺）；般若德針對凡夫，泛指人天道眾生；法身德針對菩薩的信、住、行、向、地五個位次。既然沒有不能被接引的根機，這就是經王統攝一切的含義。二。以下破斥之前的觀點。首先說明違背佛教的宗旨。《涅槃經》正是談論深奧微妙的三德，是為圓滿根機的眾生所說，豈止是針對二乘？《般若經》全面地闡釋了三種般若（實相般若、觀照般若、文字般若），難道與三德不同嗎？況且說聽眾不是生死凡夫，難道僅僅是凡夫嗎？《華嚴經》的三身（法身、報身、應身）也就是三德，全面地論述了十地菩薩的境界，豈止是針對初行菩薩？這種解釋不僅接引的根機有限，而且也表明法性不是圓滿的。二。以下說明損害修行人。如果按照真諦（Paramartha）的這種解釋，有見識的人知道這是不恰當的，沒有智慧的人會認為那三部經不如這部經典，從而產生誹謗，招致罪過，怎麼可以依從這種說法呢？二。現在說明我現在的解釋。首先泛泛地指出各部經中經王的地位，以及正確與否。首先從三諦（Satya-traya）的角度來確定正確與否。首先闡述三諦。一代佛教的經典，有的以能詮釋的文字為經，有的以所詮釋的義理為經，有的以文字和義理的結合爲經。所以一代經典不出文字和義理的結合與不結合。如果不結合，能詮釋的文字只是俗諦（Samvriti-satya），不出三種：三藏（Tripitaka）的實有俗諦，通教（通教）的幻有俗諦，別教（別教）的幻有幻有即空共俗諦。如果所詮釋的義理只是真諦（Paramartha-satya），也只有三種：三藏的實有滅空真諦，通教的幻有即空真諦，別教的不有不空真諦。這六種之內，三種真諦的體性不具備俗諦，只是因為三種俗諦才能進入真諦，俗諦最終必須滅除，所以結合的意義不能成立。如果文字和義理結合，不出三種，即

【English Translation】 English version II. Preliminary Explanation. The meaning of the Tripitaka (three collections of Buddhist texts) is that the three characters of the sutra title are metaphors for the three virtues (Trikaya) of the Buddha. This uses the three virtues to correspond to the three sutras. The Nirvana Sutra (Nirvana Sutra) clarifies that the Buddha has the Dharmakaya (body of essence), and Mukti (liberation), correcting the views of the two vehicles (Shravakas and Pratyekabuddhas) of annihilation. The Prajna Sutra (Prajna Sutra) discusses emptiness, precisely to dispel the notions of ordinary people clinging to existence. The Avatamsaka Sutra (Avatamsaka Sutra) suddenly expounds the principle of the Dharmakaya, and is spoken for the Bodhisattvas of the ten faiths and three sages, so it is said to be for the initial practice. The above three sutras each discuss one virtue and are each directed at one type of capacity. If the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra) fully manifests the three virtues, it can universally receive the eight types of capacities. Liberation is directed at the two positions of the two vehicles (Shravakas and Pratyekabuddhas); Prajna is directed at ordinary people, generally referring to humans and gods; Dharmakaya is directed at the five positions of Bodhisattvas: faith, dwelling, practice, dedication, and ground. Since there is no capacity that cannot be received, this is the meaning of the Sutra King encompassing everything. II. The following refutes the previous view. First, it explains that it violates the tenets of Buddhism. The Nirvana Sutra precisely discusses the profound and subtle three virtues, which are spoken for beings of complete capacity, not just for the two vehicles. The Prajna Sutra fully demonstrates the three Prajnas (Reality Prajna, Contemplation Prajna, and Textual Prajna), are they different from the three virtues? Moreover, saying that the audience is not ordinary people subject to birth and death, is it only ordinary people? The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) of the Avatamsaka Sutra are also the three virtues, and it fully discusses the ten grounds of Bodhisattvas, is it only for Bodhisattvas in the initial practice? II. The following explains the harm to practitioners. According to Paramartha's (Paramartha) explanation, those with knowledge know that this is inappropriate, and those without wisdom will think that the three sutras are inferior to this scripture, thus giving rise to slander and incurring sin. How can one rely on this statement? II. Now I will explain my current interpretation. First, generally point out the position of the Sutra King in each sutra, and whether it is correct or not. First, determine whether it is correct or not from the perspective of the three truths (Satya-traya). First, explain the three truths. In the teachings of a generation, some take the words that can be explained as the sutra, some take the meaning that is explained as the sutra, and some take the combination of words and meaning as the sutra. Therefore, the sutras of a generation do not go beyond the combination and non-combination of words and meaning. If they are not combined, the words that can be explained are only the conventional truth (Samvriti-satya), and there are only three types: the real existence conventional truth of the Tripitaka (Tripitaka), the illusory existence conventional truth of the common teaching (通教), and the illusory existence of the separate teaching (別教), which is the empty common conventional truth. If the meaning that is explained is only the ultimate truth (Paramartha-satya), there are also only three types: the real existence extinction emptiness ultimate truth of the Tripitaka, the illusory existence immediate emptiness ultimate truth of the common teaching, and the non-existence non-emptiness ultimate truth of the separate teaching. Within these six types, the nature of the three ultimate truths does not possess conventional truth, but only because of the three conventional truths can one enter the ultimate truth. The conventional truth must eventually be extinguished, so the meaning of combination cannot be established. If the words and meaning are combined, there are only three types, namely

圓接通。圓接別。及正圓教。此三真俗其體是中。何者。圓教本自真俗互趣。若接通別所詮真理既諸法趣。局照俗文亦諸法趣。故此三種真俗不二。名文理合中道義成。以真即俗故真即非真俗即真故。俗即非俗。非真非俗言慮自忘強名中耳。問別教復俗幻有可是能詮之文。即空如何亦是文耶。答文謂文相能詮能顯之義也。義若在通教空以忘相為所詮理。今于別教二邊俱相乃為能顯顯于雙非。是故空有俱為文也。問藏等七種俱名真俗。如何后三得名中道。答豈聞真俗便無中耶。如圓當教及接通別。此三真俗既皆名為不可思議。寧非中道。如涅槃疏釋七二諦。于中三亦以中道為名。何獨責此。問若取其義。別教真諦不空不有何不名中。答離邊之中文理不合。初心不得思議頓忘。若望于圓但是復俗所詮真耳。故前文句釋經如是對圓別云。破離明中。良以所詮不即能詮不名中道。文字性離無非佛法。方名圓教中道如是。問何故獨遺別接通耶。答今以真俗對於文理。其別接通已在六內。何者。若未受接乃當幻有詮于即空。若受接后自屬但中局照復俗。故據法體已在前六有何所遺。況復今文不顯標云七種二諦。但明一代取文取理。取文理合有三俗經。有三真經。有三中經。如此明經收於一化罄無不盡。有人只就金光明名立九種經。

【現代漢語翻譯】現代漢語譯本圓教接通教（圓接通：圓教接引三乘根性的菩薩），圓教接別教（圓接別：圓教接引藏、通、別三教根性的菩薩），以及純正的圓教。這三種教義所說的真諦和俗諦，其本體都是中道。為什麼呢？因為圓教本身就是真諦和俗諦相互融合的。如果接引通教和別教，那麼所詮釋的真理，既然是諸法歸趣之處，那麼區域性地照了俗諦的文字，也是諸法歸趣之處。所以這三種教義的真諦和俗諦是不二的，稱為文理相合，中道之義成就。因為真諦就是俗諦，所以真諦就不是真諦；俗諦就是真諦，所以俗諦就不是俗諦。既不是真諦也不是俗諦，言語思慮自然忘卻，勉強稱之為中道罷了。問：別教所說的俗諦是幻有，這還可以說是能詮釋的文字。那麼，它所說的真諦是空，又如何也是文字呢？答：這裡所說的『文』，指的是文字的表相，是能夠詮釋、能夠顯現意義的。如果從意義上來說，通教的空以忘卻表相作為所詮釋的真理。現在在別教中，空有二邊都具有表相，才能夠顯現雙非的道理。所以，空和有都可以說是文字。問：藏教等七種二諦都稱為真諦和俗諦，為什麼后三種（指圓接通、圓接別、正圓教）可以稱為中道呢？答：難道你認為說了真諦和俗諦，就沒有中道了嗎？比如圓教當教，以及圓接通教和圓接別教，這三種教義的真諦和俗諦，既然都稱為不可思議，難道不是中道嗎？如同《涅槃經疏》解釋七種二諦，其中三種也以中道為名，為什麼唯獨責難這裡？問：如果從意義上來說，別教的真諦是不空不有，為什麼不稱為中道呢？答：因為離開二邊的中道，文和理不能夠融合。初學者不能夠思議，不能夠頓然忘卻。如果從圓教來看，別教只不過是重複俗諦所詮釋的真理罷了。所以前面的文句解釋《金光明經》時，對於圓教和別教說：『破除偏離，顯明中道』。正是因為別教所詮釋的真理不等於能詮釋的文字，所以不能稱為中道。文字的自性是遠離一切分別的，沒有哪一樣不是佛法，這才稱為圓教的中道。問：為什麼唯獨遺漏了別教接通教呢？答：現在用真諦和俗諦來對應文字和道理，那麼別教接通教已經在前面的六種二諦之內了。為什麼呢？如果還沒有接受接引，那麼就應當是幻有，詮釋即空之理；如果接受接引之後，自然屬於但中，區域性地照了重複的俗諦。所以根據法體來說，已經在前面的六種二諦之內了，還有什麼遺漏呢？況且現在的文句沒有明顯地標出七種二諦，只是說明一代時教，從文字和道理上來說，取文字和道理相融合的，有三種俗諦的經典，有三種真諦的經典，有三種中道的經典。這樣來闡明經典，就能夠收攝一代時教，沒有遺漏。有人只是根據《金光明經》的名字，來建立九種經典。

【English Translation】 English version The teaching of the integrated Round Teaching with the Common Teaching (Yuan Jie Tong: the Round Teaching guiding Bodhisattvas of the Three Vehicles), the teaching of the integrated Round Teaching with the Separate Teaching (Yuan Jie Bie: the Round Teaching guiding Bodhisattvas of the Store, Common, and Separate Teachings), and the pure Round Teaching. The truth and conventional truth spoken of in these three teachings are all, in their essence, the Middle Way. Why? Because the Round Teaching itself is where truth and conventional truth interpenetrate. If it guides the Common and Separate Teachings, then the truth it expounds, since it is where all dharmas converge, then the words that partially illuminate conventional truth are also where all dharmas converge. Therefore, the truth and conventional truth of these three teachings are non-dual, called the union of words and meaning, the meaning of the Middle Way is accomplished. Because truth is conventional truth, therefore truth is not truth; conventional truth is truth, therefore conventional truth is not conventional truth. Neither truth nor conventional truth, speech and thought naturally forgotten, barely called the Middle Way. Question: The conventional truth spoken of in the Separate Teaching is illusory existence, which can be said to be words that can explain. Then, how is the truth it speaks of, emptiness, also words? Answer: The 'words' here refer to the appearance of words, which can explain and reveal meaning. If we speak in terms of meaning, the emptiness of the Common Teaching takes forgetting appearances as the truth to be explained. Now, in the Separate Teaching, both sides of emptiness and existence have appearances, which can reveal the principle of both non-emptiness and non-existence. Therefore, both emptiness and existence can be said to be words. Question: The seven kinds of two truths, such as the Store Teaching, are all called truth and conventional truth. Why can the latter three (referring to the integrated Round Teaching with the Common Teaching, the integrated Round Teaching with the Separate Teaching, and the pure Round Teaching) be called the Middle Way? Answer: Do you think that there is no Middle Way when truth and conventional truth are spoken of? For example, the Round Teaching itself, as well as the integrated Round Teaching with the Common Teaching and the integrated Round Teaching with the Separate Teaching, since the truth and conventional truth of these three teachings are all called inconceivable, are they not the Middle Way? Just as the commentary on the Nirvana Sutra explains the seven kinds of two truths, three of them are also named the Middle Way. Why do you only question this here? Question: If we speak in terms of meaning, the truth of the Separate Teaching is neither empty nor existent. Why is it not called the Middle Way? Answer: Because the Middle Way that is separate from the two extremes, the words and meaning cannot be integrated. Beginners cannot conceive of it, cannot suddenly forget it. If we look at it from the perspective of the Round Teaching, the Separate Teaching is only the truth explained by repeating conventional truth. Therefore, the previous sentence explained the Golden Light Sutra, saying of the Round and Separate Teachings: 'Destroying deviation, revealing the Middle Way'. It is precisely because the truth explained by the Separate Teaching is not equal to the words that can explain it, so it cannot be called the Middle Way. The nature of words is to be free from all distinctions, and there is nothing that is not the Buddha-dharma, which is called the Middle Way of the Round Teaching. Question: Why are the Separate Teaching integrated with the Common Teaching uniquely omitted? Answer: Now, using truth and conventional truth to correspond to words and principles, then the Separate Teaching integrated with the Common Teaching is already within the previous six kinds of two truths. Why? If it has not yet received guidance, then it should be illusory existence, explaining the principle of emptiness; if it has received guidance, it naturally belongs to the provisional Middle Way, partially illuminating the repeated conventional truth. Therefore, according to the nature of the Dharma, it is already within the previous six kinds of two truths. What is omitted? Moreover, the current sentence does not clearly mark the seven kinds of two truths, but only explains the teachings of a lifetime, in terms of words and principles, taking the integration of words and principles, there are three kinds of sutras of conventional truth, three kinds of sutras of truth, and three kinds of sutras of the Middle Way. Explaining the sutras in this way can encompass the teachings of a lifetime, without omission. Some people only establish nine kinds of sutras based on the name of the 'Golden Light Sutra'.

專據取字以為義本。謂若取著三字能詮之文。名三種俗諦。若取著三字所詮理體。名三種真諦。若取文理合謂不偏著二邊。為三種中道。如斯說者。豈唯師心解義。無乃固違文意。前二取字作取著釋。后一取字作不偏著解。是何言歟。大師為解諸經之王。故立九種收一代經。此經既說中道之王。故於九種而得自在名諸經王。何緣九種但在三字。乃是金光明自為金光明經之王也。既闕諸經全非統王。乖反至多且言此二。二若說下定是非。若諸部內有說前三能詮俗諦。有說前三所詮真諦。體不合者皆名余諦。但得是經不名經王。以其不明真理具俗。是故俗諦不即真諦。俗真俱無統王之義故非王也。若諸部內有說三種具俗之真。全真之俗。二諦不二名為中道。此中道外更無少法。如此經云。無量甚深法性。又云。不思議智境。又云。安住一切法如性。於一切法含受一切法。則所詮外更無能詮。能詮之外豈有所詮。文理既閤中道斯圓。故得是經復是王也。乃於三俗三真三中九種經中而得自在。問三種中經體已是王。何故復云於九自在。答上辨九種乃是通約三俗三真三中。示一代經有偏有圓也。今判諸部隨有一處說圓中道即是經王。能于通示九種自在。於三中經即是異名。其體既同故得自在。若餘六經乃是圓中所用方便。如王于

【現代漢語翻譯】現代漢語譯本專以執著文字作為意義的根本。如果執著于『三』字所能表達的文字，就稱之為三種俗諦（Samvriti-satya，世俗諦）。如果執著于『三』字所表達的理體，就稱之為三種真諦（Paramārtha-satya，勝義諦）。如果認為文字和理體結合，不偏執于任何一邊，就稱之為三種中道（Madhyamaka）。像這樣說的人，難道不是隻憑自己的想法來解釋意義，恐怕是違背了經文的本意。前面兩個『取』字解釋為執著，後面一個『取』字解釋為不偏執，這是什麼說法呢？大師爲了解釋諸經之王，所以設立九種來統攝一代經教。這部經既然說是中道之王，所以在九種之中能夠自在，被稱為諸經之王。為什麼九種只在于『三』字呢？這是《金光明經》（Suvarṇaprabhāsa Sūtra）自己作為《金光明經》之王。既然缺少了其他經典，就完全不是統攝之王。違背之處很多，且說這兩點。如果下面要判定是非，如果各部經典中有說前面三種能詮釋俗諦，有說前面三種所詮釋真諦，本體不符合的，都稱為其他的諦。即使是這部經，也不能稱為經王，因為它不能明白真理和具備俗諦。所以俗諦不等於真諦，俗諦和真諦都不具備統攝之王的意義，所以不是經王。如果各部經典中有說三種具備俗諦的真諦，完全是真諦的俗諦，二諦不二，稱為中道。這中道之外，再沒有其他少許的法，就像這部經所說：『無量甚深法性』，又說：『不可思議智境』，又說：『安住一切法如性，於一切法含受一切法』，那麼所詮釋的之外，再沒有能詮釋的，能詮釋的之外，哪裡有所詮釋的？文字和理體既然結合，中道就圓滿了，所以這部經既是經又是王。於三種俗諦、三種真諦、三種中道這九種經中而得自在。問：三種中道的經體已經是王了，為什麼又說在九種中自在？答：上面辨別的九種，是通約三種俗諦、三種真諦、三種中道，顯示一代經教有偏有圓。現在判斷各部經典，只要有一處說到圓滿的中道，就是經王，能夠在通示九種中自在。於三種中道的經來說，只是異名，它的本體既然相同，所以能夠自在。如果其餘六經，是圓滿中所用的方便，就像國王對於

【English Translation】 English version To exclusively adhere to the written word as the basis of meaning. If one clings to the words that the 『three』 characters can express, it is called the three Samvriti-satya (conventional truths). If one clings to the principle embodied by the 『three』 characters, it is called the three Paramārtha-satya (ultimate truths). If one considers the combination of words and principle, without being biased towards either side, it is called the three Madhyamaka (Middle Way). Those who speak in this way, are they not merely interpreting the meaning based on their own ideas, and are they not contradicting the original intention of the text? The Master established the nine categories to encompass the entire body of teachings in order to explain the King of Sutras. Since this sutra speaks of the King of the Middle Way, it is able to be at ease within the nine categories and is called the King of Sutras. Why are the nine categories only found in the 『three』 characters? This is because the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) itself is the King of the Suvarṇaprabhāsa Sūtra. Since it lacks other sutras, it is not at all a king that encompasses everything. There are many contradictions, let's just talk about these two points. If we are to determine right and wrong below, if some sutras say that the first three can explain the conventional truths, and some say that the first three explain the ultimate truths, and if the essence does not match, they are all called other truths. Even if it is this sutra, it cannot be called the King of Sutras, because it cannot understand the truth and possess the conventional truths. Therefore, the conventional truth is not equal to the ultimate truth, and neither the conventional truth nor the ultimate truth has the meaning of being the king that encompasses everything, so it is not the King of Sutras. If some sutras say that the three kinds of truths possess the conventional truths, and the conventional truths are entirely the ultimate truths, and the two truths are not two, it is called the Middle Way. Outside of this Middle Way, there is no other Dharma, just like this sutra says: 『Immeasurable and profound Dharma-nature,』 and also says: 『Inconceivable realm of wisdom,』 and also says: 『Abiding in all dharmas according to their nature, encompassing all dharmas within all dharmas,』 then there is no explanation outside of what is explained, and where is there anything to be explained outside of what is explained? Since the words and principles are combined, the Middle Way is complete, so this sutra is both a sutra and a king. It is at ease among the nine kinds of sutras: the three conventional truths, the three ultimate truths, and the three Middle Ways. Question: The essence of the sutra of the three Middle Ways is already the king, why is it said to be at ease in the nine kinds? Answer: The nine kinds distinguished above are generally about the three conventional truths, the three ultimate truths, and the three Middle Ways, showing that the teachings of a generation have both partial and complete aspects. Now we judge each sutra, as long as there is one place that speaks of the complete Middle Way, it is the King of Sutras, and it can be at ease in the general display of the nine kinds. For the sutra of the three Middle Ways, it is just a different name, and since its essence is the same, it can be at ease. If the other six sutras are the means used in the complete, just like the king for

臣豈不自在。二但經下就中道顯尊極三。初明諸部圓體為王。中道經王其體是一。隨物宜樂立乎異名。故向文云。若說中道是經是王。何經說耶。即華嚴等四味之內。作法身等說經體也。然須簡別四味之內是王非王。如華嚴部有三種經。其正圓中及接別中是經是王。正別教中是經非王。是故法身須簡別中。三藏但空實有二諦是經非王。方等部內具九種經。正圓教中圓接別中圓接通中三是經王。故實相名通此三種。餘六是經不得是王。般若部內無三藏二有七種經。亦同方等三是經王。得名佛母。餘四非王。法華一圓是經是王。以開權故解髻與珠。涅槃九種皆知圓中無非經王。一切眾生悉當成佛。其誰不以正因為師。故諸大部中道經王有此盈縮。只一法性立此異名作諸經體。二譬下約歷代人王為譬。諸姓者。謂三皇五帝之姓也。太昊伏羲氏風姓。炎帝神農氏姜姓。黃帝有熊氏公孫姓。此三皇也。少昊金天氏。顓頊高陽氏。帝嚳高辛氏。皆姬姓。帝堯陶唐氏伊祁姓。帝舜有虞氏姚姓。此五帝也。故云諸姓也。應運迭興者。應天五行相生之運也。伏羲應木運。神農火運。黃帝土運。五帝依次推之。龍師者。伏羲初立有龍瑞故以龍紀官。故左傳曰。太昊氏以龍紀。故為龍師而為龍名。鳥官者。少昊始立有鳳瑞故以鳥紀官。故左傳

曰。少昊摯之立也鳳適至。故為鳥師而鳥名。隨時霸立者。謂應運王天下也。百代雖異謂紀號不同也。統王是一皆天下主也。三法性下示隨部立名合譬。名雖興廢體非增減。是故法身乃至佛師。一一皆於九種經中而得自在。即前諭云百代雖異而統王是一。二法性為下。的明此典經王體性。以文理合中道為體。斯蓋通辨。若例諸部經體別名。此經的以法性之王為經體也。以佛游于深廣法性。便即唱云。是金光明諸經之王。豈非的指所游法性為金光明名下之體。此體自在是諸經王。問三種經王皆得為于大乘經體。此經之體的屬何王。答文詮法性雖在於圓。而許三乘依此懺悔。是故大師就圓釋體。判教屬通。義當圓教入通中道以為經王也。問凈名玄雲。若理內三種俗諦非此經體。三種真諦是法性實相得為經體。今云。若取文理合為經即是三種中道。且文理既合則真俗俱中。是則俗諦得為經體。將非與彼義相違耶。答彼此宛順無相違也。良以經體未始離文而文不到。即事而真方為經體。以二諦判體則屬真。三諦判之體當中道。斯乃示於心路絕處。方為經體。若藏通別當教亦云體絕言想。而皆所詮不具能詮。安得能詮合於所詮。故六種經文理不合。望于圓教實無絕理。是故大師欲彰經體示絕想門。云文理合是三中道為四味教所詮

【現代漢語翻譯】現代漢語譯本：問：少昊摯（Shaohao Zhi，上古帝王名）即位時，有鳳凰飛來。所以他設定了鳥官，並以鳥來命名官職。『隨時霸立者』，是指順應天命而統治天下的人。『百代雖異』，是指朝代的紀號不同。『統王是一』，是指天下之主始終只有一個。三法性（Sanfaxing，佛教術語，指三種法性：自性、共性、異性）以下的內容，是爲了說明根據不同的部類而設立不同的名稱，這是一種比喻。名稱雖然有興衰變化，但本體並沒有增減。因此，法身（Fashen，佛的法性之身）乃至佛師（Foshi，佛的老師），都可以在九種經典中獲得自在。這就像前面所說的『百代雖異而統王是一』。二法性（Erfaxing）以下的內容，明確說明了這部經典的經王體性。以文句和義理符合中道（Zhongdao，佛教重要的修行原則，指不偏不倚的道路）作為經體。這是一種普遍的辨析。如果按照其他部類經典來區分經體和名稱，那麼這部經典就是以法性之王作為經體。因為佛在深廣的法性中游歷，所以就宣稱『這是金光明諸經之王』。這難道不是明確地指出了所遊歷的法性是金光明（Jin Guangming，經名）名稱下的本體嗎？這個本體自在，是諸經之王。問：三種經王（Sanzhong Jingwang）都可以作為大乘經典（Dacheng Jingdian）的經體，那麼這部經典的經體屬於哪一種經王？答：文句所詮釋的法性雖然在於圓融，但允許三乘（Sancheng，佛教術語，指聲聞乘、緣覺乘、菩薩乘）依此懺悔。因此，大師就圓融的層面來解釋經體，判斷教義屬於通教（Tongjiao，佛教術語，指通於三乘的教法）。義理上應當以圓教（Yuanjiao，佛教術語，指圓滿的教法）進入通教的中道，作為經王。問：《凈名玄》（Jingming Xuan，經書名）中說，如果從理上來說，三種俗諦（Sanzhong Sudiming，佛教術語，指有、空、非有非空三種世俗諦）不是這部經典的經體，三種真諦（Sanzhong Zhendi，佛教術語，指有、空、非有非空三種真諦）是法性實相，可以作為經體。現在說，如果取文句和義理的結合作為經體，那就是三種中道。既然文句和義理已經結合，那麼真諦和俗諦都屬於中道。這樣看來，俗諦也可以作為經體，這難道不是與《凈名玄》的義理相違背嗎？答：彼此完全順應，沒有相違背的地方。因為經體從來沒有離開過文句，而文句沒有到達，即事而真，才能成為經體。用二諦（Erdi，佛教術語，指真諦和俗諦）來判斷經體，就屬於真諦；用三諦（Sandi，佛教術語，指空諦、假諦、中諦）來判斷，經體就屬於中道。這說明在心路斷絕的地方，才是經體。如果從藏教（Zangjiao，佛教術語，指小乘教）、通教、別教（Biejiao，佛教術語，指大乘教）的角度來說，也認為經體斷絕了言語思慮，但所詮釋的內容不具備能詮釋的能力。怎麼能讓能詮釋的與所詮釋的相結合呢？所以，六種經（Liuzhong Jing）的文句和義理不能結合，從圓教的角度來看，實際上沒有斷絕義理。因此，大師想要彰顯經體，就顯示了斷絕思慮的門徑，說文句和義理的結合是三種中道，是四味教（Siweijiao，佛教術語，指四種教法：乳味、酪味、生酥味、熟酥味）所詮釋的內容。

【English Translation】 English version: Question: When Shaohao Zhi (an ancient emperor) ascended the throne, phoenixes arrived. Therefore, he established bird officials and named the positions after birds. 'Those who establish hegemony according to the times' refers to those who rule the world in accordance with the mandate of heaven. 'Although hundreds of generations differ' refers to the different era names of dynasties. 'The unified ruler is one' means that there is always only one ruler of the world. The content below the Three Dharma-natures (Sanfaxing, Buddhist term referring to the three dharma-natures: self-nature, common nature, and different nature) is to explain that different names are established according to different categories, which is a metaphor. Although names have rise and fall, the essence does not increase or decrease. Therefore, the Dharma-body (Fashen, the Dharma-nature body of the Buddha) and even the Buddha's teacher (Foshi, the Buddha's teacher) can all be at ease in the nine types of scriptures. This is like what was said earlier, 'Although hundreds of generations differ, the unified ruler is one.' The content below the Two Dharma-natures (Erfaxing) clearly explains the essence of this scripture as the king of scriptures. Taking the combination of text and meaning that conforms to the Middle Way (Zhongdao, an important principle of Buddhist practice, referring to the path of non-attachment) as the essence of the scripture. This is a general analysis. If we distinguish the essence and name of the scripture according to other categories of scriptures, then this scripture takes the king of Dharma-nature as the essence of the scripture. Because the Buddha travels in the deep and vast Dharma-nature, he proclaims, 'This is the king of the Golden Light Sutras (Jin Guangming, name of a sutra).' Doesn't this clearly indicate that the Dharma-nature traveled is the essence under the name of the Golden Light? This essence is at ease and is the king of all scriptures. Question: The three types of scripture kings (Sanzhong Jingwang) can all be used as the essence of Mahayana scriptures (Dacheng Jingdian), so to which type of scripture king does the essence of this scripture belong? Answer: Although the Dharma-nature explained by the text is in perfect harmony, it allows the Three Vehicles (Sancheng, Buddhist term referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) to repent according to this. Therefore, the master explains the essence of the scripture from the perspective of perfect harmony, and judges that the doctrine belongs to the Common Teaching (Tongjiao, Buddhist term referring to the teaching that is common to the Three Vehicles). In terms of meaning, it should be the Perfect Teaching (Yuanjiao, Buddhist term referring to the perfect teaching) entering the Middle Way of the Common Teaching, as the king of scriptures. Question: The 'Jingming Xuan' (name of a scripture) says that if we speak of principle, the Three Mundane Truths (Sanzhong Sudiming, Buddhist term referring to the three mundane truths of existence, emptiness, and neither existence nor emptiness) are not the essence of this scripture, and the Three Ultimate Truths (Sanzhong Zhendi, Buddhist term referring to the three ultimate truths of existence, emptiness, and neither existence nor emptiness) are the true nature of Dharma-nature and can be used as the essence of the scripture. Now it is said that if we take the combination of text and meaning as the essence of the scripture, then it is the Three Middle Ways. Since the text and meaning have been combined, both the ultimate truth and the mundane truth belong to the Middle Way. In this view, the mundane truth can also be used as the essence of the scripture. Isn't this contrary to the meaning of the 'Jingming Xuan'? Answer: They are completely in harmony with each other and there is no contradiction. Because the essence of the scripture has never been separated from the text, and the text has not arrived, that is, the truth of the matter can become the essence of the scripture. Using the Two Truths (Erdi, Buddhist term referring to the ultimate truth and the mundane truth) to judge the essence of the scripture, it belongs to the ultimate truth; using the Three Truths (Sandi, Buddhist term referring to the truth of emptiness, the truth of provisional existence, and the truth of the Middle Way) to judge, the essence of the scripture belongs to the Middle Way. This shows that the essence of the scripture is where the path of the mind is cut off. If we speak from the perspective of the Tripitaka Teaching (Zangjiao, Buddhist term referring to the Hinayana teaching), the Common Teaching, and the Distinct Teaching (Biejiao, Buddhist term referring to the Mahayana teaching), it is also believed that the essence of the scripture cuts off verbal thought, but what is explained does not have the ability to explain. How can the explainer be combined with what is explained? Therefore, the text and meaning of the Six Types of Scriptures (Liuzhong Jing) cannot be combined. From the perspective of the Perfect Teaching, there is actually no cutting off of meaning. Therefore, the master wants to highlight the essence of the scripture, so he shows the path of cutting off thought, saying that the combination of text and meaning is the Three Middle Ways, which is what is explained by the Four Flavors of Teaching (Siweijiao, Buddhist term referring to the four types of teaching: milk flavor, curd flavor, raw butter flavor, and ripe butter flavor).

圓體。談理具文。文方即理。理亦即文。文既即理能詮自忘。理既即文所詮叵得。能所既絕中體斯彰。彼明理內三種真諦皆是圓中。故與今文明體不別。如妙玄中引地論金剛藏說。空有不二不異不盡四句顯體。辭異意同。釋簽問曰。空假如何得為經體。答云。既是不思議空假。還指空假即中中為經體。中即空假亦指于中。彼之四句不出三諦。以圓融故三諦各三。是則四句句句三諦。所以得名辭異意同。句句具中故皆為體。究論空假得為體者。由具于中故云還指空假即中中為經體。是故中諦雖具空假空假非體。故云中即空假亦指于中。問何不但云中是經體空假非體。于義已足。何故先明三諦各三皆得為體。復於三諦各揀空假。唯取于中而為經體。豈非繁重。答只為單說圓義不成。作此融談方彰妙體。何者。蓋以空假是其修二即經宗用。中是一性即經體也。若但云中是經體者。則宗用外別有于體體狹不周。故須三諦無非經體。若不於三各揀空假唯取中體。則不能顯體非智斷。如此辨體不即宗用不離宗用。思議泯凈妙體天然。中為經體圓妙既然。以例空假宗用亦妙。以空遍三諦此宗不狹。假遍三諦此用彌廣。仍須三諦各揀假中顯宗是智。亦須三諦各揀空中顯用是斷。各對二明不即不離。故皆稱為不思議也。若然。豈獨體是經

王。宗用亦王。名總三王教辨四王。以一名一體一宗一用一教無非中道故也。故玄義云。文號經王教攝眾典。教尚稱王名等可見。既法法皆中無非經體。復須簡顯名是能詮宗是自證。用是化他教能分別。唯有經體是所取也。收無不盡簡無所遺。與金剛藏四句皆體。釋簽於四唯取于中。其意泯合。三若作下特彰今釋契理益機。顯圓中道泯絕言思而為經王。上順如來敘體之旨。下赴眾生聞經之機。既論四味。諸大乘經文理合者皆是經王。豈有獨尊我經而慢他典。此望真諦萬萬相懸。三微妙下敘宗二。初釋微妙。如來既敘金光明名經王之體。此乃一經所詮秘藏。其有聞者。必思此義。故云微妙。此之二字若因果互闕。則非始終常住三法。故對古非顯今正義。因該博地果極妙覺。位分六故深而難見。六皆即故不縱不橫。因即果故不縱。事即理故不橫。文解理性與果例云亦復如是。若知六即義無不允。二四方下釋四佛護持二。初約教釋二。初正釋二。初釋四方四佛。佛唱此言意有所表。正敘經宗。宗是果智冥法性體。體雖是一而開四門。謂妙空妙有雙亦雙非。如地論明四句顯體以為四方。果智冥之以為四佛。敘宗之意顯然可觀。二釋下釋護持二。初約五佛體用釋持。今經宗在釋尊果智。欲彰此智冥四門理。是故特從四佛明之。良

【現代漢語翻譯】現代漢語譯本王。宗用亦王。名為總三王教，辨析四王。因為一個名稱、一個本體、一個宗旨、一個作用、一個教義，無一不是中道。所以《玄義》中說：『文號稱為經王，教義統攝所有經典。』教義尚且被稱為王，名稱的尊貴程度可見一斑。既然一切法都符合中道，沒有不是經的本體的。還需要簡要地闡明，名稱是能詮釋的，宗旨是自身證悟的，作用是教化他人的，教義是能夠分別的。只有經的本體是所要獲取的。收攝無所不盡，簡要無所遺漏。與《金剛藏》的四句皆是本體的說法一致。《釋簽》對於四者只取中道，其意義是泯滅和合的。如果從下文來看，特別彰顯了現在的解釋符合道理，有益於根機。彰顯圓滿的中道，泯滅言語思慮，作為經王。上順應如來敘述本體的旨意，下適應眾生聽聞經的根機。既然討論四味，那麼所有大乘經典中，文理符合的都是經王。哪裡會有隻尊崇自己的經典而輕慢其他經典的呢？這與真諦相差太遠了。三、『微妙』以下敘述宗旨。首先解釋『微妙』。如來已經敘述了《金光明》名稱作為經王的本體，這乃是一部經所詮釋的秘藏。凡是聽聞的人，必定會思考這個意義，所以說『微妙』。這兩個字如果因果互相缺失，就不是始終常住的三法。所以針對過去的錯誤，彰顯現在的正確意義。因地包含博地，果地達到妙覺。位次分為六個層次，所以深奧而難以見到。六個層次都是即，所以不縱不橫。因就是果，所以不縱；事就是理，所以不橫。文解理性與果位的例子也是這樣。如果知道六即的意義，就沒有不符合的。二、『四方』以下解釋四佛護持。首先從教義方面解釋。首先正式解釋。首先解釋四方四佛。佛說這句話，意有所指，正是敘述經的宗旨。宗旨是果智冥合於法性本體。本體雖然是一個，卻開出四門，即妙空、妙有、雙亦、雙非。如同《地論》闡明四句來顯現本體，作為四方。果智冥合於四句，作為四佛。敘述宗旨的意義，顯而易見。二、解釋如下，解釋護持。首先從五佛的體用方面解釋護持。現在這部經的宗旨在於釋迦牟尼佛（釋尊）的果智。想要彰顯這個智慧冥合於四門之理，所以特別從四佛來闡明這個道理。確實如此。

【English Translation】 English version The king. The principle and application are also king. The name encompasses the teachings of the Three Kings, distinguishing the Four Kings. This is because one name, one entity, one principle, one application, and one teaching are all inseparable from the Middle Way. Therefore, the 'Profound Meaning' states: 'The text is called the King of Sutras, encompassing all the scriptures.' Even the teachings are referred to as king, demonstrating the eminence of the name. Since all dharmas align with the Middle Way, none are not the essence of the sutra. It is also necessary to briefly elucidate that the name is what can be explained, the principle is self-realization, the application is to transform others, and the teaching is what can be distinguished. Only the essence of the sutra is what should be attained. It encompasses everything without omission, and is concise without leaving anything out. It aligns with the statement in the 'Vajra Treasury' that all four phrases are the essence. The 'Commentary on the Explanation' only takes the Middle Way from the four, its meaning being to obliterate and harmonize. If viewed from below, it particularly highlights that the current explanation aligns with reason and benefits the capacity. It reveals the perfect Middle Way, obliterating words and thoughts, as the King of Sutras. It accords with the Buddha's intention to describe the essence, and caters to the capacity of sentient beings to hear the sutra. Since the four flavors are discussed, all Mahayana sutras that align in text and principle are Kings of Sutras. How could there be exclusive veneration of one's own sutra while slighting other scriptures? This is vastly different from the Truth. 3. The section from 'Subtle' onwards describes the principle. First, explain 'subtle'. The Tathagata (Rulai) has already described the name of the 'Golden Light' as the essence of the King of Sutras, which is the secret treasure explained by this sutra. Anyone who hears it will surely contemplate this meaning, hence the term 'subtle'. If these two words lack mutual cause and effect, they are not the three dharmas that are constant from beginning to end. Therefore, in response to past errors, the correct meaning of the present is highlighted. The causal ground encompasses the vast ground, and the fruition ground reaches wonderful enlightenment. The positions are divided into six levels, so it is profound and difficult to see. All six levels are 'is', so they are neither vertical nor horizontal. Cause is effect, so it is not vertical; phenomenon is principle, so it is not horizontal. The example of explaining the nature of reason and the position of fruition is also like this. If one knows the meaning of the six 'is', there is nothing that does not conform. 2. The section from 'Four Directions' onwards explains the protection of the Four Buddhas. First, explain from the perspective of teaching. First, formally explain. First, explain the Four Directions and Four Buddhas. The Buddha's utterance has a meaning, which is precisely to describe the principle of the sutra. The principle is the wisdom of fruition merging with the essence of dharma. Although the essence is one, it opens four gates, namely wonderful emptiness, wonderful existence, both, and neither. Just as the 'Treatise on the Earth' clarifies the four phrases to reveal the essence, as the four directions. The wisdom of fruition merges with the four phrases, as the Four Buddhas. The meaning of describing the principle is obvious. 2. The explanation is as follows, explaining protection. First, explain protection from the perspective of the essence and application of the Five Buddhas. The principle of this sutra now lies in the wisdom of fruition of Shakyamuni Buddha (Shizun). To highlight that this wisdom merges with the principle of the four gates, the reason is specifically explained from the Four Buddhas. Indeed it is so.

以佛智不分彼此。同冥法身不動之性。順性名持。法性是法體。諸佛是報智。壽命是應用。此三皆常故云無量。二信下約信相疑除釋護。佛護法性為令眾生不起倒惑。信相但推八十短跡。惑於法報常住之本。四佛示本令悟八十即是常用。故名為護。二此一下揀示。指敘宗文名此一句。義雖種種不出於三。謂體宗用。正雖敘宗。宗必冥體。體必起用。是故此句不可獨釋。四德如后。二觀下約觀釋。上敘經宗義歸果佛。當機聞見惑破理明。今之行人若不於心明方明佛。徒聞此教有何益耶。故令觀心覺於四諦及以四德。既即我心免數他寶。此文分二。初約諦約德立圓觀二。初約四諦二。初總明境智。四門四諦俱通因果。門從理開就果為便。諦有苦集宜對初心。行者應知。借四方佛表四諦智。此乃託事兼附法相入心成觀。是故四諦即一念心。陰心是苦。現惑是集。即智是道。本寂是滅。如實知之名四諦智。二東下別示境智二。初觀境。四諦法相前果后因。今從修觀始因終果。故世出世集道居前苦滅在後。初心觀境欲易研尋。宜從近事。故順世俗甲乙五行四季等名。令四方義成使四諦可識。務在立觀不拘名教。二觀此下發智。既於一心即觀四諦。觀之不已。眼智發生任運持護。妙理不失倒惑不起。然須深察圓觀四諦皆稱無作。苦

【現代漢語翻譯】現代漢語譯本以佛的智慧來看，一切眾生都是平等的，沒有彼此的分別。共同契合于冥寂的法身，以及那不動搖的自性。順應自性就叫做『持』。法性是法的本體，諸佛是報身所顯現的智慧，壽命是法性的應用。這三者都是永恒不變的，所以稱為『無量』。『二信下約信相疑除釋護』，這是從信心的表相來消除疑惑，解釋『護』的含義。佛護持法性，是爲了使眾生不產生顛倒的迷惑。信心的表相只是推崇佛的八十種短暫的示現，卻迷惑於法身和報身常住不變的根本。『四佛示本令悟八十即是常用，故名為護』，佛顯示其根本，是爲了使眾生領悟到佛的八十種示現都是日常的應用，所以稱為『護』。『二此一下揀示』，這裡開始選擇並指示。『指敘宗文名此一句』，指的是敘述宗要的文字，也就是這一句。義理雖然有種種，但都離不開三個方面，即體、宗、用。雖然主要是敘述宗要，但宗要必然契合于本體，本體必然產生應用。因此，這一句不能單獨解釋。『四德如后』，關於四德的解釋在後面。『二觀下約觀釋』，這裡從觀行的角度來解釋。上面敘述經文的宗要，義理歸於果位的佛。當機者聽聞佛法，破除迷惑，明白真理。現在的修行人，如果不明白自己的心，就無法明白佛。只是聽聞這些教義，又有什麼用呢？所以要觀照自己的心，覺悟四諦以及四德。既然當下就是自己的心，就可以免去數他人珍寶的徒勞。這段文字分為兩部分。首先，從四諦和四德的角度建立圓滿的觀行；其次，... 首先，從四諦的角度，又分為兩部分。首先，總的說明境界和智慧。四門四諦都貫通因果。從理上開顯，就果位來說比較方便。四諦中有苦和集，適合於初學者。修行人應該知道，借用四方佛來表示四諦的智慧。這是一種依託事物，兼附法相，進入內心，成就觀行的方法。因此，四諦就是一念心。陰心是苦，現行的迷惑是集，即時的智慧是道，本來的寂靜是滅。如實地瞭解這些，就叫做四諦智。『二東下別示境智二』，接下來分別指示境界和智慧。首先，觀照境界。四諦的法相是先果后因。現在從修觀開始，從因到果。所以世間和出世間的集和道在前，苦和滅在後。初學者觀照境界，想要容易研究和尋找，應該從身邊的事物入手。所以順應世俗的甲乙五行四季等名稱，使四方的意義成立，使四諦可以被認識。務必在於建立觀行，不拘泥於名相教條。『二觀此下發智』，接下來生髮智慧。既然在一念心中觀照四諦，不斷地觀照，眼智就會發生，自然而然地保持和護持，微妙的真理不會失去，顛倒的迷惑不會產生。然而，必須深入地觀察，圓滿的觀照四諦都稱為『無作』。苦...

【English Translation】 English version With the wisdom of the Buddha, all beings are equal, without distinction of self and other. Together, they merge with the tranquil Dharmakaya (法身, the body of the Dharma, representing the ultimate reality) and the unwavering self-nature. Conforming to this self-nature is called 'holding' (持). Dharmata (法性, the nature of Dharma) is the essence of the Dharma, the Buddhas are the wisdom manifested by the Sambhogakaya (報身, the body of bliss), and lifespan is the application of Dharmata. These three are all eternal and unchanging, hence they are called 'immeasurable'. 'The following section on faith (二信下約信相疑除釋護) explains 'protection' (護) by dispelling doubts about the appearance of faith.' The Buddha protects Dharmata in order to prevent sentient beings from generating inverted delusions. The appearance of faith merely praises the eighty short manifestations of the Buddha, while being deluded about the fundamental, permanent nature of the Dharmakaya and Sambhogakaya. 'The four Buddhas show the origin (四佛示本令悟八十即是常用，故名為護), enabling the realization that the eighty manifestations are common applications, hence it is called 'protection'.' The Buddha reveals the origin to enable sentient beings to realize that the eighty manifestations of the Buddha are daily applications, hence it is called 'protection'. 'The following section on selection and instruction (二此一下揀示) begins the selection and instruction.' 'Referring to the text describing the principle, this sentence (指敘宗文名此一句)' refers to the text describing the principle, which is this sentence. Although the meaning is varied, it does not deviate from three aspects: essence, principle, and application. Although it mainly describes the principle, the principle must merge with the essence, and the essence must generate application. Therefore, this sentence cannot be interpreted in isolation. 'The four virtues are as follows (四德如后),' the explanation of the four virtues is later. 'The following section on contemplation (二觀下約觀釋) explains from the perspective of contemplation.' The above describes the principle of the sutra, and the meaning returns to the Buddha in the state of fruition. The listener, upon hearing the Dharma, breaks through delusion and understands the truth. If practitioners do not understand their own minds, they cannot understand the Buddha. What is the use of merely hearing these teachings? Therefore, one must contemplate one's own mind and awaken to the Four Noble Truths and the four virtues. Since it is one's own mind, one can avoid the futility of counting the treasures of others. This passage is divided into two parts. First, establish perfect contemplation from the perspective of the Four Noble Truths and the four virtues; second, ... First, from the perspective of the Four Noble Truths, it is further divided into two parts. First, a general explanation of the realm and wisdom. The four gates and the Four Noble Truths all penetrate cause and effect. Opening from the principle, it is more convenient to speak from the perspective of fruition. Among the Four Noble Truths, suffering and accumulation are suitable for beginners. Practitioners should know that the four Buddhas of the four directions are used to represent the wisdom of the Four Noble Truths. This is a method of relying on things, attaching to Dharma characteristics, entering the mind, and achieving contemplation. Therefore, the Four Noble Truths are the one thought-moment. The mind of the skandhas (陰心) is suffering, the present delusions are accumulation, immediate wisdom is the path, and original stillness is cessation. To truly understand these is called the wisdom of the Four Noble Truths. 'The following section on the east (二東下別示境智二) separately indicates the realm and wisdom.' First, contemplate the realm. The Dharma characteristics of the Four Noble Truths are first fruition and then cause. Now, starting from cultivation, from cause to effect. Therefore, the worldly and supramundane accumulation and path are in front, and suffering and cessation are behind. For beginners to contemplate the realm, if they want to easily study and find it, they should start with things around them. Therefore, conform to the common names of the Jia-Yi five elements and the four seasons, so that the meaning of the four directions is established, and the Four Noble Truths can be recognized. It is essential to establish contemplation, without being bound by nominal teachings. 'The following section on developing wisdom (二觀此下發智) develops wisdom.' Since one contemplates the Four Noble Truths in one thought-moment, and continues to contemplate, the eye-wisdom will arise, and naturally maintain and protect, the subtle truth will not be lost, and inverted delusions will not arise. However, one must deeply observe that the perfect contemplation of the Four Noble Truths is called 'non-action' (無作). Suffering...

集逆修體是性惡。即逆是順道滅無功。故云。陰入皆如無苦可舍。塵勞本清凈無集可除。邊邪皆中正無道可修。生死即涅槃無滅可證。見此炳然名發諦智。二又下約四德。上四諦觀雖觀一心。四教行人皆可修證。今就四德各明三觀。初心頓修的屬圓觀。東方對常常破無常塵沙凈也。無常破常見思亡也。雙非破二邊無明集寂也。說有前後修在一心。三方例此。二觀東下約諦約德示佛名。前明覺智但是通明。若於觀心不論別號。則觀于經未為極順。今于集諦達即真常名為阿閦。此翻不動也。次於苦諦達即真樂。真樂尊重名為實相。次於道諦達畢竟凈。常住慧命名無量壽。次於滅諦達二我空。所顯真如是秘密藏。一音遍滿名微妙聲。四方四佛本是心性。即性為觀。觀符于性成四佛名。四我今下敘用二。初分文。二隨釋四。初能破勝法二。初依現文示二。初示三法體。能破勝法在境智行。如將破賊。須身力健次權謀深次兵器利。二依于身故喻于境。身須有謀故喻于智。謀要兵助故喻於行。此三若備三障必忘。二若相下釋三法相二。初別示二。初別教。行智理三次第資發修時縱也。法報應三果中齊顯證時橫也。良由此教本有法身為惑所覆。故須別作緣了之功。相資顯發。復由此教性具三法而不相收。致使功成三身橫顯。二若圓下

【現代漢語翻譯】現代漢語譯本集諦逆修的本體是性惡。如果逆是順道，那麼滅除就沒有什麼功德可言。所以說，『陰』（五陰，指色、受、想、行、識）和『入』（十二入，指六根和六塵）都如幻如化，沒有什麼苦可以捨棄；『塵勞』（煩惱）本來就是清凈的，沒有什麼『集』（煩惱的集起）可以去除；『邊邪』（偏頗的邪見）都是中正的，沒有什麼『道』（修行之道）可以修習；『生死』當下就是『涅槃』（解脫），沒有什麼『滅』（煩惱的止滅）可以證得。能夠明瞭地見到這些，就叫做發起諦智。其次，下面從四德（常、樂、我、凈）的角度來說。前面所說的四諦觀，雖然觀的是一心，但四教（藏、通、別、圓）的修行人都可以修證。現在就四德分別說明三觀（空觀、假觀、中觀）。初心頓修，完全屬於圓觀。東方對應于『常』，常常破除『無常』，塵沙煩惱也就清凈了。『無常』破除『常見』，見思惑也就消亡了。『雙非』（非空非有）破除二邊，無明和集寂也就消除了。雖然說有前後，但修行卻在一心之中。其他三方（南西北方）可以依此類推。第二觀，從東方開始，從諦和德的角度來顯示佛名。前面所說的覺智，只是通明的智慧。如果在觀心的時候，不談論佛的別號，那麼觀經就不能算是完全順應佛意。現在在集諦中，通達即是真常，名為阿閦（Akshobhya，不動）。在苦諦中，通達即是真樂，真樂最尊貴，名為實相。在道諦中，通達畢竟清凈，常住的智慧名為無量壽（Amitayus）。在滅諦中，通達二我皆空，所顯現的真如是秘密藏。一音遍滿，名為微妙聲。四方四佛，本來就是心性，以性為觀，觀與性相符，成就四佛名。下面敘述二用。首先是分文，其次是隨文解釋四諦。首先，能破除勝法的有三種，在境、智、行。就像要攻破賊寇，必須自身強健，其次要有深遠的謀略，再次要有精良的兵器。第二，以自身為根本，所以比喻為境。自身要有謀略，所以比喻為智。謀略需要兵器的輔助，所以比喻為行。這三者如果具備，三障（煩惱障、業障、報障）必定消除。第二，如果從相上來說，解釋三種法的體相。首先是別教，行、智、理三者次第資助啓發，修行時是縱向的。法身、報身、應身三種果報同時顯現，證悟時是橫向的。這是因為別教本來具有法身，但被迷惑所覆蓋，所以必須另外造作緣了之功，互相資助啓發。又因為此教性具三法而不互相攝受，導致功成時三身橫向顯現。第二，如果是圓教...

【English Translation】 English version The substance of reversing cultivation in the Samudaya Satya (集諦, the truth of the accumulation of suffering) is inherently evil. If reversing is the path of accordance, then there is no merit in extinguishing. Therefore, it is said, 'The Skandhas (陰, five aggregates: form, sensation, perception, volition, and consciousness) and the Ayatanas (入, twelve sense bases: six sense organs and six sense objects) are like illusions, there is no suffering to abandon; the Kleshas (塵勞, defilements) are originally pure, there is no Samudaya (集, accumulation of suffering) to eliminate; the extreme and heretical views are all central and correct, there is no Marga (道, the path) to cultivate; Samsara (生死, birth and death) is immediately Nirvana (涅槃, liberation), there is no Nirodha (滅, cessation of suffering) to realize.' To clearly see this is called arousing the wisdom of the Truths. Secondly, below, it is discussed from the perspective of the Four Virtues (常,樂,我,凈, permanence, bliss, self, purity). The Four Noble Truths contemplation mentioned earlier, although contemplating the One Mind, can be cultivated and realized by practitioners of the Four Teachings (藏,通,別,圓, Tripitaka, Common, Distinct, Perfect). Now, the Three Contemplations (空觀,假觀,中觀, emptiness, provisional existence, middle way) are explained separately for each of the Four Virtues. The initial mind's sudden cultivation entirely belongs to the Perfect Contemplation. The East corresponds to 'Permanence,' constantly breaking 'Impermanence,' and the dust-like afflictions are purified. 'Impermanence' breaks 'Eternalism,' and the delusions of views and thoughts are extinguished. 'Neither Affirming nor Denying' breaks the two extremes, and ignorance and the cessation of suffering are eliminated. Although there is a sequence, cultivation is within the One Mind. The other three directions (South, West, North) can be inferred accordingly. The second contemplation, starting from the East, reveals the Buddha's name from the perspective of the Truths and Virtues. The wisdom of awakening mentioned earlier is only a common illumination. If, when contemplating the mind, the Buddha's specific name is not discussed, then contemplating the Sutra cannot be considered fully in accordance with the Buddha's intention. Now, in the Samudaya Satya (集諦, the truth of the accumulation of suffering), realizing that it is True Permanence is called Akshobhya (阿閦, Immovable). In the Dukkha Satya (苦諦, the truth of suffering), realizing that it is True Bliss, True Bliss is most revered, and is called Reality. In the Marga Satya (道諦, the truth of the path), realizing ultimate purity, the permanent wisdom is called Amitayus (無量壽, Immeasurable Life). In the Nirodha Satya (滅諦, the truth of cessation), realizing the emptiness of the two selves, the revealed Suchness is the Secret Treasury. One sound pervades, called Subtle Sound. The Four Buddhas of the Four Directions are originally the nature of the mind; taking the nature as contemplation, the contemplation conforms to the nature, accomplishing the names of the Four Buddhas. Below, the two functions are described. First, the text is divided; second, the Four Truths are explained according to the text. First, there are three things that can overcome superior dharmas, in object, wisdom, and practice. Just like attacking bandits, one must have a strong body, second, one must have profound strategies, and third, one must have excellent weapons. Second, taking oneself as the foundation, it is likened to the object. One must have strategies, so it is likened to wisdom. Strategies require the assistance of weapons, so it is likened to practice. If these three are complete, the three obstacles (煩惱障,業障,報障, afflictive, karmic, retributive) will surely be eliminated. Second, if speaking from the aspect, explain the three aspects of the Dharma. First is the Distinct Teaching, practice, wisdom, and principle mutually aid and inspire in sequence, and cultivation is vertical. The Dharmakaya (法身, Dharma Body), Sambhogakaya (報身, Reward Body), and Nirmanakaya (應身, Emanation Body) simultaneously manifest, and realization is horizontal. This is because the Distinct Teaching originally possesses the Dharmakaya, but it is covered by delusion, so it is necessary to separately create the merit of conditions and understanding to mutually aid and inspire. Furthermore, because this teaching inherently possesses the three dharmas but does not mutually embrace them, it causes the three bodies to manifest horizontally when accomplishment is achieved. Second, if it is the Perfect Teaching...

圓教。圓詮諸法無非法界。以法界智導法界行。以法界行契法界境。法界無二一外無三。故離縱過。法界非一修性宛然。故離橫過。因中三法修之既然。果上三身顯時亦爾。二雖下總結。修雖漸頓俱能破于界內外障。是故皆名能破勝法。二觀下取新本示。舊文唯有彼于上根第一週法。新譯既廣更有二週。其第二週離車王子為婆羅門。說法身常無舍利事。為中根也。其第三週自有一品分別三身。為下根也。此之三週皆是勝法悉破三障。今敘能破既云等法。理合該下三週之法也。二次從下所破惡罪二。初重科總判二。初科。此文正示所破惡罪。而言敘空品者。今舉所破罪彰能破用。諸能破中空用為要。故當敘也。問前句已明能破之法。今那復有能破之方。答前境智行是能治藥。今明三業專聞思修是服藥法。妙藥不服服不依方病何能愈。此二相成三障可破。二餘下判二。初明轉報異余經。惡報已成今難可轉。亦有經云。宿業不轉。況已受報耶。然是悉檀被機異說今明三障。若依經修無不寂滅。以法勝故。二一往下明三障由破戒。三障之由教門異說豈可備陳。今就一門由破五戒。五戒之義該深攝廣何法不窮。然不礙余途故云一往。問只由煩惱起破戒業。豈由破戒成煩惱障。答由破戒業現多貪恚。如因謗經深著邪見淫慾熾盛。此

【現代漢語翻譯】現代漢語譯本：圓教（Perfect Teaching）認為，一切諸法都無不是法界（Dharmadhatu，宇宙萬有）的顯現。以法界智慧引導法界之行，以法界之行契合法界之境。法界沒有二元對立，一之外沒有三，因此遠離縱向的過失。法界並非單一不變，修與性宛然存在，因此遠離橫向的過失。因地中的三法（體、相、用）在修行時自然具備，果地上的三身（法身、報身、應身）顯現時也是如此。以上是對能破之法的總結。修行雖然有漸修和頓修之分，都能破除界內外的障礙。因此，這些方法都可稱為能破勝法。以下從二觀（兩種觀行）開始，採用新譯本進行闡釋。舊譯本只記載了對上根之人于第一週說法的內容。新譯本內容更廣，增加了兩週說法。第二週是為離車王子（Licchavi prince）向婆羅門（Brahmin）宣講法身（Dharmakaya）常住，沒有舍利（Sarira，遺骨）的道理，這是為中等根器之人所說。第三週則專門用一品來分別闡述三身（Trikaya），這是為下等根器之人所說。這三週說法都是殊勝之法，能夠破除三種障礙。現在敘述能破之法時，既然說是『等法』，理應包括後面三週所說的法。其次，從下面所破的惡罪開始，分為兩部分。首先是重科總判（再次進行總體的判斷），分為兩部分。第一部分，這段文字正是爲了闡明所要破除的惡罪，而說是敘述空品（Emptiness chapter），是因為現在列舉所要破除的罪惡，是爲了彰顯能破之法的功用。在各種能破之法中，空性的作用最為重要，所以應當敘述空品。有人問：前面的句子已經闡明了能破之法，現在為什麼還要說明能破之方（方法）呢？回答說：前面的境（境界）、智（智慧）、行（行為）是能治療疾病的藥物，現在說明身、口、意三業（Three Karmas）的專心聽聞、思維、修習是服用藥物的方法。妙藥如果不服用，服用藥物如果不按照正確的方法，疾病怎麼能夠痊癒呢？這兩者相互配合，三種障礙就可以破除。第二部分，以下進行判斷，分為兩部分。首先說明轉變果報不同於其他經典。惡報已經形成，現在難以轉變。也有經典說，宿業（Karma from previous lives）無法轉變，更何況已經承受果報呢？然而，這是佛陀根據不同根器的眾生所說的不同教法。現在說明三種障礙，如果依照經典修行，沒有不能寂滅的，因為佛法的力量殊勝。其次，從『一往』（generally speaking）開始，說明三種障礙由破戒（breaking precepts）所致。關於三種障礙的由來，各種教派的說法不同，無法一一陳述。現在就一個方面來說，是由破五戒（Five Precepts）所致。五戒的意義涵蓋深廣，沒有哪種法不包括在其中。然而，這並不妨礙其他的途徑，所以說是『一往』。有人問：僅僅是因為煩惱（Kleshas）才產生破戒的行為，難道是因為破戒才形成煩惱障（Klesha-avarana，the obstruction of afflictions）嗎？回答說：因為破戒的行為，會顯現出更多的貪婪和嗔恨。例如，因為誹謗佛經，會深深地執著于邪見，淫慾也會更加熾盛。這就是由破戒而產生煩惱障。

【English Translation】 English version: The Perfect Teaching (Yuan Jiao) holds that all dharmas are none other than manifestations of the Dharmadhatu (the universe and all phenomena). It guides Dharmadhatu practice with Dharmadhatu wisdom, and aligns Dharmadhatu practice with the realm of Dharmadhatu. The Dharmadhatu has no duality, and there is no three outside of one, thus avoiding longitudinal faults. The Dharmadhatu is not singular and unchanging; cultivation and nature are clearly present, thus avoiding horizontal faults. The three dharmas (essence, characteristics, and function) in the causal stage are naturally present during cultivation, and the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya) in the fruition stage are also manifested in the same way. The above is a summary of the Dharma that can break through obstacles. Although cultivation can be gradual or sudden, both can break through the obstacles within and outside the realm. Therefore, these methods can all be called the supreme Dharma that can break through obstacles. Starting from the two contemplations (two types of contemplation) below, the new translation is used for explanation. The old translation only recorded the content of the first week of teachings for people of superior capacity. The new translation is broader, adding two more weeks of teachings. The second week is for the Licchavi prince, explaining to the Brahmin the principle that the Dharmakaya is permanent and has no relics (Sarira, remains), which is for people of medium capacity. The third week specifically uses a chapter to distinguish and explain the three bodies (Trikaya), which is for people of inferior capacity. These three weeks of teachings are all supreme Dharmas that can break through the three obstructions. Now, when describing the Dharma that can break through obstacles, since it is said to be 'equal Dharma,' it should include the Dharma taught in the following three weeks. Secondly, starting from the evil deeds to be broken below, it is divided into two parts. The first is a re-examination and overall judgment, divided into two parts. The first part, this text is precisely to clarify the evil deeds to be broken, and it is said to be a description of the Emptiness chapter because the evil deeds to be broken are now listed to highlight the function of the Dharma that can break through obstacles. Among the various Dharmas that can break through obstacles, the function of emptiness is the most important, so the Emptiness chapter should be described. Someone asks: The previous sentences have already clarified the Dharma that can break through obstacles, so why is it necessary to explain the method of breaking through obstacles now? The answer is: The previous realm (state), wisdom (Jnana), and practice (Karma) are the medicine that can cure diseases, and now it is explained that the dedicated hearing, thinking, and cultivation of the three karmas (Three Karmas) of body, speech, and mind are the methods of taking medicine. If the wonderful medicine is not taken, and if the medicine is not taken according to the correct method, how can the disease be cured? These two cooperate with each other, and the three obstructions can be broken. The second part, the following is a judgment, divided into two parts. First, it is explained that the transformation of karmic retribution is different from other scriptures. Evil retribution has already been formed and is now difficult to transform. There are also scriptures that say that past karma (Karma from previous lives) cannot be transformed, let alone when retribution has already been received? However, these are different teachings given by the Buddha according to the different capacities of sentient beings. Now, it is explained that if one cultivates according to the scriptures, none of the three obstructions cannot be extinguished, because the power of the Dharma is supreme. Secondly, starting from 'generally speaking,' it is explained that the three obstructions are caused by breaking precepts. Regarding the origin of the three obstructions, the statements of various schools are different and cannot be described one by one. Now, from one aspect, it is caused by breaking the five precepts (Five Precepts). The meaning of the five precepts is comprehensive and broad, and there is no Dharma that is not included in it. However, this does not hinder other paths, so it is said to be 'generally speaking.' Someone asks: Is it only because of afflictions (Kleshas) that the act of breaking precepts arises, or is it because of breaking precepts that the obstruction of afflictions (Klesha-avarana, the obstruction of afflictions) is formed? The answer is: Because of the act of breaking precepts, more greed and hatred will appear. For example, because of slandering the Buddhist scriptures, one will deeply cling to wrong views, and lust will become even more intense. This is how the obstruction of afflictions arises from breaking precepts.

等皆從業起煩惱。故知三障逆順相由。二今下依科廣釋三。初釋報障二。初直約人道釋二。初標示因果。二諸下驗果尋因五。初明殺生報三。初牒經示。內夭者。說文云。夭折也。二昔下尋因驗。三經下引經證。舊華嚴經也。具云。殺生之罪能令眾生墮三惡道。後生人道得二果報。一多病。二短命。十地論云。殺得三果。一異熟果。謂三惡趣。二等流果。謂生人中多病短命。三增上果。謂感外物皆少光澤。不久住故　二若貧下明偷盜報三。初牒經示。二經下引經證。同生同名天者。晉譯華嚴三十七云。如人從生有二種天常隨侍衛。一曰同生。二曰同名。天常見人人不見天。三又下以事驗。由破禁戒作諸不善。其二天龍必見棄捨。名譽利養因茲散失。三若親下明淫慾報三。初牒經示。親厚者。謂父母兄弟妻子六親也。地論云。淫得三果。一異熟果。謂墮三惡。二等流果。謂於人中受二妻相競。及婦不貞良。三增上果。謂多塵坌。今云斗訟與論符合。二引經證。人護者。女人志弱故藉三護。幼小父母護。適人夫婚護。夫死子息護。法護。謂受五八等戒也。三昔下約理推。昔毀他法者。令他犯戒故。四各下妄語報二。初明經脫略。例上三報合有兩句。二內下約義足釋二。初足文示。足奇成偶故云一雙。忿即怒也。二昔下約理

【現代漢語翻譯】現代漢語譯本這些都是從業力產生的煩惱。因此可知三障（指煩惱障、業障、報障）的逆緣和順緣相互關聯。現在根據科判，廣泛地解釋三障。首先解釋報障，分為兩部分。首先直接從人道來解釋，分為兩部分。首先標示因果關係。其次，從各種現象來驗證結果，尋找原因，分為五個方面。首先說明殺生的果報，分為三個部分。首先引用經文來揭示。其中，『夭』（yāo）的意思是，根據《說文解字》的解釋，『夭折』。其次，從過去的事情中尋找原因來驗證。再次，引用經文來證明。《舊華嚴經》（Jiù Huáyán Jīng）中說，殺生的罪過能使眾生墮入三惡道（指地獄道、餓鬼道、畜生道），後來轉生到人道會得到兩種果報：一是多病，二是短命。《十地論》（Shí Dì Lùn）中說，殺生會得到三種果報：一是異熟果，指三惡趣；二是等流果，指轉生到人道中多病短命；三是增上果，指所感知的外部事物都缺少光澤，不能長久存在。其次，說明偷盜的果報，分為三個部分。首先引用經文來揭示。『同生同名天』（Tóngshēng Tóngmíng Tiān）的意思是，晉譯《華嚴經》（Huáyán Jīng）第三十七卷中說，人出生時有兩種天神常常隨侍保護，一個叫『同生』，一個叫『同名』。天神能看見人，人卻看不見天神。再次，用事例來驗證。由於破壞禁戒，做了各種不善之事，這兩種天龍必定會捨棄他，名譽和利益也因此散失。其次，說明邪淫的果報，分為三個部分。首先引用經文來揭示。『親厚』（qīnhòu）指的是父母、兄弟、妻子等六親。地論中說，邪淫會得到三種果報：一是異熟果，指墮入三惡道；二是等流果，指在人道中會遭受兩個妻子互相爭鬥，以及妻子不貞良的果報；三是增上果，指多塵土污穢。現在說的『斗訟』（dòusòng）與爭論符合。其次，引用經文來證明。『人護』（rénhù）指的是，因為女人意志薄弱，所以需要三種保護：幼小時有父母保護，出嫁後有丈夫保護，丈夫死後有子女保護。『法護』（fǎhù）指的是受持五戒、八戒等戒律。再次，從道理上推斷。過去毀壞他人修法的人，會使他人犯戒。其次，說明妄語的果報，分為兩個部分。首先說明經文的省略，按照前面三種果報的例子，應該有兩句話。其次，根據意義來補充解釋，分為兩個部分。首先補充經文來揭示，補充奇數使之成為偶數，所以說是『一雙』（yīshuāng）。『忿』（fèn）就是憤怒的意思。再次，從道理上推斷。

【English Translation】 English version These are all afflictions arising from karma. Therefore, it is known that the adverse and favorable conditions of the three obstacles (referring to the obstacle of afflictions, the obstacle of karma, and the obstacle of retribution) are interconnected. Now, according to the outline, the three obstacles are explained extensively. First, the obstacle of retribution is explained, divided into two parts. First, it is explained directly from the human realm, divided into two parts. First, the cause-and-effect relationship is indicated. Second, the results are verified from various phenomena, and the causes are sought, divided into five aspects. First, the retribution of killing is explained, divided into three parts. First, the sutra is quoted to reveal it. Among them, 'untimely death' (yāo) means, according to the explanation in the 'Shuowen Jiezi' (說文解字), 'premature death'. Second, the causes are sought from past events to verify. Third, the sutra is quoted to prove it. The 'Old Avatamsaka Sutra' (Jiù Huáyán Jīng) says that the sin of killing can cause sentient beings to fall into the three evil realms (referring to the hell realm, the hungry ghost realm, and the animal realm), and later, being reborn into the human realm will receive two retributions: one is being prone to illness, and the other is having a short life. The 'Ten Bhumi Sutra' (Shí Dì Lùn) says that killing will result in three retributions: one is the Vipaka result, referring to the three evil destinies; two is the Nisyanda result, referring to being reborn into the human realm with proneness to illness and a short life; and three is the Adhipati result, referring to the perception of external objects lacking luster and not lasting long. Second, the retribution of stealing is explained, divided into three parts. First, the sutra is quoted to reveal it. 'Beings of the same birth and same name' (Tóngshēng Tóngmíng Tiān) means, as the Jin translation of the 'Avatamsaka Sutra' (Huáyán Jīng), volume 37, says, when a person is born, there are two kinds of deities who often accompany and protect them, one called 'same birth' and the other called 'same name'. The deities can see people, but people cannot see the deities. Second, it is verified with examples. Because of breaking precepts and doing various unwholesome deeds, these two kinds of dragons and deities will surely abandon him, and fame and benefits will also be lost as a result. Second, the retribution of sexual misconduct is explained, divided into three parts. First, the sutra is quoted to reveal it. 'Close and intimate' (qīnhòu) refers to parents, siblings, wife, and other six relatives. The 'Ten Bhumi Sutra' says that sexual misconduct will result in three retributions: one is the Vipaka result, referring to falling into the three evil destinies; two is the Nisyanda result, referring to suffering the retribution of two wives fighting each other in the human realm, and a wife who is not virtuous; and three is the Adhipati result, referring to much dust and defilement. The 'quarrels and lawsuits' (dòusòng) mentioned now are consistent with disputes. Second, the sutra is quoted to prove it. 'Human protection' (rénhù) refers to the fact that because women's will is weak, they need three kinds of protection: when young, they are protected by their parents; after marriage, they are protected by their husbands; and after the death of their husbands, they are protected by their children. 'Dharma protection' (fǎhù) refers to upholding the five precepts, eight precepts, and other precepts. Third, it is inferred from reason. Those who destroyed others' practice of Dharma in the past would cause others to break precepts. Second, the retribution of false speech is explained, divided into two parts. First, the omission of the sutra is explained. According to the examples of the previous three retributions, there should be two sentences. Second, it is supplemented and explained according to the meaning, divided into two parts. First, the sutra is supplemented to reveal it, supplementing an odd number to make it an even number, so it is said to be 'a pair' (yīshuāng). 'Wrath' (fèn) means anger. Second, it is inferred from reason.

推。五外下明飲酒報二。初例加文示。二昔下推示因果二。初正示。撙節亦禮度也。由醉故乖聾。騃五駭切癡也。二引證。經亦華嚴也。由飲酒故嫌恨彌增故得引證。二問下廣約五乘釋二。初約五戒違經問。以五戒名出小乘律。何以釋今經王法相。二。答下約五乘持戒答。一切行法大小俱通。隨人智解用之淺深。今釋五戒為五乘法。分二。初總答。以五戒名入一切法。或多少異但是開合。二提下別示二。初約義釋二。初以五戒配法體實淺深三。初明人天二。初引經。天地大忌者。忌亦禁也。戒也。五星。謂東木精歲星。南火精熒惑。西金精太白。北水精辰星。中土精鎮星。五嶽者。東嶽泰山屬兗州。南嶽衡山屬荊州。西嶽華山屬雍州。北嶽常山屬并州。中嶽嵩山屬豫州。五藏。謂肝心脾肺腎也。以星岳藏俱配五行。但以五行對戒則三義自顯。不殺對木。木主生長殺則不生。不淫對火。火主照明邪淫私隱。不飲對土。土則鎮靜醉則傾搖。不盜對金。金為刑殺盜則遭刑。不妄對水。方圓任器以彰不妄。妄則反是。配五行則已配五星。岳之與藏只主五行。經云五嶽。蓋譯者順此方潤色耳。違天等者。上對五星犯之則違天。下配五嶽犯之則觸地。中成五藏犯之則伐身。二又對下配法二。初別配二。初周孔教二。初五常。趙蕤長

短經曰。仁者愛也。置刑除害兼愛無私。謂之仁也。義者宜也。明是非立可否謂之義。禮者履也。進退有度尊卑有分謂之禮。智者人之所知也。以定乎是非得失之情謂之智。信者人之所承也。發號施令以一人心謂之信。今以不殺對仁殺他是無兼愛也。不盜對義者。盜則非宜為也。不淫對禮者。邪淫則尊卑不分乖禮度也。不飲酒對智者。昏醉則不能定是非得失也。不妄對信者。妄語則人不信承也。若以五常對五行者。鄭康成注禮記中庸篇中雲。木神則仁。金神則義。火神則禮。水神則信。土神則智。向以五行對五戒。蓋取此義。故以不飲對土不妄對水。二對五經。不殺對尚書者。尚書斷自唐虞已下。則尊禪讓而鄙殺伐也。夫子以周室微弱號令不行。乃約魯史而修春秋以代賞罰。使亂臣賊子懼。故對不盜戒也。禮有五焉。周禮大宗伯之職曰。以吉禮事邦國之鬼神祇(事謂祀之祭之享之)以兇禮哀邦國之憂(哀謂救患及災)以賓禮親邦國(親謂使之親附)以軍禮同邦國(同謂威其不協及僣差者)以嘉禮親萬民(嘉善也。所以因人心所善而為制也)邪淫是不以禮交。所以用嘉禮以戒邪淫也。詩者。善則頌。惡則刺。非妄語也。易者。窮理盡性之書。潔凈精微之教。飲酒昏亂者。豈能窮其理盡其性乎。二又對十下輪王法三。初開

【現代漢語翻譯】現代漢語譯本：《短經》說：『仁』就是愛。施行刑罰，消除禍害，兼愛而沒有私心，這就叫做『仁』。『義』就是適宜。明辨是非，確立可行與否的標準，這就叫做『義』。『禮』就是踐行。進退有度，尊卑有分，這就叫做『禮』。『智』是人所具有的認知能力。用以判斷是非得失的情狀，這就叫做『智』。『信』是人所秉持的承諾。發佈號令，施行措施，使眾人同心同德，這就叫做『信』。現在用不殺生來對應『仁』，殺害其他生命就不是兼愛了。用不偷盜來對應『義』，偷盜就是做了不適宜的事情。用不邪淫來對應『禮』，邪淫就會導致尊卑不分，違背禮儀規範。用不飲酒來對應『智』，昏醉就會使人不能判斷是非得失。用不妄語來對應『信』，說謊就會使人不再信任你。如果用五常來對應五行，鄭康成在註解《禮記·中庸》篇時說：『木神』代表仁，『金神』代表義，『火神』代表禮，『水神』代表信，『土神』代表智。之前用五行來對應五戒，大概就是取了這個意思。所以用不飲酒對應土，不妄語對應水。這兩種對應關係又可以對應五經。用不殺生對應《尚書》，《尚書》的內容從唐堯虞舜之後開始，就推崇禪讓制度而鄙視殺伐征戰。孔子認為周王室衰微，號令無法推行，於是依據魯國的史書編修《春秋》，以代替賞罰，使亂臣賊子感到畏懼，所以用《春秋》對應不偷盜這條戒律。《周禮·大宗伯》的職責中記載，禮有五種：用吉禮來祭祀邦國的鬼神祇（鬼神祇，事謂祀之祭之享之），用兇禮來哀悼邦國的憂患（哀謂救患及災），用賓禮來親近邦國（親謂使之親附），用軍禮來統合邦國（同謂威其不協及僭差者），用嘉禮來親善萬民（嘉善也，所以因人心所善而為制也）。邪淫是不合乎禮儀的交往，所以用嘉禮來戒除邪淫。《詩經》讚美善行，諷刺惡行，不是妄語。《易經》是窮究事物原理，探求事物本質的書籍，是純潔精微的教誨。飲酒昏亂的人，怎麼能夠窮究事物的原理，探求事物的本質呢？這兩種對應關係又可以對應十善中的下三輪王法。最初開始……

【English Translation】 English version: The 『Short Sutra』 says: 『Ren』 (benevolence) is love. Imposing punishments and eliminating harm, loving universally without selfishness, this is called 『Ren』 (benevolence). 『Yi』 (righteousness) is appropriateness. Distinguishing right from wrong, establishing standards of what is permissible and what is not, this is called 『Yi』 (righteousness). 『Li』 (propriety) is practice. Advancing and retreating with measure, respecting hierarchy, this is called 『Li』 (propriety). 『Zhi』 (wisdom) is the cognitive ability that people possess. Using it to determine the nature of right and wrong, gain and loss, this is called 『Zhi』 (wisdom). 『Xin』 (trustworthiness) is the commitment that people uphold. Issuing commands and implementing measures, uniting people's hearts and minds, this is called 『Xin』 (trustworthiness). Now, using non-killing to correspond to 『Ren』 (benevolence), killing other lives is not universal love. Using non-stealing to correspond to 『Yi』 (righteousness), stealing is doing something inappropriate. Using non-sexual misconduct to correspond to 『Li』 (propriety), sexual misconduct leads to a lack of respect for hierarchy, violating the norms of propriety. Using non-drinking to correspond to 『Zhi』 (wisdom), intoxication makes it impossible to judge right and wrong, gain and loss. Using non-lying to correspond to 『Xin』 (trustworthiness), lying makes people no longer trust you. If we use the Five Constant Virtues to correspond to the Five Elements, Zheng Kangcheng said in his commentary on the 『Doctrine of the Mean』 in the 『Book of Rites』: 『The spirit of wood』 represents Ren (benevolence), 『the spirit of metal』 represents Yi (righteousness), 『the spirit of fire』 represents Li (propriety), 『the spirit of water』 represents Xin (trustworthiness), 『the spirit of earth』 represents Zhi (wisdom). The previous use of the Five Elements to correspond to the Five Precepts probably took this meaning. Therefore, non-drinking corresponds to earth, and non-lying corresponds to water. These two correspondences can also correspond to the Five Classics. Using non-killing to correspond to the 『Book of Documents』 (Shangshu), the content of the 『Book of Documents』 from after the time of Emperors Yao and Shun of the Tang Dynasty onwards, advocated the abdication system and despised killing and warfare. Confucius believed that the Zhou royal house was weak and its orders could not be implemented, so he compiled the 『Spring and Autumn Annals』 (Chunqiu) based on the history of the State of Lu to replace rewards and punishments, making rebellious ministers and traitors fear, so the 『Spring and Autumn Annals』 corresponds to the precept of non-stealing. The duties of the Grand Minister of Rites in the 『Rites of Zhou』 record that there are five types of rites: use auspicious rites to sacrifice to the gods and spirits of the state (ghosts and spirits, matters refer to sacrifices, offerings, and enjoyments), use inauspicious rites to mourn the sorrows of the state (sorrow refers to rescuing troubles and disasters), use guest rites to befriend states (befriending refers to making them attached), use military rites to unite states (uniting refers to awing those who are uncooperative and presumptuous), use celebratory rites to befriend the people (celebratory is goodness, so it is made according to what people's hearts are good at). Sexual misconduct is an improper interaction, so celebratory rites are used to abstain from sexual misconduct. The 『Book of Poetry』 (Shijing) praises good deeds and satirizes evil deeds, it is not lying. The 『Book of Changes』 (Yijing) is a book that explores the principles of things and seeks the essence of things, it is a pure and subtle teaching. How can a person who is confused by drinking explore the principles of things and seek the essence of things? These two correspondences can also correspond to the three lower wheels of the Ten Wholesome Dharmas. Initially starting...

五對十相。二俗下示合七為二意。俗不能護口者。以五戒制在家眾故。口分四過。俗護誠難故但制一。飲酒是邪命自活者。以酒資身不遵正戒。名為邪命。三是為下結法。從人立名。五戒雖是如來所制。既對十善。且從有漏判為舊法。故屬輪王。亦名性罪性善者。以十惡法性自是罪。十善之法性自是善。是故輪王順世俗性說此善惡以化眾生。二都下結示。世間之善不免輪迴。縱生人天覆起惡業。善尚如此況不善耶。故云都是一切罪根。二又五下辨二乘四。初對五陰爲念處境。不殺則色質完具。不盜則苦受不生。不淫則邪想不起。不妄則遷流淳實。不飲則了別分明。此之善陰豈獨為境兼資念慧。故可於陰開四念處。色陰身念處。受陰受念處。想行二陰法念處。識陰心念處。二念下從念處具道品三脫。大論四念處中四種精進名正勤。四種定心名四如意足。五善根生名為根。根增長名為力。分別四種處道用名覺。四念處安隱道中行名正道。三十七品如平坦道。空無相無作如城三門。涅槃如城。三故云下明轉陰為五分法身。禁防身口故云色能發戒。禪是正受故云受受禪定。假想了悟身空。故云想慧悟虛。文中剩通字。諸文所引皆無。進趣無怠則至聖果。故云行發解脫。自識已證名解脫知見也。此即轉五陰成五分法身也。四當下

【現代漢語翻譯】現代漢語譯本五對十相（五戒與十善）。『二俗下示合七為二意』是指，因為在家眾難以守護口業，所以用五戒來約束他們。口業分為四種過失，世俗之人難以完全避免，因此只約束其中一種（妄語）。飲酒之人以酒為生，不遵守正戒，這被稱為邪命。『三是為下結法』是從人的角度來確立名稱。五戒雖然是如來所制定，但因為與十善相對，並且屬於有漏之法，所以被認為是舊法，屬於轉輪聖王（Chakravartin）。『亦名性罪性善者』是指，十惡之法本質上就是罪惡，十善之法本質上就是善良。因此，轉輪聖王順應世俗的本性，宣說這些善惡之法來教化眾生。『二都下結示』是總結說明，世間的善行也無法避免輪迴。即使投生到人道或天道，仍然會產生惡業。善行尚且如此，更何況是不善之行呢？所以說，一切都是罪惡的根源。『二又五下辨二乘四』是辨別二乘（聲聞乘和緣覺乘）的四念處（Smrti-prasthana）。首先，從五陰（Panca-skandha）的角度來看，不殺生則色陰（Rupa-skandha）的形質完好具足；不偷盜則苦受（Dukkha-vedana）不會產生；不邪淫則邪念不會生起；不妄語則遷流變化歸於淳樸真實；不飲酒則了別分別清晰明白。這樣的善陰，不僅僅是四念處的境界，也資助念和慧的生起。因此，可以在五陰中開立四念處：色陰是身念處（Kaya-smrti-prasthana），受陰是受念處（Vedana-smrti-prasthana），想陰（Samjna-skandha）和行陰（Samskara-skandha）是法念處（Dharma-smrti-prasthana），識陰（Vijnana-skandha）是心念處（Citta-smrti-prasthana）。『二念下從念處具道品三脫』是指從四念處具足道品（Bodhipaksika-dharmas）和三解脫門（Tri-vimoksa）。《大智度論》中，四念處中的四種精進被稱為正勤（Samyak-pradhana），四種定心被稱為四如意足（Catur-rddhi-pada），五善根（Panca-indriya）的生起被稱為根（Indriya），根的增長被稱為力（Bala），分別四種處道的作用稱為覺（Bodhyanga），在四念處安穩的道路中行走稱為正道（Arya-marga）。三十七道品（Sapta-trimśad-bodhipākṣika-dharmāḥ）就像平坦的道路，空（Sunyata）、無相（Animitta）、無作（Apranihita）就像城的三道門，涅槃（Nirvana）就像城。『三故云下明轉陰為五分法身』是說明將五陰轉變為五分法身（Panca-dharma-kaya）。禁防身口，所以說色陰能夠引發戒（Sila）；禪定是正受，所以說受陰是受禪定；通過假想了悟身空的道理，所以說想陰的智慧能夠領悟虛空。文中多餘的『通』字，各個版本都沒有。精進不懈怠就能達到聖果，所以說行陰能夠引發解脫（Moksha）。自己認識到已經證悟，就稱為解脫知見（Vimukti-jnana-darsana）。這就是將五陰轉變成五分法身。『四當下』...

【English Translation】 English version Five correspond to ten (the five precepts and the ten virtues). 'The two laities below show the combination of seven into two meanings' refers to the fact that because it is difficult for lay people to guard their speech, the five precepts are used to restrain them. Speech karma is divided into four faults, which are difficult for ordinary people to completely avoid, so only one (false speech) is restrained. Those who make a living by drinking alcohol and do not follow the correct precepts are called wrong livelihood (Ajivika). 'The third is to establish the Dharma below' establishes the name from the perspective of people. Although the five precepts were established by the Tathagata, because they are opposite to the ten virtues and belong to the law with outflows, they are considered the old law and belong to the Chakravartin (wheel-turning king). 'Also known as the nature of sin and the nature of good' means that the ten evils are inherently sinful, and the ten virtues are inherently good. Therefore, the Chakravartin follows the nature of the world and proclaims these good and evil dharmas to teach sentient beings. 'The second conclusion below' is a summary explanation that worldly good deeds cannot avoid reincarnation. Even if one is reborn in the human or heavenly realms, evil karma will still arise. Good deeds are like this, let alone bad deeds? Therefore, it is said that everything is the root of sin. 'The second and fifth below distinguish the four of the two vehicles' distinguishes the four Smrti-prasthana (foundations of mindfulness) of the two vehicles (Sravakayana and Pratyekabuddhayana). First, from the perspective of the five skandhas (Panca-skandha), not killing means that the form and substance of the Rupa-skandha (form skandha) are complete; not stealing means that Dukkha-vedana (painful feeling) will not arise; not committing sexual misconduct means that evil thoughts will not arise; not lying means that the changes will return to simplicity and truth; not drinking alcohol means that the distinction is clear and clear. Such a good skandha is not only the realm of the four foundations of mindfulness, but also supports the arising of mindfulness and wisdom. Therefore, the four foundations of mindfulness can be established in the five skandhas: Rupa-skandha is Kaya-smrti-prasthana (mindfulness of the body), Vedana-skandha is Vedana-smrti-prasthana (mindfulness of feeling), Samjna-skandha (perception skandha) and Samskara-skandha (mental formations skandha) are Dharma-smrti-prasthana (mindfulness of mind objects), and Vijnana-skandha (consciousness skandha) is Citta-smrti-prasthana (mindfulness of consciousness). 'The second thought is to complete the path and the three liberations from the place of thought' refers to the fact that the four foundations of mindfulness are complete with the Bodhipaksika-dharmas (factors of enlightenment) and the Tri-vimoksa (three doors of liberation). In the Mahaprajnaparamita-sastra, the four kinds of diligence in the four foundations of mindfulness are called Samyak-pradhana (right effort), the four kinds of fixed minds are called Catur-rddhi-pada (four bases of miraculous power), the arising of the Panca-indriya (five good roots) is called Indriya (root), the growth of the root is called Bala (power), and the function of distinguishing the four kinds of path is called Bodhyanga (factor of enlightenment), walking on the stable road of the four foundations of mindfulness is called Arya-marga (noble path). The Sapta-trimśad-bodhipākṣika-dharmāḥ (thirty-seven factors of enlightenment) are like a flat road, Sunyata (emptiness), Animitta (signlessness), and Apranihita (wishlessness) are like the three gates of the city, and Nirvana (Nirvana) is like the city. 'The third reason is to clarify the transformation of the yin into the five-part Dharmakaya' is to explain the transformation of the five skandhas into the Panca-dharma-kaya (fivefold Dharmakaya). Preventing the body and mouth, so it is said that the Rupa-skandha can induce Sila (precepts); Dhyana is the right reception, so it is said that the Vedana-skandha is the reception of Dhyana; through the illusion of understanding the emptiness of the body, so it is said that the wisdom of the Samjna-skandha can understand the emptiness. The word 'through' is superfluous in the text, and there is no such word in any version. Diligence without slackness can reach the holy fruit, so it is said that the Samskara-skandha can induce Moksha (liberation). Knowing that you have already attained enlightenment is called Vimukti-jnana-darsana (knowledge and vision of liberation). This is the transformation of the five skandhas into the fivefold Dharmakaya. 'Four at the moment'...

結五戒為二乘之法。三又五下明大乘三。初總標示。二提謂下正配法門三。初約經配四德。以大乘人了知五戒體是心性。若受若持一一順性。性具四德故五無非常樂我凈。此總對也。亦可以五別對四德。心與眾生性無生滅。是故順性持不殺戒。是佩長生不死符印。此常德也。心與眾生性無淫亂。故順本性持不淫戒。名出入無亂。心與眾生唸唸真實無虛妄間。是故順性持不妄語戒。名往還無間。此二對凈德也。心與眾生性非昏醉。故順本性持不飲酒戒。名統御一身。即我德也。心與眾生性即菩提離貪求苦。故順本性持不盜戒。名立道根。即樂德也。二束下約事對三業。不殺盜淫身業也。不妄語口業也。不飲酒意業也。持既順性故立戒因成佛三業。佛身口意隨智慧行無有過失。名三無失。以無失故不須防護。名三不護。身業現化名神通輪。口業說法名正教輪。意業鑒機名記心輪。三皆摧碾眾生惑業。下地不測故名三密。三三軌下約理對三法。五戒即理。一止一作皆與圓融三法相契。若欲別對其理亦成。不殺眾生順常住理。即真性軌。不淫則心凈。不飲則慧明。即觀照軌。不妄則生彼信從。不盜則全他資具。即資成軌。既即三軌則與一切三法相冥。故知五戒攝法無遺。二橫豎下舉廣結明。

金光明經文句記卷第一(下

【現代漢語翻譯】現代漢語譯本結五戒（Panca-sila，五條戒律）是聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）的修行方法。下面又用三又五來闡明大乘（Mahāyāna）的三法印（Trilakṣaṇa）的意義。首先是總體的標示，其次是『提謂下』正式地對應法門，第三部分，首先從經典的角度來對應四德（Nityatā，Śucitā，Ātmatā，Sukhatā，常樂我凈）。因為大乘修行人明白五戒的本體就是心性，無論是受持還是遵守，都順應心性。心性具備四德，所以五戒沒有不是常、樂、我、凈的。這是總體的對應。也可以用五戒分別對應四德。心與眾生的本性沒有生滅，因此順應本性持不殺戒，就像佩戴長生不死的符印，這就是常德。心與眾生的本性沒有（原文此處有缺失，無法翻譯），所以順應本性持不邪淫戒，叫做『出入無亂』。心與眾生唸唸真實，沒有虛妄，因此順應本性持不妄語戒，叫做『往還無間』。這兩者對應凈德。心與眾生的本性不是昏昧醉酒，所以順應本性持不飲酒戒，叫做『統御一身』，這就是我德。心與眾生的本性就是菩提（Bodhi，覺悟），遠離貪求苦惱，所以順應本性持不偷盜戒，叫做『立道根』，這就是樂德。第二，『束下』從行為的角度對應身、口、意三業（Tri-karma）。不殺、不盜、不邪淫是身業，不妄語是口業，不飲酒是意業。持戒既然順應本性，所以能立下戒的因，成就佛的三業。佛的身口意隨著智慧而行，沒有過失，叫做『三無失』。因為沒有過失，所以不需要防護，叫做『三不護』。身業顯現變化，叫做神通輪（Abhijñā-cakra）。口業宣說佛法，叫做正教輪（Dharma-cakra）。意業鑑別根機，叫做記心輪（Citta-cakra）。這三者都能摧毀眾生的迷惑和業障，下地位的修行者無法測度，所以叫做三密（Tri-guhya）。第三，『三三軌下』從理體的角度對應三法（Tri-dharma）。五戒就是理體，一止一作都與圓融的三法相契合。如果要分別對應，也是可以的。不殺害眾生順應常住的理體，就是真性軌。不邪淫則心清凈，不飲酒則智慧明瞭，這就是觀照軌。不妄語則能使他人信服，不偷盜則保全他人的資財，這就是資成軌。既然就是三軌，那麼就與一切三法相冥合。所以知道五戒包含的佛法沒有遺漏。『二橫豎下』舉例廣泛地總結說明。《金光明經文句記》卷第一（下）

【English Translation】 English version Observing the five precepts (Panca-sila) is the practice of the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas). The following 'three and five' further clarifies the meaning of the three marks of existence (Trilakṣaṇa) in Mahāyāna (Great Vehicle). First, there is a general indication, then 'Ti Wei Xia' formally corresponds to the Dharma gate, and the third part, first corresponds to the four virtues (Nityatā, Śucitā, Ātmatā, Sukhatā - Permanence, Purity, Self, and Bliss) from the perspective of the scriptures. Because Mahāyāna practitioners understand that the essence of the five precepts is the nature of the mind, whether observing or upholding them, they all accord with the nature of the mind. The nature of the mind possesses the four virtues, so none of the five precepts are not permanent, blissful, self, and pure. This is a general correspondence. It can also be said that the five precepts separately correspond to the four virtues. The nature of the mind and sentient beings has no birth or death, therefore, upholding the precept of not killing in accordance with one's nature is like wearing a talisman of immortality, which is the virtue of permanence. The nature of the mind and sentient beings has no (the original text is missing here, so it cannot be translated), therefore, upholding the precept of not engaging in sexual misconduct in accordance with one's nature is called 'no chaos in coming and going'. The mind and sentient beings are truly real in every moment, without falsehood, therefore, upholding the precept of not lying in accordance with one's nature is called 'no gap in going back and forth'. These two correspond to the virtue of purity. The nature of the mind and sentient beings is not confused or intoxicated, therefore, upholding the precept of not drinking alcohol in accordance with one's nature is called 'governing one's own body', which is the virtue of self. The nature of the mind and sentient beings is Bodhi (Enlightenment), away from greed and suffering, therefore, upholding the precept of not stealing in accordance with one's nature is called 'establishing the root of the path', which is the virtue of bliss. Second, 'Shu Xia' corresponds to the three karmas (Tri-karma) of body, speech, and mind from the perspective of behavior. Not killing, not stealing, and not engaging in sexual misconduct are the karma of the body; not lying is the karma of speech; and not drinking alcohol is the karma of the mind. Since upholding the precepts accords with one's nature, it can establish the cause of the precepts and accomplish the three karmas of the Buddha. The Buddha's body, speech, and mind act according to wisdom, without fault, which is called 'three non-faults'. Because there are no faults, there is no need for protection, which is called 'three non-protections'. The karma of the body manifests transformations, which is called the Abhijñā-cakra (Wheel of Supernormal Knowledge). The karma of speech proclaims the Dharma, which is called the Dharma-cakra (Wheel of Dharma). The karma of the mind discerns the faculties, which is called the Citta-cakra (Wheel of Mind-reading). These three can destroy the delusions and karmic obstacles of sentient beings, which cannot be measured by practitioners of lower levels, so they are called the Tri-guhya (Three Secrets). Third, 'San San Gui Xia' corresponds to the three dharmas (Tri-dharma) from the perspective of principle. The five precepts are the principle, and one cessation and one action are in harmony with the perfect and harmonious three dharmas. If you want to correspond separately, it is also possible. Not harming sentient beings accords with the principle of permanence, which is the track of true nature. Not engaging in sexual misconduct purifies the mind, and not drinking alcohol clarifies wisdom, which is the track of contemplation. Not lying makes others believe, and not stealing protects the wealth of others, which is the track of resources. Since it is the three tracks, it merges with all three dharmas. Therefore, it is known that the Dharma contained in the five precepts is not omitted. 'Er Heng Shu Xia' cites examples to summarize and explain widely. Commentary on the Meaning of the Golden Light Sutra, Volume 1 (Part 2)

) 大正藏第 39 冊 No. 1786 金光明經文句記

金光明經文句記卷第二(上)

宋四明沙門釋知禮述

二複次下明五戒事理復簡偏圓。上雖通六。五戒之義該攝淺深。若不委論事理偏圓。何能精識持犯之相。此自分五。初不殺戒二。初委示二。初總示事理持犯。欲令行者用理不殺持事不殺。方名初心持具足戒。今明體法須別空中體法即空。乃屬偏觀望圓是殺。須體諸法無非中道世相皆常。是今所論理不殺戒。欲顯此意故從人天辨至圓極。故云因果種種不同。二若作下別明偏圓得失二。初偏二。初人天但事二。初人持戒功淺須加防護心。如牛馬若非轡勒則見奔逸。若無杖策則犯苗稼。喻不作意則于境成犯。報百二十年是上方壽。人道諸根但明肉眼。余根可例。二若任下天持戒功成任運成性。心如河水自然注入凈戒海中。未論定共唯報六天。以人歲數較第六天當爾許歲。唯得肉天無慧法佛。余根可知。若加下三乘加理二。初二乘義攝藏通。涅槃經以外道先出喻以舊醫。如來后現喻以客醫。佛所制戒名客戒也。事戒之外加修隨道及無著戒。此戒位極當教灰斷不說有報。今據大乘生方便土受變易壽。諸文不說此土壽限。但因移果易耳。今云七百阿僧祇者。必取爾許劫數之後方入實報也。

【現代漢語翻譯】現代漢語譯本《金光明經文句記》卷第二(上)

宋四明沙門釋知禮述

二、複次下，闡明五戒的事理，並區分偏圓（偏圓：佛教術語，指偏頗和圓滿的教義）。上文雖然貫通六道，但五戒的意義涵蓋了淺深不同的層次。如果不詳細論述事理和偏圓，如何能夠精確地瞭解持戒和犯戒的相狀？這裡自分為五部分。首先是不殺戒，分為兩部分。第一部分，總的闡述事理、持戒和犯戒。希望修行者運用理來不殺生，以事來不殺生，才可稱為初心持具足戒（具足戒：佛教出家眾所受的完整戒律）。現在闡明體法（體法：佛教術語，指本體和現象），必須區分空中的體法，即體法即是空，這屬於偏觀（偏觀：佛教術語，指不全面的觀察），從圓教（圓教：佛教術語，指圓滿的教義）的觀點來看，仍然是殺生。必須體悟諸法無非中道（中道：佛教術語，指不偏不倚的道路），世間萬象皆是常住不變的，這是現在所論的理不殺戒。爲了彰顯這個意義，所以從人天（人天：佛教術語，指人道和天道）來辨別，直至圓滿的極致，所以說因果種種不同。

二、若作下，分別闡明偏圓的得失，分為兩部分。第一部分，偏，分為兩部分。第一部分，人天，但重事相。分為兩部分。第一部分，人持戒的功德淺薄，必須加以防護心。如同牛馬，如果沒有韁繩的約束，就會奔逸。如果沒有鞭杖的驅策，就會侵害莊稼。比喻如果不作意（作意：佛教術語，指心理活動），就會在境界中構成犯戒。所得到的果報是壽命一百二十年，這是上方（上方：佛教術語，指更高的境界）的壽命。人道諸根（諸根：佛教術語，指眼、耳、鼻、舌、身、意六根）只說明肉眼，其餘的根可以類推。

二、若任下，天持戒的功德成就，任運（任運：佛教術語，指自然而然）而成性。心如河水，自然注入清凈戒海之中。未論及定共戒（定共戒：佛教術語，指由禪定而生的戒律），只得到六天的果報。以人間的歲數來計算，第六天相當於那麼多的歲數。只得到肉天（肉天：佛教術語，指色界天），沒有慧法（慧法：佛教術語，指智慧之法）和佛。其餘的根可以類推。若加下，三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）加上理，分為兩部分。第一部分，二乘（二乘：佛教術語，指聲聞乘和緣覺乘）的意義涵蓋了藏教（藏教：佛教術語，指小乘教）和通教（通教：佛教術語，指大小乘共通的教義）。《涅槃經》（涅槃經：佛教經典）以外道（外道：佛教術語，指佛教以外的宗教或哲學）先出現，比喻為舊醫。如來（如來：佛教術語，指佛的稱號之一）后出現，比喻為客醫。佛所制定的戒律，名為客戒。在事戒之外，加上修習隨道戒（隨道戒：佛教術語，指隨著修行道路而持守的戒律）以及無著戒（無著戒：佛教術語，指不執著于戒相的戒律）。此戒的位階極高，當教（當教：佛教術語，指目前的教法）灰斷（灰斷：佛教術語，指斷滅煩惱），不說有果報。現在根據大乘（大乘：佛教術語，指大乘佛教）的觀點，往生方便土（方便土：佛教術語，指爲了引導眾生而設立的凈土），受變易壽（變易壽：佛教術語，指菩薩在修行過程中所經歷的壽命）。各種經文沒有說明此土的壽命期限，只是因為轉移因，改變果而已。現在說七百阿僧祇（阿僧祇：佛教術語，指極大的數字單位），必定是取那麼多的劫數之後，才進入實報土（實報土：佛教術語，指真實的果報所顯現的凈土）。

【English Translation】 English version The Commentary on the Meaning and Phrases of the Golden Light Sutra, Volume Two (Part 1)

Commented by Śramaṇa Zhili of Siming in the Song Dynasty

Furthermore, the following explains the principles and matters of the Five Precepts, and distinguishes between the biased and the complete (biased and complete: Buddhist terms, referring to biased and complete doctrines). Although the above penetrates the six realms, the meaning of the Five Precepts encompasses shallow and deep levels. If the principles and matters, the biased and the complete, are not discussed in detail, how can one accurately understand the characteristics of upholding and violating the precepts? This is divided into five parts. First, the precept of not killing, divided into two parts. The first part, a general explanation of the principles, matters, upholding, and violating. It is hoped that practitioners will use principle to not kill, and use action to not kill, only then can it be called the initial aspiration to uphold the complete precepts (complete precepts: the complete set of precepts received by Buddhist monks and nuns). Now explaining the substance and dharma (substance and dharma: Buddhist terms, referring to the essence and phenomena), it is necessary to distinguish the substance and dharma in emptiness, that is, the substance and dharma is emptiness, which belongs to biased observation (biased observation: Buddhist term, referring to incomplete observation). From the perspective of the complete teaching (complete teaching: Buddhist term, referring to the complete doctrine), it is still killing. It is necessary to realize that all dharmas are none other than the Middle Way (Middle Way: Buddhist term, referring to the path of non-attachment), and all phenomena in the world are permanent and unchanging. This is the principle of not killing that is being discussed now. In order to highlight this meaning, it is distinguished from humans and devas (humans and devas: Buddhist term, referring to the realms of humans and gods) to the ultimate of completeness, so it is said that the causes and effects are different.
If acting below, separately explain the gains and losses of the biased and the complete, divided into two parts. The first part, biased, divided into two parts. The first part, humans and devas, but emphasizing matters. Divided into two parts. The first part, the merit of humans upholding the precepts is shallow, and the mind must be protected. Like cattle and horses, if there is no rein, they will run away. If there is no whip, they will harm the crops. It is a metaphor that if one does not pay attention (attention: Buddhist term, referring to mental activity), one will commit a violation in the realm. The retribution received is a lifespan of one hundred and twenty years, which is the lifespan of the upper realms (upper realms: Buddhist term, referring to higher realms). The faculties (faculties: Buddhist term, referring to the six faculties of eye, ear, nose, tongue, body, and mind) of the human realm only explain the physical eye, and the other faculties can be inferred by analogy.
If relying below, the merit of devas upholding the precepts is accomplished, naturally (naturally: Buddhist term, referring to spontaneously) becoming their nature. The mind is like a river, naturally flowing into the sea of pure precepts. Without discussing the precepts shared with samadhi (precepts shared with samadhi: Buddhist term, referring to precepts arising from meditation), only the retribution of the six heavens is obtained. Calculating with human years, the sixth heaven is equivalent to so many years. Only the physical heaven (physical heaven: Buddhist term, referring to the realm of form) is obtained, without wisdom-dharma (wisdom-dharma: Buddhist term, referring to the dharma of wisdom) and Buddha. The other faculties can be inferred by analogy. If adding below, the Three Vehicles (Three Vehicles: Buddhist term, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) add principle, divided into two parts. The first part, the meaning of the Two Vehicles (Two Vehicles: Buddhist term, referring to the Śrāvakayāna and Pratyekabuddhayāna) encompasses the Tripiṭaka teaching (Tripiṭaka teaching: Buddhist term, referring to the Hinayana teaching) and the Common teaching (Common teaching: Buddhist term, referring to the doctrine common to both Hinayana and Mahayana). In the Nirvana Sutra (Nirvana Sutra: Buddhist scripture), non-Buddhists (non-Buddhists: Buddhist term, referring to religions or philosophies other than Buddhism) appear first, which is likened to an old doctor. The Tathagata (Tathagata: Buddhist term, referring to one of the titles of the Buddha) appears later, which is likened to a guest doctor. The precepts established by the Buddha are called guest precepts. In addition to the precepts of action, the precepts of following the path (precepts of following the path: Buddhist term, referring to precepts observed along the path of practice) and the precepts of non-attachment (precepts of non-attachment: Buddhist term, referring to precepts without attachment to the characteristics of the precepts) are added. The rank of this precept is extremely high, and the current teaching (current teaching: Buddhist term, referring to the current teaching) is extinguished (extinguished: Buddhist term, referring to the cessation of afflictions), and it is not said that there is retribution. Now, according to the perspective of Mahayana (Mahayana: Buddhist term, referring to Mahayana Buddhism), one is reborn in the expedient land (expedient land: Buddhist term, referring to a pure land established to guide sentient beings), receiving the lifespan of transformation (lifespan of transformation: Buddhist term, referring to the lifespan experienced by Bodhisattvas in the process of practice). Various scriptures do not state the lifespan limit of this land, but only because the cause is transferred and the effect is changed. Now it is said that seven hundred asaṃkhya (asaṃkhya: Buddhist term, referring to an extremely large numerical unit), it must be after so many kalpas that one enters the real reward land (real reward land: Buddhist term, referring to the pure land manifested by the true reward).

若在此土破塵沙惑亦得法眼。今論二乘初生之者但得慧眼。二若下菩薩二。初正示。義當別教次第修於三諦道共等。常即假觀。是智所贊及自在戒。無常即空慧。即是隨道及無著戒。前空次假今從語便空慧居次。言等慧者。即中慧也。乃是隨定及具足戒分。得此二當於初地。生實報土名華藏海。佛眼分顯四眼乃融。是故名為分得五眼。諸根亦然。壽是慧命。已屬意根。經云。諸根復云壽命。故須並說。二比下結況。此教比佛有於二意。若當教者以因比果分滿不同。二比圓教別教始終是菩薩法。望圓始終皆是佛法。故稱不具及損減也。二若下圓二。初示相二。初明得意持二。初略示。事持即不傷殺眾生身命。此同偏小輪王之戒。但不殺所以與之永異。次文所明理觀是也。二又持下廣明理持三。初約體明持。此理不殺若其不解性具九界。但云體達諸法即理。全波是水。猶濫通別未顯圓修。故荊溪云。若不談具乃屬別教。故須體達假合之身三惑癡愛。三科實法皆性本具性無差別。故名一相。性非暗縛稱為明脫。既即性具何可毀傷。癡愛是子假實是果。全體即性。性豈生滅。如斯妙觀即障是德。不待轉除方是持于理不殺戒。二成下稱性得報。初住已上至於妙覺。皆得名為成就智慧居常寂光。此乃分滿依正二報也。無生后報但現

【現代漢語翻譯】現代漢語譯本若在此土破塵沙惑亦得法眼（dharma-cakṣus，能見真理之眼）。今論二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）初生之者但得慧眼（prajñā-cakṣus，智慧之眼）。二若下菩薩二。初正示。義當別教次第修於三諦（tri-satya，空、假、中三諦）道共等。常即假觀（prajñapti-satya，俗諦之觀）。是智所贊及自在戒。無常即空慧（śūnyatā-prajñā，空性智慧）。即是隨道及無著戒。前空次假今從語便空慧居次。言等慧者。即中慧也。乃是隨定及具足戒分。得此二當於初地。生實報土名華藏海（Garbhadhātu，胎藏界）。佛眼（buddha-cakṣus，佛之眼）分顯四眼乃融。是故名為分得五眼（pañca-cakṣus，五眼）。諸根亦然。壽是慧命。已屬意根。經云。諸根復云壽命。故須並說。二比下結況。此教比佛有於二意。若當教者以因比果分滿不同。二比圓教別教始終是菩薩法。望圓始終皆是佛法。故稱不具及損減也。二若下圓二。初示相二。初明得意持二。初略示。事持即不傷殺眾生身命。此同偏小輪王（cakravartin，轉輪聖王）之戒。但不殺所以與之永異。次文所明理觀是也。二又持下廣明理持三。初約體明持。此理不殺若其不解性具九界。但云體達諸法即理。全波是水。猶濫通別未顯圓修。故荊溪云。若不談具乃屬別教。故須體達假合之身三惑癡愛。三科實法皆性本具性無差別。故名一相。性非暗縛稱為明脫。既即性具何可毀傷。癡愛是子假實是果。全體即性。性豈生滅。如斯妙觀即障是德。不待轉除方是持于理不殺戒。二成下稱性得報。初住已上至於妙覺。皆得名為成就智慧居常寂光。此乃分滿依正二報也。無生后報但現

【English Translation】 English version If one eradicates the defilements of dust and sand in this land, one also obtains the Dharma Eye (dharma-cakṣus). Now, concerning those newly entering the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna), they only attain the Wisdom Eye (prajñā-cakṣus). The second part, 'If,' discusses the Bodhisattva in two sections. The first section directly indicates that the meaning corresponds to the Distinct Teaching, cultivating the Three Truths (tri-satya) in sequence, with the path being shared and equal. 'Constant' refers to the provisional contemplation (prajñapti-satya). It is praised by wisdom and involves the precepts of freedom. 'Impermanent' refers to the wisdom of emptiness (śūnyatā-prajñā). It is in accordance with the path and involves the precepts of non-attachment. Previously, emptiness came first, followed by the provisional; now, for the sake of convenience, the wisdom of emptiness comes second. The term 'equal wisdom' refers to the middle wisdom. It is in accordance with samadhi and involves the precepts of completeness. Attaining these two corresponds to the initial stage. One is born in the Land of Actual Reward, named the Ocean of the Womb Realm (Garbhadhātu). The Buddha Eye (buddha-cakṣus) partially reveals, and the four eyes then merge. Therefore, it is called partially attaining the Five Eyes (pañca-cakṣus). The faculties are also like this. Longevity is the life of wisdom, already belonging to the mind faculty. The sutra says, 'The faculties also speak of lifespan.' Therefore, it is necessary to mention them together. The second part compares and concludes the situation. This teaching has two meanings when compared to the Buddha. If it is the teaching itself, the difference lies in the division of cause and effect, and the completeness of attainment. Secondly, compared to the Perfect Teaching, the Distinct Teaching from beginning to end is the Dharma of the Bodhisattva. Looking towards the Perfect Teaching, from beginning to end, it is all the Dharma of the Buddha. Therefore, it is called incomplete and diminished. The second part, 'If,' discusses the Perfect Teaching in two sections. The first section shows the characteristics in two parts. The first part clarifies the attainment of intentional upholding in two parts. The first part briefly indicates that upholding through deeds means not harming or killing the lives of sentient beings. This is similar to the precepts of the Wheel-Turning King (cakravartin) in the biased and lesser teachings. However, the non-killing aspect is eternally different from it. The principle contemplation explained in the following text is this. The second part, 'Also upholding,' extensively clarifies upholding through principle in three parts. The first part clarifies upholding in terms of the substance. This principle of non-killing, if one does not understand the inherent nature of the nine realms, but only says that the substance realizes all dharmas as principle, like the entire wave being water, still mixes the common and distinct without revealing perfect cultivation. Therefore, Jingxi says, 'If one does not speak of completeness, it belongs to the Distinct Teaching.' Therefore, one must realize that the three delusions of ignorance, love, and attachment in the provisional and composite body, the three categories of real dharmas, are all inherently complete in nature, and there is no difference in nature. Therefore, it is called one aspect. The nature is not bound by darkness and is called enlightened liberation. Since it is inherently complete in nature, how can it be destroyed or harmed? Ignorance and love are the children, and the provisional and real are the fruits. The whole is the nature, so how can the nature arise or cease? Such wonderful contemplation means that obstacles are virtues. Without waiting for transformation and removal, this is upholding the precept of non-killing through principle. The second part, 'Accomplishing,' praises the attainment of rewards in accordance with the nature. From the initial dwelling onwards to wonderful enlightenment, all are called accomplishing wisdom and residing in the Eternally Tranquil Light. This is the partial and complete reward of the environment and the self. The subsequent reward of non-arising only manifests

報。故名常壽湛然無損減也。五眼具足。諸根亦然。離不具也。若論外用六根互通。略舉眼耳根自在也。現十界壽或修或短壽自在也。三是下結示因果二。又圓下明得意犯二。初總示二犯。此事理犯若其不解性具違用及殺法門。但以慈愍能現逆相而解釋。此豈前三教菩薩之行不能作耶。故普門疏明嗔法門為成就。故常念觀音。是知須得性殺之意。慈方無緣。故云唯殺唯慈。名得意犯。二如仙下別示二相二。初引人明事殺。大經聖行品。佛說本生。曾為國王。名曰仙豫。愛念大乘。時世無佛。十二年事婆羅門為師。后遂勸彼發菩提心。而婆羅門不信謗法。王乃殺之。而王不墮獄以無殺罪故。至梵行品佛說慈心之果住一子地。迦葉難言。若菩薩住一子地。云何佛昔為王斷婆羅門命耶。佛言。我以愛念故斷非噁心也。諸婆羅門命終生阿鼻獄。即有三念。一自知從人道來。二知是地獄。三自知謗法為王所殺。念是事已即信大乘。尋時命終生甘露鼓王世界。于彼壽命十劫。我于住昔乃與是十劫壽命。云何名殺。然須明於得殺法門。令其愛念成無緣慈。方合疏文唯殺唯慈也。二又作下據經明理殺二。初正釋。前就不斷名持不殺。今明有斷故云犯殺。圓教自論斷與不斷二義同時。既明六即。六故有斷。即故不斷。亦可只就即之一字明

【現代漢語翻譯】現代漢語譯本報。所以叫做常壽，湛然不動，沒有損減。五眼具足，諸根也是這樣，沒有殘缺。如果從外用來說，六根可以互通。這裡簡單舉例說明眼根和耳根的自在。能夠示現十法界的壽命，或長或短，這就是壽自在。三是下面總結，揭示因果關係。另外，『又圓下明得意犯二』是說得意犯和事犯兩種情況。首先總的說明兩種犯戒的情況。這件事理上的犯戒，如果不能理解性具違用的道理，以及殺法門，卻只用慈悲憐憫來示現相反的行為並加以解釋，這難道是前三教菩薩的行為不能做到的嗎？所以《普門疏》說明嗔法門是爲了成就。因此要常念觀音。由此可知，必須懂得性殺的意義，慈悲才能沒有侷限。所以說『唯殺唯慈』，就叫做得意犯。二是『如仙下別示二相二』，分別說明兩種情況。首先引用事例來說明事殺。《大般涅槃經·聖行品》中，佛說自己的本生故事，曾經做國王，名叫仙豫（過去世國王的名字）。他愛護大乘佛法。當時世上沒有佛，他用了十二年的時間侍奉婆羅門為師。後來勸說他們發起菩提心，但是婆羅門不相信還誹謗佛法。國王就殺了他們。而國王沒有墮入地獄，因為他沒有殺心。到了《梵行品》，佛說慈心的果報是安住在一子地。迦葉（佛陀弟子名）質疑說，如果菩薩安住在一子地，為什麼佛陀過去做國王時要殺婆羅門呢？佛說，『我是因為愛護他們才殺的，不是因為噁心。』那些婆羅門死後墮入阿鼻地獄，當時有三種念頭：一是知道自己從人道而來，二是知道這裡是地獄，三是知道自己因為誹謗佛法而被國王所殺。產生這些念頭后，他們就相信了大乘佛法，隨即命終，往生到甘露鼓王世界，在那裡壽命長達十劫。我過去給予了他們這十劫的壽命，怎麼能說是殺呢？然而必須明白得意殺的法門，讓他們愛念之心成就無緣大慈，才符合疏文所說的『唯殺唯慈』。二是『又作下據經明理殺二』，根據經典說明理殺。首先是正式解釋。前面是從不斷（煩惱）的角度來說明持不殺戒，現在說明有斷（煩惱），所以說是犯殺。圓教自身討論斷與不斷的兩種含義是同時存在的。既然說明了六即（理即、名即、觀行即、相似即、分證即、究竟即），因為有六，所以有斷；因為是即，所以不斷。也可以只從『即』這一個字來理解。

【English Translation】 English version Report. Therefore, it is called constant life, serene and unmoving, without diminution. The five eyes are complete, and so are the faculties, without deficiency. If we consider external use, the six faculties can intercommunicate. Here, we briefly illustrate the freedom of the eye and ear faculties. Being able to manifest the lifespan of the ten realms, whether long or short, is the freedom of life. The third is the conclusion below, revealing the relationship between cause and effect. Furthermore, 『又圓下明得意犯二』 refers to the two situations of 『得意犯』 (offense with understanding) and 『事犯』 (offense in action). First, it generally explains the two types of offenses. This offense in principle and practice, if one cannot understand the principle of inherent nature and misuse, as well as the Dharma gate of killing, but only uses compassion to manifest opposite actions and explain them, is this not something that the Bodhisattvas of the previous three teachings cannot do? Therefore, the 『普門疏』 (Commentary on the Universal Gate) explains that the Dharma gate of anger is for accomplishment. Therefore, one should constantly recite Avalokiteśvara. From this, it can be known that one must understand the meaning of 『性殺』 (killing in nature), so that compassion can be without limitations. Therefore, saying 『唯殺唯慈』 (only killing, only compassion) is called 『得意犯』 (offense with understanding). Second, 『如仙下別示二相二』 separately explains the two situations. First, it cites an example to illustrate 『事殺』 (killing in action). In the 『聖行品』 (Chapter on Holy Conduct) of the Mahāparinirvāṇa Sūtra, the Buddha tells his past life story, once being a king named Xian Yu (仙豫) (name of a king in a past life). He cherished the Mahayana Dharma. At that time, there was no Buddha in the world, and he served Brahmins as his teachers for twelve years. Later, he persuaded them to arouse the Bodhi mind, but the Brahmins did not believe and slandered the Dharma. The king then killed them. However, the king did not fall into hell because he had no intention to kill. In the 『梵行品』 (Chapter on Brahma Conduct), the Buddha said that the result of compassion is dwelling in the state of a single child. Kāśyapa (迦葉) (name of a Buddha's disciple) questioned, 『If a Bodhisattva dwells in the state of a single child, why did the Buddha kill Brahmins when he was a king in the past?』 The Buddha said, 『I killed them out of love, not out of malice.』 Those Brahmins fell into Avīci Hell after death, and at that time, they had three thoughts: first, they knew they came from the human realm; second, they knew this was hell; third, they knew they were killed by the king for slandering the Dharma. After these thoughts arose, they believed in the Mahayana Dharma, and immediately after death, they were reborn in the world of the King of Sweet Dew Drum, where their lifespan was ten kalpas. I gave them this lifespan of ten kalpas in the past, how can it be called killing? However, one must understand the Dharma gate of 『得意殺』 (killing with understanding), so that their love can achieve unconditional great compassion, which aligns with the commentary's saying of 『唯殺唯慈』 (only killing, only compassion). Second, 『又作下據經明理殺二』 explains 『理殺』 (killing in principle) based on the scriptures. First is the formal explanation. Previously, from the perspective of not cutting off (afflictions), it was explained as upholding the precept of not killing. Now, it is explained that there is cutting off (afflictions), so it is called committing killing. The Perfect Teaching itself discusses that the two meanings of cutting off and not cutting off exist simultaneously. Since the Six Identities (六即) (principle identity, name identity, practice identity, similar identity, partial realization identity, ultimate identity) have been explained, because there are six, there is cutting off; because it is identity, there is no cutting off. It can also be understood from just the word 『identity』.

於二義。障體即德。無障可論。斯為斷義。障既即德。障何嘗斷。斯不斷義。故煩惱即菩提。生死即涅槃。斷與不斷妙在其中。諸大乘經說圓頓觀有此兩門。今就有斷名為理殺。故云析蕩累著。是業及諸煩惱以為所斷。樹神諭于修觀之人。劫火諭于能斷之智。故大論三十云。譬如空澤大樹眾鳥集宿。一鴿后至住一枝上。其枝即折。澤神問其故。樹神答曰。此鳥從我怨家樹來。食彼尼俱類子。或當放糞子墮地者。惡樹復生為害必大。是故寧舍一枝所全者大。菩薩亦爾。于魔外惑業無如是畏。而畏二乘。二乘于菩薩邊亦如彼鳥。壞彼大乘心永滅佛乘心。今文但以怨鳥通累著等也。劫火等者。亦大論文。論第二云。二乘雖破三毒氣分不盡。如草木薪火燒煙出炭灰不盡火力薄故。佛三毒永盡無餘。譬如劫火燒須彌山一切地都盡無煙無灰。今謂佛智即圓智也。斷陰入界生死即涅槃也。約即論斷名得意犯。理觀斷破名不持戒。此為誠證。下諸理犯其義皆成。一切塵勞是如來種。此是性種亦敵對種。惑非性染安名佛種。以知即性修染本虛。本虛名滅。即理殺也。二成下得報。事理二犯既順性德殺害法門。故殺法成就乃得法身。垂應九界示命長短現根缺具。此自在用真因分得極果究竟。二前下結勝。先且斥劣。人天近事藏通淺理別教次

【現代漢語翻譯】現代漢語譯本對於二義（兩種不同的意義）。障體（煩惱的本體）即是德（功德）。沒有障礙可以討論，這稱為『斷』的意義。障礙既然就是功德，又何曾斷絕？這稱為『不斷』的意義。所以說，煩惱即是菩提（覺悟），生死即是涅槃（寂滅）。『斷』與『不斷』的奧妙就在其中。諸多大乘經典所說的圓頓觀（圓滿頓悟的觀行）就有這兩個方面。現在就以『斷』為名，稱為『理殺』（從理上斷除）。所以說，分析掃蕩各種牽累執著，把業（行為）以及各種煩惱作為所要斷除的對象。樹神用劫火來比喻能斷除煩惱的智慧，來告誡修觀的人。《大智度論》第三十卷說：『譬如空曠的沼澤里有一棵大樹，許多鳥聚集在上面棲息。一隻鴿子最後飛來，停在一根樹枝上，那根樹枝就斷了。』沼澤神問這是什麼緣故，樹神回答說：『這隻鳥是從我的仇家樹上飛來的，吃了那棵樹上的尼俱類子（一種果實），或許會拉下糞便，種子掉在地上，那棵惡樹又會生長出來，為害必定很大。所以寧可捨棄一根樹枝，保全更大的利益。』菩薩也是這樣，對於魔（擾亂修行者的事物）、外道（不信佛教的修行者）的迷惑和業障沒有這樣畏懼，卻畏懼二乘（聲聞乘和緣覺乘）。二乘在菩薩看來也像那隻鳥一樣，會破壞他們的大乘心，永遠滅絕佛乘心。現在文中的『怨鳥』可以泛指各種牽累執著等等。劫火等等，也是出自《大智度論》。《大智度論》第二卷說：『二乘雖然破除了三毒（貪嗔癡），但氣分沒有完全消除，就像草木被火燒后，煙散發出，炭灰卻沒有完全燒盡，這是因為火力薄弱的緣故。佛的三毒永遠消除乾淨，沒有剩餘，就像劫火焚燒須彌山，一切土地都燒盡，沒有煙也沒有灰。』現在說佛智就是圓滿的智慧。斷除陰（五蘊）、入（十二入）、界（十八界），生死就是涅槃。從『即』的角度來談『斷』，就叫做『得意犯』（在理解上犯錯）。從理觀的角度來斷除破除，就叫做『不持戒』。這可以作為真實的證據。下面所說的各種『理犯』，它們的意義都可以成立。一切塵勞（世俗的煩惱）都是如來（佛）的種子。這是自性本具的種子，也是敵對的種子。如果迷惑不是自性本有的染污，又怎麼能說是佛種呢？因為知道煩惱的本性就是空，修習染污的本性也是虛妄的，本性虛妄就叫做滅，這就是理殺。二乘以下得到果報，事（行為）和理（道理）兩種犯戒都順應了自性本具的殺害法門，所以殺法成就才能得到法身（佛的法身）。垂示應化於九法界，示現壽命長短，顯現根器殘缺或完具。這種自在的運用，是真因（真實的因）分證到極果（最高的果位）的究竟。二乘之前總結殊勝之處，首先斥責低劣之處，人天乘、近事（優婆塞和優婆夷）、藏通（聲聞藏和通教）、淺理（淺顯的道理）、別教（菩薩的別教）次第不如圓教。

【English Translation】 English version Regarding the two meanings (two different meanings). The substance of obstacles (the essence of afflictions) is virtue (merit). There are no obstacles to discuss; this is called the meaning of 'severance'. Since obstacles are virtue, how can they ever be severed? This is called the meaning of 'non-severance'. Therefore, it is said that afflictions are Bodhi (enlightenment), and Samsara (birth and death) is Nirvana (extinction). The mystery of 'severance' and 'non-severance' lies within this. The complete and immediate contemplation (perfect and sudden enlightenment) spoken of in many Mahayana sutras has these two aspects. Now, taking 'severance' as the name, it is called 'intellectual killing' (severance from the perspective of reason). Therefore, it is said to analyze and sweep away various entanglements and attachments, taking karma (actions) and various afflictions as the objects to be severed. The tree spirit uses the fire of the Kalpa (cosmic cycle) to symbolize the wisdom that can sever afflictions, to warn those who cultivate contemplation. The thirtieth volume of the Mahaprajnaparamita Shastra says: 'It is like a large tree in a vast swamp, where many birds gather to roost. A pigeon arrives last and perches on a branch, and that branch breaks.' The swamp spirit asks why this is so, and the tree spirit replies: 'This bird came from the tree of my enemy, ate the Nikoli seeds (a type of fruit) from that tree, and may drop excrement, and the seeds will fall to the ground, and that evil tree will grow again, causing great harm. Therefore, it is better to sacrifice one branch to preserve greater benefits.' Bodhisattvas are also like this; they do not fear the delusions and karmic obstacles of Mara (things that disturb practitioners) and heretics (non-Buddhist practitioners) in this way, but they fear the Two Vehicles (Shravakayana and Pratyekabuddhayana). In the eyes of Bodhisattvas, the Two Vehicles are like that bird, which will destroy their Mahayana mind and forever extinguish the Bodhi mind. Now, the 'enemy bird' in the text can generally refer to various entanglements and attachments, and so on. The fire of the Kalpa, etc., also comes from the Mahaprajnaparamita Shastra. The second volume of the Mahaprajnaparamita Shastra says: 'Although the Two Vehicles have broken the three poisons (greed, hatred, and ignorance), the residual energy has not been completely eliminated, just as when grass and trees are burned by fire, smoke is emitted, but the charcoal ash is not completely burned, because the fire is weak. The Buddha's three poisons are completely eliminated without residue, just as the fire of the Kalpa burns Mount Sumeru, and all the land is burned, with no smoke and no ash.' Now it is said that the Buddha's wisdom is complete wisdom. Severing the Skandhas (five aggregates), Ayatanas (twelve entrances), and Dhatus (eighteen realms), Samsara is Nirvana. Discussing 'severance' from the perspective of 'is', it is called 'committing an offense in understanding' (making a mistake in understanding). Severing and breaking from the perspective of intellectual contemplation is called 'not upholding the precepts'. This can be used as true evidence. The various 'intellectual offenses' mentioned below, their meanings can all be established. All defilements (worldly afflictions) are the seeds of the Tathagata (Buddha). This is the seed inherent in self-nature, and it is also an opposing seed. If delusion is not the inherent defilement of self-nature, how can it be said to be the Buddha seed? Because knowing that the nature of affliction is emptiness, and the nature of practicing defilement is also illusory, the illusory nature is called extinction, and this is intellectual killing. The Two Vehicles and below receive retribution, and both offenses of action (behavior) and reason (principle) comply with the inherent killing Dharma gate of self-nature, so the killing Dharma is accomplished to obtain the Dharmakaya (Buddha's Dharma body). Showing transformation in the Nine Realms, manifesting the length of life, and showing the completeness or incompleteness of faculties. This kind of free use is the true cause (true cause) that proves the ultimate of the supreme fruit (highest fruit). Before the Two Vehicles, summarize the superior points, and first criticize the inferior points. The Human-Deva Vehicle, Upasaka and Upasika (lay followers), Tripitaka and Common Teaching (Shravaka Tripitaka and Common Teaching), shallow principles (shallow principles), and Separate Teaching (Bodhisattva's Separate Teaching) are inferior to the Perfect Teaching in order.

第是故隘塞。此等皆非修性不二通達之途。唯圓實戒一攝一切宏廣無邊。即事而中深遠莫測。凡小之徑必會逆順之異。能同十戒之中名畢竟戒。二不下結責。先結該收后責局小。二複次下明不盜戒二。初總明事理持。犯事盜可見。就理論盜。據阿含經。演小成大。人天取有。藏通取空。別取但中。皆他物也。非盜是何。凈名云。無取是菩提舍攀緣故。二若下別明偏圓得失二。初偏三。初人天二。初斥事持成犯。人天妄樂為可意也。欲成理持乃斥事戒。故就所求果報而責有漏之樂。猶如糞中有庵羅果有智童子不應求食。樂雜見思如世美食。雜以毒藥食則害命。有觀智人所不應求。設得華報心不甘嗜而生歡樂。云何凡夫為欲持戒。二貧下約經文明報。四姓者。毗舍首陀婆羅門剎利。人中雖謂二賤二貴。既乏聖財。四姓三界俱屬貧窮。洄轉水也。澓深水也。漏心持戒求可意果正為有流洄澓所困三有流轉。故曰有流。非四流中一有漏因果具足三障能障見佛天中天也。亦是障于第一義天。以障隔故義言舍離。此乃事持成於理犯。據經招報貧窮困苦諸天舍離也。二又二下二乘二。初斥理持成犯二。初約有求斥。智舉四諦。境唯在苦。于身等四觀苦等四。流厭生死苦忻涅槃樂。在小名持。于大名盜。為于涅槃生忻求心。介爾者微弱也

【現代漢語翻譯】第是故隘塞（所以說是狹隘的）。這些都不是修性不二、通達真理的途徑。只有圓滿真實的戒律才能一攝一切，宏大廣闊無邊無際。即事而中，深遠莫測。凡是小的路徑必然會有逆順的差異。能夠與十戒相合，才可稱為畢竟戒。二不下結責（第二段不作總結責備）。先總結概括，后責備區域性狹小。二複次下明不盜戒二（第二段再次說明不盜戒），首先總的說明事理持犯。就事而言，盜竊是可見的。就理論而言，根據《阿含經》，從小處演繹到大處。人天道眾生貪求有，藏教和通教貪求空，別教貪求但中，這些都是他物。如果不是盜竊，那是什麼呢？《維摩詰經》說：『無取是菩提，因為要捨棄攀緣。』二若下別明偏圓得失二（第二段分別說明偏圓的得失），首先是偏，分為三個部分。初人天二（首先是人天道），初斥事持成犯（首先斥責執著於事相的持戒反而造成違犯）。人天道妄想以快樂為可意。想要成就理持，就要斥責事戒。所以就所求的果報而責備有漏的快樂，就像糞便中有庵羅果，有智慧的童子不應該去求食。快樂夾雜著見思惑，就像世間的美味佳餚，夾雜著毒藥，吃了就會害命。有觀智的人不應該去追求。即使得到了華報，心中也不甘心喜愛而生出歡樂。為什麼凡夫要爲了慾望而持戒呢？二貧下約經文明報（第二段根據經文說明果報）。四姓指的是毗舍（吠舍，商人）、首陀（首陀羅，奴隸）、婆羅門（祭司）、剎利（武士）。人中雖然有二賤二貴之分，但既然缺乏聖財，四姓在三界中都屬於貧窮。洄轉是水流回旋，澓深是水流深邃。以有漏之心持戒，求可意的果報，正是被有流洄澓所困擾，三有流轉。所以說是有流。不是四流中的一種，有漏的因果具足三障，能夠障礙見到佛天中天。也是障礙了第一義天。因為有障礙的緣故，所以說要舍離。這正是執著於事相的持戒反而造成了理上的違犯，根據經文招致貧窮困苦的果報，諸天也會舍離。二又二下二乘二（第二段又是二乘），初斥理持成犯二（首先斥責執著于理的持戒反而造成違犯），初約有求斥（首先根據有所求來斥責）。智慧在於四諦，境界只在于苦。對於身等四事，觀苦等四諦。厭惡生死的苦，欣求涅槃的樂。在小乘中稱為持戒，在大乘中稱為盜。因為對於涅槃生起欣求之心，介爾（微弱）

【English Translation】 Therefore, it is narrow and obstructed. These are not the paths to cultivate one's nature to reach non-duality and attain thorough understanding. Only the perfect and true precepts can encompass everything, being vast, expansive, and boundless. Being centered in all matters, it is profound and unfathomable. All small paths will inevitably have differences in accordance and opposition. Only by aligning with the ten precepts can one be called the ultimate precept. The second part does not conclude with blame. First, summarize and encompass, then blame the narrowness of the partial. The second part, 'Furthermore,' explains the precept of not stealing, in two parts. First, it generally explains the holding and violating of the precept in terms of both principle and practice. In terms of practice, stealing is visible. In terms of theory, according to the Āgama Sutras, it evolves from small to large. Beings in the realms of humans and gods crave existence, while those in the Tripiṭaka and Common teachings crave emptiness, and the Separate teaching craves the 'but middle' (但中). These are all 'other' things. If it is not stealing, then what is it? The Vimalakirti Sutra says: 'Non-attachment is Bodhi, because it abandons clinging.' The second part, 'If,' separately explains the gains and losses of the partial and complete, in two parts. First, the partial, in three parts. First, the realms of humans and gods, in two parts. First, criticizing holding to the letter and thus committing offenses. Humans and gods mistakenly take pleasure as desirable. To achieve holding to the principle, one must criticize the precepts based on practice. Therefore, one blames the happiness of conditioned existence based on the desired results, just as there are mangoes in feces, and a wise child should not seek to eat them. Happiness mixed with views and thoughts is like delicious food mixed with poison; eating it will harm one's life. A person with wisdom should not seek it. Even if one obtains the reward of flowers, one's heart will not willingly cherish it and generate joy. Why do ordinary people want to uphold the precepts for the sake of desire? The second part, 'Poverty,' explains the retribution according to the sutras. The four castes refer to Vaishyas (merchants), Shudras (laborers), Brahmins (priests), and Kshatriyas (warriors). Although there are two lowly and two noble castes among humans, since they lack the wealth of the sages, all four castes in the three realms belong to poverty. 'Whirlpool' refers to swirling water, and 'deep pool' refers to deep water. Holding the precepts with a defiled mind, seeking desirable results, is precisely being trapped by the whirlpools and deep pools of conditioned existence, the cycle of the three existences. Therefore, it is said to be 'conditioned existence.' It is not one of the four streams, but the causes and effects of conditioned existence fully possess the three obstacles, which can hinder seeing the Buddha, the God of Gods. It also obstructs the First Principle Heaven. Because of the obstruction, it is said to abandon. This is precisely holding to the letter of the precepts and thus committing offenses against the principle, inviting the retribution of poverty and suffering according to the sutras, and the gods will also abandon one. The second part, 'Again,' refers to the two vehicles, in two parts. First, criticizing holding to the principle and thus committing offenses, in two parts. First, criticizing based on having desires. Wisdom lies in the Four Noble Truths, and the realm is only in suffering. Regarding the four aspects of the body, one contemplates the Four Noble Truths such as suffering. One detests the suffering of birth and death and rejoices in the bliss of Nirvana. In the Hinayana, it is called holding the precepts, but in the Mahayana, it is called stealing. Because one generates a mind of joy and seeking for Nirvana, even a slight (介爾)

。微有心生即墮四性。既有性過乃屬生死。無所得中而生得想成不與取。豈非盜耶。二即非下引諸經斥。煩惱為薪智慧為火成涅槃食。不非時證。此斥二乘匆匆取證是非時證。不待法華說于所因。于小涅槃思惟取證。大根不發如焦敗種。以見苦果故斷除集因。以修道品故造趣滅盡。則非大乘即惑成智無斷無修。即產生滅無苦無盡。故云非求法也。中論云。諸佛說空法。為度著有者。若有著空者。諸佛所不度。身長三百下引金翅鳥雛以為喻也。二乘但念空無相無愿三種三昧。如身長三百。無中假二智如無兩翅。墮三無為坑如鳥墮地。若死等苦成羅漢果也。若死苦成辟支果也。苦等於死名死等苦而實未死也。或云。二乘方便是死等苦聖位是死苦。又學人是死等苦無學是死苦。三無為者。一擇滅。二非擇滅。三虛空。通舉言三。二乘所證。蓋擇滅也。然此諭本出大品而大論釋之。謂金翅身長三百由旬。能從一須彌至一須彌。是鳥初出兩翅未成。意欲飛去墮閻浮提。受若死若死等苦。中道生悔我欲還天不能自舉。本諭菩薩墮二乘地。今借諭二乘耳。二法下引經明盜報。不得大乘法食為飢餓。無大力用為羸。無太功德為瘦有無善上起見思如瘡癬。不見三身一體之佛。不聞圓頓之法。不入三賢十聖眾數。三若下菩薩二。初斥次第成

【現代漢語翻譯】現代漢語譯本：稍微產生執著心念就落入了四種自性之中（四性：指地、水、火、風四大元素各自的性質）。既然有了自性之過，就屬於生死輪迴。在無所得的境界中，卻生起『得』的念頭，這就成了不予而取的行為，難道不是盜竊嗎？『二即非下引諸經斥』，這是引用諸經來駁斥二乘。把煩惱當作柴薪，把智慧當作火焰，最終成就涅槃之食，但這不是恰當的時機證悟。這裡是斥責二乘匆忙地證悟，這不是恰當的時機證悟。不等《法華經》闡述根本原因，就在小涅槃中思惟並急於證悟，大乘的根基無法生髮，如同焦芽敗種。因為只看到苦果，所以斷除集因；因為只修行道品，所以造就趨向滅盡的境界。這不是大乘的教義，大乘是煩惱即是智慧，無需斷除和修行；生即是滅，沒有苦也沒有盡。所以說，這不是求法。《中論》說：『諸佛說空法，為度著有者。若有著空者，諸佛所不度。』身長三百，下面引用金翅鳥雛作為比喻。二乘只是唸誦空、無相、無愿三種三昧，就像身長三百的金翅鳥，沒有中觀和假觀兩種智慧，就像沒有兩隻翅膀，墮入三無為的深坑，就像鳥兒墜落地面。如果感受若死等苦，就能成就羅漢果位；如果感受死苦，就能成就辟支佛果位。苦等於死，名為若死等苦，但實際上還沒有死。或者說，二乘的方便是若死等苦，聖位是死苦；又說，學人是若死等苦，無學是死苦。三無為指的是：一、擇滅；二、非擇滅；三、虛空。總而言之，二乘所證悟的，大概就是擇滅。然而這個比喻出自《大品般若經》，而《大智度論》解釋說，金翅鳥身長三百由旬（yojanas，古印度長度單位），能夠從一個須彌山（Mount Sumeru，佛教宇宙觀中的聖山）飛到另一個須彌山。這隻鳥剛出生時，兩隻翅膀還沒有長成，想要飛走，結果卻掉到了閻浮提（Jambudvipa，我們所居住的這個世界），感受著若死若死等苦。這時它才後悔，想要回到天上，卻無法自己飛起來。原本這個比喻是用來比喻菩薩墮入二乘的境界，現在借用來比喻二乘。『二法下引經明盜報』，這是引用經典來說明盜法的果報。無法得到大乘的法食，就像飢餓；沒有強大的力量，就像羸弱；沒有太大的功德，就像瘦弱；心中生起有無善惡的見解，就像瘡癬。看不到三身一體的佛，聽不到圓頓的教法，無法進入三賢十聖的行列。『三若下菩薩二』，下面講菩薩的兩種情況，首先是斥責次第成就。

【English Translation】 English version: A slight arising of attachment immediately causes one to fall into the four natures (four natures: referring to the properties of the four great elements: earth, water, fire, and wind). Since there is the fault of these natures, one belongs to the cycle of birth and death. In the realm of 'no attainment', if the thought of 'attainment' arises, it becomes taking what is not given, is it not stealing? 'The second 'is not' below quotes various sutras to rebuke', this is quoting various sutras to refute the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Taking afflictions as firewood and wisdom as fire, one ultimately achieves the food of Nirvana, but this is not the appropriate time for realization. Here, it rebukes the Two Vehicles for hastily attaining realization, which is not the appropriate time for realization. Without waiting for the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) to explain the fundamental cause, one contemplates and eagerly attains realization in the Small Nirvana, the roots of the Great Vehicle cannot sprout, like scorched and rotten seeds. Because one only sees the suffering of the result, one cuts off the causes of accumulation; because one only cultivates the path factors, one creates the state of tending towards cessation. This is not the doctrine of the Great Vehicle, in the Great Vehicle, afflictions are wisdom, there is no need for cutting off or cultivation; birth is cessation, there is no suffering and no end. Therefore, it is said that this is not seeking the Dharma. The Middle Treatise (Mūlamadhyamakakārikā) says: 'The Buddhas teach the Dharma of emptiness to liberate those attached to existence. If one is attached to emptiness, the Buddhas cannot liberate them.' 'Body length three hundred', below, the Garuda (Suparṇa, a large mythical bird) chick is used as a metaphor. The Two Vehicles only recite the three Samādhis of emptiness, signlessness, and wishlessness, like a Garuda with a body length of three hundred, without the two wisdoms of the Middle Way and provisional existence, like lacking two wings, falling into the pit of the three unconditioned states, like a bird falling to the ground. If one experiences suffering like death, one can achieve the Arhat fruit; if one experiences the suffering of death, one can achieve the Pratyekabuddha fruit. Suffering is equal to death, called suffering like death, but in reality, one has not yet died. Or, the expedient means of the Two Vehicles is suffering like death, the holy position is the suffering of death; also, the learner is suffering like death, the non-learner is the suffering of death. The three unconditioned states refer to: 1. Cessation through discrimination (Pratisaṃkhyā-nirodha); 2. Cessation without discrimination (Apratisaṃkhyā-nirodha); 3. Space (Ākāśa). In general, what the Two Vehicles realize is probably cessation through discrimination. However, this metaphor comes from the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra), and the Great Treatise on the Perfection of Wisdom (Mahāprajñāpāramitopadeśa) explains that the Garuda has a body length of three hundred yojanas (yojanas, an ancient Indian unit of length), and can fly from one Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology) to another. When this bird was just born, its two wings had not yet grown, it wanted to fly away, but it fell to Jambudvipa (Jambudvipa, the world we live in), experiencing suffering like death. At this time, it regretted it and wanted to return to heaven, but it could not fly up by itself. Originally, this metaphor was used to compare a Bodhisattva falling into the realm of the Two Vehicles, now it is borrowed to compare the Two Vehicles. 'The second 'Dharma' below quotes sutras to clarify the retribution of stealing', this is quoting scriptures to explain the karmic retribution of stealing the Dharma. Unable to obtain the Dharma food of the Great Vehicle is like hunger; without great strength is like weakness; without great merit is like thinness; the arising of views of existence and non-existence, good and evil in the mind is like sores and scabies. Unable to see the Buddha of the three bodies as one, unable to hear the perfect and sudden teachings, unable to enter the ranks of the Three Sages and Ten Saints. 'The third 'if' below, Bodhisattva two', below speaks of the two situations of Bodhisattvas, first is rebuking gradual accomplishment.

犯。行學道三對戒定慧。言次第者。此三皆隨空假中轉。三諦縱故從淺至深。是故逐一而論取捨。生死為來。空中為去。本淪生死已名為來。去已載來建立生死。故成兩來。破有出界已名為去。舍邊趣中名為更去。故成兩去。如此來去豈非屈辱。諦觀不殊離二取相。今既別修以觀緣諦。名不與取。二取已下據經明盜報。取捨既數即此名為貧窮困苦盜業之報。以別圓教詮變易報不就改生。念動是業。遷變是苦。故起信論云。動即有苦果不離因。不能初心頓絕思議。故使義天雖近而遠即舍離也。二圓二。初示相二。初明得意持二。初贊理持相。唯有圓觀乃能究竟離不與取。絕取之觀謂五不受。即不受四邊及不受不受。此五不受若其不以妙理甄之。恐濫偏教。是故先云圓人觀諸法實相。諸法不出佛及眾生依報正報。此乃逆順二修之法。全修即性一一無非中道實相。中實之相非待對相。圓人觀此故無四受。不獨境絕四句之待。亦絕境觀能所之待。故不受之觀亦不受也。既于初心即依中實修五不受。則唯屬圓也。五不受故名為不取。是大菩提。能障一切有緣之愿。法法皆中。高外無下下外無高。何法可取何法可舍。二如是下約經明報。即以理富顯不貧窮。富故不取寧有困苦。以不取故思議即絕。第一義天不相違背。乃應經文諸天

不離。二圓人下明得意犯。盜法門者。所謂性惡。佛所師故名之為法。智由茲入故名為門。圓人得門逆順自在。能作理盜亦作事盜。今文略事。例殺例淫合有其相。若理盜義文出鴦掘。彼經偈云。不與者菩提。無有授與者。不與而自取。故我不與取。此意乃明究竟不取。是究竟取此取得名如海吞流。四重擔者。鴦掘經云。譬如大地荷負重擔。一者大水。二者大山。三者草木。四者眾生。菩薩亦爾。正法住世餘八十年。為一切眾生說如來藏是名初擔。重於大山。惡人毀罵聞悉能忍。是第二擔。重於大水。無緣得為國王大臣說如來藏。唯為下劣堪忍演說。是第三擔。重於眾生窮守邊地惡處豐樂之處不得止住。是第四擔。重於草木。彼經四擔諭於四事。觀今文意似喻四弘。二前下結勝。淺而且塞者且兼也。三不淫戒二。初示事理持犯。示事理者。意在兼持。以事扶理以理導事。既居末代功在事持。乃是涅槃扶律之意。理持論于染不染者。心觀他境名為染法。既境為觀方名不染。言種種者。事隨理觀小大偏圓具如下辨。二若關下明偏圓得失二。初偏三。初人天二。初人持心未淳如猴著鎖。擎一油缽者。大經譬如大眾滿二十五里。王敕一臣擎一油缽經由中過勿令傾覆。若棄一滴當斷汝命。復遣一人拔刀隨之。臣受王敕盡心持行。

雖見五欲心不貪著。彼經以二十五諭二十五有。拔刀諭無常。今文諭凡夫持戒。拔刀可諭三塗罪也。割捨現粗求未來細。如以賤易貴也。二若為下天二。初六慾。文舉帝釋意遍六天。二若斷下八地。以數息法攝五欲心。意生四禪受枝林樂。極至有頂如冰魚等。豈知長壽八難中一。攝在味禪非不染欲。二若憎下二乘二。初于小名持。知苦斷集如怨如蛇。修道證滅如親如寶。但自調故直去。無悲濟故不回。四方四維謂八方風。諭於人天四違四順。謂利衰譭譽稱譏苦樂也。須彌諭二乘心也。二若聞下於大名犯。隨嵐此云迅猛。壞劫中此風起時能破須彌。以界外二土五塵能動二乘也。大論中迦葉聞甄迦羅琴不能自安。即云。八方風不能動須彌。隨嵐風至破如腐草。三界五欲我已斷竟。不能動心。此是菩薩凈妙五欲。吾於此事不能自安。三菩薩。此別菩薩望圓成犯。緣但中道而生順愛。若入十行退不取小不進求圓。如墮山頂故名頂墮。旃陀羅者。此云嚴幟。乃是西土屠殺之輩。以惡業自嚴。行時搖鉿持竹以為標幟。故以為名。今斥但中解者。于圓菩薩。猶如人中屠膾惡類也。既無即中二觀方便。乃被教道中慧所縛。既與無明怨仇其住。何能勝之。別修之慧無無作利。望畢竟凈是染欲法。凡斥別教多是住行及十信人。以迴向位能圓

【現代漢語翻譯】現代漢語譯本雖見到五欲（色、聲、香、味、觸）而不貪戀執著。彼經用二十五種比喻來說明二十五有（三界中的所有生存之處）。拔刀的比喻是說無常。現在這段經文用比喻來說明凡夫持戒。拔刀也可以比喻三塗（地獄、餓鬼、畜生）的罪苦。割捨現在粗糙的，是爲了追求未來精細的，就像用低賤的換取貴重的。二、如果爲了下天二（指欲界和色界）。首先是六慾（色、聲、香、味、觸、法）。經文中舉出帝釋（忉利天之主）的例子，意指遍及六慾天。其次是斷除下八地（指欲界和色界）。用數息法來攝伏五欲之心。意識生於四禪，享受枝林之樂。即使達到有頂天（色界最高處），也像冰魚一樣（不知危險）。哪裡知道長壽也是八難（阻礙修行的八種情況）之一。攝在味禪（執著禪定之樂），並非沒有染著慾望。二、如果憎恨下二乘（聲聞乘和緣覺乘）二。首先，對於小乘來說，名為『持』。了知苦諦、斷除集諦，視苦集如怨敵如毒蛇。修道證滅，視道滅如親人如珍寶。但因為只調伏自己，所以徑直離去。因為沒有悲心救濟他人，所以不迴轉。四方四維，指八方之風。比喻人天乘的四種違逆和四種順從，即利益、衰敗、譭謗、榮譽、稱讚、譏諷、痛苦、快樂。須彌山比喻二乘的心。二、如果聽到下文，對於大乘來說，名為『犯』。隨嵐，這裡的意思是迅猛。壞劫（世界毀滅的時期）中，這種風颳起時能摧毀須彌山。用界外二土（指凈土和穢土）的五塵（色、聲、香、味、觸）能動搖二乘的心。《大智度論》中，迦葉（釋迦牟尼佛的大弟子）聽到甄迦羅琴的聲音都不能自安。就說：『八方風不能動須彌山，隨嵐風一到，就摧毀它像腐爛的草一樣。三界五欲我已經斷盡，不能動搖我的心。』這是菩薩清凈微妙的五欲。我對於這件事都不能自安。三、菩薩。這是針對別教菩薩（區別于圓教菩薩）而言，希望圓滿成就而犯戒。因為只執著于中道而生起順從的愛。如果進入十行位（菩薩修行階位），退而不取小乘，不進求圓滿，就像從山頂墜落，所以名為頂墮。旃陀羅，這裡的意思是嚴幟，是西土屠殺之輩。用惡業來莊嚴自己。行走時搖動鉿（一種樂器），拿著竹竿作為標誌，所以以此為名。現在斥責只執著于中道的修行者，對於圓教菩薩來說，就像人中的屠夫惡類一樣。既沒有即中（當下就是中道）和二觀（空觀和假觀）的方便，就被教道中的智慧所束縛。既然與無明（煩惱）為怨仇，又住在其中，怎麼能戰勝它呢？別教所修的智慧沒有無作利（自然而然的利益），希望達到畢竟清凈，實際上是染污的慾望之法。凡是斥責別教，大多是針對住行位（菩薩修行階位）以及十信位（菩薩修行階位）的人，因為迴向位（菩薩修行階位）能夠圓融。

【English Translation】 English version Although seeing the five desires (form, sound, smell, taste, touch), the mind is not greedy or attached. That sutra uses twenty-five parables to explain the twenty-five existences (all places of existence in the three realms). The parable of drawing a sword speaks of impermanence. This passage uses a parable to explain the precepts held by ordinary people. Drawing a sword can also be a metaphor for the suffering of the three evil paths (hell, hungry ghosts, animals). Relinquishing the present coarse things is to seek the future subtle things, just like exchanging something cheap for something expensive. 2. If it is for the two lower heavens (referring to the desire realm and the form realm). First, the six desires (form, sound, smell, taste, touch, dharma). The text cites the example of Śakra (lord of the Trāyastriṃśa Heaven), meaning it encompasses the six desire heavens. Second, cutting off the lower eight grounds (referring to the desire realm and the form realm). Use the method of counting breaths to subdue the mind of the five desires. Consciousness arises in the four dhyānas, enjoying the pleasure of the branches and forests. Even reaching the peak of existence (the highest point of the form realm), it is like an ice fish (unaware of danger). How do they know that longevity is also one of the eight difficulties (eight situations that hinder practice)? Being absorbed in the taste of dhyana (attachment to the pleasure of samadhi) is not without being tainted by desire. 2. If hating the two lower vehicles (Śrāvakayāna and Pratyekabuddhayāna) two. First, for the Small Vehicle, it is called 'holding'. Knowing the truth of suffering, cutting off the truth of accumulation, viewing suffering and accumulation as enemies like poisonous snakes. Cultivating the path and realizing cessation, viewing the path and cessation as relatives like treasures. But because they only tame themselves, they leave directly. Because they have no compassion to save others, they do not turn back. The four directions and four intermediate directions refer to the winds of the eight directions. It is a metaphor for the four adversities and four conformities of human and heavenly vehicles, namely, benefit, decline, slander, honor, praise, ridicule, pain, and pleasure. Mount Sumeru is a metaphor for the mind of the two vehicles. 2. If hearing the following text, for the Great Vehicle, it is called 'offense'. Suilán, here meaning swift and fierce. During the destruction of the world, when this wind rises, it can destroy Mount Sumeru. Using the five dusts (form, sound, smell, taste, touch) of the two lands outside the realm (referring to the pure land and the impure land) can shake the minds of the two vehicles. In the Mahāprajñāpāramitāśāstra, Kāśyapa (the great disciple of Śākyamuni Buddha) could not calm himself when he heard the sound of the Zhenjialuo lute. He said: 'The winds of the eight directions cannot move Mount Sumeru, but when the Suilán wind arrives, it destroys it like rotten grass. I have completely cut off the five desires of the three realms and cannot shake my mind.' These are the pure and subtle five desires of the Bodhisattva. I cannot calm myself about this matter. 3. Bodhisattva. This is in reference to the Bodhisattva of the Separate Teaching (different from the Bodhisattva of the Perfect Teaching), hoping to achieve perfection and violating the precepts. Because they only cling to the Middle Way and give rise to compliant love. If they enter the Ten Practices stage (stage of Bodhisattva practice), they retreat without taking the Small Vehicle, and do not advance to seek perfection, like falling from the top of a mountain, so it is called falling from the top. Caṇḍāla, here meaning Yánzhì, are the butchers of the Western Lands. They adorn themselves with evil karma. When walking, they shake the hé (a musical instrument) and hold a bamboo pole as a sign, so it is named after this. Now, those who only cling to the Middle Way are rebuked, and for the Bodhisattva of the Perfect Teaching, they are like the evil butchers among people. Since they do not have the expedient means of jì zhōng (the present moment is the Middle Way) and the two contemplations (emptiness and provisionality), they are bound by the wisdom in the teaching path. Since they are enemies with ignorance (afflictions) and dwell in it, how can they overcome it? The wisdom cultivated by the Separate Teaching has no effortless benefit (natural benefit), and hoping to achieve ultimate purity is actually a method of defiled desire. All those who rebuke the Separate Teaching are mostly aimed at those in the Dwelling and Practice stages (stages of Bodhisattva practice) and the Ten Faiths stage (stage of Bodhisattva practice), because the Dedication stage (stage of Bodhisattva practice) can be all-encompassing.

修故。二圓二。初示相二。初明得意持二。初約義示三。初示能凈諦觀。一心者。見思心也。觀此染心即是凈性。性非淺狹極三諦源。全諦發觀即空假中。即空故不染于染。即假故不染于凈。即雙遮故不染二邊。即雙照故不染中道。三諦三觀只一剎那。能所不殊中邊俱凈。二即空故下示所凈愛見上之諦觀俱為能凈。今明見愛方是所凈。須知所凈該於通別。佛菩提等是順道愛。深觀即中其愛自泯。三三下示三諦名凈。凈是空義。畢竟空者。須空三諦。以驗能空不少三觀。能空亦空故是凈亦凈。于通不塞也。二經下引經證二。初引經文。二圓下會經意經就位論持唯在果。今約圓觀初心即能頓持佛戒。以觀實相因果無殊。若不爾者。云何能以如來莊嚴而自莊嚴。二圓下明得意犯二。初引諸經事。既得本性染愛法門。故能行於事染之行。亦能示于理染之觀。染觀可例取菩提義。故今略之。但依華嚴出事染相。行不污戒者。菩薩名也。先以欲鉤牽者。愛慾如鉤能牽於人。然後令彼達欲法界。名入佛道。二斯乃下明用犯意。指上三人久住性染無染法門能現修染。故得名為非欲之慾。而令眾生即欲悟性。故得名為以欲止欲。諭以屑者。字應作榍。又作楔同。說文云。楔櫼也。櫼子林切。出前櫼者。必假后櫼。故云以楔出楔也。將聲止

【現代漢語翻譯】修故。二圓二。初示相二。初明得意持二。初約義示三。初示能凈諦觀。一心者（指專注的心）。見思心也。觀此染心即是凈性。性非淺狹極三諦源。全諦發觀即空假中。即空故不染于染。即假故不染于凈。即雙遮故不染二邊。即雙照故不染中道。三諦三觀只一剎那。能所不殊中邊俱凈。二即空故下示所凈愛見上之諦觀俱為能凈。今明見愛方是所凈。須知所凈該於通別。佛菩提等是順道愛。深觀即中其愛自泯。三三下示三諦名凈。凈是空義。畢竟空者，須空三諦。以驗能空不少三觀。能空亦空故是凈亦凈。于通不塞也。二經下引經證二。初引經文。二圓下會經意經就位論持唯在果。今約圓觀初心即能頓持佛戒。以觀實相因果無殊。若不爾者。云何能以如來莊嚴而自莊嚴。二圓下明得意犯二。初引諸經事。既得本性染愛法門。故能行於事染之行。亦能示于理染之觀。染觀可例取菩提義。故今略之。但依華嚴出事染相。行不污戒者。菩薩名也。先以欲鉤牽者。愛慾如鉤能牽於人。然後令彼達欲法界。名入佛道。二斯乃下明用犯意。指上三人久住性染無染法門能現修染。故得名為非欲之慾。而令眾生即欲悟性。故得名為以欲止欲。諭以屑者。字應作榍。又作楔同。說文云。楔櫼也。櫼子林切。出前櫼者。必假后櫼。故云以楔出楔也。將聲止現代漢語譯本：修正的緣故。二圓融二義。首先展示相狀二義。首先闡明得意而持戒二義。首先依據義理展示三義。首先展示能凈的諦觀。『一心』（ekacitta）指的是專注的心。這是見思惑的心。觀察這個染污的心就是清凈的本性。這個本性不是淺薄狹隘的，而是三諦的源頭。完全依三諦而生起觀照，即是空、假、中。因為是空，所以不被染污所染。因為是假，所以不被清凈所染。因為是雙重遮遣，所以不染著於二邊。因為是雙重照了，所以不染著于中道。三諦、三觀只在一剎那間。能觀與所觀沒有差別，中道與邊見都清凈。其次，『即空故』以下展示所要清凈的愛見，上面的諦觀都是能清凈的。現在說明見愛才是所要清凈的。須知所要清凈的包括通途和特別的。佛菩提等是順應正道的愛。深刻的觀照即是中道，這種愛自然消泯。其次，『三三下』展示三諦名為清凈。清凈是空性的意義。所謂的『畢竟空』，必須空掉三諦。用以驗證能空的不少於三種觀照。能空的觀照也是空性的，所以清凈也是清凈的。對於通途來說，沒有阻塞。其次，『二經下』引用經文來證明二義。首先引用經文。其次，『二圓下』會合經文的意義，經文就果位來論述持戒，只在于果位。現在依據圓融的觀照，初心就能頓然持守佛戒。因為觀照實相，因果沒有差別。如果不是這樣，怎麼能用如來的莊嚴來莊嚴自己呢？其次，『二圓下』闡明得意而犯戒二義。首先引用諸經的事例。既然得到了本性染愛法門，所以能夠實行事相上的染污之行，也能夠展示理體上的染污之觀。染污之觀可以比照菩提的意義。所以現在省略它。只依據《華嚴經》來說明事相上的染污之相。『行不污戒』（caryā-anupalabdhi）指的是菩薩。『先以欲鉤牽』（ādau rāgeṇa ākarṣayati）指的是愛慾像鉤子一樣能夠牽引人，然後讓他們通達欲界法界，這叫做進入佛道。其次，『二斯乃下』闡明運用犯戒的意義。指上面的三個人長久安住于性染無染的法門，能夠顯現修染。所以得名為『非欲之慾』。而讓眾生當下從慾望中領悟本性。所以得名為『以欲止欲』。用木屑來比喻，『屑』字應該寫作『榍』，又寫作『楔』，意義相同。《說文解字》說：『楔，櫼也。』櫼子林切。取出前面的櫼子，必須藉助後面的櫼子，所以說『以楔出楔』。用聲音來止息聲音。

【English Translation】 Xiū gù. Èr yuán èr. Chū shì xiàng èr. Chū míng déyì chí èr. Chū yuē yì shì sān. Chū shì néng jìng dì guān. Yīxīn zhě (refers to the focused mind). Jiàn sī xīn yě. Guān cǐ rǎn xīn jí shì jìng xìng. Xìng fēi qiǎnxiá jí sān dì yuán. Quán dì fā guān jí kōng jiǎ zhōng. Jí kōng gù bù rǎn yú rǎn. Jí jiǎ gù bù rǎn yú jìng. Jí shuāng zhē gù bù rǎn èr biān. Jí shuāng zhào gù bù rǎn zhōngdào. Sān dì sān guān zhǐ yī chànà. Néng suǒ bù shū zhōng biān jù jìng. Èr jí kōng gù xià shì suǒ jìng ài jiàn shàng zhī dì guān jù wèi néng jìng. Jīn míng jiàn ài fāng shì suǒ jìng. Xūzhī suǒ jìng gāi yú tōng bié. Fó pútí děng shì shùn dào ài. Shēn guān jí zhōng qí ài zì mǐn. Sān sān xià shì sān dì míng jìng. Jìng shì kōng yì. Bìjìng kōng zhě, xū kōng sān dì. Yǐ yàn néng kōng bù shǎo sān guān. Néng kōng yì kōng gù shì jìng yì jìng. Yú tōng bù sè yě. Èr jīng xià yǐn jīng zhèng èr. Chū yǐn jīng wén. Èr yuán xià huì jīng yì jīng jiù wèi lùn chí wéi zài guǒ. Jīn yuē yuán guān chūxīn jí néng dùn chí fó jiè. Yǐ guān shíxiàng yīnguǒ wú shū. Ruò bù ěr zhě. Yúnhé néng yǐ rúlái zhuāngyán ér zì zhuāngyán. Èr yuán xià míng déyì fàn èr. Chū yǐn zhū jīng shì. Jì dé běnxìng rǎn ài fǎmén. Gù néng xíng yú shì rǎn zhī xíng. Yì néng shì yú lǐ rǎn zhī guān. Rǎn guān kě lì qǔ pútí yì. Gù jīn lüè zhī. Dàn yī huáyán chū shì rǎn xiàng. Xíng bù wū jiè zhě. Púsà míng yě. Xiān yǐ yù gōu qiān zhě. Àiyù rú gōu néng qiān yú rén. Ránhòu lìng bǐ dá yù fǎ jiè. Míng rù fó dào. Èr sī nǎi xià míng yòng fàn yì. Zhǐ shàng sān rén jiǔ zhù xìng rǎn wú rǎn fǎmén néng xiǎn xiū rǎn. Gù dé míng wèi fēi yù zhī yù. Ér ràng zhòngshēng dāngxià cóng yùwàng zhōng lǐngwù běnxìng. Gù dé míng wèi yǐ yù zhǐ yù. Yù yǐ xiè zhě. Zì yīng zuò què. Yòu zuò xiē tóng. Shuōwén yún. Xiē qiān yě. Qiān zi lín qiē. Chū qián qiān zhě. Bì jiǎ hòu qiān. Gù yún yǐ xiē chū xiē yě. Jiāng shēng zhǐ English version: Because of cultivation. Two perfections, two meanings. First, showing the appearance, two meanings. First, clarifying the holding of precepts with understanding, two meanings. First, explaining three meanings based on principles. First, showing the pure contemplation of truth. 'One mind' (ekacitta) refers to the focused mind. It is the mind of views and thoughts. Contemplating this defiled mind is the pure nature. This nature is not shallow or narrow, but the source of the three truths. Fully arising contemplation based on the three truths is emptiness, provisional existence, and the middle way. Because it is emptiness, it is not defiled by defilement. Because it is provisional existence, it is not defiled by purity. Because it is double negation, it does not cling to the two extremes. Because it is double illumination, it does not cling to the middle way. The three truths and three contemplations are only in one instant. The contemplator and the contemplated are not different, the middle way and the extremes are both pure. Second, 'Because it is emptiness,' below shows that the love and views to be purified, the above contemplation of truth are all capable of purifying. Now it is explained that views and love are what needs to be purified. It should be known that what needs to be purified includes the common and the special. Buddha's Bodhi and so on are love that accords with the right path. Deep contemplation is the middle way, and this love naturally disappears. Third, 'Three three below' shows that the three truths are named purity. Purity is the meaning of emptiness. The so-called 'ultimate emptiness' must empty the three truths. Use this to verify that the capable emptiness is no less than three contemplations. The capable emptiness is also emptiness, so purity is also purity. For the common path, there is no obstruction. Second, 'Two sutras below' quotes sutras to prove two meanings. First, quoting the sutra text. Second, 'Two perfections below' combines the meaning of the sutra, the sutra discusses holding precepts based on the position, only in the fruition. Now, based on perfect contemplation, the initial mind can suddenly hold the Buddha's precepts. Because contemplating reality, cause and effect are not different. If it is not like this, how can one adorn oneself with the adornment of the Tathagata? Second, 'Two perfections below' clarifies the two meanings of transgressing precepts with understanding. First, quoting examples from various sutras. Since one has obtained the Dharma gate of inherent defilement and love, one can practice defiled actions in phenomena, and can also show defiled contemplation in principle. Defiled contemplation can be compared to the meaning of Bodhi. So now it is omitted. Only based on the Avatamsaka Sutra to explain the appearance of defilement in phenomena. 'Actions do not defile precepts' (caryā-anupalabdhi) refers to Bodhisattvas. 'First attracting with the hook of desire' (ādau rāgeṇa ākarṣayati) refers to love and desire being like a hook that can attract people, and then allowing them to understand the Dharma realm of the desire realm, this is called entering the Buddha's path. Second, 'Two this then below' clarifies the meaning of using transgression. It refers to the above three people who have long dwelt in the Dharma gate of inherent defilement and non-defilement, and can manifest cultivated defilement. So they are named 'desire that is not desire'. And allowing sentient beings to immediately awaken to their nature from desire. So they are named 'stopping desire with desire'. Using wood shavings as an analogy, the character 'xiè' (屑) should be written as 'què' (榍), also written as 'xiē' (楔), with the same meaning. The Shuowen Jiezi says: 'Xiē (楔), qiān (櫼) also.' Qiān (櫼) is pronounced zi lin qiē. To remove the front qiān (櫼), one must rely on the back qiān (櫼), so it is said 'using a wedge to remove a wedge'. Using sound to stop sound.

聲者。大論第七云。譬如執事比丘舉手唱言眾皆寂靜。是為以聲遮聲非求聲也。二前下結勝。四複次下明不妄語戒二。初示事理。問事中妄語重者。乃是未得聖法言知言見。今法門解于未證得謂已證得。與事何別。答蓋第四戒自知未得上人之法。誑他言得。故此妄語除增上慢。若理妄語內心實謂已得已證。此心增上而慢於他。是增上慢。故法華云。比丘比丘尼自謂究竟。便不志求無上菩提。當知此是增上慢人。今未解圓理於人天三教各自謂實。名為妄語亦是上慢。二諸下明偏圓二。初偏三。初人天二。初人二。初妄語相二。初愛。下苦者。輕苦也。三塗苦重人間苦輕。凡夫不覺計之為樂。以苦為樂故曰橫生樂想也。猶如世人罪合當死。而以千罰放命。罰實是苦。以得全命罰罰之下皆生樂想。又如病者恐死加之鍼灸。鍼灸實苦。言除病故皆生樂想。八苦交煎妄謂為樂。事亦如是。二豎下見。廣如大經。凡夫外道慢心自高。諭之豎幢。口宣慢言。諭之打鼓。於五陰上各起四見。文中略示色陰。余之四陰可以例作。次句應云離色是我。今云我即是色者。文之誤也。色中。有我即色大我小也。我中有色即我大色小也。起六十二者。五陰各起四見共成二十。歷三世成六十。而其所計不出斷常二見。故有六十二也。所說無實其猶諧

【現代漢語翻譯】現代漢語譯本『聲』的含義。《大智度論》第七卷中說：『譬如負責事務的比丘舉手唱言：大眾都安靜。』這是用聲音來制止聲音，而不是爲了追求聲音本身。前面第二段總結了前面的殊勝之處。從『四複次下明不妄語戒二』開始，闡述不妄語戒的兩個方面。首先是展示事和理。提問：在關於『事』的妄語中，哪種罪過最重？那就是沒有證得聖法，卻說自己知道、自己見到。這與法門中解釋的，沒有證得卻說自己已經證得，有什麼區別？回答：第四戒是明知自己沒有得到上人之法，卻欺騙他人說自己得到了。因此，這種妄語是去除增上慢。如果是關於『理』的妄語，內心確實認為自己已經得到、已經證得，這種心會增長，並且會輕慢他人，這就是增上慢。所以《法華經》說：『比丘、比丘尼自認為已經究竟，便不再追求無上菩提。』應當知道這些人就是增上慢的人。現在，沒有理解圓滿的道理，卻在人天三教中各自認為自己是真實的，這種被稱為妄語，也是一種上慢。從『二諸下明偏圓二』開始，闡述偏和圓兩種情況。首先是偏，分為人天二道。先說人道，分為妄語的相狀。從『初愛。下苦者』開始，指的是輕微的苦。三塗的苦重，人間的苦輕，凡夫不覺悟，反而認為它是快樂的。因為以苦為樂，所以說『橫生樂想』。就像世人犯了罪應當處死，卻用罰款來代替，保全性命。罰款實際上是苦的，但因為保全了性命，所以在罰款之下都產生了快樂的想法。又如病人害怕死亡，用鍼灸來治療。鍼灸實際上是痛苦的，但因為能去除疾病，所以都產生了快樂的想法。八苦交相煎熬，卻妄認為快樂，事情也是這樣。從『二豎下見』開始，詳細內容見《大般涅槃經》。凡夫外道以慢心自高，比喻為豎立旗幟。口中宣揚傲慢的言語，比喻為敲鼓。在五陰上各自產生四種見解。文中只簡略地展示了色陰。其餘四陰可以類推。下一句應該說『離開色是我』，現在說『我即是色』，是文字的錯誤。『色中，有我』，意思是色大我小。『我中有色』，意思是色小我大。產生六十二種見解，是因為五陰各自產生四種見解，總共二十種。經歷三世，成為六十種。而他們所計較的，不出斷見和常見兩種見解，所以有六十二種。所說的沒有真實性，就像是戲言。

【English Translation】 English version The meaning of 'sound'. The seventh volume of the Mahaprajnaparamita-sastra says: 'For example, a bhiksu (monk) in charge raises his hand and announces: Everyone be quiet. This is using sound to suppress sound, not to seek sound itself.' The preceding second paragraph summarizes the previous excellences. Starting from '四複次下明不妄語戒二', it elaborates on the two aspects of the precept against false speech. First, it shows the dharma (truth) and the vinaya (discipline). Question: Among the false speech regarding 'things', which is the most serious offense? That is, not having attained the arya-dharma (noble law), yet saying that one knows and sees. What is the difference between this and what is explained in the dharma-door, claiming to have attained what one has not attained? Answer: The fourth precept is about knowingly not having attained the uttara-manussa-dhamma (superior human qualities), yet deceiving others by saying that one has attained it. Therefore, this false speech is to remove adhimana (conceit). If it is false speech regarding 'principle', one truly believes in one's heart that one has attained and realized it. This mind will increase, and one will belittle others, which is adhimana. Therefore, the Lotus Sutra says: 'Monks and nuns think that they have reached the ultimate, and no longer seek anuttara-samyak-sambodhi (unexcelled complete enlightenment).' One should know that these people are those with adhimana. Now, not understanding the complete principle, yet each claiming to be true within the manussa (human) and deva (heavenly) three teachings, this is called false speech, and it is also a kind of arrogance. Starting from '二諸下明偏圓二', it elaborates on the two situations of partial and complete. First is partial, divided into the two paths of manussa and deva. First, speaking of the manussa path, divided into the characteristics of false speech. Starting from '初愛。下苦者', it refers to slight suffering. The suffering of the three evil realms is heavy, the suffering of the human realm is light, ordinary people do not realize it, but think it is happiness. Because they take suffering as happiness, it is said '橫生樂想' (unexpectedly generating thoughts of pleasure). It's like a person who has committed a crime that deserves death, but uses a fine to replace it, preserving his life. The fine is actually suffering, but because life is preserved, happy thoughts arise under the fine. Also, like a patient who is afraid of death and uses acupuncture to treat it. Acupuncture is actually painful, but because it can remove the disease, happy thoughts arise. The eight sufferings torment each other, but they are falsely considered to be happiness, and things are like this. Starting from '二豎下見', detailed content can be found in the Mahaparinirvana Sutra. Ordinary people and heretics exalt themselves with arrogance, which is likened to erecting a banner. Proclaiming arrogant words in their mouths is likened to beating a drum. Each of the five skandhas (aggregates) gives rise to four views. The text only briefly shows the rupa-skandha (form aggregate). The remaining four skandhas can be inferred by analogy. The next sentence should say '離色是我' (apart from form is me), now saying '我即是色' (I am form) is a textual error. '色中，有我' (in form, there is me) means that form is large and I am small. '我中有色' (in me, there is form) means that form is small and I am large. The generation of sixty-two views is because each of the five skandhas gives rise to four views, totaling twenty. Experiencing the three times becomes sixty. And what they are concerned about does not go beyond the two views of annihilation and permanence, so there are sixty-two. What is said has no reality, like jesting words.

謔。故云戲論。由斯戲論不見真空故破慧眼。二備口下。結示口過。見是妄情鬚生轉計即兩舌也。宣邪惡理即惡口也。巧飾邪言即綺語也。諸見本邪。以邪為正而誑於人。故標妄語。其實備四。二三十下天。大經嬰兒行品云。如彼嬰兒啼哭之時。父母即以楊樹黃葉而語之言。莫啼莫啼。我與汝金。嬰兒見已生真金想。便止不啼。然此楊葉實非金也。木牛木馬木男木女。嬰兒見已亦復生于男女等想。即止不啼。如來亦爾。眾生造惡為說三十三天常樂我凈端正自恣。于妙宮殿受五欲樂。眾生聞已心生貪樂。止不作惡勤作善業。三十三天實是生死無常樂我凈。為度眾生方便說有。章安釋云。此合天上四德。楊葉諭妄。凈色鮮明故。楊樹諭妄。常體柔軟故。木牛木馬諭妄。樂可戲故。木男木女諭妄。我似人故。非想細煩惱者。彼有十種細心數法。一受。謂識受。二想謂識想三行。謂法行。四觸。謂意觸。五思。謂法思。六慾。謂欲入出定。七解脫。謂行法解。八念。謂念於三昧。九定。謂心如法住。十慧。謂慧根慧力。二二乘二。初出行相。競執瓦礫者。用大經春池失珠諭也。春池譬眾生塵欲耽湎之境。失珠譬圓解潛昏。信小乘教如入水。修觀如求珠。但見偏真謂為究竟。如得瓦礫便謂真珠。生滅度安隱之想。猶如歡喜持出也

【現代漢語翻譯】現代漢語譯本『謔』，所以說是戲論。由於這些戲論，不能見到真空，因此破滅了慧眼。『二備口下』，總結並揭示了口過。見到是虛妄的情感，必須產生轉變的計策，這就是兩舌。宣揚邪惡的道理，就是惡口。巧妙地修飾邪惡的言論，就是綺語。各種見解本來就是邪惡的，把邪惡當作正當的來欺騙人，所以標為妄語。實際上包含了四種（口過）。『二三十下天』，《大般涅槃經·嬰兒行品》中說：『如同嬰兒啼哭的時候，父母就用楊樹的黃葉來哄騙他說：不要哭，不要哭，我給你金子。』嬰兒見到后，產生了是真金的想法，便停止了啼哭。然而這楊樹葉實際上不是金子。木牛、木馬、木男、木女，嬰兒見到后，也產生了是男人女人的想法，就停止了啼哭。如來也是這樣，為造惡的眾生說三十三天常樂我凈，在美妙的宮殿中享受五欲之樂。眾生聽了以後，心中產生貪戀的快樂，停止作惡而勤奮地行善業。三十三天實際上是生死無常樂我凈，爲了度化眾生，方便地說有。』章安解釋說：『這符合天上的四德。楊葉比喻虛妄，凈色鮮明之故。楊樹比喻虛妄，常體柔軟之故。木牛木馬比喻虛妄，快樂可以嬉戲之故。木男木女比喻虛妄，我像人一樣之故。』『非想細煩惱者』，那裡有十種細微的心數法：一是受（vedanā），指識受；二是想（saṃjñā），指識想；三是行（saṃskāra），指法行；四是觸（sparśa），指意觸；五是思（cetanā），指法思；六是欲（chanda），指想要進入或出定；七是解脫（vimoksha），指修行法而解脫；八是念（smṛti），指念於三昧（samādhi）；九是定（samādhi），指心如法而住；十是慧（prajñā），指慧根慧力。『二二乘二』，首先是出行的相狀。『競執瓦礫者』，用《大般涅槃經》中春池失珠的比喻來說明。春池比喻眾生沉溺於塵世慾望的境界，失珠比喻圓滿的理解潛藏昏昧。相信小乘的教義就像進入水中，修習觀行就像尋找寶珠，但只見到片面的真理就認為是究竟。如同得到瓦礫就認為是真珠，產生生滅和安穩的想法，就像歡喜地拿著出來一樣。

【English Translation】 English version 'Jesting'. Therefore, it is called frivolous talk. Because of these frivolous talks, one cannot see the true emptiness, thus destroying the eye of wisdom. 'Two cover the mouth below', concluding and revealing the faults of speech. Seeing that it is a false emotion, one must generate a strategy of transformation, which is double-tonguedness. Proclaiming evil principles is harsh speech. Skillfully embellishing evil words is frivolous language. Various views are inherently evil, and using evil as righteousness to deceive people, so it is labeled as false speech. In reality, it includes all four (verbal transgressions). 'Two thirty-below heavens', the Nirvana Sutra, chapter on Infant Practice, says: 'Like when an infant cries, the parents use yellow leaves of the poplar tree to coax him, saying: Do not cry, do not cry, I will give you gold.' When the infant sees it, he has the thought that it is real gold, and then stops crying. However, this poplar leaf is actually not gold. Wooden cows, wooden horses, wooden boys, wooden girls, when the infant sees them, he also has the thought that they are men and women, and then stops crying. The Tathagata is also like this, for sentient beings who create evil, he speaks of the Thirty-three Heavens (Trāyastriṃśa) as being constant, blissful, with self, and pure, enjoying the pleasures of the five desires in wonderful palaces. When sentient beings hear this, they generate greedy joy in their hearts, stop doing evil and diligently do good deeds. The Thirty-three Heavens are actually impermanent, without bliss, without self, and impure in the cycle of birth and death, but for the sake of liberating sentient beings, it is expediently said to exist.' Zhang'an explains: 'This corresponds to the four virtues of the heavens. The poplar leaf is a metaphor for falsehood, because of its bright and pure color. The poplar tree is a metaphor for falsehood, because of its soft and constant nature. Wooden cows and wooden horses are metaphors for falsehood, because happiness can be played with. Wooden boys and wooden girls are metaphors for falsehood, because the self is like a person.' 'Those with subtle afflictions of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana)', there are ten kinds of subtle mental functions there: first is feeling (vedanā), referring to consciousness feeling; second is perception (saṃjñā), referring to consciousness perception; third is formations (saṃskāra), referring to dharma formations; fourth is contact (sparśa), referring to mental contact; fifth is volition (cetanā), referring to dharma volition; sixth is desire (chanda), referring to the desire to enter or exit samādhi; seventh is liberation (vimoksha), referring to liberation through practicing the dharma; eighth is mindfulness (smṛti), referring to mindfulness of samādhi; ninth is concentration (samādhi), referring to the mind abiding in accordance with the dharma; tenth is wisdom (prajñā), referring to the root and power of wisdom. 'Two, two vehicles, two', first is the appearance of setting out. 'Competing to grasp tiles and pebbles', using the analogy of losing a pearl in a spring pond from the Nirvana Sutra to illustrate. The spring pond is a metaphor for the realm of sentient beings indulging in worldly desires, and losing the pearl is a metaphor for the complete understanding being hidden and obscured. Believing in the teachings of the Small Vehicle (Hinayana) is like entering the water, and practicing contemplation is like searching for the pearl, but only seeing a partial truth is considered ultimate. It is like obtaining tiles and pebbles and considering them to be real pearls, generating thoughts of birth and death and peace and security, just like joyfully holding them out.

。生實未盡者。猶受變易故。所作未辦者。佛道未修故。離毒說脫乃一小脫。即毒明脫名一切脫大涅槃也。佛為上慢執著三毒便為解脫。是故說離。聲聞住此謂究竟脫。其實未得一切解脫。此以凈名對法華文出妄語相也。二未得下結成妄語。三佛下菩薩二。初示其行相。佛說四門意詮一實。別人根鈍各執一門彼此隔礙。二夫下結為妄語。諸法實相離言說相離心緣相。以法法體遍多少性融。豈可定以空有等言一二等數。此教言思既乖實理非妄是何。二圓二。初示相二。初明得意持二。初總標心口。圓人根利聞空有等皆知性具。性具四門豈有隔礙。一門具三。三門皆爾。稱性而觀。稱性而說。既皆稱性。性絕言思。故觀即無觀說即無說。是故觀說皆云如實。二如下別釋心口二。初明心離諸相而觀。所非內外。或約自他或約根塵。或約心法或約法性對於無明。此等內外雙亦雙非皆成四相。妙觀得脫皆離此四。亦不以無四相觀而得解脫。性空非四相空非無。此之二空名濫通教。須就圓理揀彼遍空。圓理者何。謂諸四相不出本覺。全本為始即境是觀。豈更偏著四種之性及無四之相。非此二空下名解脫。二如實下口稱四實而說二。初約法示。實等四句亦乃不出本覺之性。以此覺性真空畢竟故名為實。具足緣起故名不實。二不相礙故

【現代漢語翻譯】現代漢語譯本：'生實未盡者'（生命實際上沒有終結的人），是因為仍然承受著變易生死。'所作未辦者'（該做的事情沒有完成的人），是因為佛道還沒有修成。離開三毒（貪嗔癡）而說的解脫只是一種小的解脫，通達三毒本性而得到的解脫才叫做一切解脫的大涅槃。佛陀爲了調伏那些傲慢執著於三毒的人，才說離開三毒就是解脫，所以說是'離'。聲聞乘人住于這種解脫，認為這就是究竟的解脫，但實際上他們並沒有得到一切解脫。這是《凈名經》針對《法華經》的說法，揭露了其中的妄語之處。第二，'未得下結成妄語'，總結以上是妄語。第三，'佛下菩薩二'，菩薩的部分分為兩段。首先，展示菩薩的行相。佛陀所說的四門（空、有、亦空亦有、非空非有）是爲了詮釋一實相。但別教的根機遲鈍的人，各自執著於一個法門，彼此之間產生隔閡和障礙。第二，'夫下結為妄語'，總結這是妄語。諸法的實相是超越言語的，是超越心識的。因為一切法的本體是周遍的，多少的體性是融合的，怎麼可以用空有等言語，或者一二等數字來限定呢？這種依從言語思辨的教法，既然違背了實相的道理，不是妄語又是什麼呢？第二，圓教分為兩部分。首先，展示圓教的行相，分為兩點。首先，闡明得意持，分為兩點。首先，總標心口。圓教的根機銳利的人，聽到空有等說法，都知道這是性具的。性具四門，怎麼會有隔閡和障礙呢？一門具足三門，三門都是如此。依隨自性而觀察，依隨自性而宣說。既然都是依隨自性，而自性是超越言語思辨的，所以觀察就是無觀，宣說就是無說。因此，觀察和宣說都稱為如實。第二，'如下別釋心口二'，下面分別解釋心和口，分為兩點。首先，闡明心離諸相而觀。所觀的不是內外，或者從自他來說，或者從根塵來說，或者從心法來說，或者從法性對於無明來說，這些內外、雙亦、雙非都形成了四相（有相、無相、亦有亦無相、非有非無相）。妙觀能夠得到解脫，就是因為離開了這四相。也不以沒有四相的觀想而得到解脫。自性本空不是四相空，也不是無。這兩種空容易和通教混淆，需要用圓教的道理來辨別這種遍空。圓教的道理是什麼呢？就是所有的四相都不離本覺。完全以本覺為開始，當下所面對的境界就是觀。怎麼會偏執於四種相的體性，以及沒有四相的相狀呢？'非此二空下名解脫'，不是這兩種空才叫做解脫。第二，'如實下口稱四實而說二'，下面說明口中稱說四實，分為兩點。首先，從法上來說明。實等四句，實際上也不離本覺的自性。因為這個覺性真空畢竟，所以叫做實。具足緣起，所以叫做不實。第二，不互相妨礙，所以...

【English Translation】 English version: 'Those whose lives are not truly exhausted' (生實未盡者) are those who still undergo the suffering of change and transformation. 'Those whose tasks are not completed' (所作未辦者) are those who have not yet cultivated the Buddha's path. The liberation spoken of as being 'apart from the three poisons' (離毒) is only a small liberation; the liberation that understands the nature of the three poisons is called the Great Nirvana of complete liberation. The Buddha, in order to subdue those who are arrogant and attached to the three poisons (greed, hatred, and delusion), says that liberation is being 'apart from' them. The Shravakas (聲聞) dwell in this liberation, thinking it is the ultimate liberation, but in reality, they have not attained complete liberation. This is the Vimalakirti Sutra (凈名經) targeting the Lotus Sutra (法華經), exposing the falsehoods within it. Second, '未得下結成妄語' concludes that the above is a falsehood. Third, '佛下菩薩二', the Bodhisattva section is divided into two parts. First, it shows the conduct of the Bodhisattvas. The four gates (空, 有, 亦空亦有, 非空非有) spoken of by the Buddha are to explain the one reality. However, those of dull faculties in the Separate Teaching (別教) each cling to one gate, creating separation and obstacles between each other. Second, '夫下結為妄語' concludes that this is a falsehood. The true aspect of all dharmas is beyond words and beyond the reach of the mind. Because the essence of all dharmas is pervasive, and the nature of quantity is fused, how can it be limited by words such as emptiness and existence, or numbers such as one and two? This teaching that relies on words and thoughts, since it goes against the truth of reality, what else could it be but a falsehood? Second, the Perfect Teaching (圓教) is divided into two parts. First, it shows the characteristics of the Perfect Teaching, divided into two points. First, it clarifies obtaining the meaning and upholding it, divided into two points. First, it generally marks the mind and mouth. Those of sharp faculties in the Perfect Teaching, upon hearing emptiness and existence, all know that it is inherent in nature. The four gates inherent in nature, how can there be separation and obstacles? One gate is complete with three gates, and all three gates are like this. Observe according to nature, and speak according to nature. Since they are all according to nature, and nature is beyond words and thoughts, therefore observation is no observation, and speech is no speech. Therefore, observation and speech are both called 'as it is'. Second, '如下別釋心口二', below, the mind and mouth are explained separately, divided into two points. First, it clarifies that the mind observes by being apart from all characteristics. What is observed is not internal or external, or in terms of self and other, or in terms of the six sense bases and their objects, or in terms of mental dharmas, or in terms of the nature of dharma in relation to ignorance. These internal and external, both yes and no, both neither yes nor no, all form the four characteristics (existence, non-existence, both existence and non-existence, neither existence nor non-existence). Wonderful observation can attain liberation because it is apart from these four characteristics. It also does not attain liberation by observing without the four characteristics. The emptiness of self-nature is not the emptiness of the four characteristics, nor is it non-existence. These two kinds of emptiness are easily confused with the Shared Teaching (通教), and it is necessary to distinguish this pervasive emptiness using the principles of the Perfect Teaching. What are the principles of the Perfect Teaching? It is that all four characteristics do not depart from original awareness. Taking original awareness as the beginning, the realm that is currently faced is observation. How can one be attached to the nature of the four characteristics, and the appearance of not having the four characteristics? '非此二空下名解脫', it is not these two kinds of emptiness that are called liberation. Second, '如實下口稱四實而說二', below, it explains that the mouth speaks of the four realities, divided into two points. First, it explains from the perspective of dharma. The four phrases such as reality do not actually depart from the nature of original awareness. Because this awareness is ultimately empty in its true nature, it is called reality. Being complete with dependent origination, it is called non-reality. Second, not obstructing each other, therefore...

成雙亦。二無二相故即雙非。覺性無偏四皆全分。實攝三句乃一實一切實。不實攝三。餘二亦爾。是故四句皆云一切。其圓解者雖談一句一外無餘。何有一言不稱本覺真實之性。是故四句皆得名為如實說也。二經下引經證初心圓說與果無殊。故引法華本佛。作證。佛施權跡及開實本。皆稱真如。有何一句而非實耶。似位妙音彷彿同佛口密之相。開小成大能以佛聲如實而說。令諸眾生聞皆入實。二圓下明得意犯二。初約果人示。雖就果示意顯始行故云圓人。妄語法門者。乃是性德權巧妙門也。稱妄語者。無而說有也。謂十界冥合本是一乘。無有三乘差別之相。佛為機故分別說三。令諸眾生各為究竟。自求趣證速出生死。如無三車說有三車。令諸樂著嬉戲之子爭出火宅。天無常樂說有常樂。如以黃葉止彼啼兒。此皆巧用妄語法門而為利益也。二經下引經證。諸法無行經中。文殊說不動相法門已。空中萬天子贊言。世尊。文殊名為無礙尸利不二尸利等。文殊語天子言。止止。天子。汝等勿取相分別。我不見諸法是上中下。我是貪慾尸利等。具如今疏。天子唯以性善法門而贊文殊。且別教但中豈非性善。須斷九界然後證得。斯乃於法見上中下。文殊欲顯圓頓之理。具足善惡無非法界。特以三毒而自立稱。然三毒等雖俱性具不異

而異。是即實之權。皆是秘妙方便之法。故一一句望實言非成妄語義。雖是妄語而皆是性本具法門。今宗講者才聞權假便謂非性。吾知其人未生圓解。二將下明犯意。同於前文以楔出楔也。二前下結勝。五複次下明不飲酒戒二。初示事理。二夫下明偏圓二。初偏三。初人天二。初人中事酒二。初據教明過。三十六失出沙彌戒經。大論唯三十五失。結為頌曰。

財虛招病諍(三)　　裸露醜名彰(二) 　無智得者失(二)　　說匿廢事業(二) 　醒愁身少力(二)　　色壞慢父母(二) 　沙門婆羅門(二)　　及伯叔尊長(二) 　不敬佛法僧(三)　　黨惡遠賢善(二) 　破戒無慚愧(二)　　不守情縱色(二) 　人憎親屬棄(二)　　行惡舍善法(二) 　智人所不信(一)　　遠涅槃狂癡(二) 　命終墮惡道(一)　　若得人常騃(一) 　酒失三十五　　大論之所明

五百世無手者。梵網經云。若佛子若自身手過酒器與人飲酒者。五百世無手。何況自飲。伏匿皆隱也。自說私隱故云發出也。二過下斥人好尚。引滿者。晉左思蜀都賦云。合樽促席。引滿相罰。樂飲今夕。一醉累月。注云。酒將闌故合併其樽促近其席。引持也。持滿以相罰。酒厚樂極故醉累月。三國誌。魏尚書郎徐邈私飲至

【現代漢語翻譯】現代漢語譯本而異。這就是真實的權巧方便。這些都是秘密而微妙的方便之法。所以每一句話從究竟真實的角度來說，並非虛妄之語。雖然是方便之語，但都具備自性本有的法門。現在宗門講學者才聽到權巧方便就認為是虛假的，不是自性本具的。我知道這種人還沒有真正理解圓融的教義。二將下文說明違犯的意圖，如同前文用楔子拔出楔子一樣。二前下文總結殊勝之處。五複次下文說明不飲酒戒的兩種含義。首先揭示事相和道理。二夫下文說明偏頗和圓融兩種觀點。首先是偏頗的觀點，分為人天兩種。首先是人中的飲酒之事，分為根據教義說明過失。三十六種過失出自《沙彌戒經》。《大智度論》中只有三十五種過失。總結為偈頌：

財物虛耗招疾病(三)　　**名聲醜惡彰顯(二) 　無智慧者得到也會失去(二)　　說人隱私廢棄事業(二) 　清醒時憂愁身體少力氣(二)　　容貌變壞怠慢父母(二) 　對沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，古印度祭司）(二)　　以及伯父叔父尊長(二) 　不敬佛法僧(三)　　親近邪惡遠離賢善(二) 　破戒沒有慚愧之心(二)　　不守護情慾放縱色慾(二) 　人們憎恨親屬拋棄(二)　　行為邪惡捨棄善良之法(二) 　有智慧的人不相信(一)　　遠離涅槃（Nirvana，佛教最高境界）狂妄愚癡(二) 　命終之後墮入惡道(一)　　如果轉生為人常常愚笨(一) 　飲酒喪失三十五種過失　　這是《大智度論》所闡明的

五百世沒有手的人。《梵網經》說：『如果佛弟子親自把酒器遞給別人飲酒，將五百世沒有手。何況自己飲用。』伏匿都是隱藏的意思。自己說出隱私所以說是發出。二過下文斥責人們喜好飲酒的風尚。引滿，晉代左思《蜀都賦》說：『合併酒樽，靠近席位，互相勸酒，喝得滿滿的。快樂地飲酒直到今晚，一醉可以持續一個月。』註釋說：『酒快要喝完的時候，就合併酒樽，靠近席位。引是拿取的意思。拿著滿杯酒互相勸罰。因為酒多快樂到了極點，所以一醉可以持續一個月。』《三國誌》記載，魏尚書郎徐邈私下飲酒直到……

【English Translation】 English version differently. This is the true expedient means. All of these are secret and subtle expedient methods. Therefore, each and every word, from the perspective of ultimate truth, is not a false statement. Although they are expedient words, they all possess the Dharma gates inherent in one's nature. Now, those who lecture on the teachings of the school immediately consider expedient means to be false and not inherent in one's nature. I know that such people have not yet truly understood the complete and perfect teachings. The second section below explains the intention of violating the precepts, just as the previous text used a wedge to remove a wedge. The second section before this concludes with the superior aspects. The fifth section, 'Furthermore,' below explains the two aspects of the precept against drinking alcohol. First, it reveals the phenomena and the principle. The second section, 'Now,' below explains the two views of partiality and completeness. First, the partial view is divided into two: human and heavenly. First, the matter of drinking alcohol among humans is divided into explaining the faults according to the teachings. The thirty-six faults come from the Śrāmaṇera Vinaya Sutra (Śrāmaṇera, novice monk). The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) only mentions thirty-five faults. It is summarized in a verse:

Wasting wealth and inviting disease (3)　　**Shameful reputation manifested (2) 　The unwise gain but lose (2)　　Revealing secrets and abandoning business (2) 　Sorrow when sober and little strength (2)　　Appearance ruined and neglecting parents (2) 　Towards Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, ancient Indian priests) (2)　　And uncles and elders (2) 　Disrespecting the Buddha, Dharma, and Sangha (3)　　Associating with evil and distancing from the virtuous (2) 　Breaking precepts without shame (2)　　Not guarding emotions and indulging in desires (2) 　People hate and relatives abandon (2)　　Acting evilly and abandoning good Dharma (2) 　The wise do not believe (1)　　Distant from Nirvana (Nirvana, the ultimate state in Buddhism) and foolishly mad (2) 　Falling into evil realms after death (1)　　If reborn as a human, often foolish (1) 　Drinking loses thirty-five faults　　As explained in the Mahāprajñāpāramitāśāstra

One who has no hands for five hundred lifetimes. The Brahma Net Sutra says: 'If a Buddha-disciple personally hands a drinking vessel to another to drink alcohol, he will have no hands for five hundred lifetimes. How much more so if he drinks it himself.' 'Concealing' all means hiding. Speaking of one's own secrets is therefore called 'revealing.' The second fault below criticizes people's fondness for drinking. 'Drawing and filling' comes from Zuo Si's 'Rhapsody on the Shu Metropolis' of the Jin Dynasty: 'Joining wine vessels, drawing seats closer, urging each other to drink, filling the cups to the brim. Happily drinking until tonight, one drunk can last for a month.' The commentary says: 'When the wine is about to run out, they join the wine vessels and draw the seats closer. 'Drawing' means taking. Holding full cups to urge and penalize each other. Because there is much wine and the joy is extreme, one drunk can last for a month.' The Records of the Three Kingdoms states that Xu Miao, a secretary in the Wei court, secretly drank until...

沉醉。時科禁酒。校尉趙達問以曹事。邈曰。中聖人。達白之太祖。太祖甚怒度遼將軍鮮于輔進曰。醉客謂酒。清者為聖人。濁者為賢人。邈性修慎偶醉言耳。竟免刑。晉畢卓為吏部郎。比舍釀酒熟卓醉后夜而甕下盜飲之。掌酒者縛之。明旦乃畢吏部也。自署為酒徒者。以酒徒自號也。如唐元結自號酒徒。皮日休自號醉士之類也。三國誌。吳太中大夫鄭泉字文淵。陳郡人。博學有奇志。性嗜酒。臨卒謂同類曰。必葬我于陶家側。庶百年後化成土。卒見取為酒壺。竹帛載之者。謂史志皆書其事也。古皆記言事于竹簡繒帛。以未有紙也。後代稱其故實。故謂史籍為竹帛也。古今歌之者。古今之人不斥其失。往往為歌詩以稱美之也。不應作而作者。引滿中聖。酒徒酒壺之事。皆耽湎荒恣其失大矣。尚書酒誥誡之甚明。而四賢反為之。是君子所不應作之事而作之也。不應歌而歌者。古今之賢當貶其失。而反作歌詩以美之也。若作若歌非酒之過失而是何耶。二釋下三界惑酒二。初別示二。初引論明見醉。釋論第八文也。王即南天竺王也。侜張。爾雅云。侜張狂也。侜字張由切。二又下約諭明愛醉。二三下總結。二二乘二。初斷通從別以明能醉。九十八使者。見惑有八十八。思惑有十也。四住者。三界見合為見住地。三界思分為三

【現代漢語翻譯】現代漢語譯本：沉醉。當時正值朝廷頒佈禁酒令。校尉趙達向曹操報告了邊讓（Miao）的一些言論。趙達說，邊讓把您比作『中聖人』（指酒）。曹操聽后非常生氣。度遼將軍鮮于輔勸諫說：『醉酒的人稱酒清澈的為聖人，渾濁的為賢人。邊讓性格謹慎，只是偶爾醉酒後失言罷了。』最終，邊讓免於刑罰。《晉書》記載，畢卓擔任吏部郎時，鄰居家釀的酒熟了，畢卓醉酒後夜裡去酒甕下偷飲。掌管酒的人把他捆了起來，第二天早上才發現是吏部郎畢卓。畢卓自己署名為『酒徒』，並以此自稱。例如唐朝的元結自號『酒徒』，皮日休自號『醉士』之類。《三國誌》記載，吳國太中大夫鄭泉，字文淵，陳郡人，博學且有遠大志向，性格嗜酒。臨終時對同伴說：『一定要把我葬在陶器匠人旁邊，或許百年之後我會化為泥土，最終被取走做成酒壺。』『竹帛載之者』，指的是史書都記載了這件事。古代人們用竹簡和絲帛來記錄言論和事件，因為當時還沒有紙張。後代人稱頌這些歷史事實，所以稱史籍為『竹帛』。『古今歌之者』，指的是古今的人們不指責他們的過失，反而創作歌詩來稱讚他們。『不應作而作者』，引用邊讓、畢卓、鄭泉的事例，他們都沉溺於酒，放縱荒唐，過失很大。《尚書·酒誥》告誡得非常明白，而這四位賢人反而這樣做，這是君子不應該做的事情卻做了。『不應歌而歌者』，指的是古今的賢人應當貶低他們的過失，反而創作歌詩來讚美他們。如果說作詩和歌頌不是酒的過失，那又是什麼呢？二釋下三界惑酒二。初別示二。初引論明見醉。釋論第八文也。王即南天竺王也。侜張（zhou zhang）：爾雅云。侜張狂也。侜字張由切。二又下約諭明愛醉。二三下總結。二二乘二。初斷通從別以明能醉。九十八使者：見惑有八十八。思惑有十也。四住者：三界見合為見住地。三界思分為三

【English Translation】 English version: Intoxication. At that time, there was an imperial decree prohibiting alcohol. Zhao Da, a commandant, reported Bian Rang's (Miao) words to Cao Cao. Zhao Da said that Bian Rang compared you to 'Zhong Sheng Ren' (referring to wine). Cao Cao was very angry upon hearing this. Xianyu Fu, the General Who Pacifies the Liao, advised, 'Drunk people call clear wine a sage, and turbid wine a virtuous person. Bian Rang is cautious by nature and only misspoke after occasionally getting drunk.' In the end, Bian Rang was spared punishment. The Book of Jin records that when Bi Zhuo was serving as an official in the Ministry of Personnel, the wine brewed by his neighbor matured. Bi Zhuo, after getting drunk, secretly drank from the wine vat at night. The person in charge of the wine tied him up, and only the next morning did they discover that it was Bi Zhuo, an official in the Ministry of Personnel. Bi Zhuo himself signed as 'wine devotee' and referred to himself as such. For example, Yuan Jie of the Tang Dynasty called himself 'wine devotee,' and Pi Rixiu called himself 'drunkard.' The Records of the Three Kingdoms states that Zheng Quan, Grand Master of Wu, styled Wen Yuan, from Chen Commandery, was learned and had great ambitions, and was fond of wine. On his deathbed, he said to his companions, 'Be sure to bury me next to a potter, perhaps after a hundred years I will turn into clay and eventually be taken to make a wine pot.' 'Those who record it on bamboo and silk' refers to the fact that historical records all recorded this event. In ancient times, people used bamboo slips and silk to record words and events because there was no paper at that time. Later generations praised these historical facts, so they called historical records 'bamboo and silk.' 'Those who sing of it in ancient and modern times' refers to the fact that people in ancient and modern times do not criticize their faults, but instead create poems to praise them. 'Those who do what should not be done' refers to the examples of Bian Rang, Bi Zhuo, and Zheng Quan, who were all addicted to wine, indulged in licentiousness, and made great mistakes. The Book of Documents, 'Wine Announcement,' warns very clearly, but these four virtuous men did the opposite, doing things that gentlemen should not do. 'Those who sing what should not be sung' refers to the fact that the virtuous men of ancient and modern times should have depreciated their faults, but instead created poems to praise them. If writing poems and singing praises is not the fault of wine, then what is it? The second explanation is about the delusion of wine in the Three Realms, divided into two parts. The first part separately shows two aspects. The first introduces the argument to clarify the visible intoxication, which is the eighth text of the commentary. The king is the king of South India. Zhou Zhang (侜張): Erya (爾雅) says, 'Zhou Zhang means madness.' The character Zhou (侜) is pronounced Zhang (張) by cutting. The second part further explains the love of intoxication by making an analogy. The third part is a summary. Two multiplied by two. The first is to cut off the common from the different to clarify the ability to intoxicate. Ninety-eight messengers: There are eighty-eight delusions of views and ten delusions of thoughts. Four abodes: The combination of views in the Three Realms is the abode of views. The division of thoughts in the Three Realms is divided into three.

住地。無明未吐者。以酒諭惑也。半瘧人者。四住已除無明尚在。半安半病其猶瘧疾。此亦大經中諭。二兼凡斥小以明所迷。引醉歸之者。謂佛引醉諭歸還二乘也。按哀嘆品中。諸比丘說醉諭以諭凡夫流轉無常見常如醉。小乘修無常想故如醒。佛即引醉諭於二乘。謂于真常而見無常是醉義也。故云。引醉歸之文。人合作文。世間下文辭從省。四倒四德各舉其二。影互相顯三菩薩二。初約教道觀中皆名不了三。初法。別教至極但破無明一十二品。故於佛性見不了了。又從初心不知五住即是法界不名佛法。是菩薩行。故於佛性見不了了。二如下諭。凡舉五事悉諭見性不得了了。舶者大船也。諭出大經。然彼十諭並諭于圓。以分揀極故云見不了了。今諭別者有二意。一者別教極果秪齊圓教第二行。故見不了了。二者二教理同得意其德失意但中。今就失意故以諭別。如來藏經十諭亦爾。止觀在別十六觀疏而顯于圓。三如下合。二故下明自圓解外皆名邪見。未得圓中正見故也。二圓二。初示相二。初明示行相二。初得意持二。初稱性觀故得名醒悟此段文意乃將果德頓為始行。茍不了知第六識心是性惡者。何能初心修如來行即觀秘藏。肉眼即佛永不改觀。而見牟尼與妙德等。荊溪的示須聞性惡方修性行。不可欺也。二是下以圓伏故

名除酒法。五住正習同居一念。即惑為觀觀外無境。如翻大地草木寧存。亦如日光不與暗共。有何酒法而不除耶。此人事戒輕重等持。與上理戒唸唸兼行。方名究竟。二圓下得意犯二。初明具大智故能理醉。何名大智。謂了性具九界因果。是故名為飲酒法門。真空實相如起信論。一真如性有二種德。一如實空與過河沙煩惱不相應故。二如實不空體具河沙功德無有所少故。護一切失故空如瓶。德用無礙故不空如酒。然河沙性德即十法界圓融法門。九界即佛成前持相。佛界即九成今犯相。故犯相云。變化五道宣揚哮吼。其猶酗酒之用也。二波下明具大悲故能事醉。波斯匿此雲和悅。若飲酒後應死判生故曰多恩。末利即匿王正後也。王嘗嗔怒欲殺廚人。諸臣共議國中唯有此人。殺已無人知廚稱王意者。時末利后即辦好酒美肉。沐浴名香莊嚴身體。將諸妓女來至王所。王見后已嗔心乃息。后即遣人詐傳王敕勿殺廚人。匿王后以此事問佛。后持五戒月行六齋。一日之中犯酒妄二戒。八戒之中則犯其五。謂過中食服香花作倡妓高廣床飲酒妄語也。破戒之罪輕耶重耶。佛言如是犯者得大功德。何以故。為利益故。出未曾有經下卷。入于酒肆。即凈名居士。此上三人皆是高位。皆住性惡權巧法門。故於持犯得大自在。不可秪將慈念而解

【現代漢語翻譯】現代漢語譯本【名除酒法】五住（五種住地）正習（正使和習氣）同居一念，即惑為觀（將迷惑轉為觀照），觀外無境。如翻大地，草木寧存？亦如日光，不與暗共。有何酒法而不除耶？此人事戒（事相上的戒律）輕重等持，與上理戒（理性上的戒律）唸唸兼行，方名究竟。二圓下得意犯二，初明具大智故能理醉。何名大智？謂了性具九界因果（明瞭自性具足九法界的因果），是故名為飲酒法門。真空實相如起信論，一真如性有二種德：一如實空，與過河沙煩惱不相應故；二如實不空，體具河沙功德無有所少故。護一切失故空如瓶，德用無礙故不空如酒。然河沙性德即十法界圓融法門。九界即佛成前持相，佛界即九成今犯相。故犯相云：『變化五道宣揚哮吼，其猶酗酒之用也。』二波下明具大悲故能事醉。波斯匿（Prasenajit），此雲和悅。若飲酒後應死判生故曰多恩。末利（Mallika）即匿王正後也。王嘗嗔怒欲殺廚人，諸臣共議國中唯有此人，殺已無人知廚稱王意者。時末利后即辦好酒美肉，沐浴名香莊嚴身體，將諸**來至王所。王見后已嗔心乃息。后即遣人詐傳王敕勿殺廚人。匿王后以此事問佛。后持五戒月行六齋，一日之中犯酒妄二戒，八戒之中則犯其五，謂過中食服香花作倡妓高廣床飲酒妄語也。破戒之罪輕耶重耶？佛言如是犯者得大功德。何以故？為利益故。出未曾有經下卷。入于酒肆，即凈名居士（維摩詰居士）。此上三人皆是高位，皆住性惡權巧法門，故於持犯得大自在，不可秪將慈念而解。

【English Translation】 English version 【Eliminating the Law of Wine】The correct habits of the Five Dwellings (five kinds of abodes) reside in a single thought, transforming delusion into contemplation, with no realm existing outside of contemplation. If the earth were overturned, would grass and trees remain? Just as sunlight does not coexist with darkness, what law of wine cannot be eliminated? This adherence to the precepts in terms of actions, with equal emphasis on both light and heavy offenses, is practiced concurrently with the precepts of reason mentioned above, moment by moment, and only then can it be called ultimate. The second 'round' implies understanding and committing offenses. Firstly, it clarifies that possessing great wisdom enables one to manage intoxication through reason. What is called great wisdom? It refers to understanding that the nature inherently possesses the causes and effects of the Nine Realms, hence it is called the Dharma gate of drinking wine. The true emptiness and real aspect are as described in the Awakening of Faith in the Mahayana: the one suchness nature has two virtues: firstly, true emptiness, which does not correspond with afflictions exceeding the sands of the Ganges; secondly, true non-emptiness, whose essence possesses virtues exceeding the sands of the Ganges, lacking nothing. Protecting against all losses, emptiness is like a bottle; the unimpeded function of virtue makes non-emptiness like wine. However, the virtues of the nature exceeding the sands of the Ganges are the perfect and harmonious Dharma gate of the Ten Realms. The Nine Realms, when the Buddha achieves them, represent the aspect of upholding the precepts; the Buddha Realm, when the Nine Realms are achieved, represents the aspect of committing offenses. Therefore, the aspect of committing offenses says: 'Transforming into the five paths, proclaiming with roaring sounds, is like the use of drunkenness.' Secondly, 'Bo' clarifies that possessing great compassion enables one to manage intoxication through actions. Prasenajit (波斯匿) means 'harmonious and joyful.' If, after drinking wine, one is judged to die but is given life, it is said to be great kindness. Mallika (末利) is the queen consort of King Prasenajit. The king once became angry and wanted to kill the cook. The ministers discussed that there was only this person in the country, and if he were killed, no one would know how to cook to the king's liking. At that time, Queen Mallika prepared fine wine and delicious meat, bathed in fragrant water, adorned her body, and brought the concubines to the king's place. When the king saw the queen, his anger subsided. The queen then sent someone to falsely convey the king's decree not to kill the cook. King Prasenajit asked the Buddha about this matter. The queen upheld the five precepts and observed the six fasts monthly, violating the two precepts of drinking and lying in one day, and violating five of the eight precepts, namely, eating after noon, wearing fragrant flowers, engaging in singing and dancing, using a high and wide bed, drinking wine, and lying. Is the sin of breaking the precepts light or heavy? The Buddha said that such offenders gain great merit. Why? Because it is for the sake of benefiting others. This is found in the lower volume of the Sutra of Unprecedented Events. Entering the wine shop refers to the layman Vimalakirti (凈名居士). These three individuals mentioned above are all of high status and dwell in the expedient Dharma gate of inherently evil nature, therefore they have great freedom in upholding and violating the precepts, and cannot be understood solely with compassionate thoughts.

。若無性染慈豈無緣。二夫下結得斥失。若得性具善惡之門則逆順俱當。失茲要柄則持犯俱非。如把刃自害。得失之要不可不窮。二前下結勝。若善惡分岐豈醉醒不二。諸佛究盡寧有所偏。二上觀下觀心釋。圓論理戒豈不觀心。但為前文是約教釋正為開解。今撮五戒人一念心成於圓觀。正為立行即聞而修。修發之門說者應授。若不爾者。數寶何為。分二。初附上諦智問。上觀四諦各發覺智。乃言四佛。今明五戒亦可觀之成五佛不。問意如此。二觀五下據今戒體答。若觀五戒是實相者。所發覺智豈非五佛。然五實相是所觀境。五境發智名為五佛。實相無相尚叵言一。豈定五耶。由附五戒各見實。理故似分五。實理者何。所謂本覺。此之覺體是無緣慈故名不殺。無取故不盜。無染故不淫。真實故不妄。明瞭故不飲。今圓行人以妙三觀順性修慈。乃至三觀順性修智。說之如此修乃同時。故得名為觀五實相。觀之不已。本覺全體發成始覺。名為五佛。名字觀五觀行已去皆得稱發。二次下釋煩惱障。三初節示經文。二上下對上下辨二。初對上下定體二。初對上報論義便。報多約色。惑唯在心。故云義便。二報下與下業論體別二。初問起。以十惡中貪嗔癡業名同煩惱。如何分別。二數下釋通二。初引數人釋。二俱數起但以輕重分于

【現代漢語翻譯】現代漢語譯本若說沒有自性，那麼慈悲又從何而來呢？如果執著於二，就會陷入得失的困境。如果能夠領悟到自性本具善惡之門，那麼順境和逆境都應當接受。如果失去了這個關鍵，那麼持戒和犯戒都失去了意義。如同拿著刀傷害自己。得失的關鍵不可不探究。前文的結論是殊勝的。如果善惡是截然分開的，那麼醉和醒又怎麼會是不二的呢？諸佛已經徹底覺悟，怎麼會有所偏頗呢？前文是從觀心來解釋理戒的圓融，難道不是觀心嗎？只不過前文是根據教義來解釋，主要是爲了開解。現在將五戒融入到修行人的一念心中，成就圓滿的觀行，主要是爲了確立修行，聽到后立即修行。修行的法門，說法的人應該傳授。如果不是這樣，那麼數說珍寶又有什麼用呢？分為兩部分。首先是依附於上諦的智慧來提問。上觀四諦，各自啓發覺悟的智慧，於是說四佛。現在說明五戒也可以觀想成就五佛嗎？提問的意圖是這樣的。其次是根據現在的戒體來回答。如果觀想五戒是實相，那麼所發起的覺悟智慧難道不是五佛嗎？然而五種實相是所觀的境界，五種境界啓發智慧，名為五佛。實相是無相的，尚且不能說是一，怎麼能確定是五呢？由於依附於五戒，各自見到實相的道理，所以好像分為五。實相的道理是什麼呢？就是所謂的本覺。這個覺悟的本體是無緣大慈，所以名為不殺。沒有貪取，所以不盜。沒有染污，所以不淫。真實，所以不妄語。明瞭，所以不飲酒。現在圓頓行人用妙三觀順應自性來修慈悲，乃至用三觀順應自性來修智慧。這樣說，修行是同時進行的。所以可以稱為觀五實相。不斷地觀想，本覺的全體就發成為始覺，名為五佛。名字觀、五觀行以後都可以稱為發。其次是解釋煩惱障。分為三部分。第一節是揭示經文。上下相對，辨別二者。首先是上下相對，確定本體。首先是與上文的報論義相比較。報多是關於色身的，迷惑只存在於心中。所以說是義便。其次是與下文的業論體相區別。首先是提出問題。十惡中貪嗔癡的業和煩惱的名稱相同，如何區分？其次是解釋共通之處。首先是引用數量來解釋。其次是都由數量而起，只是用輕重來區分。

【English Translation】 English version If there is no self-nature, from where does compassion arise? If one clings to duality, one falls into the trap of gain and loss. If one can realize that self-nature inherently possesses the gate of good and evil, then both favorable and unfavorable circumstances should be accepted. If one loses this key, then both upholding and violating precepts lose their meaning. It is like harming oneself with a knife. The key to gain and loss must be explored. The conclusion of the previous passage is excellent. If good and evil are completely separate, then how can drunkenness and sobriety be non-dual? The Buddhas have completely awakened, how could they be biased? The previous passage explains the perfect integration of principle and precepts from the perspective of observing the mind. Isn't that observing the mind? However, the previous passage explains based on doctrine, mainly for the purpose of elucidation. Now, integrating the five precepts into the practitioner's one thought, accomplishing perfect contemplation, is mainly for establishing practice, practicing immediately after hearing. The method of practice should be taught by the one who explains. If not, then what is the use of enumerating treasures? Divided into two parts. First, asking based on the wisdom of the higher truth. Contemplating the Four Noble Truths, each inspires the wisdom of awakening, hence the saying of Four Buddhas. Now, can it be explained that contemplating the five precepts can also accomplish five Buddhas? The intention of the question is like this. Second, answering based on the present precept body. If contemplating the five precepts is the reality, then isn't the wisdom of awakening that arises the Five Buddhas? However, the five realities are the objects of contemplation, and the wisdom that arises from the five objects is called the Five Buddhas. Reality is without form, and it cannot even be said to be one, how can it be determined to be five? Because of relying on the five precepts, each sees the principle of reality, so it seems to be divided into five. What is the principle of reality? It is the so-called original enlightenment (本覺). This body of enlightenment is unconditioned compassion, so it is called non-killing. Without greed, so it is non-stealing. Without defilement, so it is non-sexual misconduct. Truthful, so it is non-lying. Clear, so it is non-drinking. Now, the perfect practitioner uses the wonderful three contemplations to cultivate compassion in accordance with self-nature, and even uses the three contemplations to cultivate wisdom in accordance with self-nature. Saying it this way, practice is carried out simultaneously. Therefore, it can be called contemplating the five realities. Constantly contemplating, the entirety of original enlightenment develops into initial enlightenment, called the Five Buddhas. Name contemplation, and the five practices onwards can all be called arising. Second, explaining the afflictions obstacle. Divided into three parts. The first section reveals the sutra text. Comparing up and down, distinguishing the two. First, comparing up and down, determining the essence. First, comparing with the previous discussion on retribution. Retribution is mostly about the physical body, while delusion only exists in the mind. Therefore, it is said to be convenient in meaning. Second, distinguishing the essence from the following discussion on karma. First, raising the question. Among the ten evils, the karma of greed, anger, and ignorance have the same names as afflictions, how to distinguish them? Second, explaining the commonalities. First, explaining by citing numbers. Second, both arise from numbers, but are distinguished by severity.

惑業。二今師釋二。初約心克示。貪等決定發動身口招報名業。以異煩惱非決定故。二若下因示生疑二。初疑。若決定心發動身口名為業者。下惡星等自是外境。何名業障。二此下釋。星等乃是業之前相。表于責報故屬業障。今示作業體。下明宿業相。若論作起時豈非心色。二若下對上下論轉。二障在因是故易轉。報障已受是故難傳。難者若轉易者必去。三通下約文示相二。初通別。通論可見。若別論者。見惑執我愛但著事。此之二惑皆具三毒。執我三毒若其不遂則多愁憂。著事三毒既不執我。但恐不遂必無愁憂。二今下指廣。章安記錄不能廣陳見思之相。令后說者委而示之。故注云云。三三破下釋業障。二初節經。二釋義三。初定文是業。已作之業將感惡報。故有異相表發其事。驗知此句明於業障。二惡下略釋經文。別有客星者。以五星二十八宿常現則非惡星。亦是下約常星。失其行度躔次。亦名惡星。一方有七者。角亢氐房心尾箕東方蒼龍七宿。南斗牽牛須女虛危營室壁北方玄武七星。奎婁胃昴畢嘴參西方白虎七宿。東井鬼柳七星。張翼軫南方朱鳥七宿。凡四方之宿皆逆數。宿音秀。失其分野者。周官云。天星皆有州國分野。角亢氐兗州。房心豫州。尾箕幽州。斗牽牛婺女楊州。虛危青州。營室。東壁并州。奎婁

【現代漢語翻譯】現代漢語譯本：惑業。二、現在老師解釋二點。首先，從心的角度深刻地揭示：貪婪等煩惱決定性地發動身口，招致名為『業』的報應。因為其他的煩惱不是決定性的。其次，如果從原因上揭示，會產生疑問：如果決定性的心發動身口，這被稱為『業』，那麼惡星等本身是外在的環境，為什麼被稱為『業障』呢？解釋：星等是『業』發生之前的預兆，預示著責罰和報應，因此屬於『業障』。現在揭示作業的本體。下面說明宿業的表象：如果討論作業產生的時候，難道不是心和色嗎？如果從上下對比來討論轉變：障礙在因的時候，所以容易轉變；報應的障礙已經承受，所以難以轉變。難以轉變，如果轉變了，容易轉變的必定會離去。總的來說，從文字上揭示表象：首先是總論和別論。總的來說，是可以看見的。如果分別討論，見惑執著於我愛，只是執著於事物。這兩種迷惑都具有三種毒素。執著於我的三種毒素，如果不能如願，就會多愁善感。執著於事物的三種毒素，因為不執著於我，只是擔心不能如願，一定不會愁眉苦臉。現在指明廣泛的內容：章安的記錄不能廣泛地陳述見思的表象，讓後來的講述者詳細地揭示它。所以註釋說云云。用三種方法來破除業障：首先是引用經文。解釋經文的意義有三點：首先確定文字是『業』。已經造作的『業』將要感應到惡報，所以有不同的表象來預示這件事。驗證得知這句話說明的是『業障』。簡要地解釋經文：另外有客星，因為五星二十八宿經常出現，所以不是惡星。也是從常星的角度來說，失去執行的規律和位置，也稱為惡星。一方有七個星宿：角、亢、氐、房、心、尾、箕是東方蒼龍的七個星宿。南斗、牽牛、須女、虛、危、營室、壁是北方玄武的七個星宿。奎、婁、胃、昴、畢、觜、參是西方白虎的七個星宿。東井、鬼、柳是南方朱鳥的七個星宿。張、翼、軫是南方朱鳥的七個星宿。總的來說，四個方向的星宿都是逆數。宿讀作秀。失去分野：周官說，天上的星星都有州國的分野。角、亢對應兗州（Yanzhou）。房、心對應豫州（Yuzhou）。尾、箕對應幽州（Youzhou）。斗、牽牛、婺女對應楊州（Yangzhou）。虛、危對應青州（Qingzhou）。營室、東壁對應并州（Bingzhou）。奎、婁

【English Translation】 English version: Karmic obscurations. 2. Now the teacher explains two points. First, from the perspective of the mind, deeply reveal: Greed and other afflictions decisively motivate body and speech, inviting retribution called 'karma' (ye). Because other afflictions are not decisive. Second, if revealed from the perspective of cause, doubts will arise: If a decisive mind motivates body and speech, and this is called 'karma' (ye), then evil stars and the like are external environments, why are they called 'karmic obscurations' (yezhang)? Explanation: Stars and the like are omens before the occurrence of 'karma' (ye), foreshadowing punishment and retribution, therefore belonging to 'karmic obscurations' (yezhang). Now reveal the substance of creating karma. Below explains the appearance of past karma: If discussing when karma arises, isn't it mind and form? If discussing transformation by comparing above and below: When the obstacle is in the cause, it is easy to transform; the obstacle of retribution has already been received, so it is difficult to transform. If it is difficult to transform, and it transforms, what is easy to transform will surely leave. In general, revealing the appearance from the text: First is general discussion and specific discussion. Generally speaking, it can be seen. If discussing separately, the delusion of views (jianhuo) clings to self-love, only clinging to things. These two delusions both possess three poisons. The three poisons of clinging to self, if unable to fulfill desires, will be melancholic. The three poisons of clinging to things, because not clinging to self, only worrying about not fulfilling desires, will certainly not be melancholic. Now indicate the extensive content: Zhang'an's records cannot extensively state the appearances of views and thoughts, allowing later speakers to reveal it in detail. Therefore, the commentary says thus and so. Using three methods to break through karmic obscurations: First is quoting the sutra. Explaining the meaning of the sutra has three points: First, determine that the text is 'karma' (ye). The 'karma' (ye) that has already been created will sense evil retribution, so there are different appearances to foreshadow this event. Verifying and knowing that this sentence explains 'karmic obscurations' (yezhang). Briefly explain the sutra text: In addition, there are guest stars, because the five stars and twenty-eight constellations often appear, so they are not evil stars. Also from the perspective of regular stars, losing the laws and positions of movement, they are also called evil stars. One direction has seven constellations: Jiao (horn), Kang (neck), Di (root), Fang (room), Xin (heart), Wei (tail), and Ji (winnowing basket) are the seven constellations of the Eastern Azure Dragon. Nandou (Southern Dipper), Qianniu (cowherd), Xunu (weaving girl), Xu (emptiness), Wei (danger), Yingshi (encampment), and Bi (wall) are the seven constellations of the Northern Black Tortoise. Kui (legs), Lou (bond), Wei (stomach), Mao (hairy head), Bi (net), Zi (turtle beak), and Shen (three stars) are the seven constellations of the Western White Tiger. Dongjing (eastern well), Gui (ghost), and Liu (willow) are the seven constellations of the Southern Red Bird. Zhang (extended), Yi (wings), and Zhen (chariot) are the seven constellations of the Southern Red Bird. In general, the constellations of the four directions are all counted in reverse. Su (constellation) is pronounced Xiu. Losing the field division: The Zhou official said that the stars in the sky all have field divisions of states and countries. Jiao (horn) and Kang (neck) correspond to Yanzhou. Fang (room) and Xin (heart) correspond to Yuzhou. Wei (tail) and Ji (winnowing basket) correspond to Youzhou. Dou (dipper), Qianniu (cowherd), and Wunu (weaving girl) correspond to Yangzhou. Xu (emptiness) and Wei (danger) correspond to Qingzhou. Yingshi (encampment) and Dongbi (eastern wall) correspond to Bingzhou. Kui (legs) and Lou (bond)

胃徐州。昴畢冀州。嘴觿參益州。東井與鬼。雍州柳七星張。三河翼軫荊州。榮惑火星也漢書音義云。妖星曰孛星彗星長星。亦曰攙搶。釋名云。星光稍稍似彗。言其孛孛然似掃彗也。又類散麻。故云麻彗。左傳。凡人火白火。天水曰災。今但取風雨雪霜乖候者。皆名災。法邪謂外道經書。蠱道者。事釋乃是仙鬼毒害於人。蠱工戶切。聲類作弋者切。蠱物害人也。說文蠱腹中蠱也。楞嚴云。貪恨為罪。是人罪畢遇蟲戒形名蠱毒鬼。理解乃是自心三毒名之為蠱。此蠱能害百千萬身。法身慧命永為所害。比夫毒鬼為害至微矣。醜惡形聲見聞為怪。不適意者適悅也。三夫下勸令正信二。初明相見表五罪二。初約現文表示。親離即親厚斗訟。幽厄即王法所加。幽謂幽境。二其下例余相亦然。二行下誡行者問邪師。禮記曰。龜謂之卜。蓍謂之筮。卜筮者所以決嫌疑定猶豫也。今云折篾。篾謂竹篾。謂揲蓍取卦折竹篾為文也。管公明者槐人也。名輅字公明。善卜筮。所向皆驗。應知惡報由罪結罪由心。茍正於心罪報自蕩。不修內德卜筮何為。吳氏春秋云。宋景公時熒惑在心。公召子韋問焉。子韋曰。禍當君。雖然可移于宰相。公曰。宰相所以與理國家。可移於民。公曰。民死寡人將誰言君。可移于歲。公曰。歲饑民餓死。為民后而

【現代漢語翻譯】現代漢語譯本胃宿、徐州（地名）。昴宿、畢宿，冀州（地名）。觜宿、參宿，益州（地名）。東井宿與鬼宿，雍州（地名），柳宿、七星宿、張宿。三河（地名），翼宿、軫宿，荊州（地名）。榮惑，指火星。《漢書·音義》說：『妖星叫做孛星、彗星、長星，也叫做攙搶。』《釋名》說：『星光漸漸地像彗星，說它孛孛然像掃帚。』又像散開的麻，所以叫做麻彗。《左傳》說：『凡是人火、白火，天水叫做災。』現在只取風雨雪霜不合時令的，都叫做災。法邪，指外道經書。蠱道，指世俗所說的仙鬼用毒來傷害人。蠱，音gǔ，蠱物害人。《說文》說，蠱是腹中的蠱蟲。《楞嚴經》說：『貪恨是罪，這種人罪業完畢，遇到蟲類化成的形體，名叫蠱毒鬼。』理解來說，就是自心的貪嗔癡三毒，名叫蠱。這種蠱能傷害百千萬身，法身慧命永遠被它所害，比毒鬼的危害要輕微多了。醜惡的形狀聲音，所見所聞，都認為是怪異。不合心意就認為是適悅。三夫下，勸令正信的第二部分。初明相見表五罪二，首先根據現有的文字來表示。親離，就是親近的人離散，發生爭鬥訴訟。幽厄，就是王法所加的災禍。幽，指幽禁的地方。二其下例余相亦然，第二行以下，其餘的相也一樣。二行下，告誡修行人不要問邪師。《禮記》說：『龜叫做卜，蓍叫做筮。卜筮是用來決斷疑難，確定猶豫不決的事情。』現在說折篾，篾指竹篾，指用蓍草取卦，折斷竹篾來作為文辭。管公明，是槐樹人，名叫輅，字公明，擅長卜筮，所預測的事情都應驗。應當知道惡報是由罪業結成的，罪業是由心產生的。如果內心端正，罪報自然消滅。不修養內在的德行，卜筮有什麼用呢？《吳氏春秋》說：宋景公時，熒惑星在心宿的位置，景公召見子韋詢問。子韋說：『災禍應當降臨在您身上，雖然可以轉移到宰相身上。』景公說：『宰相是用來治理國家的，可以轉移到百姓身上。』景公說：『百姓死了，我將向誰稱君呢？可以轉移到年歲上。』景公說：『年歲饑荒，百姓餓死，我做了百姓的君主，卻讓他們』

【English Translation】 English version Wei (stomach constellation), Xuzhou (place name). Mao (Pleiades constellation), Bi (Hyades constellation), Jizhou (place name). Zui (Orion's head constellation), Shen (Orion constellation), Yizhou (place name). Dongjing (Gemini constellation) and Gui (Cancer constellation), Yongzhou (place name), Liu (Willow constellation), Qixing (Seven Stars constellation), Zhang (Hydra constellation). Sanhe (place name), Yi (Corvus constellation), Zhen (Crater constellation), Jingzhou (place name). Ronghuo refers to Mars. The 'Hanshu Yin Yi' says: 'A demonic star is called Bo star, comet, long star, and also called Chanqiang.' 'Shiming' says: 'The starlight gradually resembles a comet, saying it is bo bo like a broom.' It also resembles scattered hemp, so it is called hemp comet. 'Zuo Zhuan' says: 'Whenever there is human fire, white fire, heavenly water, it is called disaster.' Now, only those where wind, rain, snow, and frost are out of season are called disasters. Faxie refers to heretical scriptures. Gu Dao refers to the worldly saying that immortals and ghosts use poison to harm people. Gu, pronounced gǔ, Gu objects harm people. 'Shuowen' says that Gu is a Gu worm in the abdomen. The 'Surangama Sutra' says: 'Greed and hatred are sins. When such a person's sins are exhausted, they encounter a form transformed from insects, called Gu poison ghost.' Understanding it means that the three poisons of one's own mind, greed, anger, and ignorance, are called Gu. This Gu can harm hundreds of thousands of bodies, and the Dharma body and wisdom life will be harmed by it forever, which is much less harmful than poisonous ghosts. Ugly shapes and sounds, what is seen and heard, are all considered strange. What does not suit one's mind is considered pleasing. The third husband below is the second part of urging correct faith. Initially, clarifying the meeting reveals five sins, first based on the existing text. Qinli means that close people are scattered, and disputes and lawsuits occur. Youe means disasters imposed by the king's law. You refers to the place of imprisonment. The second line below is the same for the remaining phases. The second line below warns practitioners not to ask heretical teachers. 'Li Ji' says: 'The tortoise is called divination, and the yarrow is called divination. Divination is used to resolve doubts and determine indecisive matters.' Now it says zheme, which refers to bamboo strips, referring to using yarrow stalks to obtain hexagrams and breaking bamboo strips as words. Guan Gongming was a Huai tree person, named Lu, courtesy name Gongming, who was good at divination, and all the things he predicted came true. It should be known that bad retribution is formed by sins, and sins are produced by the mind. If the heart is upright, the retribution of sins will naturally be eliminated. If you do not cultivate inner virtue, what is the use of divination? 'Wu's Spring and Autumn Annals' says: During the time of Duke Jing of Song, the Yinghuo star was in the position of the heart constellation, and Duke Jing summoned Ziwei to inquire. Ziwei said: 'Disaster should befall you, although it can be transferred to the prime minister.' Duke Jing said: 'The prime minister is used to govern the country, and it can be transferred to the people.' Duke Jing said: 'If the people die, who will I call the ruler?' It can be transferred to the year.' Duke Jing said: 'If there is a famine year and the people starve to death, I, as the ruler of the people, let them'

殺其民。誰以我為君乎。子韋曰。君有至德之言三。天必祐君。熒惑必三徙舍。舍行七里。一里當一年。君延年二十一矣。熒惑果徙三舍。況能內觀法性達罪本空。均生佛于自心。起慈悲於法界。惡星之變何慮乎不滅耶。故於次文明其方法。二從下舉方法。若依初開章為四。此當第三能破方法。今依重科。◎

金光明經文句記卷第二(上)

金光明經文句記卷第二(下)

宋四明沙門釋知禮述

◎從諸根不具下敘空品文為二。初三行半明所破之惡。即三障文也。次二行半明能破之方。即今文也。而釋一行半訖。復依初開章以後一行為四結成。然取義成分章從便分三。初節經立意。以順重科云能空也。二前下據意釋經三。初立意。禳謝也。又除殃祭也。二洗下釋經二。初釋前三句。欲知智在說。故以聽經而為般若。又聽經發智慧故。心有染故用不自在。今既清凈能成解脫。二前令下釋后三句。至心之境即甚深行處。不念此處安名至心。三夫下勸信二。初約身陳類。今之三業表法之身。本是血肉不凈之物。次舉二喻。栴檀香木。伊蘭臭樹。大經明。阇王造逆。后既見佛罪除。乃自敘云。我見世間從伊蘭子生伊蘭樹。不見伊蘭生栴檀樹。我今始見從伊蘭子生栴檀樹。伊蘭子者我身是也。栴檀樹者即

【現代漢語翻譯】殺戮他們的百姓。誰會擁戴我為君王呢？子韋說：『君王您有三種至德之言，上天必定會保佑您。熒惑星必定會三次移位離開原來的星宿，每次移位七里，一里代表一年。君王您將會延壽二十一年。』熒惑星果然移位三次。更何況能夠內觀法性，通達罪業的本性是空，平等看待眾生和佛于自心，在法界中生起慈悲之心。又何必擔憂惡星帶來的災變不能消除呢？所以在下面的經文中闡明其方法。二、從下文舉出方法。如果按照最初的開章分為四部分，這裡應當是第三部分，即能破除災難的方法。現在按照重新科判的方式。《金光明經文句記》卷第二(上) 《金光明經文句記》卷第二(下) 宋朝四明沙門釋知禮述從『諸根不具』以下，敘述空品的經文分為兩部分。首先三行半經文闡明所要破除的惡，也就是三障。其次兩行半經文闡明能破除惡的方法，也就是現在的經文。而解釋了一行半經文后，又按照最初的開章，以後面的一行經文為四部分來總結。然而，爲了取義成分章，就方便地分為三部分。第一節經文確立主旨，順應重新科判，說的是『能空』。第二，『前下』根據主旨解釋經文。三，首先確立主旨，即禳謝（消除災禍），也就是除殃祭祀。二，『洗下』解釋經文，分為兩部分。首先解釋前面的三句經文。想要知道智慧在哪裡，所以用聽經來作為般若（智慧）。又因為聽經能生髮智慧，心中有染污所以不能自在。現在既然清凈了，就能成就解脫。二，『前令下』解釋後面的三句經文。至誠的心境就是甚深行處。不執著於此處，安立名稱為至心。三，『夫下』勸信，分為兩部分。首先，從自身陳述同類情況。現在的身口意三業，代表著表法的身體，本來就是血肉不凈之物。其次，舉出兩個比喻：栴檀（candana）香木和伊蘭（eranda）臭樹。《大般涅槃經》中闡明，阿阇（Ajatasatru）世王造下逆罪，後來見到佛，罪業消除，於是自己敘述說：『我看見世間從伊蘭子生出伊蘭樹，沒有看見伊蘭生出栴檀樹。我現在才看見從伊蘭子生出栴檀樹。』伊蘭子就是我的身體，栴檀樹就是

【English Translation】 Killing their people. Who would support me as their ruler? Zi Wei said, 'Your Majesty has three virtues in your words, and Heaven will surely protect you. The planet Mars (Yinghuo) will surely move three times away from its original constellation, each shift being seven li, with one li representing one year. Your Majesty will have your life extended by twenty-one years.' Mars indeed shifted three times. Moreover, if one can internally observe the nature of Dharma, understand that the essence of sins is emptiness, regard sentient beings and Buddhas equally in one's own mind, and generate compassion in the Dharma realm, then why worry that the changes brought about by evil stars cannot be eliminated? Therefore, the following text clarifies the method. 2. The method is presented from below. If divided into four parts according to the initial chapter opening, this should be the third part, which is the method to break through calamities. Now, it follows the re-categorization. Commentary on the Meaning of the Golden Light Sutra, Volume 2 (Part 1) Commentary on the Meaning of the Golden Light Sutra, Volume 2 (Part 2) Composed by Shramana Shi Zhili of Siming in the Song Dynasty From 'with incomplete faculties' onwards, the text describing the Emptiness Chapter is divided into two parts. First, three and a half lines of text clarify the evils to be destroyed, which are the three obstacles. Second, two and a half lines of text clarify the method to destroy the evils, which is the current text. After explaining one and a half lines of text, it is summarized into four parts according to the initial chapter opening, with the following one line of text. However, for the sake of extracting the meaning to form chapters, it is conveniently divided into three parts. The first section of the text establishes the main idea, in accordance with the re-categorization, saying 'able to empty'. Second, 'the following' explains the text according to the main idea. Third, first establish the main idea, which is expiation (eliminating disasters), which is also offering sacrifices to remove calamities. Second, 'washing below' explains the text, divided into two parts. First, explain the preceding three lines of text. Wanting to know where wisdom lies, therefore using listening to the sutra as prajna (wisdom). Also, because listening to the sutra can generate wisdom, the mind is defiled and therefore cannot be at ease. Now that it is pure, it can achieve liberation. Second, 'the preceding command below' explains the following three lines of text. The state of utmost sincerity is the place of profound practice. Not being attached to this place, establishing the name as utmost sincerity. Third, 'the husband below' encourages faith, divided into two parts. First, state similar situations from oneself. The current three karmas of body, speech, and mind represent the body of Dharma, which is originally impure matter of flesh and blood. Second, give two metaphors: candana (sandalwood) fragrant wood and eranda (castor oil plant) stinky tree. The Mahaparinirvana Sutra clarifies that King Ajatasatru, having committed rebellious sins, later saw the Buddha and his sins were eliminated, so he narrated himself, 'I see in the world that eranda trees grow from eranda seeds, and I have not seen candana trees grow from eranda seeds. Now I see for the first time that candana trees grow from eranda seeds.' The eranda seed is my body, and the candana tree is

是我心無根信也。二今下約行可期。三業雖近三德雖遠。修得規矩即近成遠。規圓矩方。孟子曰。大匠訓人必以規矩。三洗下行成破障。若於浴等無三德觀。如何能禳三障惡罪。四從是下結成。三初節示經文。二能下正釋經義。三寂下深明經意四。初據今文示法。寂滅華音。涅槃梵語。涅槃之名召三德體。故知寂滅是三德成。二前下約行成德顯。三業既脩金光明行。成則契於三德之理。修在名字觀行相似。至分真位皆得。名為轉障成德。不爾。豈曰行方等經。三報下明轉障成德。四前寄下明經巧難知。五敘流通明教相。疏略指上。三明疑念序二。初釋壽量品題。二初正釋二。初約三佛難思以釋二。初佛本無三。不唯法佛無身壽量。報應亦乃不可說三。以一切法離於名字言說相故。二隨順下隨世俱立。眾生若有得益因緣。即須隨世立諸名相。非唯應佛立身壽量。法報亦乃可論此三。須知無三不減一法。雖立三三不增一法。良以有無皆法界故。故真無俗有真有俗無皆是悉檀。令於三身得四益也。此文分二。初列三身各三。二釋三佛三義二。初約義分別二。據理融即。分別且從修二性一令義易明。法是本覺。報是始覺。始本一合方有應用。一往似縱。說者應以次融即文非縱非橫。妙會此義。令其聞者識圓三身。文分三。初法

【現代漢語翻譯】現代漢語譯本『是我心無根信也』，意思是我的心沒有確定的信念。『二今下約行可期』，意思是現在根據修行可以期待未來的結果。『三業雖近三德雖遠』，意思是身口意三業雖然與我們很近，但法身、般若、解脫三德卻很遙遠。通過修行符合佛法的規範，就能由遠變近。規是圓的，矩是方的。《孟子》說：『大匠教人，必定使用圓規和角尺。』『三洗下行成破障』，意思是進行沐浴等行為可以破除業障。如果沐浴時沒有觀想法身、般若、解脫三德，如何能夠消除身口意三障的惡業罪過？『四從是下結成』，意思是總結以上內容。『三初節示經文』，第一部分是揭示經文。『二能下正釋經義』，第二部分是正確解釋經文的含義。『三寂下深明經意』，第三部分是深入闡明經文的意旨。『四。初據今文示法。寂滅華音。涅槃梵語』，第四部分，首先根據現在的經文來揭示佛法。寂滅是漢語，涅槃（Nirvana）是梵語。『涅槃之名召三德體。故知寂滅是三德成』，涅槃這個名稱包含了法身、般若、解脫三德的本體，所以知道寂滅是三德成就的境界。『二前下約行成德顯』，第二，根據修行成就來顯現三德。『三業既脩金光明行。成則契於三德之理。修在名字觀行相似。至分真位皆得。名為轉障成德。不爾。豈曰行方等經』，如果身口意三業都修習《金光明經》的法門，成就時就能契合法身、般若、解脫三德的道理。修行從理解經文的名稱、觀想經文的含義開始，直到證得分真即佛的果位，都可以稱為轉業障為功德。如果不是這樣，怎麼能說是修行方等經典呢？『三報下明轉障成德』，第三，說明轉變業障成為功德。『四前寄下明經巧難知』，第四，說明經文的巧妙之處難以理解。『五敘流通明教相。疏略指上』，第五，敘述流通，闡明教相。疏略之處可以參考前面的內容。『三明疑念序二。初釋壽量品題』，第三部分，闡明消除疑念的序言，分為兩部分。首先解釋《壽量品》的題目。『二初正釋二。初約三佛難思以釋二。初佛本無三。不唯法佛無身壽量。報應亦乃不可說三。以一切法離於名字言說相故』，第二部分，正式解釋，分為兩部分。首先，根據三佛難以思議來解釋，分為兩部分。首先，佛的本體沒有三種分別。不僅僅是法佛（Dharmakaya Buddha）沒有身形和壽命的限制，報身佛（Sambhogakaya Buddha）和應身佛（Nirmanakaya Buddha）的果報和示現也是不可用言語描述的，因為一切法都超越了名字和言說的範疇。『二隨順下隨世俱立。眾生若有得益因緣。即須隨世立諸名相。非唯應佛立身壽量。法報亦乃可論此三。須知無三不減一法。雖立三三不增一法。良以有無皆法界故。故真無俗有真有俗無皆是悉檀。令於三身得四益也』，第二，隨順世俗而建立。如果眾生有獲得利益的因緣，就必須隨順世俗建立各種名相。不僅僅是應身佛有身形和壽命的限制，法身佛和報身佛也可以討論這三種（身、壽、光）。要知道，沒有這三種，也不會減少一法；雖然建立了三種，也不會增加一法。因為有和無都屬於法界。所以，真諦上無，俗諦上有；真諦上有，俗諦上無，這些都是佛的教誨，爲了讓眾生從三身佛那裡獲得四種利益。『此文分二。初列三身各三。二釋三佛三義二。初約義分別二。據理融即。分別且從修二性一令義易明。法是本覺。報是始覺。始本一合方有應用。一往似縱。說者應以次融即文非縱非橫。妙會此義。令其聞者識圓三身。文分三。初法』，這段文字分為兩部分。首先列出三身佛各自的三種屬性。第二，解釋三佛的三種含義，分為兩部分。首先，從義理上進行分別，分為兩部分。根據真理來融合，分別只是爲了讓義理更容易明白。法身是本覺，報身是始覺，始覺和本覺合一才能發揮作用。乍一看似乎是縱向的，但講述者應該依次融合，這樣經文就既不是縱向的也不是橫向的。巧妙地理解這個含義，讓聽者認識到圓滿的三身佛。這段文字分為三部分。首先是法身。

【English Translation】 English version 'Shi wo xin wu gen xin ye' means 'My mind has no firm belief.' 'Er jin xia yue xing ke qi' means 'Now, based on practice, one can expect future results.' 'San ye sui jin san de sui yuan' means 'Although the three karmas (of body, speech, and mind) are close to us, the three virtues (Dharmakaya, Prajna, and Liberation) are far away.' By practicing in accordance with the Dharma, one can turn the distant into near. The compass is round, and the square is rectangular. Mencius said, 'A great craftsman teaches people, and must use compasses and squares.' 'San xi xia xing cheng po zhang' means 'Performing actions like bathing can break through karmic obstacles. If one does not contemplate the three virtues (Dharmakaya, Prajna, and Liberation) during bathing, how can one eliminate the evil sins of the three obstacles (body, speech, and mind)?' 'Si cong shi xia jie cheng' means 'Summarizing the above content.' 'San chu jie shi jing wen' means 'The first part is to reveal the scripture.' 'Er neng xia zheng shi jing yi' means 'The second part is to correctly explain the meaning of the scripture.' 'San ji xia shen ming jing yi' means 'The third part is to deeply clarify the meaning of the scripture.' 'Si. Chu ju jin wen shi fa. Ji mie hua yin. Nie pan fan yu' means 'Fourth part, first reveal the Dharma according to the current scripture. 'Ji mie' (寂滅) is Chinese, 'Nirvana' (涅槃) is Sanskrit.' 'Nie pan zhi ming zhao san de ti. Gu zhi ji mie shi san de cheng' means 'The name Nirvana contains the essence of the three virtues (Dharmakaya, Prajna, and Liberation), so it is known that 'ji mie' (寂滅) is the state of achieving the three virtues.' 'Er qian xia yue xing cheng de xian' means 'Second, according to the achievement of practice, the three virtues are revealed.' 'San ye ji xiu jin guang ming xing. Cheng ze qi yu san de zhi li. Xiu zai ming zi guan xing xiang si. Zhi fen zhen wei jie de. Ming wei zhuan zhang cheng de. Bu er. Qi yue xing fang deng jing' means 'If the three karmas (of body, speech, and mind) cultivate the practice of the Golden Light Sutra, when achieved, it will be in accordance with the principles of the three virtues (Dharmakaya, Prajna, and Liberation). Practice begins with understanding the name of the scripture, contemplating the meaning of the scripture, until one attains the fruit of partial realization of Buddhahood, which can be called transforming karmic obstacles into merit. If it is not like this, how can it be said to be practicing the Vaipulya Sutra?' 'San bao xia ming zhuan zhang cheng de' means 'Third, explain the transformation of obstacles into merit.' 'Si qian ji xia ming jing qiao nan zhi' means 'Fourth, explain that the subtlety of the scripture is difficult to understand.' 'Wu xu liu tong ming jiao xiang. Shu lue zhi shang' means 'Fifth, narrate the circulation and clarify the teachings. For omissions, refer to the previous content.' 'San ming yi nian xu er. Chu shi shou liang pin ti' means 'Third part, explain the preface to eliminate doubts, divided into two parts. First, explain the title of the Chapter on the Duration of Life.' 'Er chu zheng shi er. Chu yue san fo nan si yi shi er. Chu fo ben wu san. Bu wei fa fo wu shen shou liang. Bao ying yi nai bu ke shuo san. Yi yi qie fa li yu ming zi yan shuo xiang gu' means 'Second part, formally explain, divided into two parts. First, explain based on the inconceivable nature of the three Buddhas, divided into two parts. First, the essence of the Buddha has no three distinctions. Not only does the Dharmakaya Buddha (法佛) have no limitations of form and lifespan, but the rewards and manifestations of the Sambhogakaya Buddha (報身佛) and Nirmanakaya Buddha (應身佛) are also indescribable, because all dharmas transcend the categories of names and speech.' 'Er sui shun xia sui shi ju li. Zhong sheng ruo you de yi yin yuan. Ji xu sui shi li zhu ming xiang. Fei wei ying fo li shen shou liang. Fa bao yi nai ke lun ci san. Xu zhi wu san bu jian yi fa. Sui li san san bu zeng yi fa. Liang yi you wu jie fa jie gu. Gu zhen wu su you zhen you su wu jie shi xi tan. Ling yu san shen de si yi ye' means 'Second, establish in accordance with worldly customs. If sentient beings have the causes and conditions to gain benefit, it is necessary to establish various names and forms in accordance with worldly customs. Not only does the Nirmanakaya Buddha have limitations of form and lifespan, but the Dharmakaya Buddha and Sambhogakaya Buddha can also be discussed in terms of these three (body, lifespan, light). It should be known that without these three, one dharma will not be reduced; although three are established, one dharma will not be increased. Because existence and non-existence both belong to the Dharmadhatu. Therefore, there is no truth in the mundane, and there is truth in the mundane; there is truth in the mundane, and there is no truth in the mundane, these are all the teachings of the Buddha, in order to allow sentient beings to obtain four benefits from the three bodies of the Buddha.' 'Ci wen fen er. Chu lie san shen ge san. Er shi san fo san yi er. Chu yue yi fen bie er. Ju li rong ji. Fen bie qie cong xiu er xing yi ling yi yi ming. Fa shi ben jue. Bao shi shi jue. Shi ben yi he fang you ying yong. Yi wang si zong. Shuo zhe ying yi ci rong ji wen fei zong fei heng. Miao hui ci yi. Ling qi wen zhe shi yuan san shen. Wen fen san. Chu fa' means 'This text is divided into two parts. First, list the three attributes of each of the three bodies of the Buddha. Second, explain the three meanings of the three Buddhas, divided into two parts. First, distinguish from the perspective of meaning, divided into two parts. Integrate according to the truth, and distinguish only to make the meaning easier to understand. The Dharmakaya is the original enlightenment, the Sambhogakaya is the initial enlightenment, and the initial and original enlightenment must be combined to function. At first glance, it seems longitudinal, but the narrator should integrate in sequence, so that the scripture is neither longitudinal nor horizontal. Subtly understand this meaning, so that the listener recognizes the perfect three bodies of the Buddha. This text is divided into three parts. The first is the Dharmakaya.'

身下法佛二。初別釋三。初身。始覺報智依本覺成。故以法性而為師軌。究論始本唯是一覺。故云還以法性為身。是故馬鳴歸命三寶。即以佛身及體相等而為法寶。此身等者。非分段變易色質心智三科所攝。乃是常住五陰等法聚以為身。此法無相不可說示。為眾生故強名法身。二法性下明壽。色心。和合乃有報得連持壽命。身既非陰豈有命根。為物強指不遷為壽。三此壽下明量。量依身壽故同強指。二此即下總釋。身壽量上言非無不者。若據次文義當雙非。以其法體離於二邊及超報應。強於此理立身壽量三種名字。令物忘情也。二報身下明報佛二。初稱法有報二。初引經。此從順修稱理事說。修行所感釋報義也。法華文證智德之報。以彼經云。慧光照無量。故涅槃文證斷德之報。以云大般涅槃故。二如如下釋義。修行所感二種之報。乃是始覺與本覺合。即以始本而為境智。此二不異故名曰如。各二如者。智如如境境如如智故也。復以菩提名如如智為能應冥。法性名于如如之境為所應冥。以涵蓋合先喻應義。涵蓋雖合猶存際畔。復以水乳喻其相冥。此乃泯然而成一相。始覺本覺義二體一正同於此。二法身下明就報立三。即身壽量也。三中一一言法身者。報智所冥離法無報故初身。言非身者。非應佛有分齊身。非不身者。

【現代漢語翻譯】現代漢語譯本身下法佛二（兩種佛身，即法身佛和報身佛）。初別釋三（首先分別解釋三種，即身、壽、量）。初身（首先是身）。始覺報智（由初始覺悟而獲得的報身智慧）依本覺成（依賴於本覺而成就），故以法性而為師軌（所以用法性作為老師和準則）。究論始本唯是一覺（探究初始和根本，唯一是覺悟），故云還以法性為身（所以說還是以法性為身）。是故馬鳴歸命三寶（因此，馬鳴菩薩歸命三寶），即以佛身及體相等而為法寶（就是以佛身以及佛身的體性等等作為法寶）。此身等者（這個身等等），非分段變易色質心智三科所攝（不是由分段生死、變易生死、色、質、心、智這三科所包含的）。乃是常住五陰等法聚以為身（而是由常住的五陰等法聚集而成為身）。此法無相不可說示（這個法沒有相，不可說示），為眾生故強名法身（爲了眾生的緣故，勉強稱之為法身）。二法性下明壽（第二，在法性之後說明壽）。色心和合乃有報得連持壽命（色和心和合才有報得的連持壽命），身既非陰豈有命根（身既然不是五陰，哪裡會有命根）。為物強指不遷為壽（爲了事物，勉強指不遷為壽）。三此壽下明量（第三，在壽之後說明量）。量依身壽故同強指（量依賴於身和壽，所以同樣是勉強指出的）。二此即下總釋（第二，在此總結解釋）。身壽量上言非無不者（在身、壽、量上說『非』、『無』、『不』，這些否定詞），若據次文義當雙非（如果根據下文的意義，應當雙重否定）。以其法體離於二邊及超報應（因為它的法體遠離二邊，並且超越報應），強於此理立身壽量三種名字（勉強用這個道理來建立身、壽、量這三種名字），令物忘情也（使事物忘記情執）。二報身下明報佛二（第二，在報身之後說明報佛，即報身佛）。初稱法有報二（首先稱法有報，分為兩部分）。初引經（首先引用經典）。此從順修稱理事說（這是從順應修行，稱量事和理來說的）。修行所感釋報義也（修行所感，解釋報的意義）。法華文證智德之報（《法華經》證明智慧功德的果報），以彼經云慧光照無量故（因為那部經說『智慧之光照耀無量』）。涅槃文證斷德之報（《涅槃經》證明斷除煩惱功德的果報），以云大般涅槃故（因為經中說『大般涅槃』）。二如如下釋義（第二，如下解釋意義）。修行所感二種之報（修行所感得的兩種果報），乃是始覺與本覺合（就是始覺和本覺相合）。即以始本而為境智（就是以初始和根本作為境和智）。此二不異故名曰如（這兩個沒有差異，所以叫做『如』）。各二如者（各有兩個『如』），智如如境境如如智故也（智慧如如於境，境如如於智的緣故）。復以菩提名如如智為能應冥（又以菩提命名如如智，作為能相應冥合的），法性名于如如之境為所應冥（法性命名如如之境，作為所應冥合的）。以涵蓋合先喻應義（用盒子和蓋子合起來比喻相應的意義）。涵蓋雖合猶存際畔（盒子和蓋子雖然合起來，仍然存在邊緣）。復以水乳喻其相冥（又用水和乳來比喻它們的相互冥合）。此乃泯然而成一相（這乃是泯然而成為一個相）。始覺本覺義二體一正同於此（始覺和本覺的意義，二體一體，正同於此）。二法身下明就報立三（第二，在法身之後說明就報身而建立身、壽、量三者）。即身壽量也（就是身、壽、量）。三中一一言法身者（三者中一一說法身），報智所冥離法無報故初身（報身智慧所冥合，離開法就沒有報身，所以首先是身）。言非身者（說『非身』，是因為），非應佛有分齊身（不是應化佛有分齊的身）。非不身者（說『非不身』，是因為），

【English Translation】 English version Below discusses the two aspects of Buddha: Dharma-kaya Buddha (法佛) and Sambhogakaya Buddha (報佛). First, a separate explanation of the three aspects: first, the body (身). The initial enlightenment and the wisdom of retribution (始覺報智) depend on the fundamental enlightenment (本覺) to be achieved. Therefore, Dharma-nature (法性) is used as the teacher and guide (師軌). Ultimately, the beginning and the end are only one enlightenment. Therefore, it is said that 'returning to Dharma-nature as the body.' Therefore, Ashvaghosa (馬鳴) takes refuge in the Three Jewels (三寶), that is, taking the Buddha's body and its essence as the Dharma Jewel (法寶). This body, etc., is not included in the three categories of sectional transmigration (分段), variable transmigration (變易), and the elements of form, quality, mind, and wisdom (色質心智). Rather, it is a body formed by the aggregation of the permanent Five Skandhas (五陰) and other dharmas. This dharma is without form and cannot be spoken or shown. For the sake of sentient beings, it is forcibly named Dharma-kaya (法身). Second, below Dharma-nature (法性) explains longevity (壽). The harmony of form and mind (色心和合) gives rise to the retribution-obtained and continuous life. Since the body is not a skandha, how can it have a life-root (命根)? For the sake of things, it is forcibly designated as 'non-changing' as longevity. Third, below this longevity (壽) explains measure (量). Measure depends on the body and longevity, so it is also forcibly designated. Second, below this is a general explanation. The words 'not non-' (非無不) above body, longevity, and measure, according to the meaning of the following text, should be doubly negated. Because its Dharma-essence is apart from the two extremes and transcends retribution, the three names of body, longevity, and measure are forcibly established based on this principle, so that things can forget their attachments. Second, below Sambhogakaya (報身) explains the two aspects of Retribution Buddha (報佛). First, it is said that Dharma has retribution, in two parts. First, quoting the scriptures. This is from the perspective of following cultivation and measuring affairs and principles. The retribution is explained by what is felt through cultivation. The Lotus Sutra (法華文) proves the retribution of wisdom and virtue (智德), because that sutra says, 'The light of wisdom illuminates immeasurably.' The Nirvana Sutra (涅槃文) proves the retribution of cutting off virtue (斷德), because it says 'Great Nirvana.' Second, the meaning is explained as follows. The two kinds of retribution felt through cultivation are the union of initial enlightenment and fundamental enlightenment. That is, taking the initial and fundamental as the object and wisdom. These two are not different, so they are called 'Thusness' (如). Each has two 'Thusness' because wisdom is thus to the object, and the object is thus to wisdom. Furthermore, Bodhi (菩提) is named as 'Thusness-Wisdom' (如如智) as the one who can respond and merge, and Dharma-nature (法性) is named as 'Thusness-Object' (如如之境) as the one who should respond and merge. Using the analogy of a box and lid fitting together to illustrate the meaning of correspondence. Although the box and lid fit together, there are still edges. Furthermore, using water and milk to illustrate their mutual merging. This is to become one aspect completely. The meaning of initial enlightenment and fundamental enlightenment, the two bodies are one, is exactly the same as this. Second, below Dharma-kaya (法身) explains establishing the three aspects based on the Sambhogakaya (報身): namely, body, longevity, and measure. Among the three, each time Dharma-kaya (法身) is mentioned, it is because the wisdom of retribution merges with it, and there is no retribution without Dharma, so first is the body. Saying 'non-body' (非身) means it is not the limited body of the manifested Buddha (應佛). Saying 'not non-body' (非不身) means

非報佛無分齊身。又非身則非有。非不身則非空。中道法身乃本覺體。始覺冥此能冥亦忘。為成觀故強名報智。二壽。三量。稱本雙非為物強指。義皆同身三應身下明應佛三。初明應物有三。初身。二壽。三量。皆如谷響大小隨聲。是故此三悉云應同。二智與下明依二有應三。初法。不覺忘處始本一如。故云智與體冥。覺體自在。故云能起大用。二如水下喻真金上色。須水銀和方能涂(去聲)物。闕此一緣金無涂用。三功德下合報智功德以合水銀。法身合金。處處應現合塗色像。三能為下明應遍三土二。初雙明報應。二有量下單示應身。初義者上所說報但論冥法。即自受用也。金明垂應以他受用常住之應。對於生身無常之應。示二跡用。是故雙明身非身等。身即生身。有分齊相。故名為身。非身是報。無分齊相。故曰非身。小般若云。佛說非身是名大身。大身者。乃他受用身也。無分齊身其壽則常故無量也。有分齊身壽則無常故有量也。此二應用乃依真中二理而住。機依事業二識而見。住理廣如序品疏文辨之。二識委在起信論明。論意要在事識見則取色分齊。故名應佛。業識見則離分齊相。故是報身。行者應知常身無量通應三土。無常有量但應同居。所以者何。蓋實報機分證論見他受用身。方便土人唯稟別圓。所見佛

【現代漢語翻譯】現代漢語譯本非報佛（報身佛）無分齊身（沒有界限的身）。又非身，則非有；非不身，則非空。中道法身（不落兩邊的法身）乃本覺體（本來覺悟的本體）。始覺（開始覺悟）冥此，能冥亦忘（能覺悟的主體和所覺悟的客體都消失）。為成觀故，強名報智（爲了成就觀照，勉強稱之為報智）。二壽（兩種壽命），三量（三種度量），稱本雙非（本體上兩者都不成立），為物強指（爲了教化眾生勉強指代）。義皆同身（意義都與身相同），三應身（三種應化身）下明應佛三（下面說明應化佛的三種）。初明應物有三（首先說明應化適應眾生有三種）：初身（首先是身），二壽（第二是壽命），三量（第三是度量）。皆如谷響（都像山谷的回聲），大小隨聲（大小隨著聲音而變化）。是故此三悉云應同（所以這三種都說是應化相同）。二智與下明依二有應三（第二，智慧與下面說明的依據二諦而有三種應化）。初法（首先是法），不覺忘處始本一如（不覺悟和忘卻之處，開始和本來就是一樣的）。故云智與體冥（所以說智慧與本體冥合）。覺體自在（覺悟的本體是自在的）。故云能起大用（所以說能生起廣大的作用）。二如水下喻真金上色（第二，像水下面比喻真金上面的顏色），須水銀和方能涂物（需要水銀調和才能塗抹物體）。闕此一緣，金無涂用（缺少這一條件，金就無法塗抹）。三功德下合報智功德以合水銀（第三，功德下面結合報智的功德來比喻水銀），法身合金（法身比喻金），處處應現合塗色像（處處應化顯現，比喻塗抹顏色和形象）。三能為下明應遍三土二（第三，能為下面說明應化遍及三土，分為兩部分）：初雙明報應（首先同時說明報身和應身），二有量下單示應身（第二，有量下面單獨顯示應身）。初義者上所說報但論冥法（首先，意義是上面所說的報身只是論述冥合於法性），即自受用也（就是自受用身）。金明垂應以他受用常住之應（金光明經闡明垂跡應化，以他受用常住的應身），對於生身無常之應（對應于生身無常的應身），示二跡用（顯示兩種示現的功用）。是故雙明身非身等（所以同時說明身和非身等）。身即生身（身就是生身），有分齊相（有界限的相），故名為身（所以稱為身）。非身是報（非身是報身），無分齊相（沒有界限的相），故曰非身（所以說非身）。小般若云（小品般若經說），『佛說非身是名大身（佛說非身，這叫做大身）。』大身者（大身就是），乃他受用身也（是他受用身）。無分齊身其壽則常故無量也（沒有界限的身，它的壽命是恒常的，所以是無量的）。有分齊身壽則無常故有量也（有界限的身，壽命就是無常的，所以是有量的）。此二應用乃依真中二理而住（這兩種應化都是依據真諦和中道二理而安住）。機依事業二識而見（眾生的根機依據事業識和意識而見）。住理廣如序品疏文辨之（安住于理，詳細的可以參考序品疏文的辨析）。二識委在起信論明（兩種識詳細的在《起信論》中說明）。論意要在事識見則取色分齊（《起信論》的意義在於，如果意識見，就取色法的界限）。故名應佛（所以稱為應化佛）。業識見則離分齊相（如果業識見，就離開界限的相），故是報身（所以是報身）。行者應知常身無量通應三土（修行者應該知道，常身無量，普遍應化於三土）。無常有量但應同居（無常有量，只應化于同居土）。所以者何（為什麼呢）？蓋實報機分證論見他受用身（因為實報土的根機分證，論說見到他受用身）。方便土人唯稟別圓（方便土的人只接受別教和圓教），所見佛（所見到的佛）

【English Translation】 English version Not the Reward Buddha (Bao Shen Fo) with a body of limited boundaries. Moreover, if it is not the body, then it is not existent; if it is not not the body, then it is not empty. The Dharma Body of the Middle Way (not falling into either extreme) is the essence of original enlightenment. Initial enlightenment obscures this, and both the one who obscures and what is obscured are forgotten. For the sake of accomplishing contemplation, it is forcibly named Reward Wisdom. The two lifespans and three measures, in essence, are both non-existent, but are forcibly designated for the sake of beings. The meanings are all the same as the body; below, the three manifested bodies (San Ying Shen) explain the three manifested Buddhas. First, it explains that the three manifestations adapt to beings: first, the body; second, the lifespan; third, the measure. All are like echoes in a valley, their size varying with the sound. Therefore, these three are all said to be the same in manifestation. Second, the wisdom and below explain that based on the two truths, there are three manifestations. First, the Dharma: the place of non-awareness and forgetting is originally the same. Therefore, it is said that wisdom merges with the essence. The essence of enlightenment is self-existent. Therefore, it is said that it can give rise to great functions. Second, like water below, it is a metaphor for the color on top of pure gold; it requires mercury to be mixed in order to coat objects. Lacking this one condition, the gold has no coating function. Third, the merits below combine the merits of Reward Wisdom to represent mercury; the Dharma Body represents gold; manifesting everywhere represents coating colors and images. Third, 'able to be' below explains that the manifestations pervade the three lands, in two parts: first, simultaneously explaining the Reward Body and the Manifested Body; second, 'with measure' below individually shows the Manifested Body. First, the meaning is that the Reward Body mentioned above only discusses merging with the Dharma nature, which is the self-enjoyment body. The Golden Light Sutra clarifies the descending manifestation with the constant manifestation of the other-enjoyment body, corresponding to the impermanent manifestation of the incarnate body, showing the functions of two traces. Therefore, it simultaneously explains body and non-body, etc. Body is the incarnate body, with limited characteristics, so it is called body. Non-body is the Reward Body, without limited characteristics, so it is called non-body. The Smaller Prajna Sutra says, 'The Buddha said that non-body is called the Great Body.' The Great Body is the other-enjoyment body. The body without limits has a constant lifespan, so it is immeasurable. The body with limits has an impermanent lifespan, so it is measurable. These two applications reside based on the two principles of the true and the middle. The faculties of beings see based on the karma consciousness and the discriminating consciousness. Abiding in principle is extensively explained in the commentary on the introduction chapter. The two consciousnesses are detailed in the Awakening of Faith Treatise. The meaning of the treatise lies in that if the discriminating consciousness sees, it takes the limits of form. Therefore, it is called the Manifested Buddha. If the karma consciousness sees, it is apart from the characteristics of limits, so it is the Reward Body. Practitioners should know that the constant body is immeasurable and universally manifests in the three lands. The impermanent and measurable only manifests in the Land of Coexistence. Why is this? Because the faculties of the Real Reward Land partially realize and discuss seeing the other-enjoyment body. The people of the Expedient Land only receive the Separate and Perfect teachings, the Buddha seen

相雖小優降。然匪生身悉是報佛。若同居土具四教機。稟別圓者能睹報佛。故法華明常在靈山。華嚴說法盡未來際。及諸大乘即于應相見是法性尊特之身。故知常身遍應三土。若無常身唯應同居。逗藏通機及凡夫眾也。次義分二。初明有量二義。上之所說自受用外垂三土身。皆名為應。其他受用雖就對機名之為應。而是實因之所感克復名為報。非是差別逗機之用。若論逐物隨緣參差長短身壽量者。須就同居無常用說。故今別示應身之相。但于有量開出兩量。而此兩量依於事識但空見故。唯屬無常。若依業識不空見者。即此無常全體是常。則常無常二用相即二鳥雙游也。若上二土機息應轉。亦是無常。以非八相故且言常。七百等者。首楞嚴三昧經云。堅首菩薩問佛壽幾何。佛令往東方過三萬二千佛土。于莊嚴國問照明莊嚴自在王佛。彼佛答云。如釋迦壽我亦如是。汝欲知者。我壽七百阿僧祇劫。堅首回此白佛。阿難云。彼佛乃是釋迦異名。雖機勝見長。而七百猶可數。故亦是有量之量。若阿彌陀人天莫數。故是有量之無量也。二應佛下結應佛皆然。佛佛既皆三身圓證。應身彼物物壽長短。豈不隨順各示兩量。故彌陀現長亦能現短。釋迦現短亦能現長。故大論第三十六云。當知釋迦文佛更有清凈國土。如阿彌陀佛國。阿彌

【現代漢語翻譯】現代漢語譯本：相好雖然略有遜色，但並非化身佛陀，而是報身佛陀。如果同居凈土的眾生具有四教根機，稟承別教或圓教的，就能見到報身佛。所以《法華經》闡明佛陀常在靈鷲山，《華嚴經》宣說佛法直至未來無盡。以及其他大乘經典，都是在應化之相中見到法性尊特之身。因此可知常身遍應三土。如果只有無常之身，則只能應化在凡聖同居土，調伏藏教、通教根機以及凡夫眾生。其次從義理上分為兩部分。首先闡明有量的兩種含義。上面所說的自受用身外，垂跡於三土之身，都稱為應身。其他的受用身，雖然就著適應眾生的根機而名為應，但實際上是實因所感，剋期而證，名為報身，不是差別逗機的應化之用。如果論及隨順事物、隨順因緣，有參差長短的身壽量，必須就凡聖同居土的無常應身來說。所以現在特別開示應身之相。但于有量之中開出兩種量，而這兩種量依於事識但空之見，所以只屬於無常。如果依于業識不空之見，那麼這無常的全體就是常，那麼常與無常兩種作用相互即入，如同兩隻鳥兒一同飛翔。如果上二土的眾生機緣已盡，應身便會隱沒，這也是無常。因為不是八相成道，所以暫且說是常。『七百等者』，《首楞嚴三昧經》說，堅首菩薩問佛壽命有多長。佛讓其往東方，經過三萬二千佛土，到莊嚴國去問照明莊嚴自在王佛。彼佛回答說，釋迦牟尼佛的壽命和我一樣。你想知道的話，我的壽命是七百阿僧祇劫。堅首菩薩回來將此事稟告佛陀。阿難說，那位佛實際上是釋迦牟尼佛的異名。雖然眾生根機殊勝，所見較長，但七百仍然可以計數，所以也是有量的量。如果像阿彌陀佛那樣，人天都無法計數，那就是有量的無量。第二，『應佛下結應佛皆然』，總結應化佛都是如此。佛佛既然都是三身圓滿證得，應身在其他世界壽命的長短，豈不是隨順各界眾生而示現兩種量。所以阿彌陀佛示現長壽也能示現短壽，釋迦牟尼佛示現短壽也能示現長壽。所以《大智度論》第三十六卷說，應當知道釋迦牟尼佛也有清凈國土，如同阿彌陀佛的國土。阿彌陀佛

【English Translation】 English version: Although the physical characteristics are slightly inferior, it is not a Nirmanakaya (transformation body) Buddha, but a Sambhogakaya (reward body) Buddha. If beings in the Sahā world (world of endurance) possess the capacity for the Four Teachings, and are endowed with the distinct or perfect teachings, they can behold the Sambhogakaya Buddha. Therefore, the Lotus Sutra clarifies that the Buddha is always present on Vulture Peak (Grdhrakuta Mountain), and the Avatamsaka Sutra proclaims the Dharma until the end of future eons. And the various Mahayana sutras reveal the Dharmakaya (body of reality), the venerable and unique body of Dharma-nature, within the manifested form. Thus, it is known that the eternal body pervades the Three Lands. If there were only an impermanent body, it could only manifest in the Land of Co-dwelling of Ordinary Beings and Sages, subduing those with the capacity for the Tripitaka (Shravakayana), Common (shared between Hinayana and Mahayana) teachings, and ordinary beings. Secondly, the meaning is divided into two parts. First, clarifying the two meanings of 'limited measure'. The aforementioned bodies that emanate from the Self-Enjoyment Body and descend to the Three Lands are all called Nirmanakaya (transformation body). Other enjoyments, although called 'Nirmanakaya' in accordance with the capacity of beings, are actually the result of real causes and attained at a specific time, and are called Sambhogakaya (reward body), not the function of differentiated adaptation. If discussing the length of life spans that vary according to things and conditions, one must speak of the impermanent Nirmanakaya in the Land of Co-dwelling of Ordinary Beings and Sages. Therefore, the characteristics of the Nirmanakaya are now specifically revealed. However, within the 'limited measure', two kinds of measure are opened up, and these two kinds of measure rely on the view of emptiness based on phenomenal consciousness, so they only belong to impermanence. If relying on the view of non-emptiness based on karmic consciousness, then the entirety of this impermanence is permanence, then the two functions of permanence and impermanence are mutually inclusive, like two birds flying together. If the opportunities for beings in the upper two lands are exhausted, the response body will disappear, which is also impermanent. Because it is not the eight stages of enlightenment, it is temporarily said to be constant. 'Seven hundred, etc.', the Shurangama Samadhi Sutra says, 'Bodhisattva Firm-head asked the Buddha how long his life was. The Buddha told him to go east, passing through 32,000 Buddha lands, to the Land of Adornment to ask the Buddha Illuminating Adornment Sovereign King. That Buddha replied, 'My life is the same as Shakyamuni's. If you want to know, my life is seven hundred asamkhya kalpas.' Firm-head returned and reported this to the Buddha. Ananda said, 'That Buddha is actually another name for Shakyamuni.' Although the capacity of beings is superior and the vision is longer, seven hundred is still countable, so it is also a limited measure. If it is like Amitabha Buddha, where humans and devas cannot count, then it is a limited immeasurable. Secondly, 'The response Buddhas below conclude that all response Buddhas are like this', concluding that all manifested Buddhas are like this. Since all Buddhas have fully attained the three bodies, wouldn't the length of the response body's life in other worlds follow the beings of each world and manifest two kinds of measure? Therefore, Amitabha Buddha can manifest long life and also manifest short life, and Shakyamuni Buddha can manifest short life and also manifest long life. Therefore, the 36th volume of the Mahaprajnaparamita Shastra says, 'It should be known that Shakyamuni Buddha also has a pure land, like the land of Amitabha Buddha. Amitabha Buddha'

陀佛亦有不嚴凈國。如釋迦文佛國。又三十八云。此間閻浮惡故釋迦壽應短。余處好故佛壽應長。故涅槃二十二云。西方去此三十二河沙有無勝國。所有莊嚴如安樂世界。我于彼土出現於世。斯皆隨逐物機也。二然此下據理融即二。初約理融。上之三身三皆在性則並。二從修有則別。不分修性即一。三不互融則異。別異故縱。並一故橫。是則乖于所詮法體若能妙達秪一法性。而能成就一性二修。名即一而三也。修性而成而其三身一性本具。名即三而一也。此乃得云全性成修全修在性。性無所移修常宛爾。方合能詮玄妙之文矣。二故下下引文證。經文具云若入是經即入法性。如深法性即於是典金光明中。而得見我釋迦牟尼。此乃以理而為經也。金等三字即法報應三身異名。與一法性即一而三即三而一。若知此理即是三身。三不縱橫名為得見釋迦牟尼。故大經中明於三德不縱不橫。名大涅槃。我今安住如是三法。為眾生故言入涅槃。故知不達三身三一融妙。不名見佛。今解三佛既此融即。方會此典玄妙文也。二但信下明二字標題之巧二。初委明其意二。初從應佛融三釋二。初明因偏疑見圓體。偏疑八十是應有量。四佛舉喻明應無量。無量既破有量之疑。即達法報非量非無量。此因偏疑見於圓體。二若從下明從圓體不偏題二

【現代漢語翻譯】現代漢語譯本佛陀也有不莊嚴清凈的佛國，例如釋迦牟尼佛的佛國。又有《三十八品經》說：『此閻浮提世界因為罪惡深重，所以釋迦牟尼佛的壽命應該短促。其他地方因為美好，所以佛的壽命應該長久。』所以《涅槃經》第二十二卷說：『從西方經過三十二恒河沙數的世界，有一個無勝國（指佛國名），那裡所有的莊嚴如同安樂世界（指極樂世界）。我將在那個國土出現於世。』這些都是隨順眾生的根機而示現的。其次，下面根據理體融合來解釋『即二』。首先從理體融合來說，上面的法身、報身、應身三身，都存在於法性之中，所以是併合為一的。其次，從修行而證得的角度來說，三身是有差別的。如果不區分修行和法性，那就是一體的。第三，如果不互相融合，那就是不同的。因為差別和不同，所以是縱向的；因為併合為一，所以是橫向的。這樣就違背了所要詮釋的法體。如果能夠巧妙地通達只有一個法性，而能夠成就一個法性和二種修行，這就叫做『即一而三』。通過修行和法性而成就，而其三身本來就具備於一性之中，這就叫做『即三而一』。這樣才能說完全的法性成就了修行，完全的修行存在於法性之中。法性沒有改變，修行也始終完整。這樣才符合能夠詮釋玄妙之理的經文。其次，下面的內容引用經文來證明。經文完整地說：『如果進入這部經，就進入了法性。如同深入法性，就能在這部《金光明經》中，見到我釋迦牟尼。』這是以理體作為經的內涵。《金》、《光》、《明》等三個字，就是法身、報身、應身三身的異名。與一法性，就是『即一而三』，『即三而一』。如果知道這個道理，就是三身。不縱向也不橫向，就叫做得見釋迦牟尼。所以《大涅槃經》中闡明三德不縱不橫，叫做大涅槃。我現在安住于這樣的三法之中，爲了眾生的緣故說進入涅槃。』所以知道不通達三身三一的融合玄妙，就不能稱為見佛。現在解釋三佛既然如此融合，才能領會這部經典的玄妙文義。其次，下面的內容闡明『二』字標題的巧妙之處。首先詳細地說明其含義。首先從應身佛融合三身來解釋。首先闡明因為執著于片面而懷疑見到圓滿的本體。因為執著於八十相好是應身佛的有限量，所以佛舉例子說明應身佛是無量的。既然無量破除了有限量的疑惑，就通達了法身和報身既不是有限量也不是無量。這是因為執著于片面而懷疑見到圓滿的本體。其次，如果從圓滿的本體出發，就不偏頗地只提『二』。

【English Translation】 English version The Buddha also has impure lands, such as the land of Shakyamuni Buddha. Also, the Thirty-eight Chapter Sutra says: 'This Jambudvipa (world) is evil, so Shakyamuni's life should be short. Other places are good, so the Buddha's life should be long.' Therefore, Nirvana Sutra, chapter 22, says: 'Going west from here through thirty-two Ganges river sands, there is a land of No Victory (a Buddha-land name). All its adornments are like the World of Bliss (referring to the Pure Land of Ultimate Bliss). I will appear in that land.' These are all manifestations that follow the opportunities of beings. Secondly, the following explains 'is two' based on the fusion of principle. First, speaking from the fusion of principle, the above three bodies—Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身)—all exist in the nature of Dharma (法性), so they are combined as one. Secondly, from the perspective of cultivation and attainment, the three bodies are different. If cultivation and Dharma-nature are not distinguished, then they are one. Thirdly, if they do not merge with each other, then they are different. Because of difference, it is vertical; because of combination into one, it is horizontal. This violates the essence of the Dharma to be explained. If one can skillfully understand that there is only one Dharma-nature, and can achieve one Dharma-nature and two cultivations, this is called 'one is three'. Through cultivation and Dharma-nature, and its three bodies are originally inherent in one nature, this is called 'three is one'. Only then can it be said that the complete Dharma-nature achieves cultivation, and the complete cultivation exists in Dharma-nature. Dharma-nature does not change, and cultivation is always complete. This is in line with the scriptures that can explain the profound principles. Secondly, the following quotes scriptures to prove it. The scripture fully says: 'If you enter this sutra, you enter the Dharma-nature. Like deeply entering the Dharma-nature, you can see me, Shakyamuni, in this Golden Light Sutra (金光明經).' This is taking principle as the content of the sutra. The three words 'Golden', 'Light', and 'Sutra' are different names for the three bodies—Dharmakaya, Sambhogakaya, and Nirmanakaya. With one Dharma-nature, it is 'one is three', 'three is one'. If you know this principle, it is the three bodies. Neither vertical nor horizontal is called seeing Shakyamuni. Therefore, the Great Nirvana Sutra (大涅槃經) clarifies that the three virtues are neither vertical nor horizontal, called Great Nirvana. I now abide in these three Dharmas, and say that I enter Nirvana for the sake of sentient beings.' Therefore, knowing that not understanding the fusion of the three bodies and three-in-one is not called seeing the Buddha. Now explaining that the three Buddhas are so fused, one can understand the profound meaning of this scripture. Secondly, the following clarifies the subtlety of the title of the word 'two'. First, explain its meaning in detail. First, explain from the Nirmanakaya Buddha (應身佛) merging the three bodies. First, clarify that because of attachment to one side, one doubts seeing the complete body. Because of attachment to the eighty auspicious signs as the limited quantity of the Nirmanakaya Buddha, the Buddha gives examples to illustrate that the Nirmanakaya Buddha is limitless. Since limitlessness dispels the doubt of limited quantity, one understands that the Dharmakaya and Sambhogakaya are neither limited nor limitless. This is because of attachment to one side, one doubts seeing the complete body. Secondly, if starting from the complete body, one does not partially mention only 'two'.

。初指偏題相。二而今下示圓論意。以不偏題故三壽量二字能詮。二取意下就報佛融三釋三。初明報佛體圓。上約品題壽量二字不偏有無。則收二應能顯法報。就文便也。若義便者。今經既以果德為宗。合以報身釋于品目。以報身上冥下應。則三身義任運成就。是故二字正在報身。二量疑下明因疑達圓。報身義顯。良由四佛以長壽應釋短壽疑。故使信相達于報智圓具三身。三經家下明從圓題品。題稱壽量正在報身。此從信相圓解所見。蔽猶當也。舉報身一當三身諸也。二從此下結示立題。二又一下明重解三。初示異解時。大師非止一回講說。故於一時別立名義。章安既聞是故兼錄。二亦作下明異解相二。初標列章門。玄義者。文選云。睿哲玄覽。注云。玄通也。謂離文通示其義故曰玄義。引證者。義雖妙悟而與經曾。故引文證令人生信。還源者。品題是派經目為源。所約三身明於壽量。不離法性金光明源。攝還此源令義究竟。二玄義下依章解釋三。初玄義二。初直示三身壽量三。初應身三。初壽。二延促下量。三此釋下結。因緣者。感應更互而為因緣。二又壽下報身三。初壽。智外無境境外無智。名相盛受。既絕能所故無分別涵蓋絕待當體名大。二量者下釋量。境智俱遍名為相應。此之相應實無際畔。義言于量。三此

釋下結。三又壽下法身三。初壽。法性不變無去來今。是真久義。約此久義釋法身壽。二量者下量。銓猶度也。常叉之壽實叵度量。強以雙非而度量也。非多等者。出度量相。初非多少數。次非知不知。三非說不說。此顯法壽是不思議境。故大論云。不思議者。不決定也。若離可說而謂法壽定不可說。是名決定非不思議。上二雙非其意亦爾。如此銓量是常久量。又多少數銓量法壽。非長短用。盡知不盡知銓量法壽。非分滿報。可說不可說銓量法壽體非說默。三此釋下結。二初番下更作三雙顯示。蓋前直以延促境智及雙非義。示三壽量。恐猶難解。故今各以二義銓量。欲令行人識三佛相。文分為三。初番應佛二義。第二番報佛二義。境無分別。非謂頑境全無覺知。乃指心體本來離念。名境無分別。此離念心全體覺悟。名智有分別。此之境智究竟相稱。智外無境境有分別。境外無智智無分別。是則境照于境智寂于智。以此二義顯報身相。第三番法佛二義。體本無相故不可說。依言顯德是故可說。二引證二。初引今文三。初引二文證應身二義。二引三文證報身二義。虛空喻通前取不壞喻無量應。今取無相證境無念。三引三文證法身二義。問前云四喻皆喻應壽能為無量。今何引之證報證法。答非全法報為應身者。應必斷滅安能

【現代漢語翻譯】現代漢語譯本：解釋『結』（Klesha，煩惱）。三又從『壽』（Ayus，壽命）的角度解釋『法身』（Dharmakaya，法身）的三種含義。首先是『壽』。法性不變，沒有過去、現在、未來。這是真『久』（長久）的含義。根據這個『久』的含義來解釋法身的『壽』。第二是『量』（量度）。『銓』（Quan，衡量）就是『度』（Dù，測量）。常住不變的『壽』實際上是無法度量的。勉強用雙重否定來度量它。『非多等者』（不是多等等），是爲了排除度量的表象。首先，不是多少的數量；其次，不是知不知道；第三，不是說不說。這顯示了法『壽』是不可思議的境界。所以《大智度論》（Mahaprajnaparamita-sastra）說：『不可思議』就是『不決定』。如果離開可說而認為法『壽』一定不可說，這就叫做『決定』，而不是『不可思議』。上面兩種雙重否定也是這個意思。這樣衡量就是常『久』的量。又用多少數量來衡量法『壽』，不是長短的用法；用盡知不盡知來衡量法『壽』，不是分滿報；用可說不可說來衡量法『壽』，體性不是說或沉默。第三，用這個解釋來總結。第二，從最初一番開始，再次用三對來顯示。大概是因為前面直接用延促、境智以及雙重否定的含義來顯示三種『壽』的量，恐怕還是難以理解。所以現在各自用兩種含義來衡量，想要讓修行人認識三種佛的形象。文章分為三部分。第一番是應佛（Nirmanakaya，應身）的兩種含義。第二番是報佛（Sambhogakaya，報身）的兩種含義。『境無分別』（境界沒有分別），不是說頑固的境界完全沒有覺知，而是指心體本來就遠離念頭，叫做『境無分別』。這個遠離念頭的心全體覺悟，叫做『智有分別』（智慧有分別）。這個境界和智慧究竟相稱，智慧之外沒有境界，境界有分別；境界之外沒有智慧，智慧沒有分別。這樣就是境界照耀著境界，智慧寂靜于智慧。用這兩種含義來顯示報身的形象。第三番是法佛（Dharmakaya，法身）的兩種含義。體性本來沒有形象，所以不可說；依靠言語來顯示功德，所以是可說的。第二，引用論證。首先引用現在的文章。首先引用兩段文字來論證應身的兩種含義。第二引用三段文字來論證報身的兩種含義。用虛空的比喻來貫通前面，取不壞的比喻來比喻無量應。現在取無相來論證境界沒有念頭。第三引用三段文字來論證法身的兩種含義。問：前面說四個比喻都比喻應『壽』能夠成為無量，現在為什麼引用它來論證報身和法身？答：不是全部的法報都成為應身，應身必定斷滅，怎麼能夠...

【English Translation】 English version: Explaining 'Klesha' (Klesha, affliction). Furthermore, explaining the three meanings of 'Dharmakaya' (Dharmakaya, Dharma body) from the perspective of 'Ayus' (Ayus, lifespan). First is 'Ayus'. The Dharma-nature is unchanging, without past, present, or future. This is the true meaning of 'long-lasting'. Explaining the 'Ayus' of the Dharmakaya based on this meaning of 'long-lasting'. Second is 'measure'. 'Quan' (Quan, weighing) is 'Du' (Dù, measuring). The permanently abiding 'Ayus' is actually immeasurable. Forcibly measuring it with double negation. 'Not many, etc.' is to exclude the appearance of measurement. First, not the quantity of more or less; second, not knowing or not knowing; third, not speaking or not speaking. This shows that Dharma 'Ayus' is an inconceivable realm. Therefore, the 'Mahaprajnaparamita-sastra' says: 'Inconceivable' is 'undecided'. If one leaves what can be said and thinks that Dharma 'Ayus' is definitely unspeakable, this is called 'decided', not 'inconceivable'. The above two double negations also have this meaning. Measuring in this way is the measure of constant 'long-lasting'. Also, using the quantity of more or less to measure Dharma 'Ayus' is not the usage of long or short; using knowing completely or not knowing completely to measure Dharma 'Ayus' is not dividing full retribution; using speakable or unspeakable to measure Dharma 'Ayus', the essence is neither speaking nor silence. Third, using this explanation to summarize. Second, starting from the first instance, again using three pairs to show. Probably because the previous directly used the meanings of extension and contraction, realm-wisdom, and double negation to show the measure of the three 'Ayus', it is still difficult to understand. Therefore, now each uses two meanings to measure, wanting to allow practitioners to recognize the images of the three Buddhas. The text is divided into three parts. The first instance is the two meanings of Nirmanakaya (Nirmanakaya, Transformation Body). The second instance is the two meanings of Sambhogakaya (Sambhogakaya, Reward Body). 'Realm without discrimination' does not mean that the stubborn realm has no awareness at all, but refers to the mind-essence originally being away from thoughts, called 'realm without discrimination'. This mind away from thoughts is fully enlightened, called 'wisdom with discrimination'. This realm and wisdom ultimately correspond, there is no realm outside of wisdom, the realm has discrimination; there is no wisdom outside of the realm, wisdom has no discrimination. In this way, the realm illuminates the realm, and wisdom is silent in wisdom. Using these two meanings to show the image of the Reward Body. The third instance is the two meanings of Dharmakaya (Dharmakaya, Dharma Body). The essence originally has no image, so it is unspeakable; relying on language to show merit, so it is speakable. Second, citing arguments. First, citing the current text. First, citing two passages to argue for the two meanings of the Transformation Body. Second, citing three passages to argue for the two meanings of the Reward Body. Using the metaphor of emptiness to connect the front, taking the metaphor of indestructibility to metaphorize the immeasurable response. Now taking no-image to argue that the realm has no thoughts. Third, citing three passages to argue for the two meanings of the Dharma Body. Question: The previous said that the four metaphors all metaphorize that 'Ayus' can become immeasurable, why is it now cited to argue for the Reward Body and Dharma Body? Answer: Not all of the Dharma-Reward becomes the Transformation Body, the Transformation Body must be destroyed, how can it...

延促不曾休廢。今欲顯示三身融妙。故即以應而證法報。若昧此意諸大乘對機之身莫能深識。二引新本二。初別證應身二義彼憍陳。如婆羅門欲得如來舍利如芥粟許。此乃知佛九旬當滅。故愿求之。可證應為八十有量也。王子下即栗毗王子答婆羅門也。雖即法報且從福報以證勝應。二總證法報四義。智即報身境即法身。具知不知說不說四。但略舉一以等餘三。四皆絕慮故可總用難思難解而證之也。令述此意故注云云。三還源三。初總明意。然法報應與金光明皆是法性當體之名。本無優劣。以此經正用金等顯於法性。故佛首唱而為經目。故金光明得為宗源。一切三法便成流派。金解壽量須約三身。恐作別解故示覆宗。二初番下示還相三。初應還明。勝劣二應全是法效能多利益也。二第二下報還光。報必冥法。故於句句法報雙陳。此舉所冥智。全是法性。寂而常照也。三第三下法還金。說時常默默時常說。圓妙四德有何損益。全是法性可尊可重也。合論融即例前故略。三夫解下例一切。若解體金光明義豈止三身義歸三字。一切法相皆還此源。故竟千從不即萬惑。三既是下明兼錄意。二時之說俱彰妙理。后之學人隨何聞悟。欲示此意故注云云。二此品下正明疑念二。初序入正品指上說。二從王下還從序意。釋此文二。初節經

【現代漢語翻譯】現代漢語譯本延促不曾休廢：時間的長短變化從未停止過。今欲顯示三身融妙：現在想要顯示法身（Dharmakāya）、報身（Saṃbhogakāya）、應身（Nirmāṇakāya）三身融合的奧妙。故即以應而證法報：所以就用應身來證明法身和報身。若昧此意諸大乘對機之身莫能深識：如果不能理解這個意思，那麼大乘佛教中針對不同根器所顯現的各種身相，就無法深刻認識。二引新本二：下面引用新版本的內容，分為兩部分。初別證應身二義彼憍陳（Kauṇḍinya）：首先分別證明應身的兩種含義。例如憍陳如。如婆羅門欲得如來舍利如芥粟許：比如，有婆羅門想要得到如來佛的舍利，像芥菜籽那麼大。此乃知佛九旬當滅：這是因為他知道佛陀將在九十天後涅槃。故愿求之：所以希望求得舍利。可證應為八十有量也：這可以證明應身是具有八十種隨形好（指佛的三十二相和八十種隨形好）的。王子下即栗毗（Kushinagar）王子答婆羅門也：接下來是拘尸那揭羅的王子回答婆羅門。雖即法報且從福報以證勝應：雖然是法身和報身，但這裡是從福報的角度來證明殊勝的應身。二總證法報四義：第二部分是總的證明法身和報身的四種含義。智即報身境即法身：智慧就是報身，境界就是法身。具知不知說不說四：完全知曉、完全不知曉、可以言說、不可言說這四種情況。但略舉一以等餘三：這裡只簡略地舉出一個例子，就可以等同於其餘三種情況。四皆絕慮故可總用難思難解而證之也：這四種情況都是超越思慮的，所以可以用難以思議、難以理解的方式來證明。令述此意故注云云：爲了闡述這個意思，所以註釋中這樣寫道。三還源三：第三部分是迴歸本源，分為三部分。初總明意：首先總的說明意思。然法報應與金光明皆是法性當體之名：法身、報身、應身和《金光明經》都是法性本身的名稱。本無優劣：本來沒有優劣之分。以此經正用金等顯於法性：這部經正是用『金』等來彰顯法性。故佛首唱而為經目：所以佛陀首先宣說，並以此作為經名。故金光明得為宗源：所以《金光明經》可以作為宗源。一切三法便成流派：一切三身之法便成為從這裡流出的支派。金解壽量須約三身：解釋《金光明經》中的壽命長短，必須結合三身來理解。恐作別解故示覆宗：爲了避免產生其他的理解，所以表明要回歸宗源。二初番下示還相三：第二部分，從最初的方面開始，展示迴歸的三個方面。初應還明：首先是應身迴歸光明。勝劣二應全是法效能多利益也：殊勝的應身和劣應身，全部都是法性的顯現，能夠帶來很多利益。二第二下報還光：第二方面是報身迴歸光明。報必冥法：報身必然與法性相冥合。故於句句法報雙陳：所以在每一句話中，法身和報身都是同時陳述的。此舉所冥智：這裡舉出所冥合的智慧。全是法性：全部都是法性的顯現。寂而常照也：寂靜而又恒常照耀。三第三下法還金：第三方面是法身迴歸金光明。說時常默默時常說：說法的時候常常是默默無言，默默無言的時候常常是在說法。圓妙四德有何損益：圓滿微妙的常、樂、我、凈四德，有什麼損失或增益呢？全是法性可尊可重也：全部都是法性的顯現，值得尊敬和重視。合論融即例前故略：合併起來討論融合，可以參照前面的例子，所以省略。三夫解下例一切：第三部分，根據解釋，可以類推到一切。若解體金光明義豈止三身義歸三字：如果理解了《金光明經》的體性意義，難道僅僅是三身的意義迴歸到『金光明』這三個字嗎？一切法相皆還此源：一切法相都回歸到這個本源。故竟千從不即萬惑：所以最終千差萬別都源於此，而不是萬種迷惑。三既是下明兼錄意：第三部分，說明兼顧記錄的意思。二時之說俱彰妙理：前後兩次的說法都彰顯了微妙的道理。后之學人隨何聞悟：後來的學習者無論聽到哪一種說法而有所領悟。欲示此意故注云云：爲了顯示這個意思，所以註釋中這樣寫道。二此品下正明疑念二：第二部分，這一品正式闡明疑問和念頭，分為兩部分。初序入正品指上說：首先是序言，進入正品，指向上面的說法。二從王下還從序意：第二部分，從國王開始，迴歸到序言的意義。釋此文二：解釋這段文字，分為兩部分。初節經：首先是分段經文。

【English Translation】 English version The extension and contraction have never ceased: The changes in the length of time have never stopped. Now desiring to reveal the fusion and subtlety of the Trikaya (三身): Now wanting to display the wonderful fusion of the Dharmakāya (法身, body of essence), Saṃbhogakāya (報身, body of bliss), and Nirmāṇakāya (應身, body of transformation). Therefore, using the Nirmāṇakāya to certify the Dharmakāya and Saṃbhogakāya: Therefore, using the Nirmāṇakāya to prove the Dharmakāya and Saṃbhogakāya. If one is ignorant of this meaning, the bodies adapted to different capacities in Mahayana cannot be deeply understood: If one cannot understand this meaning, then the various forms manifested in Mahayana Buddhism for different capacities cannot be deeply understood. Secondly, citing the new version in two parts: Below, citing the content of the new version, divided into two parts. First, separately certifying the two meanings of Nirmāṇakāya, Kauṇḍinya (憍陳如): First, separately proving the two meanings of Nirmāṇakāya. For example, Kauṇḍinya. For example, a Brahmin wanted to obtain a relic of the Tathagata as small as a mustard seed: For example, a Brahmin wanted to obtain a relic of the Tathagata, as small as a mustard seed. This is because he knew that the Buddha would pass away in ninety days: This is because he knew that the Buddha would enter Nirvana in ninety days. Therefore, he wished to seek it: So he hoped to obtain the relic. It can be certified that the Nirmāṇakāya has eighty qualities: This can prove that the Nirmāṇakāya has eighty minor marks (referring to the thirty-two major marks and eighty minor marks of the Buddha). Below, the prince of Kushinagar (栗毗) answers the Brahmin: Next is the prince of Kushinagar answering the Brahmin. Although it is the Dharmakāya and Saṃbhogakāya, it is from the merit to certify the superior Nirmāṇakāya: Although it is the Dharmakāya and Saṃbhogakāya, here it is from the perspective of merit to prove the superior Nirmāṇakāya. Secondly, generally certifying the four meanings of Dharmakāya and Saṃbhogakāya: The second part is a general proof of the four meanings of Dharmakāya and Saṃbhogakāya. Wisdom is the Saṃbhogakāya, the realm is the Dharmakāya: Wisdom is the Saṃbhogakāya, the realm is the Dharmakāya. Fully knowing, not knowing, speaking, not speaking, these four: Fully knowing, not knowing, being able to speak, not being able to speak, these four situations. But briefly citing one is equal to the other three: Here, only one example is briefly cited, which can be equated to the other three situations. All four are beyond consideration, so they can be generally used to prove with the inconceivable and incomprehensible: These four situations are beyond consideration, so they can be used to prove in an inconceivable and incomprehensible way. To explain this meaning, the commentary says so: In order to explain this meaning, the commentary says so. Thirdly, returning to the source in three parts: The third part is returning to the source, divided into three parts. First, generally explaining the meaning: First, generally explaining the meaning. However, Dharmakāya, Saṃbhogakāya, Nirmāṇakāya, and the Suvarṇaprabhāsa Sūtra (金光明經) are all names of the essence of Dharmata (法性): However, Dharmakāya, Saṃbhogakāya, Nirmāṇakāya, and the Suvarṇaprabhāsa Sūtra are all names of the essence of Dharmata. Originally, there is no superiority or inferiority: Originally, there is no superiority or inferiority. This sutra is precisely using 'gold' etc. to manifest Dharmata: This sutra is precisely using 'gold' etc. to manifest Dharmata. Therefore, the Buddha first proclaimed it and made it the title of the sutra: Therefore, the Buddha first proclaimed it and made it the title of the sutra. Therefore, the Suvarṇaprabhāsa Sūtra can be regarded as the source: Therefore, the Suvarṇaprabhāsa Sūtra can be regarded as the source. All three dharmas then become branches: All three bodies of Dharma then become branches flowing from here. The golden explanation of lifespan must be about the three bodies: The golden explanation of lifespan must be understood in relation to the three bodies. Fearing other interpretations, it is shown to return to the source: To avoid other interpretations, it is shown to return to the source. Secondly, from the beginning, showing the three aspects of return: The second part, starting from the beginning, shows the three aspects of return. First, Nirmāṇakāya returns to light: First, the Nirmāṇakāya returns to light. The superior and inferior Nirmāṇakāyas are all manifestations of Dharmata, which can bring many benefits: The superior and inferior Nirmāṇakāyas are all manifestations of Dharmata, which can bring many benefits. Secondly, the Saṃbhogakāya returns to light: The second aspect is the Saṃbhogakāya returning to light. Saṃbhogakāya must merge with Dharmata: Saṃbhogakāya must merge with Dharmata. Therefore, in every sentence, Dharmakāya and Saṃbhogakāya are stated together: Therefore, in every sentence, Dharmakāya and Saṃbhogakāya are stated together. This cites the wisdom that is merged: This cites the wisdom that is merged. All is Dharmata: All is a manifestation of Dharmata. Silent and constantly illuminating: Silent and constantly illuminating. Thirdly, Dharmakāya returns to the Suvarṇaprabhāsa: The third aspect is the Dharmakāya returning to the Suvarṇaprabhāsa. Speaking is often silent, and silence is often speaking: Speaking is often silent, and silence is often speaking. What loss or gain is there in the perfect and subtle four virtues: What loss or gain is there in the perfect and subtle four virtues of permanence, bliss, self, and purity? All is Dharmata, worthy of respect and importance: All is a manifestation of Dharmata, worthy of respect and importance. Combining the discussion of fusion is similar to the previous, so it is omitted: Combining the discussion of fusion can refer to the previous examples, so it is omitted. Thirdly, according to the explanation, it can be inferred to everything: The third part, according to the explanation, can be inferred to everything. If one understands the meaning of the essence of the Suvarṇaprabhāsa Sūtra, is it only the meaning of the three bodies returning to the three words 'Suvarṇaprabhāsa'?: If one understands the meaning of the essence of the Suvarṇaprabhāsa Sūtra, is it only the meaning of the three bodies returning to the three words 'Suvarṇaprabhāsa'? All dharmas return to this source: All dharmas return to this source. Therefore, the final thousands of differences originate from this, not from ten thousand confusions: Therefore, the final thousands of differences originate from this, not from ten thousand confusions. Thirdly, it is clear that the intention of recording is also included: The third part clarifies that the intention of recording is also included. The two times of speaking both show the subtle principle: The two times of speaking both show the subtle principle. Later learners, no matter which statement they hear and understand: Later learners, no matter which statement they hear and understand. To show this meaning, the commentary says so: To show this meaning, the commentary says so. Secondly, this chapter formally clarifies doubts and thoughts in two parts: The second part, this chapter formally clarifies doubts and thoughts, divided into two parts. First, the introduction enters the main chapter, referring to the above statement: First, the introduction enters the main chapter, referring to the above statement. Secondly, starting from the king, returning to the meaning of the introduction: The second part, starting from the king, returns to the meaning of the introduction. Explain this text in two parts: Explain this text in two parts. First, segmenting the sutra: First, segmenting the sutra.

文。二隨文釋二。初出人四。初出處。事釋如通序觀解見出名。二菩薩下明位。翻名道心。復能化人故道心大。此行雖該前之三教。今位在圓。三信相下出名。二初約教釋名三。初直就相似釋二。初約名釋。信通真似。既言信相信則非真。以其似信是其真證前相故也。別教三賢是似信位。初地已上方得真信。圓教登住便得真信。即以十信名為似信。言鐵輪者。本業瓔珞經。以六種輪譬六因位。鐵輪十信。銅輪十住。銀輪十行。金輪十向。琉璃輪十地。摩尼輪等覺。信斷見思得是鐵輪。二下文下以相驗。枹鼓杖也。或作桴。二又真下明似通上位二。初明位位有似。已證名真未證名似。普賢等覺望極名似。故立賢名。二信相下明高下難測。三難者下設難覈實二。初高位無疑難二。初難二。此亦下釋二。初約權實釋。為他發起是權示疑。未了佛地是實行疑。二法華下引二經證。法華本跡皆是彌勒懷疑起問。大集菩薩菩提未極。故云未了。本性菩提熏心起疑。疑故求了。故云菩提為我作名。二難者下斷見無疑難二。初難二答通疑障真。別疑障中。中道未極安得不疑。二觀解下就處辨觀。今出人名觀那就處。良由觀法皆從陰起。以王舍城約陰便故。故就處明。以善惡王觀無記舍。能所不二人法俱空。二空所顯即大涅槃。防五住非

【現代漢語翻譯】現代漢語譯本文。二、隨文解釋分二：首先解釋題目，分四部分。第一部分，解釋出處。事情的解釋如同《通序觀解》中所見，解釋名稱。第二部分，菩薩之後說明位次。『翻名道心』，又能夠教化他人，所以『道心』是廣大的。這種修行雖然涵蓋了之前的三個教派，但現在的位次是在圓教。第三部分，『信相』之後解釋名稱。分兩部分。第一部分，直接就相似的層面解釋名稱，分三部分。首先，根據名稱解釋。『信』可以通於真和似。既然說是『信相信』，那就不是真信，因為它是相似的信，是其真信的證明。之前的『相』就是這個原因。別教的三賢位是相似的信位，初地以上才得到真信。圓教登住位就得到真信，即以十信位稱為相似的信。說『鐵輪』，是根據《本業瓔珞經》，用六種輪來比喻六個因位。鐵輪代表十信位，銅輪代表十住位，銀輪代表十行位，金輪代表十向位，琉璃輪代表十地位，摩尼輪代表等覺位。十信位斷見思惑，所以是鐵輪。第二部分，下面的經文用『相』來驗證。『枹鼓』是鼓槌，也有寫作『桴』的。第二，又從真信的角度說明相似信可以通於上位，分兩部分。首先，說明位次有相似之處。已經證得的稱為真，未證得的稱為似。普賢菩薩等覺位，相對於最高的位次來說，也稱為似，所以立名為『賢』。第二，『信相』之後說明高下難以測度。第三，『難者』之後設定疑問來覈實，分兩部分。首先，高位無疑難，分兩部分。首先是疑問。『此亦』之後解釋，分兩部分。首先，根據權實二智來解釋。爲了他人發起是權巧示現的疑問，沒有了達佛地是實行上的疑問。第二，《法華經》之後引用兩部經來證明。《法華經》的本門和跡門中，彌勒菩薩都因為有疑問而提問。《大集經》中，菩薩的菩提道果還沒有達到極點，所以說『未了』。本性菩提熏習內心而產生疑問，因為有疑問所以要求了達，所以說『菩提為我作名』。第二，『難者』之後斷見惑無疑難，分兩部分。首先是疑問，回答是通於疑障真如。別教的疑問是障礙中道，中道沒有達到極點，怎麼能沒有疑問呢？第二，『觀解』之後就處所來辨別觀法。現在解釋人名觀法，就處所來辨別。這是因為觀法都是從五陰生起的，用王舍城來比喻五陰的聚集，所以就處所來闡明。用善惡王來觀無記舍，能觀的與所觀的不是兩個，人法都空。二空所顯現的就是大涅槃，防止五住地煩惱。

【English Translation】 English version Text. 2. Explanation following the text, divided into two parts: First, explaining the title, divided into four parts. The first part explains the source. The explanation of the matter is as seen in the 'General Preface and Commentary,' explaining the name. The second part, after 'Bodhisattva,' explains the position. 'Turning the name to the mind of the Tao,' and also being able to transform others, therefore the 'mind of the Tao' is vast. Although this practice encompasses the previous three teachings, the current position is in the Perfect Teaching. The third part, after 'Characteristics of Faith,' explains the name, divided into two parts. The first part directly explains the name from the aspect of similarity, divided into three parts. First, explaining according to the name. 'Faith' can connect to both true and similar. Since it is said 'believing in faith,' then it is not true faith, because it is similar faith, which is the proof of its true faith. The previous 'characteristics' are the reason for this. The Three Worthies of the Separate Teaching are similar positions of faith; only from the first ground and above is true faith attained. In the Perfect Teaching, attaining the stage of abiding is attaining true faith, that is, the ten faiths are called similar faith. Saying 'iron wheel' is based on the 'Fundamental Karma Garland Sutra,' using six wheels to represent the six causal positions. The iron wheel represents the ten faiths, the bronze wheel represents the ten abidings, the silver wheel represents the ten practices, the gold wheel represents the ten dedications, the crystal wheel represents the ten grounds, and the mani wheel represents equal enlightenment. The ten faiths cut off the delusions of views and thoughts, therefore it is the iron wheel. The second part, the following text uses 'characteristics' to verify. 'Pao-ku' is a drumstick, also written as 'fu.' Second, explaining from the perspective of true faith that similar faith can connect to higher positions, divided into two parts. First, explaining that positions have similarities. What has been attained is called true, what has not been attained is called similar. The position of Equal Enlightenment of Samantabhadra Bodhisattva, relative to the highest position, is also called similar, therefore the name 'Worthy' is established. Second, after 'Characteristics of Faith,' explaining that high and low are difficult to measure. Third, after 'Questioner,' setting up questions to verify, divided into two parts. First, the high position has no doubt, divided into two parts. First is the question. After 'This also,' explaining, divided into two parts. First, explaining according to the two wisdoms of provisional and real. Initiating for others is a provisional manifestation of doubt; not understanding the Buddha-ground is doubt in practice. Second, after the 'Lotus Sutra,' citing two sutras to prove. In both the original and trace gates of the 'Lotus Sutra,' Maitreya Bodhisattva asked questions because of doubts. In the 'Great Collection Sutra,' the Bodhi fruit of the Bodhisattva has not yet reached the extreme, so it is said 'not yet understood.' The inherent Bodhi is influenced by the mind and produces doubt; because there is doubt, there is a request for understanding, so it is said 'Bodhi makes a name for me.' Second, after 'Questioner,' cutting off the delusions of views and having no doubt, divided into two parts. First is the question, the answer is connecting to the doubt that obscures true suchness. The doubt of the Separate Teaching is an obstacle to the Middle Way; if the Middle Way has not reached the extreme, how can there be no doubt? Second, after 'Contemplation and Understanding,' distinguishing the methods of contemplation based on the location. Now explaining the names of people and methods of contemplation, distinguishing based on the location. This is because the methods of contemplation all arise from the five aggregates, using Rajagriha to symbolize the gathering of the five aggregates, so explaining based on the location. Using the good and evil kings to contemplate the neutral abode, the one who contemplates and what is contemplated are not two, both people and dharmas are empty. What is revealed by the emptiness of the two is the Great Nirvana, preventing the afflictions of the five abodes.

御二死敵。城豈過此。名字初心觀陰涅槃。妙覺後心涅槃究竟。今意正辨初心住處。明後心者示此妙觀同果智也四嘆德二。初科判二。初正科經。二重判位。植種也。愧慚也。云云者令準嘆德判同普賢。二供養下隨釋二。初外供養佛二。初約財法釋。大經云。諸供養中法供養最為第一。財供養則有窮盡。法供養者則無窮盡。二約觀行釋。無明一念全體覺了。此之覺心名之為佛。緣因資了是供佛義。三喻可見。二種善下內種善根。四初直明種善義。體本覺心名法性地。觀性始覺名為種子。下種種久其義可知。五善根者。于本法性生不動信進念定慧。五皆不動名為五根。此根生者相似位高故名增長。二增長下以。值佛釋成二。初舉三事譬。二風譬下以三輪合。身輪現通駭動其心。意輪鑒機智光照也。口輪演教法水潤也。三楞嚴下明三因增長。楞嚴是定緣因也。般若是慧了因也。法性是理正因也。二修一性照發互資。由修照性由性發修。此三增長轉似入真于真增道。並得名為倍明轉顯四植種下結二成德。三從是下正明疑念序二。初節經。二由有下隨釋二。初生疑之由三。初正出疑由。遠則由於九十日前告魔期滅也。此經乃是方等後分也。近則由在靈山聞佛定中唱序。既起思。惟故生疑念。雖有二由無本誓擊此疑不生。二何因

{ "translations": [ "現代漢語譯本", "御二死敵（指兩種死亡的敵人）。城豈過此（還有什麼比這更重要的呢）。名字初心觀陰涅槃（從名字和最初的心開始，觀察陰境，最終達到涅槃）。妙覺後心涅槃究竟（從奇妙的覺悟和後來的心開始，最終達到涅槃的究竟）。今意正辨初心住處（現在的意思是正確辨別最初的心所停留的地方）。明後心者示此妙觀同果智也（明白後來的心，表明這種奇妙的觀察與果地的智慧相同）。四嘆德二（四種讚歎功德的方式，分為兩部分）。初科判二（首先進行科判，分為兩部分）。初正科經（首先是正式地對經文進行科判）。二重判位（其次是重新判定地位）。植種也（種植善根）。愧慚也（感到慚愧）。云云者令準嘆德判同普賢（這裡的意思是，要按照讚歎功德的方式，將自己等同於普賢菩薩）。二供養下隨釋二（第二部分，從供養開始，隨之解釋，分為兩部分）。初外供養佛二（首先是外在的供養佛，分為兩部分）。初約財法釋（首先從財物和佛法的角度來解釋）。大經云（《大般涅槃經》中說）。諸供養中法供養最為第一（在所有的供養中，法供養是最為殊勝的）。財供養則有窮盡（財物供養會有窮盡的時候）。法供養者則無窮盡（而佛法供養則是無窮無盡的）。二約觀行釋（其次從觀行修持的角度來解釋）。無明一念全體覺了（將無明的一念完全覺悟）。此之覺心名之為佛（這種覺悟的心就叫做佛）。緣因資了是供佛義（以緣因為資糧，最終了悟，這就是供養佛的意義）。三喻可見（用比喻可以明白）。二種善下內種善根（第二種善，內在種植善根）。四初直明種善義（首先直接說明種植善根的意義）。體本覺心名法性地（以本覺之心為體，稱為法性地）。觀性始覺名為種子（觀察自性，開始覺悟，稱為種子）。下種種久其義可知（下面的種種，時間長了，其中的意義就可以明白了）。五善根者（五種善根）。于本法性生不動信進念定慧（對於本來的法性，生起不動的信心、精進、正念、禪定和智慧）。五皆不動名為五根（這五種都不動搖，稱為五根）。此根生者相似位高故名增長（這種根生起，相似於高位，所以稱為增長）。二增長下以（第二部分，從增長開始）。值佛釋成二（通過值遇佛來解釋成就，分為兩部分）。初舉三事譬（首先舉出三件事來比喻）。二風譬下以三輪合（其次用風的比喻，與三輪相結合）。身輪現通駭動其心（身輪顯現神通，使他們的心感到震驚）。意輪鑒機智光照也（意輪鑑別根機，用智慧的光芒照耀他們）。口輪演教法水潤也（口輪演說教法，用佛法的甘露滋潤他們）。三楞嚴下明三因增長（第三，從《楞嚴經》開始，說明三種因的增長）。楞嚴是定緣因也（《楞嚴經》是禪定的緣因）。般若是慧了因也（《般若經》是智慧的了因）。法性是理正因也（法性是真理的正因）。二修一性照發互資（第二，修習一性，照亮和啓發，互相資助）。由修照性由性發修（通過修習來照亮自性，通過自性來啓發修習）。此三增長轉似入真于真增道（這三種增長，逐漸相似於進入真如，在真如中增長道行）。並得名為倍明轉顯（並且可以被稱為更加明亮和更加顯現）。四植種下結二成德（第四，從種植開始，總結兩方面來成就功德）。三從是下正明疑念序二（第三，從這裡開始，正式說明疑念的開端，分為兩部分）。初節經（首先是經文的節選）。二由有下隨釋二（第二，從「由於有」開始，隨之解釋，分為兩部分）。初生疑之由三（首先是產生懷疑的原因，分為三部分）。初正出疑由（首先正式地提出懷疑的原因）。遠則由於九十日前告魔期滅也（從長遠來看，是由於九十天前告訴魔王，約定滅度的時間）。此經乃是方等後分也（這部經是方等部的後半部分）。近則由在靈山聞佛定中唱序（從近處來看，是由於在靈鷲山聽到佛陀在禪定中唱誦序言）。既起思惟故生疑念（既然產生了思惟，所以就產生了疑念）。雖有二由無本誓擊此疑不生（雖然有兩個原因，如果沒有本來的誓願，這種懷疑就不會產生）。二何因（第二，什麼原因） ], "english_translations": [ "English version", "Conquer the two deadly enemies (referring to the two enemies of death). What could be more important than this? Name, initial mind, contemplate the skandhas, Nirvana (starting from the name and the initial mind, contemplate the skandhas, ultimately reaching Nirvana). Wonderful enlightenment, subsequent mind, Nirvana's ultimate (starting from wonderful enlightenment and the subsequent mind, ultimately reaching the ultimate of Nirvana). Now, the intention is to correctly discern the dwelling place of the initial mind. Understanding the subsequent mind demonstrates that this wonderful contemplation is the same as the wisdom of the fruition. Four praises of virtue, divided into two parts. First, the classification is divided into two parts. First, the formal classification of the sutra. Second, re-determining the position. Planting seeds. Feeling ashamed. 'Etc.' means to align with Samantabhadra in praising virtue. Second, following the explanation from 'Offerings,' divided into two parts. First, external offerings to the Buddha, divided into two parts. First, explaining from the perspective of wealth and Dharma. The Great Sutra says: Among all offerings, Dharma offering is the most supreme. Wealth offerings have an end, while Dharma offerings are endless. Second, explaining from the perspective of contemplation and practice. The entire thought of ignorance is fully awakened. This awakened mind is called Buddha. Causal conditions and resources are the meaning of offering to the Buddha. Third, the analogy is visible. Second type of goodness, planting good roots internally. Fourth, directly explaining the meaning of planting goodness. The essence of the original awakened mind is called the Dharmadhatu ground. Contemplating the nature and initial awakening is called the seed. The meaning of various things below will be understood over time. Fifth, good roots are: In the original Dharmadhatu nature, generating unwavering faith, diligence, mindfulness, samadhi, and wisdom. All five are unwavering, called the five roots. The generation of these roots is similar to a high position, hence called growth. Second, from 'Growth' onwards. Explaining accomplishment through encountering the Buddha, divided into two parts. First, giving three examples. Second, combining the three wheels with the analogy of wind. The body wheel manifests supernatural powers, shocking their minds. The mind wheel discerns the potential, illuminating with the light of wisdom. The mouth wheel expounds the teachings, irrigating with the water of Dharma. Third, from the Shurangama Sutra onwards, explaining the growth of the three causes. The Shurangama Sutra is the causal condition of samadhi. Prajna is the enabling cause of wisdom. Dharmadhatu nature is the true cause of principle. Second, cultivating one's nature, illuminating and developing, mutually supporting. Illuminating the nature through cultivation, developing cultivation through the nature. These three growths gradually resemble entering Suchness, increasing the path in Suchness. And can be called increasingly bright and increasingly manifest. Fourth, concluding the two aspects of accomplishing virtue from 'Planting seeds' onwards. Third, from 'From this' onwards, formally explaining the beginning of doubts, divided into two parts. First, excerpting the sutra. Second, following the explanation from 'Due to having,' divided into two parts. First, the reason for generating doubts, divided into three parts. First, formally stating the reason for doubts. From a long-term perspective, it is due to informing Mara ninety days ago, agreeing on the time of extinction. This sutra is the latter part of the Vaipulya section. From a short-term perspective, it is due to hearing the Buddha chanting the prologue in samadhi on Vulture Peak. Since thoughts arose, doubts were generated. Although there are two reasons, without the original vow, this doubt would not arise. Second, what is the reason" ] }

下釋何因緣二。初約三性分因緣。通論三種即正緣了。名為三因。同在理性以修緣了各三為緣。今文略云何因。何緣。須合性三但名為正以當於因。修中緣了合六為二。以對因故合二為緣以當於緣。就此因緣而生疑念。二正因下約因緣疑壽命。正因常久為所顯理。理境既常全境發智以為能顯。豈可無常。能顯兼福而智為正。故但云智。此境此智俱感常壽。故疑八十是何因緣。三方八下釋方八十三。初通示世壽三。方二。下方下特示中方為表。應化之事皆依理現。是故外事悉內表理豈中方壽不表四德。佛意雖密。今智者師據后四佛約應顯常。故以所顯驗其能表。則知佛意。三信相下不知表意故疑。信相若達上之表意。即見三身是圓四德豈疑應跡定是短促。而反疑雲何因何緣耶。二正生疑二。初約理教互疑二。初執教疑理。二執理惑教。佛之所說是能詮教。長壽因果是所詮理。即道理也。互執成疑文義可見。二有二下約經文廣示二。初釋有二因緣二。初對前辦異。前即經云。何因何緣也。前釋既以正性為因。乃以修中緣了為緣。今云長壽有二因緣。既是佛修止行二善各具緣了。即是前文能顯之緣。今於前緣自作因緣。是故與前因緣異也。二十善下就今解釋二。初約十善略釋二。初正示因緣三。初於十善各論止行二。初標示

【現代漢語翻譯】現代漢語譯本下文解釋了兩種因緣的『何因何緣』。首先，從三自性（遍計所執性 Parikalpitasvabhava，依他起性 Paratantrasvabhava，圓成實性 Parinispannasvabhava）的角度來區分因緣。通常來說，三種自性即是正緣和了緣，合稱為『三因』。它們共同存在於理性之中，通過修行，緣和了各有三種，作為助緣。本文簡略地提問『何因？』『何緣？』，需要結合自性三者，但只稱其為『正』，以對應于『因』。修行中的緣和了合起來有六種，合併爲兩種，以對應于『因』。因此，將這兩種合併爲『緣』，以對應于『緣』。對於這種因緣，產生了疑問。其次，在『正因下』，圍繞因緣和壽命產生疑問。正因是恒常久遠的，是所要顯現的真理。真理的境界既然是恒常的，那麼整個境界生髮智慧，作為能顯現者，怎麼會是無常的呢？能顯現者兼具福德，而智慧是主要的，所以只說是『智』。這個境界和這個智慧，都感得恒常的壽命，因此懷疑八十歲的壽命是什麼因緣。第三，在『方八下』，解釋方八十三（指佛的壽命）。首先，總的說明了世壽的三種情況。『方二』。『下方下』，特別指出中方（指佛的應化身）是爲了表法。應化之事都依據真理而顯現。因此，外在的事相都內在的表述真理，難道中方的壽命不表述四德（常樂我凈）嗎？佛的用意雖然隱秘，但智者大師根據後來的四佛，從應化顯常的角度來推斷。所以用所顯現的來驗證其能表述的，就知道佛的用意了。『三信相下』，因為不瞭解表法的含義而產生疑問。如果相信並理解了上面的表法含義，就能看到三身（法身 Dharmakaya，報身 Sambhogakaya，應化身 Nirmanakaya）是圓滿的四德，怎麼會懷疑應化之跡一定是短促的，反而懷疑是什麼因什麼緣呢？第二部分，『正生疑二』，分為兩個方面來討論疑問的產生：一是圍繞理和教的相互懷疑，二是圍繞經文的廣泛闡釋。首先，是執著于教義而懷疑真理，然後是執著于真理而迷惑于教義。佛所說的是能詮釋的教義，長壽的因果是所要詮釋的真理，也就是道理。相互執著就產生了疑問，文義顯而易見。第二，『有二下』，圍繞經文廣泛地闡釋。首先，解釋『有二因緣』。首先，與前面的解釋區分開來。前面經文說的是『何因何緣』。前面的解釋是以正性為因，以修行中的緣和了為緣。現在說長壽有二因緣，既然是佛修習止（Samatha）和行（Vipassana）兩種善行，各自具備緣和了，那就是前面所說的能顯現的緣。現在從前面的緣自身作為因緣。所以與前面的因緣不同。『二十善下』，就現在的情況來解釋。首先，圍繞十善（Dasakusalani）簡略地解釋。首先，正式地說明因緣。首先，在十善中分別討論止和行。首先，標明指示。

【English Translation】 English version The following explains the 'what cause, what condition' of the two kinds of conditions. First, distinguish the causes and conditions from the perspective of the three natures (Parikalpitasvabhava, Paratantrasvabhava, Parinispannasvabhava). Generally speaking, the three natures are the direct cause and the enabling condition, collectively called the 'three causes'. They coexist in rationality, and through practice, the conditions and enabling factors each have three aspects, serving as auxiliary conditions. This text briefly asks 'what is the cause?' 'what is the condition?', requiring a combination of the three natures, but only calling it 'direct', to correspond to 'cause'. The conditions and enabling factors in practice combine to have six aspects, merged into two types, to correspond to 'cause'. Therefore, these two are combined into 'condition', to correspond to 'condition'. Doubts arise regarding this cause and condition. Secondly, in 'Below the Direct Cause', doubts arise regarding the cause and condition and lifespan. The direct cause is constant and long-lasting, and is the truth to be revealed. Since the realm of truth is constant, the entire realm generates wisdom, as the revealer, how can it be impermanent? The revealer combines merit and virtue, and wisdom is the main aspect, so it is only called 'wisdom'. This realm and this wisdom both perceive a constant lifespan, therefore doubting what cause and condition is the lifespan of eighty years. Thirdly, in 'Below the Square Eight', explains the square eighty-three (referring to the Buddha's lifespan). First, generally explains the three situations of the lifespan of the world. 'Square Two'. 'Below the Lower', specifically points out that the middle square (referring to the Buddha's manifested body) is for the purpose of representing the Dharma. The events of manifestation all appear according to the truth. Therefore, the external phenomena all internally represent the truth, how can the lifespan of the middle square not represent the four virtues (eternity, bliss, self, purity)? Although the Buddha's intention is hidden, the Master Zhiyi infers from the later four Buddhas from the perspective of manifesting constancy through manifestation. Therefore, using what is manifested to verify what it can represent, one knows the Buddha's intention. 'Below the Three Belief Aspects', doubts arise because of not understanding the meaning of representing the Dharma. If one believes and understands the above meaning of representing the Dharma, one can see that the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are the complete four virtues, how can one doubt that the traces of manifestation must be short-lived, and instead doubt what is the cause and what is the condition? The second part, 'Doubts Arise in Two', discusses the emergence of doubts in two aspects: one is the mutual doubt surrounding principle and teaching, and the other is the extensive explanation surrounding the scriptures. First, it is clinging to doctrine and doubting the truth, and then it is clinging to the truth and being confused by the doctrine. What the Buddha said is the doctrine that can be interpreted, and the cause and effect of longevity is the truth to be interpreted, which is the principle. Mutual clinging leads to doubts, and the meaning of the text is obvious. Secondly, 'Below There are Two', extensively explains around the scriptures. First, explain 'There are Two Causes and Conditions'. First, distinguish it from the previous explanation. The previous scripture said 'what cause, what condition'. The previous explanation took the direct nature as the cause, and the conditions and enabling factors in practice as the conditions. Now it says that longevity has two causes and conditions, since the Buddha cultivates the two good practices of Samatha and Vipassana, each possessing conditions and enabling factors, that is the revealing condition mentioned earlier. Now, from the previous condition itself as the cause and condition. Therefore, it is different from the previous cause and condition. 'Below the Ten Goodnesses', explains briefly based on the current situation. First, formally explain the causes and conditions. First, discuss cessation and contemplation separately in the ten good deeds. First, mark the instructions.

。二不殺下釋相二。初約殺盜釋二。初約行相合具。二今經下明今經互舉。二若備下例八各論。止行二善有三差別。謂自他共。一自行者。如文云。不殺是止放生是行。不盜是止施食是行。二化他止行。如文云。若不遮奪名止。方便勸脩名行。若備論十種止行者。不殺不盜如疏已明。其八種即不淫梵行。不妄言誠實語。不綺語質直語。不兩舌和合諍訟。不惡口常行軟語。不貪不凈觀。不嗔慈心觀。不癡因緣觀。皆自修止行也。自他共明者。自不作十惡名止。勸他不作十惡名行。二今就下於止行各論因緣二。初標。二夫命下釋二。初就不殺示四二。初止善因緣。因是善本緣是資助。為成慈心故除殺具。二夫食下行善因緣。準止可知。二不殺下例九善皆爾。三總有下結示止行因緣數。二此等下結成疑念。二此約下就五乘廣釋二。初結上起今。若其但說十善因果。斯乃淺近一塗之說。于方等經未為允愜。此結上也。今當更約世出世間漸頓止行。方是佛因。此起今也。二人天下明今廣示二。初明教義二。初不殺二。初明行相二。初示相二。初正示二。初總示五乘命殺。若但不殺報得命根。斯善甚淺。今辨五乘修因之命。義乃該深。梵云魔羅。此云殺者。以能害人世出世善故。斷下諸命皆是魔業也。二若遮下別明修者止行七。初

【現代漢語翻譯】現代漢語譯本二、不殺戒的解釋，分為兩部分。第一部分，從殺和盜兩個方面解釋。首先，從行為和動機都具備的情況來解釋。其次，『今經下』說明本經互相舉例說明。第二部分，『若備下』舉例說明八種情況各自的論述。停止惡行和實行善行有三種差別，即自身、他人、共同。一、自身實行。如經文所說：『不殺』是停止惡行，『放生』是實行善行。『不盜』是停止惡行，『施食』是實行善行。二、教化他人停止惡行和實行善行。如經文所說：『若不遮奪』名為停止惡行，『方便勸修』名為實行善行。如果詳細論述十種停止惡行和實行善行，那麼不殺、不盜如疏文已經說明。其餘八種即：不淫為梵行，不妄言為誠實語，不綺語為質直語，不兩舌為和合諍訟，不惡口為常行軟語，不貪為不凈觀，不嗔為慈心觀，不癡為因緣觀，都是自身修習停止惡行和實行善行。自身、他人共同修習：自身不作十惡業名為停止惡行，勸他人不作十惡業名為實行善行。二、現在就停止惡行和實行善行各自論述因緣。首先標出，其次解釋。首先，就不殺戒闡述四種因緣。因是善的根本，緣是資助。爲了成就慈悲心，所以要去除殺生的工具。其次，實行善行的因緣，可以參照停止惡行來理解。其次，不殺戒之後，其餘九種善行也是如此。總共有多少種停止惡行和實行善行的因緣呢？這些都是爲了消除疑慮。其次，就五乘佛法廣泛解釋。首先總結上文，引出下文。如果僅僅說十善業的因果，這是一種非常淺顯的說法，與方等經的教義不相符。這是總結上文。現在應當進一步從世間和出世間的漸修和頓修的停止惡行和實行善行來解釋，這才是成佛的根本原因。這是引出下文。在人天乘中，闡明現在廣泛開示的內容。首先闡明教義，首先是不殺戒。首先闡明行為，首先是開示。首先是總的開示五乘佛法的殺生。如果僅僅是不殺生，所得到的果報只是保住性命，這種善行非常淺薄。現在辨析五乘佛法修因的性命，其意義非常深刻。梵語『魔羅』（Māra），這裡翻譯為『殺者』，因為它能夠損害世間和出世間的善法。斷絕各種性命都是魔的行業。如果遮止，分別闡明修行者的停止惡行和實行善行。

【English Translation】 English version 2. Explanation of the precept of non-killing, divided into two parts. The first part explains from the aspects of killing and stealing. First, it explains from the situation where both the action and the motivation are present. Second, '今經下' (jīn jīng xià) explains that this sutra cites examples mutually. The second part, '若備下' (ruò bèi xià), exemplifies the discussions of each of the eight situations. There are three differences between stopping evil deeds and practicing good deeds, namely self, others, and common. 1. Self-practice. As the scripture says: 'Not killing' is stopping evil deeds, 'releasing life' is practicing good deeds. 'Not stealing' is stopping evil deeds, 'giving food' is practicing good deeds. 2. Teaching others to stop evil deeds and practice good deeds. As the scripture says: 'If not obstructing and seizing' is called stopping evil deeds, 'expediently encouraging cultivation' is called practicing good deeds. If the ten kinds of stopping evil deeds and practicing good deeds are discussed in detail, then not killing and not stealing have already been explained in the commentary. The remaining eight are: not engaging in sexual misconduct is Brahmacharya (梵行 – fàn xíng), not lying is truthful speech, not using flowery language is straightforward speech, not engaging in divisive speech is harmonizing disputes, not using harsh language is constantly speaking softly, not being greedy is contemplating impurity, not being angry is contemplating loving-kindness, not being ignorant is contemplating dependent origination, all of which are self-cultivation of stopping evil deeds and practicing good deeds. Self and others practice together: oneself not committing the ten evil deeds is called stopping evil deeds, persuading others not to commit the ten evil deeds is called practicing good deeds. 2. Now, let's discuss the causes and conditions of stopping evil deeds and practicing good deeds respectively. First, mark it out, and then explain it. First, expound the four causes and conditions from the precept of not killing. Cause is the root of goodness, and condition is assistance. In order to achieve compassion, the tools of killing should be removed. Secondly, the causes and conditions of practicing good deeds can be understood by referring to stopping evil deeds. Secondly, after the precept of not killing, the remaining nine good deeds are also like this. How many kinds of causes and conditions are there for stopping evil deeds and practicing good deeds in total? These are all to eliminate doubts. Secondly, broadly explain from the Five Vehicles of Buddhism. First, summarize the above and introduce the following. If only the cause and effect of the ten good deeds are mentioned, this is a very superficial statement, which is not in line with the teachings of the Vaipulya Sutra. This is a summary of the above. Now, it should be further explained from the gradual and sudden cessation of evil deeds and practice of good deeds in the mundane and supramundane realms, which is the fundamental cause of becoming a Buddha. This is to introduce the following. In the human and deva vehicle, clarify the content that is now widely revealed. First, clarify the teachings, first is the precept of not killing. First, clarify the behavior, first is the revelation. First is the general revelation of killing in the Five Vehicles of Buddhism. If it is only not killing, the result obtained is only to preserve life, this kind of good deed is very shallow. Now analyze the life of cultivating the cause of the Five Vehicles of Buddhism, its meaning is very profound. The Sanskrit word 'Māra' (魔羅 – mó luó) is translated here as 'killer', because it can harm the good dharmas of the mundane and supramundane realms. Cutting off all kinds of lives is the karma of Mara. If it is prevented, separately clarify the cessation of evil deeds and the practice of good deeds of the practitioners.

人天。此事即戒善也二三藏二乘。三事度菩薩。以不能達三輪體空。故行六度皆名事也。四通教二乘。五通教菩薩。說法之過名非。廢令勿學曰撥。體空字下應云六度。方異二乘。或脫或略。六別教菩薩。七圓教菩薩二。初順行。亦斷佛命者。此教初心即佛界故。二圓人下逆行二。初明二逆。了順逆修即逆順性。性非差別故名一相。故仙豫事殺果佛理殺。以即性故皆長壽因。仙豫緣如前釋五戒中。二此皆下明順理。前三教人皆小行者。以別初心行亦同小。故皆不能即逆而順。二如上下結廣。始從人天終至圓教。所有止行若無因緣善不成就。然且約不殺須歷餘九及一切法。皆須論于止行因緣。故云若海。二故大下引證。不作上說。豈一一度能施眾生無量壽命邪。二而我下成疑念。二明施食二。初明行相二。初明事法權實二。二明事法食體二。初明事食輕重。依報食輕正報食重。二經言下明法食權實。經是此經。流水品云。未來當施法食也。世間人天也。出世三教也。上上圓融也。二菩薩下明菩薩施相三。初總明。回邪入正者。令正信因果也。萌始也。種子之始剖也。卉草之都名也。鞠養也。大論二十二云。如國王子在高危處立。不可救護欲自投地。王乃使人敷厚繒褥。墮地不死。二授以下別示四。初授人天食。二已持下

【現代漢語翻譯】現代漢語譯本人天（指人道和天道）。此事即戒善也。二藏二乘（指聲聞藏和緣覺藏的聲聞乘和緣覺乘）。三事度菩薩（指藏教、通教、別教的菩薩）。以不能通達三輪體空（施者、受者、施物三者皆空），所以所行的六度（佈施、持戒、忍辱、精進、禪定、智慧）都名為事。四通教二乘（指通教的聲聞乘和緣覺乘）。五通教菩薩。說法的過失名為『非』。廢止並使人不要學習叫做『撥』。『體空』二字下應該說『六度』，方才不同於二乘。或許有脫漏或省略。六別教菩薩。七圓教菩薩二（指圓教的菩薩分為兩種）。初順行。『亦斷佛命者』，此教的初心即是佛界。二圓人下逆行二。初明二逆。了知順行和逆行都是修習，即是逆順之性。性非差別，所以名為一相。所以仙豫（人名）殺果佛（指過去已證果的佛）理殺（從理體上說殺），因為即是本性，都是長壽的因。仙豫的因緣如前在五戒中解釋。二此皆下明順理。前三教的人都是小行者。因為別教的初心行也同於小乘。所以都不能即逆而順。二如上下結廣。始從人天，終至圓教。所有的止行如果沒有因緣，善法不能成就。然而且約不殺生，須經歷其餘九戒及一切法。都須論于止行因緣。所以說『若海』。二故大下引證。不作上說。難道僅僅一度佈施就能使眾生獲得無量壽命嗎？二而我下成疑念。二明施食二。初明行相二。初明事法權實二。二明事法食體二。初明事食輕重。依報食輕，正報食重。二經言下明法食權實。經是此經（指《金光明經》）。流水品說，未來應當佈施法食。世間指人天。出世指三教。上上指圓融。二菩薩下明菩薩施相三。初總明。回邪入正者，令正信因果也。萌始也。種子之始剖也。卉草之都名也。鞠養也。《大智度論》第二十二卷說，如同國王子在高危之處站立，不可救護，想要自投于地。國王於是讓人鋪設厚厚的繒褥，墮地不死。二授以下別示四。初授人天食。二已持下

【English Translation】 English version Human and Deva realms (referring to the realms of humans and devas). This matter is precepts and goodness. Two Vehicles of Two Canons (referring to the Śrāvakayāna and Pratyekabuddhayāna of the Śrāvakapiṭaka and Pratyekabuddhapiṭaka). Three 'Affairs' Bodhisattvas (referring to the Bodhisattvas of the Tripiṭaka teaching, Common teaching, and Separate teaching). Because they cannot realize the emptiness of the three wheels (the giver, the receiver, and the gift are all empty), their practice of the six perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) are all called 'affairs'. Four: Common Teaching Two Vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna of the Common Teaching). Five: Common Teaching Bodhisattvas. The fault of expounding the Dharma is called 'non'. To abolish and prevent people from learning is called 'rejecting'. Below the words 'emptiness of essence' should say 'six perfections', to be different from the Two Vehicles. Perhaps there are omissions or abbreviations. Six: Separate Teaching Bodhisattvas. Seven: Perfect Teaching Bodhisattvas two (referring to the Bodhisattvas of the Perfect Teaching divided into two types). First, those who practice in accordance. 'Also severing the Buddha's life', the initial intention of this teaching is the Buddha realm. Second, Perfect people below, practicing against the grain two. First, explaining the two contraries. Knowing that practicing in accordance and against the grain is cultivation, it is the nature of accordance and opposition. Nature is without difference, so it is called one aspect. Therefore, Xian Yu (name of a person) killing the Fruit Buddha (referring to a Buddha who has already attained the fruit in the past) is killing in principle (killing from the perspective of the essence), because it is the very nature, it is all a cause of longevity. The causes and conditions of Xian Yu are explained as before in the Five Precepts. Second, 'These all' below, explaining accordance with principle. The people of the previous three teachings are all small practitioners. Because the initial practice of the Separate Teaching is also the same as the Small Vehicle. Therefore, they cannot immediately turn opposition into accordance. Two, like above and below, concluding broadly. Starting from the realms of humans and devas, ending with the Perfect Teaching. All cessation and practice, if there are no causes and conditions, good dharmas cannot be accomplished. However, only regarding not killing, one must experience the remaining nine precepts and all dharmas. All must be discussed in terms of the causes and conditions of cessation and practice. Therefore, it is said 'like the sea'. Two, therefore, 'Great' below, citing evidence. Not making the above statement. Could it be that just one instance of giving can enable sentient beings to obtain limitless lifespans? Two, 'And I' below, forming doubts. Two, explaining giving food two. First, explaining the appearance of practice two. First, explaining the provisional and real of the matter of Dharma two. Second, explaining the substance of the matter of Dharma food two. First, explaining the lightness and heaviness of material food. Food of dependent retribution is light, food of proper retribution is heavy. Two, 'The Sutra says' below, explaining the provisional and real of Dharma food. The Sutra is this Sutra (referring to the Golden Light Sutra). The 'Flowing Water' chapter says, in the future, one should give Dharma food. The mundane refers to humans and devas. The supramundane refers to the three teachings. The highest refers to perfect integration. Two, 'Bodhisattva' below, explaining the appearance of Bodhisattva giving three. First, general explanation. 'Turning from evil to enter the right', causing correct faith in cause and effect. Sprouting beginning. The beginning of the seed splitting. The name of the capital of grasses. Nurturing. The Mahāprajñāpāramitāśāstra, chapter twenty-two, says, like a prince of a country standing in a high and dangerous place, unable to be rescued, wanting to throw himself to the ground. The king then ordered people to spread thick silk mattresses, so that he would not die when he fell to the ground. Two, 'Giving' below, separately showing four. First, giving food to humans and devas. Two, 'Already holding' below

授三藏食。三已入下施通別食。四設饑下施圓教食。無大乘法食故名饑國。圓頓之法如王者之膳非眾人之食也。膳善也。謂美食也。煩惱下觀惑即智如薪助火。智因惑緣故能成於四德之食。令四十一位弟子皆悉分得甘嗜。三如是下結示。二一一法下結止行因緣。二此諸下成疑念。二示觀行。的明己心無明貪愛能生一切煩惱子孫。故名父母。若不能體二是性惡。則須斷破乃名教逆。若觀即性則不離癡愛全體明凈。能觀所觀皆不可得。既如虛空癡愛則寂故名止善。以即寂觀歷諸心數。皆令明凈複名行善。此乃觀心見一切法常。豈得不感三身常果。二己身下釋己身骨髓二。初明行根二。初簡事從法二。初所簡事身。事論己身人誰不解。故今簡之。智推九界皆非己身。況人報質。二己身下所取法身。所取既深。驗前所簡非獨人報。然若能解色心法界而舍事身。乃今所取也。今簡不能解法界舍名非己身。須知實相為己身者。且是總說。若依釋論。于實相身論戒定慧及妙善心。為皮血骨髓。雖分戒等一一皆是實相全分。二為他下就法明施二。初施實身五初施皮。為他宣說實相之戒。遮二邊罪修中道福。此戒無相持尚叵得。豈存於犯。體既雙忘名尸彼岸。如此說戒方名佈施法身之皮。血等例爾。二說諸下施血。諸禪定者。九種禪也。

【現代漢語翻譯】現代漢語譯本施捨三藏食物。三藏施捨完畢后，接著是下施通別食。四是為飢餓者下施圓教食物。因為沒有大乘佛法食物，所以稱為飢餓之國。圓頓之法如同王者之膳，不是普通人可以享用的食物。膳，是美好的意思，指美味的食物。從煩惱向下觀察，迷惑即是智慧，如同柴薪幫助火焰。智慧因為迷惑的緣故，才能成就四德之食，讓四十一階位的弟子都能分享到甘美的滋味。三，如是以下是總結指示。二，一一法以下是總結止行因緣。二，此諸以下是產生疑問。二，指示觀行。明確自己的心，無明貪愛能生出一切煩惱的子孫，所以稱為父母。如果不能體會這二者是性惡，那麼必須斷除破除，才稱為教逆。如果觀照它們即是本性，那麼不離愚癡和愛慾，全體都是光明清凈的。能觀的、所觀的都不可得，既然如同虛空，愚癡和愛慾也就寂滅了，所以稱為止善。以這種寂滅的觀照歷經各種心數，都使之光明清凈，又稱為行善。這是觀心，見到一切法都是常，怎麼能不感得三身常果呢？二，己身以下解釋己身骨髓二。首先闡明行根二。首先簡別事相，歸於法理二。首先是所簡別的事身。從事相上來說，誰不瞭解自己的身體呢？所以現在要簡別它。用智慧推究九法界，都不是自己的身體，更何況是人的報身。二，己身以下是所取法的法身。所取既然深奧，驗證前面所簡別的，不僅僅是人的報身。然而如果能理解色心法界而捨棄事身，才是現在所要取的。現在簡別不能理解法界而捨棄名相的，不是自己的身體。須知實相是自己的身體，這只是總的來說。如果依照《釋論》，在實相身中論述戒定慧以及妙善心，作為皮、血、骨髓。雖然分為戒等，但每一個都是實相的全體部分。二，為他以下就法理闡明施捨二。首先是施捨實身五。首先是施捨皮。爲了他人宣說實相之戒，遮止二邊之罪，修習中道之福。此戒沒有相，持戒尚且不可得，哪裡還存在犯戒呢？本體既然雙雙忘卻，稱為尸彼岸。如此說戒，才稱為佈施法身的皮。血等可以依此類推。二，說諸以下是施捨血。諸禪定，指九種禪定。

【English Translation】 English version Offering the Three Pitakas (Tripitaka) as food. After the Three Pitakas have been offered, then comes the offering of common and special food. Fourth is offering the perfect teaching's food to the hungry. Because there is no Mahayana Dharma food, it is called a hungry country. The perfect and sudden teaching is like the king's delicacies, not food for the common people. 'Delicacies' means good, referring to delicious food. Observing downwards from afflictions, delusion is wisdom, like firewood helping the fire. Wisdom, due to the condition of delusion, can accomplish the food of the Four Virtues, allowing the forty-one levels of disciples to share in the sweet taste. Three, 'Thus' below is the concluding instruction. Two, 'Each and every Dharma' below concludes the causes and conditions of cessation and practice. Two, 'These' below raises doubts. Two, showing contemplation and practice. Clearly understanding one's own mind, ignorance and craving can give rise to all afflictions' descendants, hence they are called parents. If one cannot realize that these two are inherently evil, then they must be cut off and broken, which is called teaching rebellion. If one contemplates that they are the nature itself, then without leaving ignorance and love, the whole is bright and pure. The contemplator and the contemplated are both unattainable. Since it is like empty space, ignorance and love are extinguished, hence it is called cessation of good. Using this extinguished contemplation to experience all mental states, making them all bright and pure, it is also called practicing good. This is contemplating the mind, seeing that all Dharmas are constant, how can one not feel the constant fruit of the Three Bodies (Trikaya)? Two, 'One's own body' below explains one's own body, bones, and marrow. First, clarifying the root of practice. First, distinguishing between events and following the Dharma. First, the event-body that is distinguished. In terms of events, who doesn't understand their own body? Therefore, it is now distinguished. Using wisdom to investigate the nine realms, none of them are one's own body, let alone the human body of retribution. Two, 'One's own body' below is the Dharma body that is taken. Since what is taken is profound, verifying what was distinguished earlier is not only the human body of retribution. However, if one can understand the Dharma realm of form and mind and abandon the event-body, then this is what is now to be taken. Now distinguishing those who cannot understand the Dharma realm and abandon the name, it is not one's own body. One must know that the true form is one's own body, and this is just a general statement. If according to the Shastra, in the true form body, discussing precepts, concentration, wisdom, and wonderful good mind, as skin, blood, bones, and marrow. Although divided into precepts, etc., each one is a complete part of the true form. Two, 'For others' below explains giving based on Dharma. First, giving the real body five. First, giving the skin. For others, proclaiming the precepts of true form, preventing the sins of the two extremes, and cultivating the blessings of the Middle Way. This precept has no form, holding the precept is already unattainable, how can there be violation? Since the essence is forgotten by both, it is called the shore of the corpse. Speaking of precepts in this way is called giving the skin of the Dharma body. Blood, etc., can be inferred by analogy. Two, 'Speaking of' below is giving blood. The various meditations refer to the nine types of meditation.

亦是有漏無漏一切禪定皆達實相。皆成無記化化神通。故於滅定現十界身。名諸威儀。例前合云非定非亂。三說無下施骨。能照功忘故云非智。全惑成智故曰非愚。此智起說無說可得。能說既妙。故使所說皆到智地。智地者。智即是地本覺智也。智所依地始覺智也。修性合一二義俱成。四檀忍下例應施肉。論但三學及所顯理。大師義加檀忍進三。成六度義。以消今經骨髓血肉。義方整足。說者應例前之三學明雙非相。五說甚下施髓。前說戒等既皆雙非。豈不斷于言思之道。然是談行今是說理。雖皆實相而須分別能契所契。六度乃是全濕之波。微妙善心是波中濕也。二將此下明施權身三。初結實標權。以圓法食充七方便飢餓眾生。圓頓之外所有法門皆悉名為余飲食。以勝況劣也。二即是下正明施相。文略不語。三教菩薩別教六度可為餘食。髓是中道必在己身。是故余髓但在真諦。三引法華正示教利喜者。大論五十九云。示者。示人生死涅槃三乘六度教者。教言汝應舍惡行善。利者。未得善法味故心則退沒。為說法利引導令出。喜者。隨其所行而讚歎之。令其心喜。以此四事莊嚴說法。二如來下成疑念。隨他意語施權飲食。隨自施實。二從大下明現瑞序二。初結前開后二。初節經。二至心下釋意二。初結前二。初明至心。

至猶極也。心佛同源。今慾念佛故須徹至己心實際。二觀心下明唸佛。觀心既極。故能盡唸佛不殺等種種功德。皆等虛空。以深觀故乃成疑念。二明開后。妙機關應瑞相乃興。二正明現瑞二。初敘意分文三。初敘意二。初正敘。為爾者。爾汝也。表發信相增分真因感究竟果。二問下料簡作者二。初問。二答。二揀感者二。初問。二答二。初簡通從別。二雖然下益本在他。信相既為發起之人。乃同諸佛而為。能應故知能感本在眾機。故應一人是應眾多也。二分文。三別相下判相二。初正判二。初約十因一果判。二又別下約十地一地判。二問下料簡二。初約經宗簡二。初問。二答。二約似位簡二。初問。前判似位有二種意。一約十信似於分真。二例普賢似於妙覺。若今瑞相定表十地。豈令十信便登法雲。豈使普賢倒入初地。二答。須知二往一一地中具諸地功德。十信發真獲十功德。等覺亦進後心十德。此則前後皆沾十益。故約橫豎從容而判。二別相下隨文釋相二。初節文示十相。二約表發釋相二。初牒示誡勸。斖尾音。斐斖者。文藐。意謂止可以經十段文彩。準擬評議仿似之耳。不可備具論其行相。故云不可責其備悉。二其室下約相表德二。初豎表十地功德。十初此地初開者。大凡小聖無明所覆境界局狹。今破此惑故以廣

【現代漢語翻譯】現代漢語譯本：『至』是極致的意思。（至：極致）心和佛同出一源。（心佛同源）現在想要念佛，所以必須徹底達到自己內心的實際。（今慾念佛故須徹至己心實際）第二部分，在『觀心』之下闡明唸佛。（二觀心下明唸佛）觀心達到極致，所以能夠完全唸佛，不殺生等等種種功德，都等同於虛空。（觀心既極。故能盡唸佛不殺等種種功德。皆等虛空）因為深刻的觀想，才形成疑問。（以深觀故乃成疑念）第三部分，闡明開悟之後，奇妙的機緣應和著吉祥的徵兆而興起。（二明開后。妙機關應瑞相乃興）第四部分，正式闡明瑞相。（二正明現瑞二）首先敘述意圖，分為三個部分。（初敘意分文三）首先敘述意圖，分為兩個部分。（初敘意二）首先正式敘述。（初正敘）『為爾者』，『爾』是你的意思。（為爾者。爾汝也）表示發起信心之相，增加分證的真因，感得究竟的果報。（表發信相增分真因感究竟果）其次，在『問』之下選擇作者，分為兩個部分。（二問下料簡作者二）首先提問。（初問）其次回答。（二答）選擇能感應的人，分為兩個部分。（二揀感者二）首先從普遍到特殊。（初問。二答二。初簡通從別）其次，雖然如此，但根本在於他。（二雖然下益本在他）既然信心之相是發起之人，就如同諸佛一樣，成為能夠感應的人，所以知道能夠感應的根本在於眾生的根機。（信相既為發起之人。乃同諸佛而為。能應故知能感本在眾機）所以應驗在一個人身上，就是應驗在眾多人身上。（故應一人是應眾多也）其次是分段。（二分文）在『別相』之下判斷相，分為兩個部分。（三別相下判相二）首先正式判斷，分為兩個部分。（初正判二）首先根據十因一果來判斷。（初約十因一果判）其次，另外根據十地一地來判斷。（二又別下約十地一地判）在『問』之下選擇，分為兩個部分。（二問下料簡二）首先根據經的宗旨來選擇，分為兩個部分。（初約經宗簡二）首先提問。（初問）其次回答。（二答）其次根據相似的位次來選擇，分為兩個部分。（二約似位簡二）首先提問。（初問）前面判斷相似的位次有兩種意思：一是根據十信相似於分證，二是例如普賢菩薩相似於妙覺。（前判似位有二種意。一約十信似於分真。二例普賢似於妙覺）如果現在瑞相一定表示十地，難道要讓十信就登上法雲地，難道要讓普賢菩薩倒退到初地嗎？（若今瑞相定表十地。豈令十信便登法雲。豈使普賢倒入初地）其次回答。（二答）須知往前往後，每一地中都具備諸地的功德。（須知二往一一地中具諸地功德）十信發起真信，獲得十種功德，等覺菩薩也進趣後心十種功德。（十信發真獲十功德。等覺亦進後心十德）這樣前後都沾染十種利益，所以可以根據橫豎來從容地判斷。（此則前後皆沾十益。故約橫豎從容而判）在『別相』之下，隨著經文解釋相，分為兩個部分。（二別相下隨文釋相二）首先擷取經文，顯示十種相。（初節文示十相）其次根據表法來解釋相，分為兩個部分。（二約表發釋相二）首先是抄錄顯示，告誡勸勉。（初牒示誡勸）『斖尾』是尾音。（斖尾音）『斐斖』是文采細微的意思。（斐斖者。文藐）意思是說只可以根據這十段經文的文采，來比擬評議，倣傚類似而已。（意謂止可以經十段文彩。準擬評議仿似耳）不可以完全具備地論述它的行相，所以說不可以苛求它的完備詳盡。（不可備具論其行相。故云不可責其備悉）其次，在『其室』之下，根據相來表述功德，分為兩個部分。（二其室下約相表德二）首先是豎向表述十地的功德。（初豎表十地功德）第一，此地初開。（十初此地初開者）大凡小聖被無明所覆蓋，境界侷限狹隘。（大凡小聖無明所覆境界局狹）現在破除這種迷惑，所以用『廣』來表示。（今破此惑故以廣）

English version: 'Zhi' means the ultimate. (至: ultimate) The mind and the Buddha share the same origin. (心佛同源) Now, wanting to recite the Buddha's name, one must thoroughly reach the actual state of one's own mind. (今慾念佛故須徹至己心實際) The second part, explaining the recitation of the Buddha's name under 'contemplation of the mind'. (二觀心下明唸佛) Contemplation of the mind reaches its extreme, so one can completely recite the Buddha's name, not kill, and all kinds of merits are equal to emptiness. (觀心既極。故能盡唸佛不殺等種種功德。皆等虛空) Because of deep contemplation, doubts arise. (以深觀故乃成疑念) The third part, explaining that after enlightenment, wonderful opportunities respond to auspicious signs and arise. (二明開后。妙機關應瑞相乃興) The fourth part, formally explaining the auspicious signs. (二正明現瑞二) First, narrating the intention, divided into three parts. (初敘意分文三) First, narrating the intention, divided into two parts. (初敘意二) First, formally narrating. (初正敘) 'Wei er zhe', 'er' means you. (為爾者。爾汝也) It represents the appearance of initiating faith, increasing the true cause of partial realization, and sensing the ultimate result. (表發信相增分真因感究竟果) Next, under 'question', selecting the author, divided into two parts. (二問下料簡作者二) First question. (初問) Second answer. (二答) Selecting those who can respond, divided into two parts. (二揀感者二) First, from the general to the specific. (初問。二答二。初簡通從別) Second, although this is the case, the root lies in him. (二雖然下益本在他) Since the appearance of faith is the person who initiates it, it is like all Buddhas, becoming someone who can respond, so knowing that the root of being able to respond lies in the faculties of sentient beings. (信相既為發起之人。乃同諸佛而為。能應故知能感本在眾機) Therefore, responding in one person is responding in many people. (故應一人是應眾多也) Next is segmentation. (二分文) Judging the appearance under 'different appearances', divided into two parts. (三別相下判相二) First, formally judging, divided into two parts. (初正判二) First, judging according to the ten causes and one result. (初約十因一果判) Second, additionally judging according to the ten grounds and one ground. (二又別下約十地一地判) Selecting under 'question', divided into two parts. (二問下料簡二) First, selecting according to the doctrine of the sutra, divided into two parts. (初約經宗簡二) First question. (初問) Second answer. (二答) Second, selecting according to similar positions, divided into two parts. (二約似位簡二) First question. (初問) There are two meanings in the previous judgment of similar positions: one is that the ten faiths are similar to partial realization, and the other is that Samantabhadra Bodhisattva is similar to wonderful enlightenment. (前判似位有二種意。一約十信似於分真。二例普賢似於妙覺) If the auspicious signs now definitely represent the ten grounds, wouldn't it be letting the ten faiths ascend to the Dharma Cloud Ground, wouldn't it be making Samantabhadra Bodhisattva regress to the first ground? (若今瑞相定表十地。豈令十信便登法雲。豈使普賢倒入初地) Second answer. (二答) It should be known that going forward and backward, each ground possesses the merits of all grounds. (須知二往一一地中具諸地功德) The ten faiths initiate true faith and obtain ten kinds of merits, and the Bodhisattva of Equal Enlightenment also progresses to the ten merits of the subsequent mind. (十信發真獲十功德。等覺亦進後心十德) In this way, both the front and the back are stained with ten benefits, so it can be judged calmly according to the horizontal and vertical. (此則前後皆沾十益。故約橫豎從容而判) Under 'different appearances', explaining the appearance according to the sutra text, divided into two parts. (二別相下隨文釋相二) First, excerpting the sutra text and showing the ten appearances. (初節文示十相) Second, explaining the appearance according to the representation of the Dharma, divided into two parts. (二約表發釋相二) First, transcribing and showing, admonishing and exhorting. (初牒示誡勸) 'Wei wei' is the final sound. (斖尾音) 'Fei wei' means subtle literary talent. (斐斖者。文藐) It means that one can only use the literary talent of these ten sections of the sutra to compare and evaluate, and imitate similar things. (意謂止可以經十段文彩。準擬評議仿似耳) It is not possible to fully discuss its behavior, so it is said that it is not possible to demand its completeness and detail. (不可備具論其行相。故云不可責其備悉) Next, under 'its room', expressing merit according to appearance, divided into two parts. (二其室下約相表德二) First, vertically expressing the merits of the ten grounds. (初豎表十地功德) First, this ground is initially opened. (十初此地初開者) Generally, small sages are covered by ignorance, and their realm is limited and narrow. (大凡小聖無明所覆境界局狹) Now breaking this delusion, so 'broad' is used to represent it. (今破此惑故以廣)

【English Translation】 English version: 'Zhi' means the ultimate. (至: ultimate) The mind and the Buddha share the same origin. (心佛同源) Now, wanting to recite the Buddha's name, one must thoroughly reach the actual state of one's own mind. (今慾念佛故須徹至己心實際) The second part, explaining the recitation of the Buddha's name under 'contemplation of the mind'. (二觀心下明唸佛) Contemplation of the mind reaches its extreme, so one can completely recite the Buddha's name, not kill, and all kinds of merits are equal to emptiness. (觀心既極。故能盡唸佛不殺等種種功德。皆等虛空) Because of deep contemplation, doubts arise. (以深觀故乃成疑念) The third part, explaining that after enlightenment, wonderful opportunities respond to auspicious signs and arise. (二明開后。妙機關應瑞相乃興) The fourth part, formally explaining the auspicious signs. (二正明現瑞二) First, narrating the intention, divided into three parts. (初敘意分文三) First, narrating the intention, divided into two parts. (初敘意二) First, formally narrating. (初正敘) 'Wei er zhe', 'er' means you. (為爾者。爾汝也) It represents the appearance of initiating faith, increasing the true cause of partial realization, and sensing the ultimate result. (表發信相增分真因感究竟果) Next, under 'question', selecting the author, divided into two parts. (二問下料簡作者二) First question. (初問) Second answer. (二答) Selecting those who can respond, divided into two parts. (二揀感者二) First, from the general to the specific. (初問。二答二。初簡通從別) Second, although this is the case, the root lies in him. (二雖然下益本在他) Since the appearance of faith is the person who initiates it, it is like all Buddhas, becoming someone who can respond, so knowing that the root of being able to respond lies in the faculties of sentient beings. (信相既為發起之人。乃同諸佛而為。能應故知能感本在眾機) Therefore, responding in one person is responding in many people. (故應一人是應眾多也) Next is segmentation. (二分文) Judging the appearance under 'different appearances', divided into two parts. (三別相下判相二) First, formally judging, divided into two parts. (初正判二) First, judging according to the ten causes and one result. (初約十因一果判) Second, additionally judging according to the ten grounds and one ground. (二又別下約十地一地判) Selecting under 'question', divided into two parts. (二問下料簡二) First, selecting according to the doctrine of the sutra, divided into two parts. (初約經宗簡二) First question. (初問) Second answer. (二答) Second, selecting according to similar positions, divided into two parts. (二約似位簡二) First question. (初問) There are two meanings in the previous judgment of similar positions: one is that the ten faiths are similar to partial realization, and the other is that Samantabhadra Bodhisattva is similar to wonderful enlightenment. (前判似位有二種意。一約十信似於分真。二例普賢似於妙覺) If the auspicious signs now definitely represent the ten grounds, wouldn't it be letting the ten faiths ascend to the Dharma Cloud Ground, wouldn't it be making Samantabhadra Bodhisattva regress to the first ground? (若今瑞相定表十地。豈令十信便登法雲。豈使普賢倒入初地) Second answer. (二答) It should be known that going forward and backward, each ground possesses the merits of all grounds. (須知二往一一地中具諸地功德) The ten faiths initiate true faith and obtain ten kinds of merits, and the Bodhisattva of Equal Enlightenment also progresses to the ten merits of the subsequent mind. (十信發真獲十功德。等覺亦進後心十德) In this way, both the front and the back are stained with ten benefits, so it can be judged calmly according to the horizontal and vertical. (此則前後皆沾十益。故約橫豎從容而判) Under 'different appearances', explaining the appearance according to the sutra text, divided into two parts. (二別相下隨文釋相二) First, excerpting the sutra text and showing the ten appearances. (初節文示十相) Second, explaining the appearance according to the representation of the Dharma, divided into two parts. (二約表發釋相二) First, transcribing and showing, admonishing and exhorting. (初牒示誡勸) 'Wei wei' is the final sound. (斖尾音) 'Fei wei' means subtle literary talent. (斐斖者。文藐) It means that one can only use the literary talent of these ten sections of the sutra to compare and evaluate, and imitate similar things. (意謂止可以經十段文彩。準擬評議仿似耳) It is not possible to fully discuss its behavior, so it is said that it is not possible to demand its completeness and detail. (不可備具論其行相。故云不可責其備悉) Next, under 'its room', expressing merit according to appearance, divided into two parts. (二其室下約相表德二) First, vertically expressing the merits of the ten grounds. (初豎表十地功德) First, this ground is initially opened. (十初此地初開者) Generally, small sages are covered by ignorance, and their realm is limited and narrow. (大凡小聖無明所覆境界局狹) Now breaking this delusion, so 'broad' is used to represent it. (今破此惑故以廣)

博表之。二此對戒者。準于華嚴十度對地。則初地當檀。文略不言。既諸地互具則十度皆融。三唯辱而忍增者。不逢屈辱寧彰忍力。四督出衆行者。督率也。眾行諸度也。率諸行至於極果。故以高座表精進也。五六七八九皆可見。十隨階而圓者。行以智導故隨階位。諸行分圓其猶根具。注云云者。應明六度十度開合之相。然六通大小十唯在大。十度者。于禪中有愿智力。故開愿度。有禪通力開出力度。根本定禪守本禪度。般若有道種智開出方便度。有一切種智開出智度。一切智守本受般若名。二複次下橫表一地功德二。初總表一地功德二。初約初地三。初通示。二其下別表十。初室凈表智二。初明瞭陰功能。室能覆蓋故表五陰。欲彰智相須明瞭陰。于陰達中故雙非二邊。不為下釋自然。中智不被二邊所作。良由此智不作二邊。故本來覺性任運現前。不得下釋廣博。微有所得即當局狹。非直下釋嚴事。小智無常離過而已終歸灰滅。大覺本有過河沙德自然莊嚴。二嚴事即下明三智體相。其室表一心。自然廣博嚴事六字表三智。始行圓修今日頓發。二天紺下寶間表境二。初直表三諦。二一地下兼表融即。室中一地有此三相。可表妙境三一相即。行者應知。諦智名別其體不殊。欲彰修證強立能所。三有妙下妙香表慈悲。一心境

智普能與拔即名慈悲。境智高廣與拔稱之。故使慈悲豎高橫闊。三無差別。故能遍滿一切眾生三科之內。四其室下高座表四德。常我是法身。樂即解脫。凈即般若。三德互具故一一具四不可思議。名秘密藏。是佛究竟棲依之處故以座表。五有四下佛坐。表覺智。本有四德即是三諦以為所坐。修得四德即是三智以為能坐。故用佛表。六放大下放光表自他。以照此土光即能照他土。可表以自行而化諸眾生。七雨諸下雨華表四辯。解一切眾生語言陀羅尼。用法義辭及樂說辯。一多融談慈注無盡聞無不喜。以華表之。文字性離故雨于空。此辯方能詮示妙理。八作天下天樂表四攝。佈施愛語利行同事。此四攝物其猶雅樂悅樂於人。九受天下受樂表法喜。一心三智即寂而照無法不知。此曰澄神受義天樂。十根缺下根具表互具用。業轉現識已分破故。見聞覺知根根皆具。三初地下總嘆。法性功德不可窮盡。此地能稱法性顯德。故使諸佛不能盡說。止十相者。經家略舉也。梗介者。介應作概。聲之誤也。云梗概粗略也。二初地下例餘地。此去九地地地皆然。將橫入豎無豎不橫。二複次下別表一地自他二。初約初地二。初略示。自行功德即自行因果。化他功德即。化他能所。此與法華十妙意同。二其室下正表二。初前五表自行。若以此文

【現代漢語翻譯】現代漢語譯本智普能與拔即名慈悲（Karuna，悲憫）。境智高廣與拔稱之。故使慈悲豎高橫闊。三無差別。故能遍滿一切眾生三科之內。四其室下高座表四德。常我是法身（Dharmakaya，法身）。樂即解脫（Moksha，解脫）。凈即般若（Prajna，智慧）。三德互具故一一具四不可思議。名秘密藏。是佛究竟棲依之處故以座表。五有四下佛坐。表覺智。本有四德即是三諦以為所坐。修得四德即是三智以為能坐。故用佛表。六放大下放光表自他。以照此土光即能照他土。可表以自行而化諸眾生。七雨諸下雨華表四辯。解一切眾生語言陀羅尼（Dharani，總持）。用法義辭及樂說辯。一多融談慈注無盡聞無不喜。以華表之。文字性離故雨于空。此辯方能詮示妙理。八作天下天樂表四攝。佈施（Dana，佈施）愛語（Priyavacana，愛語）利行（Arthakriya，利行）同事（Samanarthata，同事）。此四攝物其猶雅樂悅樂於人。九受天下受樂表法喜。一心三智即寂而照無法不知。此曰澄神受義天樂。十根缺下根具表互具用。業轉現識已分破故。見聞覺知根根皆具。三初地下總嘆。法性功德不可窮盡。此地能稱法性顯德。故使諸佛不能盡說。止十相者。經家略舉也。梗介者。介應作概。聲之誤也。云梗概粗略也。二初地下例餘地。此去九地地地皆然。將橫入豎無豎不橫。二複次下別表一地自他二。初約初地二。初略示。自行功德即自行因果。化他功德即。化他能所。此與法華十妙意同。二其室下正表二。初前五表自行。若以此文

【English Translation】 English version Wisdom, universality, ability, and deliverance are called Karuna (compassion). The breadth and height of the realm of wisdom are also called deliverance. Therefore, compassion is both vertically high and horizontally broad, with no difference in the three aspects. Thus, it can pervade all sentient beings within the three categories. The high seat below the four chambers represents the four virtues. Permanence is Dharmakaya (the body of the Dharma). Bliss is Moksha (liberation). Purity is Prajna (wisdom). The three virtues mutually possess each other, so each possesses the four inconceivable qualities. This is called the secret treasury, the ultimate dwelling place of the Buddha, hence it is represented by the seat. Five, the Buddha sitting below the four represents awakened wisdom. The original four virtues are the three truths that serve as the seat. Cultivating and attaining the four virtues are the three wisdoms that serve as the one who sits. Therefore, the Buddha is used to represent it. Six, the great release below, the release of light represents self and others. The light that illuminates this land can also illuminate other lands. This can represent using self-practice to transform all sentient beings. Seven, the rain below, the rain of flowers represents the four kinds of eloquence. Understanding the Dharani (total retention) of the languages of all sentient beings. Using the eloquence of Dharma, meaning, words, and joyful speech. One and many merge, discussing compassion and pouring out endless joy upon hearing. This is represented by flowers. The nature of words is detachment, so they rain down in emptiness. This eloquence can then explain the wonderful principles. Eight, the heavenly music below represents the four means of attraction: Dana (giving), Priyavacana (loving speech), Arthakriya (beneficial action), and Samanarthata (cooperation). These four means of attracting beings are like elegant music that pleases people. Nine, receiving the joy below represents the joy of Dharma. One mind, three wisdoms, is stillness and illumination, with nothing unknown. This is called purifying the spirit and receiving the heavenly music of meaning. Ten, the lack of roots below, the completeness of roots represents mutual possession and use. Because the karma has transformed the manifested consciousness and has been divided and broken, the roots of seeing, hearing, feeling, and knowing are all complete. Three, the initial ground below is a general praise. The merits and virtues of Dharma-nature are inexhaustible. This ground can be called Dharma-nature and manifest virtue. Therefore, it makes it so that all Buddhas cannot fully describe it. Stopping at the ten aspects is a brief summary by the sutra writers. 'Gengjie' (梗介) should be 'gaigai' (概概), a mistake in pronunciation. 'Genggai' (梗概) means roughly. Two, the initial ground below is an example of the remaining grounds. From this point on, all nine grounds are like this. Horizontally entering vertically, there is no vertical without horizontal. Two, the next section below separately represents the self and others of one ground. First, about the first ground, two. First, a brief indication. The merits and virtues of self-practice are the causes and effects of self-practice. The merits and virtues of transforming others are the ability and object of transforming others. This is the same as the ten wonderful meanings of the Lotus Sutra. Two, the chamber below is the correct representation of two. First, the first five represent self-practice. If this text

配十妙者。法身境妙。般若智妙。解脫行妙。因成位妙成佛三法妙。此自行因果也。若境智行對理性等住前三即。此乃從強約修別對。若論法體真位無缺。二后五表化他。意輪鑒機即感應妙。口輪說法妙身輪神通妙。又表下以受天樂根缺具足。既皆轉障可通對於眷屬利益二種妙也。此即化他能所。二初地下例餘地。二從一下總現相二。初迷意總表。言意略者。止在十義故。意廣者。以一切之言無所不該故。二一切下依文別表。該包也。十法界者。心佛眾生三人皆具。具雖不異迷悟且殊。佛已證悟心生在迷。全迷則曰理性十界。信說則曰名字十界。唸唸體達名觀行十。六根遍照名相似十。證十起應名非真十。今表極果乃究竟十。己心合佛十界體用。亦見眾生十界同佛。是今表果十界之義。不作此解徒云一切該十法界。三世間者。假實依報也。攬實成假名字不同即眾生世間。所攬實法色心間隔即五陰世間。正報所依依報差別即國土世間。未曾有者。分證十本分垂十跡。雖得圓融若望極果明昧尤別。如華嚴說灌頂菩薩所得功德如一塊土。妙覺功德如四洲土。故因圓理顯。若自若他三十世間一一究竟清凈自在未曾有也。國土下以三世間配三德。且從義便也。國土等者。迷時假實既依國土。果上智斷全依法身。故於國土明實相滿

【現代漢語翻譯】現代漢語譯本具備十種妙處：法身境妙（Dharmakāya，佛的法身所處的境界之妙）。般若智妙（Prajñā，般若智慧之妙）。解脫行妙（Moksha，從束縛中解脫的行為之妙）。因成位妙（成就佛果的因地和果位之妙），成就佛的三種法妙。這些是自身修行的因和果。如果將境、智、行對應于理性，等同於前面的三種妙處。這只是從強調修行的角度，分別對應而言。如果從法體的真實果位來說，則沒有欠缺。後面的五種妙處，是用來表示教化他人的。意輪鑒機（根據對方根器用意念來鑑別）即感應妙。口輪說法妙（用語言來宣說佛法之妙）。身輪神通妙（用身體展現神通之妙）。又表示地獄眾生接受天樂，根器有缺或具足，既然都能轉變業障，就可以普遍地利益眷屬。這即是教化他人的能和所。前面的第一種妙處，在地下可以作為其餘各地的例子。從第二種開始，總共展現兩種相。首先是迷意的總表。說『意略』，是因為只在於十種意義。說『意廣』，是因為一切言語無所不包含。第二，從『一切下』開始，根據經文分別表述。『該包』，即包含的意思。『十法界』，心、佛、眾生三者都具備。雖然具備這一點沒有不同，但迷和悟卻有差別。佛已經證悟，眾生還在迷惑。完全迷惑就叫做理性十界。相信並宣說就叫做名字十界。唸唸體達就叫做觀行十界。六根普遍照耀就叫做相似十界。證悟十地而起應化就叫做非真十界。現在所表述的是極果，也就是究竟十界。自己的心與佛的十界體用相合，也看到眾生的十界與佛相同。這是現在表述果地十界的意義。如果不這樣理解，只是說一切包含十法界，就沒有意義了。『三世間』，指的是假、實、依報。聚集實法而成的假名不同，就是眾生世間。所聚集的實法，色和心相互間隔，就是五陰世間。正報所依賴的，依報有差別，就是國土世間。『未曾有』，指的是分證十地之本，分垂十種跡象。雖然得到圓融，如果與極果相比，明昧的差別尤其明顯。如《華嚴經》所說，灌頂菩薩所得的功德如一塊土，妙覺的功德如四洲的土。所以因地圓滿，理性顯現。無論是自身還是他人，三十世間一一究竟清凈自在，是前所未有的。『國土下』，是用三世間來配合三德。這只是從意義上來說方便。『國土等』，迷惑時，假和實都依賴國土。果地上，智慧和斷惑完全依賴法身。所以在國土上，彰顯實相圓滿。

【English Translation】 English version Possessing ten kinds of wonderfulness: Dharmakāya realm wonderfulness (Dharmakāya, the wonderfulness of the realm where the Dharmakāya of the Buddha resides). Prajñā wisdom wonderfulness (Prajñā, the wonderfulness of prajñā wisdom). Liberation practice wonderfulness (Moksha, the wonderfulness of the practice of liberation from bondage). Cause-accomplishment position wonderfulness (the wonderfulness of the causal ground and the fruition of accomplishing Buddhahood), accomplishing the three Dharma wonderfulnesses of the Buddha. These are the causes and effects of one's own practice. If realm, wisdom, and practice are corresponded to rationality, they are equivalent to the previous three wonderfulnesses. This is only from the perspective of emphasizing practice, corresponding separately. If speaking from the perspective of the true position of the Dharma body, there is no deficiency. The latter five wonderfulnesses are used to represent the teaching and transformation of others. Thought-wheel discerning capacity (using thought to discern according to the other party's capacity) is the responsiveness wonderfulness. Mouth-wheel Dharma-speaking wonderfulness (the wonderfulness of using language to proclaim the Dharma). Body-wheel supernatural power wonderfulness (the wonderfulness of using the body to display supernatural powers). It also indicates that beings in the lower realms receive heavenly bliss, and whether their faculties are deficient or complete, since they can all transform karmic obstacles, they can universally benefit their families. This is the ability and object of teaching and transforming others. The first wonderfulness mentioned earlier can be used as an example for the remaining lands below. Starting from the second, a total of two aspects are presented. First is the general representation of confused intention. Saying 'intention is brief' is because it only lies in ten meanings. Saying 'intention is broad' is because all words encompass everything. Second, starting from 'everything below', express separately according to the sutra text. 'Encompasses' means to include. 'Ten Dharma Realms', the mind, Buddha, and sentient beings all possess them. Although possessing this point is not different, confusion and enlightenment are different. The Buddha has already attained enlightenment, while sentient beings are still confused. Complete confusion is called the ten realms of rationality. Believing and proclaiming is called the ten realms of name. Moment-to-moment realization is called the ten realms of practice. The six senses universally illuminate is called the ten realms of similarity. Realizing the ten grounds and arising in response is called the ten realms of non-truth. What is now being expressed is the ultimate fruit, which is the ultimate ten realms. One's own mind is in accordance with the substance and function of the Buddha's ten realms, and one also sees that the sentient beings' ten realms are the same as the Buddha's. This is the meaning of expressing the ten realms of the fruit now. If one does not understand it this way, but only says that everything encompasses the ten Dharma realms, it is meaningless. 'Three realms' refers to the false, the real, and the dependent reward. Gathering real dharmas to form different false names is the sentient beings realm. The real dharmas that are gathered, with form and mind separated, are the five aggregates realm. What the proper reward depends on, with differences in the dependent reward, is the land realm. 'Unprecedented' refers to the partial realization of the ten grounds' origin, and the partial manifestation of ten kinds of traces. Although one obtains perfect fusion, if compared to the ultimate fruit, the difference between clarity and obscurity is especially obvious. As the Avatamsaka Sutra says, the merit obtained by a crowning prince Bodhisattva is like a clod of earth, while the merit of Wonderful Enlightenment is like the earth of the four continents. Therefore, the causal ground is complete, and rationality manifests. Whether it is oneself or others, the thirty realms are all ultimately pure and free, which is unprecedented. 'Land below' is using the three realms to match the three virtues. This is only convenient in terms of meaning. 'Land etc.' When confused, both the false and the real depend on the land. In the fruit ground, wisdom and the cutting off of delusion completely depend on the Dharmakāya. Therefore, in the land, the complete manifestation of true reality.

。眾生等者。釋論云。眾生無上者佛是。佛翻為覺。始覺人空終覺法空。故於眾生世間明般若滿。五陰等者。釋論云。法無上者涅槃是。因滅是色獲得常色。受想行識亦復如是。二執既盡五陰自在。故於五陰世間明解脫滿。以三對三須知其意。良以三德舉一即三。顯三世間一一圓遍互融互攝。新伊天目類之可知。實相是要者。實相無相極果俱是究竟忘相。故稱實相自他圓滿也。◎五從信下默唸騰疑序二。初分文。二歡喜下隨釋二。初見相歡喜。二從至下默唸陳疑三。初明騰疑意。積疑不騰恐成疑蓋。二念釋下正騰所疑。一切功德依壽得住。其壽既促眾德奚為。故皆不疑但念壽短。此覆不騰莫能決了。三而不下明默唸意。威尊故默。求決故念。承前可見。六從爾下止疑序二。初分文。二疑蓋下隨釋二。初正止疑三。初止疑意。疑蓋覆心者。五蓋中疑能覆禪慧。須預止者何哉。若未解理心合致疑。既睹威尊是決疑地。儻堅執疑念則觀慧莫開。故須止之令諦心受法。例如等者。疑是見惑能障真諦。斷疑見道方進真修。信相騰疑或權或實。佛止則令自他獲益。二從汝下正止疑三。初大用不應。八十之壽是法界全體起應物大用。故不應以定短致疑。二法性不應。釋尊所證性海淵深。豈以長短心慮測度。三智度不應。真信真智二皆

【現代漢語翻譯】現代漢語譯本眾生等』（Sattvas etc.）者。《釋論》（Mahaprajnaparamita-sastra）云：『眾生無上者，佛是。』佛翻譯為『覺』。始覺人空，終覺法空。故於眾生世間明般若滿。五陰等』（Skandhas etc.）者。《釋論》云：『法無上者，涅槃（Nirvana）是。』因滅是色，獲得常色。受、想、行、識亦復如是。二執既盡，五陰自在。故於五陰世間明解脫滿。以三對三，須知其意。良以三德舉一即三，顯三世間一一圓遍，互融互攝。新伊天目類之可知。『實相是要』（Reality is essential）者。實相無相，極果俱是究竟忘相。故稱實相，自他圓滿也。 ◎五、從『信』（Faith）下，默唸騰疑序二。初分文。二、『歡喜』（Joy）下，隨釋二。初見相歡喜。二、從『至』（Arriving）下，默唸陳疑三。初明騰疑意。積疑不騰，恐成疑蓋。二、『念釋』（Thinking and Explaining）下，正騰所疑。一切功德依壽得住，其壽既促，眾德奚為？故皆不疑，但念壽短。此覆不騰，莫能決了。三、『而不』（But not）下，明默唸意。威尊故默，求決故念。承前可見。六、從『爾』（Thus）下，止疑序二。初分文。二、『疑蓋』（Doubt Covering）下，隨釋二。初正止疑三。初止疑意。疑蓋覆心者，五蓋中疑能覆禪慧。須預止者何哉？若未解理，心合致疑。既睹威尊，是決疑地。儻堅執疑念，則觀慧莫開。故須止之，令諦心受法。例如等者，疑是見惑，能障真諦。斷疑見道，方進真修。信相騰疑，或權或實。佛止則令自他獲益。二、從『汝』（You）下，正止疑三。初大用不應。八十之壽是法界全體起應物大用。故不應以定短致疑。二、法性不應。釋尊（Sakyamuni）所證性海淵深，豈以長短心慮測度。三、智度不應。真信真智二皆般若（Prajna）。

【English Translation】 English version Regarding 'Sattvas etc.,' the Sastra says: 'The unsurpassed among sentient beings is the Buddha.' Buddha is translated as 'Awakened.' Initially awakening to the emptiness of the person, ultimately awakening to the emptiness of phenomena. Therefore, in the world of sentient beings, prajna (wisdom) is fully manifested. Regarding 'Skandhas etc.,' the Sastra says: 'The unsurpassed among dharmas is Nirvana.' Because of the cessation of form, constant form is attained. Sensation, perception, volition, and consciousness are also like this. When the two attachments are exhausted, the five skandhas are liberated. Therefore, in the world of the five skandhas, liberation is fully manifested. Understanding the meaning requires comparing the three with the three. Indeed, with the three virtues, mentioning one is equivalent to all three, revealing that each of the three worlds is complete, all-encompassing, mutually融通, and mutually inclusive. This can be understood by analogy with the new I-t'ien (a type of Buddhist text). Regarding 'Reality is essential,' reality is without characteristics, and both the ultimate result are ultimately forgetting characteristics. Therefore, it is called reality, complete in itself and others. ◎5. From 'Faith' onwards, silently contemplating and raising doubts, preface two. First, divide the text. Second, from 'Joy' onwards, explain two. First, joy at seeing the form. Second, from 'Arriving' onwards, silently expressing doubts, three. First, clarify the intention of raising doubts. Accumulating doubts without raising them risks forming a covering of doubt. Second, from 'Thinking and Explaining' onwards, directly raising the doubts. All merits depend on lifespan to abide, but if the lifespan is short, what is the purpose of all the merits? Therefore, everyone does not doubt, but only thinks the lifespan is short. This is a hidden doubt that cannot be resolved. Third, from 'But not' onwards, clarify the intention of silent contemplation. Silently because of the majestic presence, contemplating because of seeking resolution. This can be understood from the preceding. 6. From 'Thus' onwards, stopping doubts, preface two. First, divide the text. Second, from 'Doubt Covering' onwards, explain two. First, directly stopping doubts, three. First, the intention of stopping doubts. The covering of doubt covers the mind; among the five coverings, doubt can cover dhyana (meditation) and wisdom. Why is it necessary to stop it in advance? If the principle is not understood, the mind will naturally give rise to doubt. Having seen the majestic presence, this is a place to resolve doubts. If one stubbornly clings to doubt, then contemplative wisdom will not open. Therefore, it is necessary to stop it, so that the mind can receive the Dharma with certainty. For example, doubt is a delusion of view that can obstruct true reality. Cutting off doubt and seeing the path is the way to advance in true cultivation. The appearance of faith raising doubts may be provisional or real. The Buddha's stopping it benefits both oneself and others. Second, from 'You' onwards, directly stopping doubts, three. First, the great function should not be doubted. The lifespan of eighty years is the entire Dharma realm arising and responding to objects with great function. Therefore, one should not doubt it because of its perceived shortness. Second, the Dharma nature should not be doubted. The nature-sea realized by Sakyamuni is profound and deep; how can it be measured by the mind's consideration of length and shortness? Third, the perfection of wisdom should not be doubted. True faith and true wisdom are both prajna.

具足能知能證。汝今未具不應度量。此三不應是約三身而成止意。亦可前二約所思止。后一約能思止。三釋論下引證結。佛所有法皆悉無量。若以有量心慮量之。必當覆溺於疑惑海。是故四佛以三不應止其疑念。二何以下釋止疑三。初釋法性不應二。初明八眾攝菩薩。經列八眾雖已分明。但闕菩薩故約生法權實示之。法性土者。方便實報也。既不居此故不在言。二若凡下明皆不應測性。如來所游深廣法性。尚過菩薩所行清凈。況復凡小而能思算。二唯除下釋智度不應二。初正釋降佛難測。唯佛與佛乃能究盡因智那知。二舊用下兼示佛所知法二。初古釋可知故無常。言此語者。唯除如來句也。壽量既為智之所知是可思法。驗是無常。二天臺下明今釋常智知常。無量常智者。究竟無知方具足知。此知稱性。以全本智成佛智故。既知本性性豈無常。古師不解故以有知而為佛智。乃以所知是無常法。三智性下令比知大用。無知之智既冥法性。法性本用具足發現。現長現短皆名常壽。以全性故。經釋智性。略大用者。以可解故。七從時下集眾序二。初正釋經文二。初對他經前後。二時者下約今經解釋三。初正明此室眾二。初略釋時眾。二信相下明集眾意。即八十壽顯三身常。豈益信相一人而已。故以神力攝諸有緣。令聞圓常得四

【現代漢語翻譯】具足能知能證。你現在還不具備，不應該去揣測度量。這三種『不應』，可以理解為是針對佛的三身而設立的止息疑惑之意。也可以將前兩種『不應』理解為針對所思之止，后一種『不應』理解為針對能思之止。三種解釋在論述的結尾都引用了證據，說明佛所擁有的法都是無量的，如果用有限的心思去衡量，必定會沉溺在疑惑的海洋中。因此，四佛用三種『不應』來止息他們的疑念。第二，『何以下』解釋了止息疑惑的三方面。首先解釋法性不應被揣測，分為兩點。首先說明八眾包含了菩薩。經文列舉了八眾，雖然已經很清楚，但是缺少了菩薩，所以用生法權實來展示。法性土，指的是方便實報土（方便土和實報莊嚴土）。既然不居住在這裡，所以不在言語之中。第二，『若凡下』說明所有人都不能測度法性。如來所遊歷的深廣法性，尚且超過了菩薩所修行的清凈境界，更何況是凡夫小輩能夠思量計算的。第二，『唯除下』解釋了智度不應被揣測，分為兩點。首先正式解釋了佛的智慧難以測度。只有佛與佛才能徹底瞭解因智（根本智）是如何知曉一切的。第二，『舊用下』兼帶說明了佛所知曉的法。首先是古人的解釋，認為可知的就是無常。說這句話，指的是『唯除如來』這句話。壽量既然被智慧所知曉，就是可以思量的法，驗證了它是無常的。第二天臺宗的解釋，說明現在的解釋是常智知常。無量的常智，指的是究竟無知才能具備真正的知。這種知是符合本性的，因為完全以根本智成就了佛智，既然知曉本性，本性怎麼會是無常的呢？古人不理解，所以認為有知就是佛智，進而認為所知就是無常法。第三，『智性下』讓人對比知曉大用。無知之智既然與法性冥合，法性的本來作用就完全顯現出來。顯現長壽或者短壽，都稱為常壽，因為是完全的本性。經文解釋了智性，省略了大用，是因為大用容易理解。第七，『從時下』是集眾序，分為兩點。首先正式解釋經文，分為兩點。首先是與其他經文的前後順序不同。第二，『時者下』根據這部經文解釋，分為三點。首先正式說明這個房間里的聽眾，分為兩點。首先是簡略地解釋聽眾。第二，『信相下』說明集眾的用意。也就是八十歲的壽量顯現了佛的三身常住。難道僅僅對信相一個人有益處嗎？所以用神通力攝取所有有緣眾生，讓他們聽聞圓常，得到四種利益。

【English Translation】 Fully possessing the ability to know and realize. You are not yet equipped, so you should not speculate and measure. These three 'should not' can be understood as being established to stop doubts regarding the three bodies of the Buddha. Alternatively, the first two 'should not' can be understood as being directed towards the cessation of thought about what is being contemplated, and the last 'should not' as being directed towards the cessation of the ability to think. The three explanations all cite evidence at the end of the discussion, stating that all the Dharmas possessed by the Buddha are immeasurable. If one uses a limited mind to measure them, one will surely drown in the ocean of doubt. Therefore, the four Buddhas use the three 'should not' to stop their doubts. Second, 'He Yi Xia' explains the three aspects of stopping doubts. First, it explains that the nature of Dharma should not be speculated upon, divided into two points. First, it explains that the eight assemblies include Bodhisattvas. The sutra lists the eight assemblies, which are already very clear, but lacks Bodhisattvas, so it is shown using the provisional and real aspects of birth and Dharma. The Dharma-nature land refers to the expedient and real reward lands (expedient land and real reward adorned land). Since it does not reside here, it is not within words. Second, 'Ruo Fan Xia' explains that all people cannot measure the nature of Dharma. The profound and vast Dharma-nature that the Tathagata travels through even surpasses the pure realm practiced by Bodhisattvas, let alone ordinary people being able to think and calculate it. Second, 'Wei Chu Xia' explains that wisdom and measure should not be speculated upon, divided into two points. First, it formally explains that the Buddha's wisdom is difficult to measure. Only Buddhas can thoroughly understand how the cause-wisdom (fundamental wisdom) knows everything. Second, 'Jiu Yong Xia' also explains the Dharmas known by the Buddha. First, the ancient explanation believes that what is knowable is impermanent. Saying this sentence refers to the sentence 'except for the Tathagata'. Since lifespan is known by wisdom, it is a Dharma that can be thought about, verifying that it is impermanent. The Tiantai school's explanation explains that the current explanation is that constant wisdom knows constancy. Immeasurable constant wisdom refers to the ultimate non-knowing being able to possess true knowing. This knowing is in accordance with the nature, because it completely uses fundamental wisdom to achieve Buddha-wisdom. Since it knows the nature, how can the nature be impermanent? The ancients did not understand, so they believed that having knowledge is Buddha-wisdom, and then believed that what is known is an impermanent Dharma. Third, 'Zhi Xing Xia' asks people to compare and know the great function. Since the wisdom of non-knowing merges with the Dharma-nature, the original function of the Dharma-nature is completely revealed. Manifesting long life or short life is called constant life, because it is the complete nature. The sutra explains the nature of wisdom, omitting the great function, because the great function is easy to understand. Seventh, 'Cong Shi Xia' is the assembly preface, divided into two points. First, it formally explains the sutra text, divided into two points. First, it is different from the order of other sutras. Second, 'Shi Zhe Xia' explains according to this sutra, divided into three points. First, it formally explains the audience in this room, divided into two points. First, it briefly explains the audience. Second, 'Xin Xiang Xia' explains the intention of gathering the assembly. That is, the lifespan of eighty years manifests the permanence of the Buddha's three bodies. Is it only beneficial to Xin Xiang alone? Therefore, supernatural power is used to gather all sentient beings with affinity, allowing them to hear the perfect permanence and obtain the four benefits.

悉益。言益處多者。豈止一室。此眾聞后在處宣佈耳。二眾有下兼明一經眾。正明此室具四種眾。傍兼諸品皆有四眾。句三。初明此經具四眾。影響眾者。古往諸佛法身大士。隱其圓極助佛揚化。為伴奉主。如影隨質似響答聲。四眾名義具法華疏。二此經下明眾與諸經同。此中集天龍與華嚴何異。此品新本既云無量婆羅門眾。又懺悔品信相出城。與無量無邊百千眾生俱往靈鷲。豈皆鬼神。驗知集眾與諸經同。三相承下止常情偏局解。豈以此品舊譯文略。便云止集天龍眾耶。三總瑞下明經部法益二初異法華屬方等。一切世間合該十界。未曾有事悉具出現。合於十界皆顯三德。而且未授二乘佛記。驗知未可同法華部。但就通教對利根者。明三身常辨圓法性。與其二酥談圓不異。既其首題不標般若。部內二處稱方等名。故今判教屬於方等。而此部中得圓益者。自於十界妙證新伊。亦得稱為未曾有事。悉具出現。二此中下須乘戒顯眾益乘戒四句者。一乘戒俱急。二乘戒俱緩。三乘急戒緩。四乘緩戒急。先須了知乘戒體相。且戒論十種。唯取不缺不破不穿不雜。此之四戒雖分定散皆人天因。是今戒也。不取隨道無著智所贊自在隨定具足。以此六種雖名為戒體是三觀。自屬乘耳。乘論五乘不取人天。以其二種雖名為乘不動不出體是

【現代漢語翻譯】悉益（普遍的利益）。說利益眾多，難道僅僅侷限於一室之內嗎？這是說聽聞此經后，大眾會在各處宣揚。二眾，有向下兼顧說明一經之眾，正是說明此室具備四種聽眾。旁邊兼顧說明各品都有四眾。句三：首先說明此經具備四眾。影響眾，指古代諸佛法身大士，隱藏其圓滿極境，幫助佛陀弘揚教化，作為伴侶侍奉佛陀，如同影子跟隨形體，迴響應和聲音。四眾的名義詳見《法華疏》。其次，『此經下』說明此經的集會與諸經相同。此中集會天龍八部，與《華嚴經》有何不同？此品新譯本既然說有無量婆羅門眾，而且《懺悔品》中信相出城，與無量無邊百千眾生一同前往靈鷲山，難道他們都是鬼神嗎？由此可知，集會聽眾與諸經相同。第三，『相承下』阻止常情的片面侷限的理解。難道因為此品舊譯文簡略，就說只集會天龍眾嗎？總而言之，『三總瑞下』說明經部的法益。首先，不同於《法華經》，屬於方等部。『一切世間』涵蓋十法界，『未曾有事』全部出現。涵蓋十法界，都彰顯三德，而且沒有授予二乘佛記。由此可知，不可與《法華經》同部。但就通教來說，針對利根者，闡明三身常住，辨析圓滿法性，與用二酥來談論圓滿沒有不同。既然其首題沒有標明般若，經部內兩處稱作方等，所以現在判教屬於方等部。而此部中得到圓滿利益的人，自然在十法界中妙證新的境界，也可以稱作『未曾有事』全部出現。其次，『此中下』需要通過乘戒來彰顯大眾的利益。乘戒四句，指：一、乘戒都急迫；二、乘戒都緩慢；三、乘急戒緩；四、乘緩戒急。首先需要了解乘戒的體相。而且戒律有十種，只取不缺、不破、不雜這四種戒。這四種戒雖然分為定散，都是人天之因，是現在的戒。不取隨道無著智所讚歎的自在隨定具足，因為這六種雖然名為戒，體卻是三觀，自然屬於乘。

【English Translation】 Siyi (Universal Benefit). Does saying there are many benefits only refer to one room? This means that after hearing this sutra, the masses will proclaim it everywhere. The Two Assemblies include those who explain one sutra, precisely explaining that this room possesses four kinds of audiences. It also includes that each chapter has four assemblies. Sentence three: First, it explains that this sutra possesses four assemblies. The Numinous Assembly refers to the Dharma-body Great Beings of ancient Buddhas, concealing their perfect state to assist the Buddha in propagating teachings, serving the Buddha as companions, like shadows following forms, and echoes responding to sounds. The names of the Four Assemblies are detailed in the 'Lotus Sutra Commentary'. Second, 'This sutra below' explains that the assembly of this sutra is the same as other sutras. What is the difference between gathering devas and dragons here and in the 'Avatamsaka Sutra'? Since the new translation of this chapter says there are countless Brahmanas, and in the 'Repentance Chapter', Xinxiang leaves the city with countless beings to Vulture Peak, are they all ghosts and spirits? From this, it can be known that the gathering of the audience is the same as other sutras. Third, 'Xiangcheng below' prevents the common, one-sided, and limited understanding. Is it because the old translation of this chapter is brief that it only gathers devas and dragons? In summary, 'San Zong Rui below' explains the benefits of the Dharma in this sutra. First, it is different from the 'Lotus Sutra' and belongs to the Vaipulya section. 'All worlds' encompass the ten realms, and 'unprecedented events' all appear. Encompassing the ten realms, all manifest the Three Virtues, and the prediction of Buddhahood is not given to the Two Vehicles. From this, it can be known that it cannot be in the same section as the 'Lotus Sutra'. But in terms of the common teaching, for those with sharp faculties, it clarifies the permanence of the Three Bodies and distinguishes the perfect Dharma-nature, which is no different from using two kinds of ghee to discuss perfection. Since its title does not indicate Prajna, and the section is called Vaipulya in two places, the classification of teachings now belongs to the Vaipulya section. And those who obtain perfect benefits in this section naturally wonderfully realize new realms in the ten realms, and can also be called 'unprecedented events' all appearing. Second, 'This middle below' needs to manifest the benefits of the masses through discipline and vehicle. The four sentences of discipline and vehicle refer to: 1. Both discipline and vehicle are urgent; 2. Both discipline and vehicle are slow; 3. Vehicle is urgent and discipline is slow; 4. Vehicle is slow and discipline is urgent. First, it is necessary to understand the essence of discipline and vehicle. Moreover, there are ten kinds of precepts, only taking the four precepts of being unbroken, unviolated, and unmixed. Although these four precepts are divided into fixed and scattered, they are the cause of humans and devas, and are the precepts of the present. Not taking the freedom and completeness praised by the wisdom of non-attachment that follows the path, because although these six are called precepts, their essence is the Three Contemplations, and naturally belong to the vehicle.

漏善事戒所攝。唯取三乘。以此三乘。該於四教。是入理智雖分深淺。皆動煩惱出生死故得名乘也。今以四戒而對三乘。論于緩急以成四句。乘戒俱急者。今之人天來聞法者是。其俱緩者。惡道苦縛莫預此會。乘急戒緩者。今諸龍鬼同集者是。乘緩戒急。著樂諸天嗜慾人等。不預此者皆是其類。復須了知。集今會者雖云乘急。乘有權實。宿世修習藏通急者。今在室中睹於四佛佛身不同。但見應化。縱聞長壽須歸灰滅。滅已不生。若其宿修別圓急者。今睹四佛同尊特身一身一智。聞山斤等雖是應壽知即法報。三一難思名見常身。權實等者。此四緩急眾生之中。有實行者。有權示者。權能引實作種熟脫久近因緣。故云等事。別記者。即法華凈名疏及止觀也。今依彼說故注云云。三齊此下判屬序段。◎

金光明經文句記卷第二(下) 大正藏第 39 冊 No. 1786 金光明經文句記

金光明經文句記卷第三(上)

宋四明沙門知禮述

◎二從爾時下大段正宗分二。初總示文義二。初示經文起盡。懺悔讚歎空品三品全。及此壽量半品。同是正說。二凡三下辨三章大義二。初敘他師二。初正明他義三。初敘初師。二二云下敘次師二。初敘。二次乃下章安破。以今不雲師及天臺。知是私破。

【現代漢語翻譯】現代漢語譯本：漏失善事為戒律所禁止。這裡只取三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）。因為這三乘涵蓋了天臺宗的四教（藏、通、別、圓）。這是因為入理之智雖然有深淺之分，但都能觸動煩惱，出生死，所以得名為『乘』。現在用四戒（殺、盜、淫、妄）來對應三乘，討論其緩急，從而形成四句：乘戒都急的，是現在的人天眾前來聽聞佛法的人。乘戒都緩的，是惡道中的眾生被痛苦束縛，無法參與法會。乘急戒緩的，是現在聚集在一起的諸龍鬼。乘緩戒急的，是貪著享樂的諸天和嗜慾的人等。不屬於這些情況的，都屬於此類。還需要了解，聚集在今天法會中的人，雖然說『乘急』，但乘有權實之分。宿世修習藏教、通教而乘急的人，現在在室內所見到的四佛，佛身不同，只能見到應化身。即使聽到長壽，最終也要歸於灰滅，滅后不再生。如果宿世修習別教、圓教而乘急的人，現在所見到的四佛，是相同的尊特身，一身即一智。聽到『山斤』等，雖然是應化之壽，但知道那就是法身、報身。法身、報身、應化身三者一體，難以思議，名為見到常身。權實等事，是指這四種緩急的眾生之中，有實際修行的人，也有權巧示現的人。權巧示現能引導實際修行，作為作種、熟脫的久近因緣，所以說是『等事』。『別記』，指的是《法華經》、《維摩經》的疏和《止觀》。現在依據這些說法，所以註釋中說『云云』。『三齊』以下，判斷屬於序分。現代漢語譯本：◎《金光明經文句記》卷第二（下）大正藏第39冊 No. 1786 《金光明經文句記》

《金光明經文句記》卷第三（上）宋四明沙門知禮述

◎二從『爾時』以下，是正宗分中的大段，分為二：首先總示文義；其次，首先揭示經文的起止，懺悔品、讚歎品、空品這三品全部，以及此《壽量品》的半品，都是正說。二凡三下辨三章大義二。初敘他師二。初正明他義三。初敘初師。二二云下敘次師二。初敘。二次乃下章安破。以今不雲師及天臺。知是私破。

【English Translation】 English version: Abstaining from performing good deeds is prohibited by the precepts. Here, we only consider the Three Vehicles (Śrāvakayāna [Vehicle of Hearers], Pratyekabuddhayāna [Vehicle of Solitary Buddhas], Bodhisattvayāna [Vehicle of Bodhisattvas]). This is because these Three Vehicles encompass the Four Teachings (Tripiṭaka, Common, Distinct, Perfect) of the Tiantai school. Although the wisdom of entering into principle has varying degrees of depth, it can all stir up afflictions and generate birth and death, hence the name 'Vehicle'. Now, using the Four Precepts (killing, stealing, sexual misconduct, lying) to correspond to the Three Vehicles, we discuss their urgency, thus forming four possibilities: Those for whom both Vehicle and precepts are urgent are the humans and devas who come to hear the Dharma now. Those for whom both Vehicle and precepts are lax are sentient beings in evil realms, bound by suffering, unable to participate in this assembly. Those for whom the Vehicle is urgent but the precepts are lax are the dragons and ghosts who are gathered together now. Those for whom the Vehicle is lax but the precepts are urgent are the devas who are attached to pleasure and the humans who are addicted to desires. Those who do not fall into these categories belong to this type. It is also necessary to understand that those gathered in today's assembly, although it is said that the 'Vehicle is urgent', the Vehicle has provisional and real aspects. Those who have cultivated the Tripiṭaka teaching and Common teaching in past lives and whose Vehicle is urgent, now see the Four Buddhas in the room, whose Buddha bodies are different, and can only see the manifested bodies. Even if they hear of longevity, they will eventually return to ashes and extinction, and will not be reborn after extinction. If those who have cultivated the Distinct teaching and Perfect teaching in past lives and whose Vehicle is urgent, now see the Four Buddhas as the same honored and special bodies, one body being one wisdom. Hearing of 'mountain pounds' etc., although it is a manifested lifespan, they know that it is the Dharma body and Reward body. The Dharma body, Reward body, and Manifested body are one and inconceivable, called seeing the eternal body. Provisional and real matters refer to among these four kinds of sentient beings with varying degrees of urgency, there are those who actually practice and those who skillfully demonstrate. Skillful demonstration can guide actual practice, serving as the long-term and short-term causes and conditions for planting seeds, ripening, and liberation, so it is said to be 'matters of equality'. 'Separate records' refer to the commentaries on the Lotus Sutra, the Vimalakirti Sutra, and the Mohe Zhiguan. Now, based on these statements, the commentary says 'etc.'. 'Three equalities' and below are judged to belong to the introductory section. English version: ◎ Commentary on the Meaning of the Golden Light Sutra, Volume 2 (Part 2) T. 39, No. 1786, Commentary on the Meaning of the Golden Light Sutra

Commentary on the Meaning of the Golden Light Sutra, Volume 3 (Part 1) By Śramaṇa Zhili of Siming in the Song Dynasty

◎ Second, from 'At that time' onwards, is the main section of the Proper Teaching, divided into two: First, a general indication of the meaning of the text; second, first revealing the beginning and end of the sutra text, the entire chapters of the Repentance Chapter, the Praise Chapter, and the Emptiness Chapter, and half of this Chapter on the Length of Life, are all the Proper Teaching. Second, Regarding the three chapters below, distinguishing the three major meanings, divided into two: First, narrating other teachers, divided into two: First, directly clarifying the meaning of other teachers, divided into three: First, narrating the first teacher. Second, Regarding the second teacher below, divided into two: First, narrating. Second, Then, Zhang'an refutes. Because it does not mention the teacher and Tiantai now, it is known to be a private refutation.

空雖是中乃是因位用中破執。且非果上所顯中體。法雖不異用顯義殊。古既昧此故今不用。三三藏下敘真諦二。初敘。虛空等者。新經三身份別品云。虛空藏菩薩白佛。云何菩薩于諸如來甚深秘密如法修行。指此為敘也。二直是下章安破。諸經節節皆有發問。豈盡稱敘。故云義弱。二師云下今師去取。彼虛空藏雖約因問。佛答乃云一切如來等有三身。豈非果義。故去三藏取初家。次師可知。二新舊下明今意三。初就新經明宗體三。初四佛說跡以顯本。拂八十之短疑。明海滴之長應。既聞應化能長能短。則達法報非滅非生。本跡既融思議乃絕。上根之者只聞其跡亦悟本源。當第一週也。二若未下王子示本令悟跡。新經壽量品。四佛說壽益物事訖。有憍陳如婆羅門欲生天故。求佛舍利如芥粟許。犁車毗王子說偈答云。假使蚊蚋腳。可以作城樓。如來寂靜身。無有舍利事。兔角為梯隥。從地得昇天。邪思佛舍利。功德無是處。鼠登兔角梯。食月除修羅。依舍利盡惑。解脫無是處。中根直聞法身理本不生滅。乃悟報應能常無常。理事既融思議即絕。當第二週也。三若未下釋迦雙論令俱解。下根既鈍。偏談本跡不能懸解互融之意。是故釋迦具演三身。所謂法身應身化身。如依空有電依電有光。法身是理應身是智。智既應理即起化

【現代漢語翻譯】現代漢語譯本『空』雖然是『中』（Śūnyatā，空性），但這是因位的『中』，用『中』來破除執著。而且不是果位上所顯現的『中』的本體。法雖然沒有不同，但用處和顯現的意義不同。古人既然不明白這個道理，所以現在不用（他們的說法）。三藏之下敘述真諦（Paramārtha，勝義諦）二義。首先是敘述。『虛空等者』，新譯《勝鬘經》三身份別品說：『虛空藏菩薩（Ākāśagarbha）問佛，云何菩薩于諸如來甚深秘密如法修行？』指的就是這個敘述。其次，『直是下』是章安（灌頂大師）破斥的。諸經的每一節都有發問，難道都可以稱為敘述嗎？所以說『義弱』。『二師云下』是今師（指湛然）的取捨。彼虛空藏菩薩雖然是就因位而問，佛的回答卻說一切如來等有三身，難道不是果位的意義嗎？所以捨棄三藏，取初家（的說法）。其次的師說，可以知道。『二新舊下』說明今師的意圖。首先就新經說明宗體三義。首先，四佛（多寶佛等）說跡（應化之身）來顯本（法身）。拂去八十年的短壽的疑惑，闡明海中一滴水（喻佛壽）的長遠應化。既然聽聞應化身能長能短，就能通達法身和報身非滅非生。本跡既然融合，思議也就斷絕了。上根器的人，只聽聞應化之跡，也能領悟本源。這是第一週（的說法）。其次，『若未下』是王子（犁車毗王子）示現本（法身），令（眾生）領悟跡（應化身）。新譯《勝鬘經》壽量品，四佛說完壽命長益眾生的事情后，有憍陳如婆羅門（Kauṇḍinya）因為想生天的緣故，求佛舍利如芥菜籽那麼大。犁車毗王子（Licchavi）說偈回答說：『假使蚊蚋腳，可以作城樓。如來寂靜身，無有舍利事。兔角為梯隥，從地得昇天。邪思佛舍利，功德無是處。鼠登兔角梯，食月除修羅。依舍利盡惑，解脫無是處。』中根器的人直接聽聞法身理體本不生滅，就能領悟報身和應身能常無常。理事既然融合，思議也就斷絕了。這是第二週（的說法）。其次，『若未下』是釋迦（釋迦牟尼佛）雙論本跡，令（眾生）都理解。下根器的人既然遲鈍，偏談本跡不能懸解互融的意義。所以釋迦牟尼佛詳細演說三身，所謂法身（Dharmakāya）、應身（Saṃbhogakāya）、化身（Nirmāṇakāya）。如同依空有電，依電有光。法身是理，應身是智。智既然應理，就起化用。

【English Translation】 English version Although 『Śūnyatā』 (emptiness) is 『Madhyamaka』 (the Middle Way), it is the 『Madhyamaka』 of the causal stage, used to break attachments. Moreover, it is not the essence of 『Madhyamaka』 manifested on the fruition stage. Although the Dharma is not different, its function and the meaning it reveals are different. Since the ancients did not understand this principle, we do not use (their explanations) now. The following two meanings are narrated under the Three Piṭakas (Tripiṭaka) regarding Paramārtha (Ultimate Truth). First is the narration. 『Those such as space,』 the new translation of the Śrīmālādevī Siṃhanāda Sūtra, in the chapter on the Differentiation of the Three Bodies, says: 『Ākāśagarbha Bodhisattva asked the Buddha, 「How do Bodhisattvas practice the profound and secret Dharma of all Tathāgatas?」』 This refers to this narration. Second, 『Directly below』 refers to what Zhang』an (Master Guanding) refuted. Every section of the sutras has questions, can they all be called narrations? Therefore, it is said that 『the meaning is weak.』『Below, the two masters say』 refers to the selection and rejection of the current master (Zhanran). Although Ākāśagarbha Bodhisattva asked about the causal stage, the Buddha』s answer said that all Tathāgatas have three bodies, isn』t that the meaning of the fruition stage? Therefore, he abandoned the Three Piṭakas and took the initial school (explanation). The next master』s explanation can be understood. 『Below, the new and old』 explains the current master』s intention. First, explain the three meanings of the essence and function based on the new sutra. First, the four Buddhas (Prabhūtaratna Buddha, etc.) speak of the trace (Nirmāṇakāya) to reveal the origin (Dharmakāya). Brush away the doubt of the short lifespan of eighty years, and clarify the long response of a drop of water in the sea (metaphor for the Buddha』s lifespan). Since we have heard that the Nirmāṇakāya can be long or short, we can understand that the Dharmakāya and Saṃbhogakāya are neither extinguished nor born. Since the origin and trace are integrated, deliberation is cut off. Those with superior faculties, hearing only the trace of the Nirmāṇakāya, can also realize the origin. This is the first week (of teachings). Second, 『If not below』 is the prince (Prince Licchavi) showing the origin (Dharmakāya) to make (sentient beings) realize the trace (Nirmāṇakāya). In the chapter on lifespan in the new translation of the Śrīmālādevī Siṃhanāda Sūtra, after the four Buddhas finished speaking about the benefits of long life for sentient beings, Kauṇḍinya Brāhmaṇa, wanting to be born in heaven, asked for a Buddha relic as small as a mustard seed. Prince Licchavi replied with a verse: 『If the foot of a mosquito can be made into a city tower, the Tathāgata』s tranquil body has no relics. A rabbit』s horn can be a ladder to ascend to heaven from the earth. Evil thoughts of Buddha relics have no merit. A mouse climbs a rabbit』s horn ladder, eats the moon, and removes the Asura. Relying on relics to exhaust delusions, there is no liberation.』 People with middle faculties directly hear that the principle of the Dharmakāya is originally neither born nor extinguished, and can realize that the Saṃbhogakāya and Nirmāṇakāya can be constant and impermanent. Since principle and phenomena are integrated, deliberation is cut off. This is the second week (of teachings). Third, 『If not below』 is Śākyamuni (Śākyamuni Buddha) discussing both the origin and trace, so that (sentient beings) can all understand. Since people with inferior faculties are dull, talking only about the origin and trace cannot suspend and mutually integrate the meaning. Therefore, Śākyamuni Buddha elaborately expounds the three bodies, namely Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. Just as there is electricity depending on space, and there is light depending on electricity. The Dharmakāya is principle, and the Saṃbhogakāya is wisdom. Since wisdom responds to principle, it gives rise to transformation.

身。三身冥一一不定一。三身宛然。是故品題三身份別。法應是本化身是跡。一時俱說則生妙解思議乃絕。當第三週。此之三番皆說如來常宗顯體。意令聞者發智證理。二懺品下判三品俱明用。佛智之宗顯法性體。此即名為經宗經體。一切眾生以此宗體而為本心若能懺嘆及修二空。故佛妙用全體而起。令此眾生滅惡生善。及發空用導成二用。故云三品俱是經用。三今之下明此本略二番。以其二番皆顯三身。今此一番所顯不別。是故讖師順好略機不翻后二。二文為下分文解釋四。初文二。初分文。二解釋四。初四佛說偈二。初經家敘。二四佛說喻二。初料簡身說二。初問。二答二。初明說。本稱機宜共別無在。二見亦下明身。釋題判教此經屬通。此教明佛丈六尊特一身異見。故名合身。今此室中有三乘眾。三中菩薩利根之者能深觀空見不空理。不空理者。乃是生佛同一覺性。故雖見佛佛非外來。隨大隨小皆無邊際。故云四佛同尊特身身智應用是一是常。豈唯諸佛無二無別。與其弟子亦復不異。故云眾一。雖未開廢利人見同。若鈍菩薩及二乘人既但見空。乃睹四佛自外而來。取色分齊但是應化。佛尚各異弟子豈同。三乘差別故云眾多。二分八下分文解義二。初敘二家分文。二舊云下從初師釋義四。初四偈立譬二。初斥古二

【現代漢語翻譯】身（kaya）。三身（trikaya，即法身、報身、應身）冥合為一，並非固定不變。三身宛然存在。因此，品題三身，分別闡述。法身應是根本，應身是示現的軌跡。如果同時講述，就能產生微妙的理解，超越思議。在第三週，這三番說法都闡述如來常住的宗旨，彰顯法身本體，意在讓聽聞者生髮智慧，證悟真理。二懺品下判斷三品都闡明作用。佛智的宗旨是彰顯法性本體。這就是經的宗旨和經的本體。一切眾生以這個宗旨和本體作為本心，如果能夠懺悔讚歎，並修習二空（人空、法空）。所以佛的妙用全體顯現，使這些眾生滅除惡業，生出善業，並啓發空性之用，引導成就二用。所以說三品都是經的作用。三今之下說明這個本略二番。因為這兩番都彰顯三身。現在這一番所彰顯的沒有區別。因此，讖師順應好略的機宜，沒有翻譯後面的兩番。二文為下分文解釋四。初文二。初分文。二解釋四。初四佛說偈二。初經家敘。二四佛說喻二。初料簡身說二。初問。二答二。初明說。本稱機宜，共同和區別沒有固定之處。二見亦下明身。釋題判教，此經屬於通教。此教闡明佛的丈六金身，尊貴獨特，一身異見。所以名為合身。現在這個室內有三乘（聲聞乘、緣覺乘、菩薩乘）的眾生。三乘中利根的菩薩能夠深刻地觀察空性，見到不空的道理。不空的道理，就是生佛同一覺性。所以即使見到佛，佛也不是從外面來的。隨大隨小，都沒有邊際。所以說四佛同尊特身，身智應用是一致的，是常住的。豈止諸佛沒有二致和區別，與他們的弟子也沒有不同。所以說眾生是一體的。雖然沒有開顯和廢除，但利根之人見解相同。如果鈍根的菩薩和二乘人，既然只見到空性，就看到四佛是從外面來的。取色相的界限，認為只是應化身。佛尚且各有不同，弟子怎麼會相同呢？三乘有差別，所以說眾多。二分八下分文解義二。初敘二家分文。二舊云下從初師釋義四。初四偈立譬二。初斥古二現代漢語譯本

【English Translation】 The kaya (body). The trikaya (three bodies: dharmakaya, sambhogakaya, nirmanakaya) merge into one, not fixed and unchanging. The three bodies are distinctly present. Therefore, the text titles and distinguishes the three bodies. The dharmakaya (Dharma Body) should be the root, and the nirmanakaya (Transformation Body) is the manifested trace. If they are discussed simultaneously, it generates a subtle understanding that transcends thought. In the third week, these three discourses all expound the Tathagata's (Thus Come One) constant principle, revealing the essence of the dharmakaya, intending to enable listeners to generate wisdom and realize the truth. The second 'Chapter on Repentance' judges that all three chapters clarify the function. The principle of Buddha's wisdom is to reveal the essence of the Dharma-nature. This is the scripture's principle and the scripture's essence. All sentient beings take this principle and essence as their original mind. If they can repent and praise, and cultivate the two emptinesses (emptiness of self, emptiness of phenomena). Therefore, the Buddha's wonderful function manifests entirely, enabling these sentient beings to extinguish evil karma and generate good karma, and to inspire the use of emptiness, guiding the accomplishment of the two uses. Therefore, it is said that all three chapters are the scripture's function. The 'Three Nows' below explain this original abbreviated two series. Because these two series both reveal the three bodies. What is revealed in this series now is no different. Therefore, the prophecy master complied with the expedient of favoring brevity and did not translate the latter two. The second text is divided into four parts for explanation below. The first text is divided into two parts. The first part divides the text. The second part explains the four parts. The first four verses are spoken by the Buddhas in two parts. The first part is the scripture's narration. The second part is the four Buddhas speaking in metaphors in two parts. The first part is the selection of the body speaking in two parts. The first part is the question. The second part is the answer in two parts. The first part clarifies the speaking. The original is in accordance with the occasion, and there is no fixed place for commonality and difference. The second part 'Seeing Also' below clarifies the body. Interpreting the title and judging the teachings, this scripture belongs to the common teaching. This teaching clarifies the Buddha's sixteen-foot golden body, noble and unique, one body with different views. Therefore, it is called the combined body. Now in this room, there are sentient beings of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Among the three vehicles, Bodhisattvas with sharp faculties can deeply observe emptiness and see the principle of non-emptiness. The principle of non-emptiness is that sentient beings and Buddhas share the same awakened nature. Therefore, even when seeing the Buddha, the Buddha does not come from outside. Whether large or small, there are no boundaries. Therefore, it is said that the four Buddhas share the same noble and unique body, and the application of body and wisdom is consistent and constant. Not only are the Buddhas without difference or distinction, but they are also no different from their disciples. Therefore, it is said that the assembly is one. Although there is no opening or abolishment, those with sharp faculties have the same views. If Bodhisattvas and those of the two vehicles with dull faculties only see emptiness, they see the four Buddhas coming from outside. Taking the boundaries of form, they consider them only transformation bodies. If the Buddhas are different from each other, how can the disciples be the same? The three vehicles have differences, so it is said that there are many. The second part is divided into eight parts below to explain the meaning in two parts. The first part narrates the division of the text by two schools. The second part 'The Old Says' below explains the meaning from the first teacher in four parts. The first four verses establish metaphors in two parts. The first part refutes the ancient in two parts. English version

。初敘。二是義下斥。諸佛說法三時不謬。故上中下善。能詮有法故其言巧妙。所詮離情故其義深遠。若齊無意寧悟常宗。故知古師全迷經旨。二且作下今釋二。初開章敘意二。初開章。大師所解其義無窮。稱機釋文且示三意。二四諦下敘意二。初明三因果。四諦是理。因果通依。四念是行。修之在因。四德本有。證之在果。非此三義莫顯常宗。二若論下明三相由。討果由因因果由諦。欲成因果解諦居先。二上以下依章釋義三。初約四諦釋二。初用四諦釋偈二。初懸說諦義二。初明四諦義三。初對上明境智。上明能說人宜對於智。今明所說法合對於理。二舊讀下斥古唯齊事。言讀文者。大論第三解十號正遍知文也。故論問云。云何正遍知。答知苦如苦相等。舊讀此文雖以如字為不異解。而昧三藏以知事稱理為不異。摩訶衍中以知事即理為不異。致使解義唯齊於事全不顯理。又復此文解正遍知。正知于真遍知于俗。三今明下明今師正義二。初約二諦。二約三諦二。解意者。以苦等四是世出世因果之境。於此四境若其不了。即真即俗及空假中。則不名諦。仍了二諦以中為真。三論空假意在諦中。欲于迷悟十界因果。一一見中法法無作。方得名為世相常住。其理不爾。將何以拂信相之疑。二句皆初約苦諦釋。二例余諦結。二

明識下明對諦意。二一切下以諦釋文四。約因前果后以水山地空。對集苦道滅例皆分三。初牒示二引證。三釋結。苦諦中引小般若者。金剛般若也。對大品等稱之為小。以文為小理同大部。彼以須彌喻于佛身。今證苦者積聚義同。非集所感。然用佛報證生報者。彰苦無作陰入皆如。無苦可舍即產生滅故。盤峙盤迴。峙立也。或作磐字誤也。道諦中引法華智地者。以地喻地。既到智地道之中也。水陸兩途者。陸途但到海之此岸。可喻三乘通修道品。未度變易猶在此岸。水途能到海之彼岸。可喻一乘別修道品。能即二死到三德岸。滅諦中引法華者。以空喻空。此空畢竟故曰終歸。五翳者。煙雲塵霧修羅手也。三光者。日月星也。常住滅理本來不翳今亦非凈。問若以山喻佛身。道以地喻智地。滅以空喻妙空。此三既有即理之教。則可論于所證法身。若初集諦引證釋結。但論煩惱豈可亦得名法身耶。答無作四諦一一皆中。若非一切咸趣煩惱。那名即中。以即中故苦名法身。道是智地。滅名妙空。故知直以煩惱釋集示於法身。其意最妙。行者知之。二明四諦釋疑二。初示理明疑斷二。初示理明相。上釋總瑞一切世間末曾有事悉具出現。以表十界假實依報皆顯三德。今明十界假實依報一一四諦諦諦三德。是理遍相名為法身。知此名

【現代漢語翻譯】現代漢語譯本明識下明對諦意。（明確認識到，下面的闡述是爲了對應四聖諦的意義。）二一切下以諦釋文四。（第二部分，用四聖諦來解釋經文，分為四個方面。）約因前果后以水山地空。（按照因在前，果在後的順序，分別用水、山、地、空來比喻。）對集苦道滅例皆分三。（對於集諦、苦諦、道諦、滅諦，都分為三個部分來闡述。）初牒示二引證。三釋結。（首先是提綱挈領地揭示，其次是引用經文來論證，最後是總結。）苦諦中引小般若者。金剛般若也。（在苦諦中引用的『小般若』，指的是《金剛般若經》。）對大品等稱之為小。以文為小理同大部。（相對於《大品般若經》等，稱之為『小』，是因為經文篇幅較小，但道理與大部相同。）彼以須彌喻于佛身。今證苦者積聚義同。非集所感。（《金剛般若經》用須彌山來比喻佛身，現在用苦諦來論證，強調苦的積聚之義，但並非由集諦所感。）然用佛報證生報者。彰苦無作陰入皆如。無苦可舍即產生滅故。（然而，用佛的果報來證明眾生的果報，是爲了彰顯苦是無作的，五陰、十二入等都是如如不動的。沒有可以捨棄的苦，即是產生和寂滅的本性。）盤峙盤迴。峙立也。或作磐字誤也。（『盤峙』就是盤旋聳立的意思。有時寫作『磐』字，是錯誤的。）道諦中引法華智地者。以地喻地。（在道諦中引用《法華經》的『智地』，是用地來比喻地。）既到智地道之中也。（既然已經到達了智地，就處於道的中心。）水陸兩途者。陸途但到海之此岸。可喻三乘通修道品。未度變易猶在此岸。（水路和陸路兩條途徑，陸路只能到達大海的此岸，可以比喻三乘共同修習的道品，尚未度過變易生死，仍然在此岸。）水途能到海之彼岸。可喻一乘別修道品。能即二死到三德岸。（水路能夠到達大海的彼岸，可以比喻一乘特別修習的道品，能夠超越分段生死和變易生死，到達法身、般若、解脫的三德彼岸。）滅諦中引法華者。以空喻空。（在滅諦中引用《法華經》，是用空來比喻空。）此空畢竟故曰終歸。（這個空是畢竟空，所以說是最終歸宿。）五翳者。煙雲塵霧修羅手也。（五種遮蔽光明的東西是：煙、云、塵、霧、阿修羅的手。）三光者。日月星也。（三種光明是：太陽、月亮、星星。）常住滅理本來不翳今亦非凈。（常住的寂滅之理本來就沒有被遮蔽，現在也不是被清凈。）問若以山喻佛身。道以地喻智地。滅以空喻妙空。此三既有即理之教。則可論于所證法身。若初集諦引證釋結。但論煩惱豈可亦得名法身耶。（問：如果用山來比喻佛身，用土地來比喻智地，用空來比喻妙空，這三者既然有即理之教，那麼就可以討論所證得的法身。如果最初的集諦只是引用、論證和總結，只討論煩惱，怎麼也可以稱為法身呢？）答無作四諦一一皆中。若非一切咸趣煩惱。那名即中。以即中故苦名法身。道是智地。滅名妙空。故知直以煩惱釋集示於法身。其意最妙。行者知之。（答：無作的四聖諦，每一個都包含中道之理。如果不是一切都趨向于煩惱，那怎麼能稱為『即中』呢？因為是『即中』的緣故，苦可以名為法身，道是智地，滅名妙空。所以要知道，直接用煩惱來解釋集諦，是爲了揭示法身，這個意義最為微妙，修行者應當明白。）二明四諦釋疑二。初示理明疑斷二。初示理明相。（第二部分，闡明四聖諦，解釋疑惑，分為兩個方面。首先是揭示道理，闡明疑惑，斷除疑惑，又分為兩個方面。首先是揭示道理，闡明現象。）上釋總瑞一切世間末曾有事悉具出現。以表十界假實依報皆顯三德。（前面解釋了總體的祥瑞，一切世間從未有過的事情都完全顯現出來，以此來表示十法界的假有和實有，以及依報都顯現了法身、般若、解脫的三德。）今明十界假實依報一一四諦諦諦三德。是理遍相名為法身。知此名（現在闡明十法界的假有和實有，以及依報，每一個都包含四聖諦，每一個四聖諦都包含法身、般若、解脫的三德。這個道理普遍存在於一切現象之中，稱為法身。瞭解這個名稱）

English version Clearly understand the meaning of the Four Noble Truths. Use the Four Noble Truths to explain the text. Use water, mountain, earth, and space to represent cause and effect respectively. Divide each of the Suffering, Accumulation, Path, and Cessation into three parts. First, a summary; second, evidence; third, a conclusion. The 'Smaller Prajna' mentioned in the Truth of Suffering refers to the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). It is called 'Smaller' compared to the Larger Prajnaparamita Sutra, because its text is shorter, but the principles are the same. That Sutra uses Mount Sumeru to symbolize the Buddha's body. Now, proving suffering means the same as accumulation. It is not caused by accumulation. However, using the Buddha's retribution to prove sentient beings' retribution shows that suffering is uncreated, and the skandhas and sense bases are all as they are. There is no suffering to abandon, which means the nature of arising and ceasing. 'Pan Zhi Pan Hui' means circling and towering. Sometimes it is mistakenly written as 'Pan'. The 'Wisdom Ground' mentioned in the Truth of the Path from the Lotus Sutra (Saddharma Pundarika Sutra) uses earth to symbolize earth. Having reached the Wisdom Ground is being in the center of the Path. The two paths of water and land: the land path only reaches this shore of the sea, which can be compared to the common cultivation of the Three Vehicles, not having crossed the change and still being on this shore. The water path can reach the other shore of the sea, which can be compared to the special cultivation of the One Vehicle, which can transcend the two deaths and reach the shore of the Three Virtues (Dharmakaya, Prajna, and Liberation). The Lotus Sutra mentioned in the Truth of Cessation uses emptiness to symbolize emptiness. This emptiness is ultimate, so it is called the final destination. The five obscurations are smoke, clouds, dust, fog, and the hand of Asura. The three lights are the sun, moon, and stars. The permanent principle of cessation has never been obscured and is not being purified now. Question: If a mountain is used to symbolize the Buddha's body, earth to symbolize the Wisdom Ground, and emptiness to symbolize Wonderful Emptiness, since these three have the teaching of 'is principle', then we can discuss the Dharmakaya that is attained. If the initial Truth of Accumulation only cites, proves, and concludes, and only discusses afflictions, how can it also be called Dharmakaya? Answer: The uncreated Four Noble Truths each contain the Middle Way. If everything did not tend towards afflictions, how could it be called 'is Middle'? Because it is 'is Middle', suffering can be called Dharmakaya, the path is the Wisdom Ground, and cessation is Wonderful Emptiness. Therefore, know that directly using afflictions to explain accumulation is to reveal the Dharmakaya. This meaning is most subtle, and practitioners should understand it. Second, clarify the Four Noble Truths and resolve doubts. First, reveal the principle and clarify doubts. Second, reveal the principle and clarify phenomena. The previous explanation of the overall auspicious signs, where everything unprecedented in the world fully appeared, was to represent that the provisional and real, and the dependent retributions of the ten realms all manifest the Three Virtues. Now, clarify that the provisional and real, and the dependent retributions of the ten realms each contain the Four Noble Truths, and each of the Four Noble Truths contains the Three Virtues of Dharmakaya, Prajna, and Liberation. This principle pervades all phenomena and is called Dharmakaya. Knowing this name

【English Translation】 Modern English Version Clearly understand the meaning of the Four Noble Truths. (Clearly recognizing that the following explanation is to correspond to the meaning of the Four Noble Truths.) Use the Four Noble Truths to explain the text. (The second part uses the Four Noble Truths to explain the scripture, divided into four aspects.) Use water, mountain, earth, and space to represent cause and effect respectively. (According to the order of cause first and effect later, use water, mountain, earth, and space to make analogies respectively.) Divide each of the Suffering, Accumulation, Path, and Cessation into three parts. (For the Truth of Suffering, the Truth of Accumulation, the Truth of the Path, and the Truth of Cessation, each is divided into three parts for elaboration.) First, a summary; second, evidence; third, a conclusion. (First, reveal the outline; second, cite scriptures to demonstrate; and finally, summarize.) The 'Smaller Prajna' mentioned in the Truth of Suffering refers to the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). (The 'Smaller Prajna' cited in the Truth of Suffering refers to the 'Diamond Sutra'.) It is called 'Smaller' compared to the Larger Prajnaparamita Sutra, because its text is shorter, but the principles are the same. (Compared to the 'Larger Prajnaparamita Sutra', it is called 'Smaller' because the scripture is shorter, but the principles are the same as the larger part.) That Sutra uses Mount Sumeru to symbolize the Buddha's body. Now, proving suffering means the same as accumulation. It is not caused by accumulation. (The 'Diamond Sutra' uses Mount Sumeru to symbolize the Buddha's body. Now, using the Truth of Suffering to demonstrate emphasizes the meaning of the accumulation of suffering, but it is not caused by the Truth of Accumulation.) However, using the Buddha's retribution to prove sentient beings' retribution shows that suffering is uncreated, and the skandhas and sense bases are all as they are. There is no suffering to abandon, which means the nature of arising and ceasing. (However, using the Buddha's retribution to prove sentient beings' retribution is to show that suffering is uncreated, and the five skandhas, twelve entrances, etc., are all as they are, unmoving. There is no suffering that can be abandoned, which is the nature of arising and ceasing.) 'Pan Zhi Pan Hui' means circling and towering. Sometimes it is mistakenly written as 'Pan'. ('Pan Zhi' means circling and towering. Sometimes it is mistakenly written as the character 'Pan'.) The 'Wisdom Ground' mentioned in the Truth of the Path from the Lotus Sutra (Saddharma Pundarika Sutra) uses earth to symbolize earth. (The 'Wisdom Ground' cited in the Truth of the Path from the 'Lotus Sutra' uses earth to symbolize earth.) Having reached the Wisdom Ground is being in the center of the Path. (Since you have reached the Wisdom Ground, you are in the center of the Path.) The two paths of water and land: the land path only reaches this shore of the sea, which can be compared to the common cultivation of the Three Vehicles, not having crossed the change and still being on this shore. (The two paths of water and land: the land path can only reach this shore of the sea, which can be compared to the common cultivation of the Three Vehicles, not yet having crossed the change and still being on this shore.) The water path can reach the other shore of the sea, which can be compared to the special cultivation of the One Vehicle, which can transcend the two deaths and reach the shore of the Three Virtues (Dharmakaya, Prajna, and Liberation). (The water path can reach the other shore of the sea, which can be compared to the special cultivation of the One Vehicle, which can transcend the death of segments and the death of change, and reach the other shore of the Three Virtues of Dharmakaya, Prajna, and Liberation.) The Lotus Sutra mentioned in the Truth of Cessation uses emptiness to symbolize emptiness. (The 'Lotus Sutra' cited in the Truth of Cessation uses emptiness to symbolize emptiness.) This emptiness is ultimate, so it is called the final destination. (This emptiness is ultimate emptiness, so it is said to be the final destination.) The five obscurations are smoke, clouds, dust, fog, and the hand of Asura. (The five things that obscure the light are: smoke, clouds, dust, fog, and the hand of the Asura.) The three lights are the sun, moon, and stars. (The three lights are: the sun, the moon, and the stars.) The permanent principle of cessation has never been obscured and is not being purified now. (The permanent principle of cessation has never been obscured, and it is not being purified now.) Question: If a mountain is used to symbolize the Buddha's body, earth to symbolize the Wisdom Ground, and emptiness to symbolize Wonderful Emptiness, since these three have the teaching of 'is principle', then we can discuss the Dharmakaya that is attained. If the initial Truth of Accumulation only cites, proves, and concludes, and only discusses afflictions, how can it also be called Dharmakaya? (Question: If a mountain is used to symbolize the Buddha's body, earth is used to symbolize the Wisdom Ground, and emptiness is used to symbolize Wonderful Emptiness, since these three have the teaching of 'is principle', then we can discuss the Dharmakaya that is attained. If the initial Truth of Accumulation only cites, proves, and concludes, and only discusses afflictions, how can it also be called Dharmakaya?) Answer: The uncreated Four Noble Truths each contain the Middle Way. If everything did not tend towards afflictions, how could it be called 'is Middle'? Because it is 'is Middle', suffering can be called Dharmakaya, the path is the Wisdom Ground, and cessation is Wonderful Emptiness. Therefore, know that directly using afflictions to explain accumulation is to reveal the Dharmakaya. This meaning is most subtle, and practitioners should understand it. (Answer: The uncreated Four Noble Truths, each contains the principle of the Middle Way. If everything did not tend towards afflictions, how could it be called 'is Middle'? Because it is 'is Middle', suffering can be called Dharmakaya, the path is the Wisdom Ground, and cessation is Wonderful Emptiness. Therefore, know that directly using afflictions to explain the Truth of Accumulation is to reveal the Dharmakaya. This meaning is most subtle, and practitioners should understand it.) Second, clarify the Four Noble Truths and resolve doubts. First, reveal the principle and clarify doubts. Second, reveal the principle and clarify phenomena. (Second, clarify the Four Noble Truths and resolve doubts, divided into two aspects. First, reveal the principle and clarify doubts, and eliminate doubts, which is also divided into two aspects. First, reveal the principle and clarify phenomena.) The previous explanation of the overall auspicious signs, where everything unprecedented in the world fully appeared, was to represent that the provisional and real, and the dependent retributions of the ten realms all manifest the Three Virtues. (The previous explanation of the overall auspicious signs, where everything unprecedented in the world fully appeared, was to represent that the provisional and real, and the dependent retributions of the ten realms all manifest the Three Virtues of Dharmakaya, Prajna, and Liberation.) Now, clarify that the provisional and real, and the dependent retributions of the ten realms each contain the Four Noble Truths, and each of the Four Noble Truths contains the Three Virtues of Dharmakaya, Prajna, and Liberation. This principle pervades all phenomena and is called Dharmakaya. Knowing this name (Now, clarify that the provisional and real, and the dependent retributions of the ten realms each contain the Four Noble Truths, and each of the Four Noble Truths contains the Three Virtues of Dharmakaya, Prajna, and Liberation. This principle pervades all phenomena and is called Dharmakaya. Understanding this name)

報。起用名應應有長短。二信相下示斷疑相三。初所斷疑。二四佛下能斷法。四種之喻本曉應長。大師特以四諦解之。若非應壽全是法身。三身一體何以妙會疏之兩說。故先示云。其言巧妙其義深遠。若定喻一身言豈巧耶。三若並別義豈深耶。三舉應下嘆意巧。文喻應長意彰報法。信相得意疑暗豁明。二釋此下嘆釋妙勸思。四佛巧喻斷信相疑。智者妙釋發行人解。今既得遇豈不審思。二四偈下約四念釋。念者即空假中三妙觀也。處者身受心法四妙境也。非此觀境三身不顯。豈曰談常。此釋分三。初以偈對法三。初舍別從通。身受心法但是五陰。故知四念本在苦諦。然念處觀修通四教。今唯約圓。謂觀身凈不凈非凈非不凈。乃至觀法我經我非我非無我。皆成三諦。二一切下從通對釋。想行念處者。只是法念合此二陰。今欲配地故存陰名。想取行行者。想取相貌。行乃遷流。故云行行。下行字平聲。三若觀下對偈所以。常壽因果非圓念處無由得成。故用對偈。二若觀下以法疑釋二。初明念處因果二。初修因相。四枯即空。四榮即假。雙非即中。說有次第修無前後。乃一心三觀也。故佛于其四枯四榮雙樹中間般涅槃者。正表於此。二成五下得果相三。初明三德融即相。即枯即榮即非枯榮一剎那修。剎那剎那圓念不息。歷於五

【現代漢語翻譯】現代漢語譯本：報身、應身和名號的啟用應有長短之分。二信相下顯示斷疑相三：首先是所要斷除的疑惑，其次是四佛以下所說的能斷之法。四種譬喻原本是爲了曉喻應身有長短。大師特別用四諦來解釋它。如果應身等同於壽，那完全是法身。三身一體，如何巧妙地理解疏文中的兩種說法？所以先說明：『其言語巧妙，其義理深遠。』如果一定用一個身體來比喻，那言語怎麼能算巧妙呢？如果並列不同的意義，義理又怎麼能算深遠呢？三舉應身以下讚歎意巧。文辭比喻應身有長短，意在彰顯報身和法身。信相得意，疑暗豁然開朗。二解釋此以下讚歎解釋的精妙，勸人深思。四佛的巧妙比喻斷除了信相的疑惑，智者的精妙解釋啓發修行人的理解。現在既然有幸遇到，豈能不仔細思考？二四偈以下用四念處來解釋。念，就是空、假、中三種妙觀。處，就是身、受、心、法四種妙境。沒有這種觀境，三身就無法顯現，怎麼能說是談論常呢？這個解釋分為三部分。首先用偈頌來對應法，分為三部分。首先捨棄別相，從通相入手。身、受、心、法，只不過是五陰。所以知道四念處原本就在苦諦中。然而念處觀的修習貫通四教，現在只約圓教來說。就是觀察身體，既不是清凈也不是不清凈，乃至觀察法，既不是有我，也不是無我，都成為三諦。二一切以下從通相來對應解釋。想陰、行陰、念處，只是法念，合這兩個陰。現在想要配合地，所以保留陰的名字。想是取相貌，行是遷流，所以說是『行行』，下面的『行』字讀平聲。三若觀以下對應偈頌的原因。常壽的因果，如果不是圓頓念處，就沒有辦法成就。所以用偈頌來對應。二若觀以下用法來解釋疑惑，分為兩部分。首先說明念處的因果，分為兩部分。首先是修因相。四枯就是空，四榮就是假，雙非就是中。說有次第，修無前後，是一心三觀。所以佛在四枯四榮雙樹中間般涅槃，正是爲了表明這個道理。二成五以下是得果相，分為三部分。首先說明三德融即相。即枯即榮，即非枯榮，在一剎那間修習。剎那剎那，圓頓念處不停止。經歷於五蘊。

【English Translation】 English version: The initiation of the Reward Body, the Response Body, and their names should have lengths and durations. Secondly, the Faith Aspect below reveals the Aspect of Severing Doubts in three parts: first, the doubts to be severed; second, the Dharma capable of severing, as described from the Four Buddhas downwards. The four metaphors originally serve to enlighten that the Response Body has lengths and durations. The Great Master specifically uses the Four Noble Truths to explain it. If the Response Body is equivalent to longevity, then it is entirely the Dharma Body. The Three Bodies are one, how can one subtly understand the two interpretations in the commentary? Therefore, it is first stated: 'Its words are skillful, and its meaning is profound.' If one insists on using one body as a metaphor, how can the words be considered skillful? If different meanings are juxtaposed, how can the meaning be considered profound? Thirdly, praising the skillfulness of the intention from the Response Body downwards. The words metaphorize that the Response Body has lengths and durations, intending to highlight the Reward Body and the Dharma Body. The Faith Aspect gains understanding, and the darkness of doubt is suddenly illuminated. Secondly, praising the subtlety of the explanation from this explanation downwards, urging deep contemplation. The skillful metaphor of the Four Buddhas severs the doubts of the Faith Aspect, and the subtle explanation of the wise ones inspires the understanding of practitioners. Now that we are fortunate enough to encounter it, how can we not contemplate it carefully? Secondly, explaining with the Four Contemplations from the Four Verses downwards. Contemplation is the three subtle contemplations of emptiness, provisional existence, and the middle way. The 'places' are the four subtle realms of body, sensation, mind, and Dharma. Without this realm of contemplation, the Three Bodies cannot manifest, how can it be said to be discussing permanence? This explanation is divided into three parts. First, using verses to correspond to the Dharma, divided into three parts. First, abandoning the specific aspects and starting from the general aspect. Body, sensation, mind, and Dharma are merely the Five Skandhas (Pancha Skandha). Therefore, it is known that the Four Contemplations originally reside in the Truth of Suffering (Dukkha Satya). However, the practice of the Contemplation of the Places of Mindfulness (Smṛtyupasthāna) pervades the Four Teachings, now only speaking in terms of the Perfect Teaching (Round Teaching). That is, observing the body, it is neither pure nor impure, and even observing the Dharma, it is neither with self nor without self, all become the Three Truths. Secondly, explaining in correspondence from the general aspect downwards. The Skandha of Thought (Saṃjñā), the Skandha of Volition (Saṃskāra), and the Place of Mindfulness, are merely the Dharma-mindfulness, combining these two Skandhas. Now wanting to match the ground, therefore retaining the name of the Skandha. Thought is taking on appearances, and volition is flowing, therefore it is said 'acting, acting', the 'acting' character below is read in the even tone. Thirdly, corresponding to the reason for the verses from 'If contemplating' downwards. The cause and effect of permanence and longevity, if it is not the perfect and sudden Contemplation of the Places of Mindfulness, there is no way to achieve it. Therefore, using verses to correspond. Secondly, explaining doubts with the Dharma from 'If contemplating' downwards, divided into two parts. First, explaining the cause and effect of the Contemplation of the Places of Mindfulness, divided into two parts. First is the aspect of cultivating the cause. The four withered states are emptiness, the four flourishing states are provisional existence, and the dual non-states are the middle way. Saying there is sequence, cultivating without before and after, is the One Mind Three Contemplations. Therefore, the Buddha entering Parinirvana (Parinirvāṇa) between the four withered and four flourishing twin trees, is precisely to indicate this principle. Secondly, the aspect of attaining the fruit from 'Becoming five' downwards, divided into three parts. First, explaining the aspect of the Three Virtues (Tri-guna) merging. Being withered, being flourishing, being neither withered nor flourishing, cultivating in an instant. Instant after instant, the perfect and sudden Contemplation of the Places of Mindfulness does not cease. Experiencing the five skandhas.

品發似證真。至果位時三惑盡凈。百界五陰自在無礙。名五解脫。百界五陰清凈如空。名五般若。百界五陰究竟難思。名五法身。智冥五陰理是所冥故。稱之為理。體雖是一不分而分。般若能冥法身所冥。以相冥故起解脫用。雖三下明秘藏義。如常所說。二仁王下明五陰常住相。性名不改。即百界五陰八相莫遷十方周遍然非事底別有性陰。只善惡陰穢污陰等。當體常住名法性陰。慎勿別求。三陰之下明三身體用相。法報雙非全體起用能常無常。常用則長等者。長則四喻短則八十。既皆應壽悉是無常。今以長短分常無常者。由山斤等能顯于常。若非體常。安令應用人天莫數。是故信相聞八十滅疑壽無常。聞四喻長悟常住體。故云常用則長無常用則短。二信相下將果用釋疑三。初所破之疑。二四佛下能破之法。三信相下得解之相。此三興向四諦釋疑其意不別。然須深究。三四偈下約四德釋二。初以偈對德。碎地為塵尚無凈相。豈存於穢。故對凈德。喻于理凈凈于凈穢也。二四德下以德釋疑二。初顯德用。常等四德學者須揀。名同體別。一凡夫所著常樂我凈體是見思。二菩薩建立常樂我凈體是無明。三佛之所證常樂我凈體是中道。今四皆中。是故皆以雙非顯之。理須非於十二倒也。今此常等與其非常非無常等名異體同。四德

【現代漢語翻譯】現代漢語譯本『品發似證真』。至果位時，三惑（指見思惑、塵沙惑、無明惑）盡凈。百界五陰（百界指十法界的眾生各具十法界，總共百法界；五陰指色、受、想、行、識五種構成眾生的要素）自在無礙，名五解脫。百界五陰清凈如空，名五般若（指實相般若、境界般若、文字般若、方便般若、眷屬般若）。百界五陰究竟難思，名五法身（指法性法身、功德法身、變化法身、應化法身、虛空法身）。智冥五陰之理，是智所冥合之境，故稱之為理。體雖是一，不分而分。般若能冥合於法身所冥合之境，以相冥合故，起解脫之用。雖三下明秘藏義，如常所說。二仁王下明五陰常住之相，性名不改。即百界五陰八相（生、老、病、死、得、失、衰、利）莫遷，十方周遍，然非事底別有性陰，只善惡陰、穢污陰等，當體常住，名法性陰，慎勿別求。三陰之下明三身（法身、報身、應身）體用之相，法報雙非，全體起用，能常無常。常用則長等者，長則四喻，短則八十。既皆應壽，悉是無常。今以長短分常無常者，由山斤等能顯于常。若非體常，安令應用人天莫數。是故信相聞八十滅疑壽無常，聞四喻長悟常住體，故云常用則長，無常用則短。二信相下將果用釋疑三。初所破之疑，二四佛下能破之法，三信相下得解之相。此三興向四諦（苦、集、滅、道）釋疑，其意不別，然須深究。三四偈下約四德（常、樂、我、凈）釋二。初以偈對德，碎地為塵，尚無凈相，豈存於穢，故對凈德，喻于理凈凈于凈穢也。二四德下以德釋疑二。初顯德用，常等四德學者須揀，名同體別。一凡夫所著常樂我凈，體是見思（見惑和思惑）。二菩薩建立常樂我凈，體是無明（指無明惑）。三佛之所證常樂我凈，體是中道。今四皆中，是故皆以雙非顯之，理須非於十二倒（指常顛倒、樂顛倒、我顛倒、凈顛倒）。今此常等與其非常非無常等名異體同，四德

【English Translation】 English version 'Pin fa si zheng zhen'. When reaching the fruit position, the three delusions (referring to the delusions of views and thoughts, delusions of dust and sand, and delusions of ignorance) are completely purified. The five skandhas (five aggregates: form, feeling, perception, volition, and consciousness) of the hundred realms (hundred realms refer to the ten dharma realms of sentient beings, each possessing ten dharma realms, totaling one hundred dharma realms) are free and unobstructed, called the five liberations. The five skandhas of the hundred realms are pure like space, called the five prajnas (referring to the prajna of reality, the prajna of realm, the prajna of words, the prajna of means, and the prajna of retinue). The five skandhas of the hundred realms are ultimately inconceivable, called the five dharmakayas (referring to the dharmakaya of dharma-nature, the dharmakaya of merit, the dharmakaya of transformation, the dharmakaya of response, and the dharmakaya of space). The wisdom merges with the principle of the five skandhas, which is the realm that wisdom merges with, hence it is called principle. Although the essence is one, it is divided without being divided. Prajna can merge with the realm that the dharmakaya merges with, and because of the merging of aspects, the function of liberation arises. Although the meaning of the secret treasury is explained below, it is as often said. The second part under the 『Benevolent Kings』 explains the aspect of the permanence of the five skandhas, the nature and name do not change. That is, the eight aspects (birth, old age, sickness, death, gain, loss, decay, benefit) of the five skandhas of the hundred realms do not change, pervading the ten directions, but there is no separate nature-skandha at the bottom of things, only the skandhas of good and evil, the skandhas of filth, etc., are permanently abiding in their own essence, called the dharma-nature skandha, do not seek it separately. The part under the three skandhas explains the aspect of the essence and function of the three bodies (dharmakaya, sambhogakaya, nirmanakaya), both dharma and reward are non-dual, the whole essence arises in function, capable of permanence and impermanence. Those who use it often are long, the length is four metaphors, the short is eighty. Since all should respond to longevity, all are impermanent. Now, those who divide permanence and impermanence by length and shortness, the mountain and the axe can show permanence. If it is not inherently permanent, how can it be applied to countless humans and gods. Therefore, believing in the appearance of the eighty extinctions doubts the impermanence of longevity, hearing the four metaphors of length realizes the permanent essence, so it is said that often used it is long, not often used it is short. The second part under 『Believing Appearance』 uses the fruit function to explain the three doubts. First, the doubt to be broken, second, the dharma to break the doubt under the four Buddhas, third, the appearance of understanding under the believing appearance. These three arise to explain doubts about the four noble truths (suffering, accumulation, extinction, path), the meaning is not different, but it must be deeply investigated. The part under the three four verses explains the two aspects of the four virtues (permanence, bliss, self, purity). First, the verses correspond to the virtues, breaking the earth into dust, there is no pure appearance, how can it exist in filth, so it corresponds to the virtue of purity, metaphorically purifying the principle and purifying the filth. The second part under the four virtues explains the two doubts with virtues. First, showing the virtue function, scholars must choose the four virtues such as permanence, the name is the same but the essence is different. First, the permanence, bliss, self, and purity attached to by ordinary people, the essence is views and thoughts (delusions of views and thoughts). Second, the permanence, bliss, self, and purity established by Bodhisattvas, the essence is ignorance (referring to the delusions of ignorance). Third, the permanence, bliss, self, and purity realized by the Buddha, the essence is the middle way. Now all four are in the middle, so all are shown with non-duality, the principle must be non-dual to the twelve inversions (referring to the inversions of permanence, bliss, self, and purity). Now, the names of this permanence and the like are different from the non-permanence and non-impermanence, but the essence is the same, the four virtues

雙非即法身也。四能冥智即報身也。法報既冥則能應物起常無常至凈不凈自在應用。二信相下除疑念三。初所破之疑。二四佛下能破之法。三信相下得解之相。若知四諦斷疑之意。此三可見。二億百下一偈合譬二。初標古解二失。二舊云下明今意破古二。初破僻取文二。初出古解。古只齊文不知四佛巧示之意。二示今意二。初示經深意。四喻有量百千是數誰不知之。須達舉量舉數況于無量無數。二汝既下斥古誣經。言有縱奪。縱知應化。奪迷報法。報法乃是應化體本。深文淺解自毀毀他。自既招愆令他謗教也。二破偏執義。義是所詮化身應身法身。此之三身皆具四句。謂常無常雙亦雙非。顯乎三一不可一異而思說之。古人迷此化定無常。或聞化身即法故常。猶謂法常化是無常。良由不了即字義故。故起信論云。隨其所應常能住持不毀不失。此顯化身二義具足。三以是下二偈斷疑二。初牒因釋義二。初以事行消文二。初約因緣釋。因親緣疏。不殺存命為長壽因。此因親義也。施食助命為長壽緣。此緣疏義也。二若作下約二緣釋。不殺有二。不殺是止善。放生是行善。不盜有二。不盜是止善。施食是行善。是故十善各有止行悉名二緣。經於二善互舉止行。一一皆是長壽二緣。發菩提心方名為因。言法性者。無作四誓全法性

【現代漢語翻譯】現代漢語譯本『雙非』（Shuangfei，既非常非，指既不是常，也不是非常）即是法身（Dharmakaya，佛的法性之身）。『四能冥智』（Sineng Mingzhi，指證悟四種能力后獲得的智慧）即是報身（Sambhogakaya，佛的報償之身）。法身和報身既然冥合，就能應物而起，常與無常，至凈與不凈，都能自在應用。『二信相下除疑念三』（Er Xinxiang Xia Chu Yinian San，指在兩個信相之下消除三種疑念）。首先是所要破除的疑念。其次是『二四佛下能破之法』（Er Si Fo Xia Neng Po Zhi Fa，指在二四佛之下能夠破除疑念的方法）。再次是『三信相下得解之相』（San Xinxiang Xia De Jie Zhi Xiang，指在三個信相之下獲得理解的表相）。如果知道四諦（Four Noble Truths）斷除疑惑的意義，這三點就可以明白。『二億百下一偈合譬二』（Er Yi Bai Xia Yi Ji He Pi Er，指兩億百之後的一偈經文合併比喻兩種情況）。首先是標明古人的兩種錯誤理解。其次是『舊云下明今意破古二』（Jiu Yun Xia Ming Jin Yi Po Gu Er，指在舊的說法之下闡明現在的意義，破除古人的兩種錯誤理解）。首先是破除片面理解文字的錯誤。首先是指出古人的解釋。古人只拘泥於文字，不知道四佛（Four Buddhas）巧妙開示的意義。其次是闡明現在的意義。首先是闡明經文的深刻含義。四種比喻有數量，百千也是數字，誰不知道呢？須達（Sudatta）用數量來比喻無量無數。其次，『汝既下斥古誣經』（Ru Ji Xia Chi Gu Wu Jing，指你既然這樣就斥責古人誣衊經典）。說有縱奪。縱然知道應化身（Nirmanakaya，佛的化身），卻奪去了對報身和法身的迷惑。報身和法身乃是應化身的本體和根本。用淺顯的理解來解釋深刻的經文，這是自毀毀他。自己招致過錯，讓別人誹謗佛法。其次是破除偏執的義理。義理是所要詮釋的化身、應身、法身。這三種身都具備四句，即常、無常、亦常亦無常、非常非無常。這三種身顯而易見，不可說是一，也不可說是異，只能這樣來思考和說明。古人迷惑於此，認為化身一定是無常的。或者聽到化身即是法身，就認為法身是常，化身是無常。這是因為不瞭解『即』字的意義。所以《起信論》（Awakening of Faith in the Mahayana）說，『隨其所應常能住持不毀不失』，這顯示了化身具備兩種意義。『三以是下二偈斷疑二』（San Yi Shi Xia Er Ji Duan Yi Er，指在三之後用兩偈經文斷除兩種疑惑）。首先是依照原因來解釋意義。首先是用事行來消除文字上的疑惑。首先是依照因緣來解釋。因是親近的，緣是疏遠的。不殺生而儲存生命是長壽的因，這是因親近的意義。施捨食物幫助生命是長壽的緣，這是緣疏遠的意義。其次，『若作下約二緣釋』（Ruo Zuo Xia Yue Er Yuan Shi，指如果這樣做就依照兩種緣來解釋）。不殺生有兩種，不殺生是止惡行善，放生是行善。不盜取有兩種，不盜取是止惡行善，施捨食物是行善。因此，十善（Ten Virtuous Actions）各有止惡行善，都稱為兩種緣。經文對於兩種善行互相舉例說明止惡行善，每一種都是長壽的兩種緣。發菩提心（Bodhicitta，覺悟之心）才稱為因。所說的法性（Dharmata，法的本性），是無作四弘誓願（Four Great Vows）的全部法性。

【English Translation】 English version 'Shuangfei' (雙非, meaning neither permanent nor impermanent, referring to neither permanence nor impermanence) is the Dharmakaya (法身, the body of the Dharma nature of the Buddha). 'Sineng Mingzhi' (四能冥智, the wisdom attained after realizing the four abilities) is the Sambhogakaya (報身, the reward body of the Buddha). Since the Dharmakaya and Sambhogakaya are united, they can arise in response to things, and permanence and impermanence, utmost purity and impurity, can be freely applied. 'Er Xinxiang Xia Chu Yinian San' (二信相下除疑念三, referring to eliminating three doubts under the two aspects of faith). First is the doubt to be dispelled. Second is 'Er Si Fo Xia Neng Po Zhi Fa' (二四佛下能破之法, referring to the method to dispel doubts under the two four Buddhas). Third is 'San Xinxiang Xia De Jie Zhi Xiang' (三信相下得解之相, referring to the appearance of gaining understanding under the three aspects of faith). If you know the meaning of the Four Noble Truths in eliminating doubts, these three points can be understood. 'Er Yi Bai Xia Yi Ji He Pi Er' (二億百下一偈合譬二, referring to a verse after two hundred million that combines metaphors for two situations). First, it marks the two erroneous understandings of the ancients. Second, 'Jiu Yun Xia Ming Jin Yi Po Gu Er' (舊云下明今意破古二, referring to clarifying the present meaning and refuting the two erroneous understandings of the ancients under the old saying). First, it refutes the error of partially understanding the text. First, it points out the interpretation of the ancients. The ancients only adhered to the text and did not know the meaning of the skillful teachings of the Four Buddhas. Second, it clarifies the present meaning. First, it clarifies the profound meaning of the scripture. The four metaphors have quantity, and hundreds of thousands are also numbers, who doesn't know that? Sudatta (須達) used quantity to compare to immeasurable numbers. Second, 'Ru Ji Xia Chi Gu Wu Jing' (汝既下斥古誣經, referring to you then rebuke the ancients for slandering the scriptures). It says there is giving and taking away. Even if you know the Nirmanakaya (化身, the transformation body of the Buddha), you take away the confusion about the Sambhogakaya and Dharmakaya. The Sambhogakaya and Dharmakaya are the body and root of the Nirmanakaya. Using a superficial understanding to explain profound scriptures is self-destruction and destruction of others. You bring fault upon yourself and cause others to slander the Dharma. Second, it refutes the biased meaning. The meaning is the Nirmanakaya, Sambhogakaya, and Dharmakaya to be explained. These three bodies all have four sentences, namely permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. These three bodies are obvious and cannot be said to be one, nor can they be said to be different, they can only be thought and explained in this way. The ancients were confused by this and thought that the Nirmanakaya must be impermanent. Or hearing that the Nirmanakaya is the Dharmakaya, they think that the Dharmakaya is permanent and the Nirmanakaya is impermanent. This is because they do not understand the meaning of the word 'is'. Therefore, the 'Awakening of Faith in the Mahayana' (起信論) says, 'It can always abide and maintain without being destroyed or lost according to what is appropriate', which shows that the Nirmanakaya has two meanings. 'San Yi Shi Xia Er Ji Duan Yi Er' (三以是下二偈斷疑二, referring to using two verses after three to eliminate two doubts). First, it explains the meaning according to the cause. First, it eliminates the doubts in the text with actions. First, it explains according to cause and condition. The cause is close, and the condition is distant. Not killing and preserving life is the cause of longevity, which is the meaning of the cause being close. Giving food to help life is the condition of longevity, which is the meaning of the condition being distant. Second, 'Ruo Zuo Xia Yue Er Yuan Shi' (若作下約二緣釋, referring to if you do this, explain according to the two conditions). There are two types of not killing, not killing is stopping evil and doing good, and releasing life is doing good. There are two types of not stealing, not stealing is stopping evil and doing good, and giving food is doing good. Therefore, the Ten Virtuous Actions (十善) each have stopping evil and doing good, and are all called two conditions. The scriptures give examples of stopping evil and doing good for the two good deeds, and each one is the two conditions of longevity. Arousing Bodhicitta (菩提心, the mind of enlightenment) is called the cause. What is said about Dharmata (法性, the nature of Dharma) is the entire Dharmata of the Four Great Vows (Four Great Vows).

起是長壽因。種種二緣既能資助真正道心。乃會法報非常非無常。能起應化常與無常。三身一體斯為妙常。二法食下明法門指上。若就法門明於施食及不殺等。如疑念序疏中具說。二修因下據果斷疑。以長釋短無常疑斷常住壽明經。是故大士。即指如來。如言無上士也。故義凈。新譯此句云是故大覺尊。四是故汝今下一偈結成。二爾時下信相歡喜二。初據所聞釋信相解。言本跡者。體本用跡也。聞壽無量解跡用能常非長之長也。乃知跡用能短非短而短。定八十之疑自茲而去也。深心者。悟于報法高深之體也。此之本體妙絕於量及以無量。二踴躍下約入位釋歡喜。真信解發入歡喜位。別在初地圓在初住。並破無明名疑惑。去此皆內凡而釋似。位十地頂。者若不立等。覺即第十地破上品無明之。惑升於後。心此位名為眾伏。之頂金剛喻定。既為最後無明所動。故生歡喜及踴躍也。三從說下當機得道。上根初悟者。即用新經三週意也。陳如求舍利為中根。三身份別為下根。阿耨多羅三藐三菩提翻無上正等覺。即一切眾生本來覺性。非登極果方名無上及此正等。此覺心發通於五即今是分真。四從時下四佛還本。二初因緣釋。此信相等一類機緣覺性合興。乃感四佛不現而現。現為發心。心既已發故不還而還也。二觀行釋。諦境者

【現代漢語翻譯】現代漢語譯本：起因是長壽的因。種種二緣既能資助真正的道心，乃會合了法身、報身，非常非無常。能生起應身、化身，常與無常。三身一體，這才是妙常。『二法食下』說明法門指向上。如果就法門來說明施食及不殺等等，如《疑念序疏》中詳細說明。『二修因下』根據果來斷除疑惑。用長來解釋短，無常的疑惑斷除，常住的壽命闡明了經義。『是故大士』，即指如來，如說『無上士』一樣。所以義凈新譯此句為『是故大覺尊』。『四是故汝今下』一偈總結完成。『二爾時下』是信相歡喜二。首先根據所聞來解釋信相解。所說的本跡，是體為本，用為跡。聽聞壽命無量，理解跡用能常，並非長之長。乃知跡用能短，並非短而短。確定八十年的疑惑從此消除。深心，是領悟到報身法高深之體。這個本體妙絕於量以及無量。『二踴躍下』約入位來解釋歡喜。真正的信解生髮，進入歡喜位。別在初地，圓在初住。並破除無明，名為疑惑。去除這些都是內凡而解釋相似。位十地頂，如果不立等覺，就是第十地破除上品無明的疑惑而升到後面。心此位名為眾伏之頂，金剛喻定。既然被最後的無明所動，所以產生歡喜及踴躍。『三從說下』當機得道。上根初悟的人，即用新經三週的意義。陳如求舍利為中根，三身份別為下根。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）翻譯為無上正等覺，即一切眾生本來具有的覺性，並非登上極果才稱為無上及此正等。這個覺心生髮，通於五即今是分真。『四從時下』四佛還本。首先因緣解釋。此信相等一類機緣覺性合興，乃感應四佛不現而現，現為發心。心既然已經發了，所以不還而還。第二觀行解釋。諦境者 English version: The cause is the cause of longevity. Various dual conditions can assist the true aspiration for enlightenment, thus uniting the Dharmakaya (法身), Sambhogakaya (報身), which is neither permanent nor impermanent. It can generate the Nirmanakaya (應身) and Transformation Body (化身), permanence and impermanence. The unity of the Trikaya (三身) is the wonderful permanence. ''Two food below'' explains that the Dharma door points upwards. If we explain offering food and non-killing, etc., according to the Dharma door, as detailed in the ''Preface to Doubts and Explanations''. ''Two cultivation causes below'' eliminates doubts based on the result. Using length to explain shortness, the doubt of impermanence is eliminated, and the permanence of life clarifies the meaning of the sutra. ''Therefore, the Great Being'' refers to the Tathagata (如來), as in ''Supreme Being''. Therefore, Yijing (義凈) newly translated this sentence as ''Therefore, the Great Awakened One''. ''Four Therefore, you now below'' concludes with a verse. ''Two At that time below'' is the joy of faith. First, explain the understanding of faith based on what is heard. The so-called origin and traces are the essence as the origin and the function as the traces. Hearing about immeasurable life, understanding that the function of the traces can be permanent, not the permanence of length. Then knowing that the function of the traces can be short, not the shortness of shortness. Confirming that the doubt of eighty years is eliminated from now on. Deep mind is realizing the profound essence of the Sambhogakaya (報身) Dharma. This essence is wonderfully beyond measure and immeasurable. ''Two leaping below'' explain joy in terms of entering the position. True faith and understanding arise, entering the position of joy. Separately in the first ground, completely in the first dwelling. And breaking ignorance is called doubt. Removing these are all interpreted as similar to ordinary people. The position is the top of the ten grounds. If equal enlightenment is not established, it is the tenth ground breaking the doubt of the highest quality of ignorance and ascending to the back. The mind in this position is called the top of the crowd's submission, the Vajra-like Samadhi (金剛喻定). Since it is moved by the final ignorance, joy and leaping arise. ''Three From saying below'' attaining the Way according to the opportunity. Those who initially awaken with superior roots use the meaning of the three cycles of the new sutra. Chenru (陳如) seeking relics is for middle roots, and the three bodies separately are for inferior roots. Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) is translated as unsurpassed, equal, and correct enlightenment, which is the originally inherent enlightenment nature of all sentient beings, not only when attaining the ultimate fruit is it called unsurpassed and equal. This awakening mind arises, connecting to the five, which is now partial truth. ''Four From time below'' the four Buddhas return to the origin. First, explain the cause and condition. This faith and other similar opportunities for the arising of the nature of enlightenment, thus responding to the four Buddhas appearing without appearing, appearing as the arising of the mind. Since the mind has already arisen, it returns without returning. Second, explain the contemplation practice. The true realm

【English Translation】 The cause is the cause of longevity. Various dual conditions can assist the true aspiration for enlightenment, thus uniting the Dharmakaya (法身), Sambhogakaya (報身), which is neither permanent nor impermanent. It can generate the Nirmanakaya (應身) and Transformation Body (化身), permanence and impermanence. The unity of the Trikaya (三身) is the wonderful permanence. 'Two food below' explains that the Dharma door points upwards. If we explain offering food and non-killing, etc., according to the Dharma door, as detailed in the 'Preface to Doubts and Explanations'. 'Two cultivation causes below' eliminates doubts based on the result. Using length to explain shortness, the doubt of impermanence is eliminated, and the permanence of life clarifies the meaning of the sutra. 'Therefore, the Great Being' refers to the Tathagata (如來), as in 'Supreme Being'. Therefore, Yijing (義凈) newly translated this sentence as 'Therefore, the Great Awakened One'. 'Four Therefore, you now below' concludes with a verse. 'Two At that time below' is the joy of faith. First, explain the understanding of faith based on what is heard. The so-called origin and traces are the essence as the origin and the function as the traces. Hearing about immeasurable life, understanding that the function of the traces can be permanent, not the permanence of length. Then knowing that the function of the traces can be short, not the shortness of shortness. Confirming that the doubt of eighty years is eliminated from now on. Deep mind is realizing the profound essence of the Sambhogakaya (報身) Dharma. This essence is wonderfully beyond measure and immeasurable. 'Two leaping below' explain joy in terms of entering the position. True faith and understanding arise, entering the position of joy. Separately in the first ground, completely in the first dwelling. And breaking ignorance is called doubt. Removing these are all interpreted as similar to ordinary people. The position is the top of the ten grounds. If equal enlightenment is not established, it is the tenth ground breaking the doubt of the highest quality of ignorance and ascending to the back. The mind in this position is called the top of the crowd's submission, the Vajra-like Samadhi (金剛喻定). Since it is moved by the final ignorance, joy and leaping arise. 'Three From saying below' attaining the Way according to the opportunity. Those who initially awaken with superior roots use the meaning of the three cycles of the new sutra. Chenru (陳如) seeking relics is for middle roots, and the three bodies separately are for inferior roots. Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) is translated as unsurpassed, equal, and correct enlightenment, which is the originally inherent enlightenment nature of all sentient beings, not only when attaining the ultimate fruit is it called unsurpassed and equal. This awakening mind arises, connecting to the five, which is now partial truth. 'Four From time below' the four Buddhas return to the origin. First, explain the cause and condition. This faith and other similar opportunities for the arising of the nature of enlightenment, thus responding to the four Buddhas appearing without appearing, appearing as the arising of the mind. Since the mind has already arisen, it returns without returning. Second, explain the contemplation practice. The true realm

。三諦一境本覺也。覺慧者。三智一心始覺也。全本起始名之為發。始合於本名曰相應。善相應者。必雙忘也。不忘乃是通中起塞。為表俱寂故不現也。二釋懺悔品二。初釋題二初明懺悔義二。初正明大義四。初釋懺悔名三。初對他經。方等陀羅尼經明四眾懺法。普賢觀法經明六根懺法。大經阇王懺逆。請觀音經銷伏三障。諸經觀門皆能滅罪。何法非懺。然菩薩行為轉先業。作利他緣。乃論無生等三種懺法。聲聞自度縱明懺悔。多在作法求免三途。故今但對大乘諸經明散明專。二正釋名五。初約伏首釋。然懺悔二字乃雙舉二音。梵語懺摩蓽言悔過。以由悔過是首伏等五種之義。今既華梵二音並列。是故大師以首釋懺以伏釋悔。乃至慚愧對釋懺悔。欲令稟者即於二字修首伏行及慚愧等。斯是善巧說法之相。故不可以華梵詁訓而為責也。初約首伏釋。首音獸。自陳罪也。款誠也。二約黑白釋。企望也。尚猶尊尚也。三約棄求釋。鄙恥也。惡烏路切。嫌也。四約露斷釋。發露過現斷未來續。五約慚愧釋二。初總釋。直以慚愧釋于懺悔。未分五種人天之義。故名總釋。二慚則下別釋。乃分人天及以四教事理之別也。二初約人天釋。人是肉眼但見其顯。諸天則有報得天眼故見冥密。此人慚恥愧𧹞。名為懺悔。二又人下約四教釋。

【現代漢語翻譯】現代漢語譯本：三諦（三種真理）歸於一境，即是本覺（眾生本具的覺悟）。覺慧，指的是三智（三種智慧）一心，是始覺（由不覺到開始覺悟）的體現。『全本起始』名為發（發起），始覺與本覺相合名為相應。善於相應的人，必定能雙雙忘懷（空有兩邊）。不忘懷，就是在通達中產生阻塞。爲了表明空寂的真理，所以不顯現（于外）。二、解釋《懺悔品》第二。首先解釋題目，分為兩部分：一是闡明懺悔的意義，二是正式闡述其大義。首先解釋懺悔的名稱，分為三個方面：一是與其他經典對比。《方等陀羅尼經》闡明了四眾弟子的懺悔方法，《普賢觀法經》闡明了六根的懺悔方法。《大般涅槃經》中阿阇世王懺悔逆罪，《請觀音經》中降伏三種業障。各部經典中的觀行法門都能消除罪業，哪種方法不是懺悔呢？然而，菩薩的行為是爲了轉變過去的業力，創造利益他人的因緣，因此討論無生等三種懺悔方法。聲聞乘追求自我解脫，即使闡明懺悔，也多在於通過作法來求得免除三惡道之苦。所以現在只針對大乘經典，闡明散修和專修的懺悔方法。二是正式解釋名稱，分為五個方面：一是通過『伏首』來解釋。『懺悔』二字是並列的兩個詞語。梵語『懺摩』翻譯成漢語是『悔過』。因為『悔過』包含了『首伏』等五種含義。現在既然華梵兩種語音並列，所以大師用『首』來解釋『懺』，用『伏』來解釋『悔』，甚至用『慚愧』來對應解釋『懺悔』，是想讓接受教誨的人，通過這兩個字來修習『首伏』之行以及『慚愧』等。這是善巧說法的表現，所以不能用華梵的訓詁來責難。二是根據『首伏』來解釋。『首』，音同『獸』，是自我陳述罪過的意思，也表示誠懇。三是根據『黑白』來解釋，表示企望，也表示尊尚。四是根據『棄求』來解釋，表示鄙視和羞恥，也表示嫌惡。五是根據『露斷』來解釋，表示發露過去和現在的罪過，斷除未來的延續。六是根據『慚愧』來解釋，分為兩個方面：一是總的解釋。直接用『慚愧』來解釋『懺悔』，沒有區分五種人天的含義，所以稱為總的解釋。二是『慚則下別釋』，是區分人天以及四教事理的區別。二是先從人天來解釋。人是肉眼，只能看到明顯的（罪業），諸天則有報得的天眼，所以能看到隱秘的（罪業）。人慚恥愧疚，名為懺悔。二是又從四教來解釋。

【English Translation】 English version: The three truths (三諦) converge in a single realm, which is the original enlightenment (本覺, bennkaku, inherent enlightenment). Awakened wisdom (覺慧) refers to the single mind of the three wisdoms (三智), which is the manifestation of initial enlightenment (始覺, shikaku, the beginning of awakening). 'The complete origin and beginning' is called 'arising' (發, hatsu, to initiate), and the union of initial enlightenment with original enlightenment is called 'correspondence' (相應, soō, to correspond). One who is good at correspondence will surely forget both sides (emptiness and existence). Not forgetting is to create obstruction within understanding. To express the truth of emptiness and stillness, it does not manifest (externally). 2. Explanation of Chapter Two, 'Repentance'. First, explain the title in two parts: first, clarify the meaning of repentance; second, formally expound its great meaning. First, explain the name of repentance in three aspects: first, in contrast to other sutras. The Fangdeng Dharani Sutra (方等陀羅尼經) clarifies the repentance methods for the fourfold assembly. The Universal Worthy Contemplation Method Sutra (普賢觀法經) clarifies the repentance methods for the six senses. In the Nirvana Sutra (大般涅槃經), King Ajatasatru (阿阇世王) repents of his rebellious crimes. In the Avalokitesvara Sutra (請觀音經), the three obstacles are subdued. The contemplation methods in various sutras can all eliminate sins. What method is not repentance? However, the actions of a Bodhisattva are to transform past karma and create conditions that benefit others; therefore, they discuss the three types of repentance, such as non-arising. The Sravakas seek self-liberation, and even if they clarify repentance, it is mostly to seek escape from the three evil paths through rituals. Therefore, now we only address the Mahayana sutras, clarifying the scattered and focused methods of repentance. Second, formally explain the name in five aspects: first, explain through 'bowing the head' (伏首). The two characters 'repentance' (懺悔) are two terms placed side by side. The Sanskrit word 'ksama' (懺摩, kanma) is translated into Chinese as 'regret and transgression' (悔過, huiguo). Because 'regret and transgression' includes the five meanings of 'bowing the head', etc. Now that both Chinese and Sanskrit pronunciations are listed, the master uses 'head' (首) to explain 'repentance' (懺), and 'submission' (伏) to explain 'regret' (悔), and even uses 'shame and remorse' (慚愧) to correspond to explain 'repentance', wanting to allow those who receive the teachings to cultivate the practice of 'bowing the head' and 'submission', as well as 'shame and remorse', etc., through these two characters. This is an expression of skillful teaching, so one cannot criticize it using Chinese and Sanskrit exegesis. Second, explain according to 'bowing the head and submission'. 'Head' (首), pronounced like 'shou' (獸), means to confess one's sins, and also indicates sincerity. Third, explain according to 'black and white', indicating anticipation and also indicating reverence. Fourth, explain according to 'abandoning and seeking', indicating contempt and shame, and also indicating aversion. Fifth, explain according to 'revealing and cutting off', indicating revealing past and present sins and cutting off future continuation. Sixth, explain according to 'shame and remorse' in two aspects: first, a general explanation. Directly using 'shame and remorse' to explain 'repentance' without distinguishing the meanings of the five realms of humans and devas is called a general explanation. Second, 'shame then distinguishes', which distinguishes the differences between humans and devas, as well as the four teachings and matters of principle. Second, first explain from the perspective of humans and devas. Humans have physical eyes and can only see the obvious (sins), while devas have heavenly eyes obtained through retribution and can see the hidden (sins). Humans feel shame and remorse, which is called repentance. Second, explain from the perspective of the four teachings.

良以此經通三乘懺。三乘乃攝四教故也。既慚愧義該於四教。首伏等四豈不然耶。說者據義應細作之。又四教賢位皆要加功。聖則任運可類三界人天果報作意自然。又四教賢聖有修有證。四教之理本非造作。是故復得名為人天四。初三藏二。初賢聖。賢則七賢。聖則四聖。逮及也。二又賢下事理。二又慚下通教二。初賢聖。此教菩薩同二乘斷惑故三乘皆聖。二又三下事理。三又三下別教二。初賢聖。通教聖位止斷見思。別教三賢能斷塵沙又伏無明。故云尚非。二總此下事理。此以但中為第一義。四又三下圓教二。初賢聖。三十心去皆證法身皆垂八相。故判為聖。十信長別苦輪海故。故得名賢。二總此下事理。以具德中為第一義。三合十下合十數。以慚愧中分于總別。總一別五並首伏等四。故成十番釋懺悔名。二明懺悔處四。初明懺須得處。懺之所依如器淳樸非砧不成。以何為砧。謂一實相無別實相。即罪相是。得此處者。罪無不滅德無不顯。此自分二。初引經明處二。初引諸經二。初引大經二文。粗言軟語等者。七方便教三障須滅眾行須修。能所不泯名曰粗言。若圓教者一切修惡皆即性惡。所破既寂能破自忘。無言之言名為軟語。於此粗軟當處寂然思議道絕。故曰皆歸第一義也。四真諦者。二死之苦五住之集。以即性

【現代漢語翻譯】現代漢語譯本：因為此經文貫通三乘懺法（聲聞乘、緣覺乘、菩薩乘的懺悔法）。三乘涵蓋了四教（藏教、通教、別教、圓教），既然慚愧的意義涵蓋了四教，那麼首伏等四種懺悔方式難道不是這樣嗎？講解的人應該根據其意義仔細地闡述。而且四教中的賢位都需要努力修行，聖位則任運自然，可以類比三界人天的果報，是自然而然的。此外，四教的賢聖都有修行和證悟。四教的道理本來就不是人為造作的，因此又可以稱為人天四教。首先是藏教二，先是賢聖。賢位指七賢，聖位指四聖，指達到那個境界。其次又從賢位開始講事理。其次又從慚愧開始講通教二，先是賢聖。此教的菩薩和二乘一樣斷除迷惑，所以三乘都是聖人。其次又從三開始講事理。第三又從三開始講別教二，先是賢聖。通教的聖位只是斷除見思惑，別教的三賢能夠斷除塵沙惑，並且降伏無明，所以說『尚非』。其次總結事理。這裡以但中（不落兩邊的中道）為第一義。第四又從三開始講圓教二，先是賢聖。三十心以上都證得法身，都垂示八相成道，所以判為聖位。十信位長期遠離生死輪迴的苦海，所以得名為賢位。其次總結事理。以具德中（具足一切功德的中道）為第一義。第三合併十數，以慚愧在總別中進行劃分。總一別五，加上首伏等四，所以構成十種解釋懺悔名稱的方式。第二是說明懺悔的處所四，首先是說明懺悔必須得到的處所。懺悔所依賴的，就像器皿需要淳樸，沒有鐵砧就無法成器。以什麼作為鐵砧呢？就是一實相，沒有別的實相，也就是罪相。得到這個處所的人，罪業沒有不滅除的，功德沒有不顯現的。這部分分為兩部分，首先是引用經文說明處所二，先是引用諸經二，先是引用大經的兩個文句。『粗言軟語等』，七方便教（為鈍根眾生設立的七種方便法門）的三障必須滅除，各種修行必須修習，能修和所修沒有泯滅，叫做粗言。如果是圓教，一切修惡都即是性惡，所破的已經寂滅，能破的自然忘卻，沒有言語的言語叫做軟語。對於這粗言軟語，當下寂然，思議的道路斷絕，所以說都歸於第一義。四真諦指的是二死之苦（分段生死和變易生死），五住之集（見一處住地、欲愛住地、色愛住地、有愛住地、無明住地），以即性（就是本性）

【English Translation】 English version: This scripture thoroughly connects the repentance practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Three Vehicles encompass the Four Teachings (Tripiṭaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching). Since the meaning of shame and remorse covers the Four Teachings, aren't the four methods of repentance, such as 'Head Bowing' and others, also like this? Those who explain it should elaborate carefully based on its meaning. Moreover, the positions of the worthy in the Four Teachings all require diligent practice, while the positions of the saints are naturally effortless, comparable to the karmic rewards of humans and gods in the Three Realms, which are natural. Furthermore, the worthy and the saints in the Four Teachings both have practice and realization. The principles of the Four Teachings are not originally artificial creations, so they can also be called the Four Teachings of Humans and Gods. First, the Tripiṭaka Teaching, in two parts: first, the worthy and the saints. The worthy refers to the Seven Worthy Ones, and the saints refer to the Four Saints, referring to reaching that state. Second, it starts with the worthy to discuss phenomena and principles. Second, it starts with shame and remorse to discuss the Common Teaching in two parts: first, the worthy and the saints. The Bodhisattvas of this teaching, like the Two Vehicles, eradicate delusions, so all three vehicles are saints. Second, it starts with the three to discuss phenomena and principles. Third, it starts with the three to discuss the Distinct Teaching in two parts: first, the worthy and the saints. The saintly positions of the Common Teaching only eradicate the delusions of views and thoughts, while the Three Worthy Ones of the Distinct Teaching can eradicate the delusions of dust and sand and subdue ignorance, so it is said 'still not'. Second, it summarizes phenomena and principles. Here, the 'but middle' (the middle way that does not fall into extremes) is considered the first meaning. Fourth, it starts with the three to discuss the Perfect Teaching in two parts: first, the worthy and the saints. Those above the Thirty Minds all realize the Dharmakāya and all manifest the eight aspects of enlightenment, so they are judged as saints. The Ten Faiths positions are far away from the sea of suffering of birth and death, so they are named worthy. Second, it summarizes phenomena and principles. The 'complete virtue middle' (the middle way that possesses all virtues) is considered the first meaning. Third, combining the ten numbers, shame and remorse are divided into general and specific. General one, specific five, plus the four such as 'Head Bowing', so it constitutes ten ways to explain the name of repentance. Second, it explains the four places of repentance, first explaining the place that repentance must obtain. What repentance relies on is like a vessel that needs to be pure and simple; without an anvil, it cannot be made. What is taken as the anvil? It is the one real aspect, there is no other real aspect, that is, the aspect of sin. Those who obtain this place, there is no sin that is not extinguished, and there is no merit that is not manifested. This part is divided into two parts, first quoting scriptures to explain the place in two parts, first quoting various scriptures in two parts, first quoting two sentences from the Great Scripture. 'Rough words, soft words, etc.', the three obstacles of the seven expedient teachings (seven expedient methods established for beings with dull roots) must be eliminated, and various practices must be cultivated, the able and the practiced not being extinguished, is called rough words. If it is the Perfect Teaching, all cultivation of evil is the nature of evil, what is broken is already extinguished, what is able to break is naturally forgotten, the words without words are called soft words. For these rough and soft words, in the present moment, silence, the path of thought is cut off, so it is said that all return to the first meaning. The Four True Realities refer to the suffering of the two deaths (segmented life and death and variable life and death), the collection of the five abodes (abode of view, abode of desire-love, abode of form-love, abode of existence-love, abode of ignorance), with the nature (is the original nature)

故無一可舍。萬行之道三德之滅。以即性故無修無證。而言斷生死者。就即論斷。無斷之斷斷無不盡。亦口斷于性德之苦。此四絕思皆第一義。能如是知名為得處。二引法華二文。履歷名行親習名近。此二皆須依一實處。欲忍眾辱要住理地。此地是心更何所行及以分別。亦不謂我行不分別。若不爾者。何名得處。寶處在近等者。指障即德近豈過此。然須觀照故云前進。廢執權情名即滅化城。體權是實名即至寶所。二引此經二。初引。我即真我離人無法。法即所攬常住五陰。此陰為舍普覆眾生。阇王說偈解第一義。名歸世尊。令此經云。我作歸處。彼感此應其義泯然。二歸依處者下釋。經云。我作歸處我體如何。故以法性諦理妙境佛師秘藏。而證釋之。十方等者。若分若滿聖皆住中。即以此處令眾生住。初心能住名為得處。二若得下結示須處。實相本立則能生於無生妙懺清信之道。若其不體諸法即性。乃于中道平坦之地。而起八倒名為顛墜。如盲等者。四眼無明盲于佛眼。入于偏教諸見棘林觸途成礙。皆由失處。二故普下明得處懺妙二。初約妙明懺三。初引經示妙。端坐者。身儀也。禪波羅蜜具出坐法。須者宜檢。念實相者。懺罪觀也。實相無相當云何念。必以無念之念念無相之相。以無相相相無念念。若於念外別有實

【現代漢語翻譯】現代漢語譯本：因此沒有什麼是可以捨棄的。萬行之道和三德的寂滅，因為與自性相即，所以沒有修持和證悟。說到斷絕生死，是指就相即的層面來說斷絕。沒有斷絕的斷絕，斷絕沒有不窮盡的。也說是斷絕了自性之德的苦惱。這四種絕思都是第一義諦。能夠像這樣明白，就叫做得到了安身之處。第二，引用《法華經》的兩段經文。履歷是指名聞和修行，親習是指親近和學習。這兩者都必須依據一實之境。想要忍受眾多的侮辱，就要安住于理地。這個理地就是心，還用得著去哪裡修行和分別呢？也不要認為我修行或不分別。如果不是這樣，怎麼能叫做得到了安身之處呢？『寶處在近』等等，是指障礙就是功德，近難道還能超過這個嗎？然而必須觀照，所以說『前進』。廢除執著和權宜之情，叫做滅化城。體悟權宜就是真實，叫做到達寶所。第二，引用此經的兩段經文。首先引用，『我即真我，離人無法。』法就是所包含的常住五陰。這五陰是舍宅，普遍覆蓋眾生。阇王（Ajātaśatru，未生怨王）說偈來解釋第一義，名為歸於世尊。使此經說，『我作歸處』。彼感此應，其義自然泯合。第二，『歸依處者』以下解釋。經文說，『我作歸處，我體如何？』所以用法性、諦理、妙境、佛師、秘藏來證明和解釋它。『十方』等等，無論是部分還是圓滿，聖人都安住于中道。就用這個地方讓眾生安住。初心能夠安住，就叫做得到了安身之處。第二，『若得』以下總結並指示必須安住之處。實相本來就已確立，因此能夠產生無生的妙懺和清信之道。如果不能體悟諸法就是自性，卻在中道平坦之地，生起八種顛倒，就叫做顛墜。如同盲人等等，四眼（肉眼、天眼、慧眼、法眼）被無明遮蔽，對於佛眼來說就是盲人。進入偏頗的教義和各種見解的荊棘林中，到處都是障礙，都是因為失去了安身之處。第二，『故普』以下說明得到安身之處和懺悔的奧妙。首先從妙明懺的角度來說明三點。首先引用經文來顯示奧妙。『端坐』是指身儀。禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）中詳細說明了坐法，需要的人可以去查閱。『念實相』是指懺罪觀。實相沒有相狀，怎麼念呢？必須以無念之念來念無相之相，以無相之相來相無念之念。如果在念之外另有實相，

【English Translation】 English version: Therefore, there is nothing that can be abandoned. The path of myriad practices and the extinction of the three virtues, because of their identity with self-nature, have no cultivation and no realization. When it is said to sever birth and death, it refers to severance from the perspective of identity. The severance without severance, severance without exhaustion. It also means severing the suffering of the virtue of self-nature. These four kinds of absolute thinking are all the supreme truth. Being able to understand in this way is called obtaining a place of peace. Secondly, quoting two passages from the Lotus Sutra. Lüli (履歷) refers to fame and practice, qinxi (親習) refers to closeness and learning. Both of these must be based on a single reality. If you want to endure many insults, you must abide in the ground of principle. This ground of principle is the mind, so where else do you need to practice and discriminate? Also, do not think that I am practicing or not discriminating. If not, how can it be called obtaining a place of peace? 'The treasure place is near,' etc., means that obstacles are merits, can nearness exceed this? However, there must be contemplation, so it is said 'advance'. Abandoning attachment and expedient emotions is called extinguishing the illusory city. Realizing that expediency is reality is called reaching the treasure place. Secondly, quoting two passages from this sutra. First quoting, 'I am the true self, apart from people there is no Dharma.' Dharma is the permanent five skandhas (pañca-skandha, 五陰) that are contained. These five skandhas are a dwelling, universally covering sentient beings. King Ajātaśatru (Ajātaśatru, 未生怨王) spoke a verse to explain the supreme truth, called returning to the World-Honored One. Making this sutra say, 'I make a place of refuge'. The other feels this response, its meaning naturally merges. Secondly, 'The place of refuge' below explains. The sutra says, 'I make a place of refuge, what is my body like?' Therefore, use the Dharma-nature, the truth, the wonderful realm, the Buddha-teacher, and the secret treasure to prove and explain it. 'The ten directions' etc., whether partial or complete, the sages all abide in the middle way. Use this place to let sentient beings abide. The initial mind being able to abide is called obtaining a place of peace. Secondly, 'If obtained' below concludes and indicates the place where one must abide. The reality is originally established, therefore it can produce the unproduced wonderful repentance and the path of pure faith. If one cannot realize that all dharmas are self-nature, but instead arises eight inversions in the middle of the flat land, it is called falling. Like the blind, etc., the four eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye) are obscured by ignorance, and are blind to the Buddha eye. Entering the thorny forest of biased teachings and various views, everywhere is an obstacle, all because of losing the place of peace. Secondly, 'Therefore, universally' below explains obtaining a place of peace and the mystery of repentance. First, explain three points from the perspective of wonderful and bright repentance. First, quote the sutra to show the mystery. 'Sitting upright' refers to body posture. The Dhyāna-pāramitā (Dhyāna-pāramitā, 禪定波羅蜜) explains the sitting method in detail, those who need it can check it. 'Reciting reality' refers to the contemplation of repentance. Reality has no form, how to recite it? It must be recited with the non-recitation of reciting the formless form, with the formless form to form the non-recitation of recitation. If there is another reality outside of recitation,

相。實相之外別有于念。則非此經念實相也。眾罪等者。滅罪所以也。前念實相蓋體修惡即是性惡。性惡照明斯為慧日。修惡本虛如鎖霜露。我心等者。亦出此經。心性本來即空假中離三惑染。名曰自空。十界罪福二我叵得。誰為主宰。如此體達是無生懺。故使如來立三種名。二無罪下約義明妙。以三種名對於三諦其義可知。若於三諦歷別而解。乃次第觀非今妙義。其義妙者。空即三諦假中亦然。名即一而三三諦俱空假中亦然。即三而一。行者應知。三一相即為彰懺處絕乎思議。若以此語增于言想。則永不識懺悔處也。三諸大下約人顯妙。大人所學其法豈粗。二若識下結名妙懺。解見思心即三德藏。罪根既寂懺法自忘。能所泯然。何以名狀。強稱此處為妙上也。三大經下明懺妙人尊二。初引經書示。當念深廣其猶大海。就此懺悔名之為浴。萬行皆攝名用諸水。此喻懺得般若。無始惡業系屬行人猶如債主。見業實相名依投王。業隨觀轉名返供養。此喻懺得解脫。心性無上猶如墻頭。初心達性如草依高。行位雖卑已能超過七方便頂。此喻懺得法身也。書云。即劉子也。二行人下舉行人結。四行人下勸先求懺悔處。然懺悔處誰人不具。何法暫非。但為本迷滿目不見全心不知。故下文云。於十力前不識諸佛。勸求覓者。須親善

【現代漢語翻譯】現代漢語譯本相（現象，指一切事物）。如果實相（真實存在的狀態）之外還有念頭，那就不是這部經所說的念實相了。『眾罪等者』，是指滅罪的原因。前面的念實相，大概是說體悟到修行惡業就是本性中的惡。本性中的惡被照亮，這就是智慧的太陽。修行惡業本來就是虛幻的，就像鎖上的霜露一樣。『我心等者』，也是出自這部經。心性本來就是空、假、中，遠離三種迷惑的染污，這叫做自空。十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的罪福，兩個『我』都不可得，誰是主宰呢？如此體悟，就是無生懺（不生不滅的懺悔）。所以如來（佛陀）立下三種名稱。第二段，『二無罪下約義明妙』，是從義理上說明其微妙之處。用三種名稱對應三諦（空諦、假諦、中諦），其中的含義可以理解。如果對三諦分別解釋，那就是次第觀，而不是現在的妙義。其義理的微妙之處在於，空就是三諦，假和中也是如此。名稱既是一又是三，三諦都是空、假、中，既是三又是一。修行者應該知道，三一相互即是彰顯懺悔之處，是絕妙不可思議的。如果用這些話來增加言語上的想像，那就永遠無法認識懺悔之處。第三段，『三諸大下約人顯妙』，是從人來顯示其微妙之處。大人所學習的法，怎麼會粗淺呢？『二若識下結名妙懺』，是總結名稱為妙懺。理解見思惑（見惑和思惑）的心，就是三德藏（法身德、般若德、解脫德）。罪根既然寂滅，懺法自然遺忘。能懺悔的人和所懺悔的法都泯滅了，用什麼來形容呢？勉強稱此處為妙上。第四段，『三大經下明懺妙人尊二』，是說明懺悔的微妙之處在於人的尊貴。首先引用經書來顯示。應當唸誦深廣，就像大海一樣。就在這裡懺悔，稱之為浴。萬行都包含在內，稱為用諸水。這比喻懺悔得到般若（智慧）。無始以來的惡業束縛著修行人，就像債主一樣。見到業的實相，稱為依投王。業隨著觀想而轉變，稱為返供養。這比喻懺悔得到解脫。心性無上，就像墻頭一樣。初心達到本性，就像草依附在高處。修行地位雖然卑微，已經能夠超過七方便頂（七種方便的頂點）。這比喻懺悔得到法身。書上說，就是劉子。第五段，『二行人下舉行人結』，是舉修行人的例子來總結。『四行人下勸先求懺悔處』，是勸告首先尋求懺悔之處。然而懺悔之處誰人不具備呢？哪種法不是暫時的呢？只是因為本來就迷惑，滿眼都看不見，全心都不知道。所以下文說，在十力（如來的十種力量）面前不認識諸佛。勸告尋求的人，必須親近善知識。

【English Translation】 English version The appearance (phenomena, referring to all things). If there is a thought outside of the true appearance (the state of being truly existent), then it is not the contemplation of the true appearance mentioned in this sutra. 'The multitude of sins, etc.,' refers to the reason for extinguishing sins. The previous contemplation of the true appearance probably means that realizing the cultivation of evil deeds is the evil in one's nature. The evil in one's nature is illuminated, and this is the sun of wisdom. The cultivation of evil deeds is originally illusory, like frost and dew on a lock. 'My mind, etc.,' also comes from this sutra. The nature of the mind is originally emptiness, provisionality, and the middle way, free from the defilement of the three confusions, which is called self-emptiness. The sins and blessings of the ten realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), the two 'selves' are unattainable, who is the master? Such realization is the unproduced repentance (repentance of non-birth and non-death). Therefore, Tathagata (Buddha) established three names. Second paragraph, 'The second, without sin, explains the subtlety in terms of meaning,' which explains its subtlety from the perspective of meaning. Using three names to correspond to the three truths (the truth of emptiness, the truth of provisionality, and the truth of the middle way), the meaning can be understood. If the three truths are explained separately, then it is a gradual contemplation, not the subtle meaning of the present. The subtlety of its meaning lies in the fact that emptiness is the three truths, and provisionality and the middle way are also the same. The name is both one and three, and the three truths are all emptiness, provisionality, and the middle way, which are both three and one. Practitioners should know that the mutual identity of the three and one is the place to manifest repentance, which is absolutely wonderful and inconceivable. If these words are used to increase verbal imagination, then one will never recognize the place of repentance. Third paragraph, 'The third, all great ones, reveals the subtlety in terms of people,' which reveals its subtlety from the perspective of people. How can the Dharma learned by great people be superficial? 'The second, if one recognizes, concludes the name as wonderful repentance,' which summarizes the name as wonderful repentance. Understanding the mind of the delusions of views and thoughts (delusions of views and delusions of thoughts) is the three virtue treasures (the virtue of the Dharmakaya, the virtue of prajna, and the virtue of liberation). Since the root of sin is extinguished, the Dharma of repentance is naturally forgotten. The one who repents and the Dharma that is repented are both extinguished, what can be used to describe it? Forcibly calling this place wonderful. Fourth paragraph, 'The third great sutra explains the nobility of the wonderful person of repentance,' which explains that the subtlety of repentance lies in the nobility of the person. First, quote the sutras to show. One should recite deeply and broadly, like the sea. Repent here, which is called bathing. All practices are included, which is called using all waters. This is a metaphor for obtaining prajna (wisdom) through repentance. Beginningless evil karma binds practitioners, like creditors. Seeing the true appearance of karma is called relying on the king. Karma changes with contemplation, which is called returning offerings. This is a metaphor for obtaining liberation through repentance. The nature of the mind is supreme, like the top of a wall. The initial mind reaches the nature, like grass clinging to a high place. Although the position of practice is humble, it has already surpassed the top of the seven expedient means. This is a metaphor for obtaining the Dharmakaya through repentance. The book says that it is Liu Zi. Fifth paragraph, 'The second practitioner concludes with the example of the practitioner,' which concludes with the example of the practitioner. 'The fourth practitioner advises to first seek the place of repentance,' which advises to first seek the place of repentance. However, who does not possess the place of repentance? Which Dharma is not temporary? It is only because one is originally confused, one cannot see with one's eyes, and one does not know with one's whole heart. Therefore, the following text says that one does not recognize the Buddhas in front of the ten powers (the ten powers of the Tathagata). Those who are advised to seek must be close to good teachers.

師須憑妙教。勤聽勤問審讀審思。若其然者必于能詮識所詮體。翛然慮外無以狀名。斯乃所求法性道理。此理至妙為懺法所依。故名為處。若依此處而立行門。方得名為大乘懺也。三次明下明懺悔法。此乃示于能懺之法也。三初開章。此之正助亦名慧行及行行也。大約即是緣了二因修德之法也。二正法下示相二。初正法二。初略示。上辦處中雖語能觀。意乃以觀顯所依處。今說能觀意乃以處顯能觀觀。法不孤立故須相帶。解之不濫方可用心。二法性下廣示二。初明修觀相二。初就內心修觀二。初明觀隨於境。法性者諸法實相也。名如來藏何德不具。雖具此德而本離念。今乃稱本絕念而觀。是故此觀亦具本性一切功德。是故結云觀慧亦爾。二境智下明境觀不二二。初融境觀二。初示相。境是本覺智是始覺。雖分本始而是一覺。境智既爾。方曰相冥無二之法。故舉此經如如不。異如名不異即境不異智智不異。境。亦云一合。其體一故方能冥合。二經言下引證。經即仁王般若也。智是般若處是實相。能觀之智與所觀處。同是般若智外無境也。二皆實相境外無智也。境智相冥其狀如是。二說如下會說默。復由說默二相不異。顯于境智一體相冥。非由無相境智焉發即默之說。非由性離之說。莫彰不二境智。故境智后須論說默。是

【現代漢語翻譯】師父必須憑藉精妙的教法，勤奮地聽聞、提問、審閱、思考。如果能夠這樣，必定能夠理解能詮釋的語言和所詮釋的本體。心中清明，沒有其他事物可以形容。這才是所尋求的法性道理。這個道理極其精妙，是懺悔法所依據的基礎，所以稱為『處』（基礎、場所）。如果依據這個基礎而建立修行法門，才能稱為大乘懺悔。下面第三次闡明懺悔法，這是爲了開示能懺悔的方法。分為三個部分，首先是開章明義。這裡的『正助』（正行和助行）也稱為『慧行』（智慧的修行）和『行行』（行為的修行）。大致來說，就是緣因和了因兩種修德的方法。其次，『正法下示相二』（在正法之下顯示相狀），分為兩個部分。首先是『正法二』（正法），又分為『初略示』（首先是簡略的開示）。在前面的『辦處』（準備場所）中，雖然說的是能觀之智，但實際上是用觀智來彰顯所依的基礎。現在說能觀之智，實際上是用基礎來彰顯能觀的觀智。法不是孤立存在的，所以必須相互依存。理解時不混淆，才能用心修行。第三，『法性下廣示二』（在法性之下廣泛地開示），分為兩個部分。首先是『明修觀相二』（闡明修觀的相狀），又分為『初就內心修觀二』（首先就內心修觀），又分為『初明觀隨於境』（首先闡明觀智隨順於境界）。法性，就是諸法的真實相狀，也稱為如來藏，具備一切功德。雖然具備這些功德，但其本性是遠離念頭的。現在稱本性是斷絕念頭而進行觀照，因此這種觀照也具備本性的一切功德。所以總結說，觀慧也是如此。其次，『境智下明境觀不二二』（在境界和智慧之下闡明境界和觀智不是二），又分為『初融境觀二』（首先融合境界和觀智），又分為『初示相』（首先顯示相狀）。境界是本覺，智慧是始覺。雖然分為本覺和始覺，但實際上是一個覺悟。境界和智慧既然如此，才能說是相冥，是無二之法。所以引用《仁王經》中的『如如不動』，『如』名不異，即境界不異於智慧，智慧不異於境界，也稱為『一合』，因為它們的本體是一樣的，才能冥合。其次，『經言下引證』（在經文的言語之下引用證據）。經文就是《仁王般若經》。智慧是般若，『處』是實相。能觀的智慧和所觀的『處』，都是般若，智慧之外沒有境界。一切都是實相，境界之外沒有智慧。境界和智慧相互融合，其狀態就是這樣。其次，『說如下會說默』（在言說之下會合言說和沉默）。又因為言說和沉默兩種相狀沒有差異，從而彰顯境界和智慧是一體的，相互融合。不是因為沒有相狀，境界和智慧才發起言說；不是因為本性分離，言說才彰顯不二的境界和智慧。所以，在境界和智慧之後，必須討論言說和沉默，這是...

【English Translation】 The master must rely on the wonderful teachings, diligently listening, questioning, carefully reading, and contemplating. If one can do so, one will surely be able to understand the language that explains and the essence that is explained. The mind is clear, and there is nothing else to describe it. This is the Dharma-nature principle that is sought. This principle is extremely subtle and is the basis upon which the repentance Dharma relies, so it is called the 'place' (foundation, location). If one establishes a practice based on this foundation, it can be called Mahayana repentance. The third explanation of the repentance Dharma below is to reveal the method of being able to repent. It is divided into three parts, the first of which is the opening chapter. The 'primary and auxiliary' (primary practice and auxiliary practice) here are also called 'wisdom practice' (practice of wisdom) and 'action practice' (practice of action). Roughly speaking, it is the method of cultivating virtue through the two causes of condition and completion. Secondly, 'showing the characteristics under the correct Dharma' is divided into two parts. First, 'the correct Dharma' is divided into 'the first brief indication'. In the previous 'preparing the place', although it speaks of the wisdom of being able to observe, it actually uses the wisdom of observation to highlight the foundation upon which it relies. Now, speaking of the wisdom of being able to observe, it actually uses the foundation to highlight the wisdom of observation that can be observed. The Dharma is not isolated, so it must be interdependent. Understanding without confusion is the only way to practice with the mind. Third, 'broadly showing the two aspects under Dharma-nature' is divided into two parts. First, 'clarifying the aspects of cultivating observation' is divided into two parts. First, 'cultivating observation in the inner mind' is divided into 'first clarifying that observation follows the realm'. Dharma-nature is the true aspect of all Dharmas, also known as the Tathagata-garbha, which possesses all merits. Although it possesses these merits, its nature is free from thoughts. Now, it is said that the nature is to cut off thoughts and contemplate, so this contemplation also possesses all the merits of the nature. Therefore, it is concluded that the wisdom of observation is also the same. Secondly, 'clarifying that the realm and wisdom are not two under the realm and wisdom' is divided into 'first merging the realm and wisdom', which is divided into 'first showing the characteristics'. The realm is the original enlightenment, and wisdom is the initial enlightenment. Although divided into original enlightenment and initial enlightenment, it is actually one enlightenment. Since the realm and wisdom are like this, it can be said that they are in harmony, which is the Dharma of non-duality. Therefore, quoting the 'unmoving as it is' in the Renwang Sutra, 'as it is' is not different, that is, the realm is not different from wisdom, and wisdom is not different from the realm, also known as 'one union', because their essence is the same, so they can be in harmony. Secondly, 'citing evidence under the words of the sutra'. The sutra is the Renwang Prajna Sutra. Wisdom is prajna, and 'place' is the true aspect. The wisdom of being able to observe and the 'place' that is observed are both prajna, and there is no realm outside of wisdom. Everything is the true aspect, and there is no wisdom outside of the realm. The realm and wisdom are in harmony, and their state is like this. Secondly, 'harmonizing speech and silence under speech'. Moreover, because the two aspects of speech and silence are not different, it highlights that the realm and wisdom are one, and they are in harmony. It is not because there is no aspect that the realm and wisdom initiate speech; it is not because the nature is separate that speech highlights the non-dual realm and wisdom. Therefore, after the realm and wisdom, it is necessary to discuss speech and silence, which is...

以止觀義例云。故不思議境即是觀。是故得云境照境境照智。智照智智照境。照者方照非說可窮。照者應說非照可了。說者方說非照可窮。說者應照非說可了。故知彼義與此無殊。二以此下用凈心曆法二。初例內心泯凈。上論妙觀且就內心研于妙境攝一切法。觀境若成可以此觀遍歷三科及以業惑。自然皆見不思議境。故義例云。修觀次第必先內心。內心若凈。將此凈心遍歷諸法任運冥合。二故云下引教示融相二。初約法示。毗慮遮那此方翻為遍一切處。乃以華音彰法體遍。髓雖本遍迷時不知。今以內心妙觀遍歷於一切處。皆見遮那。此猶總歷。復更別歷六作六受。行住二作必兼坐臥語默作作。是名六作。明暗略舉眼受於色。合例取聲乃至意法。是名六受。故總結云六根所對。雖結六受身必六作。於此作受常得見佛。佛必三身。斯由內心成妙三觀。故於作受常見如來三德三諦。是故結云無非佛法。二者婆下引事喻三。初以耆婆喻任運破障。二以摩男喻法爾生善。三以那律喻自然顯理。此三乃是別示三觀遍歷一切。任運能契微妙三法。說有前後照不縱橫。二若如下明滅罪相。既于內心復歷緣境諦觀冥契。乃達十界罪福無主。修惡修善全體即是性惡性善。斯乃名見罪福實相。故法華云。深達罪福相。遍照於十方。十方即是十

【現代漢語翻譯】現代漢語譯本以《止觀義例》所說，不可思議之境即是觀。因此可以說境照境，境照智；智照智，智照境。『照』的作用在於照見，而非言語可以窮盡。『照』的作用應該用來說明，而非用『照』本身來理解。『說』的作用在於說明，而非『照』可以窮盡。『說』的作用應該用『照』來驗證，而非用『說』本身來理解。所以知道彼義與此義沒有區別。其次，用清凈心來歷練諸法。首先，以內心泯除雜念為例。前面討論的妙觀，只是就內心來研究妙境，從而攝取一切法。如果觀境能夠成就，就可以用這種觀法來遍歷三科（五陰、十二處、十八界）以及業和惑，自然都能見到不可思議之境。所以《義例》中說，修觀的次第必須先從內心開始。內心如果清凈，用這種清凈心來遍歷諸法，自然就能冥合。其次，引用教義來顯示融合之相。首先，從法理上來說，毗盧遮那（Vairocana，意為遍一切處）在此方翻譯為『遍一切處』，是用華語來彰顯法體的周遍性。雖然法體本來就周遍，但在迷惑時卻不知道。現在用內心的妙觀來遍歷一切處，都能見到毗盧遮那。這還是總的遍歷。再分別遍歷六作（六種行為）六受（六種感受）。行和住兩種行為必然兼顧坐和臥，語和默，這些都是行為，稱為六作。明和暗簡單地概括了眼根對色塵的感受，以此類推，包括耳根對聲塵，乃至意根對法塵的感受，稱為六受。所以總結說，六根所對的境界，雖然總結為六受，但身體必然有六作。在這種作和受中，常常能夠見到佛。佛必然具有三身（法身、報身、應身）。這是由於內心成就了妙三觀（空觀、假觀、中觀），所以在作和受中，常常能見到如來的三德（法身德、般若德、解脫德）和三諦（空諦、假諦、中諦）。所以結論說，沒有哪一樣不是佛法。其次，用事例來比喻。首先，用耆婆（Jivaka，古印度名醫）來比喻任運破除障礙。其次，用摩男（Manava，佛陀弟子）來比喻法爾生起善念。再次，用那律（Aniruddha，佛陀弟子阿那律陀的簡稱）來比喻自然顯現真理。這三個事例分別顯示了用三觀來遍歷一切，自然能夠契合微妙的三法。雖然說有先後，但照見卻不是縱橫的。如果能夠在內心和外在的緣境中，通過諦觀而冥契，就能通達十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的罪福沒有主宰。修惡修善，全體就是性惡性善。這就叫做見到罪福的實相。所以《法華經》中說，『深達罪福相，遍照於十方』。十方就是十

【English Translation】 English version As stated in 'The Meaning and Examples of Samatha-Vipassana', the inconceivable realm is precisely contemplation (Vipassana). Therefore, it can be said that the realm illuminates the realm, the realm illuminates wisdom; wisdom illuminates wisdom, wisdom illuminates the realm. The function of 'illumination' lies in perceiving, which cannot be exhausted by words. The function of 'illumination' should be explained, not understood by 'illumination' itself. The function of 'speaking' lies in explaining, which cannot be exhausted by 'illumination'. The function of 'speaking' should be verified by 'illumination', not understood by 'speaking' itself. Therefore, know that that meaning is no different from this meaning. Secondly, use a pure mind to experience all dharmas. First, take the elimination of distracting thoughts in the inner mind as an example. The wonderful contemplation discussed earlier only studies the wonderful realm in the inner mind, thereby encompassing all dharmas. If the contemplation of the realm can be achieved, this contemplation can be used to traverse the Three Categories (Five Skandhas, Twelve Entrances, Eighteen Realms) as well as karma and delusion, and naturally all can see the inconceivable realm. Therefore, it is said in 'The Examples of Meaning' that the order of cultivating contemplation must start from the inner mind first. If the inner mind is pure, using this pure mind to traverse all dharmas will naturally merge. Secondly, cite teachings to show the aspect of integration. First, in terms of Dharma, Vairocana (meaning 'everywhere') is translated here as 'everywhere', using Chinese to manifest the pervasiveness of the Dharma body. Although the Dharma body is originally pervasive, it is not known when confused. Now, using the wonderful contemplation of the inner mind to traverse all places, all can see Vairocana. This is still a general traversal. Then separately traverse the Six Actions and Six Receptions. The actions of walking and standing necessarily include sitting and lying, speaking and silence, all of which are actions, called the Six Actions. Brightness and darkness simply summarize the eye's reception of form, and by analogy, include the ear's reception of sound, and even the mind's reception of Dharma, called the Six Receptions. Therefore, it is summarized that the realms faced by the six senses, although summarized as the Six Receptions, the body necessarily has the Six Actions. In these actions and receptions, one can often see the Buddha. The Buddha necessarily has the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). This is because the inner mind has achieved the Wonderful Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way), so in actions and receptions, one can often see the Tathagata's Three Virtues (Virtue of Dharmakaya, Virtue of Prajna, Virtue of Liberation) and Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way). Therefore, the conclusion is that nothing is not the Buddha-dharma. Secondly, use examples as metaphors. First, use Jivaka (a famous doctor in ancient India) to metaphorize effortlessly breaking through obstacles. Secondly, use Manava (a disciple of the Buddha) to metaphorize the natural arising of good thoughts. Thirdly, use Aniruddha (short for Aniruddha, a disciple of the Buddha) to metaphorize the natural manifestation of truth. These three examples respectively show that using the Three Contemplations to traverse everything can naturally correspond to the subtle Three Dharmas. Although there is a sequence in speaking, seeing is not vertical or horizontal. If one can achieve a merging through true contemplation in both the inner mind and the external conditioned realms, one can understand that the sins and blessings of the Ten Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) have no master. Cultivating evil and cultivating good are entirely inherently evil and inherently good. This is called seeing the true nature of sins and blessings. Therefore, it is said in the 'Lotus Sutra', 'Deeply understand the nature of sins and blessings, illuminate the ten directions'. The ten directions are the ten

界。十界皆實相。相相宛然一收一切。一切皆各收於一切。此等一切無非實相。妄想皆實實亦自忘。此為大懺。二助道下助法三。初明用助意。正助二懺修逐根緣。自有一向修于正道直登圓住。或內外凡。自有一向修于助道。如南嶽立有相安樂行。不入三昧但誦持故。亦能得見上妙色。像此二隨根修入。不同若悟理時必。兩舍也。自有正助相兼而修。或先正後助。或先助后正。或同時而修。今之所立意在同修耳。若於三句都不攝者。則人身牛也。二所謂下明助道法二。初喻用助意。清水喻正灰等喻助。以垢難去獨水不能。灰皂助之水方有用。二略言下示助道法。助本助正。正觀不開蓋理惑覆。故修助行治於事蔽。事蔽若息不實理惑。故令正觀開入理門。具論六度略舉三業。其策觀者。或以五法策于正觀。亦助開門或策事觀。謂五門禪各有對治助開正觀。三如順下明用助功。正解如順水。正觀如順風。可喻正道能趣妙理。篙棹可喻施禮等善。助於風水船豈不疾。三如是下總結。四明懺悔位三。初他釋局淺二。初敘他。二此下略斥。二故新下今釋通深二。初正釋二。初明六凡合懺二。初四趣二。初明地獄二。初造逆。鞠亦養也。撫拍也。惟惟。憐子之貌也。內則六年教之數與方名。注云。方名東西。殺逆。殺或作弒。同音

【現代漢語翻譯】界。十界皆實相。相相宛然一收一切。一切皆各收於一切。此等一切無非實相。妄想皆實實亦自忘。此為大懺。現代漢語譯本：境界。十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）都是實相。每個相都完整地包含一切，一切又各自包含於一切之中。這一切無一不是實相。妄想消失，實相自然顯現。這就是大懺悔。二助道下助法三。初明用助意。正助二懺修逐根緣。自有一向修于正道直登圓住。或內外凡。自有一向修于助道。如南嶽立有相安樂行。不入三昧但誦持故。亦能得見上妙色。像此二隨根修入。不同若悟理時必。兩舍也。自有正助相兼而修。或先正後助。或先助后正。或同時而修。今之所立意在同修耳。若於三句都不攝者。則人身牛也。現代漢語譯本：第二部分，輔助正道的法門有三種。首先說明運用輔助法門的意義。正懺和助懺的修習，要根據個人的根基和因緣。有些人一直修習正道，直接達到圓滿的境界，無論是內凡還是外凡。有些人一直修習輔助道，例如南嶽慧思禪師創立的有相安樂行，雖然不入三昧，但通過誦持也能得見殊勝的色相。這兩種修習方式都隨個人的根基而入。與頓悟真理時必須捨棄兩者不同。也有人正懺和助懺相兼修習，或者先修正懺后修助懺，或者先修助懺后修正懺，或者同時修習。現在所提倡的是同時修習。如果這三種情況都不包括，那麼這個人雖然有人身，卻如同牛一樣愚鈍。二所謂下明助道法二。初喻用助意。清水喻正灰等喻助。以垢難去獨水不能。灰皂助之水方有用。現代漢語譯本：第二部分，說明輔助道的方法有兩種。首先用比喻說明運用輔助法門的意義。清水比喻正懺，灰等比喻助懺。因為污垢難以去除，單靠清水不行，需要灰或皂的幫助，水才能發揮作用。二略言下示助道法。助本助正。正觀不開蓋理惑覆。故修助行治於事蔽。事蔽若息不實理惑。故令正觀開入理門。具論六度略舉三業。其策觀者。或以五法策于正觀。亦助開門或策事觀。謂五門禪各有對治助開正觀。現代漢語譯本：第二點，簡要說明輔助道的方法。輔助的根本在於輔助正道。正觀不能開啟，是因為理上的迷惑覆蓋了它。所以要修習輔助的行法，來治理事相上的遮蔽。事相上的遮蔽如果消除，不真實的理上的迷惑也會消失，從而使正觀開啟，進入真理之門。詳細來說是六度（佈施、持戒、忍辱、精進、禪定、智慧），簡要來說是三業（身、口、意）。那些策勵觀行的人，或者用五法（懺悔、勸請、隨喜、迴向、發願）來策勵正觀，也能幫助開啟智慧之門，或者策勵事觀。也就是說，五門禪（息道觀、不凈觀、慈悲觀、因緣觀、唸佛觀）各有對治，幫助開啟正觀。三如順下明用助功。正解如順水。正觀如順風。可喻正道能趣妙理。篙棹可喻施禮等善。助於風水船豈不疾。現代漢語譯本：第三部分，說明運用輔助法門的功效。正確的理解如同順水，正觀如同順風，可以比喻正道能夠通向微妙的真理。篙和槳可以比喻佈施、禮拜等善行，在順風順水的情況下，船豈不是行駛得更快？三如是下總結。四明懺悔位三。初他釋局淺二。初敘他。二此下略斥。二故新下今釋通深二。初正釋二。初明六凡合懺二。初四趣二。初明地獄二。初造逆。鞠亦養也。撫拍也。惟惟。憐子之貌也。內則六年教之數與方名。注云。方名東西。殺逆。殺或作弒。同音現代漢語譯本：第三部分，總結。第四部分，說明懺悔的位次有三種。首先，其他人的解釋比較侷限和淺顯。先敘述他們的觀點，然後簡要地駁斥。其次，因此，現在新的解釋更加通達和深刻。首先是正式的解釋，分為兩個方面。首先說明六凡（地獄、餓鬼、畜生、阿修羅、人、天）都可以懺悔，分為兩個方面。首先是四惡趣（地獄、餓鬼、畜生、阿修羅），分為兩個方面。首先說明地獄。最初是造作逆罪。『鞠』也是養育的意思，撫摸拍打。『惟惟』是憐愛孩子的樣子。《內則》記載了六年教導的數目和方位名稱。註釋說，方位名稱是東西。殺逆，殺或寫作弒，同音。 English version: Realm. All ten realms are the true aspect. Each aspect completely contains everything, and everything contains everything else. All of this is none other than the true aspect. Delusions disappear, and the true aspect naturally manifests. This is the great repentance. English version: The second part, the methods of assisting the right path, has three aspects. First, explain the meaning of using auxiliary methods. The practice of right repentance and auxiliary repentance should be based on individual foundations and conditions. Some people always practice the right path and directly reach the state of perfection, whether they are internal or external ordinary beings. Some people always practice the auxiliary path, such as the Visible Peaceful Practice established by Zen Master Huisi of Nanyue. Although they do not enter samadhi, they can also see the wonderful appearance through chanting. These two methods of practice enter according to individual foundations. It is different from when one suddenly realizes the truth and must abandon both. There are also people who practice right repentance and auxiliary repentance together, or first practice right repentance and then auxiliary repentance, or first practice auxiliary repentance and then right repentance, or practice them simultaneously. What is now advocated is simultaneous practice. If none of these three situations are included, then this person, although having a human body, is as dull as an ox. English version: The second part explains the two methods of the auxiliary path. First, use a metaphor to explain the meaning of using auxiliary methods. Clear water is a metaphor for right repentance, and ash, etc., are metaphors for auxiliary repentance. Because dirt is difficult to remove, clear water alone is not enough. With the help of ash or soap, water can be effective. English version: The second point briefly explains the methods of the auxiliary path. The root of assistance lies in assisting the right path. The right view cannot be opened because the delusion of reason covers it. Therefore, one must practice auxiliary practices to govern the obscurations of phenomena. If the obscurations of phenomena are eliminated, the unreal delusions of reason will also disappear, thereby enabling the right view to open and enter the gate of truth. In detail, it is the six perfections (dana, shila, kshanti, virya, dhyana, prajna), and in brief, it is the three karmas (body, speech, mind). Those who encourage contemplation, either use the five methods (repentance, invitation, rejoicing, dedication, aspiration) to encourage right contemplation, which can also help open the door of wisdom, or encourage phenomenal contemplation. That is to say, the five gates of meditation (breath counting, impurity contemplation, compassion contemplation, dependent origination contemplation, Buddha recitation contemplation) each have antidotes to help open the right view. English version: The third part explains the effect of using auxiliary methods. Correct understanding is like following the water, and right view is like following the wind, which can be compared to the right path leading to the subtle truth. Poles and oars can be compared to good deeds such as giving and worship. In the case of following the wind and water, wouldn't the boat travel faster? English version: The third part concludes. The fourth part explains that there are three levels of repentance. First, other people's explanations are limited and superficial. First, describe their views, and then briefly refute them. Second, therefore, the new explanation is more thorough and profound. The first is the formal explanation, divided into two aspects. First, explain that all six realms (hell, hungry ghosts, animals, asuras, humans, devas) can repent, divided into two aspects. First, the four evil realms (hell, hungry ghosts, animals, asuras), divided into two aspects. First, explain hell. The first is to create rebellious sins. 'Ju' also means to nurture, to caress and pat. 'Wei wei' is the appearance of loving a child. The Inner Rules record the number and direction names of six years of teaching. The commentary says that the direction names are east and west. Killing rebellion, killing can also be written as 'shi', with the same sound.

【English Translation】 Realm. All ten realms (referring to hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are the true aspect. Each aspect completely contains everything, and everything contains everything else. All of this is none other than the true aspect. Delusions disappear, and the true aspect naturally manifests. This is the great repentance. The second part, the methods of assisting the right path, has three aspects. First, explain the meaning of using auxiliary methods. The practice of right repentance and auxiliary repentance should be based on individual foundations and conditions. Some people always practice the right path and directly reach the state of perfection, whether they are internal or external ordinary beings. Some people always practice the auxiliary path, such as the Visible Peaceful Practice established by Zen Master Huisi of Nanyue. Although they do not enter samadhi, they can also see the wonderful appearance through chanting. These two methods of practice enter according to individual foundations. It is different from when one suddenly realizes the truth and must abandon both. There are also people who practice right repentance and auxiliary repentance together, or first practice right repentance and then auxiliary repentance, or first practice auxiliary repentance and then right repentance, or practice them simultaneously. What is now advocated is simultaneous practice. If none of these three situations are included, then this person, although having a human body, is as dull as an ox. The second part explains the two methods of the auxiliary path. First, use a metaphor to explain the meaning of using auxiliary methods. Clear water is a metaphor for right repentance, and ash, etc., are metaphors for auxiliary repentance. Because dirt is difficult to remove, clear water alone is not enough. With the help of ash or soap, water can be effective. The second point briefly explains the methods of the auxiliary path. The root of assistance lies in assisting the right path. The right view cannot be opened because the delusion of reason covers it. Therefore, one must practice auxiliary practices to govern the obscurations of phenomena. If the obscurations of phenomena are eliminated, the unreal delusions of reason will also disappear, thereby enabling the right view to open and enter the gate of truth. In detail, it is the six perfections (dana, shila, kshanti, virya, dhyana, prajna), and in brief, it is the three karmas (body, speech, mind). Those who encourage contemplation, either use the five methods (repentance, invitation, rejoicing, dedication, aspiration) to encourage right contemplation, which can also help open the door of wisdom, or encourage phenomenal contemplation. That is to say, the five gates of meditation (breath counting, impurity contemplation, compassion contemplation, dependent origination contemplation, Buddha recitation contemplation) each have antidotes to help open the right view. The third part explains the effect of using auxiliary methods. Correct understanding is like following the water, and right view is like following the wind, which can be compared to the right path leading to the subtle truth. Poles and oars can be compared to good deeds such as giving and worship. In the case of following the wind and water, wouldn't the boat travel faster? The third part concludes. The fourth part explains that there are three levels of repentance. First, other people's explanations are limited and superficial. First, describe their views, and then briefly refute them. Second, therefore, the new explanation is more thorough and profound. The first is the formal explanation, divided into two aspects. First, explain that all six realms (hell, hungry ghosts, animals, asuras, humans, devas) can repent, divided into two aspects. First, the four evil realms (hell, hungry ghosts, animals, asuras), divided into two aspects. First, explain hell. The first is to create rebellious sins. 'Ju' also means to nurture, to caress and pat. 'Wei wei' is the appearance of loving a child. The Inner Rules record the number and direction names of six years of teaching. The commentary says that the direction names are east and west. Killing rebellion, killing can also be written as 'shi', with the same sound.

試。下殺于上也。易曰。臣弒君子弒父也。天雖下明天地之不能客其受生。故須入地獄也。以五逆罪。感五無間二。佛為下二明破戒初篇四重也。后聚吉羅也。若論五篇則初后俱篇。六聚則始終俱聚。綺文互現。故云初篇后聚也。三師謂和尚及羯磨教授二阇黎也。七僧印證戒者。此據中國十人也。佛海者。佛法如海犯重如尸。花園可解。言犯重者。須出凈眾。二多嗔下明三趣。心既多嗔等身口動作成於嗔業。故墮蛇虺。舉本攝末故云多嗔。下多欲等悉可為例。蛇虺者。爾雅云。蝮虺博三寸首大如擘。郭𤩶云。身廣三寸。頭如大擘指。此自一稱蛇名蝮虺。諂者。莊子云。希其意而道其言曰諂。餓鬼當饑等者。舉果難當須明懺悔。二人中下人天二。初人。八苦者。生老病死怨憎會愛別離求不得五陰盛。二天五衰者。衣裳垢膩。頭上花萎。身體臭穢。腋下污出。不樂本座。四心者。受想行識也。籠樊者。樊藩也。詩云。營營青蠅止於樊。今眾生處三界中如在籠藩籬之內。不能自出也。二苦出下明四教皆懺四。初三藏二。初聲聞二。初七賢。初五停心謂不凈停貪。茲悲停嗔。因緣停癡。數息停覺觀。界方便停著我。若貪等五煩惱障心不得停。應須懺悔。停下剩心字。次四念處去。用對位道品。四顛倒者。執身凈受樂心常法我。

【現代漢語翻譯】現代漢語譯本試。下殺于上也。《易》曰：『臣弒君，子弒父也。』天雖下明，天地之不能客其受生，故須入地獄也。以五逆罪，感五無間二。佛為下二明破戒初篇四重也。后聚吉羅（輕罪）也。若論五篇，則初后俱篇。六聚則始終俱聚。綺文互現，故云初篇后聚也。三師謂和尚及羯磨（業）教授二阿阇黎（導師）也。七僧印證戒者，此據中國十人也。佛海者，佛法如海，犯重如尸，花園可解。言犯重者，須出凈眾。二多嗔下明三趣。心既多嗔等，身口動作成於嗔業，故墮蛇虺（毒蛇）。舉本攝末，故云多嗔。下多欲等悉可為例。蛇虺者，《爾雅》云：『蝮虺博三寸，首大如擘（拇指）。』郭璞云：『身廣三寸，頭如大擘指。』此自一稱蛇名蝮虺。諂者，《莊子》云：『希其意而道其言曰諂。』餓鬼當饑等者，舉果難當，須明懺悔。二人中下人天二。初人。八苦者：生、老、病、死、怨憎會、愛別離、求不得、五陰盛。二天五衰者：衣裳垢膩，頭上花萎，身體臭穢，腋下污出，不樂本座。四心者：受、想、行、識也。籠樊（籬笆）者：樊藩也。《詩》云：『營營青蠅止於樊。』今眾生處三界中，如在籠藩籬之內，不能自出也。二苦出下明四教皆懺四。初三藏二。初聲聞二。初七賢。初五停心謂不凈停貪，慈悲停嗔，因緣停癡，數息停覺觀，界方便停著我。若貪等五煩惱障心不得停，應須懺悔。停下剩心字。次四念處去。用對位道品。四顛倒者：執身凈、受樂、心常、法我。

【English Translation】 English version To test. Killing those above is also a form of killing oneself. The Yi (Book of Changes) says: 'A minister kills his ruler, a son kills his father.' Although Heaven is clear below, Heaven and Earth cannot accommodate its birth, so one must enter hell. Due to the five rebellious acts, one experiences the two of the five Avici (uninterrupted) hells. The Buddha explains the initial four grave offenses of the Parajika (defeat) for those who break the precepts. Afterwards, one accumulates Dukkata (misdeeds). If discussing the five Patimokkha (rules of discipline), both the beginning and end are Patimokkha. In the six Samghakarma (community actions), both the beginning and end are Samghakarma. The ornate texts appear mutually, hence the saying 'initial Patimokkha, later Samghakarma.' The three teachers refer to the abbot and the two Acaryas (teachers) who teach Karma (action). The seven monks who certify the precepts refer to the ten in China. 'Sea of Buddha' means the Buddha's teachings are like the sea, committing grave offenses is like a corpse; the garden can be resolved. It means those who commit grave offenses must leave the pure assembly. The section 'Two, much anger' explains the three realms. If the mind has much anger, the actions of body and speech become angry Karma, thus falling into the realm of snakes and vipers (Naga). By mentioning the root, the branches are included, hence the saying 'much anger.' The following 'much desire' etc. can all be taken as examples. Snakes and vipers, the Erya (ancient Chinese dictionary) says: 'The fuhui (viper) is three inches wide, its head as big as a bo (thumb).' Guo Pu says: 'The body is three inches wide, the head like a large thumb.' This is one name for the snake, fuhui. Flattery, Zhuangzi (Taoist text) says: 'Hoping for their intention and speaking their words is called flattery.' 'Hungry ghosts should be hungry' etc., it is difficult to bear the consequences, one must understand repentance. 'Two, among people, lower people and the two heavens.' First, people. The eight sufferings: birth, old age, sickness, death, resentment, separation from loved ones, not getting what one wants, the flourishing of the five Skandhas (aggregates). The five signs of decay in the two heavens: clothes are dirty, flowers on the head wither, the body is smelly, sweat comes out from the armpits, not enjoying the original seat. The four minds: sensation, perception, volition, consciousness. 'Cage and fence': Fan (fence) is a barrier. The Shi (Book of Odes) says: 'Buzzing green flies stop at the fence.' Now sentient beings are in the three realms, like being inside a cage and fence, unable to escape themselves. The section 'Two, suffering comes out' explains that all four teachings repent. First, the three Pitakas (baskets). First, Sravaka (hearers). First, the seven sages. First, the five stopping minds refer to impurity stopping greed, compassion stopping anger, Pratitya-samutpada (dependent origination) stopping delusion, counting breaths stopping contemplation, and the realm of skillful means stopping attachment to self. If greed and the five afflictions obstruct the mind and cannot stop, one should repent. The word 'mind' is superfluous after 'stopping.' Next, the four Smrtyupasthana (establishments of mindfulness) are used to counter the Bodhipaksika-dharmas (factors of enlightenment). The four inversions: clinging to the body as pure, sensation as pleasure, mind as permanent, and Dharma (law) as self.

四念冶此四例。四正勤者。二惡者。已起令滅。未起令不起二善者。已生令增長。未生令發生。四如是足者。謂欲精進心思惟。五根者。謂信進念定慧。五力者。名同於根。以不動排障而分兩科。法華文句以正勤如意根力四科。對暖頂忍世第一位。暖頂與此有不同者。或是文誤或別有意。二苦忍下四果。苦忍明發者。見道有十六心。謂于下欲界四諦。各起法忍法智。上色無色二界四諦。各起類忍類智。此上下八諦共十六心。斷八十八使見惑也。今云苦忍即欲界苦諦下苦法忍也。明發得苦法智也。觀欲界苦諦已。即觀上界苦諦得類忍智。餘三諦例說。雖不下以無見惑橫起。故不墮惡道。欲界七生者。欲界九品思惑共潤七生。謂上上品潤二生。上中上下中上各潤一生。中中中下共潤一生。下三品共潤一生。此言初果也。雖斷欲下明二果。五下分者身見戒取疑貪嗔。貪雖通上不是唯上。嗔一唯下不通於上。餘三遍攝一切見惑。雖復通上而能牽下。縱斷貪等至無所有處。由身見等還來欲界。是故此五名為下分。餘三品在受一生名一往來也。雖斷五下名三果向人也。餘一品即第九品也。亦名一種子那含。雖斷色下正明三果人也。九品已盡不來欲界。而進斷上惑。雖入下無學二支佛。侵習未能全盡故須懺悔。言亦爾者。例上羅漢懺

【現代漢語翻譯】現代漢語譯本四念處包括以上四種情況。四正勤指的是：對於兩種惡，已經生起的要使其滅除，未生起的要使其不生起；對於兩種善，已經生起的要使其增長，未生起的要使其發生。四如意足指的是：欲如意足、精進如意足、心如意足、思惟如意足。五根指的是：信根、進根、念根、定根、慧根。五力與五根名稱相同，但因其不動搖和排除障礙的作用而分為兩類。《法華文句》用正勤、如意、根、力這四科，對應于暖位、頂位、忍位、世第一位。暖位、頂位與此處的說法有所不同，或許是文字錯誤，或許另有用意。二苦忍以下是四果。苦忍明發指的是：見道有十六心，即在下欲界的四諦中，各生起苦法忍、苦法智、集法忍、集法智、滅法忍、滅法智、道法忍、道法智；在上色界和無色界的四諦中，各生起苦類忍、苦類智、集類忍、集類智、滅類忍、滅類智、道類忍、道類智。這上下八諦共有十六心，斷除八十八使的見惑。現在說的『苦忍』，就是指欲界苦諦下的苦法忍。『明發』指的是得到苦法智。觀察欲界苦諦之後，就觀察上界苦諦，得到類忍智。其餘三諦可以依此類推。即使不斷除（地獄見惑），也不會橫生惡念，所以不會墮入惡道。欲界七生指的是：欲界九品思惑共同滋潤七次生死。其中，上品上品滋潤兩次生死，上品中品、上品下品、中品上品各滋潤一次生死，中品中品、中品下品共同滋潤一次生死，下三品共同滋潤一次生死。這裡說的是初果。即使斷除了欲界（的思惑），也說明是二果。五下分指的是身見（認為五蘊的身是真實的我）、戒禁取（固守錯誤的戒律和修行方法）、疑（懷疑佛法僧三寶）、貪（貪愛慾界的五欲）、嗔（嗔恨）。貪雖然通於上界，但並非僅僅指上界的貪。嗔則完全屬於地獄，不通於上界。其餘三種遍攝一切見惑。即使通於上界，也能牽引到地獄。縱然斷除了貪等，到達無所有處，由於身見等的作用，還會回到欲界。因此，這五種被稱為下分。剩餘三品（思惑）在受生一次後，被稱為一往來，也就是二果。即使斷除了五下分，也說明是三果向的人。剩餘的一品就是第九品（思惑）。也稱為一種子阿那含（Anāgāmin，不還果）。即使斷除了色界（的思惑），也正是說明三果人。九品思惑已經斷盡，不再來欲界，而是繼續斷除上界的思惑。即使進入下無學（阿羅漢），二支佛（指有餘依涅槃的阿羅漢），由於習氣未能完全斷盡，所以需要懺悔。『亦爾』的意思是，像上面的阿羅漢一樣懺悔。

【English Translation】 English version The four foundations of mindfulness (四念處) include these four examples. The four right exertions (四正勤) refer to: for the two evils, to eliminate those that have already arisen, and to prevent those that have not yet arisen from arising; for the two good things, to increase those that have already arisen, and to cause those that have not yet arisen to arise. The four bases of supernatural power (四如意足) refer to: the base of desire (欲), the base of effort (精進), the base of mind (心), and the base of contemplation (思惟). The five roots (五根) refer to: the root of faith (信), the root of effort (進), the root of mindfulness (念), the root of concentration (定), and the root of wisdom (慧). The five powers (五力) have the same names as the five roots, but are divided into two categories because of their immovability and ability to eliminate obstacles. The 'Fa Hua Wen Ju' (法華文句) uses the four categories of right exertion, supernatural power, roots, and powers to correspond to the positions of warmth (暖), peak (頂), forbearance (忍), and the highest mundane dharma (世第一位). The warmth and peak positions are different from the descriptions here, perhaps due to textual errors or different intentions. The two 'bitter forbearance' (苦忍) and below refer to the four fruits (四果). 'Bitter forbearance' clearly arising refers to: the path of seeing (見道) has sixteen moments of consciousness (十六心), that is, in the four noble truths (四諦) of the lower desire realm (欲界), each arises the dharma-acceptance-knowledge of suffering (苦法忍), the dharma-knowledge of suffering (苦法智), the dharma-acceptance-knowledge of origin (集法忍), the dharma-knowledge of origin (集法智), the dharma-acceptance-knowledge of cessation (滅法忍), the dharma-knowledge of cessation (滅法智), the dharma-acceptance-knowledge of the path (道法忍), and the dharma-knowledge of the path (道法智); in the four noble truths of the upper form realm (色界) and formless realm (無色界), each arises the class-acceptance-knowledge of suffering (苦類忍), the class-knowledge of suffering (苦類智), the class-acceptance-knowledge of origin (集類忍), the class-knowledge of origin (集類智), the class-acceptance-knowledge of cessation (滅類忍), the class-knowledge of cessation (滅類智), the class-acceptance-knowledge of the path (道類忍), and the class-knowledge of the path (道類智). These sixteen moments of consciousness in the upper and lower eight truths together sever the eighty-eight fetters of the views (八十八使見惑). The 'bitter forbearance' mentioned now refers to the dharma-acceptance-knowledge of suffering under the truth of suffering in the desire realm. 'Clearly arising' refers to obtaining the dharma-knowledge of suffering. After observing the truth of suffering in the desire realm, one then observes the truth of suffering in the upper realm, obtaining the class-knowledge of suffering. The remaining three truths can be explained analogously. Even if one does not sever (the delusions of the lower realm), evil thoughts will not arise arbitrarily, so one will not fall into the evil paths. 'Seven births in the desire realm' refers to: the nine grades of delusion of thought (九品思惑) in the desire realm jointly nourish seven births and deaths. Among them, the highest of the highest grade nourishes two births, the highest of the middle grade, the highest of the lowest grade, and the middle of the highest grade each nourish one birth, the middle of the middle grade and the middle of the lowest grade jointly nourish one birth, and the lowest three grades jointly nourish one birth. This refers to the first fruit (初果). Even if one severs the (delusions of thought) of the desire realm, it indicates the second fruit (二果). The five lower fetters (五下分) refer to self-view (身見, the view that the five aggregates are a real self), attachment to rites and rituals (戒禁取, clinging to incorrect precepts and practices), doubt (疑, doubting the Triple Gem), greed (貪, craving the five desires of the desire realm), and hatred (嗔, hatred). Although greed is common to the upper realms, it does not refer solely to the greed of the upper realms. Hatred belongs entirely to the lower realm and does not extend to the upper realms. The remaining three encompass all delusions of views. Even if they are common to the upper realms, they can still pull one down to the lower realms. Even if one severs greed and reaches the realm of nothingness (無所有處), due to the influence of self-view, etc., one will still return to the desire realm. Therefore, these five are called the lower fetters. The remaining three grades (of delusion of thought), after undergoing one more birth, are called 'one more return' (一往來), which is the second fruit. Even if one severs the five lower fetters, it indicates a person heading towards the third fruit (三果). The remaining one grade is the ninth grade (of delusion of thought). It is also called an Anāgāmin (不還果, non-returner) with one seed. Even if one severs the (delusions of thought) of the form realm, it precisely indicates a person of the third fruit. The nine grades of delusion of thought have been completely severed, and one will no longer come to the desire realm, but will continue to sever the delusions of the upper realms. Even if one enters the lower no-more-learning (無學, Arhat), the two-supported Buddha (二支佛, referring to an Arhat with remainder), because the habitual tendencies have not been completely severed, one still needs to repent. 'Likewise' (亦爾) means to repent like the Arhats mentioned above.

習氣也。菩薩未斷且在人天二若干下通教。教詮體空異前析滅。空含中道是大乘門。利根方見屬后二教。今就二乘及鈍菩薩論懺悔也。支佛不達文字者。不能說法化他也。然支佛有部行麟喻之別。部行者。或能說法。今約麟喻為言也。獨悟孤行喻麟頭之一角。故名麟喻。三十信下別教。十信但信者。信能造心是佛性故。未能稱理者。以佛性心別修空故。故使十住偏證空理。十行但出建立之事。既其二觀互破互立。未能入中。十向不偏但修未證。然由漸修登地頓證。前前雖顯後後猶障。是故名為地地有障。至等覺尚有未得無學。故此凡聖皆須懺悔。四又十下圓教。此機初解中具二邊空假即中。故能三智一心修證。不言名字及五品者。以高況下也。十信尚懺況爾前耶。但是等者。法華中說三陀羅尼。雖通初后似位得之。其相最顯。一旋旋羅尼旋假入空。此齊七信。二百千萬億旋陀羅尼旋空出假。此當八信已上。三法音方便陀羅尼。以二觀為方。便轉入中道法音。當第十信也。匡郭等者。此三喻於法身智斷。俱未究盡俱須懺也。二齊此下斥局。下從造無間業者上至圓教等覺。故云位長。位位橫論。各有三障煩惱頭數結業流類苦報等差。故云義廣。古人何為但在凡夫。三是故下引經證結。大師本以三昧總持說懺悔位該亙凡聖。

【現代漢語翻譯】現代漢語譯本：這是關於習氣（Vasana，指長期熏習而成的習慣勢力）的討論。菩薩如果尚未斷除習氣，且處於人天二乘（指人和天人兩種境界）的地位，則屬於下通教（一種佛教教義）。這種教義詮釋的體空（一切事物皆空）不同於之前的析滅（通過分析來達到滅除煩惱）。空包含中道（不偏不倚的真理），是大乘（Mahayana，佛教的一個主要分支）的入門。只有利根（具有敏銳智慧的人）才能理解，這屬於后二教（指藏教和圓教）。現在我們針對二乘（聲聞乘和緣覺乘）以及鈍根菩薩（智慧遲鈍的菩薩）來討論懺悔。支佛（Pratyekabuddha，又稱獨覺）如果不通達文字，就不能說法教化他人。然而，支佛有部行（群體修行）和麟喻（獨自修行）的區別。部行者或許能夠說法。現在我們以麟喻支佛為例來說明。獨自領悟，孤身修行，好比麒麟頭上的一隻角，所以稱為麟喻。三十信（指別教中的三十個階位）以下屬於別教（區別于其他教派的教義）。十信（十個信心階段）僅僅是相信的人，因為他們相信能造心（創造心識）的是佛性（Buddha-nature，成佛的可能性）。未能稱理（符合真理），是因為他們將佛性之心與修空（修習空性）分開。因此，十住（十個住位）偏重於證悟空理。十行（十個行為階段）只是闡述建立之事。既然二觀（空觀和假觀）互相破除又互相建立，就未能入中（進入中道）。十向（十個迴向階段）不偏頗，只是修習而未證悟。然而，通過漸修（逐漸修行）而登地（證入菩薩的果位），從而頓證（突然證悟）。前前的階段雖然顯現，但後後的階段仍然存在障礙。因此，稱為地地有障（每個階段都有障礙）。即使到了等覺（接近佛的果位），尚有未得無學（尚未達到無學位的境界）。因此，這些凡夫和聖人都需要懺悔。又，十（信）下屬於圓教（最圓滿的教義）。這種根機的人最初理解中道就具備二邊（空和有）的空假即中（空、假、中三諦圓融）。因此，能夠三智（一切智、道種智、一切種智）一心修證。這裡不提名字位和五品位，是因為以高位來概括低位。十信尚且需要懺悔，何況在此之前呢？但是等（陀羅尼）是指《法華經》中所說的三種陀羅尼（總持法門）。雖然這三種陀羅尼貫通始終，似乎各個階段都能獲得，但其特徵最為明顯。一、旋旋陀羅尼（旋轉的陀羅尼），旋轉假入空（從假有進入空性），這相當於七信（第七個信心階段）。二、百千萬億旋陀羅尼（無數旋轉的陀羅尼），旋轉空出假（從空性進入假有），這相當於八信以上（第八個信心階段以上）。三、法音方便陀羅尼（以佛法之音為方便的陀羅尼），以二觀（空觀和假觀）為方便，轉入中道法音（中道的佛法之音），這相當於第十信（第十個信心階段）。匡郭等是指這三種陀羅尼比喻法身（Dharmakaya，佛的法性身）、智（智慧）和斷（斷除煩惱），都未達到究竟圓滿，都需要懺悔。二、齊此下是斥責侷限。從造無間業（犯下五種極重罪業）者向上直到圓教等覺，所以說位長（修行階位漫長）。從橫向來看，每個階位都有三種障礙：煩惱（Klesha，各種煩惱）、頭數（煩惱的數量）、結業（因煩惱而產生的業力）、流類（煩惱的種類）、苦報（因業力而產生的痛苦果報）等差異，所以說義廣（懺悔的意義廣泛）。古人為什麼只在凡夫位上談論懺悔呢？三、是故下是引用經文來證明並總結。大師（指天臺智者大師）原本以三昧總持（通過禪定來總攝一切法門）來說明懺悔，其所涵蓋的階位貫穿凡夫和聖人。

【English Translation】 English version: This discusses habitual energies (Vasanas, referring to the power of habits formed over long periods of cultivation). If a Bodhisattva has not yet severed these habitual energies and is in the realm of humans and devas (referring to the two realms of humans and celestial beings), they belong to the Lower Common Teaching (a type of Buddhist doctrine). This doctrine's interpretation of emptiness of essence (that all things are empty) differs from the previous analysis and extinction (achieving the extinction of afflictions through analysis). Emptiness contains the Middle Way (the truth of non-duality), which is the gateway to the Mahayana (a major branch of Buddhism). Only those with sharp faculties (those with keen wisdom) can understand this, which belongs to the Later Two Teachings (referring to the Hidden Teaching and the Perfect Teaching). Now we are discussing repentance in relation to the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) and Bodhisattvas with dull faculties (Bodhisattvas with slow wisdom). If a Pratyekabuddha (also known as a Solitary Buddha) does not understand written language, they cannot speak the Dharma and transform others. However, there is a distinction between the Group Practice and the Rhinoceros Horn (solitary practice) of Pratyekabuddhas. Those in Group Practice may be able to speak the Dharma. Now we will use the Rhinoceros Horn Pratyekabuddha as an example. Solitary enlightenment and solitary practice are like a single horn on a rhinoceros's head, hence the name Rhinoceros Horn. Below the Thirty Faiths (referring to the thirty stages in the Distinct Teaching) belongs to the Distinct Teaching (a doctrine distinct from other schools). The Ten Faiths (ten stages of faith) are merely those who believe, because they believe that Buddha-nature (the possibility of becoming a Buddha) is what creates the mind (creates consciousness). They have not yet conformed to the principle (conformed to the truth), because they separate the mind of Buddha-nature from the cultivation of emptiness (cultivating emptiness). Therefore, the Ten Dwellings (ten dwelling stages) are biased towards proving the principle of emptiness. The Ten Practices (ten practice stages) only elaborate on the establishment of things. Since the two contemplations (contemplation of emptiness and contemplation of provisional existence) mutually negate and mutually establish, they have not yet entered the Middle Way. The Ten Dedications (ten dedication stages) are not biased, but only cultivate without realization. However, through gradual cultivation (gradual practice), they ascend to the grounds (realize the fruit of a Bodhisattva), thereby suddenly realizing (suddenly awakening). Although the previous stages are manifest, the later stages still have obstacles. Therefore, it is called ground by ground with obstacles (each stage has obstacles). Even at Equal Enlightenment (close to the fruit of Buddhahood), there are still those who have not attained No-Learning (have not reached the state of no more learning). Therefore, these ordinary beings and sages all need to repent. Furthermore, below the Ten (Faiths) belongs to the Perfect Teaching (the most complete doctrine). Those with this capacity initially understand the Middle Way and possess the emptiness and provisional existence that are identical to the Middle (the three truths of emptiness, provisional existence, and the Middle are perfectly integrated). Therefore, they can cultivate and realize the three wisdoms (wisdom of all modes, wisdom of the path, and wisdom of all kinds) with one mind. The stages of Name and the Five Grades are not mentioned here because the higher stages are used to encompass the lower stages. The Ten Faiths still need to repent, let alone before that? 'But etc.' (Dharani) refers to the three types of Dharani (total retention Dharma gates) mentioned in the Lotus Sutra. Although these three types of Dharani pervade from beginning to end, and it seems that they can be obtained at each stage, their characteristics are most obvious. First, the Revolving Dharani (rotating Dharani), rotates from provisional existence into emptiness (enters emptiness from provisional existence), which is equivalent to the Seven Faiths (the seventh stage of faith). Second, the Hundreds of Thousands of Millions of Revolving Dharani (countless rotating Dharani), rotates from emptiness into provisional existence (enters provisional existence from emptiness), which is equivalent to the Eight Faiths and above (the eighth stage of faith and above). Third, the Dharma Sound Expedient Dharani (Dharani that uses the sound of the Dharma as an expedient), uses the two contemplations (contemplation of emptiness and contemplation of provisional existence) as an expedient to enter the Dharma sound of the Middle Way (the Dharma sound of the Middle Way), which is equivalent to the Tenth Faith (the tenth stage of faith). 'Framework etc.' refers to these three types of Dharani being metaphors for the Dharmakaya (the Dharma body of the Buddha), wisdom (wisdom), and severance (severance of afflictions), which have not reached ultimate perfection and all need to repent. Second, 'From this down' is to rebuke limitations. From those who commit the karma of uninterrupted offenses (committing the five extremely grave offenses) upwards to Equal Enlightenment of the Perfect Teaching, therefore it is said that the stages are long (the stages of cultivation are long). From a horizontal perspective, each stage has three types of obstacles: afflictions (Kleshas, various afflictions), number of heads (number of afflictions), karma of bondage (karma produced by afflictions), types of flow (types of afflictions), painful retribution (painful consequences produced by karma), and other differences, therefore it is said that the meaning is broad (the meaning of repentance is broad). Why did the ancients only discuss repentance in the position of ordinary beings? Third, 'Therefore down' is to cite sutras to prove and summarize. The Great Master (referring to the Great Master Zhiyi of Tiantai) originally used Samadhi Total Retention (using meditation to encompass all Dharma gates) to explain repentance, and the stages it encompasses pervade ordinary beings and sages.

自然與彼校計經合。寔匪尋經作此安布。行者知之。三若人下舉利勤修四。初明聞者宿殖。二語其下明聞者得報。果報者。此懺詣理功至極果。乃與諸佛互相恭敬。三直聞下以聞況修。解既稱理修之成行。則分滿之果證之匪遙。四已聞下。結示歸敬。佛恩若此。欲報之者唯當而說而修行之。歸命禮佛五悔中一。其四悔法安得不修。二正釋品題二。初釋二字義二。初依字訓釋二。初釋懺二。初明求鑒。恧奴六切。慚也。二身被下明被鑒。二釋悔二。初明能廢。二明所廢。意云十廢者。意如君主。身口如臣。君既克己臣息暴虐。故意總十。二又法下約法門釋種種。二懺悔下明三種懺三。初明三種相貌二。初列名示。列三種名示事通大小。二小乘下約相釋二。初明小三初作法。毗尼此云律。二十僧者。此約懺僧殘罪也。然對治有四法。一治覆藏情過。謂行波利婆沙。此云覆藏。或云別住。謂別住一房不得與僧同處。設入眾中不得談論亦不得答。行此法者須滿一百日。不憶元覆藏日數故。乃以百日為限。二治覆藏罪謂犯已覆藏得吉罪。不覆藏得殘罪。若覆藏者先懺吉罪后與別住。三治僧殘情過罪。謂六夜行摩那埵。此云意喜。前雖自意歡喜亦使眾僧歡喜。由前喜故與其少日即六夜也。故名意喜。僧眾歡云。此人改悔成清凈。故

【現代漢語翻譯】現代漢語譯本自然與彼校計經合。確實不是爲了尋找經典而如此安排。修行者應該明白這一點。如果有人能夠舉出利益並勤奮修行，這有四個方面：第一，說明聽聞佛法的人宿世就種下了善根；第二，通過語言說明聽聞佛法的人能夠得到果報。所謂果報，是指這種懺悔達到了極高的境界，乃至於與諸佛互相恭敬。第三，從直接聽聞佛法到以聽聞佛法來比況修行。理解既然符合道理，修行就能成為行動，那麼圓滿的果報的證得就不遙遠了。第四，在聽聞佛法之後，總結並表示歸敬。佛恩如此浩大，想要報答佛恩的人，唯有宣說和修行佛法。歸命禮佛是五悔（pancha-pratidesana）中的一種，那麼其餘四種懺悔之法怎麼能不修行呢？第二部分，正式解釋品題的含義，分為兩個方面。第一，解釋『懺悔』二字的含義，又分為兩個方面。首先，根據字面意思進行解釋，又分為兩個方面。首先解釋『懺』（ksama），『恧』（nu）發音為『奴』（nu）的第六聲調，意思是慚愧。第二，『身被下明被鑒』，說明身體被照鑒。其次解釋『悔』（pratidesana），分為兩個方面。首先說明能夠廢除罪業，其次說明所要廢除的罪業。意思是說，十種廢除罪業的方法，意念就像君主，身口就像臣子。君主既然能夠剋制自己，臣子就能停止暴虐，所以意念統領著十種方法。第二，『又法下約法門釋種種』，從法門的角度解釋種種懺悔的方法。第二，『懺悔下明三種懺』，說明三種懺悔的方式，分為三個方面。首先說明三種懺悔的相貌，分為兩個方面。首先列出名稱並揭示，列出三種名稱，揭示事情的大小。第二，『小乘下約相釋』，從小乘的角度解釋懺悔的相貌，分為三個方面。首先是作法，毗尼（vinaya），這裡的意思是『律』。二十僧（varga）是指，這裡指的是懺悔僧殘罪（samghavasesa）。然而，對治罪業有四種方法：第一，對治覆藏情過，即實行波利婆沙（parivasa），意思是覆藏，或者稱為別住（manatta），意思是單獨住在一個房間里，不能與僧眾同處，即使進入僧眾之中也不能談論，也不能回答。實行這種方法的人必須滿一百天，因為不記得原來覆藏的天數，所以以一百天為限。第二，對治覆藏罪，即犯了罪之後進行覆藏，不覆藏則會得到殘罪。如果覆藏，則先懺悔吉罪，然後進行別住。第三，對治僧殘情過罪，即六夜行摩那埵（manatta），意思是意喜，之前雖然自己內心歡喜，也要使眾僧歡喜。因為之前的歡喜，所以給予較短的時間，即六夜。所以稱為意喜。僧眾歡喜地說，這個人已經悔改，變得清凈了。

【English Translation】 English version It is in accordance with nature and other schools that the scriptures are compiled. It is certainly not to seek scriptures that this arrangement is made. The practitioner should know this. If one can raise benefits and diligently cultivate, there are four aspects: First, it explains that those who hear the Dharma have planted good roots in past lives; Second, it explains through language that those who hear the Dharma can receive rewards. The so-called rewards refer to the fact that this repentance has reached an extremely high level, to the point of mutual respect with all Buddhas. Third, from directly hearing the Dharma to comparing cultivation with hearing the Dharma. Since understanding is in accordance with reason, cultivation can become action, then the attainment of the complete fruition is not far away. Fourth, after hearing the Dharma, summarize and express reverence. The Buddha's grace is so vast, those who want to repay the Buddha's grace can only speak and practice the Dharma. Taking refuge in the Buddha is one of the five repentances (pancha-pratidesana), so how can the other four methods of repentance not be practiced? The second part, formally explaining the meaning of the title, is divided into two aspects. First, explain the meaning of the two words 'repentance', which is further divided into two aspects. First, explain according to the literal meaning, which is further divided into two aspects. First, explain 'ksama', the pronunciation of '恧' (nu) is the sixth tone of '奴' (nu), meaning shame. Second, '身被下明被鑒', explaining that the body is illuminated. Next, explain 'pratidesana', divided into two aspects. First, explain that it can abolish sins, and second, explain the sins to be abolished. It means that the ten methods of abolishing sins, intention is like a monarch, and body and mouth are like subjects. Since the monarch can restrain himself, the subjects can stop tyranny, so intention leads the ten methods. Second, '又法下約法門釋種種', explaining various methods of repentance from the perspective of Dharma. Second, '懺悔下明三種懺', explaining the three methods of repentance, divided into three aspects. First, explain the appearance of the three types of repentance, divided into two aspects. First, list the names and reveal them, list the three names, and reveal the size of the matter. Second, '小乘下約相釋', explaining the appearance of repentance from the perspective of Hinayana, divided into three aspects. The first is the practice, vinaya, which here means 'discipline'. Twenty sanghas (varga) refers to, here refers to the repentance of samghavasesa. However, there are four methods to counteract sins: First, to counteract the concealment of emotional faults, that is, to practice parivasa, which means concealment, or called manatta, which means living alone in a room, not being able to live with the sangha, and not being able to talk or answer even when entering the sangha. Those who practice this method must complete one hundred days, because they do not remember the number of days originally concealed, so one hundred days is the limit. Second, to counteract the concealed sin, that is, to conceal after committing a sin, and not concealing will result in a residual sin. If concealed, first repent of the auspicious sin and then perform manatta. Third, to counteract the emotional fault of the sangha, that is, the six nights of practicing manatta, meaning joy of intention, although one is happy in one's heart, one must also make the sangha happy. Because of the previous joy, a shorter time is given, that is, six nights. So it is called joy of intention. The sangha happily said, this person has repented and become pure.

云眾僧喜也。四治僧殘。謂二十僧中以白四羯磨出罪。然覆藏不經明相直行摩那埵。然後入眾出罪。或半月作法者。謂行別住。時每至半月說戒。須白眾僧云我犯僧殘。對首作法者。懺重吉也。責心。懺輕吉也。摩夷論云。故作者對首一說。誤作者責心而悔。小乘犯夷亦有懺法。而疏文不引者。以懺已既為學悔沙彌仍障聖果。故非此中複本清凈義也。故荊溪云。小學悔已障果仍成重罪未忘。二阿含下取相。上明作法但令三業順於佛製法成罪滅。尚是散心罪滅猶淺。今論取相屬於定心。想成相起滅罪則深。故蛇口想成豈唯淫。罪得除。亦乃欲心不起。三亦有下無生。言觀空者。析法明空也。觀造罪心本無主宰。唸唸無常無誰能作無是業報。我見若亡諸使永寂。此觀若成四趣則除三界須出。小乘三懺其相略然。二明大三。初作法。二取相。三無生。行者應知三種懺法。無生是主二為助緣。故前疏云。灰汁皂莢助於清水。若闕妙觀不名大乘。便同外道無益苦行。須近善師學懺悔處及懺悔法。方可行於道場事儀。故於諸事皆用妙觀照而導之。使作法等皆順實理悉為佛因。有謂道場所修行法而而事治。須於十乘先修六法後方助開。而不思前六在道場中用。如今明懺具談三種豈舍事行。又有一卷法華三昧別行於世。大師制立正為初

心懺障道罪。方可造修諸禪三昧。又諸苦行精進之門。各隨宜樂初心可修。但須皆用圓無生觀為主為導。使一一行即修是性無修無得。則成圓行也。豈諸事行妙觀妙境妙修。發大心安心等法皆妙修耶。若其然者。隨自意中歷彼三性全無十乘。何名三昧。若自未諳當依善友開導策修。乃成深益。又須了知。大乘三懺。后一雖可獨修不進則須假前二。前二不可暫離無生。得此意已方可說行三種懺法。初作法。八百等者。虛空藏經云。知法者復教八百日涂廁。日日告言。汝作不凈事。一心涂治一切廁勿令人知。涂已洗浴禮三十五佛稱虛空藏名。向十二部經五體投地。自說罪咎等。九十日等者。般舟經云。有四事疾得是三昧。一者不得有世間思想如指相彈頃三月。二者不得臥出三月如指相彈頃。三者經行不得休息不得坐三月。除其飯食左右。四者為人說經不得望人衣服飲食。是為四。般舟此云佛立。三昧成時見十方佛在虛空中立。故名佛立也。灰湯下明上諸行法各凈三業也。旋誦下諸法各有制度旋誦之度方等最切。旋一百二十匝誦袒持咒一百二十遍。一旋一咒不徐不疾。旋訖卻坐思惟中道正空。導此軌儀故名作法。二取相十二夢王者。方等陀羅尼經云。先求好夢凡十二種。隨得一相則許懺悔。梵網經云。若犯十戒者應教懺悔要

【現代漢語翻譯】現代漢語譯本心懺（內心懺悔）可以消除修習禪定（dhyana-samadhi）的障礙。各種苦行和精進的方法，都可以根據個人的喜好和初衷來修習。但必須以圓融的無生觀（anatta-lakkhana）為主導。這樣，每一次修行都等同於修習自性本無修無得的道理，從而成就圓滿的修行。難道所有的事情、修行、微妙的觀察、微妙的境界、微妙的修習，以及發起大心、安心等法，都是微妙的修習嗎？如果真是這樣，那麼隨心所欲地經歷三性（tri-svabhava），完全沒有十乘觀法（dasa-yana）。這怎麼能稱為三昧（samadhi）呢？如果自己不明白，應當依靠善知識的開導和鞭策，才能獲得深刻的利益。還必須瞭解，大乘的三種懺悔方法，后一種雖然可以單獨修習，但不精進則需要藉助前兩種。前兩種不可暫時離開無生觀。明白了這些道理，才可以談論修習三種懺法。第一種是作法懺（karma-sodhana），如《虛空藏經》（Akasagarbha Sutra）所說：『瞭解方法的人，再教他用八百天的時間涂廁所，每天都告訴他說：你做了不乾淨的事情，要一心涂治所有的廁所，不要讓人知道。涂完后洗浴，禮拜三十五佛，稱念虛空藏菩薩的名號，向十二部經五體投地，自己說出罪過等。』九十天等，如《般舟三昧經》（Pratyutpanna Samadhi Sutra）所說：『有四件事可以快速獲得這種三昧：一是不得有世間的思想，如彈指頃三個月。二是不可以躺臥，要站立三個月，如彈指頃。三是經行（cankrama）不得休息，不得坐三個月，除了吃飯的時候。四是為人說法，不得期望別人的衣服飲食。』這就是四件事。《般舟》（Pratyutpanna）這裡翻譯為佛立。三昧成就時，看見十方佛在虛空中站立，所以名叫佛立。灰湯以下說明以上各種修行方法可以清凈身口意三業。旋誦以下各種方法都有制度，旋誦的制度在方等經典中最重要。旋轉一百二十圈誦咒，袒露右肩持咒一百二十遍。一圈一咒，不快不慢。旋轉完畢後坐下，思惟中道正空。引導這種儀軌，所以名叫作法懺。第二種是取相懺（nimitta-graha），即十二夢王。如《方等陀羅尼經》（Vaipulya Dharani Sutra）所說：『先求好夢，共有十二種。隨得到一種，就允許懺悔。』《梵網經》（Brahmajala Sutra）說：『如果犯了十戒（dasa-sila），應當教他懺悔，要』

【English Translation】 English version Repenting of sins that obstruct the path is essential before engaging in the cultivation of various dhyana-samadhis (states of meditative absorption). Various ascetic practices and diligent efforts can be undertaken according to one's preferences and initial aspirations. However, it is crucial to prioritize the comprehensive view of non-origination (anatta-lakkhana) as the guiding principle. In this way, each act of practice becomes synonymous with realizing the inherent nature of no practice and no attainment, thereby accomplishing complete cultivation. Are all activities, practices, subtle observations, subtle states, subtle cultivations, and the generation of great resolve and peace of mind all considered subtle cultivations? If so, then freely traversing the three natures (tri-svabhava) according to one's own will, without the ten vehicles (dasa-yana), how can this be called samadhi (meditative absorption)? If one does not understand, one should rely on the guidance and encouragement of virtuous friends to cultivate deeply. Furthermore, it is necessary to understand that among the three repentances of the Mahayana, although the last one can be practiced alone, without progress, it requires the assistance of the first two. The first two cannot be separated from the view of non-origination even for a moment. Having understood these principles, one can then discuss the practice of the three types of repentance. The first is the Karma-sodhana (ritual repentance), as stated in the Akasagarbha Sutra (Sutra of the Treasury of Space): 'One who understands the method should then be taught to plaster toilets for eight hundred days, being told daily: You have done unclean things, you must wholeheartedly plaster all the toilets, and do not let anyone know. After plastering, bathe, prostrate to the Thirty-Five Buddhas, recite the name of Akasagarbha Bodhisattva, prostrate to the Twelve Divisions of the Scriptures, and confess your transgressions, etc.' Ninety days, etc., as stated in the Pratyutpanna Samadhi Sutra (Samadhi of Direct Encounter with the Buddhas of the Present): 'There are four things that can quickly attain this samadhi: first, one must not have worldly thoughts for three months, as short as a finger snap. Second, one must not lie down, but stand for three months, as short as a finger snap. Third, one must walk (cankrama) without rest, and not sit for three months, except when eating. Fourth, when speaking the Dharma for others, one must not expect their clothes or food.' These are the four things. Pratyutpanna is translated here as 'Buddha Standing.' When the samadhi is accomplished, one sees the Buddhas of the ten directions standing in space, hence it is called 'Buddha Standing.' The section on ash water below explains that the above practices purify the three karmas of body, speech, and mind. The section on reciting in circles below states that each practice has its own rules, and the rules for reciting in circles are most important in the Vaipulya Sutras. Rotate one hundred and twenty times while reciting the mantra, baring the right shoulder and holding the mantra one hundred and twenty times. One rotation, one mantra, not too fast, not too slow. After rotating, sit down and contemplate the Middle Way and True Emptiness. Guiding this ritual is why it is called Karma-sodhana. The second is the Nimitta-graha (sign-taking repentance), which is the twelve dream kings. As stated in the Vaipulya Dharani Sutra (Extensive Dharani Sutra): 'First seek good dreams, there are twelve kinds in total. If one obtains one of them, then repentance is permitted.' The Brahmajala Sutra (Brahma Net Sutra) says: 'If one has violated the ten precepts (dasa-sila), one should teach them to repent, and must'

見好相。好相者佛來摩頂見光見華等便得罪滅。唱聲下彼經明行者夢中若坐禪中現此菩薩。以摩尼珠印印行者臂。作罪滅字。或聞罪滅聲。得此相起知罪必滅。雖不下以在道場非不作法。俱從勝立名為取相。言事用者。作法也。三無生。以無念唸唸罪實相。念與實相能所名別其體不二。如是念之罪相既忘實相亦泯。此慧如日銷罪霜露。無緣緣畢竟空無中邊相。此理無過故名最上。雖不下此三種懺同時而修。無生是正二為助緣故云兼兩。斯乃正助一合而行。如膏益明證理彌速也。二作法下明三種功能二。初正示功能二。初明滅惡二。初四番通小釋。言通小者。以此四番釋三種懺。意雖在大而且未彰異小之相。故使滅惡于大小說皆無妨故。故云通小。四中初約遮性釋三。初作法。無作罪者。昔受佛戒由作法故發無作體。若毀犯者得違逆罪。今由作法翻破此罪。言性罪者即十惡也。不論受與不受犯之性自是罪。如犯下論云。斬大草殺畜二罪同懺。二種違制之罪俱除而殺畜償命猶存。二取相。由以定心想成勝相。熏修力強能轉惡業。是故能滅性遮二罪。如代下枝葉喻性遮罪。根本喻無明也。心惑既存罪可重作。如枝葉續生也。既對遮性辨于無明。故此無明通界內外。此即通小之相也。三無生。二又下約三學釋。作法防非故滅戒

【現代漢語翻譯】現代漢語譯本見好相（xiàn hǎo xiàng）。好相者，佛來摩頂，見光見華等，便得罪滅。唱聲下，彼經明行者夢中若坐禪中現此菩薩。以摩尼珠印（mó ní zhū yìn，如意寶珠印）印行者臂，作罪滅字。或聞罪滅聲。得此相起，知罪必滅。雖不下以在道場非不作法。俱從勝立名為取相。言事用者，作法也。三無生。以無念唸唸罪實相。念與實相能所名別其體不二。如是念之，罪相既忘，實相亦泯。此慧如日銷罪霜露。無緣緣畢竟空無中邊相。此理無過故名最上。雖不下此三種懺同時而修。無生是正，二為助緣故云兼兩。斯乃正助一合而行。如膏益明證理彌速也。二作法下明三種功能二。初正示功能二。初明滅惡二。初四番通小釋。言通小者。以此四番釋三種懺。意雖在大而且未彰異小之相。故使滅惡于大小說皆無妨故。故云通小。四中初約遮性釋三。初作法。無作罪者。昔受佛戒由作法故發無作體。若毀犯者得違逆罪。今由作法翻破此罪。言性罪者即十惡也。不論受與不受犯之性自是罪。如犯下論云。斬大草殺畜二罪同懺。二種違制之罪俱除而殺畜償命猶存。二取相。由以定心想成勝相。熏修力強能轉惡業。是故能滅性遮二罪。如代下枝葉喻性遮罪。根本喻無明也。心惑既存罪可重作。如枝葉續生也。既對遮性辨于無明。故此無明通界內外。此即通小之相也。三無生。二又下約三學釋。作法防非故滅戒

【English Translation】 English version Seeing good signs (xiàn hǎo xiàng). Good signs are when the Buddha comes to pat your head, you see light and flowers, and then your sins are extinguished. After chanting, the sutra clarifies that if a practitioner sees this Bodhisattva in a dream or during meditation, the Bodhisattva uses a Mani jewel seal (mó ní zhū yìn, wish-fulfilling jewel seal) to mark the practitioner's arm, creating the words 'sin extinguished.' Or one hears the sound of 'sin extinguished.' When this sign arises, know that sins will surely be extinguished. Although it doesn't come down, being in the dojo is not not performing the Dharma. Both follow the superior and establish the name 'taking signs.' 'Using affairs' means performing the Dharma. Three, no-birth. Using no-thought to contemplate the true nature of sin. Thought and true nature are different in name as subject and object, but their essence is not two. Contemplating in this way, the appearance of sin is forgotten, and the true nature is also extinguished. This wisdom is like the sun melting the frost and dew of sin. Without conditions, conditions are ultimately empty, without middle or edge. This principle is unsurpassed, hence the name 'most supreme.' Although it doesn't come down, these three kinds of repentance are cultivated simultaneously. No-birth is the primary, and the other two are auxiliary conditions, hence the saying 'combining two.' This is the simultaneous practice of primary and auxiliary. Like adding oil to increase brightness, proving the principle is even faster. Two, 'performing the Dharma' below clarifies the three functions. First, directly showing the functions, two. First, clarifying the extinguishing of evil, two. First, four times of general small explanation. 'General small' means using these four times to explain the three kinds of repentance. The intention is great, but it does not yet reveal the difference from the small. Therefore, extinguishing evil is not hindered in both the great and small teachings. Hence the saying 'general small.' Among the four, first explaining based on prohibitive nature, three. First, performing the Dharma. 'No-action sins' means that in the past, receiving the Buddha's precepts, due to performing the Dharma, one developed the nature of no-action. If one violates them, one incurs the sin of transgression. Now, by performing the Dharma, this sin is overturned and broken. 'Nature sins' means the ten evils. Regardless of whether one has received precepts or not, the nature of committing them is inherently sinful. As the commentary below says, 'Cutting large grass and killing livestock, the two sins are repented together. The two kinds of violating precepts are both removed, but repaying the life for killing livestock still remains.' Two, taking signs. Due to using concentrated mind to imagine and achieve superior signs, the power of cultivation is strong and can transform evil karma. Therefore, it can extinguish both nature and prohibitive sins. As the branches and leaves below are metaphors for nature and prohibitive sins, the root is a metaphor for ignorance. If mental confusion exists, sins can be committed again, like branches and leaves continuing to grow. Since it distinguishes ignorance from prohibitive nature, this ignorance pervades both within and outside the realms. This is the aspect of 'general small.' Three, no-birth. Two, 'again' below explains based on the three learnings. Performing the Dharma prevents wrongdoing, therefore extinguishing precepts.

罪。取相專意故滅定罪。無生觀照故滅慧罪。事非是戒家罪。散亂是定家罪。惑暗是慧家罪。三又作下除三報釋。雖俱報障而有苦樂。三惡唯苦違法而得故作法能除。人道之報半苦半樂。散善所招故取相能滅。三界天報望人皆定。無苦惟樂。三漏所感故無生能滅。四又下除三業釋。例報可知。能感所感而分兩釋也。二又作下二番惟大釋。前之四釋通大小乘。無生滅惑未簡通別。作法或取毗尼之制。今之二釋無生的破障中無明。通惑不生為今取相。驗知此去惟就大釋二。初別煩惱釋。怖畏屬思憂愁屬見。今作法成位在五品。能伏此惑。指伏為破故云亦是。取相懺成在七信位。故滅四住。既見真諦望中名相故名取相。無生觀成位登初住。所除的在根本無明。故知此釋別就大乘明三種懺。二又三下通三障釋。共除報者。此乃現報。父母生身得六根凈。轉報實在正助合行。若但理觀雖入真似。亦有不得六根凈者。故云三懺共除報障。取相除業者。約出假說。能挾宿世無量業種作度生緣。業不能障于業自在名除業障。以其未是真出假位。故見俗諦猶名取相。無生除惑其義可知。二又作下明生善。仍約喻顯五石者。謂白瑛紫瑛石膏鐘乳石脂。五芝者謂五色令芝也。薑桂且喻小乘作法故未生善。若大作法生善非少。五石五芝通。喻小

大生事理。善二如是下勸人修。學言須知者謂須知小大皆能滅惡生。善須知此三修方有。益說而不行為罪所得也。三今文下明經具三懺二。初示經有三文。二結懺為經用。◎

金光明經文句記卷第三(上)

金光明經文句記卷第三(下)

宋四明沙門知禮述

◎二從此下釋文二。初對判分文二。初對判。明經力用通指三品也。今品下乃以此品對讚歎品論于傍正耳。二此品下分文。二夢者下依文釋義二。初明夢中見聞二。初夢見金鼓三。初正見金鼓。二初釋夢。疏中前釋信相菩薩在其似位。或是鄰極之似。或是鄰極之似。於此位中夢見金鼓。豈是博地昏惑之夢。故以二義釋于夢字。初謂三昧名為如夢。由達性具修德無功因辦果事。如夢勤加。是故名為如夢三昧。次又入下乃以凡人有夢有覺。喻法性觀有入有出。此以說默而為出入。二釋皆示夢是觀智。初釋稍親。問夢是顛倒迷真之法。觀是覺智悟理之法。經文雲夢。疏中那以觀智釋之。迷解天殊。如何融會耶。答佛地迷盡凡夫未解皆不論觀。于迷能解得言觀智。故起信論云。依業識故故說見佛。若離業識則無所見。今明似解照法性故。名為入觀。依業識故名之為夢。智解未極安得非夢。照法性夢豈非觀智。不得此意此文莫銷。二法性即下釋鼓二

【現代漢語翻譯】大生事理（偉大的生命所包含的道理）。善二如是下勸人修（『善二』等章節勸人修行）。學言須知者謂須知小大皆能滅惡生（學習佛法的人要知道，無論大小的善行都能消除惡業，產生善果）。善須知此三修方有（要明白這三種修行方法才能真正受益）。益說而不行為罪所得也（只是口說而不行動，所得到的只是罪過）。三今文下明經具三懺二（第三部分經文說明此經具有三種懺悔方法）。初示經有三文（首先說明此經有三種文體）。二結懺為經用（總結懺悔是此經的功用）。金光明經文句記卷第三(上) 金光明經文句記卷第三(下) 宋四明沙門知禮述二從此下釋文二（第二部分解釋經文，分為兩部分）。初對判分文二（首先進行對比判斷，分為兩部分）。初對判（首先進行對比判斷）。明經力用通指三品也（說明此經的力量和作用普遍適用於三品）。今品下乃以此品對讚歎品論于傍正耳（現在這一品是相對於讚歎品而言，從側面和正面進行論述）。二此品下分文（第二部分是分段解釋經文）。二夢者下依文釋義二（第二部分是根據經文解釋意義，分為兩部分）。初明夢中見聞二（首先說明在夢中所見所聞，分為兩部分）。初夢見金鼓三（首先夢見金鼓，分為三個部分）。初正見金鼓（首先是直接看到金鼓）。二初釋夢（第二部分是初步解釋夢的含義）。疏中前釋信相菩薩在其似位（疏文中前面解釋說信相菩薩處於相似的地位）。或是鄰極之似（或許是接近極位的相似）。或是鄰極之似（或許是接近極位的相似）。於此位中夢見金鼓（在這個位置上夢見金鼓）。豈是博地昏惑之夢（難道是凡夫昏聵迷惑的夢嗎）。故以二義釋于夢字（所以用兩種含義來解釋『夢』字）。初謂三昧名為如夢（首先說三昧的境界稱為如夢）。由達性具修德無功因辦果事（因為通達本性具足，修習德行無需刻意，就能成就果報）。如夢勤加（就像在夢中勤奮努力）。是故名為如夢三昧（所以稱為如夢三昧）。次又入下乃以凡人有夢有覺（其次，又用凡人有夢有醒）。喻法性觀有入有出（比喻法性觀有進入和出來）。此以說默而為出入（這裡用說話和沉默來比喻進入和出來）。二釋皆示夢是觀智（第二部分解釋說夢境都是觀智的顯現）。初釋稍親（首先解釋得比較接近）。問夢是顛倒迷真之法（問：夢是顛倒迷惑真理的現象）。觀是覺智悟理之法（觀是覺悟智慧，領悟真理的方法）。經文雲夢（經文中說是夢）。疏中那以觀智釋之（疏文中為什麼用觀智來解釋呢）。迷解天殊（迷惑和覺悟截然不同）。如何融會耶（如何才能融合呢）。答佛地迷盡凡夫未解皆不論觀（答：佛的境界已經沒有迷惑，凡夫沒有覺悟，這兩種情況都不討論觀）。于迷能解得言觀智（在迷惑中能夠覺悟，才能說是觀智）。故起信論云（所以《起信論》說）。依業識故故說見佛（因為依賴業識，所以說見到佛）。若離業識則無所見（如果脫離業識，就什麼也見不到）。今明似解照法性故（現在說明，相似的覺悟照見法性）。名為入觀（稱為進入觀）。依業識故名之為夢（因為依賴業識，所以稱為夢）。智解未極安得非夢（智慧的理解還沒有達到極致，怎麼能說不是夢呢）。照法性夢豈非觀智（照見法性的夢，難道不是觀智嗎）。不得此意此文莫銷（不理解這個意思，就不要輕易否定這段文字）。二法性即下釋鼓二（第二部分解釋鼓，分為兩部分）

【English Translation】大生事理 (Dà shēng shìlǐ) (The principles contained in great life). 善二如是下勸人修 ('Shàn èr rúshì xià quàn rén xiū') ('Good Two' and subsequent chapters encourage people to cultivate). 學言須知者謂須知小大皆能滅惡生 (Xué yán xūzhī zhě wèi xūzhī xiǎo dà jiē néng miè è shēng) (Those who study the teachings should know that both small and great good deeds can eliminate evil and generate good). 善須知此三修方有 (Shàn xūzhī cǐ sān xiū fāng yǒu) (One must understand these three cultivations to truly benefit). 益說而不行為罪所得也 (Yì shuō ér bù xíng wéi zuì suǒdé yě) (Only speaking without acting results in sin). 三今文下明經具三懺二 (Sān jīn wén xià míng jīng jù sān chàn èr) (The third part of the text explains that this sutra has three methods of repentance). 初示經有三文 (Chū shì jīng yǒu sān wén) (First, it shows that the sutra has three literary forms). 二結懺為經用 (Èr jié chàn wéi jīng yòng) (Concluding that repentance is the function of the sutra). 金光明經文句記卷第三(上) (Jīn guāngmíng jīng wén jù jì juǎn dì sān (shàng)) (Commentary on the Golden Light Sutra, Volume 3, Part 1) 金光明經文句記卷第三(下) (Jīn guāngmíng jīng wén jù jì juǎn dì sān (xià)) (Commentary on the Golden Light Sutra, Volume 3, Part 2) 宋四明沙門知禮述 (Sòng sì míng shāmén zhīlǐ shù) (Narrated by Zhili, a monk from Siming during the Song Dynasty) 二從此下釋文二 (Èr cóng cǐ xià shì wén èr) (Second part, explaining the text, divided into two parts). 初對判分文二 (Chū duì pàn fēn wén èr) (First, compare and judge, dividing the text into two parts). 初對判 (Chū duì pàn) (First, compare and judge). 明經力用通指三品也 (Míng jīng lì yòng tōng zhǐ sān pǐn yě) (It explains that the power and function of the sutra universally apply to the three sections). 今品下乃以此品對讚歎品論于傍正耳 (Jīn pǐn xià nǎi yǐ cǐ pǐn duì zàntàn pǐn lùn yú bàng zhèng ěr) (This section is discussed in relation to the 'Praise' section, from both side and front). 二此品下分文 (Èr cǐ pǐn xià fēn wén) (Second part, dividing the text). 二夢者下依文釋義二 (Èr mèng zhě xià yī wén shì yì èr) (Second part, explaining the meaning according to the text, divided into two parts). 初明夢中見聞二 (Chū míng mèng zhōng jiàn wén èr) (First, explaining what is seen and heard in the dream, divided into two parts). 初夢見金鼓三 (Chū mèng jiàn jīngǔ sān) (First, dreaming of seeing golden drums, divided into three parts). 初正見金鼓 (Chū zhèng jiàn jīngǔ) (First, directly seeing the golden drums). 二初釋夢 (Èr chū shì mèng) (Second part, initial explanation of the dream). 疏中前釋信相菩薩在其似位 (Shū zhōng qián shì xìnxiāng púsà zài qí sì wèi) (The commentary explains earlier that Bodhisattva Xìnxiāng (Faith Appearance) is in a similar position). 或是鄰極之似 (Huò shì lín jí zhī sì) (Perhaps it is similar to being close to the ultimate position). 或是鄰極之似 (Huò shì lín jí zhī sì) (Perhaps it is similar to being close to the ultimate position). 於此位中夢見金鼓 (Yú cǐ wèi zhōng mèng jiàn jīngǔ) (In this position, dreaming of seeing golden drums). 豈是博地昏惑之夢 (Qǐ shì bódì hūnhuò zhī mèng) (Could it be the dream of an ordinary person in a state of confusion?). 故以二義釋于夢字 (Gù yǐ èr yì shì yú mèng zì) (Therefore, the word 'dream' is explained with two meanings). 初謂三昧名為如夢 (Chū wèi sānmèi míng wéi rú mèng) (First, it is said that the state of Samadhi (三昧) is called like a dream). 由達性具修德無功因辦果事 (Yóu dá xìng jù xiū dé wú gōng yīn bàn guǒ shì) (Because of understanding the inherent nature, cultivating virtue without effort, one can accomplish the cause and effect). 如夢勤加 (Rú mèng qín jiā) (Like diligently striving in a dream). 是故名為如夢三昧 (Shì gù míng wéi rú mèng sānmèi) (Therefore, it is called 'Like a Dream Samadhi'). 次又入下乃以凡人有夢有覺 (Cì yòu rù xià nǎi yǐ fánrén yǒu mèng yǒu jué) (Next, it uses the analogy of ordinary people having dreams and waking up). 喻法性觀有入有出 (Yù fǎ xìng guān yǒu rù yǒu chū) (To illustrate that the contemplation of Dharmata (法性) has entering and exiting). 此以說默而為出入 (Cǐ yǐ shuō mò ér wéi chūrù) (Here, speaking and silence are used to represent entering and exiting). 二釋皆示夢是觀智 (Èr shì jiē shì mèng shì guān zhì) (Second part, explaining that dreams are manifestations of contemplative wisdom). 初釋稍親 (Chū shì shāo qīn) (First, the explanation is closer). 問夢是顛倒迷真之法 (Wèn mèng shì diāndǎo mí zhēn zhī fǎ) (Question: Dreams are phenomena of delusion and confusion of truth). 觀是覺智悟理之法 (Guān shì jué zhì wù lǐ zhī fǎ) (Contemplation is the method of awakening wisdom and understanding truth). 經文雲夢 (Jīng wén yún mèng) (The sutra says 'dream'). 疏中那以觀智釋之 (Shū zhōng nà yǐ guān zhì shì zhī) (Why does the commentary explain it with contemplative wisdom?). 迷解天殊 (Mí jiě tiān shū) (Delusion and understanding are vastly different). 如何融會耶 (Rúhé rónghuì yé) (How can they be reconciled?). 答佛地迷盡凡夫未解皆不論觀 (Dá fó dì mí jǐn fánfū wèi jiě jiē bùlùn guān) (Answer: In the realm of the Buddha, there is no delusion, and for ordinary people who have not awakened, contemplation is not discussed). 于迷能解得言觀智 (Yú mí néng jiě dé yán guān zhì) (In delusion, being able to awaken is called contemplative wisdom). 故起信論云 (Gù qǐxìn lùn yún) (Therefore, the Awakening of Faith Treatise says). 依業識故故說見佛 (Yī yèshì gù gù shuō jiàn fó) (Because of relying on karmic consciousness, it is said that one sees the Buddha). 若離業識則無所見 (Ruò lí yèshì zé wú suǒ jiàn) (If one is separated from karmic consciousness, then there is nothing to see). 今明似解照法性故 (Jīn míng sì jiě zhào fǎ xìng gù) (Now it is explained that similar understanding illuminates Dharmata (法性)). 名為入觀 (Míng wéi rù guān) (It is called entering contemplation). 依業識故名之為夢 (Yī yèshì gù míng zhī wéi mèng) (Because of relying on karmic consciousness, it is called a dream). 智解未極安得非夢 (Zhì jiě wèi jí ān dé fēi mèng) (If the understanding of wisdom has not reached its limit, how can it not be a dream?). 照法性夢豈非觀智 (Zhào fǎ xìng mèng qǐ fēi guān zhì) (Is a dream that illuminates Dharmata (法性) not contemplative wisdom?). 不得此意此文莫銷 (Bùdé cǐ yì cǐ wén mò xiāo) (If you do not understand this meaning, do not easily dismiss this text). 二法性即下釋鼓二 (Èr fǎ xìng jí xià shì gǔ èr) (Second part, explaining the drum, divided into two parts).

。初正釋二。初直表三德。能觀之智既以夢示夢必見相。故以金鼓表于所觀。即法性也。蓋由鼓體具圓空鳴可表三德。其狀姝大復彰三德無量甚深。二姝大下三皆深廣。以此三德一一皆是法性全體。趣舉一德皆能具二。得名三身三智三脫。若不爾者。那得三種皆無量甚深耶。二此下結示。即鼓之三德對光只是所照法身。即此法身攝報攝應為上三德。故云觀一而見三佛也。二從其下見鼓光。全所照理起能照智。故法性德皆成智德。鼓圓空鳴光豈不爾。鼓三姝大光亦合然。須知法性體是本覺智是始覺。只是一覺由不覺故分本始殊。既成大果已離不覺。故始冥本稱法報合。豈始覺得異於本耶。所引新本同體同意同事者。既法報合故與諸佛無二無別。此即下此見鼓光正表報智。此智冥法法具三故故報亦三。亦是此報上能冥法下能垂應。故云具三。三複于下見光中佛二。初約文表義。言光從等者。對上二身。此總表應故云同事。應不孤立必具三身。琉璃下法。佛坐下報。大眾下應。二此即下結義歸圓二。初別結此三。以全法報為應身故。是故經文具表三佛。二睹此下通結上義。言三佛者。即鼓表法佛。光表報佛。明表應佛。既其三佛皆具三義。乃顯法法具三。略則十種三法。廣則一切皆三。此諸三法順譬釋。則世金光明所譬三法

【現代漢語翻譯】初正釋二（首先是正式解釋的第二部分）。初直表三德（首先直接表明三種功德）。能觀之智既以夢示（能夠觀察的智慧既然已經通過夢境顯示），夢必見相（夢中必定會見到景象）。故以金鼓表于所觀（所以用金鼓來表示所觀察的對象），即法性也（這就是法性）。蓋由鼓體具圓空鳴可表三德（大概是因為鼓的形體具備圓滿、空虛、鳴響可以表示三種功德）。其狀姝大復彰三德無量甚深（它的形狀美好巨大又彰顯了三種功德的無量和極其深奧）。二姝大下三皆深廣（第二，美好巨大以下的三種都深奧廣博）。以此三德一一皆是法性全體（因為這三種功德每一種都是法性的全體）。趣舉一德皆能具二（隨便舉出一種功德都能具備另外兩種）。得名三身三智三脫（因此得名三身、三智、三解脫）。若不爾者（如果不是這樣），那得三種皆無量甚深耶（那怎麼能說三種都是無量而又深奧的呢）？二此下結示（第二，下面總結並揭示）。即鼓之三德對光只是所照法身（鼓的三種功德對應于光，僅僅是所照的法身）。即此法身攝報攝應為上三德（就是這個法身統攝了報身和應身，成為上面的三種功德）。故云觀一而見三佛也（所以說觀察一個就能見到三佛）。二從其下見鼓光（第二，從下面看到鼓的光芒）。全所照理起能照智（完全從所照的理體生起能照的智慧）。故法性德皆成智德（所以法性的功德都成為智慧的功德）。鼓圓空鳴光豈不爾（鼓的圓滿、空虛、鳴響，光芒難道不是這樣嗎）？鼓三姝大光亦合然（鼓的美好、巨大、光芒也應該這樣）。須知法性體是本覺智是始覺（要知道法性的本體是本覺，智慧是始覺）。只是一覺由不覺故分本始殊（只是一種覺悟，由於不覺的緣故才分為本覺和始覺的差別）。既成大果已離不覺（既然已經成就大果，就已經脫離了不覺）。故始冥本稱法報合（所以始覺冥合本覺，稱為法身和報身的結合）。豈始覺得異於本耶（難道始覺和本覺有什麼不同嗎）？所引新本同體同意同事者（所引用的新版本中，同體、同意、同事）。既法報合故與諸佛無二無別（既然法身和報身結合，所以與諸佛沒有差別）。此即下此見鼓光正表報智（下面，這裡看到鼓的光芒，正是表示報身之智）。此智冥法法具三故故報亦三（這種智慧冥合於法，法具備三種功德，所以報身也具備三種功德）。亦是此報上能冥法下能垂應（也是這種報身，向上能夠冥合於法，向下能夠垂示應身）。故云具三（所以說具備三種功德）。三複于下見光中佛二（第三，再次在下面看到光中的佛陀，分為兩部分）。初約文表義（首先根據經文來表達意義）。言光從等者（說到光從等等）。對上二身（對應于上面的兩種身）。此總表應故云同事（這裡總的表示應身，所以說是同事）。應不孤立必具三身（應身不是孤立的，必定具備三身）。琉璃下法（琉璃是法身）。佛坐下報（佛所坐之處是報身）。大眾下應（大眾是應身）。二此即下結義歸圓二（第二，下面總結意義歸於圓滿，分為兩部分）。初別結此三（首先分別總結這三種）。以全法報為應身故（因為以全部的法身和報身為應身）。是故經文具表三佛（所以經文完整地表達了三佛）。二睹此下通結上義（第二，看到這裡，總的總結上面的意義）。言三佛者（說到三佛）。即鼓表法佛（就是鼓表示法佛）。光表報佛（光表示報佛）。明表應佛（明表示應佛）。既其三佛皆具三義（既然這三佛都具備三種意義）。乃顯法法具三（就顯示出法法具備三種意義）。略則十種三法（簡略來說有十種三法）。廣則一切皆三（廣泛來說一切都是三）。此諸三法順譬釋（這些三法順應譬喻來解釋）。則世金光明所譬三法（就是世間《金光明經》所譬喻的三法）。

【English Translation】 First, the second part of the formal explanation. Initially, it directly expresses the three virtues. Since the wisdom of observation has been shown through dreams, the dream must reveal appearances. Therefore, the golden drum is used to represent the object of observation, which is Dharma-nature. It is probably because the drum's form possesses roundness, emptiness, and resonance, which can represent the three virtues. Its beautiful and large shape further manifests the immeasurable and profound nature of the three virtues. Second, the three virtues below 'beautiful and large' are all profound and vast. Because each of these three virtues is the entirety of Dharma-nature. Casually mentioning one virtue can encompass the other two. Thus, they are named the three bodies, three wisdoms, and three liberations. If it were not so, how could all three be immeasurable and profound? Second, the following concludes and reveals. The three virtues of the drum, in relation to the light, are merely the Dharma-body being illuminated. This Dharma-body encompasses the Reward-body and Manifestation-body, becoming the above three virtues. Therefore, it is said that observing one reveals the three Buddhas. Second, from below, seeing the drum's light. The illuminating wisdom arises entirely from the principle being illuminated. Therefore, the virtues of Dharma-nature all become virtues of wisdom. Are the roundness, emptiness, and resonance of the drum not like the light? The beauty, largeness, and light of the drum should also be like that. It should be known that the essence of Dharma-nature is original enlightenment, and wisdom is initial enlightenment. It is only one enlightenment, but due to non-enlightenment, the original and initial are distinguished. Since the great fruit has been achieved, non-enlightenment has been left behind. Therefore, initial enlightenment merges with the original, called the union of Dharma-body and Reward-body. Is initial enlightenment different from the original? Those who cite the new version as having the same substance, same meaning, and same function. Since the Dharma-body and Reward-body are united, there is no difference from all Buddhas. Here, seeing the drum's light precisely represents the wisdom of the Reward-body. This wisdom merges with the Dharma, and because the Dharma possesses three virtues, the Reward-body also possesses three virtues. It is also this Reward-body that can merge with the Dharma above and bestow manifestations below. Therefore, it is said to possess three virtues. Third, seeing the Buddhas in the light again, divided into two parts. First, expressing the meaning according to the text. When it says 'light from,' etc. It corresponds to the two bodies above. This generally represents the Manifestation-body, so it is called the same function. The Manifestation-body is not isolated and must possess the three bodies. Lapis lazuli is the Dharma-body. The Buddha's seat is the Reward-body. The assembly is the Manifestation-body. Second, the following concludes the meaning and returns to completeness, divided into two parts. First, separately concluding these three. Because the entire Dharma-body and Reward-body are the Manifestation-body. Therefore, the scripture fully expresses the three Buddhas. Second, seeing this, generally concluding the above meaning. Speaking of the three Buddhas. The drum represents the Dharma-Buddha. The light represents the Reward-Buddha. The brightness represents the Manifestation-Buddha. Since these three Buddhas all possess three meanings. It reveals that every Dharma possesses three meanings. Briefly, there are ten kinds of three Dharmas. Broadly speaking, everything is three. These three Dharmas are explained in accordance with the metaphor. They are the three Dharmas metaphorized in the 'Golden Light Sutra' in the world.

也。若就附文當體釋。皆是法金光明。以一一具三可貴可重義。寂而常照義。能多利益義故其義既爾。是故此經名金光明也。此所表義乃由大師得旋總持。一中解無量無量中解一。故釋題消文圓融若此。見聞之者當去情著而思修之。二從見有下夢見擊鼓二。初分文。二見有下釋義三。初見擊鼓。二出大音聲。三其聲下聲所詮辨。二初鼓是下明似智會法起用。上鼓表三光三佛三隻是一。三今對信相機智所觀合三為一。但名法身婆羅門表真似凈行。既是鄰真故經稱似。圓似能伏同體惑染故名凈智。以此凈智會本常理。乃以甘露相似相應。能以妙音遍三千界。滅苦生樂。故使經文復以擊鼓表似位三身。若不爾者。則信相本性與佛天殊。佛之應用非信相感也。行者應了釋迦信相同興此夢。故有懺法利益眾生耳。二鼓是下明枹鼓合成三身。二從時下覺已說見聞二。初分文。二時信相下隨釋四。初往佛所。二初釋夢且二。初約教釋。疏存二釋。初約入觀出觀。此乃就法橫釋。次約伏惑斷惑。此乃就位豎釋。入觀本期登地斷惑。故知二釋其意相須也。言三十心者。借別顯圓也。二觀解。言觀行位者。既對分真即五品十信俱名觀行。以未證真似受觀名。內外凡位無明眠法全未破故。故觀三身如夢所見。真位分破于理明瞭。故觀三身猶如

【現代漢語翻譯】也。如果就附文的本體來解釋，都是『法金光明』（Dharma Suvarnaprabhasa）。因為每一法都具備三種可貴可重的意義：寂靜而常照的意義，能夠帶來諸多利益的意義。既然意義如此，所以這部經名為『金光明』。這所表達的意義乃是由大師證得旋總持（whirlwind dharani），能從一中理解無量，從無量中理解一。所以解釋經題、消解文句才能如此圓融。見到或聽到的人應當去除情感執著，而思維修習。二、從『見有』下，是夢見擊鼓二事。首先是分段，其次從『見有』下是解釋意義。首先是見到擊鼓，其次是發出巨大的聲音，再次是『其聲下』，是聲音所詮釋的道理。二、首先，鼓是下，說明相似的智慧會合法而起作用。上面的鼓代表三光、三佛，三者只是一。三、現在將信相、相機智所觀合三為一。但名為法身婆羅門，代表真似凈行。既然是接近真如，所以經中稱為『似』。圓似的智慧能夠降伏同體的惑染，所以名為凈智。用這凈智會合根本常理，乃以甘露相似相應，能夠用妙音遍佈三千世界，滅除痛苦，帶來快樂。所以經文再次用擊鼓來表示相似位的三身。如果不是這樣，那麼信相本性與佛天就不同，佛的應用就不是信相所感應的。修行者應該明白釋迦信相同樣興起這個夢，所以才有懺法利益眾生。二、鼓是下，說明枹鼓合成三身。二、從『時下』，是覺已說見聞二事。首先是分段，其次是『時信相下』，是隨文解釋，分為四部分。首先是前往佛所。二、首先解釋夢，分為兩部分。首先是約教理來解釋，疏中保留了兩種解釋。首先是約入觀和出觀來解釋，這是就法理橫向解釋。其次是約降伏惑和斷除惑來解釋，這是就位次縱向解釋。入觀的根本目的是爲了登地斷惑，所以知道兩種解釋的意義是相互需要的。所說的三十心，是借用別教來顯示圓教。二、觀解。所說的觀行位，既然是對照分真即五品十信都名為觀行。因為沒有證得真如，所以接受觀的名義。內外凡位無明眠法完全沒有破除，所以觀察三身如同夢中所見。真位分破，對於理體明瞭，所以觀察三身猶如...

【English Translation】 Also, if we interpret based on the text itself, all are 'Dharma Suvarnaprabhasa' (Dharma Golden Light). Because each dharma possesses three valuable and weighty meanings: the meaning of stillness and constant illumination, and the meaning of being able to bring many benefits. Since the meaning is such, this scripture is named 'Golden Light'. The meaning expressed here is that the master attained the whirlwind dharani (whirlwind dharani), able to understand the immeasurable from the one, and the one from the immeasurable. Therefore, the explanation of the scripture title and the resolution of the text can be so complete and harmonious. Those who see or hear should remove emotional attachments and contemplate and practice. Second, from 'Seeing existence' downwards, are the two events of dreaming of seeing the drum being struck. First is the division of sections, and second, from 'Seeing existence' downwards, is the explanation of the meaning. First is seeing the drum being struck, second is emitting a great sound, and third is 'Its sound downwards', which is the principle explained by the sound. Two, first, the drum is below, explaining that similar wisdom will unite with the Dharma and arise in function. The drum above represents the three lights, the three Buddhas, and the three are only one. Three, now the faith aspect, the observed by the opportune wisdom, combine the three into one. But it is named Dharmakaya Brahmin, representing true-like pure conduct. Since it is close to Suchness, the scripture calls it 'like'. The complete-like wisdom can subdue the delusions of the same body, so it is named pure wisdom. Using this pure wisdom to unite with the fundamental constant principle, it is similar and corresponding to nectar, and can use wonderful sounds to pervade the three thousand worlds, eliminating suffering and bringing joy. Therefore, the scripture again uses striking the drum to represent the three bodies in the similar position. If it were not so, then the faith aspect's original nature would be different from the Buddhas and heavens, and the Buddha's application would not be sensed by the faith aspect. Practitioners should understand that Shakyamuni's faith aspect similarly aroused this dream, so there is a repentance method to benefit sentient beings. Two, the drum is below, explaining that the drumstick and drum combine to form the three bodies. Two, from 'Time below', are the two events of having awakened and speaking of seeing and hearing. First is the division of sections, and second is 'Time faith aspect below', which is the explanation following the text, divided into four parts. First is going to the Buddha's place. Two, first explain the dream, divided into two parts. First is explaining according to doctrine, and the commentary retains two explanations. First is explaining according to entering contemplation and exiting contemplation, which is a horizontal explanation based on the Dharma. Second is explaining according to subduing delusion and cutting off delusion, which is a vertical explanation based on position. The fundamental purpose of entering contemplation is to ascend to the ground and cut off delusion, so we know that the meanings of the two explanations are mutually needed. The so-called thirty minds are borrowing from the separate teaching to reveal the complete teaching. Two, contemplation explanation. The so-called contemplation practice position, since it is compared to the division of truth, the five grades and ten faiths are all named contemplation practice. Because they have not attained Suchness, they receive the name of contemplation. The ignorance and sleep of the inner and outer ordinary positions have not been completely broken, so observing the three bodies is like seeing in a dream. The true position is divided and broken, and the principle is clear, so observing the three bodies is like...

已旦。出王舍等者。變易五陰因位未離如居王舍。今出此舍表至於果。既論觀法有入分真及極果分。故預表之。二往耆下釋出往。王城靈鷲雖俱是地。山為佛居故表果地。信相在城合表因地。今以出往表因趣果。二爾時下與緣俱。三伸敬。信首為貴者。佛法大海以信得入。信是因人。以上求故如首為貴。慈悲為賤者。拔苦與樂乃果人下化。故如足為賤。以貴敬賤者。以信扣慈也。經禮畢右繞表戀慕。四從以下述夢二。初分文。皆言行者。古以散說一十七字為行。偈頌二等。四五言則四句為行。七言偈則二句為行。所以古師分經悉以行數為準。邇世變亂制度增減字數。致損元規。豈但使古疏分經參差。亦令目錄紙數無準。寄語有識當依古制。二以其下釋義二。初總明夢二。初明見金鼓三。初見鼓形狀。二其光下見鼓光明。三又因下見光中佛。此三共是長行所表三身之意。鼓雖具三是所證故合為法身。光具鼓三全理是智。故合為報身。諸佛境智及以攝機。亦具三身對上名應。此合九三。乃如夢三昧所觀之境。三昧是觀。二見婆下明見擊鼓。上文所表合九之三雖是佛法。既與心法及眾生法無差別故。為信相心性之境。今于夢中見已似智會性法身。起應機用說懺悔偈。斯乃信相同于如來起經力用。二從是下別明夢二。初分文。

【現代漢語翻譯】已旦（時間詞，指黎明）。出王舍等者：變易五陰（五蘊，構成個體存在的五種要素：色、受、想、行、識）因位未離，如居王舍（古代印度摩揭陀國的首都，竹林精舍所在地）。今出此舍表至於果（修行所證的果位）。既論觀法有入分真（進入、部分證悟）及極果分（最終果位），故預表之。二、往耆（前往耆阇崛山）下釋出往。王城靈鷲（王舍城附近的靈鷲山）雖俱是地，山為佛居故表果地。信相在城合表因地。今以出往表因趣果（從因地趨向果地）。二、爾時下與緣俱（與各種因緣聚合）。三、伸敬。信首為貴者：佛法大海以信得入。信是因人，以上求故如首為貴。慈悲為賤者：拔苦與樂乃果人下化，故如足為賤。以貴敬賤者：以信扣慈也。經禮畢右繞表戀慕。四、從以下述夢二。初分文。皆言行者：古以散說一十七字為行。偈頌二等。四五言則四句為行。七言偈則二句為行。所以古師分經悉以行數為準。邇世變亂制度增減字數，致損元規。豈但使古疏分經參差，亦令目錄紙數無準。寄語有識當依古制。二、以其下釋義二。初總明夢二。初明見金鼓三。初見鼓形狀。二、其光下見鼓光明。三、又因下見光中佛。此三共是長行所表三身（佛的三種身：法身、報身、應身）之意。鼓雖具三是所證故合為法身。光具鼓三全理是智，故合為報身。諸佛境智及以攝機，亦具三身對上名應。此合九三。乃如夢三昧（禪定的一種）所觀之境。三昧是觀。二、見婆下明見擊鼓。上文所表合九之三雖是佛法，既與心法及眾生法無差別故，為信相心性之境。今于夢中見已似智會性法身。起應機用說懺悔偈。斯乃信相同于如來起經力用。二、從是下別明夢二。初分文。

【English Translation】已旦 (Yidan, a time reference meaning dawn). 'Chu Wang She Deng Zhe (出王舍等者)': The cause position of transformation and change of the Five Skandhas (五陰, the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness) has not yet been left, as if residing in Wang She (王舍, the capital of Magadha in ancient India, the location of the Bamboo Grove Monastery). Now, leaving this abode signifies reaching the fruition (the state of enlightenment attained through practice). Since the methods of contemplation are discussed, including entering partial realization (入分真) and the ultimate fruition (極果分), it is foreshadowed in advance. Second, 'Wang Qi (往耆, going to Gijjhakuta Mountain) Xia Shi Chu Wang (下釋出往)': Although both Wang Cheng (王城, Rajagriha) and Ling Jiu (靈鷲, Gijjhakuta Mountain) are places, the mountain is where the Buddha resides, thus representing the fruition ground. The aspect of faith being in the city together represents the causal ground. Now, leaving and going signifies the cause moving towards the fruition (因趣果). Second, 'Er Shi Xia Yu Yuan Ju (爾時下與緣俱)': At that time, all conditions come together. Third, expressing reverence. 'Xin Shou Wei Gui Zhe (信首為貴者)': The ocean of the Buddha's teachings is entered through faith. Faith is the cause for people, seeking upwards, thus it is like the head being noble. 'Ci Bei Wei Jian Zhe (慈悲為賤者)': Relieving suffering and giving joy is the transformation of the fruition person downwards, thus it is like the feet being humble. Respecting the humble with the noble means using faith to knock on compassion. After the sutra is recited, circumambulating to the right expresses longing. Fourth, from here onwards, describing two dreams. First, dividing the text. All are said to be 'Xing Zhe (行者)': In ancient times, seventeen characters of prose were considered a 'Xing (行)'. Two lines of Gatha (偈頌) and so on. Four lines of four or five characters were considered a 'Xing'. Two lines of seven-character Gatha were considered a 'Xing'. Therefore, ancient teachers divided the sutras based on the number of 'Xing'. In recent times, changes in the system, increasing or decreasing the number of characters, have damaged the original rules. This not only causes discrepancies in the ancient commentaries' division of the sutras but also makes the number of pages in the catalog inaccurate. A message to those with knowledge: follow the ancient system. Second, 'Yi Qi Xia Shi Yi Er (以其下釋義二)': Explaining the meaning in two parts. First, generally explaining the two dreams. First, explaining seeing the golden drum in three parts. First, seeing the shape of the drum. Second, 'Qi Guang Xia Jian Gu Guang Ming (其光下見鼓光明)': Seeing the light of the drum. Third, 'You Yin Xia Jian Guang Zhong Fo (又因下見光中佛)': Seeing the Buddha in the light. These three together are the meaning of the Three Bodies (三身, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) represented by the prose. Although the drum possesses all three, it is what is realized, so it is combined as the Dharmakaya (法身). The light possesses all three aspects of the drum, and the complete principle is wisdom, so it is combined as the Sambhogakaya (報身). The Buddha's realm of wisdom and the means of gathering beings also possess the Three Bodies, corresponding to the above, called Nirmanakaya (應身). This combines nine into three. It is the realm contemplated in the dream Samadhi (三昧, a state of meditative consciousness). Samadhi is contemplation. Second, 'Jian Po Xia Ming Jian Ji Gu (見婆下明見擊鼓)': Explaining seeing the drum being struck. Although the above-mentioned combination of nine into three is the Buddha's teachings, since it is no different from the mind and the beings, it is the realm of the mind-nature of faith. Now, seeing it in a dream is like the wisdom understanding the nature of the Dharmakaya. Arising in accordance with the occasion to recite the repentance verse. This is the power of faith being the same as the Tathagata (如來) arising from the sutra. Second, 'Cong Shi Xia Bie Ming Meng Er (從是下別明夢二)': From here onwards, separately explaining the two dreams. First, dividing the text.

二釋義二。初明金鼓有滅惡生善之力二。初別分經六。初滅世間因果苦。前二行滅果。諸有者。三有也。后一行滅因。諸惱三惑也。二斷眾下生出世間因果樂。前二行出世間果。斷眾怖者。離五怖。謂惡道怖惡名怖死怖不活怖大眾威德怖。得無所畏者有四。一一切智無所畏。二漏盡無所畏。三說障道無所畏。四說盡苦道無所畏。離二死此岸到三智彼岸。后一行出世間因。定謂楞嚴此定具慧。即觀不思議境等正道行也。助道即事度等對治行也。三是鼓下能令眾生自他俱備。前一行半自行備。后二行半化他備。害煩惱是破因。除苦是破果。下二句釋上。貪瞋癡釋上煩惱等之一字。等取諸苦悉令寂滅。是正釋上能害消除義也。四若有下能滅報障兼得宿命。以戒緩故處於地獄。以乘急故聞金鼓聲。不獨出獄兼知宿命。千萬億生善知此事。故正念諸佛復聞諸佛圓妙法音。五是金下能令眾生得諸法門。先少得者。且約一種遠惡修善之法也。后多得者。隨思隨愿皆悉令成就也。六若有下能破眾生八難流轉。即經云諸難也。八難者。三塗為三。人中有四。一盲聾瘖啞。二世智辯聰。三佛前佛後。四北州。天上一謂無想。或長壽天。二釋此下總示義。經示六文。該益雖遍語猶總略。備解或難。是故大師令講解者就此六文一一委明。從苦得

【現代漢語翻譯】現代漢語譯本二、釋義之二。首先闡明金鼓具有滅惡生善的力量。分為六個部分來解釋經典。第一部分，滅除世間的因果之苦。前兩行滅除果報。『諸有』，指的是三有（欲有、色有、無色有）。后一行滅除因。『諸惱』，指的是三惑（貪、嗔、癡）。第二部分，斷除眾生的世間因果之樂，生出世間的因果之樂。前兩行是出世間的果報。『斷眾怖』，是脫離五種怖畏。這五種怖畏是：惡道怖、惡名怖、死亡怖、不活怖、大眾威德怖。『得無所畏』，有四種無所畏：一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏。脫離兩種死亡（分段生死、變易生死），從此岸到達三智（一切智、道種智、一切種智）的彼岸。后一行是出世間的因。『定』指的是楞嚴大定，此定具有智慧，即觀照不可思議境界的等正道行。『助道』即事度等對治行。第三部分，是金鼓能使眾生自身和他人都具備功德。前一行半是自身具備功德。后兩行半是教化他人具備功德。『害煩惱』是破除因。『除苦』是破除果。下面兩句解釋上面所說的內容。『貪嗔癡』解釋上面所說的『煩惱』等字。『等』字涵蓋一切痛苦，使一切痛苦都寂滅。這是對上面『能害消除』的正確解釋。第四部分，如果有人因為戒律鬆懈而身處地獄，因為佛法的殊勝而聽到金鼓的聲音，不僅能脫離地獄，還能知道宿命。『千萬億生善知此事』，所以能以正念憶念諸佛，並且聽聞諸佛圓滿微妙的法音。第五部分，是金鼓能使眾生獲得各種法門。先是少量獲得，指的是一種遠離惡行、修習善法的法門。后是大量獲得，指的是隨著思惟和願望，都能成就。第六部分，如果有人能破除眾生的八難流轉，也就是經典中所說的各種苦難。八難指的是：三塗（地獄、餓鬼、畜生）為三難，人中有四難：一是盲聾瘖啞，二是世智辯聰，三是佛前佛後，四是北俱盧洲。天上一難指的是無想天或長壽天。第二，解釋以上總體的意義。經典揭示了六個方面的內容，所包含的利益雖然普遍，但語言仍然是概括而簡略的。要完全理解或許有困難。因此，大師要求講解者就這六個方面的內容一一詳細地闡明，從苦難中得到解脫。

【English Translation】 English version Second, Explanation of Meaning, Part Two. First, it elucidates that the golden drum possesses the power to eradicate evil and generate goodness. It is divided into six parts to explain the sutra. The first part is to eliminate the suffering of cause and effect in the world. The first two lines eliminate the result. 'All existences' refer to the three existences (desire realm, form realm, formless realm). The last line eliminates the cause. 'All afflictions' refer to the three poisons (greed, anger, delusion). The second part is to cut off the joy of worldly cause and effect for sentient beings and generate the joy of supramundane cause and effect. The first two lines are the supramundane result. 'Cutting off all fears' is to be free from the five fears. These five fears are: fear of evil paths, fear of bad reputation, fear of death, fear of not living, fear of the majesty and virtue of the assembly. 'Attaining fearlessness' has four kinds of fearlessness: fearlessness of all-knowing wisdom, fearlessness of the exhaustion of outflows, fearlessness of speaking of obstacles, fearlessness of speaking of the path to the end of suffering. Escaping the two deaths (segmental death and transformational death), reaching the other shore of the three wisdoms (all-knowing wisdom, wisdom of the path, wisdom of all kinds) from this shore. The last line is the supramundane cause. 'Samadhi' refers to the Shurangama Samadhi, this samadhi possesses wisdom, which is the equal and right path of contemplating the inconceivable realm. 'Aiding the path' is the practice of counteracting through events, etc. The third part is that the golden drum can enable sentient beings to be fully equipped with merits, both themselves and others. The first one and a half lines are the self being equipped with merits. The last two and a half lines are the others being equipped with merits through teaching. 'Harming afflictions' is to break the cause. 'Eliminating suffering' is to break the result. The following two sentences explain the above. 'Greed, anger, and delusion' explain the word 'afflictions' mentioned above. The word 'etc.' covers all sufferings, causing all sufferings to be extinguished. This is the correct explanation of the above 'able to harm and eliminate'. The fourth part is that if someone is in hell because of lax precepts, upon hearing the sound of the golden drum because of the excellence of the Dharma, they can not only escape hell but also know their past lives. 'Knowing this matter well for billions of lives', therefore, they can remember the Buddhas with right mindfulness and hear the perfect and wonderful Dharma sound of the Buddhas. The fifth part is that the golden drum can enable sentient beings to obtain various Dharma doors. First, obtaining a small amount refers to a Dharma door of staying away from evil deeds and cultivating good deeds. Later, obtaining a large amount refers to achieving everything according to thoughts and wishes. The sixth part is that if someone can break the cycle of the eight difficulties for sentient beings, which are the various sufferings mentioned in the sutras. The eight difficulties refer to: the three evil paths (hell, hungry ghosts, animals) as three difficulties, and there are four difficulties among humans: first, blindness, deafness, and muteness; second, worldly wisdom and eloquence; third, before or after the Buddha; fourth, Uttarakuru. One difficulty in the heavens refers to the Realm of Non-Perception or the Realm of Long Life. Second, explain the overall meaning above. The sutra reveals six aspects, and although the benefits contained are universal, the language is still general and concise. It may be difficult to fully understand. Therefore, the master requires the lecturers to explain each of these six aspects in detail, so as to obtain liberation from suffering.

樂漏得無漏。舍小入大自權至實。從因至果。節節皆論破惡生善。具辯應如二十五有。皆得果報因花。小草中草上草小樹大樹一實事方便實報十番利益。方盡金鼓所出妙音被物之相。具如妙玄及請觀音疏也。二從一下明教詔懺悔之法二。初分文二。初正分經文。二敘意生起。邪倒障理者。于苦果身起八顛倒障四德。此言報障也。下二可知。聖人下據上釋迦自作敘云。我今當說懺悔等法。今云聖人即本師也。令達三障即三德也。示其懺悔總示也。下三句別。示也。示道理報障即法身也。示因果煩惱即般若三觀為因三智為果也。示善行結業即解脫也。須愿指歸者。以愿導之令至究竟也。二自懺下釋義五。初教自說罪過懺悔二。初分文。二夫法下釋義三。初明法身是依憑。對修合故但名法身。而性常離故具三德。此三尊重複名三寶。法名不覺。佛名為覺。此寂照性本具諸法。故遍一切修德之處。以此和義名之為僧。凡小雖迷而全體即是。是故圓教初中後心一切菩薩無不以此為歸為本。此本若立則三智三行三身三脫一切道法任運而生。經言。我為等者。眾生性德全是果佛真如我也。二內本下請佛覆護。經兩足之尊者。大經明十號中兩釋。一約人天善趣兩足為貴于佛天人中尊。二約福慧俱備名為兩足。斯須猶頃刻也。扶疏盛也。

【現代漢語翻譯】樂漏得無漏：從有漏洞的狀態達到沒有漏洞的狀態。舍小入大自權至實：捨棄小乘，進入大乘，從權宜之計達到真實境界。從因至果：從原因到結果。節節皆論破惡生善：每一部分都在討論破除邪惡，產生善良。具辯應如二十五有（三界二十五種有情存在的處所）：詳細辨別應該像二十五有一樣。皆得果報因花：都能得到果報的原因和花朵。小草中草上草小樹大樹一實事方便實報十番利益：小草、中草、上草、小樹、大樹，一個真實的事實，方便的實報，十種利益。方盡金鼓所出妙音被物之相：才能窮盡金鼓所發出的美妙聲音覆蓋萬物的景象。具如妙玄及請觀音疏也：詳細情況如同《妙玄》和《請觀音疏》中所說。二從一下明教詔懺悔之法二：第二，從下面開始闡明教導和詔示懺悔的方法，分為兩部分。初分文二：第一部分，分段經文，分為兩部分。初正分經文：首先，正確地劃分經文。二敘意生起：第二，敘述意義的產生。邪倒障理者：邪見顛倒，障礙真理的人。于苦果身起八顛倒障四德：在痛苦的結果之身上產生八種顛倒，障礙四德。此言報障也：這裡說的是報障。下二可知：下面的兩種情況可以知道。聖人下據上釋迦自作敘云：聖人根據上面釋迦（Sakyamuni）自己所作的敘述說。我今當說懺悔等法：我現在應當說懺悔等法。今云聖人即本師也：現在說的聖人就是本師。令達三障即三德也：使人通達三障，就是三德。示其懺悔總示也：指示懺悔，是總體的指示。下三句別：下面的三句是分別指示。示也：指示。示道理報障即法身也：指示道理，報障就是法身。示因果煩惱即般若三觀為因三智為果也：指示因果，煩惱就是般若（Prajna）的三觀為因，三智為果。示善行結業即解脫也：指示善行，結束業力就是解脫。須愿指歸者：必須以願力引導，才能達到究竟。二自懺下釋義五：第二，從自己懺悔開始，解釋意義，分為五部分。初教自說罪過懺悔二：第一，教導自己說出罪過並懺悔，分為兩部分。初分文：首先，分段經文。二夫法下釋義三：第二，從『夫法』開始，解釋意義，分為三部分。初明法身是依憑：首先，闡明法身是依靠。對修合故但名法身：因為與修行相合，所以只稱為法身。而性常離故具三德：而法身的自性常常是遠離的，所以具備三德。此三尊重複名三寶：這三尊重複稱為三寶。法名不覺：法名為不覺。佛名為覺：佛名為覺。此寂照性本具諸法：這種寂靜光照的自性本來就具備諸法。故遍一切修德之處：所以遍及一切修德之處。以此和義名之為僧：以這種和諧的意義稱之為僧。凡小雖迷而全體即是：凡夫和小乘雖然迷惑，但全體就是。是故圓教初中後心一切菩薩無不以此為歸為本：所以圓教從初發心到最後，一切菩薩沒有不以此為歸宿和根本的。此本若立則三智三行三身三脫一切道法任運而生：這個根本如果確立，那麼三智、三行、三身、三脫一切道法自然而然地產生。經言：我為等者：經書上說，『我為』等等。眾生性德全是果佛真如我也：眾生的自性功德全是果佛的真如我。二內本下請佛覆護：第二，從內心根本開始，祈請佛陀覆蓋保護。經兩足之尊者：經書上說，兩足之尊。大經明十號中兩釋：大經闡明十號中有兩種解釋。一約人天善趣兩足為貴于佛天人中尊：第一種解釋，從人天善趣來說，兩足為尊貴，佛在天人之中最尊貴。二約福慧俱備名為兩足：第二種解釋，從福慧都具備來說，稱為兩足。斯須猶頃刻也：斯須，就是頃刻。扶疏盛也：扶疏，是茂盛的意思。

【English Translation】 Achieving Leaklessness from Leakiness: Transitioning from a state of having leaks to a state of having no leaks. Abandoning the Small to Enter the Great, from Expedient to Real: Abandoning the Hinayana (Small Vehicle) to enter the Mahayana (Great Vehicle), moving from expedient means to the realm of reality. From Cause to Effect: Progressing from the cause to the result. Each Section Discusses Breaking Evil and Generating Good: Every part discusses breaking down evil and generating goodness. Fully Discriminating Should Be Like the Twenty-Five Existences (the twenty-five realms of sentient existence in the Three Realms): Discriminating in detail should be like the twenty-five existences. All Obtain the Cause and Flower of Fruitful Retribution: All can obtain the causes and flowers that lead to fruitful retribution. Small Grass, Medium Grass, Upper Grass, Small Tree, Large Tree, One Real Event, Expedient Real Retribution, Tenfold Benefits: Small grass, medium grass, upper grass, small tree, large tree, one real event, expedient real retribution, ten kinds of benefits. Only Then Can the Appearance of the Wonderful Sound Emitted by the Golden Drum Covering All Things Be Exhausted: Only then can the appearance of the wonderful sound emitted by the golden drum covering all things be fully expressed. Detailed as in the 'Profound Meaning' and the 'Commentary on Inviting Guanyin': The detailed circumstances are as described in the 'Profound Meaning' and the 'Commentary on Inviting Guanyin'. Two, Starting from Below, Explaining the Dharma of Repentance, in Two Parts: Second, starting from below, explaining the teachings and edicts of repentance, divided into two parts. First, Dividing the Text into Two: The first part, dividing the text, divided into two parts. First, Correctly Dividing the Sutra Text: First, correctly dividing the sutra text. Second, Narrating the Arising of Meaning: Second, narrating the arising of meaning. Those with Perverse and Inverted Obstructions to Reason: Those with perverse views and inversions that obstruct the truth. In the Body of Suffering Results, Eight Inversions Obstruct the Four Virtues: In the body of suffering results, eight inversions arise, obstructing the four virtues. This Refers to Retribution Obstacles: This refers to retribution obstacles. The Latter Two Can Be Known: The latter two situations can be known. The Sage Below Relies on Sakyamuni's Own Narration Above, Saying: The sage below relies on Sakyamuni's (Sakyamuni) own narration above, saying. 'I Will Now Speak of the Dharma of Repentance, etc.': 'I will now speak of the Dharma of repentance, etc.' Now Saying 'Sage' Is the Original Teacher: Now saying 'sage' is the original teacher. Enabling Attainment of the Three Obstacles Is the Three Virtues: Enabling people to understand the three obstacles is the three virtues. Indicating Repentance Is a General Indication: Indicating repentance is a general indication. The Following Three Sentences Are Separate: The following three sentences are separate indications. Indication: Indication. Indicating the Reason, Retribution Obstacles Are the Dharmakaya: Indicating the reason, retribution obstacles are the Dharmakaya. Indicating Cause and Effect, Afflictions Are Prajna's (Prajna) Three Contemplations as the Cause, and the Three Wisdoms as the Effect: Indicating cause and effect, afflictions are Prajna's three contemplations as the cause, and the three wisdoms as the effect. Indicating Good Deeds, Ending Karma Is Liberation: Indicating good deeds, ending karmic forces is liberation. Those Who Need to Be Guided by Vows: Must be guided by the power of vows to reach the ultimate. Two, Starting from Self-Repentance, Explaining the Meaning in Five Parts: Second, starting from self-repentance, explaining the meaning, divided into five parts. First, Teaching to Speak of Transgressions and Repent, in Two Parts: First, teaching to speak of transgressions and repent, divided into two parts. First, Dividing the Text: First, dividing the text. Two, Starting from 'The Dharma,' Explaining the Meaning in Three Parts: Second, starting from 'The Dharma,' explaining the meaning, divided into three parts. First, Explaining That the Dharmakaya Is the Reliance: First, explaining that the Dharmakaya is the reliance. Because It Is Combined with Cultivation, It Is Only Called Dharmakaya: Because it is combined with cultivation, it is only called Dharmakaya. But Its Nature Is Always Separate, So It Possesses the Three Virtues: But the nature of the Dharmakaya is always separate, so it possesses the three virtues. These Three Honored Ones Are Repeatedly Called the Three Jewels: These three honored ones are repeatedly called the Three Jewels. 'Dharma' Is Called Non-Awareness: 'Dharma' is called non-awareness. 'Buddha' Is Called Awareness: 'Buddha' is called awareness. This Nature of Stillness and Illumination Inherently Possesses All Dharmas: This nature of stillness and illumination inherently possesses all dharmas. Therefore, It Pervades All Places of Cultivating Virtue: Therefore, it pervades all places of cultivating virtue. Using This Harmonious Meaning, It Is Called Sangha: Using this harmonious meaning, it is called Sangha. Although Ordinary People and the Small Vehicle Are Deluded, the Whole Is It: Although ordinary people and the Small Vehicle are deluded, the whole is it. Therefore, All Bodhisattvas in the Perfect Teaching, from the Initial to the Final Mind, Take This as Their Refuge and Foundation: Therefore, all Bodhisattvas in the Perfect Teaching, from the initial aspiration to the end, take this as their refuge and foundation. If This Foundation Is Established, Then the Three Wisdoms, Three Practices, Three Bodies, Three Liberations, and All Dharma Methods Will Arise Naturally: If this foundation is established, then the three wisdoms, three practices, three bodies, three liberations, and all Dharma methods will arise naturally. The Sutra Says: 'I Am,' etc.: The sutra says, 'I am,' etc. The Inherent Virtue of Sentient Beings Is Entirely the Tathagata-Self of the Fruition Buddha: The inherent virtue of sentient beings is entirely the Tathagata-Self of the Fruition Buddha. Two, Starting from the Inner Root, Requesting the Buddha's Protection: Second, starting from the inner root, requesting the Buddha's covering protection. The Sutra Says, 'The Honored One with Two Feet': The sutra says, 'The Honored One with Two Feet'. The Great Sutra Explains Two Interpretations Among the Ten Titles: The Great Sutra explains two interpretations among the ten titles. First, From the Perspective of Humans and Devas in Auspicious Realms, Two Feet Are Honored, and the Buddha Is the Most Honored Among Humans and Devas: First, from the perspective of humans and devas in auspicious realms, two feet are honored, and the Buddha is the most honored among humans and devas. Second, From the Perspective of Both Blessings and Wisdom Being Complete, It Is Called Two Feet: Second, from the perspective of both blessings and wisdom being complete, it is called two feet. 'Sūrya' Is Just a Moment: 'Sūrya' is just a moment. 'Fúshū' Means Flourishing: 'Fúshū' means flourishing.

豐郁茂也。說文云。扶疏枝葉四布也。二正明懺悔二。初分文。二釋義二。初總明懺悔二。別懺下別明懺悔二。初分文。二釋義三。初懺煩惱障二。初釋文三。初釋。不識諸佛十力者。一是處非處力。二業力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。此十通名力者。即諸佛所得如實智用。通達一切了了分明。無能壞無能勝故名力也。大菩薩亦分得比力。但比佛小劣故沒不受名故。直名佛為十力也。此之十力法佛本具。報佛證之應佛用之。眾生色心依正因果舉體即是三佛十力。但以迷故全智為惑名煩惱障。而獨頭無明為煩惱種。蓋由觸處不了法身故。喻牛羊鳥雀之眼不識天子及以檠像。以不了故三細六粗熾然而起。言檠像者。累土木為佛像也。人知畏敬鳥雀不然。或引周禮正弓之檠者。非此中意。二釋及父母恩凈名云。善權方便父智度菩薩母。一切諸導師無不由之生。以其不了獨頭相應全是二智。是故法身隱滅不生。三釋不解善法。助道眾善能辦應身既其不解。是故不修。二三佛下結示。舉不識解顯今識解是妙懺也。二自恃下懺報障三。初約事釋以姓。傲他者。以貴傲賤也。西土剎利婆羅門姓貴。毗舍首陀姓賤。餘二可解。此二善報。若縱恣者。為修道障。若不縱者。堪能助道

【現代漢語翻譯】豐郁茂也（fēng yù mào yě）：指草木茂盛的樣子。《說文》中解釋為：『扶疏枝葉四布也（fú shū zhī yè sì bù yě）』，意思是枝葉繁茂，四面展開。二正明懺悔二（èr zhèng míng chàn huǐ èr）：第二部分正式闡明懺悔的兩個方面。初分文（chū fēn wén）：首先是分段。二釋義二（èr shì yì èr）：其次是解釋含義的兩個方面。初總明懺悔二（chū zǒng míng chàn huǐ èr）：首先是總的闡明懺悔的兩個方面。別懺下別明懺悔二（bié chàn xià bié míng chàn huǐ èr）：接下來分別闡明懺悔的兩個方面。初分文（chū fēn wén）：首先是分段。二釋義三（èr shì yì sān）：其次是解釋含義的三個方面。初懺煩惱障二（chū chàn fán nǎo zhàng èr）：首先是懺悔煩惱障的兩個方面。初釋文三（chū shì wén sān）：首先是解釋文句的三個方面。初釋（chū shì）：首先是解釋。不識諸佛十力者（bù shí zhū fó shí lì zhě）：不認識諸佛的十種力量。一是處非處力（yī shì chù fēi chù lì）：第一是處非處智力，即辨別事物的道理和非道理的能力。二業力（èr yè lì）：第二是業力，即知曉一切眾生三世業報的能力。三定力（sān dìng lì）：第三是定力，即入各種禪定的能力。四根力（sì gēn lì）：第四是根力，即知曉眾生根器利鈍的能力。五欲力（wǔ yù lì）：第五是欲力，即知曉眾生各種慾望的能力。六性力（liù xìng lì）：第六是性力，即知曉眾生各種本性的能力。七至處道力（qī zhì chù dào lì）：第七是至處道力，即知曉達到一切境界的道路的能力。八宿命力（bā sù mìng lì）：第八是宿命力，即知曉眾生宿世因緣的能力。九天眼力（jiǔ tiān yǎn lì）：第九是天眼力，即能看見一切的能力。十漏盡力（shí lòu jìn lì）：第十是漏盡力，即斷盡一切煩惱的能力。此十通名力者（cǐ shí tōng míng lì zhě）：這十種力量統稱為『力』，即諸佛所得如實智用（jí zhū fó suǒ dé rú shí zhì yòng）：是諸佛所證得的真實智慧的運用，通達一切了了分明（tōng dá yī qiē liǎo liǎo fēn míng）：通達一切事物，清清楚楚，無能壞無能勝故名力也（wú néng huài wú néng shèng gù míng lì yě）：沒有什麼可以破壞或戰勝它，所以稱為『力』。大菩薩亦分得比力（dà pú sà yì fēn dé bǐ lì）：大菩薩也能分得一部分這種力量，但比佛小劣故沒不受名故（dàn bǐ fó xiǎo liè gù méi bù shòu míng gù）：但因為比佛的力量小，所以不稱為『力』，直名佛為十力也（zhí míng fó wèi shí lì yě）：直接稱佛為十力。此之十力法佛本具（cǐ zhī shí lì fǎ fó běn jù）：這十種力量法身佛本來就具備，報佛證之應佛用之（bào fó zhèng zhī yìng fó yòng zhī）：報身佛證得它，應身佛運用它。眾生色心依正因果舉體即是三佛十力（zhòng shēng sè xīn yī zhèng yīn guǒ jǔ tǐ jí shì sān fó shí lì）：眾生的色身、心識、依報、正報、因、果，整個本體就是三身佛的十力，但以迷故全智為惑名煩惱障（dàn yǐ mí gù quán zhì wèi huò míng fán nǎo zhàng）：但因為迷惑，把全部的智慧當作迷惑，稱為煩惱障。而獨頭無明為煩惱種（ér dú tóu wú míng wèi fán nǎo zhǒng）：而獨頭無明是煩惱的種子。蓋由觸處不了法身故（gài yóu chù chù bù liǎo fǎ shēn gù）：這是因為到處都不瞭解法身的緣故。喻牛羊鳥雀之眼不識天子及以檠像（yù niú yáng niǎo què zhī yǎn bù shí tiān zǐ jí yǐ qíng xiàng）：比如牛羊鳥雀的眼睛不認識天子以及佛像。以不了故三細六粗熾然而起（yǐ bù liǎo gù sān xì liù cū chì rán ér qǐ）：因為不瞭解，所以三細六粗熾盛地生起。言檠像者（yán qíng xiàng zhě）：所說的『檠像』，累土木為佛像也（lěi tǔ mù wèi fó xiàng yě）：是用泥土木頭堆積而成的佛像。人知畏敬鳥雀不然（rén zhī wèi jìng niǎo què bù rán）：人知道畏懼尊敬，鳥雀卻不知道。或引周禮正弓之檠者（huò yǐn zhōu lǐ zhèng gōng zhī qíng zhě）：或者引用《周禮》中用來矯正弓的『檠』，非此中意（fēi cǐ zhōng yì）：不是這裡的意思。二釋及父母恩凈名云（èr shì jí fù mǔ ēn jìng míng yún）：第二是解釋以及父母的恩德，《維摩詰經》說：善權方便父智度菩薩母（shàn quán fāng biàn fù zhì dù pú sà mǔ）：『善巧方便是父親，智慧是菩薩的母親，』一切諸導師無不由之生（yī qiē zhū dǎo shī wú bù yóu zhī shēng）：『一切的導師沒有不是從這裡出生的。』以其不了獨頭相應全是二智（yǐ qí bù liǎo dú tóu xiāng yìng quán shì èr zhì）：因為不瞭解，獨頭無明相應的全部是二智，是故法身隱滅不生（shì gù fǎ shēn yǐn miè bù shēng）：所以法身隱沒不生。三釋不解善法（sān shì bù jiě shàn fǎ）：第三是解釋不瞭解善法。助道諸善能辦應身既其不解（zhù dào zhū shàn néng bàn yìng shēn jì qí bù jiě）：輔助修道的各種善行能夠成就應身，既然不瞭解，是故不修（shì gù bù xiū）：所以不修。二三佛下結示（èr sān fó xià jié shì）：第二部分在三佛之後總結開示。舉不識解顯今識解是妙懺也（jǔ bù shí jiě xiǎn jīn shí jiě shì miào chàn yě）：舉出不認識、不瞭解，是爲了顯示現在認識、瞭解就是妙懺。二自恃下懺報障三（èr zì shì xià chàn bào zhàng sān）：第二部分從自恃開始懺悔果報障的三個方面。初約事釋以姓（chū yuē shì shì yǐ xìng）：首先是根據事情來解釋，以姓氏為例。傲他者（ào tā zhě）：傲慢他人的人，以貴傲賤也（yǐ guì ào jiàn yě）：是用高貴來傲慢低賤的人。西土剎利婆羅門姓貴（xī tǔ chà lì pó luó mén xìng guì）：西方的剎帝利（chà lì，統治階級）和婆羅門（pó luó mén，祭司階級）姓氏高貴，毗舍首陀姓賤（pí shě shǒu tuó xìng jiàn）：吠舍（pí shě，商人）和首陀羅（shǒu tuó，奴隸）姓氏低賤。餘二可解（yú èr kě jiě）：其餘兩種可以自己理解。此二善報（cǐ èr shàn bào）：這兩種善報，若縱恣者（ruò zòng zì zhě）：如果放縱，為修道障（wèi xiū dào zhàng）：就會成為修道的障礙。若不縱者（ruò bù zòng zhě）：如果不放縱，堪能助道（kān néng zhù dào）：就能幫助修道。

【English Translation】 'Feng Yu Mao Ye': Describes the lushness of plants. The 'Shuo Wen' explains it as: 'Fu Shu branches and leaves spreading in all directions,' meaning abundant foliage extending outwards. 'Er Zheng Ming Chan Hui Er': The second part formally elucidates the two aspects of repentance. 'Chu Fen Wen': Firstly, segmentation. 'Er Shi Yi Er': Secondly, explaining the two aspects of meaning. 'Chu Zong Ming Chan Hui Er': Firstly, a general explanation of the two aspects of repentance. 'Bie Chan Xia Bie Ming Chan Hui Er': Next, separately elucidating the two aspects of repentance. 'Chu Fen Wen': Firstly, segmentation. 'Er Shi Yi San': Secondly, explaining the three aspects of meaning. 'Chu Chan Fan Nao Zhang Er': Firstly, repenting of the two aspects of afflictive obstructions. 'Chu Shi Wen San': Firstly, explaining the three aspects of the sentences. 'Chu Shi': Firstly, explanation. 'Bu Shi Zhu Fo Shi Li Zhe': Not recognizing the ten powers of all Buddhas. 'Yi Shi Chu Fei Chu Li': First is the power of knowing what is right and wrong (Chu Fei Chu Zhi Li). 'Er Ye Li': Second is the power of karma (Ye Li), knowing the karmic retributions of all beings in the three times. 'San Ding Li': Third is the power of Samadhi (Ding Li), the ability to enter various Samadhis. 'Si Gen Li': Fourth is the power of faculties (Gen Li), knowing the sharp or dull faculties of beings. 'Wu Yu Li': Fifth is the power of desires (Yu Li), knowing the various desires of beings. 'Liu Xing Li': Sixth is the power of nature (Xing Li), knowing the various natures of beings. 'Qi Zhi Chu Dao Li': Seventh is the power of knowing the path to all destinations (Zhi Chu Dao Li). 'Ba Su Ming Li': Eighth is the power of knowing past lives (Su Ming Li), knowing the past life causes and conditions of beings. 'Jiu Tian Yan Li': Ninth is the power of the divine eye (Tian Yan Li), the ability to see everything. 'Shi Lou Jin Li': Tenth is the power of the extinction of outflows (Lou Jin Li), the ability to extinguish all afflictions. 'Ci Shi Tong Ming Li Zhe': These ten powers are collectively called 'powers,' that is, the true wisdom obtained by all Buddhas (Ji Zhu Fo Suo De Ru Shi Zhi Yong), thoroughly understanding everything clearly and distinctly (Tong Da Yi Qie Liao Liao Fen Ming), nothing can destroy or overcome it, hence the name 'power' (Wu Neng Huai Wu Neng Sheng Gu Ming Li Ye). Great Bodhisattvas also obtain a portion of this power (Da Pu Sa Yi Fen De Bi Li), but because it is smaller and inferior compared to the Buddha's power, it is not called 'power' (Dan Bi Fo Xiao Lie Gu Mei Bu Shou Ming Gu), directly calling the Buddha the ten powers (Zhi Ming Fo Wei Shi Li Ye). These ten powers are inherent in the Dharma body Buddha (Ci Zhi Shi Li Fa Fo Ben Ju), the Reward body Buddha realizes them, and the Manifestation body Buddha uses them (Bao Fo Zheng Zhi Ying Fo Yong Zhi). The entire substance of beings' physical form, mind, environment, reward, cause, and effect is the ten powers of the three bodies of Buddha (Zhong Sheng Se Xin Yi Zheng Yin Guo Ju Ti Ji Shi San Fo Shi Li), but because of delusion, the entire wisdom is taken as confusion, called afflictive obstructions (Dan Yi Mi Gu Quan Zhi Wei Huo Ming Fan Nao Zhang). And the singular ignorance is the seed of afflictions (Er Du Tou Wu Ming Wei Fan Nao Zhong). This is because everywhere one does not understand the Dharma body (Gai You Chu Chu Bu Liao Fa Shen Gu). It is like the eyes of cows, sheep, birds, and sparrows not recognizing the emperor and the Buddha image (Yu Niu Yang Niao Que Zhi Yan Bu Shi Tian Zi Ji Yi Qing Xiang). Because of not understanding, the three subtle and six coarse aspects arise intensely (Yi Bu Liao Gu San Xi Liu Cu Chi Ran Er Qi). What is meant by 'Qing Xiang' (Yan Qing Xiang Zhe)? It is a Buddha image made by piling up earth and wood (Lei Tu Mu Wei Fo Xiang Ye). People know to fear and respect, but birds and sparrows do not (Ren Zhi Wei Jing Niao Que Bu Ran). Or quoting the 'Zhou Li' about the 'Qing' used to straighten bows (Huo Yin Zhou Li Zheng Gong Zhi Qing Zhe), that is not the meaning here (Fei Ci Zhong Yi). Second is explaining the kindness of parents, as the 'Vimalakirti Sutra' says (Er Shi Ji Fu Mu En Jing Ming Yun): 'Skillful means are the father, wisdom is the Bodhisattva mother (Shan Quan Fang Bian Fu Zhi Du Pu Sa Mu),' 'all the guides are born from this (Yi Qie Zhu Dao Shi Wu Bu You Zhi Sheng).' Because one does not understand, the singular ignorance corresponds entirely to the two wisdoms (Yi Qi Bu Liao Du Tou Xiang Ying Quan Shi Er Zhi), therefore the Dharma body is hidden and does not arise (Shi Gu Fa Shen Yin Mie Bu Sheng). Third is explaining not understanding good dharmas (San Shi Bu Jie Shan Fa). The various good deeds that aid the path can accomplish the Manifestation body, but since one does not understand (Zhu Dao Zhu Shan Neng Ban Ying Shen Ji Qi Bu Jie), therefore one does not cultivate (Shi Gu Bu Xiu). The second part concludes and instructs after the three bodies of Buddha (Er San Fo Xia Jie Shi). Raising the lack of recognition and understanding is to show that present recognition and understanding is wonderful repentance (Ju Bu Shi Jie Xian Jin Shi Jie Shi Miao Chan Ye). The second part, starting from self-reliance, repents of the three aspects of retribution obstructions (Er Zi Shi Xia Chan Bao Zhang San). Firstly, explaining based on events, taking surnames as an example (Chu Yue Shi Shi Yi Xing). Those who are arrogant towards others (Ao Ta Zhe), use nobility to be arrogant towards the lowly (Yi Gui Ao Jian Ye). In the Western lands, the Kshatriya (ruling class) and Brahmin (priest class) surnames are noble (Xi Tu Cha Li Po Luo Men Xing Gui), while the Vaishya (merchant) and Shudra (slave) surnames are lowly (Pi She Shou Tuo Xing Jian). The remaining two can be understood by oneself (Yu Er Ke Jie). These two good retributions (Ci Er Shan Bao), if indulged (Ruo Zong Zi Zhe), will become obstacles to cultivation (Wei Xiu Dao Zhang). If not indulged (Ruo Bu Zong Zhe), can help in cultivation (Kan Neng Zhu Dao).

。二今更約法釋二。初約三學。乃以事三表於三學。由慧得道故如姓貴。定能資慧故如財寶。戒能制犯故如盛年。染此下示為障相。大論云。自法愛染故毀訾他人法。雖持禁戒人不脫地獄苦。非求法者。法過涅槃尚瞭如幻。豈染自法。以慢他人。不見己他方名求法也。二法華下約三教。三中且取盛年一種該於三教。窮子除糞至知庫藏。歷漸三昧。二邊心強皆名少壯。佛居道后究竟無為方名衰邁。凡人下欲明法壯更舉事壯。藏教二乘通教三乘。析體雖殊皆以空強者陵有弱。別雖三觀共緣無量。故恃法眼陵于慧眼。此等皆名盛年放逸。種姓財寶曆教亦然。三著此下結須懺。三學三教名報障者。此心成就由宿熏感望。后在因望前為果。故得名為于報起障。障故須懺。三從心下懺業障三。初節經示義。二初一下隨文略釋十二段。如疏列。亦是教他者。指口作惡業也。即自造四過。復教他人行一切惡。既隨癡心豈能反照。經心生忿恚者。求五欲則忿他不與。有五欲則忿他見侵。忿怒也。經云。親近非聖謂外道也。外道自以為聖。故佛弟子指為非聖。慳吝財也。疾妒賢也。私詐曰奸曲媚曰諂由貧窮故。而行詐媚。言無佛世敬田者。以辟支佛出無佛世故。菩薩歷劫形服不拘故。無佛世隨機化物。恩田者。田有三種。三寶曰敬田。父母

【現代漢語翻譯】現代漢語譯本二、現在進一步約定，從三個方面來解釋（報障）。首先是三學（戒、定、慧），用三種事物來比喻三學。因為通過智慧可以證得道果，所以（慧）就像尊貴的姓氏。禪定能夠資助智慧的生髮，所以（定）就像財寶。戒律能夠制止過錯的產生，所以（戒）就像盛年。『染此下示為障相』——執著于這些（戒定慧）會顯示出障礙的相狀。《大智度論》中說：『因為愛染自己的法，所以譭謗其他人的法。』即使持守禁戒，也不能脫離地獄的痛苦。不是真正求法的人，即使法勝過涅槃，也應當了知如幻。怎麼會貪染自己的法，而輕慢他人呢？不能看到自己和他人，就不能算是求法的人。『二法華下約三教』——下面從三教（藏教、通教、別教）的角度來說明。三種事物中，暫且只取盛年這一種，來概括三教。窮子從除糞到得知庫藏，經歷漸次的三昧。執著于斷常二邊的心過於強烈，都可以稱為少壯。佛陀證道之後，達到究竟的無為，才可以稱為衰邁。『凡人下欲明法壯更舉事壯』——凡人想要說明法力強盛，更要舉出事相上的強盛。藏教的二乘，通教的三乘，分析體性雖然不同，但都以空性強者來凌駕于有相的弱者。別教雖然有三種觀法，但共同緣于無量。所以依仗法眼，而輕視慧眼。這些都可以稱為盛年放逸。種姓和財寶，在各個教派中也是如此。『三著此下結須懺』——下面總結說，必須懺悔。三學和三教被稱為報障，是因為這種心念的成就，是由過去世的熏習感應而來。從後世來看，這是因，從因來看，這是果。所以可以稱為『于報起障』。因為有障礙，所以必須懺悔。『三從心下懺業障三』——下面從心念上懺悔業障，分為三個部分。首先引用經文來顯示意義。『二初一下隨文略釋十二段』——下面隨著經文，簡略地解釋十二段內容，如同疏文中列出的那樣。『亦是教他者』——指使口造作惡業。『即自造四過』——就是自己造作四種過失。『復教他人行一切惡』——又教導他人做一切惡事。『既隨癡心豈能反照』——既然跟隨愚癡的心，怎麼能夠反省自己呢？『經心生忿恚者』——因為追求五欲，就惱怒他人不給予。擁有五欲，就惱怒他人侵犯自己。這就是忿怒。『經云。親近非聖謂外道也』——經文中說，親近非聖，指的是外道。外道自以為是聖人，所以佛弟子稱他們為非聖。『慳吝財也』——慳吝錢財。『疾妒賢也』——嫉妒賢能的人。『私詐曰奸曲媚曰諂』——暗地裡欺騙叫做奸詐，用諂媚的言語取悅他人叫做諂媚。『由貧窮故。而行詐媚』——因為貧窮，所以進行欺詐和諂媚。『言無佛世敬田者』——說沒有佛的時代，尊敬的福田，是因為辟支佛出現在沒有佛的時代。菩薩歷劫修行，所顯現的形象和服飾並不固定，所以在沒有佛的時代，隨機應化。『恩田者』——福田有三種，三寶稱為敬田，父母

【English Translation】 English version Secondly, we now further agree to explain (retributional obstacles) from three aspects. First is the Three Learnings (Śīla, Samādhi, Prajñā), using three things to metaphorize the Three Learnings. Because one can attain the fruit of the path through wisdom (Prajñā), it is like a noble surname. Samādhi can assist the arising of wisdom, so it is like wealth and treasures. Śīla can prevent the occurrence of faults, so it is like youth. 'Attaching to these shows the appearance of obstacles' - clinging to these (Śīla, Samādhi, Prajñā) will show the appearance of obstacles. The Mahāprajñāpāramitāśāstra says: 'Because of attachment to one's own Dharma, one slanders the Dharma of others.' Even if one upholds the precepts, one cannot escape the suffering of hell. Those who are not truly seeking the Dharma should know that even if the Dharma surpasses Nirvāṇa, it is still like an illusion. How can one cling to one's own Dharma and despise others? If one cannot see oneself and others, one cannot be considered a seeker of the Dharma. 'Secondly, the Lotus Sūtra discusses the Three Teachings' - Below, it explains from the perspective of the Three Teachings (Triyāna, Common Teaching, Distinct Teaching). Among the three things, temporarily only take youth to encompass the Three Teachings. The poor son, from removing excrement to knowing the treasury, experiences gradual Samādhi. The mind clinging to the two extremes of permanence and annihilation is too strong, and can be called youth. After the Buddha attained enlightenment, reaching ultimate non-action can be called old age. 'Ordinary people want to show the strength of the Dharma, and even more so to show the strength of events' - Ordinary people want to show the strength of the Dharma, and even more so to cite the strength of events. The Two Vehicles of the Triyāna, the Three Vehicles of the Common Teaching, although the analysis of the nature is different, they all use the strong of emptiness to override the weak of form. Although the Distinct Teaching has three contemplations, they commonly rely on the immeasurable. Therefore, relying on the Dharma Eye, they despise the Wisdom Eye. These can all be called youthful indulgence. Lineage and wealth are also the same in each sect. 'Thirdly, it concludes that one must repent' - Below, it concludes that one must repent. The Three Learnings and the Three Teachings are called retributional obstacles because the achievement of this state of mind comes from the influence of past lives. From the perspective of later generations, this is the cause, and from the perspective of the cause, this is the effect. Therefore, it can be called 'obstructing retribution'. Because there are obstacles, one must repent. 'Thirdly, from the mind, repent of karmic obstacles in three parts' - Below, from the mind, repent of karmic obstacles, divided into three parts. First, quote the scriptures to show the meaning. 'Secondly, briefly explain the twelve sections according to the text' - Below, briefly explain the twelve sections according to the text, as listed in the commentary. 'Also, those who teach others' - refers to causing the mouth to create evil karma. 'That is, creating four faults oneself' - that is, creating four faults oneself. 'And teach others to do all evil' - and teach others to do all evil deeds. 'Since following the foolish mind, how can one reflect on oneself?' - Since following the foolish mind, how can one reflect on oneself? 'Those who are angry in their hearts' - Because of pursuing the five desires, they are angry that others do not give them. Having the five desires, they are angry that others infringe on them. This is anger. 'The sutra says: Approaching the non-saints refers to the heretics' - The sutra says that approaching the non-saints refers to the heretics. Heretics think they are saints, so Buddhist disciples call them non-saints. 'Stinginess is wealth' - Stinginess with money. 'Jealousy is virtue' - Jealousy of virtuous people. 'Secret fraud is called treachery, and flattery is called flattery' - Secret deception is called treachery, and pleasing others with flattering words is called flattery. 'Because of poverty, they engage in fraud and flattery' - Because of poverty, they engage in fraud and flattery. 'Saying that there is no field of respect in the world without a Buddha' - Saying that there is no field of respect in the world without a Buddha, because Pratyekabuddhas appear in the world without a Buddha. Bodhisattvas practice through kalpas, and the images and clothing they manifest are not fixed, so they transform according to circumstances in the world without a Buddha. 'The field of kindness' - There are three types of fields of merit: the Three Jewels are called the field of respect, parents

曰恩田。貧窮曰悲田。通名田者。皆堪種福故。經憍慢者。俱舍云。慢對他心舉。憍由染自法。三造業下示解釋法。約今稟教且人為始。若所懺多屬四趣。通惑所造名有漏業。別惑所造名無漏業。大悲不思議等種種之業。故等覺來皆須懺也◎。二從我下明供養諸佛。二初立意分文。二依文釋義二。初明財供養。經我今等者。此乃即法以明財供。何者。以一大千界中自有千百億佛。況無量無邊大千諸佛。財若有限何能遍供。良由了達所奉之供體是法界。出世無盡一一週遍故一切剎一切佛前。皆有六塵妙供養事。不獨廣遍亦乃常存。盡未來時施作佛事。為彰次段修行法門。故此別名財供養矣。須知二供其體相即。為門不同故分為二。二法供養二。初分文立意。化他用慈是無緣慈不離三智。自行順智既是佛智豈離三慈。為令易解相對說耳。法供養第一者。能令佛壽常住不斷妙化無窮故也。又有法則二供俱成。無法則財供亦廢。是故法供得稱為最。二依文釋義二。初明化他法供養二。初化他令修行二。初分文。二釋義四。初我當下明化始以大悲拔苦。二我當安下勸真因十地之行。三已得下勸真果菩提大覺。四為一下勸精進督使成行。二夫眾下初教義。二觀行。一念心者。趣舉一念也。以妙三觀調妄即真名真明發。或至初住。或

【現代漢語翻譯】現代漢語譯本：稱之為恩田（指受恩者）。救濟貧窮稱之為悲田（指值得憐憫者）。通稱為田的原因是，它們都能夠種植福報。經文中提到的『憍慢者』，《俱舍論》中說：『慢』是指對外抬高自己；『憍』是指對內貪染自己的優點。『三造業下示解釋法』，是根據現在所稟受的教法，且以人為起始來說的。如果所懺悔的罪業大多屬於四惡趣（地獄、餓鬼、畜生、阿修羅），那麼由通惑（普遍的煩惱）所造的業稱為有漏業；由別惑（特殊的煩惱）所造的業稱為無漏業。大悲、不可思議等等種種的業，所以即使是等覺菩薩也需要懺悔。◎ 二、從『我下』開始說明供養諸佛。二、首先確立意旨，劃分段落。二、根據經文解釋意義。二、首先說明財供養。經文『我今等者』，這是用佛法來闡明財供養。為什麼呢？因為在一個大千世界中，自然有千百億佛，更何況是無量無邊的大千世界諸佛。如果財物有限，怎麼能夠普遍供養呢？正是因爲了達所奉獻的供養本體是法界，出世間無盡，一一週遍，所以在一切剎土、一切佛前，都有六塵妙供養之事。不僅廣大普遍，而且常存不滅，盡未來際都在施行佛事。爲了彰顯下一段修行法門，所以這裡特別稱為財供養。須知兩種供養其本體是相即的，因為門徑不同，所以分為兩種。二、法供養。二、首先劃分段落，確立意旨。用慈悲心去教化他人是無緣慈（無條件的慈悲），不離三智（法空智、一切智、一切種智）。自己修行順應佛智，既然是佛智，怎麼會離開三慈（與樂慈、拔苦慈、不緣眾生慈）呢？爲了容易理解，所以相對來說。法供養第一的原因是，能夠使佛的壽命常住不斷，妙化無窮。又有法則，兩種供養都能成就；沒有法則，財供養也會廢棄。因此法供養才被稱為最殊勝。二、根據經文解釋意義。二、首先說明化他法供養。二、首先教化他人令其修行。二、首先劃分段落。二、解釋意義。四、首先『我當下』說明教化的開始，用大悲心拔除眾生的痛苦。二、『我當安下』勸導修真因，即十地菩薩的修行。三、『已得下』勸導修真果，即菩提大覺。四、『為一下』勸導精進，督促修行成就。二、『夫眾下』首先是教義，其次是觀行。『一念心者』，是說提起一念。用妙三觀（空觀、假觀、中觀）來調伏妄念，即妄即真，名為真明發，或者達到初住菩薩的境界。

【English Translation】 English version: It is called 'En Tian' (field of grace, referring to the recipient of grace). Aiding the poor is called 'Bei Tian' (field of compassion, referring to those deserving of compassion). They are commonly called 'fields' because they can all cultivate blessings. Regarding 'arrogant people' mentioned in the scripture, the Kusha-ron (Abhidharma-kosa) says: 'Arrogance' refers to elevating oneself in relation to others; 'conceit' refers to inwardly clinging to one's own merits. 'The following section on creating karma shows the method of explanation,' based on the teachings we are now receiving, and starting with people. If the sins to be repented mostly belong to the four evil realms (hell, hungry ghosts, animals, asuras), then the karma created by common delusions is called 'leaky karma' (karma with outflows); the karma created by specific delusions is called 'non-leaky karma' (karma without outflows). Various karmas such as great compassion and inconceivable deeds, so even Bodhisattvas at the level of Near-Perfect Enlightenment (equivalent enlightenment) need to repent. ◎ 2. Starting from 'I now,' it explains offering to all Buddhas. 2. First, establish the intention and divide the sections. 2. Explain the meaning according to the text. 2. First, explain material offerings. The scripture 'I now, etc.,' uses the Dharma to clarify material offerings. Why? Because within a great thousand world system, there are naturally hundreds of billions of Buddhas, let alone the countless great thousand world systems of Buddhas. If material wealth is limited, how can one universally offer? It is precisely because one understands that the essence of the offerings is the Dharmadhatu (realm of reality), infinitely and completely pervading all worlds and before all Buddhas, that there are wonderful offerings of the six sense objects. Not only are they vast and universal, but they also constantly exist, performing Buddha-deeds throughout the future. To highlight the next section on practice methods, this is specifically called material offering. It should be understood that the two types of offerings are essentially the same, but they are divided into two because the paths are different. 2. Dharma offering. 2. First, divide the sections and establish the intention. Using compassion to teach others is unconditional compassion, inseparable from the Three Wisdoms (wisdom of emptiness of phenomena, wisdom of all phenomena, wisdom of all aspects). One's own practice aligns with Buddha-wisdom, and since it is Buddha-wisdom, how can it be separate from the Three Compassions (compassion that gives joy, compassion that removes suffering, compassion that is impartial to all beings)? For the sake of easy understanding, they are spoken of relatively. The reason why Dharma offering is the most important is that it can make the Buddha's life constantly abide, with endless wonderful transformations. Furthermore, with the Dharma, both types of offerings can be accomplished; without the Dharma, material offerings will also be abandoned. Therefore, Dharma offering is called the most supreme. 2. Explain the meaning according to the text. 2. First, explain the Dharma offering of transforming others. 2. First, teach others to practice. 2. First, divide the sections. 2. Explain the meaning. 4. First, 'I now' explains the beginning of teaching, using great compassion to remove the suffering of beings. 2. 'I shall establish' encourages the cultivation of true causes, that is, the practice of the Ten Bhumis (ten stages of a Bodhisattva's path). 3. 'Already attained' encourages the cultivation of true results, that is, Bodhi (enlightenment) and great awakening. 4. 'For the sake of' encourages diligence and urges the accomplishment of practice. 2. 'The multitude' first refers to doctrine, and then to contemplation. 'One thought-moment' refers to raising a single thought. Using the Threefold Contemplation (emptiness, provisional existence, and the middle way) to subdue deluded thoughts, transforming delusion into truth, is called the arising of true clarity, or reaching the stage of the First Abode (first stage of a Bodhisattva).

至六根。或成五品。皆得名為成真果也。故止觀義例道樹之喻。觀陰等境成不思議。名為生芽。初品已上皆名生果。彼修止觀生芽生果。與今觀心真明真果法喻相當。調一切等者。乃一心觀成歷彼彼心。無不成觀。與彼義例凈心遍歷任運泯合。其意亦同。二次四下化他令懺悔二。初立意分文。二依文釋義三。初欲說懺。二千釋下正為說。涉時既多造罪復重。若了逆罪即金光明。全所具理為能觀觀。由此顯出法性金等。名拔王難。障轉成德何罪能縛。故五無間皆解脫相。此乃名為正為說懺三我今下說懺已。二從我下明自行法供養二。初分文立意。前自下問。譬如下答。以譬帶法兼而答之。金師譬金鼓釋迦化主也。初習譬始發僧那時。皓首譬今果后示現。從始至今何嘗暫廢說行說懺。互燒譬即懺說行。互打譬即行說懺。智斷亦然。器成譬一番之機。自因得果。故未得果。須數燒打何嫌重說。今是下辨異。雖數燒打各有其門。二我當下依文釋義二。初自修行三。初標章。二珍寶下修因。腳足者。疏存二解。初以十地為果腳足。二以十度為十地腳足。言十度者。六外更加方便願力智也。于餘下釋出十度為地足意。華嚴十地品廣明其相。三果中下明成果。指經初句為總。餘三行三句為別。功德是福嚴。光明是智嚴。不離色光而論

【現代漢語翻譯】現代漢語譯本至六根（眼、耳、鼻、舌、身、意）。或者成就五品位。都可以被稱為成就真果。所以《止觀義例》中用道樹來比喻，觀陰等境界成就不可思議，名為生芽。初品以上都可以稱為生果。那裡修習止觀而生芽生果，與現在觀心而得真明真果的法喻是相當的。『調一切等者』，乃是一心觀成就，歷經種種心念，沒有不成為觀的。與《止觀義例》中凈心遍歷任運泯合的意義也相同。其次是四下化他令懺悔二。首先確立意圖，分清條理。其次依照條理來解釋意義。首先想要述說懺悔，『二千釋下』正是爲了述說。因為經歷的時間很多，造的罪業又很重。如果瞭解逆罪，就像《金光明經》一樣，完全具備所具之理，作為能觀之觀。由此顯現出法性金等，名為拔除王難。障礙轉化為功德，什麼罪業能夠束縛呢？所以五無間地獄都是解脫之相。這才是名為正為說懺。『三我今下說懺已』。其次『從我下』說明自行法供養二。首先分清條理，確立意圖。『前自下問』，譬如下答。用比喻來帶出佛法，兼而回答。金師比喻金鼓，釋迦（Śākya）化主（佛陀）。最初習譬始發僧那時。皓首比喻現在果后示現。從開始到現在何嘗暫時廢止過說行說懺。互相燒譬喻就是懺說行。互相打譬喻就是行說懺。智慧和決斷也是這樣。器成譬喻一番之機，從自因得到果。所以未得到果，需要多次燒打，為何嫌棄重複述說。『今是下』辨別差異。雖然多次燒打，各有其門。『二我當下』依照條理來解釋意義二。首先是自修行三。首先標明章節。其次『珍寶下』修習因。腳足，疏中存留兩種解釋。首先以十地（菩薩修行十個階段）為果腳足。其次以十度（佈施、持戒、忍辱、精進、禪定、智慧，加上方便、愿、力、智）為十地腳足。所說的十度，是在六度之外，更加上方便、願力、智慧。『于餘下』解釋說明十度為地足的意義。《華嚴經·十地品》中廣泛地闡明了它的相狀。第三『果中下』說明成果。指經文的最初一句為總綱。其餘三行三句為分別。功德是福嚴。光明是智嚴。不離開色光而論。

【English Translation】 English version To the six roots (eye, ear, nose, tongue, body, and mind). Or achieving the five grades. All can be called achieving the true fruit. Therefore, the analogy of the Bodhi tree in 'Zhi Guan Yi Li' (《止觀義例》), the achievement of inconceivable states by observing the skandhas (陰) and other realms is called sprouting. Those above the first grade can be called bearing fruit. The sprouting and bearing fruit through the practice of 'Zhi Guan' (止觀, calming and contemplation) there is equivalent to the Dharma analogy of true understanding and true fruit through observing the mind now. 'Tuning all, etc.' means that the achievement of observing the mind with one heart, experiencing all kinds of thoughts, none of which do not become observation. It has the same meaning as the purification of the mind and the natural merging in 'Zhi Guan Yi Li'. Secondly, there are two aspects of transforming others below: causing them to repent. First, establish the intention and clarify the structure. Second, explain the meaning according to the structure. First, wanting to talk about repentance, 'Two thousand explanations below' is precisely for the purpose of explaining. Because much time has passed and the sins committed are very heavy. If one understands the rebellious sins, it is like the 'Suvarṇaprabhāsa Sūtra' (《金光明經》), fully possessing the principles it contains, as the observation that can observe. From this, the Dharma nature, gold, etc. are revealed, called eradicating the king's difficulties. Obstacles are transformed into merits, what sins can bind? Therefore, the five uninterrupted hells are all signs of liberation. This is called truly speaking about repentance. 'Third, I will now talk about repentance'. Secondly, 'From me below' explains the practice of self-cultivation and offering. First, clarify the structure and establish the intention. 'Before self below ask', the analogy is answered below. Use the analogy to bring out the Dharma, answering both. The goldsmith is likened to the golden drum, Śākya (釋迦) the transformed lord (Buddha). The initial practice is likened to the initial Sangha at that time. The white head is likened to the manifestation after the fruit now. From the beginning until now, when has the speaking of practice and repentance ever been temporarily abandoned? Mutual burning is likened to repentance speaking of practice. Mutual beating is likened to practice speaking of repentance. Wisdom and decisiveness are also like this. The completion of the vessel is likened to an opportunity, obtaining the fruit from one's own cause. Therefore, before obtaining the fruit, one needs to be burned and beaten many times, why dislike repeated speaking? 'Now is below' distinguishing the differences. Although burned and beaten many times, each has its own path. 'Second, I am below' explaining the meaning according to the structure. First is self-cultivation in three parts. First, mark the chapter. Second, 'Treasure below' cultivating the cause. Feet, two explanations remain in the commentary. First, the ten bhūmis (十地, ten stages of Bodhisattva practice) are the feet of the fruit. Second, the ten pāramitās (十度, giving, morality, patience, diligence, meditation, wisdom, plus skillful means, vow, power, and knowledge) are the feet of the ten bhūmis. The ten pāramitās mentioned are, in addition to the six pāramitās, skillful means, vow, power, and wisdom. 'In the rest below' explaining the meaning of the ten pāramitās as the feet of the bhūmis. The 'Ten Bhūmi Chapter' of the 'Avataṃsaka Sūtra' (《華嚴經》) extensively clarifies its appearance. Third, 'In the fruit below' explaining the achievement of the fruit. Referring to the first sentence of the sutra as the general outline. The remaining three lines and three sentences are the distinctions. Merit is the adornment of blessings. Light is the adornment of wisdom. Discussing without leaving the light of form.

智光。以其色心不二究竟也。三行之中疏不釋者。今略列之。冀免檢尋法藏。須論八萬四千皆秘密。故名為甚深功德。乃是六度萬行所成就者。略言萬德廣則無量。一切種智即中道智。中必雙照今三圓極。禪謂達禪。達根本等皆法界故。定謂楞嚴。本性健相二是大乘事理二定。於一切法皆明靜故泛舉百千。根謂五根。力謂五力。即信進念定慧。此五能生一切善法。名之為根。力排五障。乃以疑怠邪亂癡遮此五故。名之為力。與上五根名同用別。覺謂七覺分。一擇法覺分。二精進。三喜。四除。五舍。六定。七念。此七能令定慧均平。通名覺分者。有到極果覺知之分也。道謂八正道。一正見。二正思惟。三正語。四正業。五正命。六正精進。七正念。八正定。八離偏邪通至涅槃。故名正道。根等道品修雖在因。證皆果德。陀羅尼者。翻為遮持。遮一切惡持一切善。數或五百八萬四千表破煩惱。且言其實數一切法能遮能持。十力如向記中已列。此乃自行始終之相。二從諸下自修懺二。初分文。二釋義二。初請佛。二后十下明懺二。初分文二。百劫下釋義五。初懺報障二。初出報障相。百劫受身身作眾惡。惡為因緣。即生憂苦。能生所生皆是報障。良由報得惡五陰故。故疏與經對於五陰。既知皆陰非報是何。須了五陰造作眾

【現代漢語翻譯】現代漢語譯本智光（人名）。因為色（物質現象）和心（精神現象）是不二的，達到了究竟的境界。在三行觀中，疏文中沒有解釋的地方，現在簡略地列出。希望可以免去在法藏中檢索尋找的麻煩。須論八萬四千法門都是秘密，所以名為甚深功德。這是通過六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行所成就的。簡略地說，萬德，如果廣義地說，則是無量的。一切種智（佛的智慧）就是中道智。中道必然雙重照耀，現在這三重達到了圓滿的極致。禪，指的是達到禪定。達到根本等，都是法界的原因。定，指的是楞嚴大定。本性堅固之相，這是大乘的事理二定。對於一切法都明瞭而清凈，所以泛泛地舉出百千。根，指的是五根（信根、進根、念根、定根、慧根）。力，指的是五力（信力、進力、念力、定力、慧力）。這五種能夠產生一切善法，所以名為根。力能排除五種障礙，就是用懷疑、懈怠、邪見、散亂、愚癡來遮蔽這五種，所以名為力。與上面的五根名稱相同，但作用不同。覺，指的是七覺分（擇法覺分、精進覺分、喜覺分、除覺分、舍覺分、定覺分、念覺分）。這七種能夠使定和慧達到平衡，統稱為覺分，是因為有達到極果，覺悟知見的部分。道，指的是八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。八正道遠離偏頗邪惡，通向涅槃，所以名為正道。根、力、覺、道等道品，雖然在因地修行，但證得的都是果地的功德。陀羅尼（總持）的意思是遮持，遮蔽一切惡，持有一切善。數量或者五百、八萬四千，表示破除煩惱。姑且說其實數就是一切法，能夠遮蔽，能夠持有。十力（如來十種力）如前面記錄中所列。這是自行修行的始終之相。二、從諸下開始，是自行懺悔的第二部分。首先是分科，然後是解釋含義。首先是請佛，然後是后十句以下，說明懺悔。首先是分科，然後是百劫以下，解釋含義。首先是懺悔報障。首先是顯現報障的相狀。百劫受身，身體造作各種惡業。惡業作為因緣，就會產生憂愁痛苦。能產生和所產生的都是報障。這是因為報得惡五陰（色、受、想、行、識）的緣故。所以疏文與經文對應於五陰。既然知道都是五陰，那麼報又是什麼呢？必須明白五陰的造作。

【English Translation】 English version Zhiguang (name of a person). Because form (material phenomena) and mind (spiritual phenomena) are non-dual, reaching the ultimate state. Among the three lines of contemplation, the places not explained in the commentary are now briefly listed. Hopefully, this will save the trouble of searching for them in the Dharma treasury. It must be said that the eighty-four thousand Dharma doors are all secret, so they are called profound merits. These are achieved through the Six Perfections (generosity, discipline, patience, diligence, meditation, wisdom) and myriad practices. Briefly speaking, myriad virtues, if spoken broadly, are immeasurable. All-knowing wisdom (Buddha's wisdom) is the wisdom of the Middle Way. The Middle Way must shine doubly, and now these three reach the ultimate perfection. Chan refers to reaching meditation. Reaching the root, etc., are all the cause of the Dharma realm. Samadhi refers to the Shurangama Samadhi. The aspect of the fundamental nature being firm, these are the two samadhis of principle and phenomena in Mahayana. Because all dharmas are clear and pure, hundreds and thousands are mentioned generally. Root refers to the five roots (faith, diligence, mindfulness, concentration, wisdom). Power refers to the five powers (faith, diligence, mindfulness, concentration, wisdom). These five can generate all good dharmas, so they are called roots. Power can eliminate the five obstacles, which are using doubt, laziness, wrong views, distraction, and ignorance to obscure these five, so they are called powers. The names are the same as the five roots above, but the functions are different. Awakening refers to the seven factors of enlightenment (discrimination of dharmas, diligence, joy, elimination, relinquishment, concentration, mindfulness). These seven can balance samadhi and wisdom, and are collectively called factors of enlightenment because there is a part that reaches the ultimate fruit and realizes knowledge and vision. The Path refers to the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). The Eightfold Path is far from bias and evil, leading to Nirvana, so it is called the Right Path. The roots, powers, factors of enlightenment, path, etc., although cultivated in the causal stage, all that is attained are the merits of the fruit stage. Dharani (total retention) means to shield and hold, to shield all evil and hold all good. The number, either five hundred or eighty-four thousand, represents the breaking of afflictions. Let's just say that the actual number is all dharmas, which can shield and hold. The Ten Powers (the ten powers of the Tathagata) are as listed in the previous record. This is the beginning and end of self-cultivation. Second, starting from 'From all below', is the second part of self-repentance. First is the division of sections, then the explanation of meaning. First is inviting the Buddha, then from the following ten sentences, explaining repentance. First is the division of sections, then from 'hundreds of kalpas below', explaining the meaning. First is repenting of retribution obstacles. First is manifesting the appearance of retribution obstacles. Receiving a body for hundreds of kalpas, the body creates various evil deeds. Evil deeds as a cause will produce sorrow and suffering. What can produce and what is produced are all retribution obstacles. This is because of the retribution of the evil five skandhas (form, feeling, perception, volition, consciousness). Therefore, the commentary and the sutra correspond to the five skandhas. Since it is known that they are all five skandhas, then what is retribution? It must be understood that the creation of the five skandhas.

惡。方名報障。若作眾善豈名障耶。二十方下請惡除滅。愿佛受懺即是除滅。若不助正資導成懺。佛雖有力何能除障。意可見故疏更不釋。二懺煩惱障二。初分文二。二釋義二。初出相。經業垢者業名動作。煩惱心動成於垢染。亦可煩惱從宿業生。故名業垢。二唯愿下乞清凈。經大悲水者。同體之悲方稱為大。此悲為水洗無不凈。悲雖同體非緣不興。三懺為緣不洗而洗也。三懺業障二。初分文。二隨釋三。初豎論三世造業。二初對報示。現前色心名正受者。未成報者。有系屬能。若修善禪諸無漏道。則來責報現諸業相。或密為障。不依大乘三種懺法此障不滅。二設問釋二。初設未有問。二明遮起答三。初引經論證。數家是婆沙論家是成實。遮未來者。斷相續心。若不遮斷(音短)未來必起。故新經凈除業障品懺罪文中。依三世菩薩皆云。已作之罪愿得除滅。未來之惡更不敢作。並遮未來也。二今更下引現事例。在家例造罪時。舍家例修懺時。若不遮斷必須更改未有之事。至於正有。三未來下據義結答。索然猶解散也。二橫明現起十惡。三遠離下求懺過去業。若十惡十善止就三塗人天解釋。豈安十住逮十力耶。得前五戒持犯之意。則今義可解。十住十力別圓二教皆可明之。持犯之意今義易明。故須因位至於後果。節節論

【現代漢語翻譯】現代漢語譯本惡。名為報障。如果行作眾多的善事，怎麼能說是障礙呢？二十方諸佛請降臨，惡業消除滅盡。愿佛陀接受我的懺悔，就是消除滅盡。如果不輔助正法，資助引導成就懺悔，佛陀雖然有力量，又怎麼能消除業障呢？這個道理很明顯，所以疏文不再解釋。二、懺悔煩惱障。首先是分科判文，其次是解釋含義。首先是顯出相狀。《經》中說：『業垢』，業是指動作，煩惱是心念的動搖，從而形成垢染。也可以說煩惱是從宿世的業力所生，所以稱為業垢。其次是『唯愿』以下，乞求清凈。《經》中說：『大悲水』，同體的大悲才稱為大。這種悲心像水一樣，洗滌一切，沒有不乾淨的。悲心雖然是同體的，但沒有因緣不會生起。懺悔就是因緣，不洗而洗。三、懺悔業障。首先是分科判文，其次是隨文解釋。首先是豎向論述三世造業。其次是針對報應進行開示。現前的色心名為正受，未成熟的報應，有繫縛和能動的作用。如果修習善禪和各種無漏道，那麼未來討債的報應就會顯現出各種業相，或者暗中成為障礙。如果不依靠大乘的三種懺法，這種障礙就不能滅除。其次是設問解答。首先假設還沒有問題，其次說明遮止生起，回答說：首先引用經論來證明。數家是指《婆沙論》的論師，成實是指《成實論》。遮止未來，是斷絕相續的心念。如果不遮斷未來，必定會生起。所以新譯的《凈除業障品》懺罪文中，依據三世諸佛都說：『已作之罪，愿得除滅，未來之惡，更不敢作。』也是遮止未來。其次是現在進一步引用現實例子。在家之人例如造罪的時候，出家之人例如修懺悔的時候。如果不遮斷，就必須更改未發生的事情，使之成為已經發生的事情。第三，根據義理總結回答。索然，就像解散一樣。其次是橫向說明現在生起的十惡業。第三，遠離十惡，祈求懺悔過去的業障。如果十惡十善僅僅就三塗和人天來解釋，怎麼能安立十住位的菩薩，獲得十力佛果呢？如果懂得前面五戒持戒和犯戒的意義，那麼現在的意義就可以理解。十住和十力，別教和圓教都可以闡明。持戒和犯戒的意義現在容易明白，所以必須從因位到果位，節節論述。

【English Translation】 English version 'Evil. Named Retribution-Obstruction (報障). If one performs many good deeds, how can it be called an obstruction? I invite the Buddhas of the twenty directions to descend, may evil karma be eliminated and extinguished. May the Buddha accept my repentance, which is the elimination and extinction. If one does not assist the Dharma, support and guide to accomplish repentance, even though the Buddha has power, how can he eliminate obstacles? This principle is very clear, so the commentary does not explain it further.' Second, Repentance of Affliction-Obstruction. First, dividing the text into sections, and second, explaining the meaning. First, revealing the characteristics. The Sutra says: 'Karmic Defilements (業垢),' karma refers to actions, and afflictions are the agitation of the mind, thus forming defilements. It can also be said that afflictions arise from past karma, so they are called karmic defilements. Second, from 'I pray' onwards, requesting purity. The Sutra says: 'Great Compassion Water (大悲水),' only the compassion of the same essence is called great. This compassion is like water, washing away everything, leaving nothing impure. Although compassion is of the same essence, it does not arise without conditions. Repentance is the condition, washing without washing. Third, Repentance of Karmic Obstacles. First, dividing the text into sections, and second, explaining according to the text. First, vertically discussing the creation of karma in the three periods of time. Second, giving instructions on retribution. The present color and mind are called 'presently received (正受),' the retribution that has not yet matured has the function of binding and activating. If one cultivates good meditation and various non-outflow paths, then the retribution of future debt collection will manifest various karmic appearances, or secretly become obstacles. If one does not rely on the three repentance methods of Mahayana, this obstacle cannot be eliminated. Second, posing questions and answering. First, assuming there is no question yet, and second, explaining the prevention of arising, answering: First, citing scriptures and treatises to prove. 'Number school' refers to the teachers of the Abhidharma-mahāvibhāṣā-śāstra (婆沙論), and 'Realization' refers to the Tattvasiddhi-śāstra (成實論). Preventing the future is to cut off the continuous thoughts. If the future is not prevented, it will definitely arise. Therefore, in the newly translated 'Purifying Karmic Obstacles' chapter of the Sutra, according to the Buddhas of the three periods of time, they all say: 'The sins already committed, I wish to be eliminated, and the evil of the future, I dare not commit again.' This also prevents the future. Second, now further citing present examples. Laypeople, for example, when committing sins, and monks, for example, when practicing repentance. If one does not prevent it, one must change what has not happened, making it something that has already happened. Third, summarizing the answer according to the principle. 'Barely (索然)' is like dissolving. Second, horizontally explaining the ten evil deeds that arise now. Third, staying away from the ten evils and praying for repentance of past karma. If the ten evils and ten good deeds are only explained in terms of the three evil realms and the realms of humans and gods, how can one establish the Bodhisattvas of the ten abodes and attain the ten powers of Buddhahood? If one understands the meaning of upholding and violating the preceding five precepts, then the present meaning can be understood. The ten abodes and ten powers, both the separate teaching and the perfect teaching can be clarified. The meaning of upholding and violating precepts is easy to understand now, so it must be discussed step by step from the causal position to the resultant position.

於十惡十善。四明迴向。此懺愛著因果之罪。他以此國及余世界是五乘人修善法處。約處明人故云隨喜。今明我在此土他界所修之善。今悉攝取回向眾生證無上道。聲喻諸善。角喻迴向。近遠可知。方便力大者。若善迴向成大方便。功等太虛。然若不了善即法界。不名迴向也。五釋八下懺善惡二難二。初揀示分文。次一行半疏釋正取善遮道義。二初四下釋二。隨文釋義二。初指惡為難。六初釋諸有險難。二十五有者。四趣並四洲六慾大梵天四禪無想報那含四空處。未絕漏業故同名有。釋報障義具於前疏。二釋生死險難。業為險難至非非想定。報為險難。至有頂天。郁頭藍弗是其例也。下之業報險難可知。三釋淫慾難。四釋輕躁難二。初正示輕躁相。謂初心在緣名覺。細心分別名觀。亦尋伺心也。此之陰心故屬報法。二如羅下引聖凡例二。初聖。出觀者。出定也。就無學釋無惑業故。驗是報法也。二更舉下凡。迴轉易轍者。如學經未成復欲學律。學律未成復欲學論。此輕躁人終不成功業也。不成業障者。障應作者。字之誤也。五釋近惡友難。如移廄者。廄音救馬舍也。馬之所聚也。付法藏傳云。親近賢善聽聞正法。如昔華氏國有一白象。氣力勇健若有罪人令象蹋殺。后時象廄為火所燒。移近精舍。有一比丘誦法句。偈曰

【現代漢語翻譯】現代漢語譯本關於十惡和十善，以及四明迴向，此懺悔是爲了懺悔因愛著因果而產生的罪過。因為其他國土和這個世界是五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）之人修習善法的地方，所以依處所來表明人，因此稱為『隨喜』。現在說明我在此土和他方世界所修習的善行，現在全部攝取，迴向給眾生，愿他們證得無上菩提。聲音比喻各種善行，角落比喻迴向。近和遠是可以理解的。方便的力量很大，如果善於迴向，就能成就大的方便，功德等同於太虛空。然而，如果不瞭解善即是法界，就不能稱為迴向。五、解釋八下懺悔中的善惡兩種困難。首先，揀擇指示分科。其次，用一行半的疏文來解釋，正是爲了選取善，遮止惡道。二、首先用四下解釋二。隨文解釋含義二。首先，指出惡為困難。六、首先解釋各種險難。二十五有，指的是四趣（地獄、餓鬼、畜生、阿修羅）以及四洲（東勝身洲、南贍部洲、西牛貨洲、北俱盧洲）、六慾天、大梵天、四禪天、無想天、報那含天、四空處天。因為沒有斷絕有漏之業，所以都稱為『有』。解釋報障的含義，詳見前面的疏文。二、解釋生死險難。業是險難，直到非非想定。報是險難，直到有頂天。郁頭藍弗（Uddaka Rāmaputta）就是例子。下面的業報險難是可以理解的。三、解釋淫慾難。四、解釋輕躁難二。首先，正確地指示輕躁的相狀。所謂初心在緣，名為覺。細心分別，名為觀。也就是尋伺心。這種陰心，所以屬於報法。二、如羅（Rāhula）以下，引用聖人和凡人的例子二。首先是聖人，指出觀者，就是出定。就無學（阿羅漢）來解釋，因為沒有迷惑和業。驗證這是報法。二、再舉凡人，迴轉易轍的人，比如學習經未完成，又想學習律，學習律未完成，又想學習論。這種輕躁的人，最終不能成就功業。不成業障，指的是障礙應該做的事情，是文字的錯誤。五、解釋近惡友難。如同移動馬廄的人。廄，讀作『救』，是馬舍。是馬聚集的地方。付法藏傳中說，親近賢善，聽聞正法。如同過去華氏國有一頭白象，氣力勇健，如果有罪人，就讓象踩死。後來，像廄被火燒燬，移到靠近精舍的地方。有一位比丘誦讀法句，偈頌說：

【English Translation】 English version Regarding the ten evils and ten virtues, and the Fourfold Ming Repentance, this repentance is to repent for the sins arising from attachment to cause and effect. Because other lands and this world are places where the Five Vehicles (Human-Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle) cultivate good deeds, people are indicated based on the location, hence it is called 'rejoicing'. Now, it is explained that the good deeds I cultivate in this land and other worlds are now all gathered and dedicated to sentient beings, wishing them to attain unsurpassed Bodhi. Sound is a metaphor for various good deeds, and corners are a metaphor for dedication. Near and far can be understood. The power of skillful means is great; if one is good at dedicating merit, one can achieve great skillful means, and the merit is equal to the vast emptiness. However, if one does not understand that good is the Dharmadhatu, it cannot be called dedication. Five, explain the two difficulties of good and evil in the Eight Lower Repentances. First, select and indicate the divisions. Second, use a line and a half of commentary to explain, precisely to select good and prevent evil paths. Two, first use four lowers to explain two. Explain the meaning according to the text two. First, point out evil as a difficulty. Six, first explain various dangers. The Twenty-Five Existences refer to the Four Destinies (hell, hungry ghosts, animals, asuras) and the Four Continents (Pūrva-videha, Jambudvīpa, Aparagodānīya, Uttarakuru), the Six Desire Heavens, the Great Brahma Heaven, the Four Dhyana Heavens, the Non-Thinking Heaven, the Anāgāmin Heaven, and the Four Empty Abode Heavens. Because they have not severed the defiled karma, they are all called 'existence'. The explanation of the meaning of retribution obstacles is detailed in the previous commentary. Two, explain the dangers of birth and death. Karma is a danger, up to the state of Neither Perception Nor Non-Perception. Retribution is a danger, up to the Peak of Existence. Uddaka Rāmaputta is an example. The following dangers of karmic retribution can be understood. Three, explain the difficulty of lust. Four, explain the difficulty of fickleness two. First, correctly indicate the characteristics of fickleness. The so-called initial mind being on an object is called awareness. Careful discrimination is called contemplation. That is, the mind of seeking and examining. This yin mind, therefore, belongs to the law of retribution. Two, like Rāhula below, cite examples of saints and ordinary people two. First, the saint, pointing out the contemplator, is to emerge from samadhi. Explain in terms of the non-learner (Arhat), because there is no delusion or karma. Verify that this is the law of retribution. Two, give another example of ordinary people, those who change course easily, such as studying the sutras without finishing, and then wanting to study the Vinaya, and studying the Vinaya without finishing, and then wanting to study the Abhidharma. Such fickle people will ultimately not achieve merit. Not achieving karmic obstacles refers to obstructing what should be done, which is a textual error. Five, explain the difficulty of being near bad friends. Like the person who moves the stable. 廄 (jiù), pronounced 'jiù', is a stable. It is the place where horses gather. The Transmission of the Dharma Treasury says, be close to the virtuous and listen to the correct Dharma. Like in the past, in the country of Huashi, there was a white elephant, strong and brave. If there were criminals, they would have the elephant trample them to death. Later, the elephant stable was burned down and moved near the monastery. A Bhikshu recited the verses of the Dhammapada, saying:

。為善生天為惡入淵。白象聞之心便柔和。后付罪人不害嗅舐而已。王召智臣共謀此事。一臣白王。此象系近精舍。必聞妙法。是故爾耳。今可系近屠坊。彼睹殺害噁心當盛。王令系象屠所象見殺戮。噁心猛盛殘害彌甚。鄰于哭貨者。謂墓學哭鄰市學貨。葵氏貨清經曰。貨化也。變化易之也。故字有化。又財也。史記曰。孟軻考母偏孤居近墓。軻乃常戲于墓。母曰。此非所居去居市傍。軻復戲為商賈。母又曰。不可居。又居學館之傍。乃為揖讓進退有禮。母曰。此真可以居。軻后遂為大儒。著書七篇。六釋三毒難。疏分科云。善惡八難。善論四難。經疏可了。今之惡難經似列七。約何云四。蓋就三障義有兼獨。一兼三獨。乃成四難。何者。六趣險難三有險難及輕躁難。此雖三難獨在報障。淫慾愚癡及三毒難獨屬煩惱。近惡友難獨屬業障。若生死險難疏有兩解。體兼業報。故三障惡義當四難。然須了知惡是性惡。是故此惡即無生觀。如此懺之頓消諸難。二遇無下指善為難。二初明善惡俱能為難二。初雙明二義。二遇無下依善釋文四。初釋遇無難難。二乘出宅到無畏處。無難相顯故舉為例。暫樂人天自謂無難。皆當此難。二釋修功德難。如一等者大論第八云。迦葉佛時有兄弟二人出家求道。一人持戒誦經坐禪。一人廣求檀

【現代漢語翻譯】為善者昇天，作惡者入地獄深淵。白象聽到這些話，內心變得柔和。後來，即使面對罪人，也只是嗅聞和舔舐，不再傷害他們。國王召集智囊大臣們商議此事。一位大臣對國王說：『這頭像一直被拴在精舍（佛教寺院）附近，必定聽聞了許多妙法（精妙的佛法），所以才會這樣。現在可以把它拴在屠宰場附近，讓它親眼目睹殺戮，惡念自然會滋生。』國王便下令將象拴在屠宰場。大象目睹了殺戮，惡念猛烈滋長，變得更加殘暴。這就像住在哭喪店旁邊的人，學會了哭喪；住在市場旁邊的人，學會了做買賣一樣。葵氏的《貨清經》中說：『貨，是變化的意思，是變化和交易。』所以『貨』字有『化』。也有『財物』的意思。《史記》記載：孟軻（孟子）小時候，父親早逝，母親帶著他住在墳墓附近。孟軻經常在墳墓邊玩耍。孟母說：『這裡不是居住的地方。』於是搬到市場旁邊。孟軻又模仿商人做買賣。孟母又說：『這裡也不適合居住。』於是又搬到學館旁邊。孟軻開始學習揖讓進退的禮儀。孟母說：『這裡才是真正適合居住的地方。』孟軻後來成爲了一位大學者，著書七篇。六釋三毒難，疏分科云：善惡八難。善論四難。經疏可了。今之惡難經似列七。約何云四。蓋就三障義有兼獨。一兼三獨。乃成四難。何者。六趣險難（六道輪迴的危險）三有險難（欲界、色界、無色界的危險）及輕躁難（輕浮躁動的困難）。此雖三難獨在報障（果報的障礙）。淫慾愚癡及三毒難（貪嗔癡三種毒害）獨屬煩惱。近惡友難（接近惡友的困難）獨屬業障（業力的障礙）。若生死險難疏有兩解。體兼業報。故三障惡義當四難。然須了知惡是性惡。是故此惡即無生觀（認識到惡的本性是空無自性的）。如此懺悔，就能立刻消除各種苦難。二遇無下指善為難。二初明善惡俱能為難二。初雙明二義。二遇無下依善釋文四。初釋遇無難難。二乘（聲聞乘和緣覺乘）出宅（脫離三界）到無畏處（涅槃），沒有苦難的相貌顯現，所以舉這個例子。暫時享受人天福報，就自認為沒有苦難，都是屬於這種苦難。二釋修功德難。如一等者，《大論》第八卷說：迦葉佛（過去七佛之一）時期，有兄弟二人出家求道。一人持戒誦經坐禪，一人廣行佈施。

【English Translation】 Ascending to heaven is the reward for doing good, while descending into the abyss is the consequence of doing evil. Upon hearing this, the white elephant's heart softened. Later, even when faced with criminals, it would only sniff and lick them, refraining from causing harm. The king summoned his wise ministers to discuss this matter. One minister advised the king, 'This elephant has been tethered near the Jing She (Buddhist monastery), and must have heard much Miao Fa (wonderful Dharma), hence its gentle nature. Now, it should be tethered near the slaughterhouse, where it will witness killings, and evil thoughts will naturally arise.' The king then ordered the elephant to be tethered at the slaughterhouse. The elephant witnessed the killings, its evil thoughts grew intensely, and it became even more violent. This is similar to how someone living next to a funeral home learns to wail, or someone living next to a market learns to trade. The Kui Shi's 'Huo Qing Jing' states, 'Huo means change, transformation, and exchange.' Therefore, the character 'Huo' contains 'transformation.' It also means 'wealth.' The 'Historical Records' states: When Meng Ke (Mencius) was young, his father passed away early, and his mother lived with him near a cemetery. Meng Ke often played by the graves. Meng's mother said, 'This is not a place to live.' So they moved next to the market. Meng Ke then imitated merchants and traded. Meng's mother said again, 'This is not a suitable place to live.' So they moved next to a school. Meng Ke began to learn the etiquette of bowing and retreating. Meng's mother said, 'This is truly a place to live.' Meng Ke later became a great scholar, writing seven chapters. The 'Six Explanations of the Three Poisons Difficulties' commentary divides them into: the eight difficulties of good and evil. Four difficulties of good are discussed. The sutra and commentary can be understood. The current sutra seems to list seven difficulties of evil. Why are they summarized as four? This is because the meanings of the three obstacles (三障) are both inclusive and exclusive. One is inclusive, and three are exclusive, thus forming four difficulties. What are they? The dangerous difficulties of the six realms (六趣險難), the dangerous difficulties of the three realms (三有險難) (the desire realm, the form realm, and the formless realm), and the difficulty of frivolity and restlessness (輕躁難). Although these are three difficulties, they belong solely to the retribution obstacle (報障). Lust, ignorance, and the three poisons difficulties (淫慾愚癡及三毒難) (greed, anger, and delusion) belong solely to afflictions. The difficulty of being near evil friends (近惡友難) belongs solely to karmic obstacles (業障). As for the dangerous difficulties of birth and death, the commentary has two explanations. Its essence encompasses karmic retribution. Therefore, the evil meaning of the three obstacles corresponds to four difficulties. However, it must be understood that evil is inherent evil. Therefore, this evil is the contemplation of no-birth (無生觀) (recognizing that the nature of evil is empty and without self-nature). Repenting in this way can immediately eliminate all difficulties. Secondly, encountering no lower [realm] is pointed out as a difficulty, referring to good. The second [section] initially clarifies that both good and evil can be difficulties. The first [subsection] initially clarifies the two meanings together. The second [subsection] relies on good to explain the text in four [parts]. The first [part] explains the difficulty of encountering no difficulty. The two vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) leave the house (脫離三界) (escape the three realms) and reach the place of fearlessness (涅槃) (Nirvana), where the appearance of difficulty is not manifested, so this example is cited. Temporarily enjoying the blessings of humans and gods and thinking that there are no difficulties all belong to this kind of difficulty. The second [part] explains the difficulty of cultivating merit. As for those who are equal, the eighth volume of the 'Great Treatise' says: During the time of Kashyapa Buddha (迦葉佛) (one of the past seven Buddhas), there were two brothers who left home to seek the Way. One upheld the precepts, recited scriptures, and practiced meditation, while the other extensively practiced giving.

越修諸福業。至釋迦佛出世。一人生長者家。一人作大白象。力能破賊。長者子出家學道得六通羅漢。而以薄福乞食難得。他日持缽入城乞食。遍不能得。到白象廄見王供養象種種豐足。語此象言。我之與汝俱有罪過。像即感結三日不食。守像人怖求覓道人。見而問曰。汝作何術令王白象病而不食。答此像是我先身時弟。共于迦葉佛時出家學道。我但持戒誦經坐禪不行佈施。弟但廣求檀越作諸佈施。故飲食備具種種豐足。我但行道不修佈施。故今雖得道乞食不得。妙莊嚴王者。法華疏云。昔佛末法有四比丘。於法華經極生殷重。如甘露未沾。於是結契入山修道。居山日久衣糧殫罄。一人云。君三人但以命奉道莫慮朝中。我捨身力誓給所須。三人功圓事辦。一人數涉人間偶逢王出。愛彼光榮。功德熏修報生人天常得為王。三人議云。我免籠樊功由於王。王耽果報增長有為。方沈火坑宜早開化。一人云。此王著欲而復邪見。若非愛鉤無由可拔。一人為端正婦。二作聰明兒。兒婦之言必當從順。如宜設化果獲改邪。婦即妙音菩薩也。二子即藥王藥上也。王即花德也。三釋值好時難。如劫初閻浮人壽八萬歲。北洲壽定一千歲。俱以壽長受樂不樂修道。郁單越此云殊勝。勝餘三洲故。四釋值佛亦難。興起行經云。多舌童女舞杅起

【現代漢語翻譯】現代漢語譯本修習各種福德善業，直到釋迦牟尼佛（Sakyamuni Buddha）出世。其中一人轉生為富裕的長者之子，另一人轉生為力能破敵的大白象。長者之子出家修道，證得六神通的阿羅漢果位（Arhat，已解脫輪迴的聖者），卻因過去福報淺薄，乞食難以獲得食物。有一天，他手持缽盂入城乞食，卻一無所獲。他來到白象的馬廄，看到國王以各種豐盛的食物供養白象，便對白象說：『我和你都犯有罪過。』白象立刻心生感觸，三天不進食。照看白象的人非常害怕，四處尋找道人。見到這位阿羅漢后，便問：『你用了什麼法術，讓國王的白象生病而不進食？』阿羅漢回答說：『這隻像是我前世的弟弟，我們曾一起在迦葉佛（Kasyapa Buddha）時期出家修道。我只是持戒、誦經、坐禪，而不行佈施。我的弟弟則廣求施主，廣行佈施，所以飲食充足，各種資具豐盛。我只修行而不修佈施，所以現在即使證得了阿羅漢果位，乞食也難以獲得食物。』妙莊嚴王的故事，《法華經疏》中記載：過去佛陀末法時期，有四位比丘（Bhikkhu，佛教出家男眾）對《法華經》極其殷重。如同久旱盼甘霖一般，他們結伴入山修道。在山中居住日久，衣糧耗盡。其中一人說：『你們三人只管以生命奉獻于修道，不必擔憂衣食。我捨棄自身的力量，發誓供給你們所需。』三人功德圓滿，事情辦成。一人多次涉足人間，偶然遇到國王出行，羨慕國王的光榮。因過去功德的熏修，轉生人天，常常成為國王。三人商議說：『我們能夠免於牢籠之苦，功勞在於國王。國王貪戀果報，增長有為之法，將要沉溺於火坑之中，應該及早開化他。』一人說：『這位國王貪戀情慾，而且持有邪見，如果不用愛慾的鉤子，無法將他拔出。』一人化身為端正的婦人，兩人化身為聰明的兒子。兒子和婦人的話，國王必定會聽從順從。應該適宜地設法教化，一定能夠使他改邪歸正。婦人就是妙音菩薩（Gadgadasvara Bodhisattva），兩個兒子就是藥王菩薩（Bhaisajyaraja Bodhisattva）和藥上菩薩（Bhaisajyasamudgata Bodhisattva）。國王就是花德藏菩薩。三、解釋值遇佛法的時機非常難得。例如劫初時期，閻浮提（Jambudvipa，我們所居住的這個世界）的人壽命長達八萬歲，北俱盧洲（Uttarakuru）的人壽命固定為一千歲。他們都因為壽命長，享受安樂，而不樂於修道。郁單越，這裡的意思是殊勝，勝過其餘三洲的緣故。四、解釋值遇佛陀也非常難得。《興起行經》中說：多舌童女跳舞時，佛陀興起。

【English Translation】 English version Having cultivated various meritorious deeds, until Sakyamuni Buddha (Sakyamuni Buddha) appeared in the world. One person was reborn as the son of a wealthy elder, and another was reborn as a great white elephant capable of breaking enemies. The elder's son renounced the world to study the Way and attained the state of a six-powered Arhat (Arhat, a saint who has liberated from reincarnation), but because of his meager past blessings, he found it difficult to obtain food through begging. One day, he entered the city with his alms bowl, but obtained nothing. He came to the white elephant's stable and saw the king offering the elephant various abundant foods. He said to the elephant, 'Both you and I have committed offenses.' The elephant immediately felt remorse and did not eat for three days. The elephant keeper was very frightened and searched everywhere for a Taoist. Upon seeing the Arhat, he asked, 'What magic did you use to make the king's white elephant sick and not eat?' The Arhat replied, 'This elephant was my younger brother in a previous life. We both renounced the world to study the Way during the time of Kasyapa Buddha (Kasyapa Buddha). I only upheld the precepts, recited scriptures, and practiced meditation, but did not practice giving. My brother widely sought donors and practiced various kinds of giving, so his food and drink were abundant and his provisions were plentiful. I only practiced the Way but did not cultivate giving, so even though I have now attained the state of an Arhat, I cannot obtain food through begging.' The story of King Wonderful Adornment, as recorded in the 'Commentary on the Lotus Sutra': In the past, during the Dharma-ending age of the Buddha, there were four Bhikkhus (Bhikkhu, Buddhist monks) who were extremely devoted to the Lotus Sutra. Like a long-awaited rain after a drought, they formed a pact to enter the mountains to cultivate the Way. After living in the mountains for a long time, their clothing and provisions were exhausted. One of them said, 'You three should only dedicate your lives to cultivating the Way and not worry about food and clothing. I will give up my own strength and vow to provide you with what you need.' The three of them completed their merits and the matter was accomplished. One of them repeatedly ventured into the human realm and happened to encounter the king on an outing, admiring the king's glory. Because of the past cultivation of merits, he was reborn in the human and heavenly realms and often became a king. The three of them discussed, 'Our ability to escape the cage of suffering is due to the king. The king is attached to the fruits of karma and increases conditioned dharmas, and will sink into the fire pit. We should enlighten him as soon as possible.' One of them said, 'This king is attached to desire and also holds wrong views. If we do not use the hook of desire, we cannot pull him out.' One of them transformed into a beautiful woman, and two of them transformed into intelligent sons. The king will surely listen to and obey the words of the sons and the woman. We should appropriately devise a method to teach and transform him, and we will surely be able to make him abandon his wrong views. The woman is Gadgadasvara Bodhisattva (Gadgadasvara Bodhisattva), and the two sons are Bhaisajyaraja Bodhisattva (Bhaisajyaraja Bodhisattva) and Bhaisajyasamudgata Bodhisattva (Bhaisajyasamudgata Bodhisattva). The king is Flower Virtue Bodhisattva. Third, explain that the opportunity to encounter the Buddha's teachings is very rare. For example, at the beginning of the kalpa, the people of Jambudvipa (Jambudvipa, the world we live in) had a lifespan of 80,000 years, and the people of Uttarakuru (Uttarakuru) had a fixed lifespan of 1,000 years. Because of their long lifespans and enjoyment of happiness, they were not inclined to cultivate the Way. Uttarakuru, here means superior, superior to the other three continents. Fourth, explain that encountering the Buddha is also very rare. The 'Sutra of the Rising Practice' says: When the talkative girl danced, the Buddha arose.

腹。至我前曰。沙門何不自說家事。乃說他事。汝今自樂不知我苦耶。汝先共我通使我有娠。今當臨月。事須酥油養于小兒。盡常給我。天帝化作一鼠。入其衣里嚙杅忽然落地。是時地裂旃遮現身墮阿鼻獄。涅槃迦葉品。善星是佛菩薩時子。出家之後受持解說十二部經。壞欲界結獲得四禪。而親近惡友退失四禪。生惡邪見。言無佛無法無有涅槃。遙見佛來生惡邪心。入阿鼻獄。調達是佛堂弟而自造三逆。謂出佛身血破轉法輪僧殺阿羅漢。教阿阇世殺父成就害母加行。復以噁心十爪甲下藏於毒藥。欲嗚佛足刺足害佛。將往耆山。出城地裂生入泥犁。此等值佛而成大難。然上三句體是漏善。障修無漏故名為難。此句造逆似不類上。以值三寶最名為善。逆故成難。亦可例上于善障道。二若讀下明平去二聲讀文二。初明讀字通平。二又依下據經屬去。三從諸下明稱歎二。初立意分文。二種供養可對身意。既不興言是故未泄。三業不足是故未備。今加口業顯而復具。故成次第。前雖自他修行修懺。而能資益佛之壽命。名供養門。今雖稱歎佛之三身。而能成就行人觀法。名唸佛門。法雖互具從增勝故。立二法門。二標諸下隨文釋義三。初標嘆。報應二修全理之事也。法身一性全事之理也。十方三世佛佛三身。如此標章何所不攝。我

【現代漢語翻譯】腹。走到我面前說：『沙門（出家人）為什麼不說自己的家事，卻說其他的事情？你現在自己快樂，不知道我的痛苦嗎？你先前和我私通，我已經懷孕，現在快要臨盆。需要酥油來養活孩子，全部經常給我。』天帝化作一隻老鼠，進入她的衣服里，咬斷了木杅，木杅忽然落地。當時大地裂開，旃遮（Cinca，外道女）現身墮入阿鼻地獄（Avici Hell，八大地獄中最下層）。《涅槃經·迦葉品》。善星（Sunaksatra，佛陀的侍者）是佛菩薩的兒子。出家之後，受持解說十二部經，斷除欲界煩惱，獲得四禪。但是親近惡友，退失四禪，產生邪惡見解，說沒有佛，沒有法，沒有涅槃。遠遠看見佛來，生起邪惡之心，墮入阿鼻地獄。調達（Devadatta，佛陀的堂弟）是佛的堂弟，卻自己造作三種逆罪，即出佛身血，破壞轉法輪僧，殺阿羅漢（Arhat，斷盡煩惱的聖者）。教唆阿阇世（Ajatasattu，頻婆娑羅王之子）殺父，成就害母的罪行。又以惡毒之心，在十個指甲下藏毒藥，想要親吻佛足，用毒刺殺佛。前往耆山（Grdhrakuta，靈鷲山），出城時大地裂開，活著墮入泥犁（Naraka，地獄）。這些人遇到佛反而造成大災難。然而，以上三句的本體是有漏善，障礙修習無漏之善，所以稱為難。此句造逆，似乎與上面不類同，因為值遇三寶是最為殊勝的善事，因為造逆反而成為災難。也可以像上面那樣，以善來障礙道業。二、如果讀下文，『明』字讀平聲和去聲兩種讀法。首先說明讀字通平聲。其次，根據經典，屬於去聲。三、從諸下文，說明稱歎兩種。首先確立意圖，區分文義。兩種供養可以對應身和意。既然沒有興起言語，所以沒有泄露。身口意三業不足，所以沒有完備。現在加上口業，就顯明而完備，所以形成次第。前面雖然有自他修行和修懺，但是能夠資助增長佛的壽命，稱為供養門。現在雖然稱歎佛的三身，但是能夠成就修行人觀法，稱爲念佛門。法雖然互相具備，但是從增勝的角度，建立兩種法門。二、標諸下文，隨著文義解釋三種。首先是標嘆。報應二修，是完全事相的道理。法身一性，是完全事相的理體。十方三世佛佛三身。如此標章，有什麼不能攝受呢？我

【English Translation】 The abdomen. [She] came to me and said, 'Shramana (ascetic), why don't you talk about your own family matters, but talk about other things? Are you happy now and don't know my suffering? You had illicit relations with me before, and I am now pregnant and about to give birth. I need ghee to nourish the child, give it to me regularly.' The Heavenly Emperor transformed into a mouse, entered her clothes, and bit the wooden tub, which suddenly fell to the ground. At that time, the earth split open, and Cinca (a heretic woman) appeared and fell into Avici Hell (the lowest of the eight great hells). Nirvana Sutra, Kasyapa Chapter. Sunaksatra (Buddha's attendant) was the son of a Buddha-Bodhisattva. After leaving home, he upheld, recited, and explained the twelve divisions of scriptures, eradicated the defilements of the desire realm, and attained the four dhyanas (meditative states). However, he associated with evil friends, lost the four dhyanas, and developed evil views, saying that there is no Buddha, no Dharma, and no Nirvana. Seeing the Buddha from afar, he developed an evil mind and fell into Avici Hell. Devadatta (Buddha's cousin) was the Buddha's cousin, but he himself committed three rebellious acts, namely, drawing blood from the Buddha's body, destroying the Sangha (community) that turns the Dharma wheel, and killing an Arhat (one who has extinguished all defilements). He instigated Ajatasattu (son of King Bimbisara) to kill his father and accomplish the act of harming his mother. Furthermore, with a malicious mind, he hid poison under his ten fingernails, intending to kiss the Buddha's feet and stab the Buddha with poison. Going to Grdhrakuta (Vulture Peak Mountain), the earth split open as he left the city, and he fell alive into Naraka (hell). These people encountered the Buddha but caused great disasters. However, the substance of the above three sentences is tainted good, which obstructs the cultivation of untainted good, so it is called a disaster. This sentence of committing rebellion seems unlike the above, because encountering the Three Jewels is the most supreme good deed, but because of committing rebellion, it becomes a disaster. It can also be like the above, using good to obstruct the path. 2. If reading the following text, the word 'ming' (明) is read in both the level tone and the departing tone. First, it is explained that the reading of the word is in the level tone. Second, according to the scriptures, it belongs to the departing tone. 3. From the following text, it explains the two types of praise. First, establish the intention and distinguish the meaning of the text. The two types of offerings can correspond to body and mind. Since speech has not arisen, it has not been revealed. The three karmas of body, speech, and mind are insufficient, so it is not complete. Now, adding the karma of speech, it becomes clear and complete, so it forms a sequence. Although there was self and other practice and repentance before, it can assist in increasing the Buddha's lifespan, which is called the gate of offering. Although the three bodies of the Buddha are praised now, it can accomplish the practitioner's contemplation of the Dharma, which is called the gate of mindfulness of the Buddha. Although the Dharmas are mutually complete, from the perspective of increasing superiority, two Dharma gates are established. 2. The following text explains the three types according to the meaning of the text. First is praise. The two practices of retribution and response are the complete principle of phenomena. The one nature of the Dharmakaya (Dharma Body) is the principle of the complete phenomena. The Buddhas of the ten directions and three times, the three bodies of all Buddhas. What is not encompassed by such a declaration? I

依止者。既云法性一體三佛。驗知他佛為心性佛。此依本覺起於始覺。亦是三諦發於三智。非此依止不成妙懺。故圓初心名修佛行。四眼入佛眼等。大論文也。十智與如實智總十一智。十智與二乘共。如實獨在佛。十智者。一法智。二比智。三他智。四世智。五苦智。六集智。七滅智。八道智。九盡智。十無生智。如物投等者。石蜜至甘。海水至咸。物投水會皆失本味。體法即性無不妙也。此之佛海寧不歸敬。二就正下正嘆二。初分文。二略嘆下隨釋二。初寄言歡二。初略嘆略況二。初釋略嘆二。初金色相貌二。初以他金比色。閻浮金者。此是西域河名。近閻浮樹。其金出彼河中。此河因樹立稱。金由河得名。二又佛下以照物顯光。二然金下贊金色所以二。初明是眾相所依。二金有下明為四德之譬。二猶如下釋略況。二廣嘆廣況二。初廣嘆二。初分文。二從其下隨釋。言贊應色意彰法報。色相是表智證是里。雖分表裡豈是異體。故新本中所明四德別屬三身。謂法具常我。應身具凈。化身具樂。分圓為別融別為圓。故圓三身身身四德。其得意者。了今應四即法報四。當以此意尋乎經疏。文四。初嘆我德。二從善下嘆凈德。三從功下嘆常德。經巍巍者。高大貌也。玻璃此雲水王也。四從三下嘆樂德。潦音老行水也。稽首者

【現代漢語翻譯】現代漢語譯本依止者（Yizhi zhe，依靠修行的人）。既然說『法性一體三佛』（Faxing yiti san fo，法性、本體為一的三身佛），驗證可知他佛為心性佛。這依于本覺（Benjue，本有的覺悟）而生起始覺（Shijue，最初的覺悟），也是三諦（San di，空、假、中）發於三智（San zhi，一切智、道種智、一切種智）。如果不是依此，就不能成就妙懺（Miao chan，殊勝的懺悔）。所以圓滿的初心名為修佛行。四眼入佛眼等，這是《大論文》（Da lun wen）里說的。十智與如實智總共是十一智。十智與二乘（Er cheng，聲聞乘和緣覺乘）共通，如實智唯獨在佛。十智是：一、法智（Fazhi，知一切法的智慧）；二、比智（Bizhi，通過比較推理而得的智慧）；三、他智（Tazhi，知他人心念的智慧）；四、世智（Shizhi，知世間法的智慧）；五、苦智（Kuzhi，知苦諦的智慧）；六、集智（Jizhi，知集諦的智慧）；七、滅智（Miezhi，知滅諦的智慧）；八、道智（Daozhi，知道諦的智慧）；九、盡智（Jinzhi，知煩惱已盡的智慧）；十、無生智（Wusheng zhi，知無生滅的智慧）。如物投等，就像石蜜（Shimi，冰糖）放入水中會變甜，海水會變咸，物體投入水中都會失去原本的味道。體法即性，沒有不妙的。這樣的佛海，難道不值得歸敬嗎？第二部分是讚歎佛的功德。首先分段，然後略微讚歎，再隨著解釋。首先是寄託言語的歡喜，先是略微讚歎，再略微比況。首先解釋略微讚歎，先是金色相貌，先用其他金子來比喻佛的顏色。閻浮金（Yanfu jin），這是西域一條河的名字，靠近閻浮樹（Yanfu shu）。這種金子產于那條河中。這條河因樹而得名，金子因河而得名。然後，又用佛光照物來顯示佛的光芒。然後讚歎金色，首先說明金色是眾相所依，然後說明金子可以比喻四德。就像下面解釋略微比況。然後是廣為讚歎，廣為比況。首先是廣為讚歎，先分段，然後隨著解釋。讚歎應身佛的色相，意在彰顯法身佛和報身佛。色相是外在的表象，智證是內在的本質。雖然分為表裡，難道是不同的本體嗎？所以新譯本中所說的四德分別屬於三身。法身具有常、我二德，應身具有凈德，化身具有樂德。將圓融的三身份為差別，又將差別融為圓融。所以圓滿的三身，身身都具有四德。領會其中意思的人，明白現在的應身四德就是法身和報身四德。應當用這個意思來尋繹經文和疏文。文分四部分：首先讚歎我德，然後讚歎凈德，然後讚歎常德。經文中的『巍巍』（Weiwei）是高大的樣子。玻璃，這裡說是水王。然後讚歎樂德。潦（Liao）是雨後地上的積水。稽首（Qishou）是……

【English Translation】 English version Dependent practitioner. Since it is said that 'the Dharmakaya (Faxing, Dharma-nature), Sambhogakaya (Bao shen, Reward body), and Nirmanakaya (Ying shen, Manifestation body) are one Buddha,' it is verified that the other Buddha is the Buddha of mind-nature. This relies on the Original Enlightenment (Benjue) to arise from the Initial Enlightenment (Shijue). It is also the Three Truths (San di, emptiness, provisional existence, and the Middle Way) arising from the Three Wisdoms (San zhi, wisdom of all modes, wisdom of the path, and all-knowing wisdom). Without this reliance, wonderful repentance cannot be achieved. Therefore, the complete initial mind is called the practice of Buddhahood. 'Four eyes entering the Buddha's eye,' etc., is from the 'Great Treatise' (Da lun wen). The Ten Wisdoms and the Wisdom of Reality (Ru shi zhi) together are eleven wisdoms. The Ten Wisdoms are common to the Two Vehicles (Er cheng, Sravakayana and Pratyekabuddhayana), while the Wisdom of Reality is unique to the Buddha. The Ten Wisdoms are: 1. Wisdom of Dharma (Fazhi, knowing all dharmas); 2. Comparative Wisdom (Bizhi, wisdom obtained through comparative reasoning); 3. Wisdom of Others (Tazhi, knowing the minds of others); 4. Worldly Wisdom (Shizhi, knowing worldly dharmas); 5. Wisdom of Suffering (Kuzhi, knowing the truth of suffering); 6. Wisdom of Accumulation (Jizhi, knowing the truth of the accumulation of suffering); 7. Wisdom of Cessation (Miezhi, knowing the truth of the cessation of suffering); 8. Wisdom of the Path (Daozhi, knowing the truth of the path); 9. Wisdom of Exhaustion (Jinzhi, knowing the wisdom of the exhaustion of afflictions); 10. Wisdom of Non-arising (Wusheng zhi, knowing the wisdom of non-arising and non-ceasing). Like throwing objects into water, rock candy becomes sweet in water, seawater becomes salty, and objects lose their original taste when thrown into water. The body of Dharma is the nature, and there is nothing that is not wonderful. Is such a sea of Buddhas not worthy of reverence? The second part is praising the merits of the Buddha. First, divide the sections, then briefly praise, and then explain accordingly. First, it is the joy of entrusting words, first briefly praising, and then briefly comparing. First, explain the brief praise, first the golden appearance, first using other gold to compare the color of the Buddha. Jambudvipa gold (Yanfu jin) is the name of a river in the Western Regions, near the Jambudvipa tree (Yanfu shu). This gold is produced in that river. The river is named after the tree, and the gold is named after the river. Then, the light of the Buddha illuminating objects is used to show the Buddha's radiance. Then praise the golden color, first explaining that the golden color is the basis of all appearances, and then explaining that gold can be compared to the Four Virtues. It is like explaining the brief comparison below. Then there is extensive praise and extensive comparison. First, there is extensive praise, first dividing the sections, and then explaining accordingly. Praising the appearance of the Nirmanakaya Buddha is intended to highlight the Dharmakaya Buddha and the Sambhogakaya Buddha. Appearance is the external manifestation, and wisdom is the internal essence. Although divided into appearance and essence, are they different entities? Therefore, the Four Virtues mentioned in the new translation belong to the Three Bodies respectively. The Dharmakaya has the virtues of permanence and self, the Nirmanakaya has the virtue of purity, and the Sambhogakaya has the virtue of bliss. Dividing the perfect Three Bodies into differences, and then merging the differences into perfection. Therefore, the perfect Three Bodies, each body has the Four Virtues. Those who understand the meaning understand that the current Four Virtues of the Nirmanakaya are the Four Virtues of the Dharmakaya and Sambhogakaya. This meaning should be used to explore the scriptures and commentaries. The text is divided into four parts: first praising the virtue of self, then praising the virtue of purity, then praising the virtue of permanence. 'Weiwei' in the scriptures is a tall appearance. Boli (glass), here it is said to be the king of water. Then praise the virtue of bliss. Liao is the standing water on the ground after rain. Qishou (prostration) is...

。說文云。下首也首頭也。孔安國云。稽首謂首至地。二從如下廣況二。初分丈。二佛功下隨釋二。初廣況。此之四句喻前四佛舉。大師釋之。或喻應身有量無量。或喻法報四諦四德。玄文序中顯金光明佛不能喻。良以三身三一自在。是故四喻或別在一。或總顯三。此文正同前對四德。海無增減故常。地體是凈。山形高出如我。虛空無礙故樂。二合喻。二從一下絕言嘆二。初分文。二一切下隨釋二。初正絕言。二更牒下牒喻帖合。問疏釋寄言及以絕言皆離思說。同耶異耶。答四德秘密本離心緣。今之稱歎為令眾生入秘藏故。故寄言絕言皆彰離念。寄言用四喻於四德。喻既莫數顯德忘緣。絕言中四不可為喻。亦顯四德忘于緣慮。大師深達經文妙旨。故解二文皆絕思說也。三從相下總結。四從我下明發愿二。初立意分文。如牛無御者。謂牧豎也。夫立愿者。若多若少皆須不失四弘之意。而此四弘須依四諦。愿不依諦名為狂愿。今就圓論。依無作諦雖世出世二種因果。皆了即性。無苦可度。無集可斷。無道可修。無滅可證。如是則能遍度盡斷圓修妙證。比前三教愿未免狂。銷今諸愿。若失此意非圓行人。二隨文釋義二。初正明發愿二。初自發愿二。初願果滿四。初我以下願意輪滿。大覺圓明故屬意業。二講宣下愿口輪滿。三

【現代漢語翻譯】現代漢語譯本。說文解字說，『下首也』，意思是頭低下。孔安國說，稽首就是頭碰到地面。『二從如下廣況二』，指從如下兩方面廣泛說明。『初分丈』，首先劃分段落。『二佛功下隨釋二』，其次隨著解釋佛的功德分為兩部分。『初廣況』，首先廣泛說明。這四句比喻前面的四佛舉例。大師解釋說，或者比喻應身有量和無量，或者比喻法身、報身和四諦、四德。《玄文序》中表明金光明佛不能比喻，是因為三身三一自在，所以四種比喻或者分別在於一，或者總的顯示三。這段文字正如同前面對應四德。大海沒有增減所以是常，地體是清凈，山形高聳如我，虛空沒有阻礙所以是樂。『二合喻』，兩種合併比喻。『二從一下絕言嘆二』，其次從下面用絕言讚歎分為兩部分。『初分文』，首先劃分段落。『二一切下隨釋二』，其次隨著解釋分為兩部分。『初正絕言』，首先正式用絕言。『二更牒下牒喻帖合』，其次重複比喻貼合。問：疏釋中的寄言以及絕言都離開了思慮和言說，相同嗎？不同嗎？答：四德秘密本來就離開了心緣，現在稱讚是爲了讓眾生進入秘藏。所以寄言和絕言都彰顯了離念。寄言用四種比喻來比喻四德，比喻既然無法窮盡，就顯示了德忘卻了緣。絕言中四種不可為比喻，也顯示了四德忘卻了緣慮。大師深刻理解經文的妙旨，所以解釋這兩段文字都離開了思慮言說。『三從相下總結』，第三從相上總結。『四從我下明發愿二』，第四從我下面說明發願分為兩部分。『初立意分文』，首先確立意圖劃分段落。如同牛沒有駕馭者，指的是牧童。凡是立愿的人，無論多少都必須不失去四弘誓願的意義，而這四弘誓願必須依據四諦。愿如果不依據四諦就叫做狂愿。現在就圓教來說，依據無作諦，雖然世間和出世間的兩種因果，都了知就是自性，沒有苦可以度，沒有集可以斷，沒有道可以修，沒有滅可以證。這樣就能普遍度化、徹底斷除、圓滿修習、巧妙證得。比前面的三教的愿未免是狂妄。消除現在的各種愿，如果失去這個意義就不是圓教的修行人。『二隨文釋義二』，其次隨著文字解釋意義分為兩部分。『初正明發愿二』，首先正式說明發願分為兩部分。『初自發愿二』，首先自己發願分為兩部分。『初願果滿四』，首先愿果圓滿分為四部分。『初我以下願意輪滿』，首先我以下是願意輪圓滿。大覺圓明所以屬於意業。『二講宣下愿口輪滿』，其次講宣以下是愿口輪圓滿。 English version 。Shuo Wen Jie Zi says, 'Xia Shou Ye,' meaning the head is lowered. Kong Anguo said that Qishou means the head touches the ground. 'Er Cong Ru Xia Guang Kuang Er' refers to broadly explaining from the following two aspects. 'Chu Fen Zhang,' first divides the paragraphs. 'Er Fo Gong Xia Sui Shi Er,' secondly, following the explanation of the Buddha's merits, it is divided into two parts. 'Chu Guang Kuang,' first broadly explains. These four sentences are metaphors for the previous four Buddha examples. The master explained that it either metaphorically refers to the measurable and immeasurable response body, or metaphorically refers to the Dharma body, Reward body, and the Four Noble Truths, Four Virtues. The 'Xuan Wen Xu' indicates that the Golden Light Buddha cannot be metaphorized because the three bodies are unified and free, so the four metaphors either separately lie in one, or generally show three. This passage is exactly the same as the previous correspondence to the Four Virtues. The great sea has no increase or decrease, so it is constant; the earth's substance is pure; the mountain shape is towering like me; the empty space has no obstruction, so it is joyful. 'Er He Yu,' two kinds of combined metaphors. 'Er Cong Yi Xia Jue Yan Tan Er,' secondly, from below, praising with absolute words is divided into two parts. 'Chu Fen Wen,' first divides the paragraphs. 'Er Yi Qie Xia Sui Shi Er,' secondly, following the explanation, it is divided into two parts. 'Chu Zheng Jue Yan,' first formally uses absolute words. 'Er Geng Die Xia Die Yu Tie He,' secondly, repeating the metaphor to fit together. Question: Are the entrusted words and absolute words in the commentary, which have left thought and speech, the same or different? Answer: The secrets of the Four Virtues originally left the mind's connection. Now, praising is to allow sentient beings to enter the secret treasury. Therefore, both entrusted words and absolute words demonstrate leaving thoughts. Entrusted words use four metaphors to metaphorize the Four Virtues. Since metaphors cannot be exhausted, it shows that virtue forgets the connection. The four things that cannot be metaphorized in absolute words also show that the Four Virtues forget the connection of thoughts. The master deeply understands the wonderful meaning of the scriptures, so the explanation of these two passages has left thought and speech. 'San Cong Xiang Xia Zong Jie,' third, summarizing from the aspect of form. 'Si Cong Wo Xia Ming Fa Yuan Er,' fourth, from below me, explaining that making vows is divided into two parts. 'Chu Li Yi Fen Wen,' first establishing the intention to divide the paragraphs. Like a cow without a driver, it refers to a cowherd. All those who make vows, whether many or few, must not lose the meaning of the Four Great Vows, and these Four Great Vows must be based on the Four Noble Truths. Vows that are not based on the Four Noble Truths are called mad vows. Now, in terms of the perfect teaching, based on the Non-Action Truth, although the two causes and effects of the mundane and supramundane, all know that it is self-nature, there is no suffering to be delivered, no accumulation to be cut off, no path to be cultivated, and no extinction to be proven. In this way, one can universally deliver, thoroughly cut off, perfectly cultivate, and skillfully prove. Compared to the vows of the previous three teachings, it is inevitable to be mad. Eliminate the current various vows. If you lose this meaning, you are not a practitioner of the perfect teaching. 'Er Sui Wen Shi Yi Er,' secondly, following the text to explain the meaning is divided into two parts. 'Chu Zheng Ming Fa Yuan Er,' first formally explaining that making vows is divided into two parts. 'Chu Zi Fa Yuan Er,' first making vows oneself is divided into two parts. 'Chu Yuan Guo Man Si,' first wishing for the fulfillment of the fruit is divided into four parts. 'Chu Wo Yi Xia Yuan Yi Lun Man,' first, from me below, the wheel of intention is fulfilled. Great enlightenment and perfect clarity therefore belong to the karma of intention. 'Er Jiang Xuan Xia Yuan Kou Lun Man,' secondly, from lecturing and proclaiming below, the wheel of vow-mouth is fulfilled.

【English Translation】 English version

摧伏下愿身輪滿。陰死天子多約于身。煩惱屬意。今從多分。四住壽下愿慈悲滿。非無緣慈住壽不爾。二愿因圓二。初分文。二釋義四。初我當下愿有為功德滿。六度成就此約真因破於六蔽。從斷正論。是智德故故名有為。二斷諸下愿無為功德滿。此約真位垂形九道調伏眾生。任運不與惑苦相應。是斷德故故名無為。故海東法師云。始覺斷障是實斷斷。本覺斷障是不斷斷。正與今家智覺二德。其義齊也。三我下愿宿命唸佛滿。憶宿命教。見過去佛。亦憶諸佛所說正法。四我因下愿值佛滿。因過去善見未來佛。遠惡修善成智斷因。二為他發願二。初分文。二一切下釋義二。初願作藥王拔苦。二愿作珠王與樂。此能拔能與是無緣慈悲。所拔所與須論十番。所謂果報修因聲聞支佛四教菩薩方便實報。今藥樹王拔此十種行人之苦。珠王合與十種人樂。當以此意銷與拔文。初自分四。初總拔眾苦。二若有下拔根缺苦。三十方下拔病苦。四若犯下拔王難苦。次與樂二。初分文。二上文下隨釋三。初與世間樂果。經鼓吹古今注云。短簫也。經優缽羅此云黛色。即青蓮華也。常於三時者。晝三時也。二從愿下與出世樂因二。初分文。二人緣下隨釋二。初令修行外緣具二。初值三寶。二離八難。二令修行內因具二。初分文。二人因下隨釋

二。初生尊貴。二饒財寶。五礙者。一不作梵王。二不作帝釋。三不作輪王。四不作魔王。五不得作佛。三從若下結成二。初分文。二釋經二。初結自。二結他。二從若此下約愿隨喜二。初分文。二釋經二。初隨喜他。二隨喜自。五從若有下結成二。初分文。二釋經三。初結成斷惡。二諸善下結成生善。三非於下結值佛多。三釋讚歎品二。初釋題。二初約義通釋二。初示四悉意二。初列。二釋四。初世界。思疑佛壽者。即前經云。作是思惟心生疑惑也。一心信解者。開悟也。即經云。信相聞是四佛宣說壽命深心信解也。斯人者。相信也。本事者。今之所為皆由昔愿。令眾歡喜故屬世界。二從下為人。三從滅下對治。罪之尤者。尤甚也。以德勝恩重毀之罪甚。口毀曰呰。亦訶也。四從所下第一義。言諸佛極尊甚深無量者。圓初住去分以法性為身體相。妙覺盡以深廣法性為身體相。故起信論云。諸佛如來皆是法身智相之身。第一義諦離於施作。今稱讚此令人入理。二若欲下釋讚歎名二。初分字釋義。亦更互分別者。以述德為贊。褒喻為嘆。但使敘述褓稱義成。對字無在。二引論證成。彼之稱揚可證褒喻也。二此品下結示別顯二。初約三業別顯。雖具三業口業為正。故是別顯。二結此下約四悉別顯。四義指向能贊人等也。此

【現代漢語翻譯】二、初生尊貴（出生時尊貴）。二、饒財寶（非常富有）。五礙者（五種障礙）：一、不作梵王（不能成為梵天之王，即色界之主）。二、不作帝釋（不能成為帝釋天，即欲界之主）。三、不作輪王（不能成為轉輪聖王）。四、不作魔王（不能成為魔王）。五、不得作佛（不能成佛）。三、從若下結成二（第三部分，從『若』字開始總結成兩部分）。初、分文（首先，劃分段落）。二、釋經（其次，解釋經文）。二、初結自（首先，總結自身）。二、結他（其次，總結他人）。二、從若此下約愿隨喜二（第二部分，從『若此』開始，關於隨喜功德分為兩部分）。初、分文（首先，劃分段落）。二、釋經（其次，解釋經文）。二、初隨喜他（首先，隨喜他人的功德）。二、隨喜自（其次，隨喜自身的功德）。五、從若有下結成二（第五部分，從『若有』開始總結成兩部分）。初、分文（首先，劃分段落）。二、釋經（其次，解釋經文）。三、初結成斷惡（首先，總結斷除惡行）。二、諸善下結成生善（其次，從『諸善』開始總結生起善行）。三、非於下結值佛多（再次，從『非於』開始總結值遇佛陀的機會多）。三、釋讚歎品二（第三部分，解釋讚歎品分為兩部分）。初、釋題（首先，解釋標題）。二、初約義通釋二（其次，首先根據含義進行總體解釋，分為兩部分）。初、示四悉意（首先，展示四悉檀的含義）。二、釋四（其次，解釋四悉檀）。初、世界（世界悉檀）。思疑佛壽者（思考懷疑佛陀壽命的人）。即前經云（就是前面的經文所說）。作是思惟心生疑惑也（這樣思考，心中產生疑惑）。一心信解者（一心相信並理解的人）。開悟也（開悟）。即經云（就是經文所說）。信相聞是四佛宣說壽命深心信解也（相信並聽聞四佛宣說壽命，內心深信並理解）。斯人者（這些人）。相信也（是相信的人）。本事者（根本的事情）。今之所為皆由昔愿（現在所做的一切都是由過去的願力所致）。令眾歡喜故屬世界（爲了讓眾生歡喜，所以屬於世界悉檀）。二、從下為人（其次，為人悉檀）。三、從滅下對治（再次，從『滅』開始，對治悉檀）。罪之尤者（罪過中最嚴重的）。尤甚也（非常嚴重）。以德勝恩重毀之罪甚（因為恩德深重，所以譭謗的罪過非常嚴重）。口毀曰呰（用口譭謗叫做『呰』）。亦訶也（也叫做『訶』）。四、從所下第一義（再次，從『所』開始，第一義悉檀）。言諸佛極尊甚深無量者（說諸佛極其尊貴、深奧、無量）。圓初住去分以法性為身體相（圓教初住以上的菩薩，以法性為身體的相）。妙覺盡以深廣法性為身體相（妙覺菩薩以深廣的法性為身體的相）。故起信論云（所以《起信論》說）。諸佛如來皆是法身智相之身（諸佛如來都是法身智相之身）。第一義諦離於施作（第一義諦遠離一切造作）。今稱讚此令人入理（現在稱讚這個，讓人進入真理）。二、若欲下釋讚歎名二（第二部分，從『若欲』開始，解釋讚歎的名稱，分為兩部分）。初、分字釋義（首先，分開字來解釋含義）。亦更互分別者（也可以互相分別）。以述德為贊（敘述功德叫做『贊』）。褒喻為嘆（褒獎比喻叫做『嘆』）。但使敘述褓稱義成（只要敘述符合實際，意義成立）。對字無在（對字面的要求沒有固定）。二、引論證成（其次，引用論典來證明）。彼之稱揚可證褒喻也（那樣的稱揚可以證明是褒獎比喻）。二、此品下結示別顯二（第二部分，從『此品』開始總結，顯示特別之處，分為兩部分）。初、約三業別顯（首先，從身口意三業的角度顯示特別之處）。雖具三業口業為正（雖然具備身口意三業，但口業是主要的）。故是別顯（所以是特別的顯示）。二、結此下約四悉別顯（其次，從『結此』開始，從四悉檀的角度顯示特別之處）。四義指向能贊人等也（四種含義指向能夠讚歎的人等等）。此（這裡）。

【English Translation】 II. Noble at Birth. Secondly, Abundant in Wealth. Five Obstacles: 1. Not becoming Brahma King (Brahma, the lord of the Form Realm). 2. Not becoming Indra (Śakra, the lord of the Desire Realm). 3. Not becoming a Wheel-Turning King (Cakravartin). 4. Not becoming a Demon King (Māra). 5. Not being able to become a Buddha. III. From 'If' Concluding into Two. First, Dividing the Text. Second, Explaining the Sutra in Two Parts. First, Concluding Self. Second, Concluding Others. II. From 'If This' Regarding Vows and Rejoicing in Two Parts. First, Dividing the Text. Second, Explaining the Sutra in Two Parts. First, Rejoicing in Others. Second, Rejoicing in Self. V. From 'If There Are' Concluding into Two. First, Dividing the Text. Second, Explaining the Sutra in Three Parts. First, Concluding the Cutting Off of Evil. Second, From 'All Good' Concluding the Generation of Good. Third, From 'Not In' Concluding the Frequent Encounter with Buddhas. III. Explaining the Chapter on Praise in Two Parts. First, Explaining the Title. Second, First Explaining Generally According to Meaning in Two Parts. First, Showing the Meaning of the Four Siddhanthas. Second, Explaining the Four. First, World (Lokasiddhanta). Those who doubt the Buddha's lifespan. That is, the previous sutra says. 'Thinking in this way, doubts arise in the mind.' Those who wholeheartedly believe and understand. Enlightenment. That is, the sutra says. 'Believing and hearing that these four Buddhas proclaim their lifespan, deeply believing and understanding.' These people. Are those who believe. The fundamental matter. What is done now is all due to past vows. Making beings happy, therefore belonging to the World (Lokasiddhanta). Second, From Below, For People (Purushasiddhanta). Third, From 'Extinction' Below, Antidote (Pratipakshasiddhanta). The most serious of sins. Extremely serious. Because the virtue outweighs the kindness, the sin of slander is very serious. Slander with the mouth is called 'tsi'. Also called 'he'. Fourth, From 'What' Below, First Principle (Paramarthasiddhanta). Saying that all Buddhas are extremely venerable, profound, and immeasurable. Those from the Perfect Initial Abiding onwards take the Dharma-nature as the body's form. The ultimate of Wonderful Enlightenment takes the deep and vast Dharma-nature as the body's form. Therefore, the Awakening of Faith Treatise says. 'All Buddhas and Tathagatas are bodies of Dharma-body Wisdom-aspect.' The First Principle Truth is apart from action. Now praising this leads people to enter the truth. II. If Desiring Below, Explaining the Name of Praise in Two Parts. First, Separating the Words to Explain the Meaning. Also distinguishing mutually. Describing virtue is called 'praise'. Praising and comparing is called 'admiration'. But making the description consistent with reality, the meaning is established. There is no fixed requirement for the words. Second, Citing Treatises to Prove. That praise can prove to be praise and comparison. II. This Chapter Below, Concluding and Showing the Distinction in Two Parts. First, Showing the Distinction from the Perspective of the Three Karmas. Although possessing the three karmas, verbal karma is the primary one. Therefore, it is a special showing. Second, Concluding This Below, Showing the Distinction from the Perspective of the Four Siddhanthas. The four meanings point to those who can praise, etc. This (here).

品下別顯也。於四悉中正在生善。對前懺品正滅惡故。二釋文二。初分文。二隨釋二。初長行二。初釋對告人二。初約對治釋。瑞應云。佛告魔王。我積功累德今得作佛。魔云。積功累德誰為證。佛時以手指地云。是知我。是者謂指地神。干時地神涌現為證。二又對下約為人釋。半空已上皆是男天。半空已下皆是女天。是鬼神報稱為天者。有天然力用故褒之以天。召諸鬼神皆以天名不唯此也。實智乃是善法之本。今贊覺者生人實智。宜告善女。又別名堅牢宜證往事。稱理不懷云云之意也。二釋金龍尊。金光明法門所依法也。金龍尊能契行也。若法若行皆性一修二。故金為理能贊為龍。能益故尊。斯以證理起用二修對於一性。當體名為金龍尊也。二偈頌二。初分文。二隨釋三。初贊三世佛五。初總贊三。初約事理明總三世。十方心意識境名之為事。何有一事不從理現。經云。寂滅是涅槃義。既稱微妙是大滅度。則彰三德非縱非橫名秘密藏。密藏圓遍無別世方。世方宛然無非三德。不以二相見諸佛土。斯之謂歟。以此總贊為妙何極。二總理下約三法明總。法身者。明性一也。報應者。明修二也。全修在性合三為法。名總法身。全性成修合三為報。合三為應。是故名為總報應也。一切三法莫不然耳。又法身總三土。以實報等

【現代漢語翻譯】現代漢語譯本此品名為『別顯』，在於四悉檀（四種成就：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）中，正屬於『生善』悉檀。與之前的『懺悔品』相對，『懺悔品』在於『滅惡』。二、解釋經文分為兩部分：首先是分段，然後是隨文解釋。（一）首先是長行部分，分為兩部分：首先是解釋對告之人，分為兩部分：首先是從對治的角度解釋。《瑞應經》中記載：佛告訴魔王：『我積累功德才能成佛。』魔王說：『你積累功德，誰能證明？』佛當時用手指著大地說道：『此地可以證明我。』這裡所說的『是』，指的是地神。在乾旱之時，地神涌現出來作為證明。其次，又從人的角度解釋。半空中以上都是男天，半空中以下都是女天。這些鬼神被尊稱為『天』，是因為他們具有天然的力量，所以用『天』來讚美他們。召請諸位鬼神都用『天』這個名稱，不僅僅是這裡。實智是善法的根本。現在讚美覺悟者，是爲了生髮人們的實智，所以應該告訴善女。另外，別名『堅牢』，適宜用來證明往事。『稱理不懷』，就是這個意思。（二）解釋金龍尊。金光明法門所依據的法。金龍尊能夠契合修行。無論是法還是行，都是性一修二。所以金代表理，能夠讚美為龍，能夠利益眾生所以尊貴。這是用證理和起用這兩種修行來對應唯一的自性。當體就名為金龍尊。（三）偈頌部分，分為兩部分：首先是分段，然後是隨文解釋。分為三個部分：首先是讚美三世佛，分為五個部分：首先是總贊，分為三個部分：首先是從事和理的角度來闡明三世的總相。十方的心意識境，名為事。哪一件事不是從理顯現出來的呢？經中說：『寂滅是涅槃的意義。』既然稱之為微妙，就是大滅度，那麼就彰顯了法身、般若、解脫這三德，非縱非橫，名為秘密藏。秘密藏圓滿周遍，沒有不同的世界和方位。世界和方位宛然存在，沒有不是三德的。這大概就是不以二相看待諸佛國土的含義吧。用這個來總贊，真是妙到了極點。其次，從三法的角度來闡明總相。法身，是說明性一。報身和應身，是說明修二。全部的修都在性中，合三為法，名為總法身。全部的性成就修，合三為報。合三為應。所以名為總報應。一切三法莫不如此。另外，法身總攝三土，以實報等

【English Translation】 English version This chapter is titled 'Distinct Manifestation,' and within the four Siddhanthas (four accomplishments: Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta), it precisely belongs to the 'Generating Goodness' Siddhantha. In contrast to the previous 'Repentance Chapter,' which focuses on 'Eliminating Evil.' 2. The explanation of the text is divided into two parts: first, the division of sections, and then the explanation following the text. (1) First is the prose section, divided into two parts: first, explaining the persons being addressed, divided into two parts: first, explaining from the perspective of counteracting afflictions. The 'Auspicious Response Sutra' records: The Buddha told the Mara King: 'I have accumulated merit and virtue to become a Buddha.' The Mara said: 'You have accumulated merit and virtue, who can prove it?' The Buddha then pointed to the earth and said: 'This can prove me.' The 'this' refers to the earth deity. In times of drought, the earth deity emerges as proof. Secondly, it is explained from the perspective of people. Above the mid-air are male Devas, and below the mid-air are female Devas. These ghosts and spirits are honored as 'Devas' because they possess natural power, so they are praised with 'Deva.' Inviting all ghosts and spirits uses the name 'Deva,' not just here. Real wisdom is the root of good Dharma. Now praising the enlightened one is to generate people's real wisdom, so it should be told to the virtuous women. In addition, the alias 'Firm' is suitable for proving past events. 'Consistent with reason and without harboring,' that is the meaning. (2) Explaining the Golden Dragon Honored One (Jinlong Zun). The Dharma that the Golden Light Dharma Door relies on. The Golden Dragon Honored One can accord with practice. Whether it is Dharma or practice, it is oneness in nature and duality in cultivation. Therefore, gold represents principle, can be praised as a dragon, and can benefit sentient beings, so it is honored. This is using the two cultivations of proving principle and arising function to correspond to the unique self-nature. The entity is named the Golden Dragon Honored One. (3) The verse section is divided into two parts: first, the division of sections, and then the explanation following the text. Divided into three parts: first, praising the Buddhas of the three times, divided into five parts: first, general praise, divided into three parts: first, from the perspective of phenomena and principle to clarify the general appearance of the three times. The mind, consciousness, and realm of the ten directions are called phenomena. Which phenomenon does not manifest from principle? The sutra says: 'Quiescence is the meaning of Nirvana.' Since it is called subtle, it is great liberation, then it reveals the three virtues of Dharmakaya (法身), Prajna (般若), and liberation (解脫), neither vertical nor horizontal, named the Secret Treasury (密藏). The Secret Treasury is complete and pervasive, without different worlds and directions. The worlds and directions are clearly present, none of which are not the three virtues. This is probably the meaning of not viewing the Buddha lands with two appearances. Using this to generally praise, it is truly wonderful to the extreme. Secondly, from the perspective of the three Dharmas to clarify the general appearance. Dharmakaya (法身) is to explain the oneness of nature. Sambhogakaya (報身) and Nirmanakaya (應身) are to explain the duality of cultivation. All cultivation is in nature, combining the three into Dharma, named the Total Dharmakaya. All nature achieves cultivation, combining the three into reward. Combining the three into response. Therefore, it is named Total Reward and Response. All three Dharmas are like this. In addition, Dharmakaya encompasses the three lands, with the Real Reward etc.

皆寂光故。報身總二土。方便同居睹尊特故。應身總同居凈穢兩處。凡夫二乘見生身故。分別則三身三土勝劣不濫。融即則三身三土局偏相收。以此贊佛佛德無遺矣。三如是下約四德明總。經云。諸佛清凈。克果明德也。果中眾德更無不會。舉一凈德必常樂我。四德圓妙。舉一全牧。是故此四乃是三身之德。三身融故四德遍嚴。是故三身無非四德。總此為贊極佛體用也。今此點示故注云云。二從色下別贊二。初分文立義二。初分文。大相謂三十二相。小相謂八十種好。皆稱海者。若大若小悉無有邊故。皆是法界全體顯現。故一一相無非法海。據其總贊諸佛清凈微妙寂滅。以總顯別。一一相好皆秘密藏。大師見彼得意處故。故釋相好皆立海名。二所以下立義二。初明能贊智巧。二夫下明所贊德深二。初歷教分別。二據圓融即。此之二意學者應知。括經論之幽文。立教觀之深趣彰化跡之不濫。顯圓機之頓照。何者。以分別故從勝別示。以融即故觸境遍收。得後後者必得前前。得前前者不得後後。不知后故當分義成。能知前故跨節義顯。若能了知真中感應二識見佛。則今二意收揀無遺矣。二識者。起信論云。佛用有二種。一依分別事識。凡夫二乘心所見者說名應身。以不知轉識現故見從外來。取色分齊不能盡知故。二者依于

【現代漢語翻譯】現代漢語譯本皆是寂靜光明的緣故。報身佛統攝常寂光土和實報莊嚴土。爲了讓方便有緣眾生得見特別示現，所以也會在方便同居土顯現。應身佛則統攝同居土的清凈和穢濁兩種處所，因為凡夫和二乘人所見的是應化之身。如果分別來看，三身和三土的殊勝和差別不會混淆。如果融合來看，三身和三土則會相互包含。用這些來讚歎佛，佛的功德就沒有遺漏了。『三如是』以下，是從常、樂、我、凈四德來總括說明。經中說：『諸佛清凈』，這是證得果位后彰顯的功德。果位中的眾多功德沒有不具備的，舉出一個清凈的功德，必然具備常、樂、我，四德圓滿微妙。舉出一個就全部具備。所以這四德是三身佛的功德。三身融合，所以四德普遍莊嚴。因此，三身沒有不是四德的體現。總括這些就是讚歎佛的體和用。現在這裡點明這些，所以註釋這樣說。從『二從色』以下，分別讚歎。首先是分段說明文義，分為兩部分。首先是分段。『大相』指的是三十二相，『小相』指的是八十種好。都稱為『海』，是因為無論大相還是小相，都沒有邊際。都是法界全體的顯現，所以每一個相都不是非法海。根據總贊諸佛清凈、微妙、寂滅，用總的來顯現個別的。每一個相好都是秘密藏。大師見到那些得意之處，所以解釋相好都立名為『海』。『二所以』以下，是確立文義，分為兩部分。首先是說明能讚歎的智慧巧妙，其次是說明所讚歎的功德深厚。首先是歷數各教派分別的觀點，其次是根據圓融的觀點。這兩種意思學者應該知道。概括經論的深奧文句，確立教觀的深刻趣味，彰顯教化的事蹟不混淆，顯現圓頓根機的頓悟。為什麼呢？因為分別的緣故，從殊勝處分別開示；因為融合的緣故，接觸境界就普遍收攝。得到後者必定得到前者，得到前者不一定得到後者。不瞭解後者，所以當下的意義成立；能夠了解前者，所以跨越階段的意義顯現。如果能夠了解真如中的感應二識見佛，那麼現在的兩種意思就收攝無遺了。『二識者』，《起信論》說：『佛的功用有兩種，一是依據分別事識，凡夫和二乘人心中所見到的，稱為應身佛。因為不知道轉識的顯現，所以認為是從外面來的，取色相的分界不能完全知曉。二是依據于』

【English Translation】 English version All is due to the quiescence and luminosity. The Reward Body (報身, Bàoshēn) encompasses both the Land of Eternal Tranquility (常寂光土, Chángjìguāngtǔ) and the Land of Actual Reward (實報莊嚴土, Shíbào zhuāngyán tǔ). For the sake of expediently allowing sentient beings with affinities to see the special manifestations, it also appears in the Land of Co-dwelling with Purity and Impurity (方便同居土, Fāngbiàn tóng jū tǔ). The Manifestation Body (應身, Yìngshēn) encompasses both the pure and impure places of the Land of Co-dwelling, because what ordinary beings and those of the Two Vehicles (二乘, Èrshèng) see is the manifested body. If viewed separately, the superiority and differences of the Three Bodies (三身, Sānshēn) and Three Lands (三土, Sāntǔ) will not be confused. If viewed in fusion, the Three Bodies and Three Lands will mutually contain each other. Using these to praise the Buddha, the Buddha's merits will have no omissions. The 'Three Suchnesses' below explain the totality from the perspective of the Four Virtues (四德, Sìdé): permanence, bliss, self, and purity. The sutra says: 'All Buddhas are pure,' which is the merit manifested after attaining the fruit. The numerous merits in the fruit are all present; mentioning one pure virtue necessarily includes permanence, bliss, and self; the Four Virtues are perfectly wondrous. Mentioning one encompasses all. Therefore, these Four Virtues are the virtues of the Three Bodies. Because the Three Bodies are fused, the Four Virtues are universally adorned. Therefore, the Three Bodies are none other than the embodiment of the Four Virtues. Summarizing this is to praise the essence and function of the ultimate Buddha. Now, this is pointed out here, so the commentary says so. From 'Two, from form' below, the separate praises begin. First, dividing the text and establishing the meaning, into two parts. First, the division of the text. 'Major marks' refers to the Thirty-two Marks (三十二相, Sānshí'èr xiàng), and 'minor marks' refers to the Eighty Minor Characteristics (八十種好, Bāshí zhǒng hǎo). All are called 'oceans' because whether major or minor, they are all without limit. All are manifestations of the entire Dharma Realm (法界, Fǎjiè), so each mark is none other than the Dharma Ocean (法海, Fǎhǎi). Based on the general praise of the Buddhas' purity, subtlety, and quiescence, the general reveals the specific. Each mark and characteristic is a secret treasury. The Great Master (大師, Dàshī) saw those points of attainment, so he established the name 'ocean' for the explanation of the marks and characteristics. 'Two, therefore' below, establishes the meaning, in two parts. First, explaining the skillful wisdom of the one who praises; second, explaining the profound merit of what is praised. First, enumerating the separate views of each school; second, based on the view of perfect fusion. Scholars should know these two meanings. Summarizing the profound texts of the sutras and treatises, establishing the profound interest of teaching and contemplation, revealing the non-confusion of the traces of transformation, revealing the sudden enlightenment of the perfect capacity. Why? Because of separation, it is shown separately from the superior; because of fusion, it universally encompasses upon contact with the environment. Obtaining the latter necessarily obtains the former; obtaining the former does not necessarily obtain the latter. Not understanding the latter, the meaning of the present moment is established; being able to understand the former, the meaning of crossing stages is revealed. If one can understand the two consciousnesses of response and manifestation in True Suchness (真如, Zhēnrú) when seeing the Buddha, then the two meanings now are gathered without omission. 'Two consciousnesses,' the Awakening of Faith (起信論, Qǐxìn lùn) says: 'The Buddha's function has two kinds: first, based on the discriminating consciousness of affairs, what ordinary beings and those of the Two Vehicles see is called the Manifestation Body. Because they do not know the manifestation of the transformed consciousness, they think it comes from outside, taking the boundaries of form and not being able to fully know it. Second, based on'

業識。謂諸菩薩從初發意乃至菩薩究竟地心所見者。名為報身。身有無量色。色有無量相。相有無量好。所住依果亦復無量。種種莊嚴隨所示現。即無有邊不可窮盡。離分齊相隨其所應。常能住持不毀不失。皆因諸波羅蜜無漏行熏及不思議熏之所成就。是受樂相說名報身(文畢)斯乃如來以法界用。隨順眾生事業二識。現報應身。應身是今生身。報身是今尊特及法性身。依事識者。但見應身不能睹報。以其粗淺不窮深故。依業識者。既睹報身亦能見應。以知真如起二用故。行者應知。真如之用現佛身相大有三品。一如華嚴談相好數有十蓮華藏世界微塵。二如觀無量壽佛經。明八萬四千相好光明。三如此經及法華般舟等。說三十二相八十種好。此三品相既是真如全體之用。若多若少皆無邊際。故悉稱海無非尊特。然有通局。以藏塵八萬局業識見。其三十二通事識見名生名應。若業識見即無有邊不可窮盡。離分齊相名為尊特。屬於報身。此如今經別所嘆相在三十二。以金龍尊就佛四德微妙寂滅。而為總贊。以總顯別故三十二無非秘藏。故一一相離於分齊。如空無邊常住不毀。疏據此釋三身融即正贊尊特。若其不知龍尊總贊是依業識見應即報。豈三十二圓光一尋名尊特耶。言真中感應者。良以如來現應化身示住遍真。說于生

【現代漢語翻譯】現代漢語譯本業識。指的是諸位菩薩從最初發心乃至菩薩最終證得究竟地時所見到的。這被稱為報身（Sambhogakāya，佛的報償之身）。報身具有無量（immeasurable）的，具有無量的相（lakṣaṇa，佛的三十二相），相具有無量的好（anuvyañjana，佛的八十隨形好）。所居住的依果（果報所依之境）也同樣是無量的。種種莊嚴隨著所示現而出現，沒有邊際，不可窮盡。遠離了分齊相（有限的相），隨著所應，常能住持而不毀壞不遺失。這些都是因為諸波羅蜜（pāramitā，到達彼岸的方法）的無漏行（無煩惱的行為）熏習以及不可思議的熏習所成就的。這是享受快樂之相，被稱為報身。（文畢）這乃是如來（Tathāgata，佛的稱號）以法界（Dharmadhātu，宇宙萬法本體）的作用，隨順眾生事業二識，顯現報應身。應身（Nirmāṇakāya，佛的化身）是今生之身，報身是今尊特及法性身。依據事識（分別事物的意識）的人，只能見到應身，不能見到報身，因為他們的認識粗淺，不能窮盡深奧的道理。依據業識（行為產生的意識）的人，既能見到報身，也能見到應身，因為他們知道真如（Tathātā，事物的真實本性）生起二用的緣故。修行者應當知道，真如的作用顯現佛身之相，大致有三種品類。一是如《華嚴經》（Avataṃsaka Sūtra）所談到的相好之數，有十蓮華藏世界微塵數。二是如《觀無量壽佛經》（Amitāyurdhyāna Sūtra）所闡明的八萬四千相好光明。三是如此經及《法華經》（Lotus Sūtra）、《般舟三昧經》（Pratyutpanna Samādhi Sūtra）等所說的三十二相八十種好。這三種品類的相，既然是真如全體的作用，無論多少，都是無邊無際的。所以都稱為海，沒有不是尊特的。然而有共通和侷限。以藏塵八萬侷限於業識所見。那三十二相通於事識所見，名為生名應。如果業識所見，就沒有邊際，不可窮盡，遠離分齊相，名為尊特，屬於報身。這如今經特別讚歎的相在三十二相。以金龍尊就佛四德微妙寂滅，而作為總贊。以總顯別，所以三十二相沒有不是秘藏的。所以每一個相都離於分齊，如虛空無邊，常住不毀。疏據此解釋三身融即正贊尊特。如果不知道龍尊總贊是依業識見應即報。難道三十二圓光一尋名尊特嗎？說到真中感應，是因為如來顯現應化身，示現安住于普遍的真理，宣說于生。

【English Translation】 English version 'Karma Consciousness' refers to what Bodhisattvas (enlightenment beings) perceive from their initial aspiration until they attain the ultimate stage of a Bodhisattva. This is called the Sambhogakāya (reward body). The body possesses immeasurable attributes, immeasurable marks (lakṣaṇa, the 32 major marks of a Buddha), and each mark has immeasurable perfections (anuvyañjana, the 80 minor marks of a Buddha). The resultant environment they inhabit is also immeasurable. Various adornments manifest according to what is shown, without limit and inexhaustible. It transcends limited appearances and, as appropriate, can constantly maintain itself without decay or loss. All of this is accomplished through the influence of the flawless practices of the various Pāramitās (perfections) and the inconceivable influence. This experience of bliss is called the Sambhogakāya. (End of passage) This is how the Tathāgata (Buddha), through the function of the Dharmadhātu (realm of reality), manifests the reward body in accordance with the two consciousnesses of beings' actions and affairs. The Nirmāṇakāya (transformation body) is the body of this life, while the Sambhogakāya is the honored and unique Dharmakāya (body of reality). Those who rely on the consciousness of affairs can only see the Nirmāṇakāya and cannot perceive the Sambhogakāya because their understanding is superficial and cannot fathom the depths. Those who rely on karma consciousness can see both the Sambhogakāya and the Nirmāṇakāya because they understand that the Tathātā (suchness) gives rise to two functions. Practitioners should know that the function of Tathātā manifesting the form of the Buddha has three main categories. First, as the Avataṃsaka Sūtra (Flower Garland Sutra) discusses, the number of marks and perfections is like the number of dust particles in ten lotus-treasury worlds. Second, as the Amitāyurdhyāna Sūtra (Contemplation Sutra) clarifies, there are eighty-four thousand marks and perfections of light. Third, as this sutra, the Lotus Sūtra, and the Pratyutpanna Samādhi Sūtra (Sutra on the Samadhi of Direct Encounter with the Buddhas of the Present) state, there are thirty-two marks and eighty minor marks. Since these three categories of marks are the function of the entirety of Tathātā, whether many or few, they are boundless. Therefore, they are all called 'oceans,' and none are not honored and unique. However, there are commonalities and limitations. The eighty thousand contained dust particles are limited to what is seen by karma consciousness. The thirty-two marks are accessible to the consciousness of affairs, named 'birth' and 'response.' If seen by karma consciousness, they are limitless, inexhaustible, and beyond limited appearances, called 'honored and unique,' belonging to the Sambhogakāya. This sutra particularly praises the thirty-two marks. The Golden Dragon Venerable uses the Buddha's four virtues—subtle, wonderful, serene, and extinct—as a general praise. By revealing the particular through the general, none of the thirty-two marks are not secret treasures. Therefore, each mark is beyond limitation, like the boundless sky, eternally abiding and indestructible. The commentary explains that the fusion of the three bodies is precisely the praise of the honored and unique. If one does not know that the Golden Dragon Venerable's general praise is based on karma consciousness seeing response as reward, how could a thirty-two-mark halo of one fathom be called 'honored and unique'? Speaking of the response within truth, it is because the Tathāgata manifests the transformation body, showing residence in pervasive truth, and speaks of birth.

滅及無生法。被藏通機。現尊特身住于中道。宣說無量及無作法被別圓機。故文句云。丈六身佛住真諦。丈六尊特合身佛雙住真中。尊特身佛雙住俗中。法身佛住中道。疏有六處明應化尊特。皆約真中感應而辨。如法華嘆佛。經文顯云三十二相八十種好。法身具故嚴法身故。是尊特相。是故荊溪類同華嚴一一相好與虛空等。又云。一一相皆法界海。一一好無非名海。疏釋今文大相小相皆稱為海。此大小相全異華嚴九十七名。一一皆與法界次第三十二相八十種好。名目無差。又懺悔品贊佛三十二相八十種好。豈龍尊昔贊與今金鼓所贊優劣。故知只就中道感應稱為尊特。非是加添相好之數。方名尊特。故華嚴中業報眾生等十種之身。皆盧舍那。舍那非報報非尊特耶。失此意者勿議今宗也。父母生身丈六身也。三藏及通鈍根所感尊特。即是他受用報。通教利根及別所感法性是法身。圓人所感此乃如來法界大用。對三類機現三種身。故能嚴相亦分三種。三身力用優劣有殊。不唯示果身相不同。亦示行因三種差別。以今見佛皆是曩世結緣機也。如示跡因論四修相行六度等。或示事修。或即空修。或次第修。或圓頓修。示修不等致令眾機結緣有異。今日感見三身不同。二三身下別釋二。初釋三身相三。初釋生身相。林微尼此云解脫

【現代漢語翻譯】現代漢語譯本『滅』及『無生法』，被藏教和通教的根機所接受。佛陀顯現尊特之身，安住于中道，宣說無量法和無作法，被別教和圓教的根機所接受。所以《文句》中說：『丈六身佛住于真諦，丈六尊特合身佛雙住于真中，尊特身佛雙住于俗中，法身佛住于中道。』《疏》中有六處說明應化尊特，都是依據真諦和中道的感應來辨別的。例如《法華經》讚歎佛陀，經文明顯地說有三十二相（Thirty-two marks of a Buddha）和八十種好（Eighty minor marks of perfection）。因為法身具足，所以莊嚴法身，這就是尊特相。因此，荊溪湛然大師將它比作《華嚴經》中一一相好與虛空相等。又說：『一一相皆是法界海，一一好無不是名海。』《疏》解釋說，今文中的大相和小相都稱為海。這大小相完全不同於《華嚴經》中的九十七名，一一都與法界相連。次第的三十二相和八十種好，名目沒有差別。又如《懺悔品》贊佛的三十二相和八十種好，難道龍樹菩薩昔日的讚歎與今日金鼓所贊有優劣之分嗎？所以要知道，只是就中道的感應才稱為尊特，不是加添相好的數量才稱為尊特。所以《華嚴經》中的業報眾生等十種身，都是盧舍那佛（Vairocana）。盧舍那佛不是報身，報身不是尊特身嗎？不理解這個意思的人，不要議論我們宗派的教義。父母所生的身是丈六身。三藏教和通教的鈍根所感應的尊特身，就是他受用報身（Sambhogakāya）。通教的利根和別教所感應的法性是法身（Dharmakāya）。圓教人所感應的，這是如來法界的大用。針對三類根機，顯現三種身。所以能夠莊嚴相好，也分為三種。三身的力量和作用，優劣有差別。不僅示現果報之身不同，也示現行因的三種差別。現在我們所見到的佛，都是過去世結緣的根機。例如示跡因論中的四修相行和六度等。或者示現事修，或者示現即空修，或者示現次第修，或者示現圓頓修。示現的修行不同，導致眾生的根機結緣也有差異。今日感應所見的三身也不同。下面分別解釋二身和三身。首先解釋三身相，分為三部分。首先解釋生身相。林微尼（Lumbini）這裡稱為解脫。

【English Translation】 English version 'Cessation' and 'non-arising dharmas' are received by the faculties of the Tripitaka and Shared Teachings. The Buddha manifests the Distinguished Body, abiding in the Middle Way, proclaiming immeasurable and non-active dharmas, received by the faculties of the Differentiated and Perfect Teachings. Therefore, the 『Words and Phrases』 commentary states: 『The sixteen-foot Buddha abides in the Truth of Emptiness; the sixteen-foot Distinguished Combined Body Buddha doubly abides in the True Middle; the Distinguished Body Buddha doubly abides in the Conventional Truth; the Dharma Body Buddha abides in the Middle Way.』 The 『Commentary』 has six places clarifying the manifested and transformed Distinguished Body, all based on the response and interaction of the Truth of Emptiness and the Middle Way. For example, the 『Lotus Sutra』 praises the Buddha, and the sutra text clearly reveals the thirty-two marks (Thirty-two marks of a Buddha) and eighty minor marks of perfection (Eighty minor marks of perfection). Because the Dharma Body is complete, it adorns the Dharma Body, and this is the Distinguished Mark. Therefore, Jingxi Zhanran likens it to the 『Flower Garland Sutra,』 where each mark and excellence is equal to empty space. It also says: 『Each mark is the ocean of the Dharma Realm; each excellence is none other than the ocean of names.』 The 『Commentary』 explains that the major and minor marks in this text are all called oceans. These major and minor marks are completely different from the ninety-seven names in the 『Flower Garland Sutra,』 each connected to the Dharma Realm. The sequential thirty-two marks and eighty minor marks have no difference in name. Furthermore, the 『Repentance Chapter』 praises the Buddha』s thirty-two marks and eighty minor marks. Could it be that Nagarjuna』s past praise is superior or inferior to the praise of today』s golden drums? Therefore, know that only the response and interaction of the Middle Way is called Distinguished; it is not adding to the number of marks and excellences that makes it Distinguished. Therefore, the ten kinds of bodies in the 『Flower Garland Sutra,』 such as the karmic retribution body of sentient beings, are all Vairocana (Vairocana). Is Vairocana not a Reward Body, and is the Reward Body not a Distinguished Body? Those who misunderstand this meaning should not discuss the doctrines of our school. The body born of parents is the sixteen-foot body. The Distinguished Body, perceived by the dull faculties of the Tripitaka and Shared Teachings, is the Other-Enjoyment Reward Body (Sambhogakāya). The Dharma-nature perceived by the sharp faculties of the Shared Teaching and the Differentiated Teaching is the Dharma Body (Dharmakāya). What is perceived by the people of the Perfect Teaching is the great function of the Tathagata』s Dharma Realm. In response to the three types of faculties, three types of bodies are manifested. Therefore, the adornment of marks is also divided into three types. The power and function of the three bodies have different superiorities and inferiorities. Not only are the manifested reward bodies different, but also the three types of differences in the causes of practice are manifested. The Buddhas we see today are all faculties that formed connections in past lives. For example, the theory of manifesting traces discusses the four aspects of practice and the Six Perfections, etc. Or it manifests practice in phenomena, or it manifests practice in emptiness, or it manifests sequential practice, or it manifests perfect and sudden practice. The manifested practices are different, leading to different connections formed by the faculties of sentient beings. The three bodies perceived today are also different. The following separately explains the two bodies and the three bodies. First, explain the characteristics of the three bodies, divided into three parts. First, explain the characteristics of the birth body. Lumbini (Lumbini) here is called liberation.

處。舉手攀樹者。即摩耶夫人攀無憂樹。而太子自右脅而生也。阿夷亦阿私陀此云無比。仙人名也。披開也。太子既生三日遂裹以白㲲。王召仙人相之。於是開㲲相其形也。相相炳明者。謂三十二相皆明顯也。決定成佛者。即仙人奏王之語。謂輪王雖有三十二相。相不明瞭。今觀太子相相炳明。決定作佛不為輪王也。悲不能聲者。即仙人自嗟年老不見太子成佛故泣也。無聲自出淚曰泣。今云悲不能聲是泣也。此是生身也者。疏雖標云父母生身須解其意。豈后二身全無父母。今特云者。彰藏通佛住偏真也。以偏真理不具五陰故。使佛身從正習造。機緣若盡灰滅淪空永無示現。故以父母顯其有生。機盡歸空顯其有滅。通雖幻有亦須永無。依教分別相狀如是。二如釋下釋尊特相。巍巍高也。堂堂明也。言尊崇奇特者。此別圓機所見身也。常身常光者。即凡夫二乘所見身也。然高明身相應知兩意。有須現起。有不須現。皆是如來鑒機進不中道之力。于須現者即為現之。如梵網經云。方坐蓮華臺。華嚴藏塵相。維摩所說身如須彌映于大海。觀無量壽相好八萬身量無邊。此等皆是現起尊特相也。有不須現者。但以力加。令於劣身見無分齊。作巍巍堂堂而解。以不可思議而觀。此如今經贊三十二為尊特法性之身。法華以三十二相莊嚴

【現代漢語翻譯】現代漢語譯本處：指摩耶夫人舉手攀無憂樹，太子從右脅降生之處。（摩耶夫人：釋迦牟尼的生母；無憂樹：一種開美麗花朵的樹，與佛陀的誕生有關。）阿夷亦阿私陀（Asita）：意為『無比』，是一位仙人的名字。披開：指（國王）打開（包裹）。太子出生三天後，用白色細布包裹。國王召見仙人為太子看相，於是打開細布觀察太子的形貌。相相炳明：指三十二相都非常明顯。（三十二相：佛陀或偉大人物所具有的三十二種殊勝的身體特徵。）決定成佛：指仙人對國王說的話，說輪王雖然有三十二相，但相貌並不明顯。現在看太子，相貌非常明顯，必定成佛，不會成為輪王。（輪王：統一世界的理想統治者。）悲不能聲：指仙人因為自己年老，無法親眼見到太子成佛而悲傷哭泣。無聲自出淚曰泣：沒有聲音而流淚叫做泣，現在說『悲不能聲』就是泣。此是生身也者：疏文雖然標明是父母所生的身體，需要理解其中的含義。難道後來的兩種身（指報身和法身）就完全沒有父母了嗎？現在特別說明這一點，是爲了彰顯藏教和通教的佛停留在偏真之理上。因為偏真之理不具備五陰，所以佛身是從正習造作而來。如果機緣耗盡，就會灰飛煙滅，淪入空無，永遠無法示現。所以用父母來顯示其有生，機緣耗盡歸於空無，顯示其有滅。通教雖然是幻有，也必須歸於永無。按照教義分別，相狀就是這樣。二如釋下釋尊特相：下面解釋釋迦牟尼佛的特殊相貌。巍巍高也，堂堂明也：巍巍，是高大的樣子；堂堂，是光明正大的樣子。說尊崇奇特，這是別教和圓教根機所見到的佛身。常身常光：指凡夫和二乘所見到的佛身。然高明身相應知兩意：然而，高大光明的身相，應當知道有兩種含義。有需要顯現的，有不需要顯現的。都是如來觀察眾生的根機，運用不落入中道的加持力。對於需要顯現的，就為之顯現。如《梵網經》所說：『方坐蓮華臺，華嚴藏塵相。』《維摩經》所說的身如須彌山映照在大海中。《觀無量壽經》所說的相好八萬，身量無邊。這些都是顯現出來的尊特相。有不須現者：對於不需要顯現的，只是用力量加持，使那些看到劣身的人，也能見到沒有差別的（佛身），理解為高大光明，用不可思議的眼光來看待。這就像現在這部經讚歎三十二相是尊特法性之身，《法華經》用三十二相來莊嚴（佛身）。

【English Translation】 English version 『Place』: Refers to where Queen Maya raised her hand to grasp the Ashoka tree, and the prince was born from her right side. (Maya: The birth mother of Shakyamuni; Ashoka tree: A tree with beautiful flowers, associated with the birth of the Buddha.) 『Ayi also Asita』: Meaning 『incomparable,』 is the name of an immortal. 『Unveiling』: Refers to (the king) opening (the swaddling clothes). Three days after the prince was born, he was wrapped in white fine cloth. The king summoned an immortal to examine the prince's features, so he opened the cloth to observe the prince's appearance. 『Features clearly shining』: Refers to the thirty-two marks being very distinct. (Thirty-two marks: The thirty-two auspicious physical characteristics possessed by a Buddha or a great person.) 『Definitely becoming a Buddha』: Refers to the words of the immortal to the king, saying that although a Chakravartin (wheel-turning king) has the thirty-two marks, the features are not clear. Now, looking at the prince, the features are very clear, he will definitely become a Buddha and will not become a Chakravartin. 『Grief unable to voice』: Refers to the immortal being sad and weeping because he was old and unable to personally witness the prince becoming a Buddha. 『Tears flowing silently are called weeping』: Shedding tears without sound is called weeping; now saying 『grief unable to voice』 is weeping. 『This is the physical body』: Although the commentary indicates that it is the physical body born of parents, it is necessary to understand its meaning. Is it that the later two bodies (referring to the Reward Body and Dharma Body) have no parents at all? The special explanation now is to highlight that the Buddhas of the Tripitaka and Common Teachings remain in the biased truth. Because the biased truth does not possess the five skandhas, the Buddha's body is created from correct habits. If the opportunity is exhausted, it will turn to ashes and vanish into emptiness, never to appear again. Therefore, parents are used to show that there is birth, and the exhaustion of opportunity returns to emptiness, showing that there is extinction. Although the Common Teaching is illusory existence, it must also return to eternal non-existence. According to the teachings, the appearance is like this. 『Two, like explaining below, explain the special features of the Buddha』: Below explains the special appearance of Shakyamuni Buddha. 『Lofty and tall, dignified and bright』: Lofty means tall and great; dignified means bright and upright. Saying revered and unique refers to the body seen by the capacity of the Separate and Perfect Teachings. 『Constant body, constant light』: Refers to the body seen by ordinary people and those of the Two Vehicles. 『However, the lofty and bright body should be understood in two ways』: However, the tall and bright appearance should be understood to have two meanings. There are those that need to be manifested, and those that do not need to be manifested. All are the Tathagata observing the capacity of sentient beings, using the power of non-falling into the middle way. For those that need to be manifested, they are manifested. As the Brahma Net Sutra says: 『Sitting squarely on a lotus platform, the appearance of the Hua-yen Treasury of Worlds.』 The body described in the Vimalakirti Sutra is like Mount Sumeru reflecting in the great ocean. The Contemplation Sutra says that the auspicious marks are eighty thousand, and the body is boundless. These are all manifested unique appearances. 『Those that do not need to be manifested』: For those that do not need to be manifested, only power is added, so that those who see inferior bodies can also see the (Buddha's body) without difference, understanding it as tall and bright, and viewing it with an inconceivable perspective. This is like the current sutra praising the thirty-two marks as the unique Dharma-nature body, and the Lotus Sutra using the thirty-two marks to adorn (the Buddha's body).

法身。相相皆與虛空等量。此等機緣悉以業識而見。以中智而觀。劣即無邊色即智性。故不須現起而稱尊特。若不爾者。龍尊所贊三十二相。疏云融三正贊尊特。如何和會。學人於此當善了之。三釋法性相。此乃諸佛第一義諦智相之身。凡夫二乘尚不知名。豈能睹見。若論極證等覺罔窮。又復初地不知二地。是故樹神哀泣雨淚請佛現身即此身也。皆得名為非下地見。唯應度等者。斯是大乘第一義悉檀。機扣佛者。乃以此身應之令見。即前疏解一時之義。一切種智與中諦一時也。無身等者。非質礙身是微妙身。非差別相是智凈相。一切智是萬行首故以為頭。第一義諦諸法中最故以為髻。八萬塵勞轉為法門多數名發。大悲為眼見苦即拔。中道白毫不偏無染。無漏為鼻嗅功德者。十八味舌遍嘗理空。不共為齒四十數齊。大論以十八不共法十力四無畏大慈大悲三念處等為四十。皆不與下地共故。四弘為肩荷負不息。三三昧止散如腰束衣。圓三三昧秪是三觀。空即空觀。無相即假觀。不得空相故。無愿即中觀。於二邊不作愿求故。如來藏腹舍三千故。權實智手遍拔眾生。定慧等足究踐理地。今第三身與余處列不無少異。如觀無量壽佛經疏云。色相身義當生身及他受用同爲應身。次法門身。即今所列種種法門義當報身。乃自受用也

【現代漢語翻譯】現代漢語譯本法身（Dharmakāya）。所有色相都與虛空一樣廣大。這些機緣都是通過業識（karma-consciousness）才能見到，用中智（middle wisdom）來觀察。低劣的即是無邊之色，即是智性（wisdom-nature）。因此不需要特別顯現來稱頌其尊貴獨特。如果不是這樣，龍樹菩薩（Nāgārjuna）所讚歎的佛陀三十二相（thirty-two marks of a Buddha），疏文中說融合三種正因來讚歎佛陀的尊貴獨特，又該如何調和呢？學佛之人應當好好了解這一點。這三種解釋都是關於法性相（dharmatā-lakṣaṇa）。這是諸佛第一義諦（paramārtha-satya）的智慧之身。凡夫和二乘（Śrāvaka and Pratyekabuddha）尚且不知道它的名字，怎麼可能得見？如果論證到極點，等覺菩薩（bodhisattva at the penultimate stage before Buddhahood）也無法完全窮盡。而且初地菩薩（bhūmi）不知道二地菩薩的境界。因此，樹神（tree-spirit）哀泣流淚，請求佛陀現身，所請求的就是這個法身。這些都可稱為非下地所能見。'唯應度等者'，這是大乘（Mahāyāna）第一義悉檀（highest truth）。眾生根機與佛相應，佛就以法身來應現，讓他們得見，這就是前面疏文所解釋的'一時'的含義。一切種智（sarva-jñāna）與中諦（madhyamaka-satya）是同時的。'無身等者'，不是指有質礙的身體，而是指微妙之身；不是指有差別的相，而是指智慧清凈之相。一切智是萬行之首，所以作為頭；第一義諦在諸法中最為殊勝，所以作為髮髻；八萬塵勞（eighty-thousand defilements）轉化為法門，數量眾多，所以稱為頭髮；大悲心（mahākaruṇā）是眼睛，見到眾生的苦難就想拔除；中道（madhyamā-pratipad）白毫相（ūrṇā）不偏不染；無漏（anāsrava）是鼻子，嗅聞功德；十八味（eighteen tastes）是舌頭，普遍品嚐空性之理；不共法（āvenika-dharmas）是牙齒，四十顆整齊排列。《大智度論》（Mahāprajñāpāramitopadeśa）以十八不共法、十力（ten powers of a Buddha）、四無畏（four fearlessnesses）、大慈（mahāmaitrī）、大悲、三念處（three applications of mindfulness）等作為四十顆牙齒，這些都是下地菩薩所不共有的。四弘誓願（four vows）是肩膀，荷擔眾生永不停止。三三昧（three samādhis）止息散亂，如同腰帶束衣。圓融的三三昧就是三觀（three contemplations）：空即是空觀（śūnyatā-dṛṣṭi），無相即是假觀（animitta-dṛṣṭi），因為不執著于空相；無愿即是中觀（apraṇihita-dṛṣṭi），因為對於二邊不作愿求。如來藏（tathāgatagarbha）是腹部，容納三千大千世界（three thousand great thousand worlds）。權智（upāya-jñāna）和實智（tathatā-jñāna）是手，普遍救拔眾生。定（samādhi）和慧（prajñā）是足，究竟踐踏真理之地。現在這第三身與其它地方的列舉不無少許差異。如《觀無量壽佛經疏》（Commentary on the Visualization Sutra）所說：'色相身義，當生身及他受用同爲應身（nirmāṇakāya）。'其次是法門身，就是現在所列舉的種種法門，義當報身（saṃbhogakāya），乃是自受用身。

【English Translation】 English version The Dharmakāya (法身, Dharma-body). All its aspects are as vast as space. These opportunities are seen through karma-consciousness (業識, karma-consciousness) and observed with middle wisdom (中智, middle wisdom). The inferior is the boundless form, which is the nature of wisdom (智性, wisdom-nature). Therefore, there is no need to manifest it specifically to praise its nobility and uniqueness. If not, how can we reconcile Nāgārjuna's (龍尊, Nāgārjuna) praise of the Buddha's thirty-two marks (三十二相, thirty-two marks of a Buddha), where the commentary says that it integrates three correct reasons to praise the Buddha's nobility and uniqueness? Students of Buddhism should understand this well. These three explanations are about the nature of Dharma (法性相, dharmatā-lakṣaṇa). This is the wisdom body of the Buddhas' ultimate truth (第一義諦, paramārtha-satya). Ordinary people and those of the Two Vehicles (二乘, Śrāvaka and Pratyekabuddha) do not even know its name, how could they see it? If we discuss the ultimate realization, even a Bodhisattva at the penultimate stage before Buddhahood (等覺, bodhisattva at the penultimate stage before Buddhahood) cannot fully comprehend it. Moreover, a Bodhisattva of the first ground (初地, bhūmi) does not know the realm of a Bodhisattva of the second ground. Therefore, the tree spirit (樹神, tree-spirit) wept and shed tears, requesting the Buddha to manifest, and what was requested was this Dharmakāya. These can all be called unseen by those of lower levels. 'Only those who are to be saved, etc.,' this is the highest truth (第一義悉檀, highest truth) of Mahāyāna (大乘, Mahāyāna). When the faculties of sentient beings are in accord with the Buddha, the Buddha responds with the Dharmakāya to allow them to see it. This is the meaning of 'at one time' explained in the previous commentary. The all-knowing wisdom (一切種智, sarva-jñāna) and the Middle Way truth (中諦, madhyamaka-satya) are simultaneous. 'Without body, etc.,' does not refer to a body with material obstacles, but to a subtle body; it does not refer to a differentiated form, but to a pure wisdom form. All-knowing wisdom is the head of all practices, so it is taken as the head; the ultimate truth is the most supreme among all dharmas, so it is taken as the hair knot; the eighty-thousand defilements (八萬塵勞, eighty-thousand defilements) are transformed into Dharma gates, numerous in number, so they are called hair; great compassion (大悲心, mahākaruṇā) is the eye, seeing the suffering of sentient beings and wanting to remove it; the white hair mark (白毫相, ūrṇā) of the Middle Way (中道, madhyamā-pratipad) is unbiased and undefiled; non-outflow (無漏, anāsrava) is the nose, smelling the merits; the eighteen tastes (十八味, eighteen tastes) are the tongue, universally tasting the principle of emptiness; the eighteen unshared dharmas (不共法, āvenika-dharmas) are the teeth, forty in number and neatly arranged. The Mahāprajñāpāramitopadeśa (大智度論, Mahāprajñāpāramitopadeśa) takes the eighteen unshared dharmas, the ten powers of a Buddha (十力, ten powers of a Buddha), the four fearlessnesses (四無畏, four fearlessnesses), great loving-kindness (大慈, mahāmaitrī), great compassion, and the three applications of mindfulness (三念處, three applications of mindfulness) as the forty teeth, all of which are not shared by Bodhisattvas of lower levels. The four vows (四弘誓願, four vows) are the shoulders, bearing the burden of sentient beings without ceasing. The three samādhis (三三昧, three samādhis) stop distractions, like a belt fastening clothes. The perfect and harmonious three samādhis are the three contemplations (三觀, three contemplations): emptiness is the contemplation of emptiness (空觀, śūnyatā-dṛṣṭi), signlessness is the contemplation of signlessness (假觀, animitta-dṛṣṭi), because there is no attachment to the sign of emptiness; wishlessness is the contemplation of the Middle Way (中觀, apraṇihita-dṛṣṭi), because there is no seeking for wishes in the two extremes. The Tathāgatagarbha (如來藏, tathāgatagarbha) is the abdomen, containing the three thousand great thousand worlds (三千大千世界, three thousand great thousand worlds). Expedient wisdom (權智, upāya-jñāna) and true wisdom (實智, tathatā-jñāna) are the hands, universally saving sentient beings. Samādhi (定, samādhi) and prajñā (慧, prajñā) are the feet, ultimately treading the ground of truth. Now, this third body is slightly different from the listings in other places. As the Commentary on the Visualization Sutra (觀無量壽佛經疏, Commentary on the Visualization Sutra) says: 'The meaning of the form body, the body to be born, and the enjoyment of others are all Nirmāṇakāya (應身, nirmāṇakāya).' Secondly, the Dharma-gate body, which is the various Dharma gates listed now, corresponds to the Saṃbhogakāya (報身, saṃbhogakāya), which is the self-enjoyment body.

。三實相身。即以法門所嚴之理為第三身。今則合彼理智二身為法性身。開彼應身為生身尊特。互有開合三身不虧。又復應知今法性身頭等法門。即是龍尊所贊之相心即色故名前二身。色即心故名為法門。但今歷教就分別門隨機所見。前不見后是故後後從勝立名。故使三身有優劣相。又復尊特及法性身皆業識見。以尊特相兼于別修。故就身相高廣而示。今法性佛即修明性。故隱色相從法門說。講者學者宜在精詳。二種相下釋三相業。此從如來凈佛土時。隨彼機緣示修不等。故分三種。初釋生身業。雖通通教今且在藏。以其通教是大乘門。利人能見后二佛故。今就三藏修行事度。為相好因。言修百福成一相者。論存多解今明一種。大千眾生遇緣當死。一一救之皆得壽命。是為一福。此福至百方成一相。此指伏惑事度所成。令彼眾生效此修之。今見生身。二若以空下釋尊特業。言空慧者。良以體法即空之慧三教共修。鈍根之者但能空有。利人知空非但空有。亦能空空。今分別門論尊特業。雖能雙空。且在別教但中之慧。導諸相業。諸業不出前之六度。以知中故非莊嚴莊嚴。乃能莊嚴第一義體。令彼眾生效此修種。今見尊特無分齊身。三若以實下釋法性業。實相者。中道理也。全中實理為能觀慧。名實相慧。實相即慧也。非

【現代漢語翻譯】現代漢語譯本三實相身（San Shi Xiang Shen）：即以法門所嚴之理為第三身。現在則是將理智二身合為法性身。彰顯應身為生身尊特。相互之間有開合，但三身並不缺失。又應當知道，現在的法性身頭等法門，就是龍尊所讚歎的相。心即是色，所以前二身被稱為相。色即是心，所以被稱為法門。但現在根據不同的教派，就分別門而言，所見到的也因人而異。前面看不到後面的，所以後后都以更殊勝的名稱來命名。因此使得三身有了優劣之分。而且尊特（Zunte）及法性身都是業識所見。因為尊特相兼顧了別修，所以就身相的高廣來顯示。現在的法性佛就是修明性，所以隱藏了色相，而從法門來說。講解者和學習者應該仔細研究。『二種相下釋三相業』：這是從如來清凈佛土時，隨著眾生的機緣，所顯示的修行不同，所以分為三種。首先解釋生身業。雖然通於通教，但現在且放在三藏中。因為通教是大乘之門，有利根的人能見到后二佛。現在就三藏的修行事度，作為相好的原因。『言修百福成一相者』：論中存在多種解釋，現在說明一種。大千世界的眾生遇到因緣將要死去，一一救助他們，都得到壽命，這就是一福。這種福積累到一百，才成就一相。這是指降伏惑業的事度所成就的。讓那些眾生效仿這種修行，現在見到生身。『二若以空下釋尊特業』：說到空慧，是因為體法即是空的智慧，三教共同修習。鈍根的人只能空有，利根的人知道空不僅僅是空有，也能空空。現在分別門討論尊特業，雖然能雙空，但且在別教，只是中道的智慧，引導各種相業。各種業不出前面的六度。因為知道中道，所以非莊嚴也是莊嚴，才能莊嚴第一義體。讓那些眾生效仿這種修行，現在見到尊特無分齊身。『三若以實下釋法性業』：實相，就是中道的道理。完全的中道實理作為能觀的智慧，名為實相慧。實相就是智慧。

【English Translation】 English version The Three Real Aspect Bodies (San Shi Xiang Shen): The third body is the principle adorned by the Dharma-door. Now, the two bodies of principle and wisdom are combined into the Dharma-nature body. The manifested response body is the distinguished and special manifested body. There are openings and closings between each other, but the three bodies are not lacking. Furthermore, it should be known that the Dharma-doors such as the head of the current Dharma-nature body are the aspects praised by the Dragon Lord. Mind is form, so the first two bodies are called aspects. Form is mind, so it is called Dharma-door. However, now, according to different schools, in terms of separate doors, what is seen varies from person to person. What is in front cannot see what is behind, so later ones are named with more superior names. Therefore, the three bodies have superior and inferior distinctions. Moreover, both the Distinguished and Special (Zunte) and the Dharma-nature body are seen by karmic consciousness. Because the Distinguished and Special aspect combines separate cultivation, it is shown by the height and breadth of the body aspect. The current Dharma-nature Buddha is the cultivation of illuminating nature, so the form aspect is hidden, and it is spoken of from the Dharma-door. Lecturers and learners should study carefully. 'The three karmas of the three aspects are explained below the two kinds of aspects': This is from the time of the Tathagata's pure Buddha-land, according to the opportunities of sentient beings, the different practices shown are divided into three types. First, explain the karma of the manifested body. Although it is common to the Common Teaching, it is now placed in the Tripitaka. Because the Common Teaching is the door of the Mahayana, people with sharp roots can see the latter two Buddhas. Now, take the practice of the Tripitaka as the cause of the good aspects. 'Those who cultivate a hundred blessings to achieve one aspect': There are many explanations in the treatise, and now one is explained. When sentient beings in the great thousand world encounter conditions and are about to die, saving them one by one, they all obtain life, which is one blessing. When this blessing accumulates to one hundred, one aspect is achieved. This refers to the achievement of subduing delusion and karma. Let those sentient beings imitate this practice, and now see the manifested body. 'If the Distinguished and Special karma is explained below emptiness': Speaking of emptiness-wisdom, it is because the body-dharma is the wisdom of emptiness, which is practiced by the three teachings together. People with dull roots can only empty existence, and people with sharp roots know that emptiness is not only emptying existence, but also emptying emptiness. Now, the separate doors discuss the Distinguished and Special karma, although it can empty both, it is still in the Separate Teaching, but it is the wisdom of the Middle Way, guiding various aspect karmas. All karmas do not go beyond the previous six perfections. Because one knows the Middle Way, non-adornment is also adornment, and one can adorn the first meaning body. Let those sentient beings imitate this practice, and now see the Distinguished and Special body without distinction. 'If the Dharma-nature karma is explained below reality': Reality is the principle of the Middle Way. The complete reality of the Middle Way is the wisdom of observation, called reality-wisdom. Reality is wisdom.

別有慧。從其所照得實相名。導成諸業者。諸業豈離前之六度。以圓修故。一一即性故。無非實相。一攝一切故。無非法界。故散脂云。安住一切法如性。於一切法含受一切法。如是修之絕三教之情。名不思議業。令彼眾生效此修之。今見法佛同虛空相。二三身下據圓融即三。初正融即。圓佛頓證三身三相。亦能頓示三種修相。若其圓機能於一念。修三相業。能於一身見三身三相。以了三身是秘藏。故生身必具尊特法性。尊特必具法性生身。法性必具生身尊特。見身既爾修業亦然。如是方祛縱橫一異之情想也。常樂我凈微妙寂滅此義方成。金龍尊王昔是圓人頓修頓見。故於一身贊三身相。欲彰三相是秘藏。故寄言贊后絕言贊之。欲令眾生圓見圓修故也。二今經下明巧贊。經之讚辭就三十二即示絕言。乃顯能嚴即非莊嚴。嚴第一體。尊特身相豈不然乎。亦可得云非生非法而生而法。上兼法性下攝生身。其意在此。斯乃龍尊巧贊之意也。三一一下明妙用。三相三業。據圓雖即。被物成差。歷教分之即融而別。初安平相。生身則表魔邪不動。魔謂愛惑。邪是見惑。既往偏真此二莫動。若尊特佛雙住俗中。即無量四諦。故凡夫有二乘無。此二莫動。若法性佛唯住中道。邪外三教一切二邊。當處皆中何邊能動。最後肉髻兼無見頂

。故以不禮而為所表。言法不禮者。謂法爾也。生身出離愛見一故。法爾不禮凡夫之人。尊特出離界內界外二種塵沙。法爾不禮藏通之聖。法性身佛究竟圓中。法爾不禮分證中道。初后既爾。中三十相。論用可知。然不禮凡聖兼因而說。非專果也。別有所出。及注云云者。指諸廣文解相好處也。◎

金光明經文句記卷第三(下) 大正藏第 39 冊 No. 1786 金光明經文句記

金光明經文句記卷第四(上)

宋四明沙門知禮述

◎二依經釋義六。初贊七大相海。三十二為大。八十種好為小。一一相好皆是法界。無邊無底故稱為海。謂初句是贊第十四金光微妙。故云上色。次一句贊第十五身光。三一行贊二十八梵音深遠。四一行贊小相中第七十九髮色青珠。五一行贊二十二四十齒具足。六一行贊二十九眼。七一行贊二十七舌大薄覆面至髮際。八一行贊三十一眉間白毫相。此八段中一是小相七是大相。二眉細下贊兩小相海。初一行贊第三眉如月初。次一行贊第二鼻高好孔不現。修揚者。修長也。揚舉也。即是眉高而長也。面門口也。三兩句遍贊大相海者。既云次第最上。即遍贊三十二也。四得味下又贊四大相海。初二句贊二十六咽中津液。得味中上味。二四句贊十三毛向上青色柔

【現代漢語翻譯】現代漢語譯本：因此用不禮來作為所要表達的內容。說『法不禮』，是指『法爾』（Dharma-nature，事物本來的樣子）就是如此。因為從生死之身出離愛見是唯一的，所以法爾不禮凡夫之人。尊特（Venerable，值得尊敬的）出離界內界外兩種塵沙（指煩惱），所以法爾不禮藏通二乘之聖。法性身佛（Dharmakaya Buddha，法身佛）究竟圓滿中道，所以法爾不禮分證中道（部分證悟中道）。開始和最後既然如此，那麼中間的三十相，推論其作用就可以知道了。然而不禮凡聖是兼顧因果而說的，並非專指果位。『別有所出，及注云云』，是指在其他廣博的經文中解釋相好的地方。

《金光明經文句記》卷第三(下) 大正藏第 39 冊 No. 1786 《金光明經文句記》

《金光明經文句記》卷第四(上)

宋四明沙門知禮述

二、依據經文解釋意義，分為六部分。首先是讚歎七大相海。三十二相為大相，八十種好為小相。每一個相好都是法界（Dharmadhatu，宇宙萬有），沒有邊際沒有底部，所以稱為海。第一句是讚歎第十四相『金光微妙』，所以說『上色』。第二句是讚歎第十五相『身光』。第三行讚歎第二十八相『梵音深遠』。第四行讚歎小相中第七十九相『髮色青珠』。第五行讚歎第二十二相『四十齒具足』。第六行讚歎第二十九相『眼』。第七行讚歎第二十七相『舌大薄覆面至髮際』。第八行讚歎第三十一相『眉間白毫相』。這八段中，一個是小相，七個是大相。『二眉細下』是讚歎兩個小相海。第一行讚歎第三相『眉如月初』。第二行讚歎第二相『鼻高好孔不現』。『修揚』，是修長和揚舉的意思，就是眉毛高而長。『面門口也』。第三兩句是普遍讚歎大相海，既然說『次第最上』，就是普遍讚歎三十二相。『四得味下』又是讚歎四大相海。最初兩句讚歎第二十六相『咽中津液』，『得味中上味』。第二四句讚歎第十三相『毛向上青色柔』

【English Translation】 English version: Therefore, 'non-obeisance' is used to express what is intended. Saying 'Dharma-nature does not pay homage' means that 'Dharma-nature' (the inherent nature of things) is just like that. Because liberation from the cycle of birth and death, and detachment from love and wrong views, is the only path, Dharma-nature does not pay homage to ordinary people. The Venerable one, having transcended the two kinds of dust and sand (referring to afflictions) within and beyond the realms, Dharma-nature does not pay homage to the saints of the Hearer and Self-Enlightened vehicles. The Dharmakaya Buddha (法性身佛), having ultimately perfected the Middle Way, Dharma-nature does not pay homage to those who have partially realized the Middle Way. Since the beginning and the end are like this, then the thirty intermediate characteristics, one can infer their function. However, 'non-obeisance' to both ordinary beings and saints is spoken of in terms of both cause and effect, not exclusively referring to the fruition stage. 'There are other sources, and the commentaries say...' refers to the places in other extensive scriptures where the auspicious marks are explained.

Commentary on the Golden Light Sutra, Volume 3 (Part 2) Taisho Tripitaka Volume 39, No. 1786 Commentary on the Golden Light Sutra

Commentary on the Golden Light Sutra, Volume 4 (Part 1)

Composed by Shramana Zhili of Siming in the Song Dynasty

Explaining the meaning according to the sutra, divided into six parts. First is praising the seven great oceans of marks. The thirty-two marks are the great marks, and the eighty minor marks are the small marks. Each mark is the Dharmadhatu (法界), without boundaries or bottom, so it is called an ocean. The first sentence praises the fourteenth mark, 'golden light subtle', so it says 'superior color'. The second sentence praises the fifteenth mark, 'body light'. The third line praises the twenty-eighth mark, 'Brahma sound profound and far-reaching'. The fourth line praises the seventy-ninth minor mark, 'hair color blue jewel'. The fifth line praises the twenty-second mark, 'forty teeth complete'. The sixth line praises the twenty-ninth mark, 'eyes'. The seventh line praises the twenty-seventh mark, 'tongue large and thin, covering the face to the hairline'. The eighth line praises the thirty-first mark, 'white hair between the eyebrows'. Among these eight sections, one is a minor mark, and seven are major marks. 'Two eyebrows fine below' praises the two small oceans of marks. The first line praises the third mark, 'eyebrows like the new moon'. The second line praises the second mark, 'nose high and beautiful, nostrils not visible'. 'Cultivated and raised' means cultivated to be long and raised up, that is, the eyebrows are high and long. 'Face is the door of the mouth'. The third two sentences universally praise the great ocean of marks, since it says 'orderly and supreme', it universally praises the thirty-two marks. 'Four obtaining taste below' again praises the four great oceans of marks. The first two sentences praise the twenty-sixth mark, 'saliva in the throat', 'obtaining the supreme taste among tastes'. The second four sentences praise the thirteenth mark, 'hair upward, blue color, soft'

軟右旋。三修臂下四句贊第九立手摩膝相。四圓光一尋下四句贊第十五身光面各一丈。此言一尋是約佛說也。手既摩膝即當面各一丈也。此既常光驗知諸相皆是常相。云贊尊特者。故知不須身大相多。但是業識依中理見即名尊特學者應知。此丈六身若其量度即不得際。若不度之所見如故。如凈名室但是一丈。而能容受百千人天。又能容於三萬二千師子之座。皆高八萬四千由旬。其一丈量初無所改。良以三脫不思議力。使之然也。今即常身嘆尊特相。義豈不然。微妙寂滅斯言得矣。經文除此四大相外。或嘆放光拔苦與樂行業之因功德之果。悉如經文。但須皆作十番益解。其有二小相以文顯故。疏不指之即面貌如月。乃第四十一面凈如滿月也。身無垢穢。即十一身凈潔也。五臂𦟛下二句又贊一小相海。即第十四指長纖圓也。𦟛丑兇切。均也。直也。又音容。六手足下二句復贊一大相海。即第四手足柔軟勝餘身份。三十二相八十種好。具如法界次第。龍尊智巧雖略而周。三從去下遍類贊。三世塵數而言一者。過去不滅。未來不生。現在不住。法身平等報應無差。一不離多多即是一。生佛尚即佛佛豈殊。是故贊一類於一切。此文復是贊尊特身。何者。如前疏云。若見四佛同尊特身一身一智慧。即是常身。弟子眾一故。若四佛不

同即是應化。弟子眾多故。知只就一身一智及常住義。是尊特相。不必須論現起大身也。文殊問般若者。問字誤也。應作說字。今家依二經明常坐三昧。一文殊說般若。二文殊問菩提。今所引文是說般若文也。四從設下絕言贊二。初分文。二而有下隨釋二。初絕言令兼例絕心。三番者。仍就分別門。三身優劣。不離分別有融即義。學者應知。五從下回向。一回事向理即實際。二回自向他即眾生際。三回因向果即菩提際。今闕實際菩提兼之。謂無上道本性無上故也。二從如下發來世愿二。初分文立意。來在不久者。即下授記品。十千天子從忉利天來者是也。二隨經釋義二。初佛述。二若我下龍尊發來愿五。初夜夢晝說愿。二我當下為他取凈土愿。不修六度不拔眾生。土無由凈。當知四修及拔四相。令于當世見我三身。三奉貢下同求記莂愿。以鼓必具圓空鳴義。今贊如來一體三身。名為金鼓贊佛因緣。以此因緣趣向果地。名為奉貢。不論事相金鼓形也。四若有下下化愿。五我未下上求愿。此之二愿皆明滅惡生善二益。在文可見。三從信下結會二世事。釋空品二。初釋題二。初正釋題二。初約四教詮空示。所言空者。破相為義。故一代教四空不同。若不辨之迷名昧理。此自分二初約部列四二。初正判四空。滅色入空者。三藏

【現代漢語翻譯】現代漢語譯本同，即是應化（示現化身）。因為弟子眾多，所以知道只就一身一智以及常住的意義來說，才是佛的尊特之相。不必一定要討論現起廣大的身相。文殊問般若，這個『問』字是錯誤的，應該作『說』字。現在的學者依據兩部經來闡明常坐三昧（constant sitting samadhi）：一是《文殊說般若》，二是《文殊問菩提》。現在所引用的文是《說般若》文。四、從『設下』開始，是絕言讚歎的第二部分。首先是分文，其次是『而有下』，隨著解釋分為兩部分。首先是絕言，使兼顧到絕心。三番，仍然就分別的門徑，三身的優劣來說。不離開分別，有融即的意義，學者應該知道。五、從下文開始是迴向。一是回事向理，即實際（ultimate reality）。二是回自向他，即眾生際（the realm of sentient beings）。三是回因向果，即菩提際（the realm of enlightenment）。現在缺少實際，菩提兼而有之，說的是無上道本性無上。二、從下文開始是發來世愿。首先是分文立意。『來在不久者』，即下文授記品中，十千天子從忉利天（Trayastrimsa Heaven）來。其次是隨著經文解釋意義，分為兩部分。首先是佛的敘述，其次是『若我下』，龍尊（Nagarjuna）發來世愿，分為五部分。一是夜夢晝說愿。二是『我當下』，為他取凈土愿。不修六度（Six Perfections），不拔眾生，凈土沒有理由清凈。應當知道四修以及拔除四相（Four signs），使在當世見到我的三身（Trikaya）。三是『奉貢下』，一同尋求授記的願望。以鼓必定具有圓空鳴的意義。現在讚歎如來一體三身，名為金鼓贊佛因緣。以此因緣趣向果地，名為奉貢。不論事相金鼓的形狀。四是『若有下』，下化愿。五是『我未下』，上求愿。這兩個愿都闡明滅惡生善的兩種利益，在文中可以見到。三、從『信下』開始，總結會合二世之事。解釋空品，分為兩部分。首先是解釋題目，分為兩部分。首先是正式解釋題目，分為兩部分。首先是約四教（Four Teachings）詮釋空的含義。所說的空，是以破相為意義。所以一代教法四空不同，如果不加以辨別，就會迷惑于名稱而昧於道理。這自分為兩部分，首先是約部類列出四種空。首先是判斷四種空。滅色入空，是三藏（Tripitaka）。

【English Translation】 English version 『Same』 means manifestation and transformation (Nirmanakaya). Because there are many disciples, it is known that only in terms of one body, one wisdom, and the meaning of permanence is the Buddha's special characteristic. There is no need to discuss the manifestation of a vast body. 『Manjushri asks about Prajna,』 the word 『asks』 is a mistake and should be 『says.』 Current scholars rely on two sutras to clarify the constant sitting samadhi: one is 『Manjushri Speaks of Prajna,』 and the other is 『Manjushri Asks about Bodhi.』 The text quoted now is the 『Speaks of Prajna』 text. Fourth, starting from 『she xia』 (設下), is the second part of praising with absolute words. First is dividing the text, and second is 『er you xia』 (而有下), with the explanation divided into two parts. First is absolute words, making it encompass absolute mind. The three times still refer to the path of differentiation, the superiority and inferiority of the three bodies. Without leaving differentiation, there is the meaning of fusion, which scholars should know. Fifth, starting from the following text is dedication. First is dedicating the event to the principle, which is ultimate reality (Bhūtatathatā). Second is dedicating oneself to others, which is the realm of sentient beings (Sattvadhātu). Third is dedicating the cause to the effect, which is the realm of enlightenment (Bodhidhātu). Now lacking ultimate reality, Bodhi is included, saying that the inherent nature of the unsurpassed path is unsurpassed. Second, starting from the following text is making vows for future lives. First is dividing the text and establishing the intention. 『Coming soon』 refers to the chapter on prediction in the following text, where ten thousand devas come from Trayastrimsa Heaven. Second is explaining the meaning according to the sutra, divided into two parts. First is the Buddha's narration, and second is 『ruo wo xia』 (若我下), where Nagarjuna makes vows for future lives, divided into five parts. First is the vow of speaking about dreams at night and during the day. Second is 『wo dang xia』 (我當下), the vow to obtain a pure land for others. Without cultivating the Six Perfections (Six Pāramitās) and without saving sentient beings, there is no reason for the pure land to be pure. It should be known that the four cultivations and the eradication of the four signs (Four signs) will allow one to see my three bodies (Trikaya) in this life. Third is 『feng gong xia』 (奉貢下), the vow to seek prediction together. The drum must have the meaning of roundness, emptiness, and sound. Now praising the Tathagata's one body and three bodies is called the golden drum praising the Buddha's causes and conditions. Using these causes and conditions to move towards the fruit ground is called offering. Regardless of the shape of the golden drum in the event. Fourth is 『ruo you xia』 (若有下), the vow to transform beings. Fifth is 『wo wei xia』 (我未下), the vow to seek upwards. These two vows both clarify the two benefits of eradicating evil and generating good, which can be seen in the text. Third, starting from 『xin xia』 (信下), summarizing and combining the events of the two worlds. Explaining the chapter on emptiness, divided into two parts. First is explaining the title, divided into two parts. First is formally explaining the title, divided into two parts. First is explaining the meaning of emptiness according to the Four Teachings (Four Teachings). What is called emptiness is defined by breaking the form. Therefore, the four emptinesses of the teachings of a generation are different. If they are not distinguished, one will be confused by the name and ignorant of the principle. This is divided into two parts, first listing the four emptinesses according to the category. First is judging the four emptinesses. Eradicating form and entering emptiness is the Tripitaka.

教也。且寄色言諸法皆滅。謂析破見愛陰乃不生。既詮實有滅方入空也。即色是空者通教也。體乎因果非四性生。既詮幻有故即色是空也。滅邊入空者。別教也。中道為空。不唯空有亦乃空空。然不知中具于空有。是故次第滅二邊已。方入中空也。即邊是空者。圓教也。中道具德何邊不中。唯假唯空三皆絕待。頓破諸相名即邊空。二此經下約部須四。判教屬通三乘同懺。前攝三藏后通別圓。導成之空合論四種。故四空慧不得不明。二而今下定品唯圓二。初直示唯圓二。初就理示。攝機用四。此乃通涂。品在圓空斯為的旨。是故中空即邊而示二何故下引文示。諸部般若廣示衍中三教空慧。復以三藏為助道觀。斯為聞持利根之者。廣談空相。此空慧機義持雖利。聞持根鈍。故不廣談四種空相。唯說即邊一中空慧。二又空下略示圓相。中受空名意彰蕩相。凡夫執有塊然質礙。二乘證無灰滅歸寂。中觀絕念空。此兩邊令畢竟凈。約次不次分于別圓。今不次也。二直作下約六句對中簡二。初明用句意。若直說空是中道義能空二邊。其如邪小及以別教。皆說雙非空于有無。故迷名者謂與今同。何能超悟邊即中空。又復恐謂若是圓實合談中道。那但名空。空唯離有。豈此中道雙離二邊。為防此計故作相破相修相即三雙六句。而對辨之

【現代漢語翻譯】現代漢語譯本教義是這樣的。如果執著於色相，認為諸法都會消滅，那就是說分析、破除見愛煩惱，才能不產生新的煩惱。既然詮釋實有之滅，才能進入空性，那麼認為『即色是空』，這是通教的觀點。通教體悟因果，認為不是由四性（自性、他性、共性、無性）所生。既然詮釋幻有，所以說『即色是空』。認為通過滅除二邊而入空性，這是別教的觀點。別教認為中道就是空，不僅空有，而且空空。然而，他們不知道中道包含空和有，所以次第滅除二邊，才進入中空。認為『即邊是空』，這是圓教的觀點。圓教認為中道具備一切功德，哪裡不是中道呢？唯有假、唯有空，三者都是絕對的。頓然破除一切相，就叫做『即邊空』。二、這部經文以下，從『部』的角度來說，需要四教來判別，從『教』的角度來說，屬於通教，三乘共同懺悔。前面統攝三藏，後面貫通別教和圓教，引導成就的空性，合起來討論有四種。所以，四種空慧不能不明白。二、而現在以下，確定品只屬於圓教。首先直接顯示唯有圓教。首先從理上顯示，統攝機用四教。這是一種普遍的情況，品在圓空，這是明確的宗旨。所以，中空就是從邊上顯示。二、為什麼以下，引用經文來顯示。諸部《般若經》廣泛顯示大乘中的三教空慧，又以三藏作為輔助修道的觀行。這是對於聞持利根的人來說的，廣泛談論空相。這種空慧的機義雖然有利，但聞持的根性遲鈍，所以不廣泛談論四種空相，只說『即邊一中』的空慧。二、又從空以下，簡略顯示圓相。中道接受空的名字，意在彰顯蕩相。凡夫執著于有，認為是有實在的質礙；二乘證悟無，灰身滅智，歸於寂滅。中觀斷絕念頭，空掉有和無。這兩邊，要令其畢竟清凈。按照次第和不次第，分為別教和圓教，現在是不次第的。二、直接作以下，用六句來對照中道，簡別二教。首先說明用句的意義。如果直接說空就是中道的意義，能夠空掉二邊。像邪小以及別教，都說雙非，空于有無，所以迷惑于名相的人，認為與現在相同，怎麼能夠超越領悟邊即中空呢？又恐怕有人認為如果是圓滿真實，應該合起來談論中道，為什麼只說空呢？空只是離開有，難道這個中道是雙重離開二邊嗎？爲了防止這種想法，所以用相破、相修、相即這三雙六句，來對照辨別。

【English Translation】 English version The teaching is as follows: If one clings to form (rupa) and believes that all dharmas will perish, it means analyzing and breaking down the aggregates of views and love (見愛陰) to prevent new afflictions from arising. Since it explains the extinction of real existence to enter emptiness, then considering 'form is emptiness' (即色是空) is the view of the Common Teaching (通教, Tongjiao). The Common Teaching comprehends cause and effect, believing it is not produced by the four natures (四性, sixing) (self-nature, other-nature, both-nature, and no-nature). Since it explains illusory existence, it says 'form is emptiness.' Considering entering emptiness by extinguishing the two extremes (二邊, erbian), this is the view of the Distinct Teaching (別教, Biejiao). The Distinct Teaching considers the Middle Way (中道, Zhongdao) to be emptiness, not only emptiness of existence but also emptiness of emptiness. However, they do not know that the Middle Way contains both emptiness and existence, so they extinguish the two extremes in sequence to enter the emptiness of the Middle. Considering 'the extremes are emptiness' (即邊是空), this is the view of the Perfect Teaching (圓教, Yuanjiao). The Perfect Teaching believes that the Middle Way possesses all virtues; where is it not the Middle Way? Only provisional (假, jia), only emptiness (空, kong), all three are absolute. Suddenly breaking all appearances is called 'the extremes are emptiness.' 2. Regarding this sutra below, from the perspective of 'section' (部, bu), it requires the four teachings to distinguish; from the perspective of 'teaching' (教, jiao), it belongs to the Common Teaching, with the three vehicles (三乘, sancheng) repenting together. It encompasses the Tripitaka (三藏, sanzang) in the beginning and connects the Distinct and Perfect Teachings later, guiding the achieved emptiness, which together are discussed as four types. Therefore, the four wisdoms of emptiness (四空慧, sikonghui) must be understood. 2. And now below, it is determined that the chapter belongs only to the Perfect Teaching. First, it directly shows only the Perfect Teaching. First, it shows from the principle, encompassing the four teachings of function and application. This is a general situation; the chapter is in the Perfect Emptiness, which is the clear purpose. Therefore, the emptiness of the Middle is shown from the extremes. 2. Why below, it quotes the text to show. The various Prajna Sutras (般若經, Borejing) widely show the three teachings' wisdom of emptiness in the Mahayana (大乘, Dacheng), and also use the Tripitaka as an auxiliary practice for cultivation. This is for those with sharp faculties of hearing and retaining (聞持, wenchi), widely discussing the aspects of emptiness. Although the function and meaning of this wisdom of emptiness are beneficial, the faculty of hearing and retaining is dull, so it does not widely discuss the four aspects of emptiness, only speaking of the wisdom of emptiness of 'the extremes are one with the Middle' (即邊一中, jibianyizhong). 2. Also, from emptiness below, it briefly shows the perfect aspect. The Middle Way accepts the name of emptiness, intending to highlight the aspect of sweeping away (蕩相, dangxiang). Ordinary people cling to existence, believing it has real substance and obstruction; the two vehicles realize non-existence, reducing the body to ashes and extinguishing wisdom, returning to stillness. The Middle Way cuts off thoughts, emptying both existence and non-existence. These two extremes must be made completely pure. According to sequential and non-sequential, it is divided into the Distinct and Perfect Teachings; now it is non-sequential. 2. Directly making below, using six sentences to contrast the Middle Way, distinguishing the two teachings. First, explain the meaning of the sentence of application. If directly saying that emptiness is the meaning of the Middle Way, it can empty the two extremes. Like the heretical and small (邪小, xiexiao) and the Distinct Teachings, they all say both are not, emptying existence and non-existence, so those who are confused by names believe it is the same as now; how can they transcend and realize that the extremes are the Middle Emptiness? Also, fearing that someone might think that if it is perfect and real, it should be discussed together with the Middle Way, why only say emptiness? Emptiness only leaves existence; is this Middle Way doubly leaving the two extremes? To prevent this idea, the three pairs of six sentences of mutual negation (相破, xiangpo), mutual cultivation (相修, xiangxiu), and mutual identity (相即, xiangji) are used to contrast and distinguish.

。若諸法相名相濫者。無此六句莫辨異同。二空破下正用句簡二。初列六句。雙非是中沒于中名存雙非者。以中道名邪小稀立。若雙非名處處皆有。故特用之。對今圓空辨于同異。又外道二乘別教空句及雙非句。體是思議可破壞法。圓教雙非及空若立諸義皆滅。是以圓二互破諸二。又復諸二互修圓。二則二酥中外道菩薩入圓者是。二乘初心亦有修義。此之兩雙諸二對圓優劣有異。第三一雙屬圓當教。名別體同。是故相即不言修破。二空破下釋句相三。初釋相破句二。初空破中二初略示。以理定詮不遭名惑。豈聞雙非便是實理。蓋能了知。凡邪雙非體是見惑。二乘雙非但證偏真。別教雙非既存教道。未與三融。圓空若立前諸雙非須皆銷殞。故云破也。二凡邪下廣釋三。初破凡邪雙非二。初泛示見相二。初正示。復四者。復由重也。謂於一句更計有無。即執有是有執有是無。乃至雙非是有。雙非是無。具足之見其計轉巧。故於句句皆生四計。二雖單下結過。三種四句雖轉巧細。以執一為實余皆妄語見愛尤盛業苦無涯。浩然如海。二雖計下正破第四二。初示所破邪計。雙非是惑不入真中實是虛妄。二故為下明能破圓空。二破二乘雙非二。初泛明證相二。初明證相。二乘雙非雖非中實。而離斷常諦于真理。未至寶渚已到化城。

寧不安隱。梵行等者。無學四智四中。但闕我生已盡。以滅度等當之乃足。由保此故不求遍知。二示四門。阿毗曇此云無比法。詮有門觀法。拘鄰五人千二百羅漢皆此門入。成實論詮空門觀法。須菩提此門入。昆勒此云篋藏。彼論詮于雙亦觀法。故大論云。若不得般若波羅蜜多。入阿毗曇則墮有中。若入空門則墮無中。若入昆勒則墮有無中。那陀等者。釋論明佛垂滅阿難問車匿。佛答云。惡性車匿吾涅槃後心漸調伏。當爲說陀那迦旃延經。即雙非門也。四門觀法假人本無。四門不異而其實法四相不同。有門則唸唸生滅。空門則三假浮虛。雙亦門則有無從容。雙非門則有無俱遣。隨依一觀可以發真。三藏四門其意略爾。二離斷下正示破中二。初示所破假名中。中道之名大略有二。一離斷常稱為中道。有名無體屬前二教。二者佛性稱為中道。此有實體屬后二教。今論雙非斷常二見。得中道名。其實全非妙色妙心。故無中體。故情想不忘保偏取證。此以沙礫謂琉璃珠也。二故為下示能破畢竟空。斯乃今品即邊之空。若發此空假名中壞。是為空破非有非無。三破別教雙非門三。初示迷門起失二。初舉意明失二。初舉意。別人望圓其根名鈍。非四說四名為權巧。筏喻者。四門意在入理。𥱼筏意在度川。若執門起諍如檐筏馳道。故

【現代漢語翻譯】寧不安隱（無法獲得安穩）。梵行等者（指具有清凈行為的人）。無學四智四中（指無學位的四種智慧中的四種），但闕我生已盡（只是缺少『我已經了斷輪迴』的智慧），以滅度等當之乃足（需要通過證得涅槃等境界才能圓滿）。由保此故不求遍知（因為執著於此，所以不尋求完全的智慧）。二示四門（第二部分展示四種法門）。阿毗曇此云無比法（阿毗曇，意為『無與倫比的法』），詮有門觀法（詮釋『有』的法門，並以此觀察諸法）。拘鄰五人千二百羅漢皆此門入（拘鄰等五人和一千二百位阿羅漢都是通過這個法門入門的）。成實論詮空門觀法（《成實論》詮釋『空』的法門，並以此觀察諸法）。須菩提此門入（須菩提通過這個法門入門）。昆勒此云篋藏（昆勒，意為『篋藏』），彼論詮于雙亦觀法（該論詮釋『亦有亦無』的法門，並以此觀察諸法）。故大論云（所以《大論》說），若不得般若波羅蜜多（如果不能證得般若波羅蜜多），入阿毗曇則墮有中（進入阿毗曇的法門就會落入『有』的執著），若入空門則墮無中（如果進入空的法門就會落入『無』的執著），若入昆勒則墮有無中（如果進入昆勒的法門就會落入『亦有亦無』的執著）。那陀等者（那陀等人），釋論明佛垂滅阿難問車匿（《釋論》闡明，佛陀將要涅槃時，阿難問車匿），佛答云（佛陀回答說），惡性車匿吾涅槃後心漸調伏（惡性的車匿在我涅槃后，心會逐漸被調伏），當爲說陀那迦旃延經（應當為他說《陀那迦旃延經》），即雙非門也（這就是『非有非無』的法門）。四門觀法假人本無（四種法門所觀察的法，假名和人本來就是不存在的）。四門不異而其實法四相不同（四種法門本質上沒有區別，但它們所詮釋的法的四種相狀卻不同）。有門則唸唸生滅（『有』的法門認為一切事物唸唸生滅）。空門則三假浮虛（『空』的法門認為三假都是虛幻不實的）。雙亦門則有無從容（『亦有亦無』的法門認為有和無可以從容對待）。雙非門則有無俱遣（『非有非無』的法門則將有和無都拋棄）。隨依一觀可以發真（隨順依靠其中一種觀察方式，就可以啓發真智）。三藏四門其意略爾（三藏和四種法門的含義大概就是這樣）。二離斷下正示破中二（第二部分，從『離斷』開始，正式展示破除中道的兩種方式）。初示所破假名中（首先展示所要破除的假名中道）。中道之名大略有二（中道的名稱大致有兩種）。一離斷常稱為中道（一種是遠離斷見和常見，稱為中道），有名無體屬前二教（只有名稱而沒有實體，屬於前兩種教義）。二者佛性稱為中道（另一種是佛性，稱為中道），此有實體屬后二教（這種中道有實體，屬於后兩種教義）。今論雙非斷常二見（現在所討論的是『非有非無』，破除斷見和常見），得中道名（而獲得中道的名稱）。其實全非妙色妙心（實際上完全不是微妙的色法和心法），故無中體（所以沒有中道的實體）。故情想不忘保偏取證（所以情執和妄想不能忘卻，保持偏頗的見解而取證）。此以沙礫謂琉璃珠也（這就像把沙礫當成琉璃珠一樣）。二故為下示能破畢竟空（第二部分，從『故為』開始，展示能夠破除畢竟空的方法）。斯乃今品即邊之空（這裡所說的空，就是偏頗的空）。若發此空假名中壞（如果執著于這種空，假名中道就會被破壞）。是為空破非有非無（這就是用空來破除『非有非無』）。三破別教雙非門三（第三部分，破除別教的『非有非無』法門，分為三個方面）。初示迷門起失二（首先展示迷失法門所產生的過失，分為兩個方面）。初舉意明失二（首先舉出意圖，說明過失，分為兩個方面）。初舉意（首先舉出意圖）。別人望圓其根名鈍（別教希望達到圓教的境界，但其根基被稱為遲鈍）。非四說四名為權巧（不是爲了四種法門而說四種法門，這被稱為權巧方便）。筏喻者（用筏來比喻），四門意在入理（四種法門的目的是爲了進入真理）。𥱼筏意在度川（筏的目的是爲了渡河）。若執門起諍如檐筏馳道（如果執著於法門而引起爭論，就像把筏當成道路一樣）。

【English Translation】 One cannot attain peace and stability. 'Brahmacarya, etc.' refers to those with pure conduct. Among the four wisdoms of the non-learner, only the wisdom of 'my birth is exhausted' is lacking; it is only sufficient when supplemented by the attainment of Nirvana, etc. Because of clinging to this, they do not seek complete knowledge. Secondly, it demonstrates the four gates. 'Abhidhamma' here means 'incomparable Dharma,' explaining the gate of existence and observing phenomena. Kaundinya and the five others, along with twelve hundred Arhats, entered through this gate. The Satyasiddhi Shastra explains the gate of emptiness and observes phenomena. Subhuti entered through this gate. 'Kunle' here means 'basket storehouse.' That treatise explains both existence and non-existence, also observing phenomena. Therefore, the Mahaprajnaparamita Shastra says, 'If one does not attain Prajnaparamita, entering the Abhidhamma will lead to falling into existence; entering the gate of emptiness will lead to falling into non-existence; entering the Kunle will lead to falling into both existence and non-existence.' 'Natha, etc.' The commentary explains that when the Buddha was about to pass away, Ananda asked Channa, and the Buddha replied, 'The evil-natured Channa will gradually be tamed after my Nirvana. The Dhananjani Sutra should be explained to him,' which is the gate of neither existence nor non-existence. The phenomena observed by the four gates, the false name and the person, are fundamentally non-existent. The four gates are not different, but the four characteristics of the actual Dharma are different. The gate of existence sees moment-to-moment arising and ceasing. The gate of emptiness sees the three falsities as floating and unreal. The gate of both existence and non-existence sees existence and non-existence as accommodating. The gate of neither existence nor non-existence dismisses both existence and non-existence. Relying on one observation can awaken the truth. The meaning of the Tripitaka and the four gates is roughly like this. Secondly, 'apart from severance' below, directly shows the two ways of breaking the middle way. First, it shows the false name middle way to be broken. The name of the middle way roughly has two meanings. One is called the middle way by being apart from severance and permanence, having a name but no substance, belonging to the first two teachings. The second is called the middle way by being Buddha-nature, having a substance, belonging to the latter two teachings. This discusses neither severance nor permanence, obtaining the name of the middle way. In reality, it is entirely not subtle form or subtle mind, so there is no middle substance. Therefore, emotional thoughts are not forgotten, preserving partiality and taking proof. This is like calling gravel a crystal bead. Secondly, 'therefore for' below, shows the ability to break ultimate emptiness. This is the emptiness of the present chapter, which is the emptiness of the extreme. If this emptiness is developed, the false name middle way will be destroyed. This is using emptiness to break neither existence nor non-existence. Thirdly, breaking the separate teaching's gate of neither existence nor non-existence, in three aspects. First, it shows the loss arising from the gate of delusion, in two aspects. First, it raises the intention to clarify the loss, in two aspects. First, it raises the intention. Others hope for completeness, but their roots are called dull. Speaking of the four not for the sake of the four is called skillful means. The metaphor of the raft is that the intention of the four gates is to enter the principle. The intention of the raft is to cross the river. If one clings to the gate and starts disputes, it is like using the raft as a road.

筏喻經云。法尚應舍何況非法。二不得下明失。失於融攝是一非三。二涅槃下示四門相。亦色非色雙亦門也。非色非非色雙非門也。二若各下明失故須破。此之執諍非即邊空無由可破。三新本下引證示失相。經談初地被于地前。悉有四門者。經云。初地菩薩欲行有相道即有門于無相法多用功力。即空門。一意欲入涅槃。一意欲入生死。即兩亦門。微妙秘密之藏修行未足。即雙非門。大經下明今之得。顯前之失。前屬別門執諍邪見。非是外道邪見也。二非有下明中破空。二明相修句二。初明諸空修圓中。凡邪空見。二乘空證。別教空門既隨二邊若聞圓中皆須即邊而觀中道。二諸雙非修圓空。若邪小及別教門雖曰雙非。皆成取相。皆須修於三諦俱空名畢竟空。由諸雙非及諸空句。非究竟道是九界法。是故皆須修于圓教空中妙觀。歸秘密藏。三釋相即句。雖諸經論說空說中。名相多少中。若即邊空蕩三諦。此則圓教一體異名是相即義。不須相破及互修也。二初明圓教空中不二二。初直示不二。二引般若結。實相觀照文字三種般若。即三而一故是一法。即一而三立名何極。得此意者。一切異名無不相即。二而不下明今品略說名空文約義豐空無不盡。以被義持根利之者。故以略名而標品目。二此品下明來意二。初導成上品二。初

【現代漢語翻譯】現代漢語譯本《筏喻經》（Alagaddupama Sutta）中說：『法尚應舍，何況非法。』（即使是正法也應該放下，更何況是不正之法。）『二不得下明失』，指的是在融攝方面有所缺失，這是『一非三』（一種否定而非三種否定）。『二涅槃下示四門相』，揭示了四種門徑的相狀，即『亦色非色』（既是色也不是色）的雙亦門，以及『非色非非色』（既不是色也不是非色）的雙非門。『二若各下明失故須破』，說明了因為存在缺失所以需要破除。這種執著爭論，如果不是基於『即邊空』（即于邊見的空性），就無法破除。『三新本下引證示失相』，引用經文來揭示缺失的相狀。經文談到初地菩薩在進入初地之前，都存在四種門徑。經文說，初地菩薩如果想行『有相道』（執著于現象的道路），就是『有門』；如果對『無相法』（不執著于現象的法）多用功力，就是『空門』；如果一心想入涅槃，一心想入生死，就是『兩亦門』；如果對微妙秘密之藏修行不足，就是『雙非門』。『大經下明今之得，顯前之失』，說明了現在的獲得，彰顯了之前的缺失。之前的缺失屬於別教的門徑，是執著爭論的邪見，而不是外道的邪見。『二非有下明中破空』，通過『非有』來闡明中道破除空性。分為『二明相修句』（兩種闡明相狀和修行的語句）。首先闡明諸空修圓中，凡是邪空見、二乘空證、別教空門，既然跟隨二邊，如果聽到圓中，都必須即于邊見而觀中道。其次闡明諸雙非修圓空，如果邪見、小乘以及別教的門徑，雖然說是『雙非』，都會形成取相，都必須修習三諦俱空的法門，名為『畢竟空』。由於諸雙非以及諸空句，並非究竟之道，而是九界之法，所以都必須修習圓教的空中妙觀，歸於秘密藏。解釋相即句，雖然諸經論說空說中，名相多少，如果即于邊見的空性而盪滌三諦，這就是圓教一體異名，是相即的意義，不需要相互破除以及互相修習。首先闡明圓教空中不二，首先直接揭示不二，然後引用《般若經》來總結。實相般若、觀照般若、文字般若這三種般若，即三而一，所以是一法；即一而三，立名又有什麼窮盡呢？得到這個意思的人，一切不同的名稱都無不相即。『二而不下明今品略說名空文約義豐空無不盡』，說明本品略說，以『空』為名，文字簡略而意義豐富，空性無所不盡，因為要接引義持根利的人，所以用簡略的名稱來標出品目。『二此品下明來意二』，說明本品的來意，首先引導成就上品。初導成上品二，初

【English Translation】 English version The Alagaddupama Sutta (Raft-simile Discourse) says: 'The Dhamma (righteousness) should be abandoned, let alone the Adhamma (unrighteousness).' '二不得下明失' (The second 'not obtaining' clarifies the loss), refers to a deficiency in integration, which is 'one non-three' (one negation rather than three). '二涅槃下示四門相' (The second 'Nirvana' shows the aspects of the four gates), reveals the appearances of the four paths, namely the 'both is and is not form' (both form and not form) double affirmation gate, and the 'neither is nor is not form' (neither form nor not form) double negation gate. '二若各下明失故須破' (The second 'if each' clarifies the loss, therefore it must be broken), explains that because there is a deficiency, it needs to be broken. This clinging and contention, if not based on 'immediate edge emptiness' (emptiness based on immediate edge views), cannot be broken. '三新本下引證示失相' (The third 'new version' cites evidence to show the appearance of loss), cites scriptures to reveal the appearance of loss. The scripture talks about the four paths that exist for Bodhisattvas before entering the first ground (初地, first stage of Bodhisattva path). The scripture says that if a Bodhisattva of the first ground wants to practice the 'path of phenomena' (有相道, path attached to phenomena), it is the 'existence gate' (有門); if they put more effort into the 'dharma of non-phenomena' (無相法, dharma not attached to phenomena), it is the 'emptiness gate' (空門); if one intends to enter Nirvana (涅槃, liberation), and the other intends to enter Samsara (生死, cycle of birth and death), it is the 'both affirmation gate' (兩亦門); if the practice of the subtle and secret treasury is insufficient, it is the 'double negation gate' (雙非門). '大經下明今之得，顯前之失' (The Great Sutra clarifies the present gain and reveals the previous loss), explains the present gain and highlights the previous loss. The previous loss belongs to the path of the separate teaching (別教, distinct teaching), which is the wrong view of clinging and contention, not the wrong view of external paths. '二非有下明中破空' (The second 'non-existence' clarifies the middle way to break emptiness), clarifies the middle way to break emptiness through 'non-existence'. It is divided into 'two clarifying appearance and practice sentences' (兩種闡明相狀和修行的語句). First, clarify the cultivation of the round middle way through various emptinesses. All wrong views of emptiness, emptiness proofs of the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), and separate teaching emptiness gates, since they follow the two extremes, if they hear the round middle way, they must immediately observe the middle way from the edge view. Second, clarify the cultivation of the round emptiness through various double negations. If the wrong views, small vehicle (小乘, Hīnayāna), and separate teaching gates, although they are called 'double negation', they will all form attachment to appearances, and they must all cultivate the dharma gate of the emptiness of the three truths (三諦, three truths), called 'ultimate emptiness' (畢竟空). Because the various double negations and the various emptiness sentences are not the ultimate path, but the dharma of the nine realms, they must all cultivate the wonderful contemplation of emptiness in the round teaching, returning to the secret treasury. Explain the sentence of mutual identity. Although the sutras and treatises speak of emptiness and the middle way, with varying amounts of names and appearances, if the three truths are washed away by emptiness based on immediate edge views, then this is the different name of the one body of the round teaching, which is the meaning of mutual identity, and there is no need to mutually break or mutually cultivate. First, clarify the non-duality of emptiness in the round teaching. First, directly reveal non-duality, and then cite the Prajna Sutra (般若經, Perfection of Wisdom Sutra) to summarize. The three Prajnas of true aspect Prajna (實相般若, true aspect wisdom), contemplation Prajna (觀照般若, contemplation wisdom), and textual Prajna (文字般若, textual wisdom) are three in one, so it is one dharma; being one in three, what is the limit of establishing names? Those who understand this meaning, all different names are mutually identical. '二而不下明今品略說名空文約義豐空無不盡' (The second 'not and below' clarifies that this chapter briefly speaks of emptiness, the text is concise and the meaning is rich, emptiness is all-encompassing), explains that this chapter briefly speaks, taking 'emptiness' as the name, the text is concise and the meaning is rich, emptiness is all-encompassing, because it is to receive those who uphold the meaning and have sharp roots, so the chapter is marked with a brief name. '二此品下明來意二' (The second 'this chapter below' clarifies the intention in two), explains the intention of this chapter, first guiding to accomplish the superior chapter. First guiding to accomplish the superior chapter two, first

正示二。初導二用。若其不了即邊是空。懺非無生破惡不盡。贊非稱性生善不深。善不深故豈成智德。惡不盡故豈成斷德。鈍根之者於前未悟。故於今品圓談空慧。導前懺嘆令成二用。二亦是下成三章。懺嘆是用如向說之。導成宗者。萬行之因。以無所得方證三身。非究竟空豈無所得。是故圓空導于萬行成果德宗。導成體者深廣法性遍一切法。二種我故生死浩然。今以二空導一切法。顯成經體。二故釋下引證。論明一切以體宗用攝無不盡。二又常下開悟鈍根。圓空具德一切清凈。故談常宗及顯悟體。懺嘆二用。皆是究竟清凈之法。豈有一句暫離圓空。如雲一切眾生皆是般若。即此意也。利根聞上已解空義。今為鈍根未解之者。特論生法境觀皆空俾成上義。◎二釋文二。初分文。二隨釋二。初釋欲說空二。初釋八。初釋余經廣說二。初總示相顯意二。若指下別明指前義二。初約部次相違問大經云。從生酥出熟酥。譬從方等出摩訶般若。故知般若在方等后。此經既屬方等。豈得指般若為已說耶。二約後分至終。答二。初正答通二。初引教答通二。初總立意。以此經是方等後分故。信相聞佛入滅唯三月在。所以懷疑。故指般若名為已說。二且舉下引三經三。初引阿含二。初正引前佛而去者。七日前入滅也。均頭沙彌是身子弟

【現代漢語翻譯】現代漢語譯本正示二。初導二用。如果不了達空性，那麼就落入了邊見，懺悔就不能真正做到無生，破除惡業也不能徹底。讚歎如果不是發自本性的，那麼生起的善念就不深刻。善念不深刻，怎麼能成就智慧之德？惡業不能斷盡，又怎麼能成就斷德？對於鈍根的人來說，之前沒有領悟，所以在此品中圓滿地談論空慧，引導之前的懺悔和讚歎，使之成就兩種作用。這兩種作用也是下面三章的基礎。懺悔和讚歎的作用就像前面所說的那樣。引導成就宗，就是萬行之因，以無所得才能證得三身。如果不是究竟的空性，又怎麼能無所得呢？所以圓滿的空性引導萬行成就果德之宗。引導成就體，就是深廣的法性遍及一切法。因為有二種我，所以生死輪迴不止。現在用二空來引導一切法，顯現成就經體。所以下面的解釋引用論證，說明一切都用體、宗、用來攝持，沒有不包含的。又因為常，所以開悟鈍根的人，圓滿的空性具足功德，一切清凈。所以談論常宗以及顯現悟體，懺悔和讚歎這兩種作用，都是究竟清凈之法，難道有一句話暫時離開圓滿的空性嗎？就像所說的『一切眾生都是般若』，就是這個意思。利根的人聽了前面已經理解了空性的含義，現在爲了沒有理解的鈍根的人，特別論述生、法、境、觀都是空性，使之成就前面的含義。 ◎二釋文二。初分文。二隨釋二。初說空二。初釋八。初釋余經廣說二。初總示相顯意二。若指下別明指前義二。初約部次相違問：《大般涅槃經》說，從生酥中提煉出熟酥，比喻從方等經中產生《摩訶般若經》。由此可知，《般若經》在《方等經》之後。此經既然屬於方等部，怎麼能指《般若經》為已經說過的呢？二約後分至終。答二。初正答通二。初引教答通二。初總立意。因為這部經是方等部的後半部分，所以信相懷疑佛陀入滅只有三個月的時間，因此產生懷疑。所以指《般若經》為已經說過的。二且舉下引三經三。初引阿含二。初正引前佛而去者，七日前入滅也。均頭沙彌是身子弟（舍利弗的弟子）。

【English Translation】 English version The second is the correct indication of two aspects. First, guiding the two functions. If one does not understand emptiness, then one falls into extremes. Repentance then cannot truly achieve non-origination, and the eradication of evil karma is not thorough. Praise, if not from one's true nature, then the arising of good thoughts is not profound. If good thoughts are not profound, how can one achieve the virtue of wisdom? If evil karma is not completely eradicated, how can one achieve the virtue of cessation? For those of dull faculties, they have not understood before, so in this chapter, emptiness-wisdom is discussed completely, guiding the previous repentance and praise, so that they achieve two functions. These two functions are also the foundation for the three chapters below. The functions of repentance and praise are as described earlier. Guiding the achievement of the doctrine is the cause of myriad practices, and only with non-attainment can one realize the three bodies (Trikaya). If it is not ultimate emptiness, how can there be non-attainment? Therefore, complete emptiness guides the myriad practices to achieve the doctrine of fruition. Guiding the achievement of the substance is the profound and vast Dharma-nature that pervades all dharmas. Because of the two kinds of 'self', samsara continues endlessly. Now, using the two emptinesses to guide all dharmas, manifesting and achieving the substance of the sutra. Therefore, the following explanation cites evidence, explaining that everything is encompassed by substance, doctrine, and function, without anything not included. Furthermore, because of 'constancy', dull faculties are enlightened, and complete emptiness possesses virtues, and everything is pure. Therefore, the discussion of the doctrine of constancy and the manifestation of the substance of enlightenment, the two functions of repentance and praise, are all ultimately pure dharmas. How could there be a single sentence that temporarily departs from complete emptiness? Just as it is said, 'All sentient beings are Prajna', that is the meaning. ◎2. Explanation of the Text in Two Parts: First, dividing the text; second, explaining accordingly. First, 'Explaining Emptiness' in two parts: First, explaining eight aspects; first, explaining the extensive discussion in other sutras in two parts: First, generally indicating the characteristics to reveal the meaning in two parts. If pointing below, specifically clarifying the meaning of the previous in two parts. First, questioning the contradiction regarding the order of the sections: The Mahaparinirvana Sutra says that from raw cream comes clarified butter, which is analogous to the Mahaprajna Sutra arising from the Vaipulya (Fangdeng) sutras. From this, it is known that the Prajna Sutra comes after the Vaipulya sutras. Since this sutra belongs to the Vaipulya section, how can it point to the Prajna Sutra as having already been spoken? Second, from the latter part to the end. Answering in two parts: First, directly answering generally in two parts: First, citing teachings to answer generally in two parts: First, generally establishing the intention. Because this sutra is the latter part of the Vaipulya section, the follower (Shin-hsiang) doubted that the Buddha's Parinirvana was only three months away, hence the doubt. Therefore, it points to the Prajna Sutra as having already been spoken. Second, citing three sutras: First, citing the Agamas in two parts: First, directly citing that the previous Buddha departed seven days before entering Parinirvana. The novice Kuntala was a disciple of Sariputra (Śāriputra's disciple).

子。二此下結示二。引方等。即方等陀羅尼經。先於靈山唯法華授聲聞佛記。二豈非下結示三引。大品二。初正引二。當知下結示二。以此下詳定結斥二。此經下示非妨二釋略而解說二。初示教門名義廣略二。初示二門。二應作下明四句二。初直示三句。十八空等者。空體唯一遍蕩諸境隨境立名。如火是一隨所燒物乃有異名。名下之義不得不異。是故因亡內法乃名內空。因亡外法乃名外空。亡十八境名十八空。二十空二十四空亦復如是。故名義俱廣立一空名。唯詮泯蕩故名義俱略。若法性等立名眾多。但詮本性之義耳。二委示第四三。初標示。二迄從下證釋。隻立二空是名略也。此名召義遍乎十界。從凡至佛皆有眾生及五陰故。問位至聲聞生法已空因。何釋論至佛猶有眾生及法。豈獨不無。又稱無上其義何耶。答小乘談空終歸灰斷。故入無餘生法永絕。大乘談空其體常住。又非獨一覺性常住。須知生法一切皆常。故生法未空則凡鄙微劣生法。若空則高勝廣大。是以極果生法無上。斯乃空之究竟也。故荊溪云。三千果成咸稱常樂。三千闕何生法依報耶。二今言下明今品名略義廣三。釋眾生根鈍二。初定廣略利鈍二。初約聞持立。宜廣為利宜略為鈍。二此語下約義持翻。身子初遇阿鞞說偈詮三諦義。謂苦集滅令速證。故不

言道諦。身子一聞即悟初果。及其轉為目連說之。再聞方悟。一說是略再說是廣。豈非義持略利廣鈍耶。二此經下示今機利鈍二。初明經意。自就不能廣持詮空名數。故曰鈍根二示今機。若論義持聞略能悟。乃稱根利。無見經云。眾生根鈍便謂今機不能悟。于無量空義鮮于智慧。亦約聞持智也。此同起信論說尋于廣論文多為煩。但樂少文而攝多義者。故造此論。又末為諸佛甚深廣大義。我已隨順總持說此品。略說無量空義。同彼總持說深廣義也。四釋無量空義二。初約真中揀偏真斷滅不具色心。是有量空義。中道具足妙色妙心。出生不竭融攝無遺。是無量空義。二就此經示。既談法性性則不改。此乃常德實相者。中實之相。此品云。求于如來真實法身。新本云。法身是常是實。實是我德自在何窮。既具常我豈虧樂凈。四德彌彰無量空義也。五釋異妙方便。六釋起大悲心。七釋今我演說。八釋知眾生意皆可見耳。二正說空二。初分文立意二。初分文二。立意二。初直示無境等者。生法之境皆妙三諦故曰二空境生法之觀。皆妙三觀故曰二空觀。妙境發觀其觀方正。妙觀照境其境方顯。具明境觀令正令顯。二引證十番檢境智者境謂十境智。謂十乘。言十境者。一陰入境。二煩惱境。三病患境。四業相境。五魔事境。六禪定境

【現代漢語翻譯】現代漢語譯本：談論道諦（Dào Dì，佛教四聖諦之一，指修行解脫的道路）。身子（Shēn Zǐ，即舍利弗，釋迦牟尼佛的十大弟子之一，以智慧著稱）一聽聞就證悟了初果（Chū Guǒ，聲聞四果中的第一果，須陀洹果）。等到他轉而為目連（Mù Lián，即目犍連，釋迦牟尼佛的十大弟子之一，以神通著稱）解說時，目連再次聽聞才證悟。一次說是簡略的，再次說是廣博的。難道不是義持（Yì Chí，指理解義理並能憶持）的人領悟快，而廣鈍（Guǎng Dùn，指需要廣博解釋才能理解）的人領悟慢嗎？第二，此經下文顯示了當今時代的根機有利有鈍兩種情況。首先闡明經文的意旨。自身不能廣泛地持誦詮釋空性的名相，所以說是鈍根（Dùn Gēn，指根器遲鈍）。其次顯示當今時代的根機。如果論義持，聽聞簡略的就能領悟，就稱為根利（Gēn Lì，指根器銳利）。《無見經》（Wú Jiàn Jīng，具體指哪部經待考）說，眾生根器遲鈍，就認為當今時代的根機不能領悟，對於無量空義缺乏智慧，這也是就聞持（Wén Chí，指聽聞並憶持）的智慧而言的。這與《起信論》（Qǐ Xìn Lùn，《大乘起信論》的簡稱）所說，尋找廣博的論文會覺得繁瑣，只喜歡簡短的文字而能涵蓋多種意義的人，所以才造這部論一樣。而且最後說諸佛甚深廣大的意義，我已經隨順總持（Zǒng Chí，指總括憶持）而說了這一品，簡略地說無量空義，與他們總持而說深廣的意義相同。第四，解釋無量空義，分為兩點。首先從真中（Zhēn Zhōng，指真諦和中道）來揀擇偏真（Piān Zhēn，指偏於真諦）的斷滅，不具備色心（Sè Xīn，指物質和精神），是有量空義（Yǒu Liàng Kōng Yì，指有侷限的空性意義）。中道（Zhōng Dào，指不落兩邊的中正之道）具足妙色妙心，出生不竭，融攝無遺，是無量空義（Wú Liàng Kōng Yì，指無限的空性意義）。第二就此經來顯示。既然談論法性（Fǎ Xìng，指諸法的本性），法性就不會改變，這就是常德（Cháng Dé，指永恒的德性）實相（Shí Xiàng，指真實的相狀）。中實之相，此品說，尋求如來真實法身（Rú Lái Zhēn Shí Fǎ Shēn，指如來真實的法性之身）。新譯本說，法身是常是實，真實是我的德性，自在無窮。既然具備常、我，怎麼會缺少樂、凈呢？四德（Sì Dé，指常、樂、我、凈四種功德）更加彰顯，這就是無量空義。第五，解釋奇異微妙的方便法門。第六，解釋生起大悲心（Dà Bēi Xīn，指廣大的慈悲心）。第七，解釋現在我來演說。第八，解釋知道眾生的心意，都是可以看見的。第二，正式宣說空義，分為兩點。首先分文，其次立意。首先分文，其次立意。首先直接顯示沒有境等，眾生和法的境界都是微妙的三諦（Sān Dì，指空諦、假諦、中諦），所以說是二空境（Èr Kōng Jìng，指空和無所有兩種境界）。眾生和法的觀照，都是微妙的三觀（Sān Guān，指空觀、假觀、中觀），所以說是二空觀（Èr Kōng Guān，指空和無所有兩種觀照）。微妙的境界引發觀照，其觀照才方正。微妙的觀照照亮境界，其境界才顯現。詳細闡明境界和觀照，使之正確定位和顯現。第二，引用並證明十番（Shí Fān，指十種不同的角度或方面）來檢查境智（Jìng Zhì，指境界和智慧），境是指十境（Shí Jìng，指十種境界），智是指十乘（Shí Shèng，指十種乘法）。所說的十境是：一、陰入境（Yīn Rù Jìng，指五陰進入的境界）；二、煩惱境（Fán Nǎo Jìng，指煩惱產生的境界）；三、病患境（Bìng Huàn Jìng，指疾病產生的境界）；四、業相境（Yè Xiàng Jìng，指業力顯現的境界）；五、魔事境（Mó Shì Jìng，指魔所製造的境界）；六、禪定境（Chán Dìng Jìng，指禪定產生的境界）。

【English Translation】 English version: It speaks of the Truth of the Path (Dào Dì, one of the Four Noble Truths in Buddhism, referring to the path of practice and liberation). Shēn Zǐ (Sariputra, one of the ten great disciples of Shakyamuni Buddha, known for his wisdom) attained the first fruit (Chū Guǒ, the first of the four fruits of the Śrāvakas, the Sotāpanna) upon hearing it once. When he turned to explain it to Mù Lián (Maudgalyayana, one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers), Mù Lián attained enlightenment only after hearing it again. One explanation is concise, and the other is extensive. Isn't it that those who understand and remember the meaning (Yì Chí) are quick to comprehend, while those who are broad and dull (Guǎng Dùn) are slow to comprehend? Secondly, this sutra below shows the two kinds of capacities, sharp and dull, of the present age. First, it clarifies the meaning of the sutra. One cannot widely uphold and explain the terms of emptiness, so it is said to be dull-rooted (Dùn Gēn). Secondly, it shows the capacities of the present age. If one discusses understanding the meaning, being able to comprehend upon hearing a concise explanation is called sharp-rooted (Gēn Lì). The Wú Jiàn Jīng (unidentified sutra) says that sentient beings with dull roots think that the capacities of the present age cannot comprehend, and they lack wisdom regarding the immeasurable meaning of emptiness. This also refers to the wisdom of hearing and upholding (Wén Chí). This is similar to what the Awakening of Faith (Qǐ Xìn Lùn, short for Mahāyāna-śraddhotpāda-śāstra) says: searching for extensive treatises is troublesome; only those who enjoy concise texts that encompass multiple meanings create this treatise. Moreover, in the end, regarding the profound and vast meaning of all Buddhas, I have followed and summarized it in this chapter, briefly speaking of the immeasurable meaning of emptiness, which is the same as their summarizing and speaking of the profound and vast meaning. Fourthly, explaining the immeasurable meaning of emptiness is divided into two points. First, from the perspective of true middle (Zhēn Zhōng, referring to the truth of emptiness and the middle way), one selects the one-sided truth (Piān Zhēn) of annihilation, which does not possess form and mind (Sè Xīn), which is the meaning of limited emptiness (Yǒu Liàng Kōng Yì). The Middle Way (Zhōng Dào) fully possesses wonderful form and wonderful mind, arising inexhaustibly, merging and encompassing without remainder, which is the meaning of immeasurable emptiness (Wú Liàng Kōng Yì). Secondly, it is shown from this sutra. Since it discusses Dharma-nature (Fǎ Xìng), Dharma-nature will not change, which is the real aspect (Shí Xiàng) of constant virtue (Cháng Dé). The aspect of true middle, this chapter says, seeks the true Dharma-body of the Tathagata (Rú Lái Zhēn Shí Fǎ Shēn). The new translation says that the Dharma-body is constant and real, and reality is my virtue, with boundless freedom. Since it possesses constancy and self, how can it lack bliss and purity? The four virtues (Sì Dé, referring to the four virtues of constancy, bliss, self, and purity) are even more evident, which is the meaning of immeasurable emptiness. Fifthly, explaining the extraordinary and subtle expedient methods. Sixthly, explaining the arising of great compassion (Dà Bēi Xīn). Seventhly, explaining that I am now expounding. Eighthly, explaining that knowing the minds of sentient beings is all visible. Secondly, formally expounding the meaning of emptiness is divided into two points. First, dividing the text, and secondly, establishing the meaning. First, dividing the text, and secondly, establishing the meaning. First, directly showing that there are no realms, etc., the realms of sentient beings and dharmas are all the wonderful three truths (Sān Dì, referring to the truths of emptiness, provisional existence, and the middle way), so it is said to be the two emptiness realms (Èr Kōng Jìng, referring to the two realms of emptiness and non-existence). The contemplation of sentient beings and dharmas is all the wonderful three contemplations (Sān Guān, referring to the contemplations of emptiness, provisional existence, and the middle way), so it is said to be the two emptiness contemplations (Èr Kōng Guān, referring to the two contemplations of emptiness and non-existence). Wonderful realms give rise to contemplation, and the contemplation is upright. Wonderful contemplation illuminates the realms, and the realms are revealed. Explaining the realms and contemplations in detail makes them correctly positioned and revealed. Secondly, quoting and proving the ten aspects (Shí Fān) to examine the realms and wisdom (Jìng Zhì), the realms refer to the ten realms (Shí Jìng), and wisdom refers to the ten vehicles (Shí Shèng). The so-called ten realms are: 1. The realm of the aggregates entering (Yīn Rù Jìng); 2. The realm of afflictions (Fán Nǎo Jìng); 3. The realm of illness (Bìng Huàn Jìng); 4. The realm of karmic appearances (Yè Xiàng Jìng); 5. The realm of demonic affairs (Mó Shì Jìng); 6. The realm of meditative concentration (Chán Dìng Jìng).

。七諸見境。八增上慢境。九二乘境。十菩薩境。陰乃現前九則待發。若現若發。一一境界皆須修於十乘觀智。言十乘者。一觀不思議境。二依境發菩提心。三巧安止觀。四破法遍。五識通塞。六調道品。七對治助開。八知次位。九安忍。十無法愛。此十都為十種境絕於思議。是故五品得觀行絕。十信乃得相似論絕。四十一位分證論絕。妙覺乃能究論絕也。下文即是散脂自說名密之義。乃名境智俱不思議。新本言法即是境也。如者不異也。皆重言者。蓋以境智本來不異以情異故。今復不異故。東陽大士云。一是本性如。二是滅結如。智不異境故曰如如法。境不異智故曰如如智。斯皆明於不思議意也。二明空下隨文釋義二。初明空境二。初分文立意二。初分文。二立意五。初直示二相。言實法者。對下假想凈為不凈。乃是事觀。今於五陰及以假人。皆直觀理故名實法。身雖下出假想義。二亦名下示二異名。行行者慧行之上加修事行故。名行行。助道者。以不凈想破事中貪。資于正觀破障理惑故名助道。三小乘下明大小皆修二。初明小三種解脫。不言無疑解脫。以俱脫人達內外典籍得無疑名。今論正助故。且明二。二明大薩婆若。大論翻一切智遊戲神通。以於三界得自在故。名遊戲。以修得通多於九想背舍等起。故以假想

【現代漢語翻譯】現代漢語譯本七、諸見境：指產生各種錯誤見解的境界。八、增上慢境：指產生驕傲自滿的境界。九、二乘境：指聲聞乘和緣覺乘的境界。十、菩薩境：指菩薩的境界。陰乃現前九則待發：五陰（色、受、想、行、識）是已經顯現的，而九種境界則是等待觸發的。若現若發。一一境界皆須修於十乘觀智：無論是已經顯現還是等待觸發，每一種境界都需要修習十乘觀智。言十乘者：所謂的十乘，指的是：一、觀不思議境：觀察不可思議的境界。二、依境發菩提心：依據境界發起菩提心（Bodhicitta，為利益一切眾生而求證悟的心）。三、巧安止觀：巧妙地安住于止（Samatha，止息雜念）和觀（Vipassana，如實觀察）。四、破法遍：普遍地破除對法的執著。五、識通塞：瞭解通達與閉塞的道理。六、調道品：調和三十七道品（菩提道法）。七、對治助開：通過對治煩惱來輔助開悟。八、知次位：瞭解修行的次第和位階。九、安忍：安住于忍辱。十、無法愛：對任何法都不產生貪愛。此十都為十種境絕於思議：這十種境界都是超越思議的。是故五品得觀行絕：因此，五品弟子位能夠獲得觀行上的超越。十信乃得相似論絕：十信位能夠獲得相似的理論上的超越。四十一位分證論絕：四十一地菩薩能夠獲得分證上的理論超越。妙覺乃能究論絕也：只有妙覺位的佛才能究竟地超越理論。下文即是散脂（Samjiva，護法神）自說名密之義：下面的文字是散脂自己解釋『密』的含義。乃名境智俱不思議：指的是境界和智慧都是不可思議的。新本言法即是境也：新譯本說『法』就是境界。如者不異也：『如』的意思是不異。皆重言者。蓋以境智本來不異以情異故。今復不異故：重複說『如如』，是因為境界和智慧本來沒有差異，只是因為情識的差異才產生了分別。現在又說不異，是爲了消除這種分別。東陽大士云。一是本性如。二是滅結如：東陽大士說，一是本性如，二是滅除煩惱后的如。智不異境故曰如如法。境不異智故曰如如智：智慧不異於境界，所以說『如如法』；境界不異於智慧，所以說『如如智』。斯皆明於不思議意也：這些都是爲了說明不可思議的含義。二明空下隨文釋義二。初明空境二。初分文。二立意五。初直示二相：下面第二部分是隨著經文解釋意義，分為兩部分。首先是說明空境，分為兩部分。首先是分段，其次是確立意義，分為五部分。首先是直接揭示兩種相。言實法者。對下假想凈為不凈。乃是事觀。今於五陰及以假人。皆直觀理故名實法：所說的『實法』，是相對於下面的『假想凈為不凈』而言的。『假想凈為不凈』是事相上的觀修，而現在對於五陰以及假合的人，都是直接觀察其理體，所以稱為『實法』。身雖下出假想義：『身雖』下面是解釋假想的含義。二亦名下示二異名：『二亦名』下面是揭示兩種不同的名稱。行行者慧行之上加修事行故。名行行：『行行』指的是在智慧之行的基礎上，加上修習事相之行，所以稱為『行行』。助道者。以不凈想破事中貪。資于正觀破障理惑故名助道：『助道』指的是用不凈觀來破除事相上的貪慾，資助正觀來破除障礙理體的迷惑，所以稱為『助道』。三小乘下明大小皆修二。初明小三種解脫。不言無疑解脫。以俱脫人達內外典籍得無疑名。今論正助故。且明二：下面第三部分是說明大乘和小乘都修習，分為兩部分。首先是說明小乘的三種解脫。這裡沒有提到無疑解脫，因為俱解脫的人通達內外典籍，獲得了無疑的名稱。現在討論的是正助，所以只說明兩種。二明大薩婆若。大論翻一切智遊戲神通。以於三界得自在故。名遊戲。以修得通多於九想背舍等起。故以假想：其次是說明大乘的薩婆若（Sarvajna，一切智）。《大智度論》翻譯為『一切智遊戲神通』，因為在三界中獲得了自在，所以稱為『遊戲』。因為修習獲得的神通比九想觀、背舍等更多，所以用假想。

【English Translation】 English version 7. The Realm of Various Views: Refers to the state of generating various incorrect views. 8. The Realm of Increased Arrogance: Refers to the state of generating pride and complacency. 9. The Realm of the Two Vehicles: Refers to the realms of the Sravaka Vehicle (Voice-Hearers) and the Pratyekabuddha Vehicle (Solitary Buddhas). 10. The Realm of the Bodhisattvas: Refers to the realm of the Bodhisattvas. The Skandhas are Present, but the Nine are Awaiting Activation: The five skandhas (form, feeling, perception, mental formations, and consciousness) are already present, while the nine realms are awaiting activation. Whether Present or Activated, Each Realm Requires Cultivation of the Ten Contemplative Wisdoms: Whether already present or awaiting activation, each realm requires the cultivation of the Ten Contemplative Wisdoms. The Ten Vehicles Refer To: 1. Contemplating the Inconceivable Realm. 2. Based on the Realm, Arousing Bodhicitta (the mind of enlightenment for the benefit of all beings). 3. Skillfully Abiding in Samatha (calm abiding) and Vipassana (insight meditation). 4. Universally Destroying Attachment to Dharmas. 5. Understanding the Principles of Penetration and Obstruction. 6. Harmonizing the Thirty-Seven Limbs of Enlightenment. 7. Using Antidotes to Assist in Opening Enlightenment. 8. Knowing the Order and Stages of Cultivation. 9. Abiding in Patience. 10. Having No Craving for Any Dharma. These Ten are All Inconceivable Realms: These ten realms are all beyond conception. Therefore, the Five Grades Attain Transcendence in Contemplative Practice: Therefore, disciples in the Five Grades can attain transcendence in contemplative practice. The Ten Faiths Attain Transcendence in Similar Theory: The Ten Faiths position can attain transcendence in similar theory. The Forty-One Positions Attain Transcendence in Partial Realization Theory: The Forty-One Bhumi Bodhisattvas can attain theoretical transcendence in partial realization. Only Wonderful Enlightenment Can Ultimately Transcend Theory: Only the Buddha in the position of Wonderful Enlightenment can ultimately transcend theory. The Following Text is Samjiva (a Dharma-protecting deity) Explaining the Meaning of 'Secret': The following text is Samjiva himself explaining the meaning of 'secret'. It Refers to Both Realm and Wisdom Being Inconceivable: It refers to both the realm and wisdom being inconceivable. The New Version Says 'Dharma' is the Realm: The new translation says 'Dharma' is the realm. 'Suchness' Means Not Different: 'Suchness' means not different. Repeating 'Suchness' is Because Realm and Wisdom are Originally Not Different, but Differ Due to Sentient Consciousness. Now Saying Not Different Again is to Eliminate This Difference: Repeating 'Suchness' is because realm and wisdom are originally not different, but differences arise due to the differences in sentient consciousness. Now saying not different again is to eliminate this difference. Great Master Dongyang Said: One is Original Nature Suchness, Two is Extinguishing Afflictions Suchness: Great Master Dongyang said, one is original nature suchness, two is suchness after extinguishing afflictions. Wisdom Not Different from Realm is Called Suchness-Dharma. Realm Not Different from Wisdom is Called Suchness-Wisdom: Wisdom not different from realm is called Suchness-Dharma; realm not different from wisdom is called Suchness-Wisdom. These All Clarify the Meaning of Inconceivable: These all clarify the meaning of inconceivable. Second, Explaining the Meaning According to the Text Below. First, Explaining the Realm of Emptiness. First, Dividing the Text. Second, Establishing the Meaning in Five Parts. First, Directly Revealing the Two Aspects: The second part below is explaining the meaning according to the text, divided into two parts. First is explaining the realm of emptiness, divided into two parts. First is dividing the text, second is establishing the meaning in five parts. First is directly revealing the two aspects. The So-Called 'Real Dharma' is Opposite to the 'Imaginary Purity as Impure' Below. It is Contemplation on Phenomena. Now, Regarding the Five Skandhas and the Imaginary Person, We Directly Contemplate Their Principle, Hence Called 'Real Dharma': The so-called 'Real Dharma' is in contrast to the 'Imaginary Purity as Impure' below. 'Imaginary Purity as Impure' is contemplation on phenomena, while now, regarding the five skandhas and the imaginary person, we directly contemplate their principle, hence called 'Real Dharma'. 'Although the Body' Below Explains the Meaning of Imagination: 'Although the Body' below explains the meaning of imagination. 'Two Also Named' Below Reveals Two Different Names: 'Two Also Named' below reveals two different names. 'Practice Practice' Refers to Adding the Practice of Phenomena on Top of the Practice of Wisdom, Hence Called 'Practice Practice': 'Practice Practice' refers to adding the practice of phenomena on top of the practice of wisdom, hence called 'Practice Practice'. 'Aiding the Path' Refers to Using Impure Contemplation to Break Greed in Phenomena, Assisting Correct Contemplation to Break Delusions Obstructing Principle, Hence Called 'Aiding the Path': 'Aiding the Path' refers to using impure contemplation to break greed in phenomena, assisting correct contemplation to break delusions obstructing principle, hence called 'Aiding the Path'. Third, Explaining That Both the Small and Great Vehicles Cultivate in Two Parts. First, Explaining the Three Liberations of the Small Vehicle. Not Mentioning Doubtless Liberation Because Those Who are Liberated in Both Ways Understand Internal and External Scriptures and Obtain the Name of Doubtless. Now Discussing Correct Assistance, We Only Explain Two: The third part below is explaining that both the Small and Great Vehicles cultivate, divided into two parts. First is explaining the three liberations of the Small Vehicle. Doubtless liberation is not mentioned here because those who are liberated in both ways understand internal and external scriptures and obtain the name of Doubtless. Now we are discussing correct assistance, so we only explain two. Second, Explaining the Great Sarvajna (All-Knowing Wisdom). The Great Treatise Translates it as All-Knowing Wisdom Playing with Supernatural Powers. Because One Obtains Freedom in the Three Realms, it is Called Playing. Because the Supernatural Powers Obtained Through Cultivation are More Than the Nine Contemplations and Backwards Abandonments, it is Called Imagination: Second, explaining the Great Sarvajna. The Great Treatise translates it as All-Knowing Wisdom Playing with Supernatural Powers. Because one obtains freedom in the three realms, it is called playing. Because the supernatural powers obtained through cultivation are more than the Nine Contemplations and Backwards Abandonments, it is called imagination.

為助道也。法華大車具度白牛名為正道。儐從為助。涅槃正慧遠離十相。即色聲香味觸生住壞。男相女相能離深故。所離非輕。又諦下明助道也。想白骨等觀等事禪。即用三觀於事禪境破三惑障。顯出我性成王三昧。正助合脩名為達禪見禪法界也。四眾經下明經論有廣略。五明今品二義即俱略也。二實法下隨釋二。初明實法境二。初分文。二隨釋二。初明苦果境三。初生空境二。初釋。是身虛偽。二初體妄計故虛。二初計攬陰有身攬陰成身者。五陰和合假名為身。如攬五指故有拳名。凡夫不了執此假名而為我等。廣有十六。一我。二眾生。三壽者。四命者。五生者。六養者。七眾數。八人。九作者。十使作者。十一起者。十二使起者。十三受者。十四使受者。十五知者。十六見者。今略云五我者。于陰等法中若即若離計我我所之實人者。于陰中妄計我人。眾生者則于陰五眾妄計我生。壽者則陰等法中妄計我受一期報。壽命者則于陰等法中妄計我命根連持不斷。以執此故計有我身名身見得起。二若體下體本虛叵得。妄執有生生實不生。故生名虛偽。既本不生故見身寂滅。叵猶不可也。二又檢下檢原由了偽二。初正檢二。初檢假名。由一念妄想者。謂男托胎時見母為所取境。見父是所競境。于母起貪于父起瞋。父流謂是己

【現代漢語翻譯】現代漢語譯本：爲了輔助正道。《法華經》中的大車，用以運載白牛，被稱為正道。其他的輔助行為則為助道。涅槃的正慧遠離了十種表象，即色、聲、香、味、觸、生、住、壞，以及男相、女相，能夠遠離這些深刻的執著，所遠離的就不是輕微的事物。此外，在『諦』之下闡明了助道。例如，觀想白骨等觀想方法，以及禪定等修行，就是運用三種觀想在事禪的境界中破除三種迷惑的障礙，從而顯現出我的本性，成就王三昧。正道和助道共同修習，被稱為通達禪，見到禪的法界。『四眾經』以下闡明了經論有廣略之分。『五明今品』指出了本品具有廣略兩種含義，即都是簡略的。『二實法』以下，隨著解釋二法。首先闡明實法的境界。其次，開始分段。然後，隨著解釋二法。首先闡明苦果的境界。其次，闡明生空的境界。首先進行解釋：這個身體是虛假的。其次，闡明最初執著妄計的緣故是虛假的。其次，闡明最初執著五陰而有身體，執著五陰而成就身體。五陰和合，假名為身，就像執著五個手指而有拳頭的名稱一樣。凡夫不瞭解，執著這個假名而認為是『我』等等。廣泛來說，有十六種：一、我（Atman），二、眾生（Sattva），三、壽者（Jivin），四、命者（Poshaka），五、生者（Janaka），六、養者（Palaka），七、眾數（Samgha），八、人（Pudgala），九、作者（Karaka），十、使作者（Karta），十一、起者（Utthapaka），十二、使起者（Utsahaka），十三、受者（Vedaka），十四、使受者（Vedayita），十五、知者（Jnata），十六、見者（Drashta）。現在簡略地說五『我』，就是在五陰等法中，如果即或離地執著『我』和『我所』的真實。『人者』，就是在五陰中妄計『我』和『人』。『眾生者』，就是在五陰五眾中妄計『我』生。『壽者』，就是在五陰等法中妄計『我』承受一期的果報。『壽命者』，就是在五陰等法中妄計『我』的命根連綿不斷。因為執著這些，所以執著有『我』身，名為身見得以生起。其次，如果身體的**本性是虛無而不可得的，卻妄執有生，實際上並沒有生，所以『生』名為虛偽。既然本來沒有生，所以見到身體寂滅。『叵』的意思是『不可』。其次，又檢查，檢查原因，從而瞭解虛偽。首先，正式檢查。首先，檢查假名。由於一念妄想，例如男子在托胎時，看到母親是所取之境，看到父親是所競爭之境，對母親生起貪愛，對父親生起嗔恨，認為父親的流出是自己的。

【English Translation】 English version: It is to assist the Path. The great cart in the Lotus Sutra, used to carry the white ox, is called the Right Path. Auxiliary actions are called assisting the Path. The Right Wisdom of Nirvana is far from the ten appearances, namely, form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), birth (jati), dwelling (sthiti), decay (jarata), male aspect, and female aspect. Being able to distance oneself from these deep attachments means that what is being distanced is not trivial. Furthermore, under 'Truth' (Satya), it clarifies assisting the Path. For example, contemplating white bones and other contemplation methods, as well as meditation (dhyana) and other practices, involve using the three contemplations to break through the three veils of delusion in the realm of meditative practice, thereby revealing one's own nature and achieving the King Samadhi (Raja Samadhi). The combined practice of the Right Path and assisting the Path is called attaining Zen, seeing the Dharma realm of Zen. 'The Sutra of the Four Assemblies' below clarifies that the scriptures and treatises have extensive and concise versions. 'The Fifth Clarification of the Present Chapter' indicates that this chapter has both extensive and concise meanings, that is, both are concise. Below 'Two Real Dharmas', following the explanation of the two dharmas. First, clarify the realm of real dharma. Second, begin to divide the sections. Then, following the explanation of the two dharmas. First, clarify the realm of the suffering result. Second, clarify the realm of emptiness of birth. First, provide an explanation: this body is false. Second, clarify that the reason for the initial attachment to false calculations is falseness. Next, clarify that initially clinging to the five skandhas (Pancha Skandha) results in having a body, and clinging to the five skandhas results in the accomplishment of a body. The five skandhas combined are falsely named a body, just as clinging to five fingers results in the name of a fist. Ordinary people do not understand and cling to this false name, considering it to be 'I' (Atman) and so on. Broadly speaking, there are sixteen: 1. I (Atman), 2. Sentient being (Sattva), 3. Life-span (Jivin), 4. Life-sustainer (Poshaka), 5. Producer (Janaka), 6. Nourisher (Palaka), 7. Multitude (Samgha), 8. Person (Pudgala), 9. Maker (Karaka), 10. Causer of making (Karta), 11. Ariser (Utthapaka), 12. Causer of arising (Utsahaka), 13. Experiencer (Vedaka), 14. Causer of experiencing (Vedayita), 15. Knower (Jnata), 16. Seer (Drashta). Now, briefly speaking of the five 'I's, it is in the dharmas such as the five skandhas, whether attached to 'I' and 'mine' as real, either immediately or separately. 'Person' (Pudgala) is falsely calculating 'I' and 'person' in the five skandhas. 'Sentient being' (Sattva) is falsely calculating 'I' is born in the five skandhas and five aggregates. 'Life-span' (Jivin) is falsely calculating 'I' as enduring a period of retribution in the dharmas such as the five skandhas. 'Life-sustainer' (Poshaka) is falsely calculating 'I's life-root as continuously connected in the dharmas such as the five skandhas. Because of clinging to these, there is clinging to having 'I' body, which is called the arising of body view. Secondly, if the **nature of the body is empty and unattainable, yet there is false clinging to birth, in reality there is no birth, so 'birth' is called false. Since there was originally no birth, therefore one sees the body as tranquil and extinguished. '叵' means 'cannot'. Secondly, also examine, examine the cause, thereby understanding falseness. First, formally examine. First, examine the false name. Due to a single thought of delusion, for example, when a man is conceived, he sees the mother as the object to be taken, and sees the father as the object to be competed for, arising greed towards the mother and anger towards the father, considering the father's outflow to be his own.

有。乘茲妄念故得托胎。女人反是。委如大經。假名始者。男女之名由此妄想而為始也。二此赤下檢實法由二。初五陰赤白即遺體也。三性者。謂善惡無記也。二又精下六大五陰。六大是所依實法原由。若是二觀此下結示。身是幻質名是假名。既由妄想及從精血以驗所成身名虛偽。二釋猶如空聚。無明業力業即是行。乃無明緣行也。或初作業時。或托胎時。如向所明男女之識。于父母起貪瞋。以父母流謂是已有。乘茲妄念故得托胎。體即遺體謂赤白也。二從六下體法空境二。初立意分文。二初立意二。分文。二隨釋三。初釋六入四。初釋六入三。初釋二名。二檢其下檢三事。命暖識者。大集云。歌羅邏時即有三事。出入息者名為壽命。不臭不爛名之為暖。即是業持火大故。地水等色不臭爛也。此中心意名之為識。即是剎那覺知心也。三法和合從生至長無增無減。七日一變者。謂在胎也。一七名雜穢狀如凝酥。二七名皰狀如瘡皰。三七日名凝結狀如就血。四七名凝厚漸堅硬故。五七名形位四支差別故。六七名毛髮爪齒位。七七名具根位五根圓滿故。今云五皰即形位也。三結成下明六數五根。並前識是意根。則六根具足。二識依下釋村落。三塵從下釋。結賊所止由塵起結。能害慧命故云結賊。四眼見下釋不相知伺候也。二

從眼下釋十二入四。初約開辨數。開色為十者。五根五塵也。少分者。法入攝二種法。一者心法除心王。但取相應諸心數也。二者非心法即過去未來色法。及心不相應諸行及三無為法也。今云少分。即非心法中過未色也。開心為二者。謂意入也。及法入也。然於法入亦只少分。謂於法入二種中。但攝心法耳。今云二者。且舉全數。二塵入下明通別名。三當一下釋各各自緣。四他根下釋不行他緣。三從心下釋十八界二。初辨數釋名二。隨文釋義三。初明識遍諸根。追緣過去預念未來。馳騁猶奔走也。如人下舉例也。端坐一室而心思天下。愛染塵緣名曰坐馳。自非妙空莫息馳想。以愚下釋六賊所害也。如大經者。德王品云。譬如有王以四毒蛇盛之一篋。令人瞻養。若令一蛇生瞋恚。我當準法戮之。都市其人怖畏舍篋逃走。王時復遣五旃陀羅拔刀隨後。一人藏刀詐為親善。其人不信。投一聚落欲自隱匿。既入聚中不見人物。即便坐地聞空中聲云。今夜當有六大賊來。其人恐怖復舍而去。路值一河其水漂急。即取草木為筏截流而去。既達彼岸安隱無患。菩薩亦爾。聞涅槃經觀身如篋四大如蛇。五旃陀羅即是五陰。詐親即貪愛。空聚即六入。六賊即外六塵。河即煩惱。筏即道品。到于常樂涅槃彼岸。二心常下明識常在。根塵即對

【現代漢語翻譯】現代漢語譯本從眼下解釋十二入和四界。首先按照開合來辨別數量。展開色蘊為十種，即五根（眼根、耳根、鼻根、舌根、身根）和五塵（色塵、聲塵、香塵、味塵、觸塵）。『少分』指的是法入所包含的兩種法。第一種是心法，除去心王（即第八識阿賴耶識），只取與心王相應的各種心所法。第二種是非心法，即過去和未來的色法，以及與心不相應的所有行法和三種無為法（虛空無為、擇滅無為、非擇滅無為）。這裡說的『少分』，指的是非心法中的過去和未來的色法。展開心為二種，指的是意入（末那識）和法入。然而，對於法入也只是取少分，即在法入的兩種法中，只包含心法。這裡說『二』，只是舉其總數。『二塵入下』說明了共通和個別的名稱。『三當一下』解釋了各自所緣的境界。『四他根下』解釋了識不能緣其他根所緣的境界。三、從心入開始解釋十八界。首先辨別數量和解釋名稱，其次隨文解釋意義。首先說明識遍及所有根，能夠追憶過去，預想未來，馳騁就像奔跑一樣。『如人下』舉例說明。端坐在一個房間里卻能思考天下之事，愛戀執著于塵世的因緣，這叫做『坐馳』。如果不是達到妙空的境界，就無法停止這種馳想。『以愚下』解釋了被六賊所害。如《大般涅槃經》德王品所說：『譬如有一個國王，用一個箱子裝著四條毒蛇，讓人去飼養。如果有一條蛇生起嗔恚，我就要依法懲處它。』那個人非常害怕，丟下箱子就逃走了。國王又派了五個旃陀羅（賤民），拿著刀在後面追趕。有一個人藏起刀，假裝親善。那個人不相信，逃到一個村落里想要躲藏起來。進入村落後，卻看不到一個人。他便坐在地上，聽到空中的聲音說：『今晚將有六個大盜來。』那個人非常恐懼，又捨棄村落逃走了。路上遇到一條河流，水流湍急。他便取來草木做成木筏，橫渡河流而去。到達彼岸后，便安穩無患。菩薩也是這樣，聽聞《涅槃經》，觀察身體就像箱子，四大就像毒蛇，五旃陀羅就是五陰，假裝親善就是貪愛，空聚就是六入，六賊就是外六塵，河流就是煩惱，木筏就是道品，最終到達常樂涅槃的彼岸。二、『心常下』說明識是常在的。根和塵是相對的。

【English Translation】 English version Now, explaining the twelve entrances (十二入) and four realms (四界) from the perspective of the eye. First, distinguish the numbers based on opening and closing. Expanding the 'rupa' (色, form) into ten means the five roots (五根: eye, ear, nose, tongue, body) and the five objects (五塵: form, sound, smell, taste, touch). 'A small portion' refers to the two types of 'dharma' (法) included in the 'dharma entrance' (法入). The first is 'citta-dharma' (心法, mental phenomena), excluding the 'citta-raja' (心王, mind-king, i.e., the eighth consciousness, Alaya-vijnana), and only taking the corresponding mental factors (心所法). The second is 'non-citta-dharma' (非心法, non-mental phenomena), which includes past and future 'rupa-dharma' (色法, form phenomena), as well as all 'samskara-dharma' (行法, conditioned phenomena) that are not associated with the mind, and the three 'unconditioned dharmas' (三無為法: space, cessation by discrimination, and cessation without discrimination). Here, 'a small portion' refers to the past and future 'rupa' within the 'non-citta-dharma'. Expanding the 'mind' into two refers to the 'mano-ayatana' (意入, mind entrance) and the 'dharma-ayatana' (法入, dharma entrance). However, only a small portion is taken from the 'dharma entrance', that is, only the 'citta-dharma' is included in the two types of 'dharma' within the 'dharma entrance'. Saying 'two' here is just to give the total number. 'The two dust entrances below' explain the common and individual names. 'The three below' explain the respective objects of perception. 'The four under other roots' explain that consciousness cannot perceive the objects perceived by other roots. Three, starting from the 'mind entrance' to explain the eighteen realms (十八界). First, distinguish the numbers and explain the names, and then explain the meaning according to the text. First, it is explained that consciousness pervades all roots, can recall the past, and anticipate the future, running like galloping. 'The example below' illustrates this. Sitting upright in a room but being able to think about the world, loving and clinging to the causes and conditions of the world, this is called 'sitting and galloping' (坐馳). If one does not reach the state of 'wonderful emptiness' (妙空), one cannot stop this galloping thought. 'Using ignorance below' explains being harmed by the six thieves (六賊). As the 'Derivation of Virtue' chapter of the Mahaparinirvana Sutra says: 'For example, there is a king who puts four poisonous snakes in a box and asks someone to feed them. If one of the snakes becomes angry, I will punish it according to the law.' That person was very scared and threw away the box and ran away. The king then sent five Chandalas (旃陀羅, outcastes), holding knives, to chase after him. One person hid his knife and pretended to be friendly. That person did not believe him and fled to a village to hide. After entering the village, he could not see anyone. He then sat on the ground and heard a voice in the air saying: 'Tonight, six great thieves will come.' That person was very frightened and abandoned the village and fled. On the way, he encountered a river with rapid currents. He then took grass and wood to make a raft and crossed the river. After reaching the other shore, he was safe and without worry. Bodhisattvas are also like this, hearing the Nirvana Sutra, observing the body like a box, the four elements (四大) like poisonous snakes, the five Chandalas are the five skandhas (五陰), pretending to be friendly is greed and love, the empty gathering is the six entrances (六入), the six thieves are the six external objects (外六塵), the river is affliction (煩惱), the raft is the path factors (道品), and finally reaching the other shore of eternal bliss Nirvana (常樂涅槃).' Two, 'The mind is always below' explains that consciousness is always present. The root and the object are relative.

即覺者。對塵便覺也。引釋論證即覺義。既云心欲聞則知識在根。經隨行平聲。三心處下明識常去還。乍出乍入者。對塵故乍出不對即乍入。出入間關者。應法師云。謂出入也。亦設定之貌。莊子云。小智間間隔礙也。啄一舍一者。舍一網目復啄一網目。隔礙難出得論常在者。以塵對即覺故。三從身下結二境二。初標示。二身空下牒釋二。初釋初二句結生空境。長養即十六中養育見也。妄計我能養育於他。又是計我為父母養育。二亦無下釋后二句結法空境。二初超釋無主二。初別檢。心主必能制及得自在。既為他惱二義不成知心非主。二或時下互推主。四微色香味觸也。大論云。地有色香味觸重故自無所作。水少香故動作勝地。火少香味故勢勝於水。風少色香味故動作勝火。心無等者。心望四大以不藉微勝故為主。若論被惱復不成主。二追釋無諍。因緣和合雖成諸法。本無思念有何諍訟。皆由情計故。四大如蛇六塵如賊。若觀本空則諸法寂爾。有誰諍訟。故以無諍結法空境。二從諸下明集因境二。初分文。對辨二。初分文。二前三下對辨二。初對假想辨。前三者。即此集境自立三科。謂集起相等。是慧行正觀之境。后一即假想是行行助道觀境。此九行經文既相連。又俱言四大似難分別故。以前三對於后一。而論正助以

【現代漢語翻譯】現代漢語譯本『即覺者』（jikuezhe）：對於塵境就能覺悟。引用《釋論》（Shi Lun）來證明『即覺』的含義。既然說『心欲聞則知識在根』，那麼經文中的『隨行』應讀作平聲。『三心處下』說明意識常常來來回回。『乍出乍入』，是因為面對塵境才出現，不面對塵境就消失。『出入間關』，應法師（Ying Fashi）說，是指意識的出現和消失。也像是設定障礙的樣子。《莊子》（Zhuangzi）說：『小智間間隔礙』。『啄一舍一』，是指捨棄一個網眼，又啄另一個網眼。『隔礙難出得論常在者』，因為有塵境的對立才能覺悟。『三從身下結二境二』，首先標示，其次從『身空下』解釋這兩種境界。首先解釋前兩句，總結生空之境。『長養』，就是十六種中的養育見。錯誤地認為自己能夠養育他人，又錯誤地認為自己是被父母養育。『二亦無下釋后二句結法空境』，其次解釋后兩句，總結法空之境。首先超越地解釋『無主』。首先分別檢查，心為主必須能夠控制和得到自在。既然被其他事物所困擾，這兩種含義都不能成立，就知道心不是主宰。『二或時下互推主』，四微指的是色、香、味、觸。《大論》（Da Lun）說：地有色、香、味、觸和重量，所以自身不能有所作為。水缺少香味，所以動作勝過地。火缺少香味，所以氣勢勝過水。風缺少色、香、味，所以動作勝過火。『心無等者』，心相對於四大，因為它不依賴於微小的事物，所以可以作為主宰。如果說心會被困擾，就不能成為主宰。其次追溯解釋『無諍』。因緣和合雖然成就了諸法，但諸法本身並沒有思念，哪裡會有爭訟呢？都是由於情執的緣故。四大就像蛇，六塵就像賊。如果觀察到諸法的本性是空，那麼一切都寂靜無聲，有誰會爭訟呢？所以用『無諍』來總結法空之境。『二從諸下明集因境二』，首先分文，然後對辨。首先分文。『二前三下對辨二』，首先對照假想來辨析。『前三者』，就是此集境自身成立的三科，即集起、相等。這是慧行正觀的境界。『后一即假想是行行助道觀境』，這九行經文既然相連，又都說到四大，似乎難以分別，所以用前三者來對照后一者，從而論述正觀和助道觀的區別。

【English Translation】 English version 'Jijuezhe' (即覺者, the one who immediately awakens): One awakens immediately upon encountering the dust. Quoting the 'Shi Lun' (釋論, Commentary on the Great Perfection of Wisdom Sutra) to prove the meaning of 'immediate awakening'. Since it is said, 'If the mind desires to hear, then knowledge is in the root,' then the 'sui xing' (隨行, following conduct) in the scripture should be read in the level tone. 'San xin chu xia' (三心處下, the three minds are situated below) indicates that consciousness often comes and goes. 'Zha chu zha ru' (乍出乍入, sometimes appearing, sometimes disappearing) is because it appears when facing the dust and disappears when not facing the dust. 'Chu ru jian guan' (出入間關, appearing and disappearing with obstruction), Master Ying (應法師) said, refers to the appearance and disappearance of consciousness. It also resembles setting up obstacles. 'Zhuangzi' (莊子) says: 'Small wisdom creates intermittent obstructions.' 'Zhuo yi she yi' (啄一舍一, pecking one and abandoning one) refers to abandoning one mesh of the net and then pecking at another mesh. 'Ge ai nan chu de lun chang zai zhe' (隔礙難出得論常在者, those who are obstructed and difficult to escape are said to be constantly present) is because awakening is possible only with the opposition of the dust. 'San cong shen xia jie er jing er' (三從身下結二境二, the three sections below conclude with two realms), first indicating, and then explaining these two realms from 'shen kong xia' (身空下, below the emptiness of the body). First, explain the first two sentences, summarizing the realm of the emptiness of self. 'Chang yang' (長養, growth and nourishment) is the view of nurturing among the sixteen views. Falsely believing that one can nurture others, and falsely believing that one is nurtured by parents. 'Er yi wu xia shi hou er ju jie fa kong jing' (二亦無下釋后二句結法空境, secondly, explaining the latter two sentences, concluding the realm of the emptiness of phenomena), secondly, transcendingly explaining 'wu zhu' (無主, without a master). First, separately examine, the mind as the master must be able to control and obtain freedom. Since it is troubled by other things, these two meanings cannot be established, and it is known that the mind is not the master. 'Er huo shi xia hu tui zhu' (二或時下互推主, secondly, mutually inferring the master), the four subtle elements refer to form, smell, taste, and touch. The 'Da Lun' (大論, Great Treatise) says: Earth has form, smell, taste, touch, and weight, so it cannot act on its own. Water lacks smell, so its movement surpasses earth. Fire lacks taste, so its momentum surpasses water. Wind lacks form, smell, and taste, so its movement surpasses fire. 'Xin wu deng zhe' (心無等者, the mind is without equal), the mind, relative to the four great elements, can be the master because it does not rely on subtle things. If it is said that the mind can be troubled, it cannot be the master. Secondly, tracing back to explain 'wu zheng' (無諍, without contention). Although the union of causes and conditions accomplishes all dharmas, the dharmas themselves have no thoughts, so where would there be contention? It is all due to emotional attachments. The four great elements are like snakes, and the six dusts are like thieves. If one observes that the nature of dharmas is empty, then everything is silent and still, who would contend? Therefore, 'wu zheng' (無諍, without contention) is used to conclude the realm of the emptiness of phenomena. 'Er cong zhu xia ming ji yin jing er' (二從諸下明集因境二, secondly, explaining the realm of the accumulation of causes from below), first dividing the text, and then distinguishing. First dividing the text. 'Er qian san xia dui bian er' (二前三下對辨二, secondly, distinguishing by contrasting the first three), first contrasting with imagination to distinguish. 'Qian san zhe' (前三者, the first three) refers to the three categories established by this accumulation realm itself, namely, accumulation, arising, and equality. This is the realm of the correct contemplation of wisdom practice. 'Hou yi ji jia xiang shi xing xing zhu dao guan jing' (后一即假想是行行助道觀境, the latter one, namely imagination, is the realm of the auxiliary path of practice), since these nine lines of scripture are connected and all mention the four great elements, it seems difficult to distinguish, so the first three are used to contrast with the latter one, thereby discussing the difference between correct contemplation and auxiliary contemplation.

區別之。又前一者。即以集境三中。初一對后假想而論生滅。以前一云從諸因緣和合而有。及云地水火風合整合立。后一乃雲水火風種散滅壞時。豈非四大生滅相耶。而言生滅皆從種無明者。彰此生滅不離迷妄也。故前生云。妄想故起至后滅雲散。滅壞時此乃死。支合云憂悲苦惱。斯是無明之果。復是無明之因。故論云。老死有果所謂無明。無明有因乃指老死。是故生滅皆從無明。二若直下對小乘辨。如上所論無明生滅。何教不然。若欲了知須論小衍。小明四大實從無明生實從無明滅。衍明四大而有。三教通教四大體本自空故。本不生滅。由無明故見有生滅。如幻之生如幻之滅。別教四大體是佛性。由無明故四大生滅。性無生滅相有生滅。圓教四大體亦佛性。而性本具九界四大故。九四大若生若滅皆是法界。是故性相俱不生滅。乃不思議論生滅也。故法華明世間相常其義既爾。則衍三教皆得明於本不生而生本不滅而滅。生滅不二而二。今非通別的就圓論。二從諸下隨文釋義三。初明集起相二。初通約生法釋三。初揀苦從集。苦是世間果集是世間因。此之因果皆因緣生。今之所辨雖然涉苦果。其意乃明集之因緣。二前三下分句對義。三小乘下破小因緣二。初敘小。俱舍云。極微微金木兔羊牛隙塵等。小乘有門謂極微。始

【現代漢語翻譯】現代漢語譯本區別在於。前面一種，即以集諦的三種情況中，最初一對是針對後面的假想而論述生滅。因為前面說，『從諸因緣和合而有』，以及說『地水火風合整合立』；而後面卻說『水火風種散滅壞時』，難道不是四大生滅的現象嗎？說生滅都從種無明而來，是爲了彰顯這種生滅不離迷妄。所以前面說，『妄想故起』，到後面滅時說『散滅壞時，此乃死』，支分合起來說『憂悲苦惱』，這是無明的果報，又是無明的因。所以《論》中說，『老死有果，所謂無明；無明有因，乃指老死』。因此，生滅都從無明而來。二、如果直接針對小乘來辨析，像上面所說的無明生滅，哪個教派不是這樣認為呢？如果想要了解，必須從小乘的觀點來論述。小乘認為四大確實從無明生，確實從無明滅。大乘認為四大而有，三教（指藏教、通教、別教）中的通教認為四大體性本自空，所以本來就沒有生滅，因為無明的緣故才看到有生滅，如同幻化的生如同幻化的滅。別教認為四大體性是佛性，因為無明的緣故四大才有生滅，體性沒有生滅，現象上有生滅。圓教認為四大體性也是佛性，而且體性本具九界的四大，所以九界的四大無論是生還是滅，都是法界，因此體性和現象都不生滅，這是不可思議的論述生滅。所以《法華經》闡明世間相常的道理既然如此，那麼大乘的三教都能明白本來不生而生，本來不滅而滅，生滅不二而二的道理。現在不是從通教、別教的角度，而是就圓教來論述。二、『從諸下』，是隨文解釋義理三。首先闡明集起相二。首先總括地從生法來解釋三。首先揀擇苦果是從集諦而來。苦是世間的果報，集是世間的因。這種因果都是因緣所生。現在所辨析的雖然涉及到苦果，但其意圖在於闡明集諦的因緣。二、『前三下』，是分句對應義理。三、『小乘下』，是破斥小乘的因緣二。首先敘述小乘的觀點。《俱舍論》中說，『極微微（paramāṇu，最小的物質單位），金木兔羊牛隙塵等』，小乘有門認為極微是開始。

【English Translation】 English version The difference lies in this. The former, in the three aspects of Samudaya (集諦, the truth of the arising of suffering), the first pair discusses arising and ceasing based on the subsequent assumption. This is because the former states, 'arising from the aggregation of various causes and conditions,' and 'earth, water, fire, and wind combine to establish'; while the latter states, 'when the seeds of water, fire, and wind scatter and decay,' isn't this the phenomenon of the arising and ceasing of the four elements? Saying that arising and ceasing both originate from the seed of ignorance (無明, avidyā), is to highlight that this arising and ceasing is inseparable from delusion. Therefore, the former states, 'arising from delusion,' and when ceasing occurs, it states, 'scattering and decaying, this is death,' and the branches combine to say 'sorrow, grief, suffering, and distress,' which are the results of ignorance and also the cause of ignorance. Therefore, the Treatise states, 'old age and death have a result, which is ignorance; ignorance has a cause, which refers to old age and death.' Thus, arising and ceasing both originate from ignorance. Secondly, if directly analyzing in contrast to the Hinayana (小乘, Lesser Vehicle), which school doesn't think like the above-mentioned arising and ceasing of ignorance? If you want to understand, you must discuss it from the perspective of the Hinayana. The Hinayana believes that the four elements truly arise from ignorance and truly cease from ignorance. The Mahayana (大乘, Greater Vehicle) believes that the four elements exist, and the common teaching (通教, Tongjiao) in the three teachings (藏教, 藏教 Tripitaka Teaching, 通教, Common Teaching, 別教, Distinct Teaching) believes that the nature of the four elements is originally empty, so there is originally no arising or ceasing. It is because of ignorance that we see arising and ceasing, like the arising of illusion and the ceasing of illusion. The Distinct Teaching (別教, Biejiao) believes that the nature of the four elements is Buddha-nature, and because of ignorance, the four elements have arising and ceasing. The nature has no arising or ceasing, but the phenomena have arising and ceasing. The Perfect Teaching (圓教, Yuanjiao) believes that the nature of the four elements is also Buddha-nature, and the nature inherently possesses the four elements of the nine realms, so whether the four elements of the nine realms arise or cease, they are all the Dharma-realm. Therefore, both nature and phenomena do not arise or cease, which is an inconceivable discussion of arising and ceasing. Therefore, since the Lotus Sutra clarifies the principle that the characteristics of the world are constant, then the three teachings of the Mahayana can all understand the principle of originally not arising but arising, originally not ceasing but ceasing, and arising and ceasing are not two but two. Now, it is not from the perspective of the Common Teaching or the Distinct Teaching, but from the perspective of the Perfect Teaching. Secondly, 'from the following,' is to explain the meaning according to the text. First, clarify the aspect of accumulation and arising. First, generally explain from the perspective of arising phenomena. First, select that suffering is from the Samudaya (集諦, the truth of the arising of suffering). Suffering is the result of the world, and Samudaya is the cause of the world. This cause and effect are both produced by causes and conditions. Although what is being analyzed now involves the result of suffering, the intention is to clarify the causes and conditions of Samudaya. Secondly, 'the previous three below' is to correspond the meaning by sentence. Thirdly, 'Hinayana below' is to refute the causes and conditions of the Hinayana. First, describe the view of the Hinayana. The Abhidharmakośabhāṣya (俱舍論, Abhidharmakośabhāṣya) says, 'extremely minute particles (極微微, paramāṇu), gold, wood, rabbit, sheep, cow, crevice dust, etc.,' the Hinayana school of existence believes that extremely minute particles are the beginning.

有十方分故不破鄰虛。以此為因緣也。二今明下斥非。細塵亦盡者。鄰虛亦破二塵既破。因緣不成。二言因下別約生法釋二。初假名因緣三。初釋。從諸因緣此中宜用起信論說。無明為因生三細。境界為緣生六粗方盡。疏意言三細者。業相轉相現相。即根本不覺。熏習真如生三種相。故云無明內惑為因也。言六粗者。謂智相相續相。執取相計名字相。起業相業系苦相。即枝末不。覺于外境界。起智相等生法二執。名為染愛。于外觸處染著。以二不覺熏二執心。成起業相。故云。無明潤愛集業得起。忽都不辨。迷一法界為無明。內惑等者。豈能顯今中道空慧耶。二以業下釋。和合而有以業起者。即起業相也。則有下即業系苦相也。此云苦果即是攬陰成假名人也。三此一下釋。無有堅實由無明愛者。二不覺為因。即能生心也。一念托胎是不覺果。名所生心。計此因果名為本末。既皆不覺豈是真實。故云都虛無堅實也。二妄想下實法因緣亦是妄想。一念托胎與前不異。但前成於假人今則成於實法。假實和合成一報身。修二空故破於二執故分二境。機關主者。如機關木偶假人轉動。主即弄機關人也。故以業因喻所弄木偶。以陰果喻之色。陰如木偶形質故云機關具。三陰如木偶動作去來。識陰如看人故云以自娛樂也。二隨時下明

【現代漢語翻譯】現代漢語譯本有十方分，所以不能破除鄰虛（最小的微粒）。這是因為因緣（hetu-pratyaya）的緣故。二，現在說明下面駁斥不對的地方。如果細塵也被窮盡，那麼鄰虛也會被破除，二塵既然被破除，因緣就不能成立。二，『言因』下面分別就生法來解釋二。初，假名因緣三。初，解釋。從諸因緣，這裡宜用《起信論》的說法：無明（avidya）為因，產生三細（三種微細的相），境界為緣，產生六粗（六種粗顯的相）才算窮盡。疏（註釋）的意思是，三細指的是業相、轉相、現相，即根本不覺，熏習真如（tathata）產生三種相，所以說無明是內在的迷惑之因。六粗指的是智相、相續相、執取相、計名字相、起業相、業系苦相，即枝末不覺于外境界，產生智相等生法二執，名為染愛（貪染的愛）。于外觸處染著，以二不覺熏二執心，成就起業相。所以說，無明滋潤愛，聚集業才能生起。忽然都不辨別，迷惑一法界為無明，內在的迷惑等等，怎麼能顯現出如今的中道空慧呢？二，以業下面解釋，和合而有，以業起，就是起業相。『則有』下面就是業系苦相。這裡說的苦果，就是攬陰（skandha）成就假名人。三，『此一』下面解釋，沒有堅實，由於無明愛，二不覺為因，就能生心。一念托胎是不覺的果，名為所生心。計較這個因果名為本末，既然都是不覺，怎麼是真實的？所以說都是虛妄沒有堅實。二，妄想下面，實法因緣也是妄想。一念托胎與前面沒有不同，但前面成就的是假人，現在成就的是實法。假實和合成為一報身。修二空（人空、法空）所以破除二執（我執、法執），所以分為二境。機關主，就像機關木偶假人轉動，主就是擺弄機關的人。所以用業因比喻所擺弄的木偶，用陰果比喻色陰（rupa-skandha），色陰就像木偶的形質，所以說是機關具。三陰就像木偶的動作去來，識陰（vijnana-skandha）就像看人，所以說是用來自我娛樂。二，隨時下面說明

【English Translation】 English version Because there are ten directions, the 'neighboring void' (smallest particle) cannot be broken. This is due to the conditionality (hetu-pratyaya). Second, now explaining below refutes what is incorrect. If the fine dust is also exhausted, then the 'neighboring void' will also be broken. Since the two dusts are broken, the conditionality cannot be established. Second, 'speaking of cause' below separately explains the two in terms of arising dharmas. First, the imputed conditionality in three parts. First, explanation. From all conditions, it is appropriate to use the explanation from the Awakening of Faith in the Mahayana: Ignorance (avidya) is the cause, producing the three subtle aspects; the realm is the condition, producing the six coarse aspects to be exhausted. The meaning of the commentary is that the three subtle aspects refer to the karma aspect, the turning aspect, and the appearing aspect, which are the fundamental non-awakening, perfuming the Suchness (tathata) to produce three aspects. Therefore, it is said that ignorance is the internal cause of delusion. The six coarse aspects refer to the wisdom aspect, the continuous aspect, the grasping aspect, the name-counting aspect, the karma-arising aspect, and the karma-bound suffering aspect, which are the branch-end non-awakening to the external realm, producing the two attachments of wisdom aspect and so on, called tainted love (attachment). Being attached to external contact, using the two non-awakenings to perfume the two attachments, accomplishing the karma-arising aspect. Therefore, it is said that ignorance moistens love, and accumulating karma can arise. Suddenly not distinguishing, mistaking the one dharma-realm for ignorance, internal delusion, etc., how can it reveal the Middle Way emptiness wisdom of today? Second, 'with karma' below explains, being in harmony and having, arising with karma, is the karma-arising aspect. 'Then there is' below is the karma-bound suffering aspect. The suffering result spoken of here is the grasping of the skandhas to accomplish the imputed person. Third, 'this one' below explains, there is no solidity, due to ignorance and love, the two non-awakenings are the cause, which can produce the mind. The thought of conception is the result of non-awakening, called the mind produced. Calculating this cause and effect is called the root and branch. Since all are non-awakening, how can it be real? Therefore, it is said that all is illusory and without solidity. Second, 'delusion' below, the conditionality of real dharmas is also delusion. The thought of conception is no different from before, but before it accomplished the imputed person, now it accomplishes the real dharma. The imputed and the real combine to become a retribution body. Cultivating the two emptinesses (emptiness of self, emptiness of dharmas) therefore breaks the two attachments (attachment to self, attachment to dharmas), therefore dividing into two realms. The mechanism master is like a mechanical puppet that moves, the master is the one who manipulates the mechanism. Therefore, the karma cause is used to metaphorize the manipulated puppet, and the skandha result is used to metaphorize the form skandha (rupa-skandha). The form skandha is like the shape of the puppet, therefore it is said to be a mechanism tool. The three skandhas are like the puppet's movements coming and going, the consciousness skandha (vijnana-skandha) is like the person watching, therefore it is said to be used for self-entertainment. Second, 'at any time' below explains

集相吞噬二。初因果對釋四。初釋。增減殘害豎約十時者。大經云。一歌羅邏得異。二阿浮陀時異。三閉手時異。四皰時異。五初生時異。六嬰孩時異。七童子時異。八年少時異。九壯盛時異。十老死時異。又唸唸生滅雖在於心。須知四大亦隨增減。又新諸根謂生時故。諸根死時又飲食資益血肉為新目淚耳矃等為故。二譬如下釋四蛇同篋二。初明四蛇二初約蛇報明四相。蛇有力敵羸絕等報。可譬身有生老病死增減四相。二如此下約蛇因明四分。四分煩惱皆有毒害即是蛇。因此因能感四大四相二。初別示四分感報二。初明生四大。二瑞應下明致四相。經出三相。疏以等分例致生相。二總結集業致苦。上釋四蛇雖言苦報。意明集因緣故。總結雲集業相噬。令大增損推功歸集。是經正意。二明同篋二。初約身為篋。螫知列切。又音釋音郝。謂行毒也。經舉四蛇以喻四大。意彰四分有毒害義。一分具足二萬一千。四分共具八萬四千。無量劫來法身慧命喪壞由此。大經所明身持四大大不起集蛇無毒義如鳥在籠者。次文再舉。疏粗釋之故注云云。二又用下約業為篋。宿業尚存故四大未散。重舉籠鳥以明業篋。須知今疏。舉業持大意顯集因。故云心鳥。鳥喻四分外馳六塵。常求生死非安法身。若人唸唸思破戒事。乃求地獄永滅五分。

【現代漢語翻譯】現代漢語譯本集相吞噬二。初因果對釋四。初釋。增減殘害豎約十時者。《大般涅槃經》云：『一、羯羅藍（Kalala，受精卵）得異。二、阿浮陀（Arbuda，凝滑位）時異。三、閉手（Pesi，肉芽位）時異。四、皰（Ghana，硬肉位）時異。五、初生時異。六、嬰孩時異。七、童子時異。八、年少時異。九、壯盛時異。十、老死時異。』又唸唸生滅雖在於心，須知四大亦隨增減。又新諸根謂生時故，諸根死時又飲食資益血肉為新，目淚耳矃等為故。二譬如下釋四蛇同篋二。初明四蛇二初約蛇報明四相。蛇有力敵羸絕等報，可譬身有生老病死增減四相。二如此下約蛇因明四分。四分煩惱皆有毒害即是蛇，因此因能感四大四相二。初別示四分感報二。初明生四大。二瑞應下明致四相。經出三相，疏以等分例致生相。二總結集業致苦。上釋四蛇雖言苦報，意明集因緣故。總結雲集業相噬，令大增損推功歸集，是經正意。二明同篋二。初約身為篋。螫（shì，咬）知列切，又音釋音郝，謂行毒也。經舉四蛇以喻四大，意彰四分有毒害義。一分具足二萬一千，四分共具八萬四千。無量劫來法身慧命喪壞由此。《大般涅槃經》所明身持四大，大不起集蛇無毒義如鳥在籠者，次文再舉。疏粗釋之故注云云。二又用下約業為篋。宿業尚存故四大未散，重舉籠鳥以明業篋。須知今疏，舉業持大意顯集因，故云心鳥。鳥喻四分外馳六塵，常求生死非安法身。若人唸唸思破戒事，乃求地獄永滅五分。

【English Translation】 English version The second is the aggregation of appearances devouring each other. Initially, there are four explanations relating cause and effect. The first explanation concerns the ten periods of increase, decrease, destruction, and harm, vertically aligning with time. The Mahāparinirvāṇa Sūtra states: 'First, Kalala (the stage of the fertilized egg) is different. Second, Arbuda (the gelatinous stage) is different in time. Third, Pesi (the fleshy bud stage) is different in time. Fourth, Ghana (the solid flesh stage) is different in time. Fifth, the time of initial birth is different. Sixth, the time of infancy is different. Seventh, the time of childhood is different. Eighth, the time of youth is different. Ninth, the time of vigorous adulthood is different. Tenth, the time of old age and death is different.' Furthermore, although thoughts arise and cease moment by moment in the mind, one must understand that the four great elements also increase and decrease accordingly. Moreover, new faculties refer to the time of birth, while the time of death of the faculties, along with the nourishment of food and drink that sustains blood and flesh, are new, while tears from the eyes and mucus from the ears are old. The second analogy below explains the four snakes in the same chest in two parts. The first part explains the four snakes in two sections. The first section explains the four characteristics based on the retribution of the snakes. Snakes have retributions such as strength, opposition, weakness, and extinction, which can be likened to the four characteristics of birth, old age, sickness, and death, increase and decrease in the body. The second section, 'Thus,' explains the four divisions based on the cause of the snakes. The four divisions of afflictions are all poisonous, which are the snakes. Because of this cause, one can sense the four great elements and the four characteristics in two sections. The first section separately shows the retribution sensed by the four divisions in two parts. The first part explains the arising of the four great elements. The second part, 'Auspicious Response,' explains the attainment of the four characteristics. The sutra mentions three characteristics, and the commentary uses equal division to exemplify the attainment of the characteristic of birth. The second part summarizes the accumulation of karma leading to suffering. Although the above explanation of the four snakes speaks of suffering as retribution, it intends to clarify the cause of accumulation. The conclusion states that the aggregation of karmic appearances devours, causing great increase and decrease, attributing the merit to accumulation. This is the true meaning of the sutra. The second part explains being in the same chest in two sections. The first section considers the body as the chest. 'Sting' (shì) is pronounced zhī liè qiē, and also pronounced hào, meaning to carry out poison. The sutra uses the four snakes as a metaphor for the four great elements, intending to highlight the poisonous nature of the four divisions. One division fully possesses twenty-one thousand, and the four divisions together possess eighty-four thousand. The Dharma body and wisdom life have been lost due to this for countless eons. The Mahāparinirvāṇa Sūtra explains that the body holds the four great elements, and the great elements do not arise. The meaning of the aggregation of snakes without poison is like a bird in a cage, which is mentioned again in the following text. The commentary provides a rough explanation, hence the note 'and so on.' The second section, 'Also using,' considers karma as the chest. Because past karma still exists, the four great elements have not dispersed. The caged bird is mentioned again to clarify the karmic chest. One must understand that the current commentary uses the idea of karma holding the great elements to reveal the cause of accumulation, hence the term 'mind-bird.' The bird is a metaphor for the four divisions running outward to the six dusts, constantly seeking birth and death instead of finding peace in the Dharma body. If a person constantly thinks of breaking precepts, they are seeking hell to eternally extinguish the five aggregates.

宿人業謝泥犁長往。三釋其性各異二。初約一身釋。性別等者。雖云四大和合成身。大性既異那可合成。此顯成中當處即壞。妄情不了于壞執成保著生集。四大對四方者。顯內四大有四方性。四方升降驗大相違。對時對維其意皆爾。良由內體與外時方其性本一。故依正色心感召義成。是故今經特以四大明乎集業也。二或言下約六根釋。以其六根俱是四大造色故也。四釋悉滅無餘。比至必利切。及也見人死滅四大分散。便謂息風暖氣已歸於上。骨肉血汗必歸於下。及至推尋都無去處。以本不來故。若有來去非今教境。二若果下結由集業。經舉四大升沈尤甚。正明集境善惡殊涂。以其四大不獨是惡亦通漏善也。三明集善惡境。三初釋心識。學斯宗者。要知境觀。若論觀者須明三識。謂第九庵摩羅是不動識。當正因佛性。可為中觀。第八阿刺耶是無記無明識。無明之性即了因佛性。可為空觀。第七阿陀那是分別識。是惑性故當緣因佛性。可為假觀。此之三識既與三德無二無別。是秘密藏。何法不收何處不遍。修圓觀者。必能了知一心一塵無非三識。即是所顯妙理復是能觀妙觀。若論境者唯尚近要。只以第六見思之識。而為境界。知妙三識未始暫離一見一思。故即此心為妙三觀。顯妙三諦。雖唯一識未嘗不用三識為觀。未嘗不

以三識為境。若謂今宗不明三識。但于第六顯三諦理。今之釋題及彼妙玄示其三識為妙三法。將何用耶。於一識心以何而為三諦三觀。故無通見難議圓宗。今明集境故引論文通小之說。但于第六辨心意識一法三能立三名字。對數名心者。對通大地等一切數故。名曰心王也。能生名意者。意是依義。依之能起一切因果。以具三性故也。分別名識者。以能了別所緣之境。故名識也。又言下雖只一識。約三時異而立三名。不同前釋只約一時有對數能生分別之義也。前是橫釋。此乃豎釋。初起極微。次起漸著。後起彌顯。豈非豎耶。二釋二性。夫性有二義。一真理不變名性。二隨緣染習名性。此言性異約染習性也。此之二性遍心意識一一皆二也。三釋躁動二。初正釋躁動二。初約王數釋。二又如下約業牽釋二。初明業牽二。明兩牽。二亦是下例釋隨業即當四句也。若了兩牽即知受報。二水火下明假想境二。初正釋相二。初釋散滅壞時。二釋大小不凈。能破欲情令正觀立。故名助道。◎

金光明經文句記卷第四(上)

金光明經文句記卷第四(下)

宋四明沙門知禮述

◎二若正下明功能二。初明破欲助正二。初略示。二廣示三。初引釋論明助正。三解脫者。謂空無相無作。從三證果名解脫門。解脫涅

【現代漢語翻譯】以三種識（三識：眼識、耳識、鼻舌身意識、末那識、阿賴耶識）為所緣境。如果說現在的宗派不闡明三種識，只是在第六識（第六識：意識）中顯現三諦之理（三諦：空諦、假諦、中諦），那麼現在解釋題目以及《妙玄》中所示的三種識為微妙的三法，又該如何解釋呢？對於一個識心，又以什麼作為三諦三觀（三觀：空觀、假觀、中觀）呢？所以說不通達這些，難以議論圓融的宗義。現在闡明聚集所緣境，所以引用經文來通達小乘的說法。只是在第六識中辨別心、意、識一法的三種功能，建立三種名稱。針對數量而稱之為『心』，是針對遍及大地等一切數量而說的，所以名為『心王』。能夠產生作用而稱之為『意』，『意』是依止的意思，依止它能夠生起一切因果，因為它具備三性（三性：遍計所執性、依他起性、圓成實性）。分別了別而稱之為『識』，是因為能夠了別所緣之境，所以名為『識』。又說，經文下雖然只說一個識，但根據三個不同的時間階段而建立三個名稱，不同於前面的解釋只針對一個時間階段有針對數量、能夠產生、分別了別的意義。前面是橫向的解釋，這則是縱向的解釋。最初生起極微細的現象，其次生起逐漸執著的現象，最後生起非常明顯的現象，難道不是縱向的嗎？兩種解釋兩種『性』。『性』有兩種含義，一是真理不變的叫做『性』，二是隨順因緣染污習氣的叫做『性』。這裡所說的『性』不同，指的是染污習氣的『性』。這兩種『性』遍及心、意、識，每一個都具有兩種『性』。三種解釋躁動二。首先是正面解釋躁動二，先從心王和心數法（心數法：與心王同時生起並和心王相應的心理現象）來解釋，其次是『又如下』從業力牽引來解釋二。首先闡明業力牽引二，闡明兩種牽引，其次是『亦是下』舉例說明隨業力而感果，即是四句。如果瞭解了兩種牽引，就知道如何受報。二，『水火下』闡明假想的境界二，首先是正面解釋相二，首先解釋散滅壞的時候，其次解釋大小便不乾淨。能夠破除慾望之情，使正觀得以確立，所以名為助道。 ◎ 《金光明經文句記》卷第四（上）《金光明經文句記》卷第四（下）宋朝四明沙門知禮述 ◎二，『若正下』闡明功能二，首先闡明破除慾望輔助正道二，首先簡略地說明，其次詳細地說明三，首先引用《釋論》闡明輔助正道。『三解脫者』，指的是空、無相、無作。從這三種證得果位，名為解脫門，解脫涅槃。

【English Translation】 Taking the three consciousnesses (three consciousnesses: eye consciousness, ear consciousness, nose-tongue-body consciousness, manas consciousness, alaya consciousness) as the object of cognition. If it is said that the current school does not clarify the three consciousnesses, but only reveals the principle of the Three Truths (Three Truths: Emptiness, Provisional Existence, Middle Way) in the sixth consciousness (sixth consciousness: consciousness), then how should we explain the current interpretation of the title and the three consciousnesses shown in 'Miaoxuan' as the subtle Three Dharmas? For one consciousness-mind, what is taken as the Three Truths and Three Contemplations (Three Contemplations: Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way)? Therefore, without understanding these, it is difficult to discuss the perfect and harmonious doctrines. Now, clarifying the gathering of objects of cognition, we quote the scriptures to understand the teachings of the Hinayana. It only distinguishes the three functions of one dharma of mind, intention, and consciousness in the sixth consciousness, and establishes three names. Calling it 'mind' in relation to quantity refers to all quantities that pervade the earth, etc., so it is called 'mind-king'. Being able to produce is called 'intention'. 'Intention' means reliance. Relying on it can generate all causes and effects, because it possesses the three natures (three natures: parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava). Distinguishing and discerning is called 'consciousness' because it can discern the object of cognition, so it is called 'consciousness'. Furthermore, although the text below only mentions one consciousness, it establishes three names based on three different time stages, which is different from the previous explanation that only one time stage has the meaning of targeting quantity, being able to produce, and distinguishing. The former is a horizontal explanation, while this is a vertical explanation. Initially, extremely subtle phenomena arise, then gradually clinging phenomena arise, and finally, very obvious phenomena arise. Isn't this vertical? Two explanations of two 'natures'. 'Nature' has two meanings: one is that the unchanging truth is called 'nature', and the other is that following conditions and being defiled by habits is called 'nature'. The 'nature' mentioned here is different, referring to the 'nature' of defiled habits. These two 'natures' pervade mind, intention, and consciousness, and each has both 'natures'. Three explanations of agitation two. First, the positive explanation of agitation two, first explaining from the mind-king and mental functions (mental functions: psychological phenomena that arise simultaneously with the mind-king and correspond to the mind-king), and secondly, 'also below' explaining from the pulling of karma two. First, clarify the pulling of karma two, clarify the two kinds of pulling, and secondly, 'also below' exemplify the feeling of results according to karma, which is the four sentences. If you understand the two kinds of pulling, you will know how to receive retribution. Two, 'Water and fire below' clarify the imagined realm two, first, the positive explanation of the appearance two, first explaining the time of scattering and destruction, and secondly explaining the uncleanness of large and small. Being able to break the emotions of desire and establish correct contemplation, it is called assisting the path. ◎ The Commentary on the Meaning of the Golden Light Sutra, Volume Four (Part 1) The Commentary on the Meaning of the Golden Light Sutra, Volume Four (Part 2) Composed by Shramana Zhili of Siming in the Song Dynasty ◎ Two, 'If correct below' clarify the function two, first clarify breaking desire and assisting the correct path two, first briefly explain, and secondly explain in detail three, first quoting the 'Shilun' to clarify assisting the correct path. 'Three liberations' refers to emptiness, signlessness, and non-action. Attaining the fruit from these three is called the gate of liberation, liberation nirvana.

槃二名一體。道品是開門法者。小乘則以十六行觀為三脫門。今品則以即空假中為三脫門。欲此門開。須以道品除錯修之。如以念處四種修于即空假中正勤四種。乃至八正除錯修之。亦復如是。小乘三脫七科除錯其義亦然。俱以道品為開門法。九想者。一脹想。二壞想。三血涂漫。四膿爛。五青瘀。六啖。七散。八骨。九燒。若約小乘有二種人。一壞法人但求斷苦即至燒想。成慧解脫人。二不壞法人。來住骨想不進燒想。得有流光等功德具足。成俱解脫人。今明菩薩見禪實相。名修達禪永異於小。大小雖異俱以不凈助開三解脫。于助開中不凈九想破欲先鋒故名初門。二示進修明力大。初修不凈進入八背及大不凈。所言大者。但觀自他正報名小不凈。即九想觀。若兼觀依報名大不凈。所謂舍如丘墓。錢如死蛇。羹如屎汁。飯如白蟲。衣如臭皮。山如肉聚。池如膿河。園林如枯骨。江海如注穢。名大不凈。亦名大背舍。背謂背是凈潔五欲舍謂舍是著心。三引大經顯治欲得解觀對治力強速發無漏。二此不下明二空助正三。初據義總示。二引經別示八色流光者。謂地水火風青黃赤白八種色也。法界次第云見地色如黃白凈潔之地。見水色如深淵澄清之水。見火色如無煙清凈之火。見風色如無塵迥凈之風。見青色如金精山。見黃色

【現代漢語翻譯】現代漢語譯本『槃二名一體』：『道品』是開啟法門的方法。小乘佛教以『十六行觀』作為『三脫門』。而此品則以『即空』、『假』、『中』作為『三脫門』。想要開啟此門，必須用『道品』來除錯和修習。例如，用『念處』的四種方法來修習『即空』、『假』、『中』，『正勤』的四種方法，乃至『八正道』，也同樣用來除錯和修習。小乘佛教用『三脫』和『七科』來除錯，其意義也是如此。都以『道品』作為開啟法門的方法。『九想』是：一、脹想（屍體腫脹的景象）。二、壞想（屍體腐爛的景象）。三、血涂漫（血肉模糊的景象）。四、膿爛（膿液腐爛的景象）。五、青瘀（屍體呈現青紫色的景象）。六、啖（被鳥獸啃食的景象）。七、散（屍體散落的景象）。八、骨（只剩下骨骸的景象）。九、燒（屍體被焚燒的景象）。如果從小乘佛教的角度來看，有兩種人：一種是『壞法人』，只求斷除痛苦，直接觀想到『燒想』，成為『慧解脫人』。另一種是『不壞法人』，停留在『骨想』，不繼續觀想『燒想』，從而獲得『有流光』等功德，成為『俱解脫人』。現在說明菩薩所見的禪定實相，稱為『修達禪』，與小乘佛教的禪定永遠不同。大小乘佛教雖然不同，都用『不凈觀』來輔助開啟『三解脫』。在輔助開啟的過程中，『不凈九想』是破除慾望的先鋒，所以稱為初門。二、顯示進修的明力很大。最初修習『不凈觀』，進入『八背舍』以及『大不凈觀』。所謂『大不凈觀』，只是觀自身和他人的不凈，稱為『小不凈觀』，也就是『九想觀』。如果兼觀所依之物的不凈，就稱為『大不凈觀』。例如，把住所看作墳墓，錢財看作死蛇，羹湯看作屎尿，飯食看作白蟲，衣服看作臭皮，山看作肉堆，池塘看作膿河，園林看作枯骨，江海看作充滿污穢之物，這稱為『大不凈觀』，也稱為『大背舍』。『背』是指背離清凈的五欲，『舍』是指捨棄對五欲的執著之心。三、引用大乘經典，顯示治理慾望，獲得解脫的觀想，對治力量強大，能夠迅速生起無漏智慧。二、此下說明『二空』輔助正修。初、根據義理總的顯示。二、引用經典分別顯示。『八色流光』是指地、水、火、風、青、黃、赤、白八種顏色。『法界次第』中說，見到地色，如同見到黃白凈潔的地面。見到水色，如同見到深淵中澄清的水。見到火色，如同見到沒有煙的清凈的火焰。見到風色，如同見到沒有塵埃的空曠清凈的風。見到青色，如同見到金精山。見到黃色

【English Translation】 English version '槃二名一體 (Pán èr míng yī tǐ, Two names, one entity)': '道品 (Dào pǐn, The path factors)' are the method to open the Dharma gate. The Theravada school uses the '十六行觀 (Shíliù xíng guān, Sixteen aspects of contemplation)' as the '三脫門 (Sān tuō mén, Three doors of liberation)'. This chapter uses '即空 (Jí kōng, Immediate emptiness)', '假 (jiǎ, Provisional existence)', and '中 (zhōng, The Middle Way)' as the '三脫門 (Sān tuō mén, Three doors of liberation)'. To open this door, one must use the '道品 (Dào pǐn, The path factors)' to adjust and cultivate. For example, use the four methods of '念處 (niàn chù, Mindfulness)' to cultivate '即空 (Jí kōng, Immediate emptiness)', '假 (jiǎ, Provisional existence)', and '中 (zhōng, The Middle Way)', and the four methods of '正勤 (zhèng qín, Right diligence)', and even the '八正道 (bā zhèng dào, Eightfold Path)', are also used to adjust and cultivate. The Theravada school uses '三脫 (Sān tuō, Three liberations)' and '七科 (qī kē, Seven categories)' to adjust, and its meaning is the same. All use '道品 (Dào pǐn, The path factors)' as the method to open the Dharma gate. The '九想 (Jiǔ xiǎng, Nine contemplations)' are: 1. 脹想 (zhàng xiǎng, Contemplation of swelling, the image of a swollen corpse). 2. 壞想 (huài xiǎng, Contemplation of decay, the image of a decaying corpse). 3. 血涂漫 (xuè tú màn, Contemplation of blood, the image of a blood-smeared corpse). 4. 膿爛 (nóng làn, Contemplation of pus, the image of a pus-filled corpse). 5. 青瘀 (qīng yū, Contemplation of lividity, the image of a bluish-purple corpse). 6. 啖 (dàn, Contemplation of being eaten, the image of a corpse being eaten by birds and beasts). 7. 散 (sàn, Contemplation of scattering, the image of a scattered corpse). 8. 骨 (gǔ, Contemplation of bones, the image of only bones remaining). 9. 燒 (shāo, Contemplation of burning, the image of a corpse being burned). From the perspective of Theravada Buddhism, there are two types of people: one is the '壞法人 (huài fǎ rén, Destroyer of the Dharma)', who only seeks to eliminate suffering and directly contemplates the '燒想 (shāo xiǎng, Contemplation of burning)', becoming a '慧解脫人 (huì jiě tuō rén, Wisdom-liberated person)'. The other is the '不壞法人 (bù huài fǎ rén, Non-destroyer of the Dharma)', who stays in the '骨想 (gǔ xiǎng, Contemplation of bones)', does not continue to contemplate the '燒想 (shāo xiǎng, Contemplation of burning)', and thus obtains the merits of '有流光 (yǒu liú guāng, Having flowing light)', becoming a '俱解脫人 (jù jiě tuō rén, Both-ways-liberated person)'. Now, it is explained that the actual appearance of Samadhi seen by Bodhisattvas is called '修達禪 (xiū dá chán, Xiuda Zen)', which is forever different from the Samadhi of Theravada Buddhism. Although the Mahayana and Theravada schools are different, they both use '不凈觀 (bù jìng guān, Contemplation of impurity)' to assist in opening the '三解脫 (Sān jiě tuō, Three liberations)'. In the process of assisting in opening, the '不凈九想 (bù jìng jiǔ xiǎng, Nine contemplations of impurity)' are the vanguard for breaking desires, so it is called the initial door. Second, it shows that the power of advancing cultivation is very great. Initially cultivating '不凈觀 (bù jìng guān, Contemplation of impurity)', entering '八背舍 (bā bèi shě, Eight liberations)' and '大不凈觀 (dà bù jìng guān, Great contemplation of impurity)'. The so-called '大不凈觀 (dà bù jìng guān, Great contemplation of impurity)' is only contemplating the impurity of oneself and others, which is called '小不凈觀 (xiǎo bù jìng guān, Small contemplation of impurity)', which is the '九想觀 (jiǔ xiǎng guān, Nine contemplations)'. If one also contemplates the impurity of the objects on which one relies, it is called '大不凈觀 (dà bù jìng guān, Great contemplation of impurity)'. For example, viewing the residence as a tomb, money as dead snakes, soup as excrement, food as white worms, clothes as smelly skin, mountains as piles of meat, ponds as pus-filled rivers, gardens as dry bones, and rivers and seas as full of filth, this is called '大不凈觀 (dà bù jìng guān, Great contemplation of impurity)', also called '大背舍 (dà bèi shě, Great liberation)'. '背 (bèi, Turning away)' refers to turning away from the pure five desires, and '舍 (shě, Abandoning)' refers to abandoning the attachment to the five desires. Third, quoting the Mahayana scriptures shows that governing desires, obtaining the contemplation of liberation, the power of counteracting is strong, and one can quickly generate wisdom without outflows. Second, the following explains that '二空 (èr kōng, Two emptinesses)' assist in correct cultivation. First, according to the meaning, a general display. Second, quoting the scriptures to show separately. '八色流光 (bā sè liú guāng, Eight-colored flowing light)' refers to the eight colors of earth, water, fire, wind, blue, yellow, red, and white. The '法界次第 (Fǎ jiè cì dì, The order of the Dharma realm)' says that seeing the earth color is like seeing a yellow and white clean ground. Seeing the water color is like seeing clear water in a deep abyss. Seeing the fire color is like seeing a clean flame without smoke. Seeing the wind color is like seeing a vast and clean wind without dust. Seeing the blue color is like seeing the Jinjing Mountain. Seeing the yellow color

如薝蔔花。見赤色如春朝霞。見白色如珂貝雪。三此就下結成助正為治欲故。修於事禪而以二空正觀了達不凈境。是法界故於骨于光不見假人及以實法。此正助合而修之。方是大乘助開之法。二明生法二空觀二。初分文立義二。初分文。二立義三。初明諦緣本大二。初明通大四。初約專小問。今說圓空。那得卻用聲聞四諦支佛因緣。二約通大答。佛說諦緣通被大小二乘菩薩。通四教故。如世大道群小同遊不定屬小。三重問即通意云何四字也。四涅槃下廣釋二。初明四諦通。我昔等者。佛與三乘昔在凡時。不見四種四諦真理。故又流轉分段生死。偈文未畢今具引之。故注云云。凡夫有苦無諦者。雖遭大苦不以為患。以不審諦知是苦。故聲聞有苦有苦諦。此當三藏不了無生。故云有苦。能審知故名有苦諦。菩薩等者。通等三教俱達如幻。俱能解苦當處無苦。而有真諦者。章安疏云。真是真實。故知即是次第不次第二種真實也。諸佛等者。佛果圓極究竟實也。是知四教智雖淺深皆依四諦。所以下更引勝鬘兩種四諦。釋成前意。二乘有量者。藏通不知如來藏故。所觀四諦終成有量。別圓菩薩了藏性故。所觀四諦皆無限量。而兼有量者。深必知淺故。別人次第觀量無量。圓人一念觀四四諦。二大經下明因緣通四智。皆觀十二因緣

【現代漢語翻譯】現代漢語譯本如瞻卜迦花（一種花名）。見赤色時如春日朝霞。見白色時如珂貝白雪。這三種情況都傾向於結成輔助正道，爲了治理慾望的緣故。修習於事禪，並以二空正觀（人空和法空）了達不凈之境。這是法界的緣故，于骨于光中不見虛假的『人』以及實在的『法』。這種正助結合而修習的方法，才是大乘助開之法。二、闡明生法二空觀。（一）首先分文立義。 1. 分文。 2. 立義。（1）首先闡明諦緣的根本和廣大。 1. 首先闡明共通的廣大。（1）從專小（小乘）的角度提問：現在講圓融的空性，怎麼又用聲聞乘的四諦和緣覺乘的因緣呢？（2）從共通的廣大角度回答：佛所說的四諦和因緣，是普遍適用於大小二乘和菩薩的，通達四教的緣故。就像世間的大道，群體和小個體一同遊歷，不一定屬於小乘。（3）再次提問，即共通的意義是什麼，用『云何四字』來表示。（4）《涅槃經》下文廣泛解釋： 1. 闡明四諦的共通性。『我昔等者』，佛與三乘（聲聞、緣覺、菩薩）過去在凡夫位時，不見四種四諦真理，所以又流轉于分段生死。偈文沒有說完，現在全部引用。所以註釋說：『凡夫有苦無諦者』，雖然遭受大苦，卻不以為患，因為不審諦地知道這是苦。所以聲聞乘有苦，也有苦諦。這相當於三藏教（小乘）不了達無生，所以說『有苦』，能夠審諦地知道，所以名為『有苦諦』。『菩薩等者』，通達等同三教，都了達如幻，都能理解苦的當處即無苦，而有真諦。章安疏解釋說：『真是真實』，所以知道這就是次第不次第的第二種真實。『諸佛等者』，佛果圓滿到極點，是究竟的真實。由此可知，四教的智慧雖然有淺深，都依據四諦。所以下面又引用《勝鬘經》的兩種四諦，來解釋說明前面的意思。二乘有量，是因為藏教和通教不瞭解如來藏的緣故，所觀察的四諦最終成為有量。別教和圓教的菩薩瞭解如來藏的自性，所以所觀察的四諦都是無量的。而兼有有量，是因為深刻的必定知道淺顯的緣故。別教的人次第地觀察有量和無量，圓教的人在一念中觀察四種四諦。 2. 《大經》下文闡明因緣通達四智，都觀察十二因緣。

【English Translation】 English version Like the Campaka flower (a type of flower). When seen in red, it resembles the morning glow of spring. When seen in white, it resembles the white snow of shells. These three situations tend to form assistance to the right path, for the sake of governing desires. Practicing in the meditation of affairs, and with the two emptiness right view (emptiness of person and emptiness of dharma) thoroughly understanding the impure realm. This is because of the Dharma realm, in bones and light, not seeing the false 'person' and the real 'dharma'. This method of combining the right and auxiliary practices is the Dharma of the Great Vehicle that helps to open up. 2. Explaining the two emptiness views of arising dharmas. (1) First, dividing the text and establishing the meaning. 1. Dividing the text. 2. Establishing the meaning. (1) First, explaining the root and vastness of the Four Noble Truths and Dependent Origination. 1. First, explaining the common vastness. (1) Asking from the perspective of the exclusive small (Hinayana): Now that we are talking about the perfect and complete emptiness, how can we still use the Four Noble Truths of the Sravakas and the Dependent Origination of the Pratyekabuddhas? (2) Answering from the perspective of the common vastness: The Four Noble Truths and Dependent Origination spoken by the Buddha are universally applicable to the Great and Small Vehicles and Bodhisattvas, because they penetrate the Four Teachings. Just like the great road in the world, groups and small individuals travel together, not necessarily belonging to the Small Vehicle. (3) Asking again, that is, what is the meaning of the common, using the 'what four words' to express it. (4) The following text of the Nirvana Sutra extensively explains: 1. Explaining the commonality of the Four Noble Truths. 'I formerly etc.', the Buddha and the Three Vehicles (Sravakas, Pratyekabuddhas, Bodhisattvas) in the past, when in the position of ordinary beings, did not see the four kinds of Four Noble Truths, so they again transmigrated in the segmented birth and death. The verse was not finished, now it is fully quoted. Therefore, the commentary says: 'Ordinary beings have suffering but no truth', although they suffer great suffering, they do not consider it a problem, because they do not carefully know that this is suffering. Therefore, the Sravaka Vehicle has suffering and also has the Truth of Suffering. This is equivalent to the Tripitaka Teaching (Hinayana) not understanding non-birth, so it is said 'has suffering', being able to carefully know, so it is called 'Truth of Suffering'. 'Bodhisattvas etc.', penetrating and equal to the Three Teachings, all understand as illusion, all can understand that the place of suffering is no suffering, but there is true truth. Zhang'an's commentary explains: 'True is true', so know that this is the second kind of truth that is sequential and non-sequential. 'All Buddhas etc.', the Buddha fruit is perfect to the extreme, it is the ultimate truth. From this it can be known that although the wisdom of the Four Teachings has shallow and deep, they all rely on the Four Noble Truths. Therefore, below, the two kinds of Four Noble Truths of the Srimala Sutra are quoted again to explain the previous meaning. The Two Vehicles have measure, because the Tripitaka Teaching and the Common Teaching do not understand the Tathagatagarbha, so the Four Noble Truths observed ultimately become measurable. The Separate Teaching and the Perfect Teaching Bodhisattvas understand the nature of the Tathagatagarbha, so the Four Noble Truths observed are all immeasurable. And also have measure, because the profound must know the shallow. People of the Separate Teaching sequentially observe measurable and immeasurable, people of the Perfect Teaching observe the four kinds of Four Noble Truths in one thought. 2. The following text of the Great Sutra explains that Dependent Origination penetrates the Four Wisdoms, all observing the Twelve Links of Dependent Origination.

智淺深故。得菩提道四種高下。彼經四智意彰四教。故知因緣不局在小。二復有下明唯大二。初明獨菩薩法。二初引經。儒童者。儒仁也。謂仁賢童子也。習應者。謂修習與空相應也。四諦因緣各舉初后並略中間。故俱云乃至諦緣。既是法忍菩薩相應之法。驗知理深二乘不及彼通衍三。今取圓教諦緣相應。成今空慧。二當知下結示。二明二乘見淺三。初明聲聞。若望因緣乃以七支總為一苦。仍以五支總為一集。又復苦集不分過未。總是現在。以根鈍故法相總略。二明支佛。開聲聞總成別相。現在五者。謂識名色六入觸受。未來二者。謂生老。死別相苦也。過去二者。謂無明行。現在三者。謂愛取有別相集也。又開三世不唯現在。故云略果及略因由中可比三。是則三世皆有十二。以福資智故能別觀。三雖復下斥淺二。初正斥二乘。所修三學不為眾生不成佛法。是故名為自調自度。大論云。二乘戒名自調。定名自度。慧名自凈。緣覺雖有少分慈悲不能廣益。故同名自。二與菩薩下對彰菩薩未分權實。但是菩薩俱異二乘。二今舉下明析體有殊二。初約共三乘明析觀。二約不共菩薩明體觀。諸文所明實有滅空為析。幻有即空名體。今明幻有即中為體。乃以實滅及以幻空俱名為析。以其未達諸法實體。體義不成。由謂諸法終歸無

【現代漢語翻譯】現代漢語譯本因智慧的深淺不同，證得菩提道也有四種高下差別。《彼經》中的四智意在彰顯四教，因此可知因緣法並非侷限於小乘。其次，下面闡明唯有大乘和二乘。首先闡明唯有菩薩法。首先引用經文。『儒童』，儒是仁的意思，指仁慈賢能的童子。『習應』，指修習與空性相應。四諦和因緣，各自舉出最初和最後，並省略中間部分，所以都說『乃至諦緣』。既然是法忍菩薩相應的法，可以驗證其理甚深，二乘無法企及。彼通衍三，現在取圓教的諦緣相應，成就現在的空慧。其次，『當知下』總結說明。其次，闡明二乘見解淺薄。首先闡明聲聞乘。如果看待因緣法，就用七支總括為一苦，仍然用五支總括為一集。而且苦和集不分過去和未來，總是現在。因為根器遲鈍，所以對法相總括而簡略。其次，闡明緣覺乘。將聲聞乘的總括開解成個別的相狀。現在的五支是：識、名色、六入、觸、受。未來的兩支是：生、老，是死別的相狀的苦。過去的兩支是：無明、行。現在的三支是：愛、取、有，是死別的相狀的集。又開解三世，不只是現在，所以說省略了果，也省略了因由，中間可以類比。這樣說來，三世都有十二支，因為用福德資助智慧，所以能夠分別觀察。第三，『雖復下』，斥責淺薄。首先正式斥責二乘。所修的三學不為眾生，不能成就佛法，因此名為自調自度。《大智度論》說：二乘的戒名為自調，定名為自度，慧名為自凈。緣覺雖然有少分慈悲，不能廣泛利益眾生，所以同樣名為自。其次，『與菩薩下』，對比彰顯菩薩，未區分權實，但是菩薩都不同於二乘。其次，『今舉下』，闡明析體有差別。首先，就共三乘闡明析觀。其次，就不共菩薩闡明體觀。諸經文所闡明，實有滅空為析，幻有即空名為體。現在闡明幻有即中為體，乃至於實滅以及幻空都名為析，因為他們沒有通達諸法的實體，體義不能成立，認為諸法最終歸於無。

【English Translation】 English version Due to the difference in the depth of wisdom, there are four kinds of high and low differences in attaining the Bodhi path. The four wisdoms in 'That Sutra' are intended to highlight the four teachings, so it can be known that the law of cause and condition is not limited to the Hinayana. Secondly, the following clarifies that there are only Mahayana and Two Vehicles. First, it clarifies that there is only the Bodhisattva Dharma. First, quote the scriptures. 'Ru Tong' (儒童), Ru (儒) means benevolence, referring to a benevolent and virtuous child. 'Xi Ying' (習應), refers to practicing in accordance with emptiness. The Four Noble Truths and Dependent Origination, each cite the beginning and the end, and omit the middle part, so they all say 'even the Truths and Conditions'. Since it is the Dharma corresponding to the Dharma-enduring Bodhisattva, it can be verified that its principle is very profound, and the Two Vehicles cannot reach it. Bi Tong Yan San (彼通衍三), now take the perfect teaching's corresponding Truths and Conditions to achieve the current wisdom of emptiness. Secondly, 'Dang Zhi Xia (當知下)' concludes and explains. Secondly, it clarifies that the views of the Two Vehicles are shallow. First, it clarifies the Sravaka Vehicle. If you look at the law of cause and condition, you use the seven branches to summarize it as one suffering, and still use the five branches to summarize it as one accumulation. Moreover, suffering and accumulation do not distinguish between the past and the future, but are always the present. Because the roots are dull, the Dharma characteristics are summarized and simplified. Secondly, it clarifies the Pratyekabuddha Vehicle. The summary of the Sravaka Vehicle is opened up into individual appearances. The five branches of the present are: consciousness, name and form, six entrances, contact, and sensation. The two branches of the future are: birth and old age, which are the suffering of death and separation. The two branches of the past are: ignorance and action. The three branches of the present are: love, attachment, and existence, which are the accumulation of death and separation. Also, the three worlds are explained, not only the present, so it is said that the fruit is omitted, and the cause is also omitted, and the middle can be compared. In this way, there are twelve branches in the three worlds. Because wisdom is aided by merit, it can be observed separately. Thirdly, 'Sui Fu Xia (雖復下)', criticizes shallowness. First, formally criticize the Two Vehicles. The three studies practiced are not for sentient beings, and cannot achieve the Buddha Dharma, so they are called self-regulation and self-salvation. The Mahaprajnaparamita Sastra says: The precepts of the Two Vehicles are called self-regulation, the samadhi is called self-salvation, and the wisdom is called self-purification. Although the Pratyekabuddha has a small amount of compassion, it cannot widely benefit sentient beings, so it is also called self. Secondly, 'Yu Pusa Xia (與菩薩下)', contrasts and highlights the Bodhisattva, without distinguishing between provisional and real, but the Bodhisattvas are different from the Two Vehicles. Secondly, 'Jin Ju Xia (今舉下)', clarifies that there are differences in analysis and substance. First, clarify the analysis and observation in terms of the common Three Vehicles. Secondly, clarify the substance observation in terms of the uncommon Bodhisattva. The scriptures explain that the real existence of extinction and emptiness is analysis, and the illusory existence is emptiness is called substance. Now it is clarified that the illusory existence is the middle is called substance, and even the real extinction and the illusory emptiness are called analysis, because they have not understood the substance of all dharmas, and the meaning of substance cannot be established, and they think that all dharmas ultimately return to nothing.

常。只是析義。今明諸法一一常住。既見法實名為妙體。初義分二。初別釋二。初約二乘明觀二。初生空觀二。初舉譬推。二我人下就法檢。各推無故合之亦無。以聚虛空不成色故。即陰下更于即離檢令叵得。二雖求下法空觀二。初明法存。牒前譬顯人亡法存。二更須下用觀析二。初正明推法空。正檢法空先析色陰。次前念下析四陰。無想受略於行識。二既不下雙結二空。智雖空境智須自亡。是故境智俱云不得。二通菩薩下以菩薩例結。前論析觀乃三藏法。以對今品體觀屬圓。故以通教鈍根菩薩不能體中。亦屬析觀。故云通菩薩亦然。二是為下總結。言自行為他異者。以通教菩薩對兩二乘分別二行也。二約不共菩薩明體觀三。初總示異前。言別菩薩者。非是別教。乃是圓人異偏小故稱為別也。故云永異。二如見下深明觀相四。初明妙空體法二。初立喻顯。然映象喻文乍濫通。須知圓意。通但六界而為映象。別圓十界而為映象。別雖十界九是修成。修成不實故如映象。圓知十界性德本具。以本具故奪修無功故如映象。不二門云。幻因既滿映象果圓。如此解之。故云懸體體秪是解。鏡內鏡外者。解因緣所成即鏡內拳指不實。亦解能成因緣。即鏡外拳指不實。二眾生下就法觀二。初生法雙空二。初明觀。若假若實皆本不生。

【現代漢語翻譯】現代漢語譯本常。只是分析意義。現在說明諸法一一常住。既然見到法的真實，就名為妙體。初義分為二。首先分別解釋，分為二：首先，依據二乘說明觀，分為二：首先，生空觀，分為二：首先，舉例推論。二，『我人下』，就法來檢驗。各自推論沒有，合起來也沒有。因為聚合虛空不能成為色。『即陰下』，更在即離上檢驗，使之不可得。二，『雖求下』，法空觀，分為二：首先，說明法存在。用前面的比喻顯示人亡法存。二，『更須下』，用觀分析，分為二：首先，正式說明推論法空。正式檢驗法空，先分析色陰。其次，『前念下』，分析四陰。無想受略於行識。二，『既不下』，雙重總結二空。智雖然空，境智必須自己消亡。所以境和智都說不可得。二，『通菩薩下』，用菩薩為例總結。前面論述的分析觀是三藏法。因為對治現在這一品的體觀屬於圓教。所以用通教鈍根菩薩不能體悟其中，也屬於分析觀。所以說通教菩薩也是這樣。二，『二是下』，總結。說自己修行和他人的不同，是用通教菩薩對兩類二乘分別二行。二，依據不共菩薩說明體觀，分為三：首先，總的顯示與前面不同。說『別菩薩』，不是別教，而是圓教的人不同於偏小，所以稱為別。所以說永遠不同。二，『如見下』，深入說明觀相，分為四：首先，說明妙空體法，分為二：首先，立比喻顯示。然而映象的比喻文字乍看和通教相似，須知圓教的意義。通教只是六界而成為映象，別教和圓教是十界而成為映象。別教雖然十界，九是修成。修成不真實，所以如映象。圓教知道十界性德本來具有。因為本來具有，所以奪取修成沒有作用，所以如映象。《不二門》說：『幻因既然圓滿，映象果也圓滿。』如此解釋。所以說懸體體只是理解。鏡內鏡外，理解因緣所成，即鏡內拳指不真實。也理解能成因緣，即鏡外拳指不真實。二，『眾生下』，就法觀察，分為二：首先，生法雙空，分為二：首先，說明觀。無論是假是實，都本來不生。

【English Translation】 English version Constancy. It's just analyzing the meaning. Now explaining that all dharmas are constantly abiding. Since one sees the reality of the Dharma, it is called the Wondrous Essence. The initial meaning is divided into two. First, explain separately, divided into two: First, explaining the contemplation based on the Two Vehicles, divided into two: First, the contemplation of emptiness of self, divided into two: First, giving an analogy and reasoning. Second, 'Below, regarding self and others,' examining based on the Dharma. Each reasoning that there is nothing, and combining them there is also nothing. Because aggregating emptiness cannot become form. 'Below, regarding the skandhas,' further examining in terms of both identity and separation, making it unattainable. Second, 'Although seeking below,' the contemplation of emptiness of dharmas, divided into two: First, explaining that dharmas exist. Using the previous analogy to show that when self is gone, dharmas remain. Second, 'Further needing below,' using contemplation to analyze, divided into two: First, formally explaining the reasoning of emptiness of dharmas. Formally examining the emptiness of dharmas, first analyzing the skandha of form. Second, 'Previous thought below,' analyzing the four skandhas. No thought or feeling, briefly regarding formations and consciousness. Second, 'Since not below,' doubly concluding the two emptinesses. Although wisdom is empty, the realm of wisdom must itself vanish. Therefore, both realm and wisdom are said to be unattainable. Second, 'Common Bodhisattva below,' using Bodhisattvas as an example to conclude. The analytical contemplation discussed earlier is the Dharma of the Three Baskets (Tripitaka). Because in contrast to the present chapter, the contemplation of essence belongs to the Perfect Teaching. Therefore, using Bodhisattvas of dull faculties in the Common Teaching who cannot embody it, it also belongs to analytical contemplation. Therefore, it is said that Common Teaching Bodhisattvas are also like this. Second, 'These two below,' concluding. Saying that one's own practice and others' are different, is using Common Teaching Bodhisattvas to distinguish the two practices of the two Vehicles. Second, explaining the contemplation of essence based on Uncommon Bodhisattvas, divided into three: First, generally showing the difference from before. Saying 'Distinct Bodhisattvas,' is not the Distinct Teaching, but rather people of the Perfect Teaching are different from the biased and small, so they are called distinct. Therefore, it is said to be eternally different. Second, 'As seeing below,' deeply explaining the aspect of contemplation, divided into four: First, explaining the wondrous emptiness of the essence of Dharma, divided into two: First, establishing an analogy to show. However, the words of the analogy of the mirror image seem similar to the Common Teaching at first glance, one must know the meaning of the Perfect Teaching. The Common Teaching only uses the six elements to become a mirror image, while the Distinct and Perfect Teachings use the ten realms to become a mirror image. Although the Distinct Teaching has ten realms, nine are cultivated. Cultivation is not real, so it is like a mirror image. The Perfect Teaching knows that the ten realms inherently possess the virtue of nature. Because they inherently possess it, taking away cultivation has no effect, so it is like a mirror image. The Non-Dual Gate says: 'Since the illusory cause is complete, the mirror image result is also complete.' Explaining it like this. Therefore, it is said that suspending the essence is just understanding. Inside and outside the mirror, understanding that what is produced by conditions, that is, the fist and finger inside the mirror are not real. Also understanding that what can produce conditions, that is, the fist and finger outside the mirror are not real. Second, 'Sentient beings below,' observing based on the Dharma, divided into two: First, the emptiness of both self and dharmas, divided into two: First, explaining the contemplation. Whether it is false or real, it is originally unborn.

空則俱空。二如大下引證。我是假人色是實法。二性俱空人法不異。是故名如。二今世下因果俱寂二。初明觀。五果既是因緣所生。可合鏡內拳指不實。二因既是能生因緣。可合鏡外拳指不實。二下文下引證。假實當體即空假中名本性空寂。無始強執謂假實生。名無明故有。既了因寂果那不寂。二雖不二下示妙三諦智。即空假中而為空觀。以即空故不得六界生法。以即假故不得二乘生法。以即中故不得菩薩佛生法。蕩十界惑是故境智俱名不得。而能審諦十界生法。故二境二智皆名了了通達。境是妙俗以無相故。故無所染智是妙空。以無緣故。故無所凈。非染非凈稱本離念。故雙亡二邊。正入中道任運雙照。三結三諦圓顯。三德三諦即念開明舉一即三。體非次第顯無前後。無覺而覺稱為大覺。四與此下與經體相應。佛示二空顯法性體。不照三諦豈稱法性無量甚深。故知今解與性相應。此性名為金剛寶藏。若偏照之德非具足。三是為下約人結示。故知今體非獨是體空。須體三諦方得名為別體。三諸小下斥諸師失意三。初正斥失二。初斥小乘師。毗曇有門說存鄰虛。成實空門說破鄰虛。若存若破皆為析滅見愛二惑。弘者失意冬生定計。起見起思故屬斷常。同彼外人全非正析。二斥大乘師。般若等經談一切法如幻即空。此空畢

【現代漢語翻譯】現代漢語譯本空即是空。『二如大下』引用證明。『我』是假人，『色』是實法。兩種性質都是空，人和法沒有區別。因此稱為『如』。『二今世下』因果都寂滅。首先闡明觀。五果既然是因緣所生，可以比作鏡子里的拳頭和手指，不真實。二因既然是能生之因緣，可以比作鏡子外的拳頭和手指，不真實。『二下文下』引用證明。假和實，當體即是空，假中名為本性空寂。無始以來強烈執著，認為有假和實的產生，這稱為無明，所以才有（煩惱）。既然已經瞭解因寂滅，果怎麼會不寂滅呢？『二雖不二下』展示妙三諦智。即空、假、中，而為空觀。因為即是空，所以不得六界生法（Lokadhatu）。因為即是假，所以不得二乘生法（Sravakayana and Pratyekabuddhayana）。因為即是中，所以不得菩薩佛生法（Bodhisattvayana and Buddhayana）。盪滌十界之惑，因此境和智都稱為『不得』。而能審諦十界生法，所以二境二智都稱為『了了通達』。境是妙俗，因為無相。所以無所染。智是妙空，因為無緣。所以無所凈。非染非凈，稱為本離念。所以雙亡二邊，正入中道，任運雙照。三結三諦圓顯。三德三諦即念開明，舉一即三。體非次第，顯無前後。無覺而覺，稱為大覺。『四與此下』與經體相應。佛示二空，顯法性體。不照三諦，怎麼能稱為法性無量甚深。所以知道現在的理解與性相應。此性名為金剛寶藏（Vajra-garbha）。如果偏照一德，則不具足。『三是為下』約人總結指示。所以知道現在的體，並非只是體空。必須體三諦，才能稱為別體。『三諸小下』斥責諸師失意。首先正式斥責失誤。首先斥責小乘師。毗曇有門（Abhidharma）說存在鄰虛（Paramanu）。成實空門（Satyasiddhi-karika）說破鄰虛。如果存在或破除，都是爲了分析滅除見愛二惑。弘揚者失意，冬天產生定計。起見起思，所以屬於斷常。與那些外道相同，完全不是正確的分析。二斥責大乘師。《般若經》（Prajnaparamita Sutra）等談論一切法如幻即空，此空畢

【English Translation】 English version Emptiness is all emptiness. 『Two As Great Below』 cites proof. 『I』 is a false person, 『form』 is a real dharma. The two natures are both empty, person and dharma are not different. Therefore, it is called 『Suchness』. 『Two Now World Below』 cause and effect are both extinguished. First, clarify the contemplation. Since the five fruits are produced by conditions, they can be compared to a fist and fingers in a mirror, not real. Since the two causes are the causes that can produce conditions, they can be compared to a fist and fingers outside the mirror, not real. 『Two Below Text Below』 cites proof. False and real, the substance is emptiness, the emptiness in the false is called the original nature of emptiness and stillness. Since beginningless time, there has been a strong attachment, thinking that there is the production of false and real, this is called ignorance, so there is (affliction). Since it is understood that the cause is extinguished, how can the fruit not be extinguished? 『Two Although Not Two Below』 shows the wonderful three truths wisdom. That is, emptiness, falsity, and the middle, and is the contemplation of emptiness. Because it is emptiness, the six realms of birth and death (Lokadhatu) are not obtained. Because it is falsity, the two vehicles of birth and death (Sravakayana and Pratyekabuddhayana) are not obtained. Because it is the middle, the Bodhisattva and Buddha vehicles of birth and death (Bodhisattvayana and Buddhayana) are not obtained. Sweeping away the delusions of the ten realms, therefore both the object and wisdom are called 『not obtained』. And being able to carefully examine the ten realms of birth and death, therefore the two objects and two wisdoms are called 『clearly and thoroughly understood』. The object is wonderfully mundane, because it is without form. Therefore, there is nothing to be stained by. Wisdom is wonderfully empty, because it is without conditions. Therefore, there is nothing to be purified. Neither stained nor purified is called originally free from thought. Therefore, both sides are abandoned, and one enters the middle way, naturally illuminating both. Three conclude the three truths, perfectly revealing them. The three virtues and three truths immediately open up enlightenment, one is all three. The substance is not sequential, revealing no before and after. Without awareness, yet aware, is called great awareness. 『Four With This Below』 corresponds to the essence of the sutra. The Buddha shows the two emptinesses, revealing the essence of dharma-nature. Without illuminating the three truths, how can it be called the immeasurable and profound dharma-nature. Therefore, know that the current understanding corresponds to the nature. This nature is called Vajra-garbha. If one illuminates one virtue, it is not complete. 『Three Is For Below』 summarizes and instructs about people. Therefore, know that the current substance is not just the substance of emptiness. One must embody the three truths to be called a separate substance. 『Three All Small Below』 rebukes the teachers for losing their meaning. First, formally rebuke the mistakes. First, rebuke the Hinayana teachers. The Abhidharma school says that the Paramanu exists. The Satyasiddhi-karika school says that the Paramanu is destroyed. Whether it exists or is destroyed, it is all to analyze and eliminate the two afflictions of view and love. Those who promote it lose their meaning, and in winter they produce fixed plans. Arising views and thoughts, therefore belonging to permanence and annihilation. The same as those heretics, not a correct analysis at all. Two rebuke the Mahayana teachers. The Prajnaparamita Sutra and others talk about all dharmas being like illusions and emptiness, this emptiness is complete

竟三諦宛然。諸師罔窮作但空解。不即假故不能遊戲神通。不即中故不能解釋佛之知見。非佛知故不得三智一心。非佛見故不能五眼具足。雖依大教理齊小乘。于小乘中同壞法人。進修燒想壞滅骨人。既其不修觀練熏修。無由成就三明六通。三明者。天眼宿命漏盡也。更加天耳他心身如意則成六通。愿智頂禪。以超越禪最高上故。故名為頂。愿欲知三世事隨愿則知。故名愿智頂也。二引經示。首即經初。軸即經末。如來法身謂果上法身智斷必具。令用二空當念求之。無上涅槃體具三德。皆與無量甚深法性無二無別。故首軸所詮窮深極廣。三豈可下結不用。世人邪見即是癡空外道斷見也。小乘之析雖是正教。以無般若方便故墮斷常中。大乘之體法雖圓備。諸師但作偏空之體。同彼小乘慧解脫觀。安能解此即邊之空耶。二善女下依義釋文二。初明修因二空觀二。初約苦集明二空觀二。初生空二。初分文。二釋義三。初對告勸發。二初釋善女二。初約四悉釋四。初世界。二又時下為人。三又男下對治。四又佛下第一義。二此是下結成因緣。二釋當觀。二諸法下指上境。二初釋諸法。名目雖略者。只云諸法則能攝上所說諸境。無不遍也。二釋如是二。初標列三義。正明總觀者。下二空觀歷諦緣境。別別明修空假中觀。此之三觀

【現代漢語翻譯】現代漢語譯本竟三諦宛然。諸師未能窮盡，只作但空之解。不即是假，故不能遊戲神通。不即是中，故不能解釋佛之知見。非佛之知，故不得三智一心。非佛之見，故不能五眼具足。雖依大乘教理，卻與小乘無異。于小乘中，如同破壞佛法之人。只知進修燒想，壞滅骨身。既然不修觀練熏修，便無法成就三明六通。三明者，天眼、宿命、漏盡也。若加上天耳、他心、身如意，則成六通。愿智頂禪，以其超越諸禪，最為高上，故名為頂。愿欲知三世之事，隨愿便知，故名愿智頂也。二、引經示。首即經之初，軸即經之末。如來法身，謂果上法身，智斷必具。令用二空，當念求之。無上涅槃，體具三德。皆與無量甚深法性無二無別。故首軸所詮，窮深極廣。三、豈可下結不用。世人邪見，即是癡空外道斷見也。小乘之析，雖是正教，以無般若方便故，墮于斷常之中。大乘之體法，雖圓備，諸師卻只作偏空之體，如同小乘慧解脫觀。安能解此即邊之空耶？二、善女下依義釋文二。初明修因二空觀二。初約苦集明二空觀二。初生空二。初分文。二釋義三。初對告勸發。二初釋善女二。初約四悉釋四。初世界。二又時下為人。三又男下對治。四又佛下第一義。二此是下結成因緣。二釋當觀。二諸法下指上境。二初釋諸法。名目雖略者。只云諸法則能攝上所說諸境。無不遍也。二釋如是二。初標列三義。正明總觀者。下二空觀歷諦緣境。別別明修空假中觀。此之三觀

【English Translation】 English version The ultimate truth of the three truths is perfectly clear. However, many teachers fail to grasp it fully, interpreting it merely as emptiness. Because it is not immediately provisional (假, jia), they cannot playfully manifest supernatural powers (神通, Shentong). Because it is not immediately the middle way (中, Zhong), they cannot explain the Buddha's knowledge and vision (佛之知見, Fo zhi jian). Without the Buddha's knowledge, they cannot attain the single mind of the three wisdoms (三智一心, San zhi yi xin). Without the Buddha's vision, they cannot fully possess the five eyes (五眼, Wu yan). Although they rely on the teachings of the Mahayana (大乘, Da cheng), their understanding is no different from that of the Hinayana (小乘, Xiao cheng). Within the Hinayana, they are like those who destroy the Dharma (壞法人, Huai fa ren). They only focus on cultivating the burning of thoughts and destroying the physical body. Since they do not cultivate contemplation, practice, and habitual training, they cannot achieve the three insights (三明, San ming) and six supernatural powers (六通, Liu tong). The three insights are: the divine eye (天眼, Tian yan), knowledge of past lives (宿命, Su ming), and the extinction of outflows (漏盡, Lou jin). Adding the divine ear (天耳, Tian er), knowledge of others' minds (他心, Ta xin), and the power of free movement of the body (身如意, Shen ru yi) completes the six supernatural powers. The Wish-Wisdom Peak Samadhi (愿智頂禪, Yuan zhi ding chan) is called the 'peak' because it surpasses all other samadhis and is the highest. Because one can know the events of the three times (三世, San shi) according to one's wish, it is called Wish-Wisdom Peak. Second, citing scriptures to illustrate. The 'head' refers to the beginning of the scripture, and the 'axis' refers to the end of the scripture. The Dharmakaya (法身, Fa shen) of the Tathagata (如來, Rulai) refers to the Dharmakaya of the fruition, which necessarily possesses both wisdom and severance. It instructs to use the two emptinesses (二空, Er kong) to seek it in every moment. The supreme Nirvana (涅槃, Niepan) inherently possesses the three virtues (三德, San de). All are non-dual and inseparable from the immeasurable and profound Dharma-nature (法性, Fa xing). Therefore, what the head and axis explain is profound and vast. Third, 'How can it be...' concludes the inappropriateness. The wrong views of worldly people are the nihilistic views of ignorant emptiness and external paths. Although the analysis of the Hinayana is a correct teaching, it falls into permanence and annihilation because it lacks the skillful means of Prajna (般若, Ban ruo). Although the essence of the Mahayana Dharma is complete and perfect, teachers only treat it as a biased emptiness, like the Hinayana's view of liberation through wisdom. How can they understand the emptiness that is immediately the edge? Second, 'Good woman...' explains the text according to its meaning in two parts. First, it clarifies the contemplation of the two emptinesses as the cause of cultivation in two parts. First, it clarifies the contemplation of the two emptinesses based on suffering and accumulation in two parts. First, the emptiness of self in two parts. First, dividing the text. Second, explaining the meaning in three parts. First, addressing and encouraging. Second, first explaining 'good woman' in two parts. First, explaining based on the four siddhantas (四悉, Si xi) in four parts. First, the world. Second, 'Also, at times...' for people. Third, 'Also, men...' for counteracting. Fourth, 'Also, Buddha...' the ultimate meaning. Second, 'This is...' concludes the cause and condition. Second, explaining what to contemplate. Second, 'All dharmas...' refers to the above objects. Second, first explaining 'all dharmas'. Although the names are brief, simply saying 'all dharmas' can encompass all the realms mentioned above, without exception. Second, explaining 'suchness' in two parts. First, listing the three meanings. 'Rightly clarifying the general contemplation...' The following two emptiness contemplations experience realms through the truths. Separately clarifying the cultivation of the emptiness, provisional, and middle contemplations. These three contemplations.

盡稱諦境。今一如是總示三觀。如是三觀如三諦是。有三義者。列於三法。即當三觀所如之義也。二如事下指釋三義二。初指釋。謂指經文中上下釋三法相。假想指上餘二指下。上下皆是不思議境。故皆指為所如之法。二又事下融即。初乃俗即真中。次乃中即真俗后乃真即俗中。以妙三德為三諦故。所以此三不一不異。如是之言是故得名為正明總觀也。以亦一異為諸法。既以不一不異為能觀觀。乃以亦一亦異為所觀境。境觀不二卷舒無妨。三何處下正作觀。二初通釋四句三。初約初二句明空觀二。初釋初句二。初就五陰觀。言點出者。已用如是總示三觀。今以四句明示三觀。故皆言點出。今檢無人義當理觀。二又果下就因果觀。二人既下例次句。二本性下約第三句明中觀。不以本性為能觀者。非中觀也。即一切法非理非事名為本性。非別有也。故法華云。諸法從本來常自寂滅相。般若贊云。平等真法界佛不度眾生。以本無無明豈有眾生。本無空慧豈有于佛。既無生佛何度之有。非破非立雙非亦忘。名本空寂。三無明下約第四句明假觀二。初由迷俱立二。初正釋二。初直約事理釋。諸法雖即本性空寂。由具性染故起事染。由破事染故立空慧。欲忘染凈故立即中。此之藥病悉由無明。二以有下委就迷悟釋。生法是果成由惑

【現代漢語翻譯】現代漢語譯本：完全符合真諦的境界。現在這樣總括地展示了空、假、中三觀。這三觀就如同空、假、中三諦一樣。所謂有三種意義，是指列于空、假、中三種法，也就是三觀所觀照的真如之義。二、『如事下』指出了三種意義的解釋。首先是指出解釋，即指經文上下解釋三種法的體相。『假想』指向上文，其餘二者指向下文。上下都是不可思議的境界，所以都指為所觀照的法。其次，『又事下』融合了空、假、中三者。首先是俗諦即是真諦和中諦，其次是中諦即是真諦和俗諦，最後是真諦即是俗諦和中諦。因為微妙的三德就是空、假、中三諦，所以這三者不一也不異。像這樣說的緣故，所以能夠被稱為是正明總觀。因為『亦一亦異』是諸法的體性，既然以『不一不異』作為能觀的智慧，那麼就以『亦一亦異』作為所觀照的境界。境界和觀智不是二元對立的，展開和收縮都沒有妨礙。三、『何處下』正式開始修觀。二、首先通釋四句。三、首先約前兩句說明空觀。二、首先解釋第一句。二、首先就五陰來觀察。說『點出』，是因為已經用『如是』總括地展示了三觀，現在用四句來明確地展示三觀，所以都說『點出』。現在考察『無人』的意義，符合理觀。二、『又果下』就因果來觀察。二、『人既下』舉例說明第二句。二、『本性下』約第三句說明中觀。不以本性作為能觀的智慧，就不是中觀。所謂一切法非理非事，就叫做本性，並非另外存在。所以《法華經》說：『諸法從本來，常自寂滅相。』《般若經》讚歎說：『平等真法界，佛不度眾生。』因為本來沒有無明，哪裡會有眾生？本來沒有空慧，哪裡會有佛？既然沒有生佛，又度化誰呢？非破非立，雙重否定也忘卻，就叫做本空寂。三、『無明下』約第四句說明假觀。二、首先由迷惑而同時建立。二、首先正式解釋。二、首先直接約事和理來解釋。諸法雖然就是本性空寂，由於具有性染，所以生起事染。由於破除事染，所以建立空慧。想要忘卻染和凈，所以立即建立中道。這所有的藥和病，都是由於無明。二、『以有下』詳細地就迷惑和覺悟來解釋。生法是果，成就於迷惑。

【English Translation】 English version: Completely conforming to the realm of truth. Now, in this way, the three contemplations of emptiness, provisionality, and the middle way are shown in their entirety. These three contemplations are like the three truths of emptiness, provisionality, and the middle way. The so-called having three meanings refers to being listed in the three dharmas of emptiness, provisionality, and the middle way, which is also the meaning of the suchness contemplated by the three contemplations. Second, 『Ru Shi Xia』 points out the explanation of the three meanings. First, it points out the explanation, that is, it refers to the explanation of the three dharma characteristics in the upper and lower parts of the scripture. 『False thought』 refers to the upper part, and the other two refer to the lower part. Both the upper and lower parts are inconceivable realms, so they are both referred to as the dharma to be contemplated. Second, 『You Shi Xia』 integrates the three of emptiness, provisionality, and the middle way. First, the mundane truth is the same as the true truth and the middle truth, second, the middle truth is the same as the true truth and the mundane truth, and finally, the true truth is the same as the mundane truth and the middle truth. Because the subtle three virtues are the three truths of emptiness, provisionality, and the middle way, these three are neither one nor different. Because it is said like this, it can be called the correct and clear overall contemplation. Because 『also one and different』 is the nature of all dharmas, since 『neither one nor different』 is used as the wisdom of contemplation, then 『also one and different』 is used as the realm to be contemplated. The realm and the wisdom of contemplation are not dualistic, and there is no hindrance to unfolding and contracting. Third, 『He Chu Xia』 officially begins to cultivate contemplation. Second, first explain the four sentences in general. Third, first explain the contemplation of emptiness in terms of the first two sentences. Second, first explain the first sentence. Second, first observe the five skandhas. Saying 『point out』 is because the three contemplations have already been shown in general with 『Ru Shi』, and now the three contemplations are clearly shown with four sentences, so they are all said to be 『pointed out』. Now examine the meaning of 『no person』, which conforms to the contemplation of principle. Second, 『You Guo Xia』 observes in terms of cause and effect. Second, 『Ren Ji Xia』 exemplifies the second sentence. Second, 『Ben Xing Xia』 explains the contemplation of the middle way in terms of the third sentence. Not using the original nature as the wisdom of contemplation is not the contemplation of the middle way. The so-called all dharmas are neither principle nor matter, which is called original nature, and it does not exist separately. Therefore, the Lotus Sutra says: 『All dharmas from the beginning, always have the appearance of tranquil extinction.』 The Prajna Sutra praises: 『The equal true dharma realm, the Buddha does not liberate sentient beings.』 Because there is originally no ignorance, where would there be sentient beings? Originally there is no wisdom of emptiness, where would there be a Buddha? Since there is no birth or Buddha, who is liberated? Neither breaking nor establishing, forgetting both negations, is called originally empty and still. Third, 『Wu Ming Xia』 explains the contemplation of provisionality in terms of the fourth sentence. Second, first establish simultaneously due to delusion. Second, first formally explain. Second, first directly explain in terms of matter and principle. Although all dharmas are originally empty and still, due to having the defilement of nature, the defilement of matter arises. Because the defilement of matter is broken, the wisdom of emptiness is established immediately. Wanting to forget defilement and purity, the middle way is immediately established. All these medicines and diseases are due to ignorance. Second, 『Yi You Xia』 explains in detail in terms of delusion and enlightenment. The dharma of birth is the result, achieved through delusion.

業故。云以有無明等也。既有下欲空生法須論三觀。助事觀者。助道事想觀也。即不凈流溢等。是所助正道即二空契理之觀。正助二修為顯一性。故立非事非理之觀也。是事下以今知三。驗其無明是事不知。三皆事者。以在修故。不二門云。修雖具九也。二凈名下引證。以眾生實病生菩薩權病。示病意者。為明法藥也。二若知下由悟俱忘。若知無病用三藥為。此之泯忘空品意也。二但我下別釋初句二。初明所破人執二。初總示我相。五住之初三界之主。若破我者縱起結使不生四趣。故云深重。小乘大乘俱實無我。我不復斷。四教賢聖入之無路。故云大障。凡夫下明起我處。初遍六作。次遍六度。二若攬下別示利鈍二。初鈍。攬他遺體而起者。是俱生惑。與身俱生名俱生惑。如諸蠕動實不推理。而舉𧑃張鬐怒目自大。底小凡劣何嘗執見。行住坐臥常起我心。常時自起故名疏鈍。二若執下利二。初明密利。執法塵起者。是分別惑。以對意根故曰法塵。因分別生迷理之惑。此名利使。藏之初果。通之見地。別之初住。圓之初信。皆斷此惑。二明相狀二。初略論十使二。初正明使相二。初明十為枝葉。執一法者。不問邪正大小偏圓。隨執一句即生十使。前五是利。后五是鈍乃利中鈍也。二十使下明我為根本。二縱令下兼示其人

【現代漢語翻譯】業故（因為業力的緣故）。云以有無明等也（說的是因為有無明等等）。既有下欲空生法須論三觀（既然有了下面想要空掉生法，就必須討論三觀）。助事觀者（輔助事觀，），助道事想觀也（是輔助修道的對事物的觀想）。即不凈流溢等（例如觀想身體的不凈和流溢等等）。是所助正道即二空契理之觀（這是所輔助的正道，也就是體悟人空和法空的契合真理的觀）。正助二修為顯一性（正觀和助觀兩種修行是爲了彰顯同一自性）。故立非事非理之觀也（所以設立非事非理的觀）。是事下以今知三（這是指，通過這些事，現在知道了三種無明）。驗其無明是事不知（驗證了無明是對事理的不瞭解）。三皆事者（三種無明都是事，），以在修故（因為它們都在修行中產生）。不二門云（《不二門》中說），修雖具九也（修行雖然具備九種）。二凈名下引證（第二，從《維摩詰經》中引用證據）。以眾生實病生菩薩權病（因為眾生有真實的疾病，所以菩薩示現權巧方便的疾病）。示病意者（示現疾病的用意是），為明法藥也（爲了說明佛法是良藥）。二若知下由悟俱忘（第二，如果知道下面由於領悟而一起忘卻）。若知無病用三藥為（如果知道沒有疾病，又何必用三種藥呢）。此之泯忘空品意也（這正是泯滅忘卻空性的意義）。二但我下別釋初句二（第二，但是下面分別解釋第一句的兩種含義）。初明所破人執二（首先說明所要破除的人的執著）。初總示我相（首先總的揭示我相）。五住之初三界之主（五住地煩惱的開始，三界的主宰）。若破我者縱起結使不生四趣（如果破除了我執，即使生起煩惱也不會墮入四惡趣）。故云深重（所以說我執深重）。小乘大乘俱實無我（小乘和大乘都認為實際上沒有我）。我不復斷（我執無法斷除）。四教賢聖入之無路（四教的賢人和聖人都無法進入）。故云大障（所以說是大障礙）。凡夫下明起我處（凡夫下面說明生起我執的地方）。初遍六作（首先遍及六種作用）。次遍六度（其次遍及六度）。二若攬下別示利鈍二（第二，如果抓住下面分別揭示利和鈍兩種情況）。初鈍（首先是遲鈍）。攬他遺體而起者（抓住其他遺留的形體而生起我執的人）。是俱生惑（這是俱生惑）。與身俱生名俱生惑（與身體一同產生，所以叫做俱生惑）。如諸蠕動實不推理（例如各種蠕動的生物實際上不能推理）。而舉𧑃張鬐怒目自大（卻舉起頭，張開魚鰭，怒目而視，自以為大）。底小凡劣何嘗執見（本來是卑微弱小的凡夫，哪裡有什麼執見）。行住坐臥常起我心（行走、站立、坐臥常常生起我心）。常時自起故名疏鈍（常常自己生起，所以叫做疏鈍）。二若執下利二（第二，如果執著下面是敏銳）。初明密利（首先說明隱秘的敏銳）。執法塵起者（執著法塵而生起我執的人）。是分別惑（這是分別惑）。以對意根故曰法塵（因為針對意根，所以叫做法塵）。因分別生迷理之惑（因為分別而產生迷惑真理的迷惑）。此名利使（這叫做利使）。藏之初果（藏教的初果）。通之見地（通教的見地）。別之初住（別教的初住）。圓之初信（圓教的初信）。皆斷此惑（都斷除了這種迷惑）。二明相狀二（第二，說明相狀的兩種情況）。初略論十使二（首先簡略地討論十使）。初正明使相二（首先正式說明使相的兩種情況）。初明十為枝葉（首先說明十使是枝葉）。執一法者（執著於一種法的人）。不問邪正大小偏圓（不論是邪是正，是大是小，是偏是圓）。隨執一句即生十使（隨便執著一句話，就會生起十使）。前五是利（前面的五使是敏銳的）。后五是鈍乃利中鈍也（後面的五使是遲鈍的，是敏銳中的遲鈍）。二十使下明我為根本（二十使下面說明我執是根本）。二縱令下兼示其人（第二，即使下面也揭示了這種人）。

【English Translation】 Due to karma. 'Cloud because there is ignorance, etc.' Since there is a desire to empty the arising of phenomena, the three contemplations must be discussed. 'Aiding the contemplation of affairs' means contemplating thoughts that aid the path. That is, contemplating impurity and outflow, etc. The aided right path is the contemplation of the two emptinesses that accord with the principle. The two practices of right and aid are to reveal one nature. Therefore, the contemplation of neither affair nor principle is established. 'These affairs' means that through these affairs, we now know the three ignorances. Verifying that ignorance is not knowing affairs. 'All three are affairs' because they arise in practice. The 'Non-Dual Gate' says, 'Although practice possesses nine.' Second, citing evidence from the Vimalakirti Sutra. Because sentient beings have real illnesses, Bodhisattvas manifest expedient illnesses. The intention of showing illness is to clarify that the Dharma is medicine. Second, 'If one knows' means that due to enlightenment, both are forgotten together. If one knows there is no illness, why use three medicines? This is the meaning of obliterating and forgetting emptiness. Second, 'But I' below separately explains the two meanings of the first sentence. First, clarifying the attachment to self that is to be broken. First, generally showing the appearance of self. The beginning of the five abodes, the master of the three realms. If one breaks the attachment to self, even if afflictions arise, one will not be reborn in the four evil realms. Therefore, it is said to be deep and heavy. Both the Hinayana and Mahayana truly have no self. 'I' cannot be cut off again. The wise and saints of the four teachings have no way to enter. Therefore, it is said to be a great obstacle. 'Ordinary people' below clarifies the place where attachment to self arises. First, pervading the six actions. Second, pervading the six perfections. Second, 'If one grasps' below separately reveals the two situations of keenness and dullness. First, dullness. Those who grasp the remaining form of others and arise with attachment to self. This is innate delusion. Being born with the body is called innate delusion. Like various wriggling creatures that cannot reason. Yet they raise their heads, spread their fins, glare, and consider themselves great. Originally humble and inferior ordinary people, how could they have any attachments? Walking, standing, sitting, and lying down, they constantly give rise to the mind of self. Constantly arising by themselves, it is called sparse and dull. Second, 'If one clings' below is keenness. First, clarifying secret keenness. Those who cling to the dust of Dharma and arise with attachment to self. This is discriminating delusion. Because it is directed towards the root of mind, it is called the dust of Dharma. Because of discrimination, delusion arises that obscures the principle. This is called keen envoy. The first fruit of the Tripitaka teaching. The ground of seeing of the shared teaching. The first abode of the separate teaching. The first faith of the perfect teaching. All cut off this delusion. Second, clarifying the two situations of appearance. First, briefly discussing the ten envoys. First, formally clarifying the appearance of the envoys. First, clarifying that the ten are branches and leaves. Those who cling to one Dharma. Regardless of whether it is evil or righteous, large or small, biased or complete. Whichever sentence one clings to, the ten envoys will arise. The first five are keen. The last five are dull, which is dullness within keenness. Below the twenty envoys, it is clarified that attachment to self is the root. Second, even if it is below, it also reveals such people.

二。初明具邪禪慧。長爪即拘絺羅身子舅也。勤學不暇剪爪。時人呼為長爪梵志。根性最利。是外道中高著者故舉之。鍱腹者。金七十論云。優樓僧佉外道中有一眾首。至金地國。頭戴火盆鐵鍱其腹。與僧論義。難石等者。大論二十六云。薩遮尼乾子難人。乃至樹木瓦石流汗。至非想者。如郁頭藍弗。已至有頂故云將出。卻墮飛貍故云復還。二如此下明不能破我。尚非小乘內凡。豈同初果破我。二重廣我見。謂即色是我。離色有我。我大色小色在我中。色大我小我在色中。受想行識亦復如是。五陰各四即有二十。二若一下明能破空慧二。初通明空慧二。初就境智明生空二。初別示二。初于陰境推。還就即陰離陰陰中有我我中有陰四句推之。是我不然者。能破之觀也。據義合須二十遍言。以破二十種身見也。約外境者。望能觀智是其內心。故所觀陰得名外境。非他身也。二而其下明觀智檢。所觀五陰既立於五。能觀之智任運成五。五陰一一皆有四智。悉應計我。故須亦破二十身見。二內外下總結。以數顯觀令智不漏。二毗曇下約大小觀人法三。初毗曇。我見是共等因者。即共業別業。合有四句略言共等。此有門論陰中求我。我空陰有我法兩分。故我見思惟前後而起。我即眾生。思是實法。故悟生空未得法空。二成實。此

{ "translations": [ "現代漢語譯本", "二。初明具邪禪慧。長爪（Changzhua，人名，意為長指甲）即拘絺羅（Juchiluo，人名）身子（Shenzi，人名）的舅舅。他勤奮學習以至於沒有時間剪指甲，當時的人稱他為長爪梵志（Changzhua Fanzhi）。他的根性最為敏銳，是外道中地位很高的人，所以這裡舉出他。鍱腹（Yefu）者，《金七十論》中說，優樓僧佉（Youlousengqie）外道中有一位領頭人，到達金地國（Jindiguo），頭戴火盆，用鐵片包裹腹部，與僧人辯論義理。難石等者，《大論》二十六中說，薩遮尼乾子（Sazhe Niqianzi）為難他人，甚至樹木瓦石都流汗。至非想者，如郁頭藍弗（Yutoulanfu），已經到達有頂，所以說將要超出，卻又墮落為飛貍，所以說又回來了。二如此下說明不能破除我見。尚且不是小乘內凡，怎麼能等同於初果破除我見呢？二重廣我見。認為即色是我，離色有我，我大色小，色在我中，色大我小，我在色中。受、想、行、識也是這樣。五陰各有四種，總共有二十種。二若一下說明能破除空慧二。初通明空慧二。初就境智明生空二。初別示二。初于陰境推。還是就即陰、離陰、陰中有我、我中有陰這四句來推論。『是我不然』，是能破除我見的觀想。按照義理應該說二十遍，用來破除二十種身見。從外境來說，相對於能觀的智慧是其內心，所以所觀的陰被稱為外境，不是他人的身體。二而其下說明觀智檢。所觀的五陰既然立於五，能觀的智慧自然形成五。五陰中的每一個都有四種智慧，都應該計為我，所以也需要破除二十種身見。二內外下總結。用數字來顯示觀想，使智慧沒有遺漏。二毗曇下從小乘和大乘的觀人法三個方面來說。初毗曇。我見是共等因，即共業和別業，合起來有四句，簡略地說為共等。此有門論在陰中尋求我，我空陰有，我法兩分，所以我見的思惟前後產生。我即眾生，思是實法，所以領悟了生空，卻沒有得到法空。二成實。" , "english_translations": [ "English version", "II. Initially clarifying the erroneous Chan wisdom. Changzhua (Long Nails), meaning 'long fingernails', was the maternal uncle of Juchiluo (Curly Hair) and Shenzi (Sariputra). He studied diligently and did not have time to cut his nails. People at the time called him Changzhua Fanzhi (Long Nails Brahman). His faculties were the sharpest, and he was a highly regarded figure among the non-Buddhist paths, hence he is mentioned here. Yefu (Iron Belly): The Jin Qishi Lun (Golden Seventy Treatise) states that among the non-Buddhist Youlousengqie (Ullambana) sect, there was a leader who, upon arriving in Jindiguo (Golden Land), wore a fire basin on his head and iron plates around his abdomen, debating doctrines with monks. Nanshi (Difficult Stone) and others: The Da Lun (Great Treatise), chapter 26, states that Sazhe Niqianzi (Satyaka Nigantha) made things difficult for others, even causing trees, tiles, and stones to sweat. Reaching 'beyond thought': Like Yutoulanfu (Udraka Ramaputra), who had already reached the peak of existence, hence it is said he was about to transcend, but then fell back as a flying fox, hence it is said he returned. The following section explains the inability to break through the 'self' view. It is not even the inner ordinary level of the Hinayana, how can it be equated with the breaking of the 'self' view in the first fruit? Repeating and expanding the 'self' view: Believing that form is 'self', that there is 'self' apart from form, that 'self' is large and form is small, that form is within 'self', that form is large and 'self' is small, that 'self' is within form. The same applies to sensation, perception, volition, and consciousness. Each of the five skandhas has four aspects, totaling twenty. The following section explains the ability to break through the wisdom of emptiness. Initially, generally clarifying the wisdom of emptiness. Initially, clarifying the emptiness of existence based on object and wisdom. Initially, separately showing two aspects. Initially, inferring from the realm of the skandhas, still based on the four statements of 'identity with skandhas', 'separation from skandhas', 'self in the skandhas', and 'skandhas in self'. 'It is not self' is the contemplation that can break through the 'self' view. According to the meaning, it should be said twenty times to break through the twenty types of body view. From the perspective of the external realm, relative to the wisdom of contemplation, it is the inner mind, so the contemplated skandhas are called the external realm, not the body of another. The following section explains the examination of contemplative wisdom. Since the contemplated five skandhas are established in five, the wisdom of contemplation naturally forms five. Each of the five skandhas has four types of wisdom, all of which should be considered 'self', so it is also necessary to break through the twenty types of body view. The following section summarizes. Using numbers to display contemplation ensures that wisdom is not漏 (missed). The following section discusses the methods of observing people and dharmas from the perspectives of Hinayana and Mahayana. Initially, the Sarvastivadins. The 'self' view is a common and equal cause, that is, common karma and separate karma, combined into four statements, briefly referred to as 'common and equal'. This school of thought seeks 'self' within the skandhas, where 'self' is empty and the skandhas exist, with 'self' and dharma being two separate entities, so the thought of 'self' arises before and after. 'Self' is sentient beings, and thought is real dharma, so they realize the emptiness of existence but do not attain the emptiness of dharma. Secondly, the Satyasiddhi school." ] }

空門論攬陰成我。故我見思惟起不異時。是故生法二空同悟。三大乘。我見即具諸法者。俗即真中何法不具。我性如色性生空即法空。二破二下別明三觀。既云我見即具諸法。合於三諦而破我見。是故用上三句破之。二初正破人我三。初約理觀檢。二若作下約非事非理檢。我見即中豈存境智四十種執。三若作下約事觀檢。經文既云無明。故有愛取心強。須作不凈助道之觀。觀邪見噁心是穢惡陰。若善直心慚于義天。愧於聖人。入方便位真理未明。是隱沒陰善惡雖異皆未破見。豈有見心不依於色。色須敗壞。故云不凈。不凈之境何處有人。今方便位義當五品也。二若得下更推法我二。初明得悟推法破思。觀雖圓修而其粗惑有除不除。若以三觀檢我叵得。見惑斷者。得入初信。更於三師修二十觀者。乃破法執即思惑也。從二信位進至六信也。二若未下明未悟推法破見二。初轉計實法二。初正明度入。妙觀破見見惑未除。見雖未除觀己有力。能于假名柔伏愛惑。若其我執度入實法。二引經及事。屈步蟲者。要因前腳得移後足。方于假名伏惑。又于實法起見。如彼蟲也。二須實下勸更修觀。宜於五陰作二十觀。顯我本性。使空慧明。隨度入處以觀逐之。名處處作。二明法空二。初約經文釋成三觀二。初正釋二。初立意分文。我

【現代漢語翻譯】現代漢語譯本：空門論述攬陰（Lan Yin，五陰）成我。故我見（ego-view）思惟起不異時。是故生法二空同悟。三大乘（Mahayana）。我見即具諸法者。俗諦（conventional truth）即真諦（ultimate truth）中何法不具。我性如色性，生空（emptiness of self）即法空（emptiness of phenomena）。二破二下別明三觀（three kinds of wisdom）。既云我見即具諸法。合於三諦（three truths）而破我見。是故用上三句破之。二初正破人我三。初約理觀檢。二若作下約非事非理檢。我見即中，豈存境智四十種執。三若作下約事觀檢。經文既云無明（ignorance）。故有愛取心強。須作不凈助道之觀。觀邪見噁心是穢惡陰。若善直心慚于義天。愧於聖人。入方便位真理未明。是隱沒陰，善惡雖異皆未破見。豈有見心不依于。須敗壞。故云不凈。不凈之境何處有人。今方便位義當五品也。二若得下更推法我二。初明得悟推法破思。觀雖圓修而其粗惑有除不除。若以三觀檢我叵得。見惑（afflictions of view）斷者。得入初信。更於三師修二十觀者。乃破法執即思惑（afflictions of thought）也。從二信位進至六信也。二若未下明未悟推法破見二。初轉計實法二。初正明度入。妙觀破見，見惑未除。見雖未除，觀己有力。能于假名柔伏愛惑。若其我執度入實法。二引經及事。屈步蟲者。要因前腳得移後足。方于假名伏惑。又于實法起見。如彼蟲也。二須實下勸更修觀。宜於五陰作二十觀。顯我本性。使空慧明。隨度入處以觀逐之。名處處作。二明法空二。初約經文釋成三觀二。初正釋二。初立意分文。我 English version: The Kong Men Lun (Treatise on the Empty Gate) discusses how the aggregation of the yin (skandhas) becomes 'I'. Therefore, the arising of ego-view and thought occurs simultaneously. Hence, the emptiness of self and the emptiness of phenomena are realized together. This is the Great Vehicle (Mahayana). If ego-view encompasses all dharmas, what dharma is not included in the conventional truth within the ultimate truth? The nature of 'I' is like the nature of form; the emptiness of self is the emptiness of phenomena. The second destruction and the second lower section separately clarify the three kinds of wisdom. Since it is said that ego-view encompasses all dharmas, it combines the three truths to destroy ego-view. Therefore, the above three sentences are used to destroy it. The second part initially directly destroys the three aspects of the self. The first examines it from the perspective of principle. The second, 'If one acts...', examines it from the perspective of neither event nor principle. If ego-view exists, how can the forty kinds of attachments to object and wisdom remain? The third, 'If one acts...', examines it from the perspective of event. Since the scripture mentions ignorance (avidya), there is a strong desire and attachment. One must practice the contemplation of impurity to aid the path. Contemplate that wrong views and evil thoughts are impure skandhas. If one has a good and upright mind, feels ashamed before the righteousness of heaven, and is ashamed before the sages, entering the stage of skillful means without clear understanding of the true principle, this is a hidden skandha. Although good and evil are different, the view has not been broken. How can a mind of view not rely on ? * must be destroyed. Therefore, it is called impurity. Where in the realm of impurity is there a person? The meaning of the stage of skillful means corresponds to the five grades. The second part further infers the two aspects of the dharma and the self. The first clarifies that attaining enlightenment infers the destruction of thought through dharma. Although contemplation is practiced completely, whether the coarse afflictions are removed or not is uncertain. If one examines the self with the three kinds of wisdom and finds it unattainable, and the afflictions of view are severed, one can enter the initial stage of faith. Further practicing the twenty contemplations with the three teachers breaks the attachment to dharma, which is the affliction of thought. This progresses from the second stage of faith to the sixth stage of faith. The second part clarifies that not attaining enlightenment infers the destruction of view through dharma. The first part shifts to calculating real dharmas. The first part directly clarifies entering. Wonderful contemplation breaks view, but the afflictions of view are not removed. Although the view is not removed, contemplation has power. It can gently subdue the afflictions of love in provisional names. If the ego-attachment enters real dharmas. The second part cites scriptures and events. A bending insect must move its hind legs by relying on its front legs to subdue afflictions in provisional names. It also arises view in real dharmas, like that insect. The second part advises further cultivation of contemplation. One should practice the twenty contemplations on the five skandhas to reveal the original nature of the self. Make the wisdom of emptiness clear. Follow the contemplation wherever it enters. This is called acting everywhere. The second part clarifies the emptiness of dharma*. The first part explains and completes the three kinds of wisdom based on the scriptures. The first part directly explains. The first establishes the intention and divides the text. I

【English Translation】 English version: The Kong Men Lun (Treatise on the Empty Gate) discusses how the aggregation of the yin (skandhas) becomes 'I'. Therefore, the arising of ego-view and thought occurs simultaneously. Hence, the emptiness of self and the emptiness of phenomena are realized together. This is the Great Vehicle (Mahayana). If ego-view encompasses all dharmas, what dharma is not included in the conventional truth within the ultimate truth? The nature of 'I' is like the nature of form; the emptiness of self is the emptiness of phenomena. The second destruction and the second lower section separately clarify the three kinds of wisdom. Since it is said that ego-view encompasses all dharmas, it combines the three truths to destroy ego-view. Therefore, the above three sentences are used to destroy it. The second part initially directly destroys the three aspects of the self. The first examines it from the perspective of principle. The second, 'If one acts...', examines it from the perspective of neither event nor principle. If ego-view exists, how can the forty kinds of attachments to object and wisdom remain? The third, 'If one acts...', examines it from the perspective of event. Since the scripture mentions ignorance (avidya), there is a strong desire and attachment. One must practice the contemplation of impurity to aid the path. Contemplate that wrong views and evil thoughts are impure skandhas. If one has a good and upright mind, feels ashamed before the righteousness of heaven, and is ashamed before the sages, entering the stage of skillful means without clear understanding of the true principle, this is a hidden skandha. Although good and evil are different, the view has not been broken. How can a mind of view not rely on ? * must be destroyed. Therefore, it is called impurity. Where in the realm of impurity is there a person? The meaning of the stage of skillful means corresponds to the five grades. The second part further infers the two aspects of the dharma and the self. The first clarifies that attaining enlightenment infers the destruction of thought through dharma. Although contemplation is practiced completely, whether the coarse afflictions are removed or not is uncertain. If one examines the self with the three kinds of wisdom and finds it unattainable, and the afflictions of view are severed, one can enter the initial stage of faith. Further practicing the twenty contemplations with the three teachers breaks the attachment to dharma, which is the affliction of thought. This progresses from the second stage of faith to the sixth stage of faith. The second part clarifies that not attaining enlightenment infers the destruction of view through dharma. The first part shifts to calculating real dharmas. The first part directly clarifies entering. Wonderful contemplation breaks view, but the afflictions of view are not removed. Although the view is not removed, contemplation has power. It can gently subdue the afflictions of love in provisional names. If the ego-attachment enters real dharmas. The second part cites scriptures and events. A bending insect must move its hind legs by relying on its front legs to subdue afflictions in provisional names. It also arises view in real dharmas, like that insect. The second part advises further cultivation of contemplation. One should practice the twenty contemplations on the five skandhas to reveal the original nature of the self. Make the wisdom of emptiness clear. Follow the contemplation wherever it enters. This is called acting everywhere. The second part clarifies the emptiness of dharma*. The first part explains and completes the three kinds of wisdom based on the scriptures. The first part directly explains. The first establishes the intention and divides the text. I

見即具一切諸法。豈觀生空不空實法。鈍根未了故今重說。二如是下隨文釋義三。初明即法而空。二初示境觀。二若四下明修觀二。初就法明空二。初正明空。逐一推檢。不應動等者。地動則成風性。暖則成火性。史記曰。陽伏而不能出。陰迫而不能蒸。於是有地震。注云蒸升也。冬則地中暖。故禮云。古者夏則橧巢冬則營窟。水堅故成地性。波動故成風性。貞堅也。炭火貞則成地性。火焰動則成風性。風能持物則成地性。觸壁止則成水性。二引經證。水性不住者。不守于濕。火從緣生者。既賴緣而生則不能守其熱性。風性無礙者。以無礙故不能守其動。一一下四大俱無性故。皆入如實之際。前之二教以空為如實。后之二教以中為如實。今取圓中實際為正。二上檢下對生辨觀。二本自下明即法而中。二初二句法本自中二。初明性非生滅。以元中未三節顯于性是中道。元無四大者。非謂獨一全無四大。以其大陰皆如來藏。性體常住本無生相。故曰元無。既無法生與誰相會而為和合無和合。故無可散滅。故不論空。如此談中之義顯矣。二本自下明非觀使爾。世間之相本來常住。豈以觀智息乎生滅。然後不生滅耶。此名即事而理亦曰即邊而中也。二三句顯由觀解二初正示。性雖本然遣迷由觀。言因緣性慾為因。師教為緣。因

緣成觀達本三諦。諸大即是空假中。故從本不生。二引證。無明轉即變為明。名菩提燈。若非感應因緣之力。豈滅無明。故知成佛全假因緣。三和合下明即法而假。二初成違理之事。二此法下成照性之修。此法有故者。即迷惑因果也。體有下三諦也。即空下三觀也。境觀悉由迷惑因果和合。而有也。二三觀下結觀。三段經文與三觀合。知今宗旨契會佛心。豈可不信。二更為下為鈍根重破法執。前釋生空已明度入實法。或利根雖曉。恐鈍者猶迷。是故大師以無緣慈。更說其相。二初明法執二。初依報起見愛心四。初依大陰起四執。一切外道四教行人。若未伏斷見惑已來。皆有此執。二四執下因四執生我見。四中雖云無及雙非。既是執生四皆屬有。見既依色合當即離。色我我色。見依四陰即離亦然。三我生下依我見生十使。如生空中說四方招下因十使招生死。縱依圓教性具大陰。開於四門。隨執一門生我見者。起惑造業招致來苦。與彼外人生死不別。大師正為即時行人陳四執過。二惑此下指見心名污穢陰。此之五陰皆成執見。故悉污穢。褶𧜼歸有豈名法空。二心不下明空觀三。初明不依是忘四執。心不依陰四教皆然。今明圓宗論不依者。即穢污陰為能觀智。何陰可依。何執可破。誰為能觀。亦無所顯。心不依陰今意略言。

【現代漢語翻譯】現代漢語譯本緣成觀達本三諦（通過因緣和合的觀察，可以通達事物本具的空、假、中三種真諦）。諸大（地、水、火、風四大元素）即是空假中（其體性即是空、假、中）。故從本不生（所以說從根本上來說，它們是不生不滅的）。二引證（第二，引用證據）。無明轉即變為明（無明煩惱轉化，即變為光明智慧），名菩提燈（名為菩提之燈）。若非感應因緣之力（如果不是感應和因緣的力量），豈滅無明（怎麼能滅除無明煩惱呢）？故知成佛全假因緣（所以說，成就佛果完全依賴因緣）。三和合下明即法而假（第三，從和合的角度說明，一切法都是因緣假合而成）。二初成違理之事（第二，首先說明成立違背常理的事情）。二此法下成照性之修（第二，從這個法入手，成就照見自性的修行）。此法有故者（之所以說有這個法），即迷惑因果也（是因為迷惑了因果關係）。體有下三諦也（體性上來說，就是空、假、中三諦）。即空下三觀也（從觀照的角度來說，就是空觀、假觀、中觀）。境觀悉由迷惑因果和合（所觀的境界和能觀的智慧，都是由迷惑因果和合而成）。而有也（才產生的）。二三觀下結觀（第二，從三觀的角度總結）。三段經文與三觀合（這三段經文與空觀、假觀、中觀相合）。知今宗旨契會佛心（可知現在的宗旨是契合佛心的）。豈可不信（怎麼能不相信呢）？二更為下為鈍根重破法執（第二，爲了根器遲鈍的人，再次破除法執）。前釋生空已明度入實法（前面解釋生空，已經說明了度化進入實法）。或利根雖曉（或許根器敏銳的人雖然明白），恐鈍者猶迷（但恐怕根器遲鈍的人仍然迷惑）。是故大師以無緣慈（所以大師以無緣大慈），更說其相（再次說明法執的相狀）。二初明法執二（第二，首先說明法執，分為兩部分）。初依報起見愛心四（首先，依報身而生起見解和愛慾之心，分為四種）。初依大陰起四執（首先，依靠五蘊生起四種執著）。一切外道四教行人（一切外道和四教的修行人），若未伏斷見惑已來（如果還沒有降伏和斷除見惑），皆有此執（都會有這些執著）。二四執下因四執生我見（第二，因為這四種執著而生起我見）。四中雖云無及雙非（四種執著中，雖然說無和雙非），既是執生四皆屬有（既然是執著而生，四種都屬於有）。見既依色合當即離（見解既然依靠色蘊，就應當立刻離開）。色我我色（色即是我，我即是色）。見依四陰即離亦然（見解依靠其餘四蘊，離開的道理也是一樣）。三我生下依我見生十使（第三，依靠我見生起十使煩惱）。如生空中說（如同在生空中所說）。四方招下因十使招生死（第四，因為十使煩惱而招感生死輪迴）。縱依圓教性具大陰（縱然依靠圓教所說的性具五蘊），開於四門（開啟四種執著的門徑）。隨執一門生我見者（隨順執著其中一門而生起我見的人），起惑造業招致來苦（就會生起迷惑，造作惡業，招致未來的苦果）。與彼外人生死不別（與那些外道的人生死輪迴沒有區別）。大師正為即時行人陳四執過（大師正是爲了當時的修行人，陳述四種執著的過患）。二惑此下指見心名污穢陰（第二，迷惑於此，指見解之心名為污穢之陰）。此之五陰皆成執見（這五蘊都成為執著的見解）。故悉污穢（所以都是污穢的）。褶𧜼歸有豈名法空（褶𧜼歸於有，怎麼能稱為法空呢）？二心不下明空觀三（第二，從心不依五蘊的角度說明空觀，分為三部分）。初明不依是忘四執（首先說明不依靠五蘊，是忘記四種執著）。心不依陰四教皆然（心不依靠五蘊，四教都是這樣說的）。今明圓宗論不依者（現在說明圓教所說的不依靠），即穢污陰為能觀智（就是以污穢的五蘊作為能觀的智慧）。何陰可依（什麼五蘊可以依靠呢）？何執可破（什麼執著可以破除呢）？誰為能觀（誰是能觀的呢）？亦無所顯（也沒有什麼可以顯現的）。心不依陰今意略言（心不依靠五蘊，現在的意思只是簡略地說說）。

【English Translation】 English version Through observing the conditions of arising, one can understand the fundamental three truths (emptiness, provisional existence, and the middle way). The great elements (earth, water, fire, and wind) are none other than emptiness, provisional existence, and the middle way. Therefore, fundamentally, they do not arise. Secondly, citing evidence. When ignorance is transformed, it becomes light, known as the lamp of Bodhi. If not for the power of responsive connection and conditions, how could ignorance be extinguished? Therefore, it is known that achieving Buddhahood entirely depends on conditions. Thirdly, from the perspective of combination, it is explained that all dharmas are provisionally existent. Secondly, it first establishes matters that contradict reason. Secondly, from this dharma, it establishes the practice of illuminating one's nature. The reason for saying 'because this dharma exists' is because of confusion about cause and effect. In terms of essence, it is the three truths (emptiness, provisional existence, and the middle way). In terms of contemplation, it is the three contemplations (emptiness, provisional existence, and the middle way). The object of contemplation and the wisdom of contemplation both arise from the combination of confusion about cause and effect. Secondly, concluding the contemplation from the perspective of the three contemplations. The three sections of scripture align with the three contemplations. Knowing that the present purpose aligns with the Buddha's mind, how can one not believe? Secondly, to further break down the attachment to dharma for those of dull faculties. The previous explanation of emptiness of existence has already clarified the crossing over into real dharma. Perhaps those of sharp faculties understand, but it is feared that those of dull faculties are still confused. Therefore, the master, with causeless compassion, further explains its characteristics. Secondly, first explaining attachment to dharma, divided into two parts. First, relying on the retribution body to give rise to views and love, divided into four. First, relying on the great aggregates to give rise to four attachments. All practitioners of external paths and the four teachings, if they have not yet subdued and severed the delusions of views, will all have these attachments. Secondly, from the four attachments, the self-view arises. Although the four attachments mention non-existence and both non-existence, since they arise from attachment, all four belong to existence. Since the view relies on the form aggregate, it should immediately depart from it. Form is me, and I am form. The same principle applies to the view relying on the other four aggregates. Thirdly, from the self-view, the ten afflictions arise, as explained in the emptiness of existence. Fourthly, because of the ten afflictions, one invites birth and death. Even if relying on the perfectly endowed aggregates of the perfect teaching, opening the four gates (of attachment), those who cling to one gate and give rise to self-view will generate delusion, create karma, and invite future suffering, no different from the birth and death of those on external paths. The master is precisely stating the faults of the four attachments for practitioners of that time. Secondly, being deluded by this, referring to the mind of view as the defiled aggregate. These five aggregates all become attached views, therefore they are all defiled. How can clinging to existence be called emptiness of dharma? Secondly, explaining the contemplation of emptiness from the perspective of the mind not relying on the five aggregates, divided into three parts. First, explaining that not relying is forgetting the four attachments. The mind not relying on the aggregates is the same in all four teachings. Now explaining that the perfect teaching speaks of not relying, which is using the defiled aggregates as the wisdom of contemplation. Which aggregate can be relied upon? Which attachment can be broken? Who is the one contemplating? Nothing can be revealed either. The meaning of the mind not relying on the aggregates is now briefly stated.

二寂然下明契理則備眾德。三種般若與金光明牟尼三身。無二無別。若不以此為三觀者。見之無由。三行人下明此觀速能複本。觀生觀法皆以三觀一念而觀。猶如懷璧。復金光明法性之理。如向本國。二三世中可登圓住可以保任。二明十二因緣生法二空觀二。初分文立意二。初分文。此十二支而分生法者。順此經文。初支既名曰無明。名即假名故屬生境。無明者。我執也。起信論云。計名字相也。向下諸文但言行識等。既不云名。乃是直指色心也。以行至老死不出五陰色心故。義雖炳然猶恐不信。故引釋論逐段證成。誰老死者。如問云誰。則答言我。故知誰我悉假名也。經云名曰與論冥符。論號生空經豈不爾。是老死者。則直指色心是老死法。經不云名與論亦合二然十下立意二。初通辨因緣相貌二。初標列。二三世下解釋三。初三世。過去破神常者過去已滅故非常也。現在破神我者。五果皆五陰和合故無我也。未來破神斷者。未來有果故非斷滅。皆言神者。外執身神有斷常等也。此三世義世共傳之。故云常涂所用。二果報。以前十因緣屬現在。后二因緣屬未來。二世合為十二。而文云一期始終。且據無明行在一期之始。相帶而言逐云始終。非謂只在一世此果報因緣。出大集經。以在中陰于父母所。生貪愛心為無明。出

【現代漢語翻譯】現代漢語譯本二、寂然下明契理則備眾德。三種般若（三種智慧：實相般若、觀照般若、文字般若）與金光明（《金光明經》）牟尼（釋迦牟尼佛）三身（法身、報身、應身），無二無別。若不以此為三觀（空觀、假觀、中觀）者，見之無由。三行人下明此觀速能複本。觀生觀法皆以三觀一念而觀，猶如懷璧。復金光明法性之理，如向本國。二三世中可登圓住（圓教菩薩所住的果位），可以保任。二、明十二因緣生法二空觀二。初分文立意二。初分文。此十二支而分生法者，順此經文。初支既名曰無明（對事物真相的迷惑），名即假名故屬生境。無明者，我執也。《起信論》云：『計名字相也。』向下諸文但言行識等，既不云名，乃是直指色心也。以行至老死不出五陰色心故。義雖炳然猶恐不信，故引《釋論》逐段證成。誰老死者，如問云誰，則答言我，故知誰我悉假名也。經云名曰與論冥符。論號生空經豈不爾。是老死者，則直指色心是老死法。經不云名與論亦合二然十下立意二。初通辨因緣相貌二。初標列。二三世下解釋三。初三世。過去破神常者過去已滅故非常也。現在破神我者，五果皆五陰和合故無我也。未來破神斷者，未來有果故非斷滅。皆言神者，外執身神有斷常等也。此三世義世共傳之，故云常涂所用。二果報。以前十因緣屬現在，后二因緣屬未來。二世合為十二，而文云一期始終。且據無明行在一期之始，相帶而言逐云始終，非謂只在一世此果報因緣。出《大集經》。以在中陰于父母所，生貪愛心為無明。出

【English Translation】 English version 2. 'Jiran' (寂然, still and silent) below clarifies that understanding the principle comprehensively equips one with all virtues. The three Prajnas (般若, wisdom) (Three kinds of wisdom: Real Mark Prajna, Contemplation Prajna, and Textual Prajna) and the Golden Light (金光明, Suvarnaprabhasa Sutra) of Muni (牟尼, Shakyamuni Buddha)'s three bodies (三身, Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) are non-dual and not different. If one does not use this as the Three Contemplations (三觀, Threefold Contemplation: emptiness, provisional existence, and the middle way), there is no way to see it. The three practitioners below clarify that this contemplation can quickly restore the original nature. Contemplating birth and contemplating phenomena are both done with the Three Contemplations in a single thought, like holding a jade. Restoring the principle of the Dharma-nature of the Golden Light is like returning to one's homeland. Within two or three lifetimes, one can ascend to the Perfect Abiding (圓住, the fruit position where the Bodhisattva of the Perfect Teaching dwells) and be assured. 2. Explaining the Two Emptiness Contemplations of the Twelve Links of Dependent Origination of Birth and Dharma. First, dividing the text and establishing the meaning in two parts. First, dividing the text. Dividing these twelve links into birth and dharma follows the sutra text. The first link is named Ignorance (無明, ignorance of the true nature of things), and the name is a provisional name, so it belongs to the realm of birth. Ignorance is attachment to self. The 'Awakening of Faith' says: 'Calculating the appearance of names.' The following texts only mention actions, consciousness, etc., and do not mention names, so they directly point to form and mind. Because actions to old age and death do not go beyond the five aggregates of form and mind. Although the meaning is clear, there is still fear of disbelief, so the 'Commentary' is cited to prove it section by section. Who is it that ages and dies? If you ask who, the answer is I, so you know that who and I are all provisional names. The sutra says 'named,' which corresponds to the commentary. The commentary is called 'Emptiness of Birth,' so how can the sutra not be? Those who are old and die directly point to form and mind as the dharma of old age and death. The sutra does not say 'named,' and the commentary also agrees. Then, establishing the meaning in two parts below. First, generally distinguishing the appearance of dependent origination in two parts. First, listing. Explaining the three worlds below in three parts. First, the three worlds. Destroying the eternal self of the past means that the past has already ceased, so it is not eternal. Destroying the self of the present means that the five fruits are all aggregates of the five skandhas, so there is no self. Destroying the annihilation of the future self means that there will be fruit in the future, so it is not annihilation. All say self because outsiders cling to the self of the body as having eternity and annihilation. The meaning of these three worlds is commonly transmitted in the world, so it is called the commonly used path. Second, the retribution. The previous ten causes and conditions belong to the present, and the latter two causes and conditions belong to the future. The two worlds combine to form twelve, but the text says the beginning and end of a lifetime. It is based on ignorance and action at the beginning of a lifetime, and the words follow each other to say the beginning and end, not just in one lifetime this cause and condition of retribution. From the 'Great Collection Sutra.' Taking the mind of greed and love in the intermediate state towards parents as ignorance. From

入息風為行。自識支已去。義同三世。三一念二。初所憑教。二如眼下明行相二。初正釋相二。初對塵直釋。六處生貪者。眼識染故。潛牽諸識各有貪情。故普賢觀云。以貪香故分別諸識處處染著。一日等者。一根對塵即起十二。六根晝夜數數對塵。何念不起十二因緣。一一成因皆須感果。迴轉如輪纏縛如網。二今更下更推因起。因緣之觀通三世者。意推過去無明為因。生於現果。現果之上覆起惑因。本欲即今無明不起。是故今推過現二處起無明相。文二。初逆推過因。從名色起者五果之初故。五陰已具故。識支未具五陰故不言也。過去之因極于無明。今觀無明意欲令觀成覺了智。而謂無明定是有等。則能破智翻為無明。藥乃成病。故云四句取者皆是無明。無明為緣豈不生行生識等耶。如前說者。六入至老死。皆如前文直示中明。二又觀下順推現果。於此受中等者。以受支是五果之終故觀至此。若生計著還成一念十二因緣。或有受等者。即是無明不了之心。行識等支一念成就。二如此下嘆難知。逆順推檢雖在一念。其十二支宛然具足。所以枝條遍滿諸有。其猶大樹尚無能識。況能伐耶。言大樹者。婆沙云。過去二支為根。現在五支為質。現在三支為花。未來二支為果。布濩者。文選注云。布濩長多貌。從言從水並通漢

【現代漢語翻譯】現代漢語譯本入息風為行。自識支已去。義同三世。三一念二。初所憑教。二如眼下明行相二。初正釋相二。初對塵直釋。六處生貪者。眼識染故。潛牽諸識各有貪情。故普賢觀云。『以貪香故分別諸識處處染著。』一日等者。一根對塵即起十二。六根晝夜數數對塵。何念不起十二因緣。一一成因皆須感果。迴轉如輪纏縛如網。二今更下更推因起。因緣之觀通三世者。意推過去無明（avidya，指對真理的無知）為因。生於現果。現果之上覆起惑因。本欲即今無明不起。是故今推過現二處起無明相。文二。初逆推過因。從名色（nama-rupa，指精神和物質的結合）起者五果之初故。五陰（skandha，指構成個體存在的五種要素：色、受、想、行、識）已具故。識支未具五陰故不言也。過去之因極于無明。今觀無明意欲令觀成覺了智。而謂無明定是有等。則能破智翻為無明。藥乃成病。故云四句取者皆是無明。無明為緣豈不生行生識等耶。如前說者。六入（sadayatana，指六種感官的入口：眼、耳、鼻、舌、身、意）至老死（jara-marana，指衰老和死亡），皆如前文直示中明。二又觀下順推現果。於此受（vedana，指感受）中等者。以受支是五果之終故觀至此。若生計著還成一念十二因緣。或有受等者。即是無明不了之心。行識等支一念成就。二如此下嘆難知。逆順推檢雖在一念。其十二支宛然具足。所以枝條遍滿諸有。其猶大樹尚無能識。況能伐耶。言大樹者，婆沙（Vibhasa，佛教論書的名稱）云。過去二支為根。現在五支為質。現在三支為花。未來二支為果。布濩者。文選注云。布濩長多貌。從言從水並通漢

【English Translation】 English version The incoming breath is 'action'. From the 'consciousness' link onwards, the meaning is the same across the three times (past, present, future). 'Three-one thought-two'. First, the teaching relied upon. Second, like the clear appearance of actions before the eyes, there are two aspects. First, directly explaining the appearance, there are two aspects. First, directly explaining in relation to the dust (sense objects). Those who generate greed at the six entrances (sadayatana, the six sense organs): it is because the eye-consciousness is tainted, subtly drawing all consciousnesses, each with its own greedy feelings. Therefore, the Universal Worthy (Samantabhadra) contemplation says: 'Because of greed for fragrance, discriminating all consciousnesses, attaching everywhere.' 'One day, etc.': one root (sense organ) facing dust immediately gives rise to twelve. The six roots repeatedly face dust day and night. What thought does not give rise to the twelve links of dependent origination? Each cause that is formed must experience a result. Revolving like a wheel, entangled like a net. Second, now further down, further inferring the arising of causes. The contemplation of dependent origination pervades the three times. Intending to infer past ignorance (avidya, lack of knowledge of the truth) as the cause, giving rise to the present result. Upon the present result, again arising deluded causes. Originally intending that present ignorance does not arise. Therefore, now inferring the appearance of ignorance in the past and present. The text has two parts. First, retroactively inferring the past cause, starting from name and form (nama-rupa, the combination of mind and matter) because it is the beginning of the five results. Because the five aggregates (skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are already complete. The consciousness link is not mentioned because it does not yet possess the five aggregates. The past cause culminates in ignorance. Now contemplating ignorance, intending to make contemplation become awakened wisdom. But saying that ignorance is definitely existent, etc., then the ability to break through wisdom turns into ignorance. The medicine becomes a disease. Therefore, it is said that taking the four statements is all ignorance. If ignorance is the condition, how can it not give rise to action, consciousness, etc.? As said before, the six entrances (sadayatana, the six sense organs) to old age and death (jara-marana, aging and death) are all clearly shown in the previous text. Second, again contemplating downwards, inferring the present result. 'In this feeling (vedana, sensation), etc.': because the feeling link is the end of the five results, contemplate up to this point. If clinging arises, it will still become a single thought of the twelve links of dependent origination. Or 'having feeling, etc.' is the mind of ignorance and non-understanding. The action, consciousness, etc., links are accomplished in a single thought. Second, below, lamenting the difficulty of knowing. Although retroactively and progressively examining is in a single thought, the twelve links are completely present. Therefore, the branches and leaves are spread throughout all existences. It is like a large tree that no one can recognize, let alone cut down. Speaking of the large tree, the Vibhasa (Vibhasa, name of a Buddhist treatise) says: the past two links are the root, the present five links are the substance, the present three links are the flower, and the future two links are the fruit. 'Spreading': the commentary on Wen Xuan says: 'Spreading is the appearance of being long and numerous.' From speech, from water, and also through Han.

書云。布濩猶布露。謂于闕露處皆布也。二今經下略示今經觀境二。初明經意。但舉生法為境者。以假名無明為生空境。以行識色心等。為法空境。此因緣二境通四教觀。今意在圓。二宜以下示境觀二。初示境二。初立喻。二法合。著于假名者。不達三諦而妄起我見。猶如舞燼成輪。故云不息。輪依火有。而假名因實法而有也。迷故不達色心即空假中。名迷陰入。言薪火者即燼也。二若知下示觀二。初立喻。二輪火下法合。觀生觀法皆即空假中。乃輪火雙無二空觀也。二生空下依義釋文二。初出境相二。初生空境二。初分文。二釋義四。以前生空三觀釋之。故疏無文。二行識下法空境。例應有三者。行即空假中。乃至老死即空假中。佛言巧略。比前可知故。二眾苦下出觀相二。初據經文示觀二。初正示二。初指文。二眾苦下釋義三。初明中觀。眾苦行業。指上生法。當體妙故。不可思議。若生若法皆非空有。如是體達名為中觀。此觀不見生死輪轉有際有息。即法界故無際。皆常住故不息。二本無下明空觀。三不善下明假觀。前不善思惟即過去二支。今不善思惟即現在三支。經心行者。即上思惟也。斯乃舉病必對於藥。假觀彰矣。二雖名下結勸名偏義圓。名但云空而義。乃是即空假中。義既必當。故明與經任運符契。生

【現代漢語翻譯】現代漢語譯本：經書中說，『布濩』就像『布露』一樣，指的是在所有缺失和暴露的地方都進行遍佈。接下來，經文簡要地揭示了《今經》所觀照的兩個境界。首先闡明經文的意旨，只提出『生』和『法』作為觀照的境界，是因為以假名無明作為生空的境界，以行、識、色、心等作為法空的境界。這因緣二境貫通四教的觀法，而《今經》的意旨在於圓教。接下來，『二宜以下示境觀二』揭示了境界和觀法兩個方面。首先揭示境界，分為立喻和法合兩個部分。『著于假名者』，指的是不能通達空、假、中三諦，而錯誤地產生我見，就像舞動灰燼形成輪子一樣，所以說『不息』。輪子依賴於火而存在，假名也依賴於實法而存在。因為迷惑，所以不能通達色心即是空、假、中，這被稱為迷惑陰入。所說的薪火，就是灰燼。接下來，『若知下示觀二』揭示了觀法，分為立喻和『輪火下法合』兩個部分。觀照生和法都即是空、假、中，這就是輪和火都同時不存在的二空觀。接下來，『二生空下依義釋文二』依據義理來解釋經文，分為『初出境相二』和『初生空境二』。『初生空境二』又分為『初分文』和『二釋義四』。因為之前用生空的三觀來解釋它，所以疏中沒有相關文字。『二行識下法空境』，按照慣例應該有三種，即行即空假中，乃至老死即空假中。佛的言語巧妙而簡略，與之前的內容相比可以得知。『二眾苦下出觀相二』揭示了觀照的相狀，分為『初據經文示觀二』和『初正示二』。『初正示二』又分為『初指文』和『二眾苦下釋義三』。首先闡明中觀，眾苦和行業，指的是上面的生和法，因為它們的本體是微妙的，所以不可思議。無論是生還是法，都不是空也不是有，這樣體悟就叫做中觀。這種觀法不見生死輪轉有邊際和停止，因為即是法界所以沒有邊際，因為一切都是常住的所以不會停止。『二本無下明空觀』，『三不善下明假觀』。之前的不善思惟指的是過去二支，現在的不善思惟指的是現在三支。經文中的『心行』，就是上面的思惟。這正是舉出病癥必定要針對藥物，假觀就顯現出來了。『二雖名下結勸名偏義圓』，名義上只說是空，而意義上卻是即空、假、中。意義既然必定是恰當的，所以說明與經文自然契合。生

【English Translation】 English version: The book says, 'Bu Huo' (布濩) is like 'Bu Lu' (布露), meaning to spread everywhere in all the missing and exposed places. Secondly, the scripture briefly reveals the two realms contemplated in the 'Present Scripture'. First, it clarifies the meaning of the scripture, only presenting 'birth' (生, sheng) and 'dharma' (法, fa) as the realms of contemplation, because it takes the false name of ignorance as the realm of emptiness of birth, and takes actions (行, xing), consciousness (識, shi), form (色, se), mind (心, xin), etc., as the realm of emptiness of dharma. These two realms of cause and condition are common to the four teachings' contemplations, while the intention of the 'Present Scripture' lies in the perfect teaching. Next, 'The following two show the realm and contemplation' reveals the two aspects of realm and contemplation. First, it reveals the realm, divided into two parts: establishing a metaphor and combining the dharma. 'Attached to false names' refers to the inability to understand the three truths of emptiness, provisional existence, and the middle way, and falsely generating the view of self, just like dancing ashes forming a wheel, so it is said 'unceasing'. The wheel depends on fire to exist, and the false name also depends on the real dharma to exist. Because of delusion, one cannot understand that form and mind are emptiness, provisional existence, and the middle way, which is called delusion of the aggregates and entrances. The so-called firewood is ashes. Next, 'If you know the following, show the two contemplations' reveals the contemplation, divided into two parts: establishing a metaphor and 'the wheel and fire combine the dharma'. Contemplating birth and dharma are all emptiness, provisional existence, and the middle way, which is the two emptiness contemplation where both the wheel and fire do not exist. Next, 'The following two, emptiness of birth, explain the text according to meaning' explains the scripture according to meaning, divided into 'first revealing the appearance of the realm' and 'first emptiness of birth'. 'The first emptiness of birth' is divided into 'first dividing the text' and 'second explaining the meaning'. Because the three contemplations of emptiness of birth were used to explain it before, there are no related words in the commentary. 'The second action, consciousness, and the realm of emptiness of dharma', according to convention, there should be three, that is, action is emptiness, provisional existence, and the middle way, and even old age and death are emptiness, provisional existence, and the middle way. The Buddha's words are clever and concise, and can be known compared to the previous content. 'The second, the suffering of the masses, reveals the appearance of contemplation' reveals the appearance of contemplation, divided into 'first showing contemplation according to the scripture' and 'first showing the two'. 'The first showing the two' is divided into 'first pointing to the text' and 'second, the suffering of the masses, explains the three meanings'. First, it clarifies the middle way contemplation, the suffering of the masses and karma, referring to the above birth and dharma, because their essence is subtle, so it is inconceivable. Whether it is birth or dharma, it is neither empty nor existent, and such realization is called the middle way contemplation. This contemplation does not see the cycle of birth and death having a boundary and stopping, because it is the dharma realm, so there is no boundary, and because everything is permanent, it will not stop. 'The second, originally without, clarifies the emptiness contemplation', 'The third, not good, clarifies the provisional existence contemplation'. The previous not good thinking refers to the past two branches, and the current not good thinking refers to the current three branches. The 'mind action' in the scripture is the above thinking. This is precisely pointing out that the disease must be targeted at the medicine, and the provisional existence contemplation is revealed. 'The second, although the name is below, concludes and encourages the name to be partial and the meaning to be complete', the name only says emptiness, but the meaning is emptiness, provisional existence, and the middle way. Since the meaning must be appropriate, it shows that it naturally fits with the scripture. Birth

空法空名義皆爾。故勸修者息乎疑情。仍須了知。全秘密藏為生為法。是故生法無非三德。故觀生法能所皆三。境觀名別其體不殊。是故能所二即非二。此乃今經二空觀也。二為鈍人更說二。初特示空觀二。別指假中。良以初心於假名實法。起見愛增強障道事重。是故大師特陳空觀不說假中。此同釋題觀解三道。三道正觀舉名而已。但于假實三毒六作。委破四性頻示二空。蓋為始行我見彌隆。故示真空以為要術。初文二。初示二。初推人法二。初推人。若假名下對於實法推無四性。今之下四性被推執情稍薄。但謂有名。還須四性檢今叵得。所召之人既無生相。能召名字四性亦忘。略示人空其觀如是。二觀法二初橫推。以現名色對過去業。推無四性。羅漢有業者。無始所造諸有業因其數何限。無惑潤故不受後身。故曰不生。各有等者。如合兩空豈成一色。二既不下豎推。計法之執如屈步蟲。舍一取一。生被破故便計無生。還是性執。雙亦雙非計皆依生。既悉無理復計于滅。亦成四執。八句之上皆云不得。即是空觀。無滅無生者。檢滅檢生俱不可得。方乃得名實法無生。二無生故下明觀成二。初明二執忘。攬陰成人實無生故。假名則壞。于假無我諸見俱亡。實既無因安得不壞。二既不下舉二喻示。不然火喻不執法。無煙喻

【現代漢語翻譯】現代漢語譯本空法和空名，它們的意義都是一樣的。因此勸導修行者停止疑惑。仍然需要了解，完全秘密的藏（Tathāgatagarbha，如來藏）對於眾生和萬法來說，都是根本。所以說眾生和萬法無非是法身、般若、解脫這三德。因此觀察眾生和萬法，能觀的主體和所觀的對象都具備這三德。境界和觀照的名稱雖然不同，但它們的本體並沒有差別。因此，能觀和所觀二者是一體而不是二元對立的。這就是《勝鬘經》中所說的二空觀。爲了根器遲鈍的人，進一步解釋二空。首先特別開示空觀的兩種：分別指假名空和實法空。因為初學者對於假名和實法，容易產生強烈的執著和愛戀，從而增加修道上的障礙。因此，大師特別闡述空觀，而不說假觀和中觀。這與解釋經題時所說的觀解、三道（煩惱道、業道、苦道）相對應，三道正觀只是提一下名稱而已。但是，對於假、實、三毒（貪嗔癡）、六入（眼耳鼻舌身意），詳細地破斥四性（自性、有性、常性、主宰性），多次開示二空（人空、法空）。這是因為初修行者我見非常強烈，所以開示真空作為重要的修行方法。初文分為兩部分。第一部分是開示二空，又分為兩部分：首先是推究人空和法空。先推究人空。如果說在假名之下，是針對實法推究其沒有四性，那麼現在，四性已經被推翻，執著的情感稍微淡薄。但仍然認為有名，還需要用四性來檢驗，現在是無法得到的。所召之人既然沒有生相，能召名字的四性也被遺忘。簡略地開示人空，其觀照就是這樣。第二部分是觀法空，分為兩部分，首先是橫向推究。用現在的名色（五蘊）對照過去的業，推究其沒有四性。阿羅漢有業嗎？無始以來所造的各種業因，其數量是無限的。因為沒有迷惑的滋潤，所以不再受後世的身體。所以說不生。各有等者，如果合併兩個空，怎麼能成為一個色法？既然已經不成立，就縱向推究。執著於法的狀態就像屈步蟲一樣，捨棄一個又取一個。生被破斥了，就認為沒有生，這還是性執。雙重肯定和雙重否定，都是依據生而產生的。既然都沒有道理，又認為會滅，這也形成了四種執著。八句之上都說『不得』，這就是空觀。『無滅無生』，檢驗滅和檢驗生都不可得，才能真正稱得上實法無生。第二部分，『二無生故下』，說明觀照成就，分為兩部分。首先說明兩種執著消失。聚集五蘊而成人，實際上沒有生，假名也就壞滅。對於假名沒有我，各種見解都消失了。實法既然沒有原因，怎麼會不壞滅呢？第二部分，『二既不下』，舉出兩個比喻來開示。『不然火喻』，是不執著於法。『無煙喻』

【English Translation】 English version The emptiness of phenomena and the emptiness of names, their meanings are the same. Therefore, I advise practitioners to cease their doubts. It is still necessary to understand that the completely secret Tathāgatagarbha (如來藏, the Womb of the Tathāgata) is fundamental for sentient beings and all dharmas. Therefore, it is said that sentient beings and all dharmas are none other than the three virtues of Dharmakāya (法身, Dharma Body), Prajñā (般若, Wisdom), and Vimukti (解脫, Liberation). Therefore, observing sentient beings and all dharmas, both the observing subject and the observed object possess these three virtues. Although the names of the realm and the contemplation are different, their essence is not different. Therefore, the observer and the observed are one and not dualistic. This is the Twofold Emptiness Contemplation (二空觀) mentioned in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). For those with dull faculties, I further explain the two emptinesses. First, I specifically reveal the two aspects of emptiness contemplation: specifically pointing to the emptiness of provisional names (假名空) and the emptiness of real dharmas (實法空). Because beginners easily develop strong attachments and affections towards provisional names and real dharmas, thereby increasing obstacles on the path of cultivation. Therefore, the master specifically elucidates the contemplation of emptiness, without mentioning the contemplation of provisionality or the contemplation of the middle way. This corresponds to the explanation of the title, where contemplation and understanding, and the three paths (煩惱道, path of afflictions; 業道, path of karma; 苦道, path of suffering) are mentioned, with the correct contemplation of the three paths only being briefly named. However, regarding the provisional, the real, the three poisons (貪嗔癡, greed, hatred, and delusion), and the six entrances (眼耳鼻舌身意, eye, ear, nose, tongue, body, and mind), the four natures (自性, own-being; 有性, existence; 常性, permanence; 主宰性, sovereignty) are thoroughly refuted, and the two emptinesses (人空, emptiness of self; 法空, emptiness of phenomena) are repeatedly revealed. This is because the self-view of beginners is very strong, so the revelation of true emptiness is used as an important method of practice. The initial text is divided into two parts. The first part is the revelation of the two emptinesses, which is further divided into two parts: first, the investigation of the emptiness of self and the emptiness of phenomena. First, investigate the emptiness of self. If it is said that under the provisional name, the four natures are refuted in relation to real dharmas, then now, the four natures have been refuted, and the emotional attachment is slightly weakened. But it is still thought that there is a name, and it is still necessary to examine it with the four natures, which is now impossible to obtain. Since the person being summoned has no sign of birth, the four natures of the name that summons are also forgotten. Briefly revealing the emptiness of self, the contemplation is like this. The second part is the contemplation of the emptiness of phenomena, which is divided into two parts: first, the horizontal investigation. Using the present nāmarūpa (名色, name and form, the five aggregates) to compare with past karma, investigate its lack of four natures. Do Arhats have karma? The number of various karmic causes created since beginningless time is infinite. Because there is no moisture of delusion, they no longer receive a body in the afterlife. Therefore, it is said that there is no birth. 'Each has its equal,' if two emptinesses are combined, how can they become a single form? Since it is not established, investigate vertically. The state of attachment to phenomena is like a measuring worm, abandoning one and taking another. Since birth has been refuted, it is thought that there is no birth, which is still an attachment to nature. Double affirmation and double negation are both based on birth. Since none of them make sense, it is thought that there will be extinction, which also forms four attachments. Above the eight sentences, it is said 'cannot be obtained,' which is the contemplation of emptiness. 'No extinction, no birth,' examining extinction and examining birth are both unobtainable, only then can it be truly called the unproduced nature of real dharmas. The second part, '二無生故下', explains the accomplishment of contemplation, divided into two parts. First, it explains the disappearance of the two attachments. Gathering the five aggregates to form a person, in reality there is no birth, and the provisional name is destroyed. Regarding the provisional name, there is no self, and all views disappear. Since real dharmas have no cause, how can they not be destroyed? The second part, '二既不下', gives two metaphors to illustrate. '不然火喻', is not being attached to phenomena. '無煙喻'

實法不生。日中舞喻燼空心秉法。是亦無輪喻不生我見。二是略下結二中觀。下別指中假。言別記云云者。具如止觀假中破法。行者應知。今明三觀圓修二空。但為鈍根見惑偏重。故別指空對治此惑。此惑若忘二諦自顯。故中假別指而已。二我斷下明果上二空用二。初分文。二一切下釋義二。初明自行成二。初明智德滿。二初明人法。二觀成二。初約人法銷文二。初明人空觀成。二以智下明法空觀成。別明十纏者。瞋覆睡眠戲掉無慚無愧慳嫉。忿恚曰瞋。隱藏自罪曰覆。意識昏熟曰睡。五情闇冥曰眠。嬉遊曰戲。三業躁動曰掉。屏處起過不自羞曰無慚。露處為非不羞他曰無愧。財法不能惠施曰慳。他榮心熱惱曰嫉。煩惱即思惑也。雖見思通名煩惱。今別以思惑當之。罥系也。二二乘下約大小釋斷二。初論大小斷盡不盡二。初明二乘斷通余別。界內一切煩惱名數皆通界外。但以所障空中分之。則知通別。凈名室中天女散華聲聞著身菩薩不著。故被訶云。結習未盡華則著身。斯乃斷通未能斷別也。二而言下明佛地通別都忘二。初正示。雖云菩薩能斷別見。而斷未盡究竟在佛。若至佛地不唯別盡。通亦窮邊。何者。蓋由見思遍十方界六道眾生差別種習之所成就。因地乃斷未盡邊涯。唯佛究竟故云。若通若別究竟在佛。二引證

【現代漢語翻譯】實法不生。日中舞喻燼空心秉法。這就像日中的舞蹈，最終都會消散，因為秉持的只是空心之法。這也可以用沒有車輪的比喻來說明，不應產生『我見』（認為有一個真實的自我）。以上是對『略下結二中觀』的解釋，其中『下別指中假』，即特別指出中觀中的假觀。關於『言別記云云者』，詳細內容可參考《止觀》中關於假觀、中觀和破法的論述，修行者應該瞭解。現在闡明三觀（空觀、假觀、中觀）的圓融修習和二空（人空、法空）的道理，但這主要是針對那些根器遲鈍、見惑偏重的人。因此，特別指出空觀是爲了對治這種惑。如果這種惑消除了，二諦（真諦、俗諦）自然會顯現，所以中觀和假觀只是特別指出而已。『二我斷下明果上二空用二』，接下來闡明在果位上運用二空的道理。首先分為兩部分。『二一切下釋義二』，接下來解釋其含義。首先闡明自行成就，分為兩部分。首先闡明智德圓滿。『二初明人法』，首先闡明人空和法空。『二觀成二』，觀修成就，分為兩部分。首先從人空和法空的角度來解釋經文。首先闡明人空觀的成就。『二以智下明法空觀成』，接下來闡明法空觀的成就。特別說明十纏（十種煩惱）：瞋（chēn，憤怒），覆（fù，隱藏罪過），睡眠（shuìmián，昏沉），戲掉（xìdiào，嬉戲和掉舉），無慚（wú cán，不自慚愧），無愧（wú kuì，不愧對他人），慳（qiān，吝嗇），嫉（jí，嫉妒）。忿恚（fènhuì）被稱為瞋（chēn，憤怒）。隱藏自己的罪過被稱為覆（fù，隱藏罪過）。意識昏沉遲鈍被稱為睡眠（shuìmián，昏沉）。五種感官的闇昧被稱為眠（mián，睡眠）。嬉戲遊樂被稱為戲（xì，嬉戲）。身口意三業的躁動被稱為掉（diào，掉舉）。在隱蔽的地方犯錯而不感到羞恥被稱為無慚（wú cán，不自慚愧）。在公開場合做錯事而不羞於他人被稱為無愧（wú kuì，不愧對他人）。對財物和佛法不能佈施被稱為慳（qiān，吝嗇）。看到他人榮耀內心感到熱惱被稱為嫉（jí，嫉妒）。煩惱即是思惑（sīhuò，思想上的迷惑）。雖然見惑（jiànhuò，見解上的迷惑）和思惑都可以被稱為煩惱，但這裡特別用思惑來指代。罥（juàn）是纏繞的意思。『二二乘下約大小釋斷二』，接下來從小乘和大乘的角度來解釋斷除煩惱。首先討論大小乘斷除煩惱的徹底與否，分為兩部分。首先闡明二乘斷除煩惱的共通之處和差別之處。界內（欲界、色界、無色界）一切煩惱的名稱都與界外（超出三界）相通，但可以通過所障礙的空性來區分。這樣就能知道共通之處和差別之處。例如，《維摩詰經》中，天女散花，聲聞（shēngwén，小乘修行者）身上的花會粘住，而菩薩（púsà，大乘修行者）身上的花不會粘住。因此被呵斥說：『結習（jiéxí，煩惱的習氣）未盡，花則著身。』這就是斷除了共通的煩惱，但未能斷除特別的煩惱。『二而言下明佛地通別都忘二』，接下來闡明在佛的果位上，共通和差別都完全消失。首先正面闡述。雖然說菩薩能夠斷除特別的見解，但斷除得不徹底，究竟的斷除在佛的果位。如果到了佛的果位，不僅特別的煩惱斷盡，共通的煩惱也到了盡頭。為什麼呢？因為見惑和思惑遍佈十方世界六道眾生，是由差別的習氣所成就的。在因地修行時，斷除得不徹底，沒有到邊際。只有佛才能究竟斷除，所以說，無論是共通的還是特別的煩惱，究竟的斷除都在佛的果位。『二引證』，接下來引用證據。

【English Translation】 Real dharmas do not arise. The dance in the midday sun is like a metaphor for an empty heart holding the Dharma, which will eventually dissipate. This can also be illustrated by the metaphor of a wheel without a hub, indicating that one should not generate 'self-view' (the belief in a real self). The above is an explanation of 'briefly concluding the two aspects of Madhyamaka,' where 'specifically pointing out the provisional in the middle' refers to particularly emphasizing the provisional aspect of the Middle Way. Regarding 'the separate records say,' detailed content can be found in the 'Zhi Guan' (止觀, 'Ceasing and Contemplation') regarding the provisional, the middle, and the breaking of dharmas. Practitioners should understand this. Now, elucidating the complete cultivation of the three contemplations (emptiness, provisionality, and the middle) and the two emptinesses (emptiness of self and emptiness of dharmas), but this is mainly for those with dull faculties and a strong inclination towards views. Therefore, specifically pointing out the contemplation of emptiness is to counteract this delusion. If this delusion is eliminated, the two truths (ultimate truth and conventional truth) will naturally manifest, so the contemplation of the middle and the provisional are only specifically pointed out. 'The section 'After the two selves are severed, the two emptinesses are used in the fruition' explains the principle of applying the two emptinesses in the state of fruition. First, divide it into two parts. 'The section 'Next, explaining the meaning of everything' explains its meaning. First, elucidate self-cultivation and accomplishment, divided into two parts. First, elucidate the perfection of wisdom and virtue. 'Second, first elucidate the self and the dharma,' first elucidate the emptiness of self and the emptiness of dharmas. 'Second, the accomplishment of contemplation,' divided into two parts. First, explain the text from the perspective of the emptiness of self and the emptiness of dharmas. First, elucidate the accomplishment of the contemplation of the emptiness of self. 'Second, using wisdom to elucidate the accomplishment of the contemplation of the emptiness of dharmas,' next elucidate the accomplishment of the contemplation of the emptiness of dharmas. Specifically explaining the ten entanglements (ten afflictions): anger (chēn, 瞋), concealment (fù, 覆, hiding one's faults), sleep (shuìmián, 睡眠, drowsiness), excitement and restlessness (xìdiào, 戲掉, playfulness and agitation), shamelessness (wú cán, 無慚, lack of self-respect), lack of embarrassment (wú kuì, 無愧, lack of respect for others), stinginess (qiān, 慳), and jealousy (jí, 嫉). Wrath is called anger (chēn, 瞋). Hiding one's own faults is called concealment (fù, 覆). The dullness of consciousness is called sleep (shuìmián, 睡眠). The darkness of the five senses is called drowsiness (mián, 眠). Playing and amusement is called excitement (xì, 戲). The restlessness of the three karmas of body, speech, and mind is called agitation (diào, 掉). Committing mistakes in private without feeling ashamed is called shamelessness (wú cán, 無慚). Doing wrong in public without being ashamed of others is called lack of embarrassment (wú kuì, 無愧). Being unable to give alms of wealth and Dharma is called stinginess (qiān, 慳). Feeling hot and bothered in the heart when seeing others' glory is called jealousy (jí, 嫉). Afflictions are the delusions of thought (sīhuò, 思惑). Although delusions of view (jiànhuò, 見惑) and delusions of thought can both be called afflictions, here delusions of thought are specifically used to refer to them. 罥 (juàn) means entanglement. 'The section 'Next, explaining the severance from the perspective of the Small and Great Vehicles' explains the severance of afflictions from the perspective of the Small and Great Vehicles. First, discuss the thoroughness of the severance of afflictions by the Small and Great Vehicles, divided into two parts. First, elucidate the commonalities and differences in the severance of afflictions by the Two Vehicles. The names of all afflictions within the realms (desire realm, form realm, formless realm) are common to those outside the realms (beyond the three realms), but they can be distinguished by the emptiness that is obstructed. In this way, one can know the commonalities and differences. For example, in the 'Vimalakirti Sutra,' when the heavenly maiden scatters flowers, the flowers stick to the bodies of the Shravakas (śrāvaka, 聲聞, practitioners of the Small Vehicle), but the flowers do not stick to the bodies of the Bodhisattvas (púsà, 菩薩, practitioners of the Great Vehicle). Therefore, they are scolded, saying: 'If the residual habits (jiéxí, 結習, habitual tendencies of afflictions) are not exhausted, the flowers will stick to the body.' This is the severance of common afflictions, but the failure to sever special afflictions. 'The section 'Next, explaining that in the Buddha's state, both the common and the special are completely forgotten' elucidates that in the Buddha's state, both the common and the special completely disappear. First, directly state it. Although it is said that Bodhisattvas are able to sever special views, the severance is not thorough, and the ultimate severance is in the Buddha's state. If one reaches the Buddha's state, not only are special afflictions exhausted, but common afflictions also reach their end. Why? Because views and thoughts pervade the ten directions and the six realms of sentient beings, and are accomplished by different habitual tendencies. During the stage of cultivation, the severance is not thorough and does not reach the boundary. Only the Buddha can ultimately sever them, so it is said that whether common or special afflictions, the ultimate severance is in the Buddha's state. 'Second, citing evidence,' next cite evidence.

。性德生法體本無上。通別二執染故成卑。妙覺執盡二俱無上。故云無上假實。佛地所不惑也。二經論下明佛地有斷不斷二。初明經論異說二。初明有斷。智以悟極而惑上上。惑以迷極而為上上。今迷將盡唯余微細。故名下下。故起信論云。覺心初起心無初相。遠離微細念故心即常住。惑微細故難別難除。故上上智方能斷盡下下之惑。無明力大者。惑雖微細能障妙覺。故華嚴明。灌頂菩薩所有功德如一塊土。妙覺功德如四天下土。最後無明所障若斯。力豈不大。非佛智發此惑不忘。一念相應慧者。究竟覺也。正習俱盡者。該於通別也。二或言下明無斷有上士者。等覺也。此位須修清凈凈禪斷微細念。故名之為斷。無上士者。是妙覺位。修證既忘更何所斷。二斯乃下用悉檀和會。此斷不斷各見教文。人師執之凈計莫止。今以四悉逗機之意而和會之。諍無由起。國是境域即當世界機所居處。隨處樂聞佛智有斷不斷。而歡喜者。時即對治隨時當有斷不斷義。而破惡者。人即為人。隨人宜以斷不斷。而生善者。悟即第一義。隨悟斷不斷。而入理者。為此四機說有二義。究論佛智不可言思。二證無下。明正助二道滿。無上生法證由二空名無上道。事助之行與正合修。故得稱為微妙功德。二開甘下。明斷德滿。二初略釋甘露。以命

【現代漢語翻譯】現代漢語譯本性德生法體本無上（指本體的功德和法則，是至高無上的）。通教和別教的兩種執著，因為被染污的緣故而變得低下。妙覺（指佛的智慧）如果執著都斷盡，兩種執著都沒有了，才是至高無上的。所以說『無上假實』，是佛的境界所不會迷惑的。二、經論下，說明佛的境界有斷和不斷兩種情況。首先說明經論的不同說法。首先說明有斷。智慧以領悟到極致而對迷惑來說是上上。迷惑以迷惑到極致來說是上上。現在迷惑將要斷盡，只剩下極其細微的迷惑，所以叫做下下。所以《起信論》說：『覺心初起，心沒有初始的相狀，遠離微細的念頭，所以心就是常住的。』迷惑極其細微，所以難以分辨難以去除，所以上上的智慧才能斷盡下下的迷惑。無明的力量很大，迷惑雖然極其細微，也能障礙妙覺。所以《華嚴經》說明，灌頂菩薩所有的功德像一塊土，妙覺的功德像四天下（指整個世界）的土。最後的無明所造成的障礙就像這樣，力量難道不大嗎？不是佛的智慧，這種迷惑不會消失。『一念相應慧』，就是究竟的覺悟。『正習俱盡』，包括通教和別教。二、或者說下，說明沒有斷，有上士（指等覺菩薩）。這個位置需要修習清凈的禪定來斷除微細的念頭，所以叫做斷。無上士（指妙覺佛位），修證既然已經忘卻，還斷什麼呢？二、斯乃下，用四悉檀（四種說法方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來調和。這種斷和不斷，各自在經文教義中可以看到。人師執著於此，爭論不休。現在用四悉檀來適應根機，從而調和這些說法，爭論就沒有理由產生了。國是境域，就是指所處的世界，眾生的根機所居住的地方。隨處樂於聽聞佛的智慧有斷和不斷，而歡喜的人，這時就是對治，隨時有斷和不斷的意義，從而破除惡唸的人。人就是指眾生，隨眾生適合用斷和不斷，從而產生善念的人。悟就是指第一義，隨領悟斷和不斷，從而進入真理的人。爲了這四種根機，說有斷和不斷兩種意義。究竟來說，佛的智慧是不可思議的。二、證無下，說明正道和助道兩種修行都圓滿了。無上的生法，證得是因為二空（人空和法空），所以叫做無上道。輔助的修行與正道合在一起修習，所以能夠被稱為微妙功德。二、開甘下，說明斷德圓滿。二、首先簡要解釋甘露，以命（指生命）

【English Translation】 English version The inherently virtuous nature gives rise to the Dharma body, which is supreme (referring to the inherent merits and laws, which are the highest). The two attachments of the Shared Teaching and the Distinct Teaching become inferior because they are defiled. If the attachments of Wonderful Enlightenment (referring to the wisdom of the Buddha) are completely severed, and both attachments are gone, then it is supreme. Therefore, it is said 'Supreme Provisional and Real,' which is not confused by the realm of the Buddha. Second, 'Sutras and Treatises' below explains that the realm of the Buddha has two situations: severance and non-severance. First, it explains the different statements in the sutras and treatises. First, it explains severance. Wisdom, in its ultimate understanding, is supreme for delusion. Delusion, in its ultimate delusion, is supreme. Now that delusion is about to be severed, only extremely subtle delusions remain, so it is called the lowest. Therefore, the 'Awakening of Faith in the Mahayana' says: 'When the mind of awakening first arises, the mind has no initial appearance. Being apart from subtle thoughts, the mind is constant.' Delusion is extremely subtle, so it is difficult to distinguish and difficult to remove. Therefore, the supreme wisdom can sever the lowest delusions. The power of ignorance is great; although delusion is extremely subtle, it can obstruct Wonderful Enlightenment. Therefore, the 'Flower Garland Sutra' explains that all the merits of the Anointing Crown Bodhisattva are like a lump of earth, and the merits of Wonderful Enlightenment are like the earth of the four continents (referring to the entire world). The obstruction caused by the final ignorance is like this, so how can its power not be great? If it is not the wisdom of the Buddha, this delusion will not disappear. 'Wisdom corresponding to a single thought' is ultimate enlightenment. 'Both the primary and habitual tendencies are exhausted' includes the Shared Teaching and the Distinct Teaching. Second, 'Or it is said' below explains that there is no severance, and there are superior beings (referring to the Equal Enlightenment Bodhisattva). This position requires cultivating pure meditation to sever subtle thoughts, so it is called severance. The Supreme Being (referring to the position of Wonderful Enlightenment Buddha), since cultivation and realization have been forgotten, what else is there to sever? Second, 'These are' below uses the Four Siddhantas (four ways of speaking, namely, the Worldly Siddhanta, the Individual Siddhanta, the Antidotal Siddhanta, and the First Principle Siddhanta) to harmonize. This severance and non-severance can be seen in the scriptures and teachings. Teachers are attached to this, and disputes do not stop. Now, using the Four Siddhantas to adapt to the faculties, thereby harmonizing these statements, there is no reason for dispute to arise. 'Country is territory' refers to the world in which one resides, the place where the faculties of sentient beings dwell. Those who are happy to hear that the wisdom of the Buddha has severance and non-severance, at this time, it is an antidote, and there is always the meaning of severance and non-severance, thereby breaking evil thoughts. 'People' refers to sentient beings, using severance and non-severance according to the suitability of sentient beings, thereby generating good thoughts. 'Enlightenment' refers to the First Principle, using severance and non-severance according to enlightenment, thereby entering the truth. For these four faculties, it is said that there are two meanings: severance and non-severance. Ultimately speaking, the wisdom of the Buddha is inconceivable. Second, 'Proof of No' below explains that both the primary path and the auxiliary path of cultivation are complete. The supreme Dharma of life is attained because of the two emptinesses (emptiness of self and emptiness of phenomena), so it is called the Supreme Path. Auxiliary practice is cultivated together with the primary path, so it can be called subtle merit. Second, 'Opening Sweet' below explains that the virtue of severance is complete. Second, it briefly explains nectar, using life (referring to life)

等四。如次對於常樂我凈。二然此下廣釋諸句四。初對華嚴四位二。初正對。彼雖兼別今取其圓。別三十位未得甘露故。二下地下釋疑。恐後人疑故釋也。化他令同我之所得。二又通下對般若四智。論雖多釋猶通三教。今四皆從甘露而說。故的在圓。以一心三智蕩一切相。名道慧開門。一心三智立一切法。名道種慧示器。一心三智雙遮蕩立。名一切智入城。一心三智雙照蕩立。名一切種智處室。由此四智住大涅槃。令諸眾生得此四智。名食味也。三對法華大事。彼佛知見是今甘露。彼之開等對今四句。唯有悟入與入處少殊。其義不別。四對涅槃四德。前以四德釋甘露義。今用四德對開等文。有此異也。二吹大下明化他成二。初分文立意二。初分文。二餘經下立意二。初明智定相成。前現通者令重法樂聞。后現通者令依法修證。故前云開後後云成前。二修因下明因果同類。二空正道為智德類。二空助道為斷德類。即緣了二因。非此二因安克二果。二說法下依義釋文二。初明轉法輪化他二。初明說法二。初總示。二吹螺下別釋二。初別明螺等二。初約教位釋二。初釋四句四。初明吹螺。是故號者。大經云。吹貝知時是也。苦忍凡性者。即內兄上忍位中。于苦諦下留一行一緣。是凡性也。聖人正性謂初果也。說大乘法者。唯

【現代漢語翻譯】現代漢語譯本等四。如此對於常樂我凈（eternal, blissful, true self, and pure）。二然此下廣釋諸句四。初對華嚴四位二。初正對。彼雖兼別今取其圓。別三十位未得甘露（nectar）故。二下地下釋疑。恐後人疑故釋也。化他令同我之所得。二又通下對般若四智。論雖多釋猶通三教。今四皆從甘露而說。故的在圓。以一心三智蕩一切相。名道慧開門。一心三智立一切法。名道種慧示器。一心三智雙遮蕩立。名一切智入城。一心三智雙照蕩立。名一切種智處室。由此四智住大涅槃（Great Nirvana）。令諸眾生得此四智。名食味也。三對法華大事。彼佛知見是今甘露。彼之開等對今四句。唯有悟入與入處少殊。其義不別。四對涅槃四德。前以四德釋甘露義。今用四德對開等文。有此異也。二吹大下明化他成二。初分文立意二。初分文。二餘經下立意二。初明智定相成。前現通者令重法樂聞。后現通者令依法修證。故前云開後後云成前。二修因下明因果同類。二空正道為智德類。二空助道為斷德類。即緣了二因。非此二因安克二果。二說法下依義釋文二。初明轉法輪（Dharma wheel）化他二。初明說法二。初總示。二吹螺下別釋二。初別明螺等二。初約教位釋二。初釋四句四。初明吹螺。是故號者。大經云。『吹貝知時』是也。苦忍凡性者。即內兄上忍位中，于苦諦下留一行一緣。是凡性也。聖人正性謂初果也。說大乘法者。唯

【English Translation】 English version Et cetera. Thus, regarding eternity, bliss, true self, and purity. Secondly, the following extensively explains the phrases in four parts. First, it corresponds to the four positions in the Avatamsaka Sutra. Initially, it directly corresponds. Although that includes both separate and complete teachings, we take its complete aspect. Because the separate thirty positions have not attained the nectar. Secondly, the following explains to dispel doubts, lest later people doubt, hence the explanation. Transforming others to be the same as what I have attained. Secondly, it also generally corresponds to the four wisdoms of the Prajna. Although the treatise explains much, it still encompasses the three teachings. Now, all four are spoken of from the perspective of nectar. Therefore, it is definitely in the complete teaching. Using the one mind with three wisdoms to eliminate all appearances is called the wisdom of the path opening the door. Using the one mind with three wisdoms to establish all dharmas is called the wisdom of the path species showing the vessel. Using the one mind with three wisdoms to both negate and establish is called all-knowing wisdom entering the city. Using the one mind with three wisdoms to both illuminate and establish is called all-species wisdom dwelling in the chamber. Because of these four wisdoms, one dwells in Great Nirvana. Causing all sentient beings to attain these four wisdoms is called tasting the flavor. Thirdly, it corresponds to the great matter of the Lotus Sutra. The Buddha's knowledge and vision there is the nectar now. The opening, etc., there corresponds to the four phrases now. Only the understanding and entering and the place of entering are slightly different, but the meaning is not different. Fourthly, it corresponds to the four virtues of Nirvana. Previously, the meaning of nectar was explained with the four virtues. Now, the opening, etc., text is corresponded with the four virtues. There is this difference. Secondly, 'blowing the great...' below clarifies the transformation of others into two parts. First, dividing the text establishes the meaning into two parts. First, dividing the text. Secondly, 'other sutras...' below establishes the meaning into two parts. First, clarifying that wisdom and samadhi complement each other. The former showing of supernatural powers causes one to value the joy of the Dharma and hearing. The latter showing of supernatural powers causes one to cultivate and realize according to the Dharma. Therefore, the former says 'opening' and the latter says 'accomplishing' the former. Secondly, 'cultivating the cause...' below clarifies that the cause and effect are of the same kind. The two emptinesses of the correct path are the category of wisdom virtue. The two emptinesses of the auxiliary path are the category of cutting off virtue. That is, the two causes of condition and understanding. These two causes do not securely anchor the two effects. Secondly, 'expounding the Dharma...' below explains the text according to the meaning in two parts. First, clarifying the turning of the Dharma wheel to transform others in two parts. First, clarifying the expounding of the Dharma in two parts. First, a general indication. Secondly, 'blowing the conch...' below separately explains in two parts. First, separately clarifying the conch, etc., in two parts. First, explaining according to the position of the teaching in two parts. First, explaining the four phrases in four parts. First, clarifying blowing the conch. 'Therefore, it is called...' The Great Sutra says, 'Blowing the conch knows the time.' The suffering endurance of ordinary nature is that in the position of the upper endurance of the inner brother, one line and one condition are left under the truth of suffering. This is ordinary nature. The correct nature of the sage is called the first fruit. Expounding the Mahayana Dharma is only

以圓教為大乘也。改凡聖偏性通教六地是聖。別教十向圓教十信是內凡。以中理未顯悉名偏性。通教七地者至此得知圓者。皆是改號之位者。三人俱破無明。見中道圓性也。二擊大下明擊鼓誡進者。軍陣之法也。兵權曰。聞鼓則進。聞金則止。鼓則嚴肅軍眾使前驅也。督率也。率導引也。位在修道者。令初果進二果也。通教位在八地者。前釋改號是七地破無明。今進入八地。是增道損生。別教應言二地。圓教應言二住。方名進入修道。今言十行初住者。恐誤也。或別有意。真修道者。即通八地。別二地圓二住故。云咸進。地論以初地為見道。二地至七地名修道。八九十地為無學道。彼雖別位例圓可知。三釋然炬。通教下皆取當教化他位也。此言八地不取受接。但約當教出假道觀雙流耳。別約十向其意亦爾。以內修中觀外亦出假故。圓在初住者。以百界作佛普門示現故。圓從勝說。乃取分真。止觀名真出假位也。皆是下結示三位。道謂外化。觀謂內行。此該三教不同余文唯就通說。四釋雨雨。扶疏盛茂也。時澤時雨也。大恒者殑伽河也。二若得下例上四經。二此一下以橫豎結。豎擬諸經之位者。即向四經名字雖殊。但是住行向地圓位耳。故名為豎。橫論一切。諸位者。即攝四教凡聖諸位。如向消文是也。云云者。部在方

【現代漢語翻譯】現代漢語譯本：圓教以其圓融無礙的教義，被視為大乘佛教的精髓。在修行位階的劃分上，判別凡夫與聖人的標準有所不同。通教認為，斷除六地（指菩薩修行過程中的六個階段）的煩惱，便可稱為聖人。而別教的十向位（菩薩修行十個方向），以及圓教的十信位（圓教修行的十個信心階段），則被視為內凡，即內在具有凡夫的習氣。這是因為他們對中道實相的體悟尚未完全顯現，因此都被稱為具有『偏性』。通教的七地菩薩，到了這個階段，才真正認識到圓教的殊勝之處。這些能夠改變自身位階的人，都是同時破除了無明煩惱，證悟了中道圓滿之性的人。『二擊大下明擊鼓誡進者』，指的是擊鼓以警示修行者勇猛精進，這借鑑了軍陣之法。《兵權》中說：『聞鼓則進，聞金則止。』擊鼓是爲了嚴肅軍紀，激勵士兵奮勇向前，也具有督促和引導的作用。在修道位階上，這象徵著引導初果羅漢向二果羅漢精進。通教的位階到達八地菩薩時，前文解釋的『改號』是指七地菩薩破除無明。現在進入八地，意味著增長智慧，減少煩惱。別教應該說是二地菩薩，圓教應該說是二住菩薩，才能稱為進入修道。現在說十行位的初住菩薩，恐怕有誤，或許另有深意。真正進入修道，指的是通教的八地菩薩，別教的二地菩薩，圓教的二住菩薩，所以說『咸進』。《地論》認為初地菩薩為見道位，二地到七地菩薩為修道位，八地、九地、十地菩薩為無學道位。雖然各教派位階劃分不同，但可以參照圓教的體系來理解。『三釋然炬』，通教以下都取其教化他人的位階。這裡說八地菩薩不取受接，只是從本教的角度出發，闡述出假道觀雙流的道理。別教的十向位也是如此，因為內在修習中觀，外在也示現種種方便。圓教的初住菩薩，能夠以百界作佛，普門示現，這是從殊勝的角度來說的，指的是分證真如的位階。《止觀》稱之為真出假位。『皆是下結示三位』，道指的是外在教化，觀指的是內在修行。這裡涵蓋了三教的不同，不同於其他只針對通教的經文。『四釋雨雨』，指的是扶疏盛茂，時澤時雨。大恒指的是殑伽河（Ganga River）。『二若得下例上四經』，『二此一下以橫豎結』。豎向比擬諸經的位階，指的是前面四部經的名字雖然不同，但實際上都是住、行、向、地、圓位的不同階段，所以稱為『豎』。橫向論述一切諸位，指的是涵蓋四教的凡夫和聖人的所有位階，就像前面消文所解釋的那樣。『云云者，部在方』，指的是內容繁多，難以一一列舉。

【English Translation】 English version: The Perfect Teaching (圓教, Yuán Jiào) is considered the essence of Mahayana Buddhism. The distinction between ordinary beings and sages differs in the classification of stages of practice. The Common Teaching (通教, Tōng Jiào) considers one a sage upon severing the afflictions of the Six Grounds (六地, liù dì) (referring to six stages in a Bodhisattva's practice). The Ten Directions (十向, shí xiàng) of the Distinct Teaching (別教, Bié Jiào) and the Ten Faiths (十信, shí xìn) of the Perfect Teaching are regarded as inner ordinary beings (內凡, nèi fán), meaning they still possess ordinary habits internally. This is because their realization of the Middle Way (中道, zhōng dào) reality is not fully manifest, hence they are all called possessing 'partiality' (偏性, piān xìng). The Seventh Ground (七地, qī dì) Bodhisattva of the Common Teaching, upon reaching this stage, truly recognizes the superiority of the Perfect Teaching. Those who can change their own stage are those who simultaneously break through ignorance (無明, wú míng) and realize the perfect nature of the Middle Way. 『The second strike, below, clarifies that striking the drum is to admonish progress,』 refers to striking the drum to warn practitioners to be courageous and diligent, drawing from the methods of military formations. The Art of War states: 『Advance upon hearing the drum, stop upon hearing the gong.』 Striking the drum is to enforce military discipline and encourage soldiers to advance bravely, also serving to supervise and guide. In the stages of practice, this symbolizes guiding a Stream-enterer (初果羅漢, chū guǒ luó hàn) to progress towards a Once-returner (二果羅漢, èr guǒ luó hàn). When the stage of the Common Teaching reaches the Eighth Ground Bodhisattva, the 『change of title』 explained earlier refers to the Seventh Ground Bodhisattva breaking through ignorance. Now entering the Eighth Ground signifies increasing wisdom and decreasing afflictions. The Distinct Teaching should be said to be the Second Ground Bodhisattva, and the Perfect Teaching should be said to be the Second Abiding Bodhisattva, to be called entering practice. Saying the First Abiding Bodhisattva of the Ten Practices (十行, shí xíng) is probably a mistake, perhaps with a deeper meaning. Truly entering practice refers to the Eighth Ground Bodhisattva of the Common Teaching, the Second Ground Bodhisattva of the Distinct Teaching, and the Second Abiding Bodhisattva of the Perfect Teaching, hence it is said 『all advance.』 The Treatise on the Stages considers the First Ground Bodhisattva as the stage of seeing the Way (見道位, jiàn dào wèi), the Second to Seventh Ground Bodhisattvas as the stage of practicing the Way (修道位, xiū dào wèi), and the Eighth, Ninth, and Tenth Ground Bodhisattvas as the stage of no-more-learning (無學道位, wú xué dào wèi). Although the divisions of stages differ in each school, they can be understood by referring to the system of the Perfect Teaching. 『The third explanation, lighting the torch,』 all below the Common Teaching take the stage of teaching others. Here, saying the Eighth Ground Bodhisattva does not take receiving, but only explains the principle of the dual flow of emerging from emptiness and observing the Way (出假道觀雙流, chū jiǎ dào guān shuāng liú) from the perspective of this teaching. The Ten Directions of the Distinct Teaching are also like this, because internally they cultivate the Middle Way and externally they also manifest various expedient means. The First Abiding Bodhisattva of the Perfect Teaching can act as a Buddha in a hundred realms and universally manifest, which is said from a superior perspective, referring to the stage of partially realizing Suchness (分證真如, fēn zhèng zhēn rú). Śamatha-Vipassanā calls it the stage of truly emerging from emptiness. 『All below conclude by showing the three stages,』 the Way refers to external teaching, and observation refers to internal practice. This encompasses the differences of the three teachings, unlike other texts that only address the Common Teaching. 『The fourth explanation, raining rain,』 refers to lush and flourishing, timely moisture and rain. The Great Constant refers to the Ganges River (殑伽河, Qíng qié hé). 『The second, if obtained, follows the above four sutras,』『The second, below, concludes with horizontal and vertical.』 Vertically comparing the stages of the sutras refers to the names of the previous four sutras being different, but in reality, they are different stages of abiding, practice, direction, ground, and perfection, hence it is called 『vertical.』 Horizontally discussing all stages refers to encompassing all stages of ordinary beings and sages of the four teachings, just like the previous explanation. 『Et cetera, et cetera, the section is in the direction,』 refers to the content being numerous and difficult to list one by one.

等故此化他必兼四益。橫攝諸位旨在其中。二此中下通。釋大義。前三云大。后一云勝。勝亦大也。故云皆言大也。通涂下若取通名。唯在大法義並歸圓。對於四經其義彌順。二我今下明神通二。初明摧怨二。初明煩惱為怨。二魔為下明天魔是主。二明豎幢。高出眾行者。即法幢三昧也。萬行功德皆為眷屬莫不歸宗。此之三昧故為眾行之望。兵望麾者。手指曰麾。尚書云。左仗黃鉞右秉白　而麾之。兵權曰。將軍乃秉　麾眾而誓之。又云。聞鼓則進。聞金乃止。隨其指麾五陣乃理。三德下出三昧體。其體若非不縱不橫。豈出衆行。豈摧五住。豈壞天魔。無記神通體用如是。二從度下明四弘誓化他二。初牒文示義。雖復等者。既依四諦而運四弘。四諦既常誓豈休息。因人求佛意在利生。今遂所求豈忘與拔。四弘是下示誓有依。誓即無緣慈悲。境乃無作四諦。無緣無作行相如何。眾生誓度。生死即涅槃故。煩惱誓斷。煩惱即菩提故。法門誓學。即惑成智故。佛道誓成。即產生滅故。不爾。豈能廣度永度。二度諸下隨義釋文四。初令度苦諦。經永斷三惡。即三惡道也。須約十番論度論斷。二令斷集諦。須明五住燒十界生。三令證滅諦。當分而論四種甘露。跨節而辨唯一圓常。四令安道諦四。初約檀明諦。不獨行檀具於四諦。

五度皆然。五不依諦則不動不出。何度之有。復須知今依無作諦。二無量下略釋經文。三論云下檀攝六度。大論十二解檀度云。若菩薩行檀度能生六度。是時名檀度滿。云何佈施生檀度。有下中上。若以飲食粗物軟心佈施名下。能以衣服寶物佈施名中檀。能以頭目血肉國財妻子佈施名上。云何施生尸度。菩薩思惟眾生不知佈施。後世貧窮故行惡。若行佈施後世有福無所乏短。則能持戒。云何生忍度。菩薩施時受者惡罵。若大求索。若不時索。或不應索而索。是時菩薩思惟。我今佈施欲求佛道。亦無有人使我佈施。我自為故云何生瞋。如是思惟已而行忍辱。云何生進度。菩薩佈施時常行精進欲行二施。勤求財法以求足之。云何生禪度。菩薩施時能除慳貪而行一心。漸除五蓋。是名禪度。又心依佈施入于初禪乃至滅定。云何生智度。菩薩施時知有果報而不疑惑。能破邪見無明。又分別凈不凈施得報不同。是名生智。故云檀義攝六也。余之五度亦互相攝。非今文意。故且論檀。六之首故攝生便故。四捨身下以彼岸結。生死為前際。涅槃為后際。身命及財此三屬事。以觀此三及能施心所施之境。三輪當處即空假中。是故能等三德涅槃。此以常因而克常果。不然豈得不壞常住。如是行檀名波羅蜜。三德甚深故檀豎高。三德無量故

【現代漢語翻譯】五度（五種波羅蜜）都是如此。如果不依據真諦，則不會動搖或脫離。還需要什麼其他的度呢？還應當知道現在是依據無作諦。下面在『二無量』處略微解釋經文。《三論》中說，佈施包含六度。《大智度論》第十二卷解釋佈施波羅蜜時說：『如果菩薩行佈施波羅蜜，能生出六度，這時就稱為佈施波羅蜜圓滿。』怎樣通過佈施生出佈施度呢？有下、中、上三種。如果用飲食粗物，以柔軟心佈施，這稱為下等佈施。能用衣服寶物佈施，這稱為中等佈施。能用頭目血肉、國家財產、妻子兒女佈施，這稱為上等佈施。怎樣通過佈施生出持戒度呢？菩薩思惟眾生因為不知佈施，後世會貧窮而作惡。如果行佈施，後世會有福報，不會缺乏短少，就能持戒。怎樣通過佈施生出忍辱度呢？菩薩佈施時，受施者惡語謾罵，或者過分索取，或者不適時索取，或者不應該索取而索取。這時菩薩思惟：『我現在佈施是爲了求佛道，也沒有人強迫我佈施，我是爲了自己，怎麼能生起嗔恨呢？』這樣思惟后而行忍辱。怎樣通過佈施生出精進度呢？菩薩佈施時，常常精進，想要行兩種佈施，勤奮尋求財物和方法來滿足佈施的需求。怎樣通過佈施生出禪定度呢？菩薩佈施時，能去除慳吝貪婪而一心不亂，逐漸去除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），這稱為禪定度。又，心依靠佈施進入初禪，乃至滅盡定。怎樣通過佈施生出智慧度呢？菩薩佈施時，知道有果報而不疑惑，能破除邪見和無明。又能分別清凈和不清凈的佈施，所得的果報不同，這稱為生出智慧。所以說佈施的意義包含六度。其餘的五度也互相包含，但不是本文的重點，所以只討論佈施。因為佈施是六度之首，包含的利益也最直接。下面『四捨身』處用彼岸來總結。生死為前際，涅槃為后際。身命和財產這三者屬於事物。用以觀察這三者以及能施的心和所施的境，三輪（施者、受者、施物）當下即是空、假、中。因此能等同於三德涅槃。這是用常因來證得常果。不然，怎麼能得到不壞常住的涅槃呢？這樣行佈施，稱為波羅蜜。三德（法身德、般若德、解脫德）甚深，所以佈施豎立得高。三德無量，所以佈施...

【English Translation】 All five perfections (Pāramitās) are like this. If one does not rely on the true reality (諦, dì), then one will not be moved or liberated. What other perfections are needed? One should also know that now one relies on the inaction reality (無作諦, wú zuò dì). The scripture is briefly explained below at 'Two Immeasurables.' The Treatise on the Three Sastras says that giving encompasses the six perfections. The twelfth volume of the Mahāprajñāpāramitāśāstra explains the perfection of giving, saying: 'If a Bodhisattva practices the perfection of giving and can generate the six perfections, then this is called the perfection of giving being fulfilled.' How does giving generate the perfection of giving? There are lower, middle, and upper levels. If one gives food and coarse items with a gentle heart, this is called lower giving. Being able to give clothes and treasures is called middle giving. Being able to give one's head, eyes, blood, flesh, national wealth, wife, and children is called upper giving. How does giving generate the perfection of morality (戒, jiè)? The Bodhisattva thinks that sentient beings, because they do not know giving, will be poor in future lives and do evil. If they practice giving, they will have blessings in future lives and will not lack anything, and thus they can uphold the precepts. How does giving generate the perfection of patience (忍, rěn)? When a Bodhisattva gives, the recipient may curse or scold, or demand excessively, or demand at an inappropriate time, or demand what should not be demanded. At this time, the Bodhisattva thinks: 'I am giving now to seek the Buddha's path, and no one is forcing me to give. I am doing it for myself, so how can I generate anger?' Thinking in this way, one practices patience. How does giving generate the perfection of diligence (精進, jīng jìn)? When a Bodhisattva gives, they are always diligent, wanting to practice two kinds of giving, diligently seeking wealth and methods to fulfill the needs of giving. How does giving generate the perfection of meditation (禪, chán)? When a Bodhisattva gives, they can remove stinginess and greed and be single-minded, gradually removing the five hindrances (貪慾蓋, tān yù gài - desire hindrance; 嗔恚蓋, chēn huì gài - hatred hindrance; 睡眠蓋, shuì mián gài - sloth and torpor hindrance; 掉悔蓋, diào huǐ gài - restlessness and remorse hindrance; 疑蓋, yí gài - doubt hindrance). This is called the perfection of meditation. Furthermore, the mind relies on giving to enter the first dhyana (初禪, chū chán), and even cessation meditation (滅盡定, miè jìn dìng). How does giving generate the perfection of wisdom (智, zhì)? When a Bodhisattva gives, they know there are karmic rewards and do not doubt, and can break through wrong views and ignorance. They can also distinguish between pure and impure giving, and the rewards obtained are different. This is called generating wisdom. Therefore, it is said that the meaning of giving encompasses the six perfections. The remaining five perfections also encompass each other, but that is not the focus of this text, so only giving is discussed. Because giving is the first of the six perfections, and the benefits it encompasses are also the most direct. Below, at 'Four Abandonments of the Body,' the other shore (彼岸, bǐ àn) is used to summarize. Samsara (生死, shēng sǐ) is the near shore, and Nirvana (涅槃, niè pán) is the far shore. Body, life, and wealth are the three things. Use these to observe these three things, as well as the mind that gives and the object that is given. The three wheels (施者, shī zhě - giver; 受者, shòu zhě - receiver; 施物, shī wù - gift) are immediately emptiness, provisionality, and the middle way (空假中, kōng jiǎ zhōng). Therefore, one can be equal to the three virtues of Nirvana (三德, sān dé). This is using the constant cause to attain the constant effect. Otherwise, how could one attain the indestructible and permanent Nirvana? Practicing giving in this way is called Pāramitā. The three virtues (法身德, fǎ shēn dé - Dharmakaya virtue; 般若德, bō rě dé - Prajna virtue; 解脫德, jiě tuō dé - liberation virtue) are very profound, so giving stands tall. The three virtues are immeasurable, so giving...

檀橫廣。此機樂略。是以如來妙說一檀遵修諸行。仍須了知。既談果後行檀利物。行人豈不即聞而修耶。

金光明經文句記卷第四(下) 大正藏第 39 冊 No. 1786 金光明經文句記

金光明經文句記卷第五(上)

宋四明沙門知禮述

大章流通二。初釋四天王品題二。初因緣釋二。初約處釋人二。初明處。二十八天皆上升之趣。此當其首。天分三界。于地獄中此覆在初。居半須彌者。處之所依。欲界六天。二天依山。忉利居頂。四王在半。梵語須彌此云妙高。出水八萬四千由旬。四寶所成。二東黃下出人。持國者。護持國土故。乾闥婆此云尋香行。天帝俗樂神也。富單那此云臭。餓鬼中勝者。或云主熱病鬼也。增長者。令自他善根增長故。鳩槃茶此云甕形。頗似冬瓜。是厭魅鬼也。薜荔多此云祖父鬼。餓鬼中最劣者。雜語者。能作種種語故。毗舍阇此云啖精氣鬼啖人及五穀精氣故。亦云顛狂鬼也。毗沙門此云多聞。福德之名聞四方故。夜叉此云輕健。飛空健疾故。羅剎此云可畏。亦名暴惡。二此四下明品來意。二觀行釋。三種觀法此當託事。以其境智一一皆借事義而立也。須知託事多兼法相。如王舍城而觀五陰。耆阇崛山而表三德。此之五三何殊四諦。然此正是托感應事

【現代漢語翻譯】檀橫廣（Dānahéngguǎng，佈施的廣闊）。此機樂略（Cǐ jī lè lüè，這個機會快樂而簡略）。是以如來妙說一檀遵修諸行（Shì yǐ Rúlái miào shuō yī dān zūn xiū zhū xíng，因此如來巧妙地說，以佈施為首要，遵循修行各種行為）。仍須了知（Réng xū liǎo zhī，仍然需要了解）。既談果後行檀利物（Jì tán guǒ hòu xíng dān lì wù，既然談到證果之後通過佈施利益眾生）。行人豈不即聞而修耶（Xíngrén qǐ bù jí wén ér xiū yé，修行人難道不會立刻聽聞而修行嗎）？

《金光明經文句記》卷第四(下) 大正藏第 39 冊 No. 1786 《金光明經文句記》

《金光明經文句記》卷第五(上)

宋四明沙門知禮述

大章流通二（Dà zhāng liútōng èr，大的章節流通分為二）。初釋四天王品題二（Chū shì Sì Tiānwáng pǐn tí èr，首先解釋四天王品題分為二）。初因緣釋二（Chū yīnyuán shì èr，首先因緣解釋分為二）。初約處釋人二（Chū yuē chù shì rén èr，首先根據處所解釋人分為二）。初明處（Chū míng chù，首先說明處所）。二十八天皆上升之趣（Èrshíbā tiān jiē shàngshēng zhī qù，二十八天都是上升的去處）。此當其首（Cǐ dāng qí shǒu，這裡是它的首位）。天分三界（Tiān fēn sānjiè，天分為三界）。于地獄中此覆在初（Yú xiàjiè zhōng cǐ fù zài chū，在地獄中這裡又在最初）。居半須彌者（Jū bàn Xūmí zhě，居住在半個須彌山的人）。處之所依（Chù zhī suǒ yī，是處所的依靠）。欲界六天（Yùjiè liù tiān，欲界六天）。二天依山（Èr tiān yī shān，二天依靠山）。忉利居頂（Dāolì jū dǐng，忉利天居住在頂端）。四王在半（Sì Wáng zài bàn，四天王在半山腰）。梵語須彌此云妙高（Fànyǔ Xūmí cǐ yún Miàogāo，梵語須彌，這裡翻譯為妙高）。出水八萬四千由旬（Chū shuǐ bā wàn sìqiān yóuxún，從水中出來八萬四千由旬）。四寶所成（Sì bǎo suǒ chéng，由四寶構成）。二東黃下出人（Èr dōng huáng xià chū rén，東方黃色下面出來的人）。持國者（Chíguó zhě，持國天王）：護持國土故（Hùchí guótǔ gù，因為護持國土）。乾闥婆此云尋香行（Qiántápó cǐ yún Xúnxiāng xíng，乾闥婆，這裡翻譯為尋香行）：天帝俗樂神也（Tiāndì súlè shén yě，是天帝的世俗音樂神）。富單那此云臭（Fùdānnuó cǐ yún chòu，富單那，這裡翻譯為臭）：餓鬼中勝者（Èguǐ zhōng shèng zhě，是餓鬼中的勝者）。或云主熱病鬼也（Huò yún zhǔ rèbìng guǐ yě，或者說是主管熱病的鬼）。增長者（Zēngzhǎng zhě，增長天王）：令自他善根增長故（Lìng zì tā shàngēn zēngzhǎng gù，使自己和他人善根增長）。鳩槃茶此云甕形（Jiūpántuó cǐ yún wèng xíng，鳩槃茶，這裡翻譯為甕形）：頗似冬瓜（Pō sì dōngguā，很像冬瓜）。是厭魅鬼也（Shì yànmèi guǐ yě，是厭魅鬼）。薜荔多此云祖父鬼（Bìlìduō cǐ yún zǔfù guǐ，薜荔多，這裡翻譯為祖父鬼）：餓鬼中最劣者（Èguǐ zhōng zuì liè zhě，是餓鬼中最差的）。雜語者（Záyǔ zhě，雜語者）：能作種種語故（Néng zuò zhǒngzhǒng yǔ gù，因為能說各種各樣的語言）。毗舍阇此云啖精氣鬼（Píshéshé cǐ yún dàn jīngqì guǐ，毗舍阇，這裡翻譯為啖精氣鬼）：啖人及五穀精氣故（Dàn rén jí wǔgǔ jīngqì gù，因為吞食人和五穀的精氣）。亦云顛狂鬼也（Yì yún diānkuáng guǐ yě，也說是顛狂鬼）。毗沙門此云多聞（Píshāméng cǐ yún Duōwén，毗沙門，這裡翻譯為多聞）：福德之名聞四方故（Fúdé zhī míng wén sìfāng gù，因為福德之名傳遍四方）。夜叉此云輕健（Yèchā cǐ yún qīngjiàn，夜叉，這裡翻譯為輕健）：飛空健疾故（Fēikōng jiànjí gù，因為飛行空中輕捷迅速）。羅剎此云可畏（Luóchà cǐ yún kěwèi，羅剎，這裡翻譯為可畏）：亦名暴惡（Yì míng bào'è，也叫暴惡）。二此四下明品來意（Èr cǐ sì xià míng pǐn lái yì，第二，這四天王以下說明此品的目的）。二觀行釋（Èr guānxíng shì，第二，觀行解釋）。三種觀法此當託事（Sān zhǒng guānfǎ cǐ dāng tuō shì，三種觀法這裡應當是依託事相）。以其境智一一皆借事義而立也（Yǐ qí jìng zhì yī yī jiē jiè shì yì ér lì yě，因為它的境界和智慧，都是藉由事相的意義而建立的）。須知託事多兼法相（Xū zhī tuō shì duō jiān fǎxiàng，須知依託事相常常兼顧法相）。如王舍城而觀五陰（Rú Wángshěchéng ér guān wǔyīn，比如在王舍城觀五蘊）。耆阇崛山而表三德（Qíshéjuéshān ér biǎo sān dé，在耆阇崛山表示三德）。此之五三何殊四諦（Cǐ zhī wǔ sān hé shū sìdì，這五蘊和三德與四諦有什麼區別）？然此正是托感應事（Rán cǐ zhèng shì tuō gǎnyìng shì，然而這正是依託感應之事）。

【English Translation】 Dānahéngguǎng (檀橫廣, the vastness of giving). Cǐ jī lè lüè (此機樂略, this opportunity is joyful and concise). Shì yǐ Rúlái miào shuō yī dān zūn xiū zhū xíng (是以如來妙說一檀遵修諸行, therefore, the Tathagata skillfully says that giving is the foremost, and one should follow and cultivate all practices). Réng xū liǎo zhī (仍須了知, it is still necessary to understand). Jì tán guǒ hòu xíng dān lì wù (既談果後行檀利物, since it is discussed that after attaining the fruit, one benefits beings through giving). Xíngrén qǐ bù jí wén ér xiū yé (行人豈不即聞而修耶, wouldn't practitioners immediately hear and practice)?

Golden Light Sutra Commentary, Volume 4 (Part 2) Taisho Tripitaka Volume 39, No. 1786, Golden Light Sutra Commentary

Golden Light Sutra Commentary, Volume 5 (Part 1)

Commented by Shramana Zhili of Siming in the Song Dynasty

Dà zhāng liútōng èr (大章流通二, the large chapter on circulation is divided into two). Chū shì Sì Tiānwáng pǐn tí èr (初釋四天王品題二, first, the explanation of the Four Heavenly Kings chapter is divided into two). Chū yīnyuán shì èr (初因緣釋二, first, the explanation of the causes and conditions is divided into two). Chū yuē chù shì rén èr (初約處釋人二, first, explaining the people based on the location is divided into two). Chū míng chù (初明處, first, explaining the location). Èrshíbā tiān jiē shàngshēng zhī qù (二十八天皆上升之趣, the twenty-eight heavens are all places of upward ascent). Cǐ dāng qí shǒu (此當其首, this is the foremost among them). Tiān fēn sānjiè (天分三界, the heavens are divided into the Three Realms). Yú xiàjiè zhōng cǐ fù zài chū (于地獄中此覆在初, in the lower realm, this is again the first). Jū bàn Xūmí zhě (居半須彌者, those who reside on half of Mount Sumeru). Chù zhī suǒ yī (處之所依, is the reliance of the location). Yùjiè liù tiān (欲界六天, the six heavens of the Desire Realm). Èr tiān yī shān (二天依山, two heavens rely on the mountain). Dāolì jū dǐng (忉利居頂, Trayastrimsa Heaven resides on the summit). Sì Wáng zài bàn (四王在半, the Four Heavenly Kings are on the mountainside). Fànyǔ Xūmí cǐ yún Miàogāo (梵語須彌此云妙高, the Sanskrit word Sumeru is translated here as 'Wonderful High'). Chū shuǐ bā wàn sìqiān yóuxún (出水八萬四千由旬, emerging from the water by 84,000 yojanas). Sì bǎo suǒ chéng (四寶所成, made of four treasures). Èr dōng huáng xià chū rén (二東黃下出人, the people emerging below the yellow in the east). Chíguó zhě (持國者, Dhritarashtra): hùchí guótǔ gù (護持國土故, because he protects and maintains the country). Qiántápó cǐ yún Xúnxiāng xíng (乾闥婆此云尋香行, Gandharva, here translated as 'Fragrance Seeker'): tiāndì súlè shén yě (天帝俗樂神也, is the god of secular music of the heavenly emperor). Fùdānnuó cǐ yún chòu (富單那此云臭, Putana, here translated as 'Stinky'): èguǐ zhōng shèng zhě (餓鬼中勝者, is the victor among the hungry ghosts). Huò yún zhǔ rèbìng guǐ yě (或云主熱病鬼也, or it is said to be the ghost in charge of feverish diseases). Zēngzhǎng zhě (增長者, Virudhaka): lìng zì tā shàngēn zēngzhǎng gù (令自他善根增長故, because he causes the roots of goodness of oneself and others to grow). Jiūpántuó cǐ yún wèng xíng (鳩槃茶此云甕形, Kumbhanda, here translated as 'Urn-shaped'): pō sì dōngguā (頗似冬瓜, quite similar to a winter melon). Shì yànmèi guǐ yě (是厭魅鬼也, is a bewitching ghost). Bìlìduō cǐ yún zǔfù guǐ (薜荔多此云祖父鬼, Pretas, here translated as 'Ancestor Ghost'): èguǐ zhōng zuì liè zhě (餓鬼中最劣者, is the worst among the hungry ghosts). Záyǔ zhě (雜語者, those who speak various languages): néng zuò zhǒngzhǒng yǔ gù (能作種種語故, because they can speak all kinds of languages). Píshéshé cǐ yún dàn jīngqì guǐ (毗舍阇此云啖精氣鬼, Pisacha, here translated as 'Essence-Eating Ghost'): dàn rén jí wǔgǔ jīngqì gù (啖人及五穀精氣故, because they devour the essence of people and the five grains). Yì yún diānkuáng guǐ yě (亦云顛狂鬼也, also said to be a mad ghost). Píshāméng cǐ yún Duōwén (毗沙門此云多聞, Vaisravana, here translated as 'Much-Hearing'): fúdé zhī míng wén sìfāng gù (福德之名聞四方故, because the name of his merit and virtue is heard in all directions). Yèchā cǐ yún qīngjiàn (夜叉此云輕健, Yaksha, here translated as 'Nimble'): fēikōng jiànjí gù (飛空健疾故, because they are nimble and swift in flying through the air). Luóchà cǐ yún kěwèi (羅剎此云可畏, Rakshasa, here translated as 'Fearsome'): yì míng bào'è (亦名暴惡, also called violent and evil). Èr cǐ sì xià míng pǐn lái yì (二此四下明品來意, second, the following from these Four Heavenly Kings explains the purpose of this chapter). Èr guānxíng shì (二觀行釋, second, explaining through contemplation and practice). Sān zhǒng guānfǎ cǐ dāng tuō shì (三種觀法此當託事, these three types of contemplation should rely on phenomena). Yǐ qí jìng zhì yī yī jiē jiè shì yì ér lì yě (以其境智一一皆借事義而立也, because its realms and wisdom are all established by borrowing the meaning of phenomena). Xū zhī tuō shì duō jiān fǎxiàng (須知託事多兼法相, it should be known that relying on phenomena often includes the characteristics of the Dharma). Rú Wángshěchéng ér guān wǔyīn (如王舍城而觀五陰, for example, contemplating the five skandhas in Rajagriha). Qíshéjuéshān ér biǎo sān dé (耆阇崛山而表三德, expressing the three virtues on Mount Grdhrakuta). Cǐ zhī wǔ sān hé shū sìdì (此之五三何殊四諦, how are these five skandhas and three virtues different from the Four Noble Truths)? Rán cǐ zhèng shì tuō gǎnyìng shì (然而這正是依託感應之事, however, this is precisely relying on the matter of interaction and response).

明境觀也。分二。初示觀相。四諦四智乃至諦下各論見思。何教不說。今釋教義既專約圓。故所明觀不關三教。四天須表無作諦理。四王乃表無緣妙智。照事即理名護諦境。了縛為脫名護心數。為他說此名為護世。通別見思同體為障。名為鬼神。法花指此等者。不無少異。彼以鬼神但譬五利。乃將蟲鳥而譬五鈍。今則利鈍俱類鬼神。但取分同也。二若不下明利益。而且先明不觀有損。侵害心王妙智不發也。毀損境界諦理不彰也。心王至迸散。示迷三德而為三障。雖論三障迷由煩惱。故云俱為鬼神所惱。能觀下正示觀之有益。無明即明為能觀智。此觀觀苦生死即涅槃也。此觀觀集煩惱即菩提也。控御等者不動諸見而修道品。不斷癡愛起諸明脫。如斯控御豈獨不被侵害。而能顯理備德。顯理故諦境國安。備德故心數民寧。以轉八萬塵勞成八萬定慧也。自行了達既其若此。令他修證豈不然乎。托護世天王之事。修觀獲益其相略爾。二釋十三品經文二。初立意分章二。初立意。季亦末也。翳障也。二凡為下分章三。初開流通七章。方軌者。方法軌範也。二天王下出天神五段。以地味膏腴請處說處者。膏腴土田良沃也。史記曰。東割膏腴之地。是也。腴下多味字。禳除也。又天王下且從增勝備論。一一皆有五能。三四天下示此品

六番。二正釋經文七。初段分五。初又分六。初述護國之能二。初分文。二敘敬下釋義二。初四王白佛二。初經家敘先標。北方天王者。西土以北方為上也。偏袒者。西方之禮。弟子詣師必須偏袒。表有執役。二正白佛二。初分文立義。二法性下用義釋文二。初嘆經三。初嘆體。佛所護理無量甚深。橫攝法周豎收法盡。理若不爾豈名經王。問文詮此理故言經王。是則經文但是能詮王惟在理。釋題那云文號經王教攝眾典。指文指理二處不同。如何和會。答若前三教文理不合。此則為妨。今乃從圓法皆不二。文外無理理外無文。釋題舉文。若其孤立豈得稱王。今疏指理不攝文者。翻屬前教。信文理合是經是王。其義秘妙不可情求。今經王嘆體與序品不別。二約體下嘆經宗。約體修行者。體是本覺起成始覺。方得名為約體修行。體具佛界因果二嚴。全體成修二嚴無作。名非莊嚴而為莊嚴。今以極果二嚴為宗。世天下經云。諸天包此三也。然應有四。恐文脫誤。或可天王本是生天故疏不出。此四天名義出大經。德王品云。一者世間天。如諸國王。二者生天。從四天王乃至非非想。三者凈天。謂四果支佛。四者義天。謂十住菩薩。以見一切法是空義故。大論明三種天。一假名天。即世天也。二生天。三清凈天。則兼三乘也。三又

【現代漢語翻譯】現代漢語譯本六、二、正釋經文七。初段分五。初又分六。初述護國之能二。初分文。二敘敬下釋義二。初四王白佛二。初經家敘先標。『北方天王』（guardian king of the north）。西土以北方為上也。偏袒者。西方之禮。弟子詣師必須偏袒。表有執役。二、正白佛二。初分文立義。二、法性下用義釋文二。初嘆經三。初嘆體。『佛所護理無量甚深』。橫攝法周豎收法盡。理若不爾豈名經王。問文詮此理故言經王。是則經文但是能詮王惟在理。釋題那云文號經王教攝眾典。指文指理二處不同。如何和會。答若前三教文理不合。此則為妨。今乃從圓法皆不二。文外無理理外無文。釋題舉文。若其孤立豈得稱王。今疏指理不攝文者。翻屬前教。信文理合是經是王。其義秘妙不可情求。今經王嘆體與序品不別。二、約體下嘆經宗。約體修行者。體是本覺起成始覺。方得名為約體修行。體具佛界因果二嚴。全體成修二嚴無作。名非莊嚴而為莊嚴。今以極果二嚴為宗。『世天下經』云。諸天包此三也。然應有四。恐文脫誤。或可天王本是生天故疏不出。此四天名義出大經。『德王品』云。一者世間天。如諸國王。二者生天。從四天王乃至非非想。三者凈天。謂四果支佛。四者義天。謂十住菩薩。以見一切法是空義故。大論明三種天。一假名天。即世天也。二生天。三清凈天。則兼三乘也。三又

【English Translation】 English version Sixth. Two. Correctly explain the sutra in seven parts. The first section is divided into five. The first is further divided into six. First, describe the ability to protect the country in two parts. First, divide the text. Second, explain the meaning with reverence. First, the Four Heavenly Kings speak to the Buddha in two parts. First, the sutra writer narrates the initial statement. 'Northern Heavenly King' (guardian king of the north). In the Western lands, the north is considered superior. 'Baring one shoulder'. This is the custom of the West. Disciples must bare one shoulder when visiting their teacher, indicating their willingness to serve. Second, the correct address to the Buddha in two parts. First, divide the text and establish the meaning. Second, 'Dharma-nature' below uses meaning to explain the text in two parts. First, praise the sutra in three parts. First, praise the essence. 'What the Buddha protects is immeasurable and profound'. Horizontally, it encompasses all dharmas; vertically, it gathers all dharmas. If the principle were not so, how could it be called the King of Sutras? The question is, the text explains this principle, hence it is called the King of Sutras. Therefore, the sutra text is merely the means of expression, while the king resides solely in the principle. Explaining the title, how can the text be called the King of Sutras, encompassing all scriptures? The reference to the text and the reference to the principle are in two different places. How can they be reconciled? The answer is, if the text and principle of the previous three teachings do not align, this would be an obstacle. Now, from the perspective of the complete teaching, text and principle are non-dual. There is no principle outside the text, and no text outside the principle. Explaining the title by referring to the text. If it were isolated, how could it be called the king? Now, the commentary points to the principle without encompassing the text, which belongs to the previous teachings. Believing that text and principle are aligned, it is both sutra and king. Its meaning is subtle and cannot be sought through emotions. Now, praising the essence of the King of Sutras is no different from the introductory chapter. Second, praise the sutra's purpose based on the essence. Those who cultivate based on the essence. The essence is the original enlightenment that gives rise to the initial enlightenment. Only then can it be called cultivating based on the essence. The essence possesses both the adornments of cause and effect of the Buddha realm. The entire essence becomes cultivation, and the two adornments are without action. It is called non-adornment, yet it is adornment. Now, we take the two adornments of the ultimate fruit as the purpose. The 'Sutra of the Worldly Heavens' says, the heavens encompass these three. However, there should be four. Perhaps there is a textual error, or perhaps the Heavenly King is originally born in the heavens, so the commentary does not mention it. The meaning of these four heavens comes from the Great Sutra. The 'Chapter on the King of Virtue' says: First, the worldly heavens, such as kings. Second, the heavens of birth, from the Four Heavenly Kings to the realm of neither perception nor non-perception. Third, the pure heavens, referring to the four fruits of the Pratyekabuddhas. Fourth, the heavens of meaning, referring to the ten-dwelling Bodhisattvas, because they see that all dharmas are empty. The Great Treatise explains three types of heavens: First, the nominal heavens, which are the worldly heavens. Second, the heavens of birth. Third, the pure heavens, which include the three vehicles. Third, again.

下下嘆經用。上至菩薩者。經無菩薩之言。既云能滅一切眾生苦惱。則通指九界方名一切。經文有四。初天趣。能與眾生快樂者。天趣眾生也。次是經下三惡趣。諸河三趣沉沒猶如大河。焦乾枯竭者。滅三惡苦也。有經于枯竭上加能令二字者。妄也。三能除怖畏去。是人趣。初言一切怖畏是總。次別明破三障惡。三災是報障。怨賊即刀兵也。並饑饉疫病名三災。惡星是業障。業來責報。故惡星現也。憂惱是煩惱障。四舉要下總指九界眾生也。二從世下述能護二。初分文。二護國下釋義二。初內以法護國四。初護國之由。二以法護國。即是述其護國所以。無法安能護持國土。而其所以有內有外。外即世法內即心法。若但行說世間之法。則令此經非方等教。天王全是凡夫心口。須知文文皆有世間出世間意。但以此句顯內義便。故云正與觀心相應。如下散脂鬼神品中諸文。且順世法詮辨。及至自述得名之由。則全廢事解。故云現見不思議智境不思議智光。乃至云我能安住一切法如性。於一切法含受一切法。境智若是故名為密。方能外現鬼神大將。豈非有理密故乃有事密。今文經雖不顯。大師得意。乃以行說諦智之法。而為護世安民所以。心數不行等者。心心數法全體即是方便般若。心王邪故數行邪境。今王既正導令不行。不

【現代漢語翻譯】現代漢語譯本此段經文用於下下根器之人，乃至上至菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者）。雖然經文中沒有直接提到菩薩，但既然說此經能夠滅除一切眾生的苦惱，那麼『一切』就應當是指包括九法界（Nine realms，佛教宇宙觀中的九種生命存在狀態）在內的所有生命。這段經文可以分為四個部分：第一，天趣（Deva realm，六道輪迴中的天神道）。經文說能夠給予眾生快樂的是天趣的眾生。第二，經文接下來提到三惡趣（Three evil realms，地獄、餓鬼、畜生道）。眾生沉沒於三惡趣，就像沉沒于大河之中，如果能夠焦乾枯竭，就能滅除三惡趣的痛苦。有些經文在『枯竭』之上加上『能令』二字，這是錯誤的。第三，能夠去除怖畏。這是指人趣（Human realm，六道輪迴中的人道）。一開始說『一切怖畏』是總說，接下來分別說明破除三障（Three obstacles，報障、業障、煩惱障）之惡。三災（Three calamities，刀兵災、饑饉災、疾疫災）是報障。怨賊就是刀兵災，連同饑饉和疫病合稱三災。惡星是業障，因為惡業會帶來責罰，所以出現惡星。憂惱是煩惱障。第四，舉要來說，總的指向九法界的眾生。第二部分，從『世』字開始，敘述能夠護持。首先是分段，然後從『護國』開始解釋意義。首先是從內在以佛法護國，分為四個方面：第一是護國的緣由。第二是以佛法護國，這就是敘述其護國的理由。沒有佛法，怎麼能夠護持國土？而其護持的原因有內在和外在。外在的是世間法，內在的是心法。如果只是宣說世間法，那麼這部經就不是方等教（Vaipulya Sutra，大乘佛教經典）。天王（Heavenly King，佛教護法神）全是凡夫的心口。要知道每個字句都有世間和出世間的意義。只是用這句話來顯明內在的意義，所以說真正與觀心相應。如下面的散脂鬼神品（Samjñeya-yaksha chapter，金光明經中的一品）中的經文。且順應世間法來解釋，等到自己敘述得到名號的緣由，就完全廢棄了事相上的解釋。所以說顯現見到不可思議的智境（Inconceivable wisdom realm）和不可思議的智光（Inconceivable wisdom light），乃至說我能夠安住一切法如其本性，於一切法中含受一切法。境和智如果是這樣，所以稱為密（Esoteric，秘密）。才能外在顯現鬼神大將。難道不是因為有理上的秘密，所以才有事相上的秘密嗎？現在經文雖然不明顯，但大師領會了其中的意義，乃是以修行和宣說諦智（Truthful wisdom）之法，來作為護世安民的原因。『心數不行等者』，心和心數法（Mental factors，佛教心理學中的概念）全體就是方便般若（Skillful means prajna，以智慧為基礎的善巧方便）。心王（Mind king，指心識的主體）邪惡，所以心數法也隨之行於邪境。現在心王既然正，就引導心數法不行於邪境。

【English Translation】 English version This sutra is for those of the lowest capacity, even up to Bodhisattvas (Bodhisattva, in Buddhism, a practitioner who vows to save all sentient beings). Although the sutra does not directly mention Bodhisattvas, since it says that this sutra can eliminate the suffering of all sentient beings, then 'all' should refer to all lives including the Nine Realms (Nine realms, the nine states of existence in the Buddhist cosmology). This passage can be divided into four parts: First, the Deva realm (Deva realm, the realm of gods in the six paths of reincarnation). The sutra says that it is the beings of the Deva realm who can give happiness to sentient beings. Second, the sutra then mentions the Three Evil Realms (Three evil realms, the hell, hungry ghost, and animal realms). Sentient beings are submerged in the Three Evil Realms, just like being submerged in a great river. If it can be scorched and dried up, it can eliminate the suffering of the Three Evil Realms. Some sutras add the words 'can cause' above 'dried up', which is wrong. Third, it can remove fear. This refers to the Human realm (Human realm, the human path in the six paths of reincarnation). Initially, saying 'all fears' is a general statement, and then it specifically explains breaking the evil of the Three Obstacles (Three obstacles, retribution obstacle, karma obstacle, and affliction obstacle). The Three Calamities (Three calamities, the calamities of war, famine, and plague) are retribution obstacles. Enemies and thieves are the calamity of war, together with famine and plague, they are called the Three Calamities. Evil stars are karma obstacles, because evil karma will bring punishment, so evil stars appear. Worry and distress are affliction obstacles. Fourth, to put it briefly, it generally points to the sentient beings of the Nine Realms. The second part, starting from the word 'world', narrates the ability to protect. First is the division of paragraphs, and then starting from 'protecting the country' to explain the meaning. First, protecting the country internally with the Dharma, divided into four aspects: The first is the reason for protecting the country. The second is protecting the country with the Dharma, which is to narrate the reason for protecting the country. Without the Dharma, how can one protect the country? And the reasons for its protection are internal and external. The external is the worldly Dharma, and the internal is the mind Dharma. If one only preaches the worldly Dharma, then this sutra is not a Vaipulya Sutra (Vaipulya Sutra, a Mahayana Buddhist scripture). The Heavenly Kings (Heavenly King, Buddhist Dharma protectors) are all the minds and mouths of ordinary people. One must know that every word and sentence has worldly and transcendental meanings. It is only with this sentence that the internal meaning is revealed, so it is said that it truly corresponds to the contemplation of the mind. Such as the verses in the Samjñeya-yaksha chapter (Samjñeya-yaksha chapter, a chapter in the Golden Light Sutra) below. And in accordance with the worldly Dharma to explain, when one narrates the reason for obtaining the name, one completely abandons the explanation on the phenomenal level. Therefore, it is said that one manifests and sees the inconceivable wisdom realm (Inconceivable wisdom realm) and the inconceivable wisdom light (Inconceivable wisdom light), and even says that I can abide in all dharmas as their nature, and contain and receive all dharmas in all dharmas. If the realm and wisdom are like this, it is called Esoteric (Esoteric, secret). Only then can one externally manifest the great generals of ghosts and gods. Is it not because there is a secret in principle, so there is a secret in phenomena? Now, although the sutra is not obvious, the master understands the meaning, and uses the practice and preaching of the Dharma of Truthful Wisdom (Truthful wisdom) as the reason for protecting the world and pacifying the people. 'Those whose mental factors do not act equally', the mind and mental factors (Mental factors, concepts in Buddhist psychology) in their entirety are skillful means prajna (Skillful means prajna, skillful means based on wisdom). The mind king (Mind king, refers to the subject of consciousness) is evil, so the mental factors also follow and act in evil realms. Now that the mind king is upright, it guides the mental factors not to act in evil realms.

行而行。行深般若到于彼岸三天黨護國。意同向說。黨謂徒黨即八部也。黨輩也。帥黨者。帥音率。導引也。如轉輪王下是事釋。以輪王降四方喻天王遮惡鬼。七寶謂輪象馬女珠臣兵也。四天眼護國。以報得天眼者。非修得也。受天身則眼必徹障。幽暗也。燭照也。萌種子初剖也。杜塞也。謂以天眼徹照防將萌之禍根。塞漸起之惡源也。二從若下外以策護國二。初標科敘意二。初標科。二一若下敘意三。初勸說聽因緣和合二。初勸法師為外緣。日出朝陽者。爾雅云。山東曰朝陽。山西曰夕陽。氛扶文切。不祥氣也。呂氏春秋曰。冬行夏令則氣霧冥冥。春秋元命包曰。霧陰陽之氣也。陰陽怒而為風亂而為霧。今以日出喻弘經。氛霧歇喻三災息也。二次王下勸王者修內因。秉法者。秉持也。一人謂王也。慶善也。王有善則萬方之民。恃賴之。即尚書曰。一人有慶兆民賴之也。故王受是典而致國安。經饑饉者。爾雅云。五穀不熟曰饑。菜蔬不熟曰饉。國邑郡縣者。王制曰。凡四海之內九州方千里。州建百里之國三十。七十里之國六十。五十里之國百有二十。凡二百一十國。凡九州千七百七十三國。春秋左氏傳曰。凡邑有宗廟先君之主曰都。無曰邑。又曰。上大夫受縣。下大夫受郡。二勸供給四眾因緣。經優婆塞此云近事男。

【現代漢語翻譯】現代漢語譯本

行而行。行深般若到于彼岸，有四天王黨徒護持國家。意思是相同的，都指向宣說佛法。『黨』指的是徒黨，也就是天龍八部等。『黨輩』也是指徒眾。『帥黨者』，『帥』音同『率』，是引導的意思。如下文轉輪王的比喻就是對此事的解釋。用轉輪王降伏四方來比喻四天王遮擋惡鬼。七寶指的是輪寶、象寶、馬寶、女寶、珠寶、臣寶、兵寶。四天王用天眼來護持國家，因為他們是報得的天眼，不是修得的。承受天人的身體，那麼眼睛必定能穿透障礙，看到幽暗之處，照亮一切。『萌』是種子剛開始破殼而出的時候。『杜塞』是堵塞的意思。意思是說，用天眼徹照，防止禍患的根苗，堵塞逐漸產生的罪惡源頭。

二、從『若』字以下，從外在和內在兩個方面來策劃護國。首先是標明科條，敘述意義。先標明科條。二、從『若』字以下，敘述意義，分為三個部分。首先是勸說聽聞因緣和合，分為兩個部分。首先是勸說法師作為外在的因緣。『日出朝陽』，《爾雅》中說，山的東面叫做朝陽，山的西面叫做夕陽。『氛』，讀fēn，『扶文切』，是不祥的徵兆。呂氏春秋中說，冬天施行夏天的政令，那麼就會出現昏暗的霧氣。《春秋元命包》中說，霧是陰陽之氣。陰陽之氣發怒就會變成風，混亂就會變成霧。現在用日出來比喻弘揚佛經，用霧氣消散來比喻三災平息。其次，從『次王』以下，勸誡王者修持內在的因緣。『秉法者』，是秉持佛法的意思。『一人』指的是國王。『慶善』是吉祥美好的意思。國王有善行，那麼四方百姓就會依賴他。就像《尚書》里說的，『一人有慶，兆民賴之』。所以國王接受這部經典，就能使國家安定。『經饑饉者』，《爾雅》中說，五穀不成熟叫做饑，蔬菜不成熟叫做饉。『國邑郡縣者』，《王制》中說，凡是四海之內，分為九州，每州方圓千里。每州建立百里之國三十個，七十里之國六十個，五十里之國一百二十個，總共二百一十個國家。凡是九州有一千七百七十三個國家。《春秋左氏傳》中說，凡是有宗廟和先君牌位的叫做都，沒有的叫做邑。又說，上大夫接受縣，下大夫接受郡。

二、勸請供給四眾的因緣。『經優婆塞』，這裡翻譯為近事男（Upasaka）。

【English Translation】 English version

Acting and acting. Acting deeply in Prajna (wisdom) to reach the other shore, the four Heavenly Kings and their retinues protect the country. The meaning is the same, all pointing to expounding the Dharma. 'Retinue' refers to the followers, that is, the Eight Divisions of Gods and Dragons, etc. 'Followers' also refers to the multitude. 'Leading the retinue', 'leading' means to guide. The analogy of the Wheel-Turning King below is an explanation of this matter. Using the Wheel-Turning King subduing the four directions to喻(yu: metaphor) the Four Heavenly Kings blocking evil ghosts. The seven treasures refer to the wheel treasure, elephant treasure, horse treasure, woman treasure, pearl treasure, minister treasure, and soldier treasure. The Four Heavenly Kings use their heavenly eyes to protect the country because they are rewarded with heavenly eyes, not cultivated. Receiving the body of a Deva (god), then the eyes must be able to penetrate obstacles, see the darkness, and illuminate everything. 'Germinating' is when the seed just begins to break out of its shell. 'Blocking' means to obstruct. It means using heavenly eyes to thoroughly illuminate and prevent the root of disaster, and block the source of evil that gradually arises.

Secondly, from the word 'if' below, planning to protect the country from both external and internal aspects. First, mark the categories and narrate the meaning. First, mark the categories. Secondly, from the word 'if' below, narrate the meaning, divided into three parts. The first is to persuade listening to the causes and conditions coming together, divided into two parts. The first is to persuade the Dharma master as an external cause. 'Sunrise Chaoyang', in the Erya it says, the east side of the mountain is called Chaoyang, and the west side of the mountain is called Xiyang. 'Fen', pronounced fēn, 'Fu Wen cut', is an ominous omen. The Lüshi Chunqiu says that if the summer orders are implemented in winter, then there will be dim fog. The Chunqiu Yuanming Bao says that fog is the Qi (energy) of Yin and Yang. The Qi of Yin and Yang becomes angry and turns into wind, and chaos turns into fog. Now, using the sunrise to喻(yu: metaphor) the propagation of the sutra, and the dissipation of the fog to喻(yu: metaphor) the cessation of the three disasters. Secondly, from 'Next King' onwards, admonish the king to cultivate internal causes. 'Holding the Dharma' means upholding the Dharma. 'One person' refers to the king. 'Qing Shan' means auspicious and beautiful. If the king has good deeds, then the people of all directions will rely on him. Just like the Book of Documents says, 'If one person has good fortune, the people will rely on him.' Therefore, the king accepts this scripture and can stabilize the country. 'Experiencing famine', the Erya says that if the five grains are not ripe, it is called famine, and if the vegetables are not ripe, it is called scarcity. 'Country, city, prefecture, county', the Wang Zhi says that within the four seas, it is divided into nine states, each state being a thousand miles square. Each state establishes thirty countries of a hundred miles, sixty countries of seventy miles, and one hundred and twenty countries of fifty miles, for a total of two hundred and ten countries. In all, there are one thousand seven hundred and seventy-three countries in the nine states. The Zuo Zhuan of the Spring and Autumn Annals says that all those with ancestral temples and ancestral tablets are called capitals, and those without are called towns. It also says that the upper Daifu (high-ranking official) receives a county, and the lower Daifu receives a prefecture.

Secondly, urging the offering of causes and conditions to the four assemblies. 'Sutra Upasaka', here translated as 'close male attendant' (Upasaka).

優婆夷此云近事女。以成就戒者。堪可親近承事出家二眾故也。流衍者。衍達也。三勸能贊所贊因緣。先王之德行者。先王道德之行。若行之於身。即可以儀軌風俗。法言者。是出自典誥聖人禮法之言。若宣之於口。即可以教人民。君既無此故邦民不從其令。鄰國不詠其德。今勸下即勸王重道尊師修功補過也。身意恭重謙以自牧。即道德之行也。讚歎在口。即典誥之法言也。夫高下明謙卑之意。王高而民下為國者以人為本基故。當勞謙以聚之。辯以訥為師者。訥者內照清凈。故外絕矜飾。即大辯若訥也。故能為俗中小辯之師。尋常治身理國尚當如此。況今請出世之法。祈人民之福。豈宜倨慢乎。儒禮以父事三老兄事五更。屈王之尊敬卑為師。儒釋一揆矣。羽檄者。文心雕龍云。檄者皦也。宣露于外皦然明白也。或稱露布。蓋露板不封布諸視聽也。顏師古注漢書高紀曰。檄以木簡為書。長尺二寸。用徴召也。其有急事則加鳥羽插之。示速疾也。今云羽檄稱歎者即告之以文辭。述具休明也。爾雅云。颙颙昂昂君之德。靡偃也。論語曰。君子之德風。小人之德草。草上之風必偃。草萊者。萊䔧草也。或作葉。或作菜。字之誤也。二用意銷文三。當以上意對經釋之。故云可見。二如來述成二。初分文。二四王下釋義二。初合述

【現代漢語翻譯】優婆夷（Upasika，近事女）在此被稱為『近事女』，因為成就戒律者，堪能親近承事出家二眾（比丘和比丘尼）的緣故。『流衍』，是衍達的意思。三重勸說能讚美所讚美的因緣。『先王之德行』，是先王道德的行為。如果將德行施行於自身，就可以成為儀軌風俗。『法言』，是出自典誥聖人禮法的言語。如果將法言宣之於口，就可以教化人民。君王既然沒有這些，所以國家的人民不聽從他的命令，鄰國也不歌頌他的德行。現在勸說下文，就是勸說國王重視道義，尊敬師長，修補功德過失。『身意恭重謙以自牧』，就是道德的行為。『讚歎在口』，就是典誥的法言。高下表明謙卑的意義。君王高貴而人民卑下，治理國家的人以人為根本，所以應當謙虛謹慎來聚集民心。『辯以訥為師』，訥（訥言）者內心清凈，所以外表絕無矜持裝飾，這就是大辯若訥。所以能成為世俗中小辯的老師。尋常修身理國尚且應當如此，何況現在請問出世的佛法，祈求人民的福祉，豈能傲慢輕忽呢？儒家的禮儀以對待父親的態度侍奉三老，以對待兄長的態度侍奉五更，屈尊國王的尊敬而以卑下的態度為師，儒家和佛家道理是一致的。『羽檄』，文心雕龍說，檄（告諭）就是皦（jiǎo，明白），向外宣示，皦然明白。或者稱為露布，就是張貼在露天的告示，不加封緘，讓眾人觀看。顏師古註解《漢書·高紀》說，檄用木簡寫成，長一尺二寸，用來徵召。其中有緊急的事情就加上鳥羽插在上面，表示迅速。現在說『羽檄稱歎』，就是用文辭告訴對方，詳細陳述美好的事情。爾雅說，『颙颙（yóng）昂昂，君之德』，沒有傾倒。論語說，『君子之德風，小人之德草，草上之風必偃』。『草萊』，是萊菔草，或者寫作葉，或者寫作菜，是字形的錯誤。二，用意來消解文字。三，應當用上文的意義來對經文進行解釋，所以說『可見』。二，如來敘述成就二。初，分判文句。二，四天王下，解釋意義二。初，合起來敘述。 English version: Upasika (laywoman) is called 'near-attending woman' here, because those who have accomplished the precepts are worthy to approach and serve the two assemblies of renunciants (bhikkhus and bhikkhunis). 'Flowing and spreading' means to extend and reach. The three-fold exhortation is to praise the causes and conditions of what is praised. 'The virtuous conduct of former kings' refers to the moral behavior of former kings. If virtuous conduct is practiced in oneself, it can become the norms and customs. 'Words of the law' are words from the canons and the rites and laws of the sages. If these words are proclaimed, they can teach the people. Since the king lacks these, the people of the country do not follow his orders, and neighboring countries do not sing his praises. The exhortation below is to advise the king to value morality, respect teachers, and make amends for his merits and faults. 'With body and mind respectful and humble, he cultivates himself' refers to moral conduct. 'Praise in words' refers to the words of the canons. High and low indicate the meaning of humility. The king is high and the people are low; those who govern a country take the people as the foundation, so they should be humble and cautious to gather the people's hearts. 'Debate with eloquence as the teacher' means that the eloquent (Na) person has inner clarity, so outwardly there is no arrogance or adornment, which is great eloquence that seems like ineloquence. Therefore, one can become a teacher of small eloquence in the world. Ordinary self-cultivation and governance of the country should be like this, let alone now asking about the Dharma of transcending the world and praying for the well-being of the people; how can one be arrogant and negligent? Confucian rituals treat the three elders with the respect of a father and the five more experienced with the respect of an elder brother, humbling the king's respect and taking a humble attitude as a teacher; Confucianism and Buddhism are consistent in principle. 'Feathered edicts', the Literary Mind and Carving Dragons says, an edict (a proclamation) is clear, proclaiming it externally, clearly and plainly. Or it is called a public notice, which is posted in the open, without sealing, for all to see. Yan Shigu's commentary on the Book of Han Gao Ji says that edicts are written on wooden slips, one foot two inches long, used for summoning. If there is an urgent matter, bird feathers are added to it to indicate speed. Now saying 'feathered edicts praise' means to tell the other party in writing, detailing the good things. The Erya says, 'Yongyong (respectful) and angang (upright) are the virtues of the ruler', without falling. The Analects says, 'The virtue of a gentleman is like the wind, the virtue of a small man is like grass; the wind on the grass must bend it'. 'Weeds' are radish grass, or written as leaves, or written as vegetables, which is a mistake in the form of the character. Two, use the intention to dissolve the text. Three, the meaning of the previous text should be used to interpret the sutra, so it is said 'visible'. Two, the Tathagata narrates the accomplishment of two. First, divide the sentences. Second, under the Four Heavenly Kings, explain the meaning of two. First, combine and narrate.

【English Translation】 Upasika (laywoman) is called 'near-attending woman' here, because those who have accomplished the precepts are worthy to approach and serve the two assemblies of renunciants (bhikkhus and bhikkhunis). 'Flowing and spreading' means to extend and reach. The three-fold exhortation is to praise the causes and conditions of what is praised. 'The virtuous conduct of former kings' refers to the moral behavior of former kings. If virtuous conduct is practiced in oneself, it can become the norms and customs. 'Words of the law' are words from the canons and the rites and laws of the sages. If these words are proclaimed, they can teach the people. Since the king lacks these, the people of the country do not follow his orders, and neighboring countries do not sing his praises. The exhortation below is to advise the king to value morality, respect teachers, and make amends for his merits and faults. 'With body and mind respectful and humble, he cultivates himself' refers to moral conduct. 'Praise in words' refers to the words of the canons. High and low indicate the meaning of humility. The king is high and the people are low; those who govern a country take the people as the foundation, so they should be humble and cautious to gather the people's hearts. 'Debate with eloquence as the teacher' means that the eloquent (Na) person has inner clarity, so outwardly there is no arrogance or adornment, which is great eloquence that seems like ineloquence. Therefore, one can become a teacher of small eloquence in the world. Ordinary self-cultivation and governance of the country should be like this, let alone now asking about the Dharma of transcending the world and praying for the well-being of the people; how can one be arrogant and negligent? Confucian rituals treat the three elders with the respect of a father and the five more experienced with the respect of an elder brother, humbling the king's respect and taking a humble attitude as a teacher; Confucianism and Buddhism are consistent in principle. 'Feathered edicts', the Literary Mind and Carving Dragons says, an edict (a proclamation) is clear, proclaiming it externally, clearly and plainly. Or it is called a public notice, which is posted in the open, without sealing, for all to see. Yan Shigu's commentary on the Book of Han Gao Ji says that edicts are written on wooden slips, one foot two inches long, used for summoning. If there is an urgent matter, bird feathers are added to it to indicate speed. Now saying 'feathered edicts praise' means to tell the other party in writing, detailing the good things. The Erya says, 'Yongyong (respectful) and angang (upright) are the virtues of the ruler', without falling. The Analects says, 'The virtue of a gentleman is like the wind, the virtue of a small man is like grass; the wind on the grass must bend it'. 'Weeds' are radish grass, or written as leaves, or written as vegetables, which is a mistake in the form of the character. Two, use the intention to dissolve the text. Three, the meaning of the previous text should be used to interpret the sutra, so it is said 'visible'. Two, the Tathagata narrates the accomplishment of two. First, divide the sentences. Second, under the Four Heavenly Kings, explain the meaning of two. First, combine and narrate.

嘆經。四王所贊經體宗用。既合佛證三德妙理。故佛述成。諸佛從是法生者。體宗用三既是法性。豈有一佛不從此生。二從於下述能護國二。初分文。二法護下釋義二。初述以法護國四。初述護國由。發心畢竟者。昔種善根是發心。今日聞經得益是畢竟。二心比校昔種誠難。故佛述成嘆其宿種。然此發心等語。即大經迦葉說偈贊佛。故佛初心但用彼語以成今意。護世下云云者。此與觀心相應義如前述也。三從汝下超述天眼護國。四從汝下追述天黨護國。二從汝下述以智眼護國。前云策。今云智眼。互見其文策即智謀。智慧鑑照。名之為眼。言和合者。即前云內因外緣。因緣和合然後禳惡。云云者。前白佛則三段別明。今則一番總述以包前別也。第二番白佛述護國之事二。初分文。二一是下釋義二。初白佛二。初工奉人法天除怨患。經天律治世者。師古治民則天行化。罰必當罪賞必當功。名天律也。二鄰國興兵天令懅退。斥逐也。經四兵象馬車步也。規往討罰者。規求也。或作親者字之誤也。討誅也。傳例曰。有鐘鼓曰伐。或作罰者。非罰。折辱也。出金贖罪也。軍者萬二千五百人曰軍。天子六軍。諸侯三軍。二佛述成二。初標科。二從爾下隨釋二。初述成初意。無斗訟名僧者。無斗訟即和合也。二述成后意。二。初正

【現代漢語翻譯】現代漢語譯本嘆經。《四王所贊經》（Sūtra Praised by the Four Heavenly Kings）的體、宗、用，既符合佛所證的三德（Three Virtues）妙理，所以佛加以述成。諸佛從此法生，體、宗、用三者既然是法性，難道有一佛不是從此而生？二、從『于下』開始，敘述能護國二事。首先是分文，其次從『二法護下』開始釋義二事。首先敘述以法護國四事。首先敘述護國的原因，『發心畢竟』，昔日種下善根是發心，今日聽聞經文得到利益是畢竟。二心比較，昔日種下善根確實很難，所以佛加以述成，讚歎其宿世所種的善根。然而，此『發心』等語，即是《大般涅槃經》（Mahāparinirvāṇa Sūtra）中迦葉（Kāśyapa）說偈贊佛。所以佛的初心只是用那些話來成就現在的意思。『護世下云云者』，這與觀心的相應之義如前所述。三、從『汝下』開始，超述天眼護國。四、從『汝下』開始，追述天黨護國。二、從『汝下』開始，敘述以智眼護國。前面說『策』，現在說『智眼』，互相參照其文，『策』就是智謀，智慧鑑照，稱之為『眼』。說『和合』，就是前面說的內因外緣，因緣和合然後禳除災禍。『云云者』，前面向佛稟告則分三段分別說明，現在則一番總述以包括前面的分別說明。第二番向佛稟告敘述護國之事二事。首先是分文，其次從『一是下』開始釋義二事。首先稟告佛二事。首先是恭敬奉行人法，上天會除去怨患。『經天律治世者』，師法古代治理百姓，傚法上天施行教化，懲罰必定符合罪行，賞賜必定符合功勞，稱為『天律』。二、鄰國興兵，上天會令其驚懼退兵。『斥逐也』。『經四兵象馬車步也』。『規往討罰者』，『規』是謀求，或許是『親』字的錯誤。『討』是誅殺。傳例說：『有鐘鼓曰伐』，或許是『罰』字，不是懲罰，而是折辱。拿出金錢贖罪。『軍』是指一萬二千五百人稱為『軍』。天子有六軍，諸侯有三軍。二、佛加以述成二事。首先是標出綱要，其次從『爾下』開始隨文解釋二事。首先述成初意，『無斗訟名僧者』，『無斗訟』就是和合。二、述成后意。二。首先是正式述成

【English Translation】 English version Extolling the Sūtra. The essence, principle, and function of the 'Sūtra Praised by the Four Heavenly Kings' align with the wondrous principles of the Three Virtues (Tri-guna) realized by the Buddha; hence, the Buddha elaborates upon it. Since all Buddhas are born from this Dharma, and the essence, principle, and function are the nature of Dharma, how could there be a Buddha not born from this? Secondly, starting from 'below,' it narrates two aspects of protecting the nation. First is the division of the text, and then from 'Two Dharma Protection below,' it explains two aspects. First, it narrates protecting the nation through Dharma in four aspects. First, it narrates the reason for protecting the nation, 'the ultimate aspiration.' Planting good roots in the past is the aspiration, and gaining benefit from hearing the sutra today is the ultimate. Comparing the two minds, planting good roots in the past is indeed difficult, so the Buddha elaborates upon it, praising the good roots planted in previous lives. However, these words like 'aspiration' are the verses spoken by Kāśyapa in the 'Mahāparinirvāṇa Sūtra' to praise the Buddha. Therefore, the Buddha's initial aspiration simply uses those words to fulfill the present meaning. 'Protecting the world below, etc.,' this and the corresponding meaning of contemplating the mind are as previously described. Thirdly, starting from 'You below,' it transcends and narrates protecting the nation with heavenly eyes. Fourthly, starting from 'You below,' it traces and narrates protecting the nation with heavenly parties. Secondly, starting from 'You below,' it narrates protecting the nation with wisdom eyes. Previously it said 'strategy,' now it says 'wisdom eyes,' mutually referring to their texts. 'Strategy' is intelligence and planning, and intelligence can discern and illuminate, which is called 'eyes.' Saying 'harmony' is the internal cause and external condition mentioned earlier. When causes and conditions are in harmony, then disasters can be averted. 'Etc.,' previously reporting to the Buddha was explained separately in three sections, but now it is a general narration encompassing the previous separate explanations. The second time, reporting to the Buddha narrates two aspects of protecting the nation. First is the division of the text, and then from 'One is below,' it explains two aspects. First, reporting to the Buddha in two aspects. First, respectfully offering human Dharma, Heaven will remove grievances. 'Governing the world through heavenly laws,' emulating the ancients in governing the people, following Heaven to implement teachings, punishment must match the crime, and rewards must match the merit, which is called 'heavenly laws.' Secondly, when neighboring countries raise troops, Heaven will cause them to be frightened and retreat. 'Repelling them.' 'Through the four types of troops: elephants, horses, chariots, and infantry.' 'Planning to punish them,' 'planning' is seeking, perhaps it is a mistake for the word 'kin.' 'Punishing' is executing. The transmitted example says: 'Having bells and drums is called striking,' perhaps it is the word 'punishment,' not punishment, but humiliation. Taking out gold to redeem sins. 'Army' refers to twelve thousand five hundred people called an 'army.' The Son of Heaven has six armies, and the feudal lords have three armies. Secondly, the Buddha elaborates on two aspects. First is marking the outline, and then from 'You below,' it explains according to the text in two aspects. First, elaborating on the initial intention, 'no disputes are called monks,' 'no disputes' is harmony. Secondly, elaborating on the later intention. Two. First is the formal elaboration.

以等慈述其懅退豫安也。二又勸下兼勸諸國各守本業。貪企者企望也。佛告帝釋者。大經文也。經楚撻者。楚一名荊可以為杖。撻擊也。廣雅沃濕也。美也。亦柔也。壤土也。時不越序者。四時和也。心無貪吝者。無貪故不多求。無吝故能惠施。后妃婇女者。天子一后。三夫人。九嬪妃。二十七世婦。八十一御女。風俗通云。婇女者。採擇其容色之女也。第三番白佛。示其軌模二。初分文。二釋義二。初白佛二。初出愿。欲六文如疏列。二示軌模六。一一如疏對。上六愿柏梁者。漢時殿名。天火曰災。漢方法以海中鴟魚尾安殿脊以禳之。災遂息。世昧其由謂之鴟吻。八纮八方也。休美也。自勵者。勵勉也。四海者。博物志云。天地四方皆海水相通。地在其中蓋無幾也。七戎六蠻九夷八狄。形類不同總而言之。謂之四海皆言近於海也。次佛下述成二。初分文立意。二佛告下用意釋文二。初別述二。初述成六方法六。初述成安身方法。羽儀者。漢書高紀曰。紀信乘王車黃屋左纛。注云。以黃繒為蓋里。纛毛羽幢也。在乘輿車衡左方上注之。蔡邕曰。牦牛尾為之如斗。或在騑頭或在衡。以纛是毛羽幢為天子儀仗。故曰羽儀。經躬出者。躬親也。二從復下述成安國方法。爾許生死之難者。劫數如值佛之數也。三述成安妻子方法

【現代漢語翻譯】現代漢語譯本以『等慈』（平等慈悲）來描述他們的恐懼、退縮、豫悅和安定。『二又勸下兼勸諸國各守本業』，是說進一步勸導，也勸導各國堅守各自的本業。『貪企者企望也』，『貪企』就是企望的意思。『佛告帝釋者』，出自《大經》。『經楚撻者』，『楚』又名『荊』，可以用來做杖，『撻』是擊打的意思。『廣雅沃濕也』，『沃』是滋潤，美好，也指柔順，『壤』是土壤的意思。『時不越序者』，指四季調和。『心無貪吝者』，心中沒有貪婪，所以不會過多索取；沒有吝嗇，所以能夠樂於施捨。『后妃婇女者』，天子有一位皇后，三位夫人，九位嬪妃，二十七位世婦，八十一位御女。《風俗通》中說，『婇女』是挑選容貌出色的女子。第三次稟白佛，是爲了展示其規範模式。分為兩個部分：首先是分段，然後是解釋含義。首先是稟白佛，又分為兩個部分：首先是發出誓願，想要表達六個方面的內容，如同疏文中列出的那樣；然後是展示規範模式，六個方面一一對應疏文。上面所說的六個誓願，『柏梁』是漢朝時宮殿的名字。天火叫做『災』。漢朝採用的方法是在殿脊上安裝海中的鴟魚尾來祭祀，以消除火災。火災於是平息。世人不明其原因，稱之為『鴟吻』。『八纮』指八方，『休』是美好的意思。『自勵者』，是自我勉勵的意思。『四海者』，《博物志》中說，天地的四面八方都有海水相通，陸地在其中，大概沒有多少。『七戎六蠻九夷八狄』，他們的形態各不相同，總而言之，稱之為『四海』，都是指靠近海的地方。接下來『次佛下述成二』，是說佛敘述成就，分為兩個部分：首先是分段並確立主旨，然後是『佛告下用意釋文二』，是說佛告訴並用心解釋經文，分為兩個部分：首先是分別敘述，又分為兩個部分：首先是敘述成就六種方法，這六種方法首先是敘述成就安身的方法。『羽儀者』，《漢書·高紀》中說，紀信乘坐王車，車上有黃色的車蓋和左纛。註釋說，用黃色的絲綢做車蓋的裡子，『纛』是毛羽做的幢，在帝王乘坐的車子的車衡左上方懸掛。蔡邕說，用牦牛尾做成，像斗一樣，有的在拉車的馬頭上，有的在車衡上。因為『纛』是用毛羽做的幢，是天子的儀仗，所以說『羽儀』。『經躬出者』，是說親自出行。『二從復下述成安國方法』，是說從重複的內容開始，敘述成就安定國家的方法。『爾許生死之難者』，是說劫數的數量如同遇到佛的數量一樣。『三述成安妻子方法』，是說敘述成就安定妻子兒女的方法。

【English Translation】 English version Using 'Equanimity and Compassion' (Deng Ci) to describe their fear, retreat, joy, and stability. 'Er you quan xia jian quan zhu guo ge shou ben ye' means further advising, and also advising all countries to adhere to their respective professions. 'Tan qi zhe qi wang ye,' 'Tan qi' means to expect or anticipate. 'Fo gao Di Shi zhe' comes from the 'Great Sutra.' 'Jing chu ta zhe,' 'Chu' is also named 'Jing,' which can be used as a staff, and 'ta' means to strike. 'Guang Ya wo shi ye,' 'Wo' means to moisten, beautiful, and also refers to gentle, 'Rang' means soil. 'Shi bu yue xu zhe' refers to the harmony of the four seasons. 'Xin wu tan lin zhe' means that there is no greed in the heart, so one will not ask for too much; there is no stinginess, so one can be happy to give. 'Hou fei cai nv zhe,' the emperor has one empress, three consorts, nine concubines, twenty-seven wives, and eighty-one imperial women. 'Feng Su Tong' says that 'cai nv' are women selected for their beautiful appearance. The third time reporting to the Buddha is to show its normative model. It is divided into two parts: first, segmentation, and then interpretation of meaning. First is reporting to the Buddha, which is divided into two parts: first, making vows, wanting to express six aspects of content, as listed in the commentary; then, showing the normative model, the six aspects correspond to the commentary one by one. The six vows mentioned above, 'Bai Liang' is the name of a palace in the Han Dynasty. Heavenly fire is called 'disaster.' The method adopted in the Han Dynasty was to install the tail of a sea kite on the ridge of the palace to worship and eliminate the fire. The fire then subsided. People did not know the reason and called it 'chi wen.' 'Ba hong' refers to the eight directions, and 'xiu' means beautiful. 'Zi li zhe' means self-encouragement. 'Si hai zhe,' 'Bo Wu Zhi' says that the four sides of the world are connected by sea water, and the land is in it, probably not much. 'Qi rong liu man jiu yi ba di,' their forms are different, in short, called 'four seas,' are referring to places near the sea. Next, 'ci fo xia shu cheng er' means that the Buddha narrates the achievement, divided into two parts: first, segmentation and establishing the main idea, and then 'fo gao xia yong yi shi wen er' means that the Buddha tells and carefully explains the scriptures, divided into two parts: first, separate narration, which is divided into two parts: first, narrating the achievement of six methods, these six methods first narrate the achievement of the method of settling down. 'Yu yi zhe,' 'Han Shu Gao Ji' says that Ji Xin rode in the king's car, with a yellow canopy and a left streamer. The note says that yellow silk is used as the lining of the canopy, 'dao' is a streamer made of feathers, hanging on the upper left side of the chariot of the emperor. Cai Yong said that it is made of yak tail, like a dipper, some on the head of the horse pulling the car, some on the yoke. Because 'dao' is a streamer made of feathers, it is the emperor's honor guard, so it is called 'yu yi.' 'Jing gong chu zhe' means to travel in person. 'Er cong fu xia shu cheng an guo fang fa' means starting from the repeated content, narrating the method of achieving national stability. 'Er xu sheng si zhi nan zhe' means that the number of kalpas is like the number of encounters with the Buddha. 'San shu cheng an qi zi fang fa' means narrating the method of achieving the stability of wife and children.

。四述成安王領方法。五從常下述成宮殿方法。六從在下述成上攝福方法。二從汝下述成六愿欲。六段如疏。經棘兵器也。與戟字同。刺殺也。二從汝下總述第四白佛要其法利二。初分文。由第三段末者。由前世尊述成云。亦當回此所得最勝功德之分。施與汝等及余眷屬。四王因茲遂要法利。二釋義二。初白佛二。初人王運心。二人王下天宮相現二。初事釋。人王至金光者。心存即三智金光明也。至典即三諦金光明也。智諦合即起事用金光明也。以色心不二故。香隨智遍回施下天王意云。若以法利回施我等。我等皆得。故以光照天宮為表。龍猶屬畜。對天並鬼成三法界。言法界者。今從解脫。所燒之香非法界者。何能周遍。三趣之體非法界者。豈能承受。二觀釋上之所說。雖談諦智猶是約教。示經力用。未論觀行。今之所論的就研心令觀詣理。故荊溪云。本雖久遠。圓頓雖實。第一義雖理。望觀屬事。此乃託事觀心。借義成行。三智妙解如火能然。三諦融心如香離臭。起三學行如煙氤氳。真本覺照故曰金光。行冥真故無礙而照。但期觀行契金光明。功用自然相周沙界。唯務相現內觀不修。心緣五塵魔必得便。慎之慎之。次佛述二。初標科。二隨釋二。初述成香光普遍。經摩醯首羅此云大自在。金剛密跡者。正法念經云

【現代漢語翻譯】現代漢語譯本四、講述成就安王（守護國土的國王）的方法。五、從『常』字開始，講述成就宮殿的方法。六、從『在』字開始，講述成就增上福報的方法。二、從『汝』字開始，講述成就六種願望。分為六段，如疏文所說。『經棘兵器也』，『經棘』指的是兵器，與『戟』字相同，意思是刺殺。二、從『汝』字開始，總述第四部分，即稟白佛陀，請求佛法利益的兩個方面。首先是分段說明。由於第三段末尾提到，世尊曾經說過，『也應當將所獲得的殊勝功德，迴向給你們以及其餘眷屬』，因此四大天王因此請求佛法的利益。二、解釋含義，分為兩個方面。首先是稟白佛陀，又分為人王發心和人王之下天宮顯現兩個方面。首先是就事論事地解釋，人王至金光，指的是心中存有三智金光明；至典，指的是三諦金光明；智諦結合，就產生了事用金光明。因為色心不二的緣故，香隨著智慧而周遍，迴向給下方的天王，意思是說，如果用佛法利益迴向給我們，我們都能得到，所以用光明照耀天宮作為表徵。龍仍然屬於畜生道，與天道和鬼道相對，構成了三法界。說到法界，現在是從解脫的角度來說的。所焚燒的香如果不是法界的體性，怎麼能夠周遍？三趣的本體如果不是法界的體性，怎麼能夠承受？二、觀想解釋，上面所說的，雖然談論了諦智，仍然是就教理而言，只是闡述了經書的力量和作用，還沒有論及觀行。現在所論述的，是確實地研究內心，使觀想達到真理。所以荊溪大師說，『經典雖然久遠，圓頓之法雖然真實，第一義諦雖然是真理，但相對於觀行來說，仍然屬於事相。』這正是依託事相來觀心，借用義理來成就修行。三智的微妙理解，就像火一樣能夠燃燒；三諦融于內心，就像香一樣遠離臭穢；生起三學的修行，就像煙一樣氤氳。真正的本覺照耀，所以叫做金光。修行與真理暗合，所以能夠無礙地照耀。只要觀行與金光明相應，功用自然就能周遍沙界。如果只注重外在的表象，而不修習內在的觀想，心緣於五塵，魔必定會得逞。要謹慎啊，要謹慎啊！其次是佛陀的敘述，分為兩個方面。首先是標明科判，其次是隨著科判進行解釋，又分為兩個方面。首先是敘述香光普遍。經文中的『摩醯首羅』，這裡翻譯為大自在天。『金剛密跡』，正法念經中說

【English Translation】 English version 4. Explaining the method of achieving Anraja (King who protects the country). 5. Starting from the word 'Chang', explaining the method of achieving palaces. 6. Starting from the word 'Zai', explaining the method of achieving increasing blessings. 2. Starting from the word 'Ru', explaining the achievement of six wishes. Divided into six sections, as stated in the commentary. 'Jing Ji Bing Qi Ye', 'Jing Ji' refers to weapons, the same as the character 'Ji', meaning assassination. 2. Starting from the word 'Ru', summarizing the fourth part, which is reporting to the Buddha and requesting the benefits of the Dharma in two aspects. The first is to explain in sections. Because the end of the third section mentioned that the World Honored One once said, 'You should also dedicate the supreme merits you have obtained to you and your relatives,' therefore the Four Heavenly Kings requested the benefits of the Dharma. 2. Explaining the meaning, divided into two aspects. The first is reporting to the Buddha, which is further divided into the King's aspiration and the manifestation of the heavenly palace below the King. The first is to explain based on the matter, the King to Golden Light, refers to the mind having the Three Wisdoms Golden Light; to Dian, refers to the Three Truths Golden Light; the combination of Wisdom and Truth produces the functional Golden Light. Because the form and mind are not two, the fragrance pervades with wisdom, dedicating to the lower heavenly kings, meaning that if the benefits of the Dharma are dedicated to us, we can all obtain them, so using the light to illuminate the heavenly palace as a representation. Dragons still belong to the animal realm, opposite to the heavenly realm and the ghost realm, forming the Three Realms. Speaking of the Dharma Realm, now it is from the perspective of liberation. If the incense burned is not the nature of the Dharma Realm, how can it pervade? If the essence of the Three Destinies is not the nature of the Dharma Realm, how can it be received? 2. Contemplation and explanation, what was said above, although discussing the Truths and Wisdoms, is still in terms of doctrine, only elaborating the power and function of the scriptures, without discussing contemplation and practice. What is now discussed is to truly study the mind, so that contemplation reaches the truth. Therefore, Master Jingxi said, 'Although the scriptures are ancient, the perfect and sudden Dharma is true, and the First Truth is the truth, but relative to contemplation and practice, it still belongs to phenomena.' This is precisely relying on phenomena to contemplate the mind, borrowing meaning to achieve practice. The subtle understanding of the Three Wisdoms is like fire that can burn; the Three Truths melting into the heart is like fragrance that is far from foulness; the arising of the practice of the Three Learnings is like smoke that is rich. The true original awareness illuminates, so it is called Golden Light. Practice secretly accords with the truth, so it can illuminate without obstruction. As long as contemplation and practice correspond to the Golden Light, the function will naturally pervade the realms of sand. If you only focus on external appearances and do not cultivate internal contemplation, the mind is attached to the five desires, and the demon will surely succeed. Be careful, be careful!' Next is the Buddha's narration, divided into two aspects. The first is to mark the subject, and the second is to explain according to the subject, which is further divided into two aspects. The first is to narrate the universality of the fragrance and light. 'Maheśvara' in the scriptures, here translated as Great自在(Great Freedom) Heaven. 'Vajra Secret Trace', the 正法念經(Saddharma-smṛty-upasthāna Sūtra) says

。昔有國王夫人生千子。欲試當來成佛次第。故俱留孫探得第一籌。釋迦當第四籌。乃至樓至當千籌。第二夫人生二子。一愿為梵王請千兄轉法輪。次愿為密跡金剛神。護千兄教法。世傳樓至化身。非也乃法意王子耳。據經唯一人今狀于伽藍之門。而為二像者。夫應變無方多亦無咎。摩尼跋陀此云威伏行。阿耨達此云無熱惱。娑竭此云鹹海。經百億非非想天者。夫百億即大千界也。但同一四禪及四無色。三禪統中千界。以大千言之。則有一千三禪也。二禪統小千界。則有百萬二禪。唯四洲至初禪。則有百億。今非想亦言百億。以下望上言之耳。又恐翻譯之訛也。以義凈重翻則無百億非想之言。二從諸下述成施善護贊二。初贊因。二贊果。經勤修下明修苦行。善能下壞外道。降魔怨是莊嚴道場也。覺了下成正覺。善男子下轉法輪。此並果上之事。如瑞應經廣明。第五白佛舉興衰二。初分文。二釋義二。初白佛三。初舉興勸四。初述弘經四天聽受。二大梵下明釋梵八部皆集。經釋提桓因者。具云釋迦提婆因達羅。此云能天帝。三世尊下明人王為善知識。四以甘下明得利護國彌勤。二次舉衰勸二。初分文。二隨釋四。初明天失法食。二明天神舍離。三明惡鬼興災。經流星者。星說曰。絕跡而去曰奔星。光跡相連曰流星。薄蝕

【現代漢語翻譯】現代漢語譯本過去有一位國王的夫人，生了一千個兒子。她想測試他們將來成佛的次序，所以俱留孫佛（Kakusandha，過去七佛之首）探得了第一籌，釋迦牟尼佛（Sakyamuni，現在佛）得到第四籌，乃至樓至佛（Rucika，未來千佛之一）得到第一千籌。第二位夫人則生了兩個兒子，一個發願成為梵天（Brahma），請一千位兄長轉法輪（Dharma wheel，佛法），另一個發願成為密跡金剛神（Vajrapani，護法神），護持一千位兄長的教法。世間流傳樓至佛是化身，並非如此，而是法意王子。根據經典記載只有一人，現在伽藍（Samgharama，寺院）的門前卻有兩尊像，這是應變無方，多一些也無妨。摩尼跋陀（Manibhadra）翻譯成威伏行，阿耨達（Anavatapta）翻譯成無熱惱，娑竭（Sagara）翻譯成鹹海。經典中說經過百億非非想天（Neither perception nor non-perception，佛教宇宙觀中的最高層天界），這百億實際上就是大千世界（Mahasahasri，佛教宇宙觀中的一個宇宙）。只是同一四禪（Fourth Dhyana，色界第四禪）及四無色（Four formless realms，無色界），三禪（Third Dhyana，色界第三禪）統領中千世界（Medium Chiliocosm），如果用大千世界來說，就有一千個三禪。二禪（Second Dhyana，色界第二禪）統領小千世界（Small Chiliocosm），就有百萬個二禪。只有四洲（Four Continents，指地球）到達初禪（First Dhyana，色界初禪），才有百億。現在說非非想天也有百億，這是以下往上說的，也可能是翻譯的錯誤。義凈法師重新翻譯就沒有百億非非想天的說法。二、從諸下述成施、善護、贊二。初贊因，二贊果。經勤修下明修苦行。善能下壞外道。降魔怨是莊嚴道場也。覺了下成正覺。善男子下轉法輪。此並果上之事。如瑞應經廣明。第五白佛舉興衰二。初分文。二釋義二。初白佛三。初舉興勸四。初述弘經四天聽受。二大梵下明釋梵八部皆集。經釋提桓因者。具云釋迦提婆因達羅。此云能天帝。三世尊下明人王為善知識。四以甘下明得利護國彌勤。二次舉衰勸二。初分文。二隨釋四。初明天失法食。二明天神舍離。三明惡鬼興災。經流星者。星說曰。絕跡而去曰奔星。光跡相連曰流星。薄蝕

【English Translation】 English version In the past, there was a king's wife who gave birth to a thousand sons. She wanted to test the order in which they would become Buddhas in the future. Therefore, Kakusandha (the first of the Seven Buddhas of the Past) obtained the first lot, Sakyamuni (the present Buddha) obtained the fourth lot, and Rucika (one of the Thousand Buddhas of the Future) obtained the thousandth lot. The second wife gave birth to two sons. One vowed to become Brahma (the creator god), requesting the thousand elder brothers to turn the Dharma wheel (the wheel of Buddhist law), and the other vowed to become Vajrapani (a wrathful deity), protecting the teachings of the thousand elder brothers. It is popularly believed that Rucika is an incarnation, but this is not the case; he is actually Prince Dharma-intention. According to the scriptures, there is only one person, but now there are two statues in front of the Samgharama (monastery) gate. This is a flexible adaptation, and having more is not a problem. Manibhadra is translated as 'Majestic Subduer of Conduct,' Anavatapta is translated as 'Without Heat or Affliction,' and Sagara is translated as 'Salt Sea.' The scriptures say that after passing through hundreds of billions of Neither perception nor non-perception (the highest realm in Buddhist cosmology), these hundreds of billions are actually the Maha-sahasri (a great chiliocosm, a Buddhist universe). It is just that the same Fourth Dhyana (the fourth meditative absorption in the Form Realm) and the Four Formless Realms (the realms beyond form) exist. The Third Dhyana (the third meditative absorption in the Form Realm) governs the Medium Chiliocosm, so in terms of the Maha-sahasri, there are a thousand Third Dhyanas. The Second Dhyana (the second meditative absorption in the Form Realm) governs the Small Chiliocosm, so there are a million Second Dhyanas. Only the Four Continents (referring to the Earth) reach the First Dhyana (the first meditative absorption in the Form Realm), so there are hundreds of billions. Now it is said that Neither perception nor non-perception also has hundreds of billions, which is speaking from below to above, or it may be a translation error. When the monk Yijing re-translated, there was no mention of hundreds of billions of Neither perception nor non-perception. 2. From 'Zhu Xia' onwards, it describes giving, protecting, and praising in two parts. The first praises the cause, and the second praises the result. The passage 'Diligent cultivation' explains the practice of asceticism. 'Good at' explains destroying external paths. Subduing demons and enemies is adorning the Bodhimanda (place of enlightenment). 'Awakened' means attaining perfect enlightenment. 'Good son' means turning the Dharma wheel. These are all matters of the result. The 'Auspicious Response Sutra' explains this in detail. The fifth part, 'Reporting to the Buddha,' discusses rise and decline in two parts. The first divides the text, and the second explains the meaning in two parts. The first is 'Reporting to the Buddha' in three parts. The first raises the encouragement in four parts. The first describes the four heavenly kings listening to and receiving the sutra. The second, 'Great Brahma,' explains that the eight classes of devas and nagas all gather. The passage 'Shakra Devanam Indra' in full is 'Sakka-devanam-Indra,' which means 'Capable Heavenly Emperor.' The third, 'World Honored One,' explains that the human king is a good advisor. The fourth, 'With sweetness,' explains that benefiting and protecting the country is very diligent. The second part raises the decline and encourages in two parts. The first divides the text, and the second follows the explanation in four parts. The first explains that the heavens lose the food of the Dharma. The second explains that the heavenly gods depart. The third explains that evil ghosts cause disasters. The passage 'Shooting star' is explained in the 'Star Treatise' as: 'Disappearing without a trace is called a comet. A connected streak of light is called a shooting star. Obscuration.'

者。案漢書天文志。作日月薄蝕。孟康注曰。日月無光曰薄。韋昭曰。氣往迫為薄。虧缺曰蝕。京房易傳云。日月赤黃為薄。釋名云。日月虧曰蝕。謂稍侵虧如蟲食草木葉也。虹者。爾雅云。螮蝀虹也。爾雅音義云。雙出鮮盛者為雄。雄曰虹。闇昧者為雌。雌曰霓。霓或霓。江東呼為絳俗呼為美人。釋名云。虹攻也。謂純陽攻陰義也。四展轉成災。三正勸二。初分文。二隨釋六。初欲得現利。二天忻法食。三出過三論。四韋陀者。即外人典籍。摩蹬伽經云。初人名梵天。造一韋陀。次有仙名。白凈變一為四。一名讚誦。二名祭祀。三名歌詠。四名禳災。次名弗沙。有二十五弟子。各一韋陀能廣分別。遂成二十五韋陀。次名鸚鵡。次名善道。及其弟子漸漸增廣。如是展轉有千二百六韋陀。今言四者。從其根本為名。皆明梵事出離欲染。故云梵天。說出欲論也。毗伽羅論此名記論。婆尼尼造。明種種經書並諸雜語。又名字本。河西云。世間文字之根本。典籍音聲之論。宣通四辯訶責世法。贊出家法。言辭清雅。義理深邃。雖是外論而無邪法。將不是善權大士所為也。僧佉此云數論。諸法從數起故。劫初黃頭仙所造。衛世師此云勝論。謂諸論中勝故。勝人所造故。成劫末鵂鹠外道造。勒沙婆。此云苦行。未知出世時節。以人

【現代漢語翻譯】現代漢語譯本：『薄』（bó）：根據《漢書·天文志》記載，指日月薄蝕。孟康註釋說，日月無光稱為『薄』。韋昭說，氣往迫近稱為『薄』。虧缺稱為『蝕』。京房《易傳》說，日月赤黃色為『薄』。《釋名》說，日月虧缺稱為『蝕』，意思是逐漸侵蝕虧缺，像蟲子吃草木的葉子一樣。『虹』（hóng）：《爾雅》說，『螮蝀』（dì dōng）就是虹。《爾雅音義》說，雙出鮮艷的稱為雄虹，雄虹稱為『虹』；暗淡的稱為雌虹，雌虹稱為『霓』（ní）。霓或者寫作『蜺』。江東一帶稱虹為『絳』（jiàng），民間俗稱『美人』。《釋名》說，虹有『攻』的意思，是純陽之氣攻伐陰氣的意思。四種外道典籍輾轉相傳，成為災難的根源。三正可以勸化二邪。初分文，二隨文解釋六義。初欲求現世利益，二天神歡喜以法為食。三種理論超出三種論述。『韋陀』（Veda）：即外道的典籍。《摩蹬伽經》說，最初的人名叫梵天（Brahmā，印度教的創造之神），創造了一部韋陀。後來有仙人名叫白凈，將一部韋陀變為四部，一部名叫讚誦韋陀（Ṛgveda），二部名叫祭祀韋陀（Yajurveda），三部名叫歌詠韋陀（Sāmaveda），四部名叫禳災韋陀（Atharvaveda）。再後來有仙人名叫弗沙，有二十五位弟子，每人都能廣泛分別一部韋陀，於是形成了二十五部韋陀。再後來有仙人名叫鸚鵡，再後來有仙人名叫善道，以及他們的弟子漸漸增多擴大。就這樣輾轉相傳，有一千二百零六部韋陀。現在說四部韋陀，是從它的根本來命名的。都闡明梵天之事，出離慾望的染污，所以稱為梵天，說的是出離慾望的理論。『毗伽羅論』（Vyākaraṇa）：此名記論，是波尼尼（Pāṇini）所造，闡明種種經書以及各種雜語，又是文字的根本。河西一帶說，這是世間文字的根本，是典籍音聲的理論，宣通四辯，訶責世俗之法，讚揚出家之法，言辭清雅，義理深邃。雖然是外道之論，卻沒有邪法，莫非是善權菩薩所為？『僧佉』（Sāṃkhya）：此云數論，諸法從數而起，是劫初黃頭仙人所造。『衛世師』（Vaiśeṣika）：此云勝論，認為諸論中最為殊勝，是殊勝之人所造。成劫末鵂鹠（xiū liú）外道所造。『勒沙婆』（Ṛṣabha）：此云苦行，未知出世的時節，以人...

【English Translation】 English version: 'Bo (薄)': According to the Astronomical Treatise of the Book of Han, it refers to solar and lunar eclipses. Meng Kang commented that the absence of light from the sun and moon is called 'bo'. Wei Zhao said that the approach of qi (氣) is called 'bo'. A deficiency is called an 'eclipse'. Jing Fang's Commentary on the Book of Changes says that the reddish-yellow color of the sun and moon is 'bo'. Shi Ming says that the waning of the sun and moon is called an 'eclipse', meaning a gradual encroachment and deficiency, like insects eating the leaves of grass and trees. 'Hong (虹)': The Erya says that 'didi dong (螮蝀)' is the rainbow. The Erya's Phonetic and Semantic Commentary says that a bright, double rainbow is male, and the male rainbow is called 'hong'; a dim one is female, and the female rainbow is called 'ni (霓)'. 'Ni' is sometimes written as '蜺'. The Jiangdong area calls the rainbow 'jiang (絳)', and the common people call it 'beauty'. Shi Ming says that 'hong' has the meaning of 'attack', meaning that pure yang qi attacks yin qi. These four types of non-Buddhist scriptures have been passed down and become the source of disasters. The three correct views can persuade the two heretical views. The first divides the text, and the second explains the six meanings according to the text. The first seeks worldly benefits, and the second pleases the gods with the Dharma as food. The three theories surpass the three discourses. 'Veda (韋陀)': These are the scriptures of non-Buddhists. The Matangi Sutra says that the first person was named Brahma (梵天, the Hindu god of creation), who created one Veda. Later, there was an immortal named Baijing, who transformed one Veda into four: the first is called the Rigveda (讚誦韋陀), the second is called the Yajurveda (祭祀韋陀), the third is called the Samaveda (歌詠韋陀), and the fourth is called the Atharvaveda (禳災韋陀). Later, there was an immortal named Fusha, who had twenty-five disciples, each of whom could widely distinguish one Veda, thus forming twenty-five Vedas. Later, there was an immortal named Parrot, and later there was an immortal named Shandao, and their disciples gradually increased and expanded. In this way, it has been passed down to one thousand two hundred and six Vedas. Now, the four Vedas are named from their roots. They all clarify the affairs of Brahma, and liberation from the defilement of desire, so it is called Brahma, which speaks of the theory of liberation from desire. 'Vyākaraṇa (毗伽羅論)': This is called the Treatise on Grammar, created by Pāṇini (波尼尼), which clarifies various scriptures and various miscellaneous languages, and is also the root of writing. The Hexi area says that this is the root of worldly writing, the theory of scriptures and sounds, expounding the four kinds of eloquence, rebuking worldly laws, praising the laws of renunciation, with clear and elegant words and profound meanings. Although it is a non-Buddhist treatise, it has no heretical teachings. Could it be the work of a Bodhisattva who skillfully uses expedient means? 'Sāṃkhya (僧佉)': This is called the Theory of Numbers, because all dharmas arise from numbers, and it was created by the Yellow-Headed Immortal at the beginning of the kalpa. 'Vaiśeṣika (衛世師)': This is called the Theory of Distinctions, which is considered the most superior among all theories, and was created by a superior person. It was created by the owl (鵂鹠, xiū liú) heretic at the end of the kalpa. 'Ṛṣabha (勒沙婆)': This is called Asceticism, and the time of his appearance in the world is unknown, using human...

名名所造論。此三仙所說無漏盡通故。唯五通。四始終獲利。經如來正遍知說者。十號中二號也。五教主勝故。經以大悲力故等者。用無緣大悲普覆法界故。超梵王四等之心以難思苦行積劫利物故。超帝釋十善之因。六諸法本故。經一切眾生等者。世間謂五戒十善十二門禪等。出世間者。四教法門者三乘修證也。國事者。禮樂征伐治世育民之事也。造世論者。如上三論及下正論等也。皆因此經者。乃教行理三種經也。故新本云。欲生人天欲得四果支佛。欲得佛。皆依此經。懺悔滅障方得成就。若探取化意。即是於一佛乘分別說三。但以此經部在方等教。猶屬通理。就人分未免異趣故。欲令等言隨其五乘。而得安樂也。二佛述二。初分文。二隨釋二。初舉興衰勸。二正勸第六說偈頌德二。初分文。二夫三下釋義三。初說偈嘆三。初嘆三身三。初依現文別對三身。空是法身者。經無空字。以其日月必依于空。又下文云。佛真法身猶如虛空。是故疏以空日月三對於三身。空無明暗日月共依。別喻法身體本週遍。日能破暗別喻報身三惑盡凈。月能盈昃別喻應身隨機勝劣。此之別對為下圓融而作張本耳。二通意下取喻義通具三身二。初取喻顯圓。若以三喻別對三身。恐謂三身其體隔異。故今委取能喻之事。其義不局。每喻各自具

於三義。如日一喻。上必依空下必現水。此之三義則。顯報智圓具三身。此則三般若論三身也。月喻亦爾。可顯應用圓具三身。此則三解脫論三身也。太虛空是日所依空。天日水日當體含空。此之三空則顯法體圓具三身。月亦如是者。月所依空天月水月其中含空。亦顯法體圓具三身。空遍日月兩說三身者。乃約雙照中道而示。此則三軌而論三身也。二依下以結文示。此結嘆文。凡舉三喻謂月焰化。此三事義各合具三。如月一喻必上依空。必下現水。此乃應身圓具三身。文舉如焰焰必依日。日必依空。此乃報身圓具三身。文舉如化。化必有術名為化法。術必在人即是化主。其變化物名為化事。此乃法身圓具三身。三雖復下復取結文以通融別。經既顯云無有障礙。若非以法而定於喻。一一圓融何稱此中無障礙說。當以此意融身相文。使一一相皆嚴三身。成密藏相。二嘆身相二。初分科釋經二。初分科。二釋經五。初嘆上二相。二嘆智斷者。初二句總標。有喻有法。次四句是別嘆。二句是智二句是斷淵海也。管子曰。水出於地而不流曰淵。三嘆下二相。四絕言嘆。五結嘆二夫。相下總示身相三。初通嚴。三身相好不獨在應身。報法亦通等者。如今所列。目齒輪網例于上下。二十八相通能莊嚴三種身也。以身相是一隨見成三。

【現代漢語翻譯】關於三義，例如以太陽為例。上方必定依賴於空，下方必定顯現水。這三種意義則顯示報身（Sambhogakāya，受用身）的智慧圓滿具足三身（Trikāya）。這便是以三般若（Tri-prajna，三種智慧）來論述三身。月亮的譬喻也是如此，可以顯示應用圓滿具足三身。這便是以三解脫（Tri-vimoksha，三種解脫）來論述三身。太虛空是太陽所依賴的空，天上的太陽和水中的太陽本體都包含空。這三種空則顯示法體圓滿具足三身。月亮也是如此，月亮所依賴的空，天上的月亮和水中的月亮其中都包含空，也顯示法體圓滿具足三身。空普遍存在於太陽和月亮兩種說法的三身中，這是爲了說明雙照中道（both illuminate the Middle Way）而揭示的，這便是以三軌（Tri-yana，三種軌則）來論述三身。第二，以下面的結論性文字來揭示。這是總結讚歎的文字。凡是舉出的三種譬喻，即月亮、火焰、幻化，這三種事物的意義各自都具備三。例如以月亮為例，必定上方依賴於空，必定下方顯現水。這乃是應身（Nirmanakaya，化身）圓滿具足三身。文中舉例說，火焰必定依賴於太陽，太陽必定依賴於空。這乃是報身圓滿具足三身。文中舉例說，幻化必定有法術，名為幻化之法。法術必定在人，即是幻化之主。其變化的事物名為幻化之事。這乃是法身（Dharmakaya，法身）圓滿具足三身。第三，即使再次用結論性的文字來融通不同的經典，既然經典已經清楚地說沒有障礙，如果不是用法來確定譬喻，一一圓融，又怎麼能稱得上這裡所說的沒有障礙呢？應當用這個意思來融通身相的文字，使每一個相都莊嚴三身，成就密藏相。第二，讚歎身相。分為兩個部分。首先，分科解釋經典。分為兩個部分。首先，分科。第二，解釋經典，分為五個部分。首先，讚歎上面的兩個相。第二，讚歎智慧和斷除。開始的兩句是總的標示，有譬喻有法。接下來的四句是分別讚歎，兩句是智慧，兩句是斷除，如淵海一般。管子說，水從地裡出來而不流動叫做淵。第三，讚歎下面的兩個相。第四，用絕言來讚歎。第五，總結讚歎。第二，關於相，下面總的揭示身相。首先，普遍莊嚴。三身（Trikaya）的相好不只是在應身，報身和法身也同樣普遍。就像現在所列舉的，眼睛、牙齒、輪相、網縵，例如在上面和下面，二十八相普遍能夠莊嚴三種身。因為身相是一，隨著所見而成就三。

【English Translation】 Regarding the three meanings, take the sun as an example. Above, it must rely on space; below, it must manifest water. These three meanings reveal that the Sambhogakāya (reward body) has wisdom that is complete with the Trikāya (three bodies). This is discussing the Trikāya in terms of the Tri-prajna (three wisdoms). The analogy of the moon is similar; it can reveal the application of the complete Trikāya. This is discussing the Trikāya in terms of the Tri-vimoksha (three liberations). The great void is the space upon which the sun relies; the sun in the sky and the sun in the water inherently contain emptiness. These three emptinesses reveal that the Dharmakaya (dharma body) is complete with the Trikāya. The moon is also like this; the space upon which the moon relies, the moon in the sky, and the moon in the water all contain emptiness, also revealing that the Dharmakaya is complete with the Trikāya. The emptiness pervades the Trikāya in both the sun and moon analogies, which is to indicate the dual illumination of the Middle Way. This is discussing the Trikāya in terms of the Tri-yana (three vehicles). Secondly, the following concluding text reveals this. This is a concluding verse of praise. All three analogies mentioned—the moon, flame, and illusion—each of these three things possesses three meanings. For example, with the moon, it must rely on space above and manifest water below. This is the Nirmanakaya (transformation body) complete with the Trikāya. The text cites the example of a flame, which must rely on the sun, and the sun must rely on space. This is the Sambhogakāya complete with the Trikāya. The text cites the example of illusion, which must have a technique called the dharma of illusion. The technique must be in a person, who is the master of illusion. The transformed thing is called the matter of illusion. This is the Dharmakaya complete with the Trikāya. Thirdly, even if we again use the concluding text to integrate different scriptures, since the scriptures have clearly said there are no obstacles, if we do not use the Dharma to determine the analogies, how can we call this the 'no obstacles' teaching if they are not integrated one by one? We should use this meaning to integrate the text on bodily characteristics, so that each characteristic adorns the Trikāya, accomplishing the secret treasury of characteristics. Secondly, praising the bodily characteristics. Divided into two parts. First, dividing and explaining the scripture. Divided into two parts. First, dividing. Second, explaining the scripture, divided into five parts. First, praising the upper two characteristics. Second, praising wisdom and cessation. The first two sentences are a general indication, with analogy and dharma. The next four sentences are separate praises, two sentences for wisdom and two sentences for cessation, like an abyss of the sea. Guanzi said, 'Water that comes out of the ground and does not flow is called an abyss.' Third, praising the lower two characteristics. Fourth, praising with words of cessation. Fifth, concluding praise. Secondly, regarding the characteristics, the following generally reveals the bodily characteristics. First, universal adornment. The excellent characteristics of the Trikāya are not only in the Nirmanakaya; the Sambhogakāya and Dharmakaya are also universal. Like what is listed now, the eyes, teeth, wheel marks, and webbed fingers, for example, above and below, the twenty-eight characteristics universally adorn the three bodies. Because the bodily characteristics are one, they accomplish three according to what is seen.

莊嚴父母生身者。以藏通人但言偏空。所見佛相謂由正習。構造而成相非奇特。但能少勝輪王而已。以不知心現見從外來。取色分齊故名生身。此乃如來曲順凡小。示現此身故名為應。莊嚴尊特身者。以別教人能信中道妙色妙心隨緣變造。所見佛相知從心現無有分齊。或現大身十蓮華藏世界塵相。或現八萬四千相好。或時只於丈六三十二相。令其機緣無分齊見。不同藏通分齊之身。故名尊特。此乃如來修道所得。故名為報。莊嚴法門者。以圓教人了大小身及多少相。皆性本具修德無功。相雖是色色即是心。故起信論云。色性即智說名智身。智性即色說名法身。今從即智名法門故。以八萬四千陀羅尼為發。乃至定慧為足。以即色故。故得名為法身相好。此乃相好隨解而轉。故使莊嚴三身相異。二此中下別示法門。此乃指經智淵無邊而為智德。百千三昧而為斷德。此之二德能收一切莊嚴法門也。學者若於色心分隔而解此義。則永不識法身相好也。三文下文示圓融。上來分別法報應相。欲令易解故須就機淺深優劣。須了前前不知后。后須了後後必見前。前良以前粗后妙故也。今四天王是大菩薩就圓稱歎。見三身相。與妙三德無二無別。應是解脫豈隔二德。報法準知。欲彰此義。是故特云無有障礙。若知此意。方是深達金光明

【現代漢語翻譯】現代漢語譯本莊嚴父母生身者（由父母所生的身體）。以藏通二教之人，只說偏空之理。所見佛相，認為是由於正因和習氣構造而成，佛的相貌並非奇特，只能稍微勝過轉輪聖王而已。因為他們不知道佛相是由心識顯現，而是從外在去分別色相的界限，所以稱為生身。這乃是如來爲了順應凡夫和小乘根機，示現的應化之身，所以名為應身。莊嚴尊特身者（莊嚴殊勝的身體）。以別教之人，能夠相信中道之理，明白微妙的色相和微妙的心識，都是隨著因緣變化而造作的。所見佛相，知道是從心識顯現，沒有固定的界限。或者顯現大身，其相遍佈十蓮華藏世界微塵數；或者顯現八萬四千種相好；或者有時只顯現丈六金身和三十二種相好，令與其有緣的眾生，見到沒有固定界限的佛身。這不同於藏通二教所見有界限的佛身，所以名為尊特身。這乃是如來修道所得的果報，所以名為報身。莊嚴法門者（莊嚴的佛法）。以圓教之人，了知大小身和多少相，都是自性本自具足，修德沒有功用。相雖然是色相，但即是心識。《起信論》說：『色性即是智性，所以名為智身。智性即是色性，所以名為法身。』現在從即智的角度來說，名為法門。以八萬四千陀羅尼為開端，乃至以定和慧為足。因為即是色相，所以才能名為法身相好。這乃是相好隨著理解而轉變，所以使得莊嚴三身的相貌各不相同。二、此中下文分別顯示法門。這裡是指經中的智慧深遠無邊，而作為智德；百千三昧，而作為斷德。這兩種德能能夠包含一切莊嚴法門。學者如果將色和心分隔開來理解這個意義，那麼就永遠無法認識法身相好。三、下文顯示圓融之理。上面分別說明應身、報身和法身之相，是爲了讓人容易理解，所以需要就眾生的根機深淺優劣來分別說明。需要明白前面的不知道後面的，後面需要明白後面的必定能見到前面的。前面之所以好，是因為前面粗淺而後面精妙。現在四大天王是大菩薩，就圓教的境界來稱歎，見到三身之相，與妙三德沒有二樣沒有分別。應身是解脫之身，怎麼會與斷德和智德隔絕呢？報身和法身也依此類推可知。爲了彰顯這個意義，所以特別說『無有障礙』。如果知道這個意義，才是深刻通達《金光明經》的真義。

【English Translation】 English version The one who adorns the 'parents-born body' (the body born of parents). Those of the Zang and Tong teachings only speak of 'biased emptiness'. The Buddha's form they see is considered to be constructed from 'right causes' and 'habits'. The Buddha's appearance is not extraordinary, only slightly surpassing a Chakravartin (wheel-turning king). Because they do not know that the Buddha's form is manifested by consciousness, but instead distinguish the limits of form from the outside, it is called the 'parents-born body'. This is the Tathagata (Thus Come One) manifesting an 'incarnation body' to accord with the capacities of ordinary people and those of the Hinayana (Small Vehicle), so it is called the 'Nirmanakaya' (Transformation Body). The one who adorns the 'honored and special body' (the adorned and distinguished body). Those of the Separate Teaching are able to believe in the Middle Way, understanding that subtle forms and subtle consciousness are created by changing conditions. The Buddha's form they see is known to be manifested from consciousness, without fixed limits. Sometimes a large body is manifested, its form pervading the dust-like particles of the ten Lotus Treasury Worlds; sometimes eighty-four thousand characteristics and marks are manifested; sometimes only a sixteen-foot body with thirty-two characteristics is manifested, allowing sentient beings with the appropriate affinity to see the Buddha's body without fixed limits. This is different from the limited body seen by the Zang and Tong teachings, so it is called the 'Sambhogakaya' (Reward Body). This is the reward obtained by the Tathagata through cultivation, so it is called the 'Reward Body'. The one who adorns the 'Dharma-door' (the teachings of the Buddha). Those of the Perfect Teaching understand that large and small bodies, and many or few characteristics, are all inherently complete in one's nature, and cultivation has no merit. Although the characteristics are forms, they are identical to consciousness. The 'Awakening of Faith' says: 'The nature of form is the nature of wisdom, so it is called the Wisdom Body. The nature of wisdom is the nature of form, so it is called the Dharmakaya (Dharma Body).' Now, from the perspective of 'identical wisdom', it is called the Dharma-door. It begins with the eighty-four thousand Dharanis (incantations), and even takes Samadhi (concentration) and Prajna (wisdom) as its foundation. Because it is identical to form, it can be called the characteristics and marks of the Dharmakaya. This is because the characteristics and marks change according to understanding, so the appearances of the adorned three bodies are different. Two, the following text separately shows the Dharma-door. This refers to the profound and boundless wisdom in the Sutra, which is taken as the 'virtue of wisdom'; the hundreds of thousands of Samadhis, which are taken as the 'virtue of severance'. These two virtues can encompass all the adorned Dharma-doors. If a student separates form and mind to understand this meaning, then they will never recognize the characteristics and marks of the Dharmakaya. Three, the following text shows the principle of perfect fusion. The above separately explains the appearances of the Nirmanakaya, Sambhogakaya, and Dharmakaya, in order to make it easy to understand, so it is necessary to explain them separately according to the depth and superiority of sentient beings' capacities. It is necessary to understand that those who know the former do not know the latter, and those who need to understand the latter will surely see the former. The reason why the former is good is because the former is crude and the latter is subtle. Now, the Four Heavenly Kings are great Bodhisattvas, praising from the realm of the Perfect Teaching, seeing that the appearances of the three bodies are not different or separate from the three wonderful virtues. The Nirmanakaya is the body of liberation, how can it be separated from the virtues of severance and wisdom? The Sambhogakaya and Dharmakaya can be understood by analogy. In order to highlight this meaning, it is specifically said 'without obstruction'. If you know this meaning, you will deeply understand the true meaning of the 'Suvarnaprabhasa Sutra' (Golden Light Sutra).

法門也。三偈初下結嘆二。初直銷經文二。初銷文。結佛月為三身者。現文唯有空與水月合有天月。可喻三身。言佛化為四身者。法身妙色而為化法。報應二身照理鑒機而為化主。曲順機緣現九界身。而為化事。今以化事顯具上三故論四身。皆具三四者。趣舉一身即三即四。彼彼皆爾。方名無礙。二品初下結妙二。初明始末皆三。三章是法三身是人。攬法為人人不離法。故云辭異其義是同。佛月清凈者。取偈初句成今三身。三嘆天辯絕妙。初嘆三章云。金光明微妙經典。顯不縱橫。今結三身言無障礙。亦非縱橫。以初以後顯于中間。句句無非談秘密藏。大師嘆妙其意在茲。二料簡機應。上明三身無有障礙。其義幽微。猶慮學人三相不泯情有分張。今明三身及以所被。無非法界。法界無外更何彼此。三初一問答。明法外無餘。言法不作報非報者。非報是應。難云。三身只一法界豈有能作作所作耶。而言依法者。此同體依依而復即全體之用。用還依體。二一問答。報即法界影是應身。非影是化身。以現九界非佛像故。法界下注云云者。更合明於應是法界三同秘藏。豈有一身非法界耶。三又並下一問答。明機外無應三身一體。人或信之。其所對機多謂他境。故今顯示令泯此疑二。初設並顯。動譬機生不能睹應。不動譬機熟則

【現代漢語翻譯】現代漢語譯本這是關於『法門』（Dharma gate）的討論。分為三個部分：首先是總結和讚歎，其次是直接解釋經文，最後是總結其精妙之處。首先，直接解釋經文。關於將佛月（Buddha-moon）解釋為三身（Trikaya）的說法，經文中只提到空（emptiness）和水月（moon in water），以及天月（celestial moon），這些可以比喻為三身。關於佛陀化現為四身（Four bodies of Buddha）的說法，法身（Dharmakaya）的微妙之色是化法（transformation method），報身（Sambhogakaya）和應身（Nirmanakaya）照亮真理、洞察機緣，是化主（transformation master）。爲了順應各種機緣，佛陀示現九界之身（Nine realms of existence），這是化事（transformation event）。現在，通過化事來顯現上述三身，因此討論四身。如果說三身和四身都具備，那麼只要提到其中一身，就包含了三身和四身，反之亦然。只有這樣，才能稱之為無礙（unobstructed）。第二部分，從『二品初下結妙』開始，總結其精妙之處。首先，闡明從始至終都包含三身。三章（three chapters）是法（Dharma），三身是人（person）。將法融入人，人也不離法，所以說辭不同，但意義相同。『佛月清凈』（Buddha-moon is pure）一句，取自偈頌的開頭，成就了現在所說的三身。第三部分，讚歎天辯（heavenly eloquence）的絕妙之處。首先，讚歎三章說：『金光明微妙經典』（Suvarnaprabhasa Sutra is a subtle and wonderful scripture），顯示了不縱橫（not vertical or horizontal）。現在總結三身，說無障礙，也不是縱橫。用開始和結尾來顯現中間，句句都在談論秘密藏（secret treasury）。大師讚歎其精妙之處，意圖就在於此。其次，辨別機應（potential and response）。上面闡明了三身沒有障礙，其意義幽微。仍然擔心學習者三相（three characteristics）不能泯滅，情感有所分別。現在闡明三身以及所被（what is covered），沒有不是法界（Dharmadhatu）的。法界無外，更有什麼彼此之分？第三部分，第一個問答，闡明法外無餘（nothing beyond the Dharma）。說『法不作報非報』（Dharma does not create retribution, nor is it not retribution），『非報』就是應身。提問：三身只是一個法界，哪裡有能作者（agent）和所作者（object）呢？而說『依法』（relying on the Dharma），這是同體依（relying on the same body），依靠並且就是全體之用（function of the whole）。用還依體（function still relies on the body）。第二個問答，報身就是法界的影子，應身不是影子，是化身。因為示現九界之身，不是佛像的緣故。『法界下注云云』（Dharmadhatu below notes, etc.）的意思是，進一步闡明應身就是法界，三身共同的秘密藏。難道有一身不是法界嗎？第三個問答，闡明機外無應（no response outside of potential），三身一體。人們或許相信這一點，但他們所面對的機（potential）大多認為是其他境界。所以現在顯示，使這種疑惑消失。首先，假設並顯示，動（movement）比喻機生（potential arises），不能看到應身。不動（non-movement）比喻機熟（potential matures），那麼...

【English Translation】 English version This is a discussion about the 'Dharma gate'. It is divided into three parts: first, a summary and praise; second, a direct explanation of the scriptures; and finally, a summary of its essence. First, a direct explanation of the scriptures. Regarding the interpretation of the 'Buddha-moon' (Buddha-moon) as the 'Trikaya' (Three Bodies of Buddha), the text only mentions emptiness (emptiness) and the moon in water (moon in water), as well as the celestial moon (celestial moon), which can be likened to the Three Bodies. Regarding the statement that the Buddha manifests as the 'Four Bodies of Buddha' (Four bodies of Buddha), the subtle color of the 'Dharmakaya' (Dharmakaya) is the 'transformation method' (transformation method), and the 'Sambhogakaya' (Sambhogakaya) and 'Nirmanakaya' (Nirmanakaya) illuminate the truth and discern opportunities, and are the 'transformation master' (transformation master). In order to adapt to various opportunities, the Buddha manifests the 'Nine realms of existence' (Nine realms of existence), which is the 'transformation event' (transformation event). Now, through the transformation event, the above three bodies are revealed, so the Four Bodies are discussed. If it is said that the Three Bodies and Four Bodies are both possessed, then as long as one of them is mentioned, it includes the Three Bodies and Four Bodies, and vice versa. Only in this way can it be called unobstructed (unobstructed). The second part, starting from 'The beginning of the second chapter concludes the subtlety', summarizes its essence. First, it clarifies that the Three Bodies are included from beginning to end. The three chapters (three chapters) are the Dharma (Dharma), and the Three Bodies are the person (person). Integrating the Dharma into the person, and the person is inseparable from the Dharma, so it is said that the words are different, but the meaning is the same. The sentence 'Buddha-moon is pure' (Buddha-moon is pure) is taken from the beginning of the verse, and it has achieved the Three Bodies that are now spoken of. The third part praises the exquisiteness of heavenly eloquence (heavenly eloquence). First, it praises the three chapters, saying: 'Suvarnaprabhasa Sutra is a subtle and wonderful scripture' (Suvarnaprabhasa Sutra is a subtle and wonderful scripture), showing that it is not vertical or horizontal (not vertical or horizontal). Now summarize the Three Bodies, saying that there is no obstacle, and it is not vertical or horizontal. Use the beginning and the end to reveal the middle, and every sentence is talking about the secret treasury (secret treasury). The master praises its exquisiteness, and the intention lies in this. Secondly, distinguish between potential and response (potential and response). The above clarifies that the Three Bodies have no obstacles, and its meaning is subtle. There is still concern that the three characteristics (three characteristics) of the learners cannot be extinguished, and the emotions are separated. Now clarify the Three Bodies and what is covered (what is covered), and there is nothing that is not the Dharmadhatu (Dharmadhatu). There is nothing outside the Dharmadhatu, so what is the difference between each other? The third part, the first question and answer, clarifies that there is nothing beyond the Dharma (nothing beyond the Dharma). Saying 'Dharma does not create retribution, nor is it not retribution' (Dharma does not create retribution, nor is it not retribution), 'not retribution' is the Nirmanakaya. Question: The Three Bodies are just one Dharmadhatu, where are the agent (agent) and the object (object)? And saying 'relying on the Dharma' (relying on the Dharma), this is relying on the same body (relying on the same body), relying on and being the function of the whole (function of the whole). Function still relies on the body (function still relies on the body). The second question and answer, the Sambhogakaya is the shadow of the Dharmadhatu, and the Nirmanakaya is not the shadow, but the transformation body. Because it manifests the Nine realms of existence, it is not a Buddha image. The meaning of 'Dharmadhatu below notes, etc.' (Dharmadhatu below notes, etc.) is to further clarify that the Nirmanakaya is the Dharmadhatu, the common secret treasury of the Three Bodies. Is there one body that is not the Dharmadhatu? The third question and answer clarifies that there is no response outside of potential (no response outside of potential), and the Three Bodies are one. People may believe this, but the potential (potential) they face is mostly considered to be other realms. So now it is shown to eliminate this doubt. First, assume and show that movement (movement) is a metaphor for the arising of potential (potential arises), and the Nirmanakaya cannot be seen. Non-movement (non-movement) is a metaphor for the maturation of potential (potential matures), then...

能睹應。水譬正因。安樂性者。即大涅槃既是三德。性必妙融寧非法界。故自他不二門云。物機無量不出三千。能應雖多不出十界。物機應契身土無偏。同常寂光無非法界。若昧此意勿議今宗。二又凈下引文證。因感出世由產生佛。人皆共知四教悉爾。今從圓說始窮經意。良以自他性本不二。方有能感及有能資。因感出世者。即十界機感。十界應也以生地獄與佛地獄性不二故方能感見地獄之應乃至感佛亦復如是。今宗所論感應皆具十法界者。為顯不二。義若不然。豈惟眾生不能感佛。抑亦十處不成法界。宜深究之。宜深究之。由產生佛者。眾生能作成佛勝緣也若順若違並資佛行。而惡逆者其功最強。如無達多。佛豈成道然若惡法本非佛性。何能資助菩薩成佛。菩薩不觀生為法界。非同體悲非無作行。何能成就大菩提果。若其佛外有一眾生非佛法界。生外有佛法界不成。不作此解未超三藏。何況通別。二佛三偈答二。初立意分文二。初立意二。初正立法。能成佛者。諸佛軌法方成因果。以法常故諸佛得常。例樂我凈亦復如是。二般若下引證。法能成立。一切凡聖者。以法本具十法界故。隨染凈緣起成凡聖。凡夫雖迷而其迷中假實依正未始離性。須知染緣熏于性染。方成染法。凈緣熏凈人皆共知。性染性凈其體本融。全體

【現代漢語翻譯】現代漢語譯本能感應。水比喻正因（zhèng yīn，正確的因）。安樂的自性，就是大涅槃（dà niè pán），既然具備法身、般若、解脫這三德，其自性必然妙用融合，無一不是法界（fǎ jiè，dharma-dhātu）。所以『自他不二門』說，眾生的根器雖然無量，但不超出十法界（shí fǎ jiè，ten realms of existence）。能應化的對象雖然眾多，也不超出十法界。眾生的根器與佛的應化相契合，在身與土上沒有偏頗，共同處於常寂光土（cháng jì guāng tǔ），沒有哪一處不是法界。如果不明瞭此意，就不要議論我們宗派的教義。其次，引用凈土宗的經文來證明，因為眾生的感應而有佛出世，因為眾生能產生佛果。這些道理，大家都知道，四教（sì jiào，指藏教、通教、別教、圓教）都是如此。現在從圓教的角度來解釋，才能徹底明白經文的含義。因為自性與他性本來就沒有分別，才能有能感應的眾生，以及能資助成佛的因緣。『因感出世』，就是十法界的眾生之機感，感得十法界的佛來應化。因為地獄眾生的自性與佛的自性沒有分別，所以才能感應到地獄道的應化，乃至感應到佛道的應化也是如此。我們宗派所說的感應，都具備十法界，是爲了彰顯『不二』的道理。如果不是這樣，豈止是眾生不能感應到佛，甚至十法界也不能成立。應該深入研究這個道理。『由產生佛』，是說眾生能夠作成佛的殊勝因緣。無論是順境還是逆境，都能資助佛的修行，而惡逆的因緣，其功用最為強大，就像無達多（Wú dá duō，Devadatta，提婆達多）一樣。如果沒有提婆達多，佛又怎麼能成道呢？然而，如果惡法本來不是佛性，又怎麼能資助菩薩成佛呢？菩薩如果不把眾生看作是法界，沒有同體大悲，沒有無作妙行，又怎麼能成就大菩提果呢？如果佛之外有一個眾生不是佛的法界，眾生之外有一個佛的法界不能成立。如果不這樣理解，就沒有超越三藏（sān zàng，Tripiṭaka，經藏、律藏、論藏），更何況是通教和別教的教義。二、佛用三句偈語回答了兩個問題。首先是確立宗旨，然後是分科判文。首先是確立宗旨，分為兩部分。首先是正面確立法理。能夠成就佛果的，是諸佛所遵循的軌則和法，這樣才能成就因果。因為法是永恒不變的，所以諸佛才能得到永恒不變的果位。就像常樂我凈（cháng lè wǒ jìng，eternal, blissful, self, and pure）的涅槃四德也是如此。二、般若（bō rě，Prajna，智慧）以下引用經文來證明。法能夠成立一切凡夫和聖人，是因為法本來就具備十法界。隨著染污或清凈的因緣，而生起成為凡夫或聖人。凡夫雖然迷惑，但在其迷惑之中，假、實、依、正，沒有一處不是自性。要知道染污的因緣熏習自性，才會成就染污之法。清凈的因緣熏習清凈，這是大家都知道的。自性的染污和自性的清凈，其本體本來就是融合的，全體都是法界。

【English Translation】 English version One can perceive the response. Water is used as a metaphor for the correct cause (zhèng yīn, the right cause). The nature of bliss and peace is the Great Nirvana (dà niè pán), which possesses the three virtues of Dharmakāya, Prajna, and liberation. Its nature must be wonderfully integrated and all-encompassing, being none other than the Dharma-dhātu (fǎ jiè, dharma-dhātu). Therefore, the 『Non-Duality of Self and Other』 states that although the capacities of beings are immeasurable, they do not exceed the Ten Dharma Realms (shí fǎ jiè, ten realms of existence). Although the objects of response are numerous, they do not exceed the Ten Dharma Realms. The capacities of beings and the responses of the Buddhas are in harmony, without bias in body or land, and together reside in the Land of Eternal Tranquil Light (cháng jì guāng tǔ), where nothing is not the Dharma-dhātu. If one does not understand this meaning, do not discuss the doctrines of our school. Secondly, quoting scriptures from the Pure Land School to prove that the appearance of Buddhas in the world is due to the responses of sentient beings, and that sentient beings can generate the Buddha fruit. Everyone knows these principles, and all four teachings (sì jiào, referring to the Tripitaka teaching, the Common teaching, the Distinct teaching, and the Perfect teaching) are like this. Now, explaining from the perspective of the Perfect Teaching, one can thoroughly understand the meaning of the scriptures. Because the nature of self and the nature of others are originally without distinction, there can be sentient beings who can sense and respond, as well as conditions that can help to achieve Buddhahood. 『Because of the response, the Buddha appears in the world』 refers to the opportunities and responses of sentient beings in the Ten Dharma Realms, which elicit the responses of Buddhas in the Ten Dharma Realms. Because the nature of beings in hell and the nature of Buddhas are not different, one can sense and see the responses of the hell realm, and so on, even sensing the responses of the Buddha realm. The responses discussed in our school all possess the Ten Dharma Realms, in order to highlight the principle of 『non-duality』. If it were not so, not only would sentient beings not be able to sense the Buddha, but even the Ten Dharma Realms could not be established. This principle should be studied in depth. 『Generated by becoming a Buddha』 means that sentient beings can create the supreme conditions for becoming a Buddha. Whether in favorable or adverse circumstances, they can all assist the Buddha's practice, and the effect of adverse conditions is the strongest, just like Devadatta (Wú dá duō, Devadatta, 提婆達多). If there were no Devadatta, how could the Buddha have attained enlightenment? However, if evil dharmas were not originally Buddha-nature, how could they assist the Bodhisattva in becoming a Buddha? If the Bodhisattva does not regard sentient beings as the Dharma-dhātu, does not have the great compassion of oneness, and does not have the wonderful practice of non-action, how can he achieve the great Bodhi fruit? If there is a sentient being outside the Buddha who is not the Buddha's Dharma-dhātu, and there is a Buddha's Dharma-dhātu outside of sentient beings, it cannot be established. If one does not understand it this way, one has not transcended the Tripitaka (sān zàng, Tripiṭaka, 經藏、律藏、論藏), let alone the teachings of the Common and Distinct teachings. 2. The Buddha answered the two questions with three verses. First, establish the purpose, and then divide the sections. First, establish the purpose, divided into two parts. First, establish the principle directly. Those who can achieve Buddhahood are the rules and laws followed by all Buddhas, so that cause and effect can be achieved. Because the Dharma is eternal, all Buddhas can attain eternal fruit. The same is true for the four virtues of Nirvana: eternal, blissful, self, and pure (cháng lè wǒ jìng, eternal, blissful, self, and pure). 2. Quoting scriptures from Prajna (bō rě, Prajna, 智慧) below to prove that the Dharma can establish all ordinary and holy beings because the Dharma originally possesses the Ten Dharma Realms. Depending on the conditions of defilement or purity, they arise and become ordinary or holy beings. Although ordinary people are confused, in their confusion, falsity, reality, reliance, and correctness are all without exception the self-nature. It must be known that the conditions of defilement熏習(xūn xí, influence) the self-nature, and then the defiled Dharma is achieved. Everyone knows that pure conditions熏習(xūn xí, influence) purity. The defilement of self-nature and the purity of self-nature are originally integrated, and the whole is the Dharma-dhātu.

而起。隨染緣則染凈俱染。隨凈緣則染凈俱凈。故不二門云。三千在理同名無明。三千果成咸稱常樂。性之染凈是金光明經妙體。如來今說為作凈緣。是故稱歎以答天王。二分文。二用意釋文三。初嘆經體。二十力下嘆經宗。三以是下嘆經用。私開為四。初三行通就眾生明生善滅惡。二閻浮下十二行半別約人王。明生善滅惡三。初三行半明愿欲。二應當下三行半明立行。三譬如下五行半明獲益。三是金下二行半約上聖護念明生善滅惡。四若有下四行半約師弟說聽明生善滅惡。三四王歡喜發誓。經悲喜者。悲昔不聞喜今得聞。悲他不聞喜自得聞。涕淚橫流者。涕音體。涕即淚。橫謂交橫。古本皆作橫流。不須改為交字。大經亦爾。無讖所翻多雲橫流也。文選王粲登樓賦曰。悲舊鄉之擁隔兮。涕橫墜而未禁。怡解者。怡謂和悅。解謂舒散也。二大辯品二。初釋題二。初釋大辯二。初所住法門二。初具明四辯擬於四教。藏不明大但說無漏。故名小辯。通教出假說于界內。塵沙八門名無量辯。別教能說界內界外二種塵沙。故名雙辯。圓談十界法法皆中。二邊情泯法法互遍。真俗宛然三諦一諦。名為大辯。二此天下明所住法。最勝王云。大辯才天女依高山頂。葺茅為室結草為衣。坐翹一足。空假中智一心中得。破根本惑莊嚴法身

【現代漢語翻譯】現代漢語譯本而生起。隨著染污的因緣，那麼染和凈都會被染污；隨著清凈的因緣，那麼染和凈都會變得清凈。所以《不二門》說：『三千世界在理體上相同，都可稱為無明；三千世界的果報成就，都可稱為常樂。』自性的染污和清凈，是《金光明經》（Suvarnaprabhasa Sutra）的微妙本體。如來現在宣說，是爲了給眾生創造清凈的因緣。因此，讚歎此經來回答天王。二分文。二，用意義來解釋經文。三，首先讚歎經的本體。『二十力』以下，讚歎經的宗旨。『以是』以下，讚歎經的作用。我私下分為四個部分。首先三行，總的來說，就眾生而言，闡明生善滅惡。第二，『閻浮』以下十二行半，特別就人王而言，闡明生善滅惡。三，最初三行半，闡明願望和希求。第二，『應當』以下三行半，闡明確立行為。第三，『譬如』以下五行半，闡明獲得利益。『三是金』以下二行半，就上聖的護念而言，闡明生善滅惡。『若有』以下四行半，就師父和弟子之間的說法和聽法而言，闡明生善滅惡。三，四大天王歡喜發誓。經文中的『悲喜』，是因為過去沒有聽聞，現在得以聽聞而感到歡喜；悲傷的是其他人沒有聽聞，歡喜的是自己得以聽聞。『涕淚橫流』，『涕』讀作tì，就是眼淚。『橫』是交錯的意思。古本都寫作『橫流』，不需要改為『交』字。《大般涅槃經》（Mahaparinirvana Sutra）的無讖譯本也多用『橫流』。文選王粲的《登樓賦》說：『悲傷故鄉的擁塞隔絕啊，眼淚交錯墜落而無法停止。』『怡解』，『怡』是和悅的意思，『解』是舒散的意思。二，《大辯品》分為兩部分。首先解釋題目。二，首先解釋『大辯』。首先，所住的法門分為兩部分。首先，詳細說明四種辯才，比擬於四教。藏教（Tripitaka teaching）不明說『大』，只說無漏，所以稱為『小辯』。通教（Common teaching）用假名來說明界內，塵沙八門稱為『無量辯』。別教（Distinct teaching）能說界內界外兩種塵沙，所以稱為『雙辯』。圓教（Perfect teaching）談論十界，一切法都是中道，二邊的情執泯滅，一切法互相遍及，真諦和俗諦宛然存在，三諦就是一諦，稱為『大辯』。二，『此天下』說明所住的地方。《最勝王經》（Suvarnaprabhasa-sutra）說：『大辯才天女（Mahapratisara）依傍在高山頂上，用茅草蓋屋，用草結成衣服，坐著翹起一隻腳。』空、假、中三種智慧在一心中獲得，破除根本的迷惑，莊嚴法身。

【English Translation】 English version arises. Following defiled conditions, both defilement and purity become defiled. Following pure conditions, both defilement and purity become pure. Therefore, the 『Non-Dual Gate』 says: 『The three thousand worlds are the same in principle, all can be called ignorance; the fruition of the three thousand worlds, all can be called eternal bliss.』 The defilement and purity of the nature are the wonderful essence of the Suvarnaprabhasa Sutra (Golden Light Sutra). The Tathagata now speaks to create pure conditions for sentient beings. Therefore, praise this sutra to answer the Heavenly King. Two-part text. Second, explain the text with meaning. Third, first praise the essence of the sutra. From 『Twenty Powers』 onwards, praise the purpose of the sutra. From 『Therefore』 onwards, praise the function of the sutra. I privately divide it into four parts. First, three lines, generally speaking, in terms of sentient beings, clarify the generation of good and the elimination of evil. Second, from 『Jambudvipa』 onwards, twelve and a half lines, specifically in terms of human kings, clarify the generation of good and the elimination of evil. Third, the first three and a half lines, clarify wishes and desires. Second, from 『Should』 onwards, three and a half lines, clarify establishing actions. Third, from 『For example』 onwards, five and a half lines, clarify obtaining benefits. From 『Three are Gold』 onwards, two and a half lines, in terms of the protection of the upper saints, clarify the generation of good and the elimination of evil. From 『If there are』 onwards, four and a half lines, in terms of the speaking and listening between teacher and disciple, clarify the generation of good and the elimination of evil. Three, the Four Heavenly Kings rejoice and make vows. The 『sorrow and joy』 in the sutra text is because they had not heard it in the past, and now they are happy to hear it; the sorrow is that others have not heard it, and the joy is that they have heard it themselves. 『Tears flowing horizontally』, 『tears』 (涕, tì) means tears. 『Horizontally』 means crisscrossing. Ancient versions all write 『flowing horizontally』, there is no need to change it to 『crisscrossing』. The Mahaparinirvana Sutra also often uses 『flowing horizontally』 in the translation by Dharmaksema. Wang Can's 『Ascending the Tower』 in the Selections of Literature says: 『Sorrowful is the obstruction and separation of the old hometown, tears fall crisscrossing and cannot be stopped.』『Joyful release』, 『joyful』 means harmonious and pleasant, 『release』 means relaxed and dispersed. Two, the 『Great Eloquence Chapter』 is divided into two parts. First, explain the title. Second, first explain 『Great Eloquence』. First, the Dharma gate where one dwells is divided into two parts. First, explain in detail the four kinds of eloquence, comparing them to the four teachings. The Tripitaka teaching (藏教) does not clearly say 『Great』, but only says non-outflow, so it is called 『Small Eloquence』. The Common teaching (通教) uses provisional names to explain within the realm, the eight gates of dust and sand are called 『Immeasurable Eloquence』. The Distinct teaching (別教) can speak of the two kinds of dust and sand within and outside the realm, so it is called 『Dual Eloquence』. The Perfect teaching (圓教) discusses the ten realms, all dharmas are the Middle Way, the emotional attachments of the two sides are extinguished, all dharmas pervade each other, the true and conventional truths exist distinctly, the three truths are one truth, called 『Great Eloquence』. Two, 『This world』 explains the place where one dwells. The Suvarnaprabhasa-sutra says: 『The Goddess of Great Eloquence (Mahapratisara) relies on the top of a high mountain, covers the house with thatch, makes clothes with grass, and sits with one leg raised.』 The three wisdoms of emptiness, provisionality, and the Middle Way are obtained in one mind, breaking through the fundamental delusion, and adorning the Dharma body.

。心既融通說乃自在。即自住大辯也。二以自下。能用四悉圓辯深妙。能談粗淺隨機而授。無有掛礙方名大辯。是故疏以悅宜對悟。而論四悉令得四悅。乃至四悟。此則一悉明於四教。亦是四教各有四益。大辯才天力用如是。二對佛下明品意。二釋文二。初分文釋義二。初分文二。初加下釋義三。初加法師加圓四辯。自能該三。即前四四十六益也。樂說辯者。於一字中說一切字。於一語中說一切語。於一法中說一切法。隨可度者而有所益也。辭辯者。種種莊嚴言語善巧也。義辯者。知諸法義所歸趣處也。法辯者。智慧通達諸法名字也。二若有下加化道。前加四辯是能化之道。今加其人是所化之機。此二和合化道無窮也。三從復下加聽者。經技術也。二結示益深。第三功德天品二。初釋題二。初釋功德。於二嚴中此當福德。福能資智以嚴本理。智即三般若。福即三解脫。所顯所嚴即是三軌。若總若別。皆金光明一體異名也。應知大辯與功德天。咸皆證入金光明法門。皆能遍攝一切法也。引物偏好名行不同。彼攝一切以智為首。此攝一切以福為首。能攝所攝對智不同。故當世界。所須不乏能生正念。即當爲人。思惟深義能破偏淺。即當對治。能令速悟本性菩提。當第一義。二此是下明品意。二釋文二。初分文。二釋義六。

【現代漢語翻譯】現代漢語譯本：心境一旦融會貫通，言談自然流暢自如，這就是安住于大辯才的境界。二、從『以自下』開始，說明能夠運用四悉檀（世界的、各各為人、對治、第一義）的圓融辯才，深入而精妙，能夠談論粗淺的道理，隨機施教，沒有任何阻礙，這才稱得上是大辯才。因此，《疏》中說，用悅耳的方式使人感到愉悅，用適合的方式使人領悟，從而運用四悉檀使人得到四種愉悅，乃至四種領悟。這說明一種悉檀可以闡明四教（藏、通、別、圓），也可以說四教各有四種益處。大辯才天的力量就是這樣。二、『對佛下』說明本品的意義。二、解釋經文，分為二部分。首先，分段解釋經文的意義，分為二部分。首先，『加下』解釋意義，分為三部分。首先，『加法師』，增加圓滿的四種辯才，自身能夠涵蓋三種辯才，也就是前面所說的四四一十六種益處。『樂說辯』，能夠在一個字中說出一切字，在一個語中說出一切語，在一個法中說出一切法，隨著可以度化的人而使他們得到益處。『辭辯』，用各種莊嚴的言語來巧妙地表達。『義辯』，知道諸法意義所歸之處。『法辯』，智慧通達諸法的名字。二、『若有下』，增加教化之道。前面增加四種辯才，是能教化的方法，現在增加這些人，是被教化的對象。這二者結合，教化之道無窮無盡。三、『從復下』，增加聽眾，是經書的技巧。二、總結說明益處之深。第三，《功德天品》，分為二部分。首先，解釋題目，分為二部分。首先，解釋功德，在二種莊嚴中，這裡指的是福德。福德能夠資助智慧，從而莊嚴根本的真理。智慧就是三種般若（實相般若、觀照般若、文字般若），福德就是三種解脫（空解脫門、無相解脫門、無作解脫門）。所顯現和所莊嚴的就是三種軌則（正軌、真軌、聖軌）。無論是總的來說還是分別來說，都是《金光明經》一體的不同名稱。應該知道，大辯才天和功德天，都證入了《金光明經》的法門，都能夠普遍地攝取一切法。引導眾生的偏好，名稱和行為不同。前者攝取一切以智慧為首，後者攝取一切以福德為首。能攝取和所攝取，對智慧的要求不同。因此，能夠使這個世界所需要的物資不缺乏，能夠使人產生正確的念頭，也就是能夠使人思考深刻的意義，從而破除偏頗和淺薄的見解，也就是能夠使人迅速領悟本性的菩提，這就是第一義。二、『此是下』，說明本品的意義。二、解釋經文，分為二部分。首先，分段。二、解釋意義，分為六部分。

【English Translation】 English version: When the mind is thoroughly integrated, speech becomes naturally fluent and free. This is abiding in the state of great eloquence (大辯, dà biàn). Secondly, starting from '以自下 (yǐ zì xià)', it explains the ability to use the perfect eloquence of the four siddhantas (四悉檀, sì xī tán) (worldly, individual, remedial, and supreme meaning), which is profound and subtle. It can discuss shallow principles and teach according to the individual's capacity, without any hindrance. Only then can it be called great eloquence. Therefore, the 'Commentary' says that it uses pleasant methods to make people feel happy, and uses appropriate methods to make people understand, thereby using the four siddhantas to make people obtain four kinds of joy, and even four kinds of understanding. This explains that one siddhanta can elucidate the four teachings (四教, sì jiào) (Tripitaka, shared, distinct, and perfect), or it can be said that each of the four teachings has four kinds of benefits. Such is the power of the goddess of great eloquence (大辯才天, dà biàn cái tiān). Secondly, '對佛下 (duì fó xià)' explains the meaning of this chapter. Secondly, explaining the text is divided into two parts. First, dividing and explaining the meaning of the text is divided into two parts. First, '加下 (jiā xià)' explains the meaning, divided into three parts. First, '加法師 (jiā fǎ shī)', adding the perfect four kinds of eloquence, oneself can encompass three kinds of eloquence, which is the sixteen benefits mentioned earlier. 'Eloquence of joyful speech (樂說辯, lè shuō biàn)', is able to speak all words in one word, speak all languages in one language, and speak all dharmas in one dharma, benefiting those who can be saved. 'Eloquence of diction (辭辯, cí biàn)', skillfully expresses with various dignified languages. 'Eloquence of meaning (義辯, yì biàn)', knows where the meaning of all dharmas leads. 'Eloquence of dharma (法辯, fǎ biàn)', wisdom penetrates the names of all dharmas. Secondly, '若有下 (ruò yǒu xià)', adds the way of teaching and transforming. Adding the four kinds of eloquence earlier is the method of teaching and transforming, and now adding these people is the object of being taught and transformed. The combination of these two makes the way of teaching and transforming endless. Thirdly, '從復下 (cóng fù xià)', adding the audience, is the skill of the scriptures. Secondly, summarizing and explaining the depth of the benefits. Thirdly, the 'Chapter on the Goddess of Merit (功德天品, gōng dé tiān pǐn)', is divided into two parts. First, explaining the title is divided into two parts. First, explaining merit, among the two kinds of adornment, this refers to merit. Merit can assist wisdom, thereby adorning the fundamental truth. Wisdom is the three prajnas (三般若, sān bō rě) (prajna of reality, prajna of contemplation, prajna of words), and merit is the three liberations (三解脫, sān jiě tuō) (door of emptiness liberation, door of signlessness liberation, door of non-action liberation). What is manifested and adorned is the three norms (三軌, sān guǐ) (correct norm, true norm, sacred norm). Whether generally or separately, they are all different names of the one body of the 'Golden Light Sutra (金光明經, jīn guāng míng jīng)'. It should be known that the goddess of great eloquence and the goddess of merit have both entered the dharma gate of the 'Golden Light Sutra', and both can universally gather all dharmas. Guiding the preferences of sentient beings, the names and actions are different. The former gathers everything with wisdom as the head, and the latter gathers everything with merit as the head. The ability to gather and what is gathered have different requirements for wisdom. Therefore, it can ensure that the materials needed in this world are not lacking, and it can make people generate correct thoughts, that is, it can make people think about profound meanings, thereby breaking through biased and shallow views, that is, it can make people quickly realize the bodhi of their original nature, which is the supreme meaning. Secondly, '此是下 (cǐ shì xià)', explains the meaning of this chapter. Secondly, explaining the text is divided into two parts. First, dividing the sections. Secondly, explaining the meaning is divided into six parts.

初誓給四事。即經所列衣服飲食臥具醫藥也。及余資產者。即四事之外。一切資具產生之物也。二明福德之由。述過去世值佛修證金光明法門故。能今日隨弘經處有求皆與。寶華等八字別號也。如來等通號也。無虛妄名如來。良福田名應供。知法界名正遍知。具三明名明行足。不還來名善逝。知眾生國土名世間解。無與等名無上士。調他心名調御丈夫。為眾生眼名天人師。知三聚名佛。具茲十號名世間尊。種諸善根者。以照金光明微妙之智。為諸善之根也。璧者玉所琢器也。周禮云。以蒼璧禮天是也。珂貝螺屬也。三勸示行法二。初略勸示。二廣勸示。私開六初。示常所住處。經阿尼曼陀此云有財。二示稱名供養。三明誦持神咒。四明嘆咒勸持。灌頂章句者。以法性水灌十地頂。受法王職。今密談此法故名灌頂。必定是般若德。吉祥是解脫德。真實不虛是法身德。以此三德贊灌頂義。等行謂具行諸行。中善根謂行一行。八戒者。即在家人一日一夜也。於五戒上更加不著華香。不觀聽妓樂。不止高床。此八是戒。不過中食是齋。五勸回向菩提。此乃奉供及誦密言邀請意也。若為自身受五欲樂。希望財寶即輪迴業。眾聖所訶。尊天寧護。令為己他成菩提故。其所克獲非生死因。當依此文修今行法。六勸嚴處奉待。阿蘭若。

【現代漢語翻譯】現代漢語譯本初誓給予四事（衣服、飲食、臥具、醫藥）。以及其餘資產，即四事之外的一切資具和出產之物。二、說明福德的由來。敘述過去世值遇佛陀，修證《金光明法門》的緣故，今日才能在隨處弘揚經典的處所有求必應。寶華等八字是別號，如來等是通號。『無虛妄』名為如來，『良福田』名為應供，『知法界』名為正遍知，『具三明』名為明行足，『不還來』名為善逝，『知眾生國土』名為世間解，『無與等』名為無上士，『調他心』名為調御丈夫，『為眾生眼』名為天人師，『知三聚』名為佛，具備這十種稱號名為世間尊。『種諸善根』，是以照耀《金光明》的微妙之智，作為諸善的根本。璧是玉所琢磨的器物。《周禮》說：『用蒼璧來祭祀天』。珂貝是螺類。三、勸示行法分為兩部分。首先是簡略的勸示，然後是詳細的勸示。私下開示六個方面。一是顯示常住之處，經文中的阿尼曼陀（Aranmantha）翻譯為『有財』。二是顯示稱名供養。三是說明誦持神咒。四是說明讚歎神咒並勸人受持。『灌頂章句』，是用法性的水灌注十地菩薩的頭頂，授予法王之職。現在秘密談論此法，所以稱為灌頂。必定是般若的功德，吉祥是解脫的功德，真實不虛是法身的功德。用這三種功德來讚歎灌頂的意義。『等行』是指具足修持各種行，『中善根』是指修持一種行。八戒，是指在家人一日一夜所受持的戒律，在五戒的基礎上，更加上不著華麗的裝飾和香，不觀看聽取歌舞伎樂，不睡臥高廣大床。這八條是戒，過了中午不吃飯是齋。五、勸人迴向菩提。這是奉獻供養以及誦持密言邀請的用意。如果爲了自身享受五欲之樂，希望得到財寶，那就是輪迴的業，為眾聖所呵責，尊天也不會守護。應當爲了自己和他人成就菩提的緣故，其所獲得的就不是生死之因。應當依照此文修習現在的行法。六、勸人莊嚴處所奉待。阿蘭若（Aranya）。

【English Translation】 English version The initial vow is to give the four necessities: clothing, food, bedding, and medicine, as listed in the scripture. 'And other assets' refers to all resources and produce beyond these four necessities. Two, explaining the origin of merit. It recounts that in past lives, encountering the Buddha and cultivating and realizing the 'Golden Light Sutra Dharma Gate' (Jin Guangming Fa Men) is why one can fulfill all requests wherever the scripture is propagated today. 'Bao Hua' (寶華) and the other eight characters are specific titles, while 'Tathagata' (如來) and others are general titles. 'Without falsehood' is named Tathagata, 'good field of merit' is named Arhat (應供), 'knowing the Dharma realm' is named Samyak-saṃbuddha (正遍知), 'possessing three kinds of knowledge' is named Vidyā-caraṇa-saṃpanna (明行足), 'not returning' is named Sugata (善逝), 'knowing sentient beings and lands' is named Lokavid (世間解), 'none equal' is named Anuttara (無上士), 'taming others' minds' is named Puruṣadamyasārathi (調御丈夫), 'being the eye of sentient beings' is named Śāstādevamanuṣyāṇām (天人師), 'knowing the three aggregates' is named Buddha (佛). Possessing these ten titles is named Lokanātha (世間尊). 'Planting all good roots' is using the subtle wisdom that illuminates the 'Golden Light Sutra' as the root of all good. 'Bi' (璧) is a jade-carved vessel. The 'Zhou Li' (周禮) says: 'Use a blue 'bi' to worship Heaven.' 'Ke Bei' (珂貝) belongs to the conch family. Three, advising on practicing the Dharma is divided into two parts. First, a brief exhortation, then a detailed exhortation. Privately revealing six aspects. One, showing the usual dwelling place. The 'Aranmantha' (阿尼曼陀) in the scripture is translated as 'wealthy.' Two, showing the offering by reciting names. Three, explaining the recitation and upholding of the divine mantra. Four, explaining the praise of the mantra and encouraging its upholding. 'Abhiṣeka verses' (灌頂章句) are using the water of Dharma-nature to anoint the crowns of the ten Bhumi Bodhisattvas, bestowing the office of Dharma King. Now, secretly discussing this Dharma is called Abhiṣeka. It is certainly the merit of Prajñā (般若), auspiciousness is the merit of liberation, and truthfulness is the merit of Dharmakāya (法身). Use these three merits to praise the meaning of Abhiṣeka. 'Equal practice' means fully practicing all practices, 'middle good root' means practicing one practice. The eight precepts are those observed by laypeople for one day and one night, adding to the five precepts the abstention from wearing flowers and perfumes, not watching or listening to music and dance, and not sleeping on high beds. These eight are precepts, and not eating after noon is fasting. Five, encouraging dedication to Bodhi. This is the intention of offering and reciting secret words of invitation. If it is for oneself to enjoy the pleasures of the five desires, hoping for wealth and treasures, then it is the karma of reincarnation, condemned by all sages, and the honored heavens will not protect. One should, for the sake of oneself and others achieving Bodhi, what is gained is not the cause of birth and death. One should follow this text to cultivate the present practice. Six, encouraging the solemn arrangement of the place for offering. Aranya (阿蘭若).

此云無諍。以其所居不與世諍。即離聚落五里處也。又有達摩阿蘭若。謂說諸法本來清凈。因名其處為法阿蘭若。即華嚴經初于阿蘭若法菩提場是也。今經所指該其二也。四誓臨影響。五要求同行。六別示歸敬。問大經中說。功德姊主黑暗妹隨。有智主人二俱不受。今令奉供與彼大違。兩經所談如何和會。答尊經設法取捨多涂。大權垂形表報非一。彼對黑闇。表生必死。四相相隨。此對大辯。表福資智二嚴互顯也。四相是過寧不雙驅。二嚴是功理合俱進。有智之福生死自亡。有福之智菩提可證。今為說聽金光明典。故藉天資所須之物。須知今用雙亡生死。弘經之心感功德天。所獲資財離我我所。姊尚不著。妹豈能來。此為弘經彼專修觀。用舍論益去留豈同。又如國王大臣官長。法華令離涅槃令近。故知設法各有異門。豈以彼經難今所說。第四堅牢地神品二。初解題二。初正解名二。初所表之智立四悉。凈名云。智度菩薩母。方便以為父。一切眾導師。無不由是生。上是天神。天是陽故如父。此既地神。地是陰故如母。一義也者。父母不同故屬世界。天陽上覆地陰下載。卉是草之總名。木是樹之都稱。智度下合喻。眾善合卉木也。各有下如檀破主慳。乃至禪主破散。五屬緣因。故未亡泯。智破生法方無名相。破惡中最故

當對治。智度複本破立俱忘。故無等無上名第一義。此于智度立四悉檀。二智度法門下能召之名彰四德。堅牢即常德。地即樂凈。無苦受故荷持一切。離染著故出生無盡。神即我德。威德力用悉自在故。二此品下明品意。二釋文二。初分文。二隨釋三。初誓涌地味三。初明己身增長二。初生起八事。二隨事釋經。當依生起次第消之。經聚落者。落居也。人之聚居故名聚落。山澤者。下有水曰澤。宿衛謂止宿衛護。五果者。即經云。壽命色力辯安也。此之五果由食而致。二從何下明眷屬增長二。初生起五事。二隨事釋經。五並如生起。經縱廣者。南北曰縱。東西曰廣。三從世下明報恩增長二。初生起六事。二隨事釋經亦如生起。二佛述成二。初標文。二隨釋二。初述成展轉增長。一約聞經下為成展轉義。故探取下科為出世也。日夜受樂在次文耳。二述成供養增長。經明供養是在人世也。是人下往天世也。日夜下至出世也。雖受天樂住樂法界故無所受。是故名為不可思議微妙快樂。三發誓護經二。初分文二釋義三。並如分文。

◎第五散脂品二。初解題二。初釋名並領二。初翻梵名二。初翻名。二密有下示義。密名順世界。密行可為人。密智慧對治。密理是第一義。皆約三法不縱不橫。非偏小凡下所知。是故名等。

【現代漢語翻譯】現代漢語譯本：當用智慧來對治（煩惱）。《智度論》的根本在於破除執著和建立，達到破立兩忘的境界。因此，沒有可以比擬的，至高無上的，稱為第一義諦。這在《智度論》中建立了四悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。在《智度》法門之下，能夠召集的名聲彰顯四德（常、樂、我、凈）。堅牢就是常德。地就是樂和凈，因為沒有痛苦的感受，能夠荷載和保持一切。遠離染著，所以出生無盡。神就是我德，威德和力量的作用都自在。第二，『此品下』說明本品的意義。第二，解釋經文，分為兩個部分。首先是分段，其次是隨文解釋，分為三個部分。首先是發誓涌出地味，分為三個部分。首先是說明自身增長，分為兩個部分。首先是生起八件事，其次是隨著事情解釋經文。應當按照生起的次序來理解。經文中的『聚落』，是指人們聚集居住的地方，所以稱為聚落。『山澤』，下面有水的地方叫做澤。『宿衛』是指止宿和衛護。『五果』，就是經文中所說的壽命、色、力、辯、安。這五種果報是由飲食而獲得的。第二，從『何下』說明眷屬增長，分為兩個部分。首先是生起五件事，其次是隨著事情解釋經文。五件事都如生起一樣。經文中的『縱廣』，南北叫做縱，東西叫做廣。第三，從『世下』說明報恩增長，分為兩個部分。首先是生起六件事，其次是隨著事情解釋經文，也如生起一樣。第二，佛陀敘述成就，分為兩個部分。首先是標明文句，其次是隨著文句解釋，分為兩個部分。首先是敘述成就展轉增長。第一，依據『聞經下』來成就展轉的意義。所以探取下面的科判作為出世。日夜享受快樂在後面的經文中。第二，敘述成就供養增長。經文說明供養是在人世間。『是人下』是往生天世間。『日夜下』是到達出世間。雖然享受天上的快樂，但安住在樂法界，所以沒有所受。因此稱為不可思議微妙快樂。第三，發誓守護經文，分為兩個部分。首先是分段，其次是解釋意義，分為三個部分。都如分段一樣。 ◎第五《散脂品》，分為兩個部分。首先是解釋題目，分為兩個部分。首先是翻譯梵文名稱，分為兩個部分。首先是翻譯名稱。其次，『密有下』顯示意義。『密』的意思是順應世界。秘密的行為可以為人所接受。秘密的智慧可以對治煩惱。秘密的理是第一義諦。都是依據三法（空、無相、無愿），不縱不橫，不是偏頗狹小凡夫所能知道的。所以稱為『密』。

【English Translation】 English version: One should use wisdom to counteract (afflictions). The root of the Zhidu Lun (Mahaprajnaparamita-sastra) lies in breaking attachments and establishing, reaching a state of forgetting both breaking and establishing. Therefore, there is nothing comparable, supremely high, called the First Noble Truth. Below the Zhidu (Mahaprajnaparamita) Dharma gate, the name that can summon manifests the Four Virtues (permanence, bliss, self, purity). Firmness is the virtue of permanence. Earth is bliss and purity because there is no suffering, able to bear and maintain everything. Being free from defilement, it gives birth to the endless. Spirit is the virtue of self, with the power and function of majesty being completely free. Second, 'This section below' explains the meaning of this section. Second, explaining the text, divided into two parts. First is the division, second is the explanation following the text, divided into three parts. First is vowing to gush forth the taste of the earth, divided into three parts. First is explaining the growth of oneself, divided into two parts. First is the arising of eight things, second is explaining the sutra following the events. One should understand it according to the order of arising. The 'settlement' in the sutra refers to a place where people gather to live, so it is called a settlement. 'Mountains and marshes', a place with water below is called a marsh. 'Lodging and guarding' refers to lodging and protecting. The 'Five Fruits' are the lifespan, complexion, strength, eloquence, and peace mentioned in the sutra. These five fruits are obtained through food. Second, from 'What below' explains the growth of family, divided into two parts. First is the arising of five things, second is explaining the sutra following the events. The five things are all like the arising. The 'length and width' in the sutra, north-south is called length, east-west is called width. Third, from 'World below' explains the growth of repaying kindness, divided into two parts. First is the arising of six things, second is explaining the sutra following the events, also like the arising. Second, the Buddha narrates the accomplishment, divided into two parts. First is marking the sentences, second is explaining following the sentences, divided into two parts. First is narrating the accomplishment of gradual growth. First, according to 'Hearing the sutra below' to accomplish the meaning of gradualness. Therefore, taking the following section as transcending the world. Enjoying happiness day and night is in the following text. Second, narrating the accomplishment of offering growth. The sutra explains that offering is in the human world. 'This person below' is being reborn in the heavenly world. 'Day and night below' is reaching beyond the world. Although enjoying heavenly bliss, one abides in the blissful Dharma realm, so there is nothing received. Therefore, it is called inconceivable, subtle, and wonderful happiness. Third, vowing to protect the sutra, divided into two parts. First is the division, second is explaining the meaning, divided into three parts. All are like the division. ◎ Fifth, Samjñāskandha (The Aggregate of Perception) Chapter, divided into two parts. First is explaining the title, divided into two parts. First is translating the Sanskrit name, divided into two parts. First is translating the name. Second, 'Secretly having below' shows the meaning. 'Secret' means conforming to the world. Secret actions can be accepted by people. Secret wisdom can counteract afflictions. Secret principle is the First Noble Truth. All are based on the three dharmas (emptiness, signlessness, wishlessness), neither vertical nor horizontal, not known by biased, small, ordinary people. Therefore, it is called 'secret'.

悉稱為密。注云云者。旨在於此。二蓋此下明屬領二。初明所屬二。初正明所屬。二餘三下兼明三將。二管領下明所領二。初出部數二。初就方維明數。六方者。四方天地也。四維者。四隅也。二又說下約五大明數。此五各有主執之神故。二巡遊下示功能。二聞經下明品來意。注云云者。雖三天王各有神將。散脂為首。故獨標名令釋此意也。二文為下釋文二。初分文。二隨釋四。初發誓護持二。初經家敘。二正發誓。二述有能護之德二。初分文。二釋義三。初標經。唯然上聲。禮對曰唯。野對曰阿。二述又下述二。初節句立意。二神既下總別釋義二。初總釋三。初據名標義。大權所為有本有跡。以智證真名之為本。隨情立俗名之為跡。雖分本跡但立一名。昔從密本垂於密跡。今從密跡顯乎密本。垂跡之際。此之密名。但詮世俗統領神眾有於密謀。今對世尊敘護經德。宜須顯本。此之密名。合詮理智。非是偏小賢聖所知。稱之為密。散脂本跡既於此彰。以驗四王諸天神等。皆是從本而垂跡化。是故今釋委論密義。豈獨能顯諸天本跡。亦乃能彰經體宗用。二智若下依名釋義二。初約境智釋二。初釋三。智即能觀之三智。境即所觀之三諦。正即顯境智之非邪。能所互融邪正不二。密名顯德其在茲乎。初初五句明智密二。初揀

非淺深階級者。別雖三智前空次假后中。此可言思何所論密。二即一下顯密二。初約三智互融不出三也。初句即一智是三智。妙空智也。次句即三智是一智。妙假智也。后雙非三一雙照三一。即妙中智也。若指諸法為一切者。未必盡備。以空假中為一切者。更無遺余矣。二若得下附文示融五句。即三智配釋如下。二次五句明境密二。初揀非智。知即可思口說即可議。那成密耶。二不可下示密二。初正示。境非智外。豈以偏小智之可知。識即是境。豈以六凡識之可識。此明絕思也。境離名字豈以諸法名字名之。境離言說豈以四句言說說之。此明絕議也。二而約下附文前三智云。唯數唯密。今雖五句句句皆云不可思議。即唯數唯密也。三后五句明正密二。初揀非。介爾對待皆非中正。乃粗顯法密義不成。二即邪下示密二。初直就理示邪正。中邊趣舉其一。收法畢盡。更欲與誰而論待對。欲令解了強言中正。二引思益證心通真妄。今以分別有無分之。言分別者。分于邪正別於中邊。乃令諸法不正其中。其失既然得可知矣。二我行下結。二又此下約三業釋二。初釋。言一往者。既智境。正外傍顯此義故也。散脂今就密名顯本。本密必三。謂身口意。若其不爾。何能示現神將三業。令眾不知。故未顯本。前非同證者皆不能測。此

【現代漢語翻譯】現代漢語譯本非淺深階級者（不是指淺顯或深奧的階級）。區別在於，三智（三種智慧：空智、假智、中智）分別是前空、次假、后中。這些可以用言語思考，又有什麼秘密可言呢？二即一下，顯明瞭顯教和密教的二元性。首先，從三智相互融合的角度來看，沒有超出這三者。第一句說的是一智即是三智，指的是妙空智。第二句說的是三智即是一智，指的是妙假智。最後一句，既非三也非一，雙重照耀三和一，指的是妙中智。如果認為諸法（一切事物）就是一切，那未必完全具備。但如果以空、假、中為一切，那就沒有遺漏了。二，如果得到下文的補充說明，就顯示了五句的融合。也就是三智的配釋如下。其次，五句說明了境密（境界的秘密）的二元性。首先，揀擇了非智。知道的就可以思考，口說的就可以議論，那怎麼能算是秘密呢？二，不可下文顯示了秘密的二元性。首先，正面顯示。境界不在智慧之外，怎麼能用片面狹小的智慧去了解呢？識（意識）就是境界，怎麼能用六凡（六道凡夫）的意識去認識呢？這說明了斷絕思考。境界脫離了名字，怎麼能用諸法的名字去稱呼它呢？境界脫離了言說，怎麼能用四句（四種句式）的言語去描述它呢？這說明了斷絕議論。二，而約下文補充說明了前三智，說它們是唯一和秘密。現在雖然五句都說不可思議，也就是唯一和秘密。三，后五句說明了正密（真正的秘密）的二元性。首先，揀擇了非正。微小的對待都不是中正，粗淺顯露的法，秘密的意義不能成立。二，即邪下文顯示了秘密的二元性。首先，直接從理上顯示邪正。中、邊隨便舉一個，就包含了所有法。還想和誰討論對待呢？想要讓人理解，勉強說是中正。二，引用《思益經》證明心能通達真妄。現在用分別有無來區分。說到分別，就是區分邪正，區別中邊。這樣就使得諸法不正，其中的缺失是可以知道的。二，我行下文總結。二，又此下文從三業（身、口、意）來解釋二元性。首先是解釋。說到一往，既是智慧的境界，正面的、側面的都顯示了這個意義。散脂（護法神名）現在就用秘密的名字來顯示根本。根本的秘密必定是三，指的是身、口、意。如果不是這樣，怎麼能示現神將的三業，讓眾人不知道呢？所以沒有顯示根本。之前那些不能共同證明的人都不能測度這個道理。此

【English Translation】 English version Those who are not of shallow or deep levels (referring to those who are neither superficial nor profound). The distinction lies in the Three Wisdoms (three types of wisdom: wisdom of emptiness, wisdom of provisional existence, and wisdom of the middle way), which are respectively emptiness first, provisional existence next, and the middle way last. These can be thought of and spoken about, so what secret is there to discuss? 'Two is one' reveals the duality of exoteric and esoteric teachings. Firstly, from the perspective of the mutual integration of the Three Wisdoms, they do not go beyond these three. The first sentence says that one wisdom is the three wisdoms, referring to the Wonderful Wisdom of Emptiness (妙空智). The second sentence says that the three wisdoms are one wisdom, referring to the Wonderful Wisdom of Provisional Existence (妙假智). The last sentence, which is neither three nor one, doubly illuminates three and one, referring to the Wonderful Wisdom of the Middle Way (妙中智). If one considers all dharmas (all things) to be everything, that may not be fully comprehensive. But if one takes emptiness, provisional existence, and the middle way as everything, then there will be no omissions. Secondly, if one obtains the supplementary explanation below, it shows the integration of the five sentences. That is, the matching explanation of the Three Wisdoms is as follows. Secondly, the five sentences explain the duality of the secret of the realm (境密). Firstly, it selects what is not wisdom. What is known can be thought about, and what is spoken can be discussed, so how can that be considered a secret? Secondly, the 'cannot' below shows the duality of the secret. Firstly, it shows it directly. The realm is not outside of wisdom, so how can it be understood with partial and narrow wisdom? Consciousness (識) is the realm, so how can it be recognized with the consciousness of the six realms of ordinary beings (六凡)? This explains the severance of thought. The realm is detached from names, so how can it be called by the names of all dharmas? The realm is detached from speech, so how can it be described with the four phrases (四句)? This explains the severance of discussion. Secondly, the supplementary explanation below about the previous Three Wisdoms says that they are unique and secret. Now, although all five sentences say 'inconceivable,' that is, unique and secret. Thirdly, the latter five sentences explain the duality of the true secret (正密). Firstly, it selects what is not true. Slight oppositions are not the middle way and true, and the meaning of the secret of the crudely revealed dharma cannot be established. Secondly, the 'is evil' below shows the duality of the secret. Firstly, it directly shows the evil and true from the principle. The middle, the edge, whichever is mentioned, contains all dharmas. Who else do you want to discuss opposition with? Wanting to make people understand, it is forced to say that it is the middle way and true. Secondly, quoting the Vimalakirti Sutra proves that the mind can penetrate truth and falsehood. Now, use the distinction between existence and non-existence to differentiate. Speaking of differentiation, it is to distinguish between evil and true, and to differentiate between the middle and the edge. This makes all dharmas not true, and the loss in it can be known. Secondly, the 'I act' below summarizes. Secondly, the 'also this' below explains the duality from the Three Karmas (body, speech, and mind). Firstly, it is an explanation. Speaking of 'one way,' it is both the realm of wisdom, and the front and side show this meaning. Samantabhadra (護法神名) now uses the secret name to show the root. The secret of the root must be three, referring to body, speech, and mind. If it is not like this, how can it show the Three Karmas of the divine generals, so that the masses do not know? Therefore, the root is not shown. Those who could not jointly prove it before could not fathom this principle. This

乃三密使之然也。二所以下結。雖在三業言且不彰。復是密義。如先陀婆非智臣莫曉。三如此下結前生后。二世尊下別釋。前以五句共明智密。乃至五句共為正密。但以智等彰其密名故當總釋。今于初五句分對三觀。乃至后五句分對三身。故當別釋。二初大師用三法釋二。初正別釋二。初約離釋義。二約合對題初三。初約五句別對三觀三。初牒文示義。作觀釋者。此出散脂本修之行也。二知一下依義釋句二。初二句示境。能生所生皆言一切法者。如十二支。皆是能生皆是所生。能生生所生所生資能生。能生名因。能資為緣。因緣不盡生法無窮。此等即是所觀境也。二了一下三句示三觀三。初一句空觀。了達虛無者。悉從因緣無性實故虛。離名相故無。畢竟叵得方名了法。二知法下次句明假觀。了無性相名曰知空。不礙緣起名為非空。以一切道起一切種。名道種智。此智分別十界假名。海印森羅而有差別而或作無字必誤也。◎

金光明經文句記卷第五(上)

金光明經文句記卷第五(下)

宋四明沙門知禮述

◎三如法下後句明中觀。以二觀等者。出安住行相也。圓論三觀。若非一心觀體則縱。若其不以二為方便中為真實。觀體則橫。今論三觀不縱不橫。如此修之。即能安住十界之法。如於本

【現代漢語翻譯】現代漢語譯本：這是由於三密（身密、語密、意密）的作用。『二所以下結』是總結前文。雖然在身、語、意三業中，言語表達並不明顯，這仍然是密義。就像『先陀婆』（saindhava，指鹽或馬，取決於語境），不是有智慧的大臣就無法理解。『三如此下結前生后』是總結前文，開啟後文。『二世尊下別釋』是分別解釋。前面用五句共同闡明智密，乃至五句共同闡明正密，但因為用智慧等彰顯其密名，所以應當總括解釋。現在對於最初的五句，分對三觀（空觀、假觀、中觀），乃至後面的五句，分對三身（法身、報身、應身），所以應當分別解釋。『二初大師用三法釋二』是大師最初用三種方法解釋兩種密。『初正別釋二』是首先正式地分別解釋兩種密。『初約離釋義』是從分離的角度解釋意義，『二約合對題』是從結合的角度對應主題。『初三』是最初的三種方法。『初約五句別對三觀三』是最初用五句分別對應三觀。『初牒文示義』是引用經文來顯示意義。『作觀釋者』，這是指出散脂（Sanjaya）最初修行的行為。『二知一下依義釋句二』是根據意義解釋句子。『初二句示境』是最初的兩句顯示所觀的境界。『能生所生皆言一切法者』，能夠產生和被產生的都稱為一切法，例如十二因緣支（nidana）。都是能生，也都是所生。能生產生所生，所生資助能生。能生名為因，能資助為緣。因緣不盡，生法無窮。這些就是所觀的境界。『二了一下三句示三觀三』是下面的三句顯示三觀。『初一句空觀』，『了達虛無者』，完全從因緣而生，沒有自性，所以是虛無的。遠離名稱和相狀，所以是『無』。畢竟不可得，才稱為『了法』。『二知法下次句明假觀』，『了無性相名曰知空』，瞭解沒有自性相狀，名為知空。不妨礙因緣生起，名為非空。因為一切道由此生起，一切種子由此產生，名為道種智（sarvakarajnana）。這種智慧分別十界（ten realms）的假名，如海印三昧（sammudra-mudra samadhi）般森羅萬象而有差別。『或作無字必誤也』，這裡如果寫成『無』字，一定是錯誤的。『三如法下後句明中觀』，『以二觀等者』，這是指出安住于中道的修行狀態。圓融地論述三觀，如果不是一心觀照本體，就會流於縱向的理解。如果不用空觀和假觀作為方便，中觀就不能成為真實。現在論述三觀，不縱不橫。如此修行，就能安住於十界之法，如同原本一樣。

【English Translation】 English version: This is due to the function of the three secrets (body, speech, and mind). '二所以下結' (er suoyi xia jie) concludes the previous text. Although in the three karmas of body, speech, and mind, verbal expression is not obvious, it is still a secret meaning. Just like 'saindhava' (先陀婆, referring to salt or a horse, depending on the context), only a wise minister can understand it. '三如此下結前生后' (san ruci xia jie qian sheng hou) summarizes the previous text and opens up the following text. '二世尊下別釋' (er shizun xia bie shi) explains separately. The previous five sentences jointly clarified the wisdom secret, and even the five sentences jointly clarified the correct secret, but because the secret name is manifested by wisdom, etc., it should be explained in general. Now, for the first five sentences, correspond to the three contemplations (emptiness, provisional existence, and the middle way), and even the last five sentences, correspond to the three bodies (dharmakaya, sambhogakaya, and nirmanakaya), so they should be explained separately. '二初大師用三法釋二' (er chu dashi yong san fa shi er) means that the master initially used three methods to explain the two secrets. '初正別釋二' (chu zheng bie shi er) is to formally explain the two secrets separately. '初約離釋義' (chu yue li shi yi) explains the meaning from a separated perspective, and '二約合對題' (er yue he dui ti) corresponds to the theme from a combined perspective. '初三' (chu san) is the initial three methods. '初約五句別對三觀三' (chu yue wu ju bie dui san guan san) is to use the first five sentences to correspond to the three contemplations separately. '初牒文示義' (chu die wen shi yi) quotes the scripture to show the meaning. '作觀釋者' (zuo guan shi zhe), this points out the practice of Sanjaya (散脂) in his initial cultivation. '二知一下依義釋句二' (er zhi yi xia yi yi shi ju er) explains the sentences according to the meaning. '初二句示境' (chu er ju shi jing) means that the first two sentences show the object of contemplation. '能生所生皆言一切法者' (neng sheng suo sheng jie yan yiqie fa zhe), that which can produce and that which is produced are both called all dharmas, such as the twelve nidanas (十二因緣支). All are producers and all are produced. That which can produce produces that which is produced, and that which is produced supports that which can produce. That which can produce is called cause, and that which supports is called condition. If cause and condition are inexhaustible, the dharmas produced are infinite. These are the objects of contemplation. '二了一下三句示三觀三' (er yi xia san ju shi san guan san) means that the following three sentences show the three contemplations. '初一句空觀' (chu yi ju kong guan), '了達虛無者' (liaoda xuwu zhe), completely arises from causes and conditions, has no self-nature, so it is empty. Being away from names and forms, it is 'non-being'. Only when it is ultimately unattainable is it called 'understanding the dharma'. '二知法下次句明假觀' (er zhi fa xia ci ju ming jia guan), '了無性相名曰知空' (liao wu xing xiang ming yue zhi kong), understanding that there is no self-nature and form is called knowing emptiness. Not hindering the arising of causes and conditions is called non-emptiness. Because all paths arise from this, and all seeds are produced from this, it is called sarvakarajnana (道種智). This wisdom distinguishes the provisional names of the ten realms (十界), like the myriad phenomena in the sammuddra-mudra samadhi (海印三昧). '或作無字必誤也' (huo zuo wu zi bi wu ye), it must be a mistake to write 'non-being' here. '三如法下後句明中觀' (san ru fa xia hou ju ming zhong guan), '以二觀等者' (yi er guan deng zhe), this points out the state of practice of dwelling in the middle way. To discuss the three contemplations in a perfect and integrated way, if it is not a one-mind contemplation of the essence, it will flow into a vertical understanding. If emptiness and provisional existence are not used as expedient means, the middle way cannot become the truth. Now discussing the three contemplations, neither vertical nor horizontal. Practicing in this way, one can dwell in the dharmas of the ten realms, just as they originally were.

性即修成性。功由一心三觀之力也。故荊溪云。以正觀安故。世諦方成不思議也。此則雙遮中道也。雙照二諦故言含受。遮乃遮情。照則照性。邊情既泯二諦皆中。中既不偏。是故空假各含一切。經云。於一切法含受一切法。不作雙照中道解之。經意莫顯也。三若三下結觀名密二。初揀非。二即一下示密。即一而三故不一。即三而一故不異。縱橫並別非之例知。欲知等者。兼用口密以結此文。二約次五句別對三脫。此明散脂自顯本地。已證解脫而兼三諦者。得脫由見諦也。三初牒文示義。二現見下依義釋句三。初一句示圓凈。實智照不思議真諦者。真諦體是性德般若。全性起脩名為實智。諦非般若寧發實智。此諦離縛乃成分滿。圓凈解脫。當知理果終始一如。二三句示方便凈。隨機屈曲因果廢興。皆是權智照不思議俗諦。俗諦體是性德解脫全性起脩名為權智。離縛乃成分滿方便凈解脫。理果不二準前可知。三后一句示性凈。前云智光乃至智聚。四名但召能照之智。唯此智境雖亦標智體。是諦理義當所照。故疏引經法如如智。此智與法如如冥故。意彰境智如如不二。然而此說人皆知之。所解終成二物相合。蓋以不曉境智之體故也。欲知境體。須簡頑境及偏小妄心假立真如。此境安能與智不二。今依馬鳴立境體者。所謂本

【現代漢語翻譯】現代漢語譯本性即是修習而成的本性（性）。功德源於一心三觀（三觀）的力量。所以荊溪（荊溪）說：『以正確的觀照安住，世俗諦（世諦）才能成就不可思議。』這就是雙重遮遣的中道（中道）。雙重照見二諦（二諦），所以說『含受』。遮遣是遮遣情執，照見是照見本性。邊見和情執消泯，二諦都歸於中道。中道既然不偏頗，所以空（空）和假（假）各自包含一切。《經》中說：『於一切法含受一切法。』如果不作雙重照見中道的解釋，經文的意義就不能顯現。三，如果三下結觀名為密二。首先是揀非，其次是『即一』以下顯示密義。即一而三，所以不是一；即三而一，所以不是異。縱橫並別，否定的例子可以類推得知。『欲知』等，兼用口密來總結此文。二，按照次第，五句分別對應三脫（三脫）。這裡說明散脂（散脂）自己顯現本地，已經證得解脫（解脫）而兼具三諦（三諦）的功德，獲得解脫是因為見諦（見諦）。三，首先引用經文顯示意義，其次是『現見』以下，依據意義解釋句子。首先一句顯示圓凈（圓凈）。以實智（實智）照見不可思議的真諦（真諦），真諦的本體是性德般若（性德般若），完全依本性而起修習名為實智。諦不是般若，怎麼能發出實智？此諦離開束縛才能成就圓滿，圓凈解脫。應當知道理果（理果）始終如一。第二、三句顯示方便凈（方便凈）。隨順機緣而屈曲，因果的廢立興衰，都是權智（權智）照見不可思議的俗諦（俗諦）。俗諦的本體是性德解脫，完全依本性而起修習名為權智。離開束縛才能成就圓滿方便凈解脫。理果不二，可以參照前面來理解。最後一句顯示性凈（性凈）。前面說『智光』乃至『智聚』，四名只是召集能照之智。只有此智的境界雖然也標明智體，是諦理的意義，應當是所照。所以疏中引用《經》說『法如如智』。此智與法如如冥合，意義是彰顯境智如如不二。然而這種說法人們都知道，所理解的最終成為兩種事物相合。這是因為不明白境智的本體。想要知道境的本體，必須簡別頑固的境以及偏頗狹小的妄心假立的真如（真如）。此境怎麼能與智不二？現在依據馬鳴（馬鳴）菩薩建立境體，所謂的本

【English Translation】 English version 』Nature』 is the inherent nature perfected through cultivation. Merit arises from the power of the One Mind's Three Contemplations (San Guan). Therefore, Jingxi (Jingxi) says: 'With correct contemplation established, the mundane truth (Shi Di) can achieve the inconceivable.' This is the Middle Way (Zhong Dao) of double negation. Double illumination of the Two Truths (Er Di) is why it is said to 'contain and receive.' Negation is negating emotional attachments, illumination is illuminating inherent nature. When biased views and emotional attachments are extinguished, the Two Truths both return to the Middle Way. Since the Middle Way is not biased, emptiness (Kong) and provisionality (Jia) each contain everything. The Sutra says: 'In all dharmas, contain and receive all dharmas.' If it is not interpreted as the Middle Way of double illumination, the meaning of the Sutra will not be manifest. Three, if the concluding contemplation below the third is called Secret Two. First is distinguishing the non-, second is showing the secret meaning from 'is one' onwards. Being one and three, therefore it is not one; being three and one, therefore it is not different. The examples of horizontal and vertical distinctions can be inferred. 'Wanting to know' etc., also uses oral secrets to conclude this text. Two, according to the order, the five sentences separately correspond to the Three Liberations (San Tuo). This explains that Sanzhi (Sanzhi) himself manifests the local ground, having already attained liberation (Jie Tuo) and possessing the merits of the Three Truths (San Di). Obtaining liberation is because of seeing the truth (Jian Di). Three, first quoting the text to show the meaning, second is 'manifestly seeing' below, explaining the sentences according to the meaning. The first sentence shows perfect purity (Yuan Jing). Using Real Wisdom (Shi Zhi) to illuminate the inconceivable True Truth (Zhen Di), the essence of the True Truth is the inherent virtue Prajna (Xing De Ban Ruo), fully arising from inherent nature to cultivate is called Real Wisdom. If Truth is not Prajna, how can Real Wisdom arise? This Truth, separated from bondage, can achieve perfect fulfillment, perfect purity liberation. It should be known that the principle and result (Li Guo) are the same from beginning to end. The second and third sentences show expedient purity (Fang Bian Jing). Following the opportunity to bend, the establishment and decline of cause and effect are all expedient wisdom (Quan Zhi) illuminating the inconceivable mundane truth (Su Di). The essence of the mundane truth is inherent virtue liberation, fully arising from inherent nature to cultivate is called expedient wisdom. Separated from bondage, it can achieve perfect fulfillment, expedient purity liberation. The principle and result are not two, which can be understood by referring to the previous. The last sentence shows nature purity (Xing Jing). The previous saying 'wisdom light' and even 'wisdom cluster', the four names are only summoning the wisdom that can illuminate. Only the realm of this wisdom, although also marking the body of wisdom, is the meaning of truth, and should be what is illuminated. Therefore, the commentary quotes the Sutra saying 'dharma as such wisdom'. This wisdom and dharma as such merge, the meaning is to show that the realm and wisdom are as such not two. However, people all know this saying, and what is understood ultimately becomes two things combined. This is because they do not understand the essence of realm and wisdom. Wanting to know the essence of the realm, it is necessary to distinguish the stubborn realm and the biased and small deluded mind falsely establishing Suchness (Zhen Ru). How can this realm be not two with wisdom? Now, according to Ashvaghosa (Ma Ming) Bodhisattva establishing the essence of the realm, the so-called original

覺。其智體者。所謂始覺。故起信論云。所言覺義者。謂心體離念離念相者。等虛空界無所不遍。法界一相即是如來常住法身。依此法身說名本學(文畢)此覺是性。全性起脩名為始覺。論云。始覺者。即同本覺。既云離念。豈有思議。既等虛空無所不遍。豈有一時一塵一心而非本覺乃始覺耶。是故得云三世十方生佛依正為所觀境。三世一方生佛依正為能觀智。境智名別其體不殊。是故能所二而不二。境照于境。境照于智。智照于智。智照于境。此四句說。說即無說。無說而說。此四句照。照而無照。無照而照。不可思議智境斯之謂歟。此之智境須論六即。今是分真究竟二位。三若三下結脫名密二。初簡非。二以不下示密俱例前。三約后五句別對三身三。初牒文示義。二正解下依義釋句三。初二句示報。正解能顯體等者。此乃似解能顯真體。真體乃是性德般若。既得顯發即能觀。達根本無明故名正觀。而言報身者。在心名觀就身名報。四十二位皆得論之。二得正下二句示應。分別約法知藥病也。解緣約機知生熟也。非此解別則無應身。故應身對機未熟而出。乃名待時。已發后出乃名過時。啐啄同時是應機相。三一句示法無覺等者。此義須對報應簡之。只一大覺而有寂照及非寂照三種之能。故名三身。覺即照覺能照理故

【現代漢語翻譯】現代漢語譯本覺（覺悟）。其智體者，所謂始覺（開始覺悟）。故《起信論》云：『所言覺義者，謂心體離念（脫離妄念），離念相者，等虛空界無所不遍。法界一相，即是如來常住法身（佛的永恒不變的真身）。依此法身，說名本覺（本來的覺悟）。』（引文結束）此覺是性（本性），全性起脩名為始覺。《起信論》云：『始覺者，即同本覺。』既云離念，豈有思議？既等虛空無所不遍，豈有一時一塵一心而非本覺乃始覺耶？是故得云三世十方生佛依正（一切眾生及其所處的環境）為所觀境，三世一方生佛依正為能觀智。境智名別其體不殊。是故能所二而不二。境照于境，境照于智，智照于智，智照于境。此四句說，說即無說，無說而說。此四句照，照而無照，無照而照。不可思議智境斯之謂歟？此之智境須論六即（六個階段）。今是分真（證悟部分真理）究竟二位。三若三下結脫名密二。初簡非，二以不下示密俱例前。三約后五句別對三身（法身、報身、應身）三。初牒文示義。二正解下依義釋句三。初二句示報（報身）。正解能顯體等者，此乃似解能顯真體。真體乃是性德般若（智慧）。既得顯發即能觀。達根本無明故名正觀。而言報身者，在心名觀就身名報。四十二位皆得論之。二得正下二句示應（應身）。分別約法知藥病也。解緣約機知生熟也。非此解別則無應身。故應身對機未熟而出，乃名待時。已發后出乃名過時。啐啄同時是應機相。三一句示法（法身）無覺等者，此義須對報應簡之。只一大覺而有寂照及非寂照三種之能。故名三身。覺即照覺能照理故。

【English Translation】 English version Awareness (覺). Its wisdom-essence is what is called initial awareness (始覺). Therefore, the Awakening of Faith states: 'The meaning of awareness refers to the mind-essence being free from thoughts (離念), being free from the appearance of thoughts, being equal to the realm of empty space, all-pervading. The single aspect of the Dharma Realm is the eternally abiding Dharma-body (法身) of the Tathagata (如來). Based on this Dharma-body, it is called original awareness (本覺).' (End of quote) This awareness is the nature (性). The full arising of cultivation from the nature is called initial awareness. The Awakening of Faith states: 'Initial awareness is the same as original awareness.' Since it is said to be free from thoughts, how can there be deliberation? Since it is equal to empty space and all-pervading, how can there be a moment, a mote of dust, a single mind that is not original awareness but initial awareness? Therefore, it can be said that the beings and Buddhas of the three times and ten directions, along with their environments (依正), are the objects of observation (所觀境), and the beings and Buddhas of the three times and one direction, along with their environments, are the wisdom that can observe (能觀智). The names of object and wisdom are different, but their essence is not different. Therefore, the able and the object are two but not two. The object illuminates the object, the object illuminates the wisdom, the wisdom illuminates the wisdom, the wisdom illuminates the object. These four sentences speak, speaking is not speaking, not speaking is speaking. These four sentences illuminate, illuminating is not illuminating, not illuminating is illuminating. Is this the inconceivable realm of wisdom and object? This realm of wisdom and object must be discussed in terms of the Six Identities (六即). Now are the two positions of partial realization (分真) and ultimate attainment. Three, if the three below conclude with detachment, it is called secret two. First, distinguish what is not; second, the 'not below' shows that the secret is the same as before. Third, based on the latter five sentences, separately address the Three Bodies (三身) three. First, cite the text to show the meaning. Second, the correct explanation below explains the sentences based on the meaning three. The first two sentences show the Reward Body (報身). The correct explanation 'able to reveal the essence' means that this is a seeming explanation that can reveal the true essence. The true essence is the prajna (般若) of the inherent nature. Since it is revealed, it can observe. Reaching the fundamental ignorance is called correct observation. Speaking of the Reward Body, it is called observation in the mind and reward in the body. All forty-two positions can be discussed. The second two sentences below show the Manifestation Body (應身). Distinguishing according to the Dharma knows the medicine and the illness. Understanding the conditions knows the maturity of beings. Without this separate understanding, there would be no Manifestation Body. Therefore, the Manifestation Body appears when the opportunity is not yet ripe, which is called waiting for the time. Appearing after it has already arisen is called being past the time. The chick and the tap happening simultaneously is the appearance of being in accordance with the opportunity. The third sentence shows that the Dharma Body (法身) has no awareness, etc. This meaning must be distinguished in relation to the Reward and Manifestation Bodies. There is only one great awareness that has the three abilities of stillness and illumination and non-stillness and non-illumination. Therefore, it is called the Three Bodies. Awareness is illumination, and awareness can illuminate the principle.

。即是報身。無覺即寂覺能現形故。即是應身。今云無覺無不覺者。即非照非寂覺。能雙亡雙用名究竟覺。即是法身。是故三身名為三佛。三種之了亦復如是。就身名覺就心名了。三義宛然。三若此下結身名密二。初簡非。二非一下示密可見。二約正下約合對題二。初合三德。對題上文約正明於三身。觀明三觀脫明三脫。三三皆可對金光明。此明離也。今合三身為一法身。但對金字合於三觀。為一般若。但對光字合於三脫。為一解脫。但對明字。諸經諸論以三德等。作修二性一說者。圓人解之。是合三義。此意至妙。學者應知。二三德下明五章皆密。三德是佛所證密藏。以被機故說金光明微密之教。散脂本因稟此密教而生密解。即聞密名也。住理乃是顯於密體也。行行乃是修於密宗也。利他乃是起於密用也。不言教者。同佛故也。二複次下明互通。雖作三身三脫三觀。三節解之而十五句。一一皆是金光明海體量高廣。故使名義展轉相釋。如涅槃中百句解脫。以一一句皆是三德微密藏。故大師釋句句具百成於萬句。今舉正解具十四句。能具成十五句。合云由正解故正觀。由正解故得正分別。由正解故正解。于緣由正解故正能覺了。由正解故不思議智光。乃至由正解故。於一切法含受一切法。以正解一句為首既然。余句為

【現代漢語翻譯】現代漢語譯本：這就是報身（Sambhogakāya）。沒有覺知就寂滅，覺知能夠顯現形體，所以是應身（Nirmāṇakāya）。現在說無覺無不覺，就是非照非寂覺，能夠雙亡雙用，名為究竟覺，這就是法身（Dharmakāya）。因此，三身名為三佛，三種了悟也是這樣。就身而言名為覺，就心而言名爲了。三種意義宛然具備。三若此下總結身名密義二方面。首先簡別非密，二非一下顯示密義可見。二約正下約合對題二方面。首先是合三德。對題，上文約正明於三身，觀明三觀，脫明三脫。三三都可對應《金光明經》。這裡說明離的含義。現在合三身為一法身，只對應金字，合於三觀，為般若（Prajñā）。只對應光字，合於三脫，為一解脫。只對應明字。諸經諸論以三德等，作為修二性一種說法的，圓融之人理解它，是合三義。這個意思非常微妙，學者應該知道。二三德下說明五章都是密義。三德是佛所證的密藏，因為適應眾生的根機，所以說《金光明經》是微密之教。散脂（Sañjaya）本因稟受此密教而生起密解，就是聞密名。住理乃是顯現密體。行行乃是修習密宗。利他乃是發起密用。不言教，是因為與佛相同。二複次下說明互通。雖然作三身、三脫、三觀，三節來解釋，而十五句，每一句都是金光明海的體量高廣，所以使名義輾轉互相解釋。如《涅槃經》中百句解脫，因為一句一句都是三德微密藏，所以大師解釋句句都具備百種意義，成就萬句。現在舉正解具備十四句，能夠具備成就十五句。合起來說，由正解的緣故而有正觀，由正解的緣故而得到正分別，由正解的緣故而有正解，于緣由正解的緣故而有正能覺了，由正解的緣故而不思議智光，乃至由正解的緣故，於一切法含受一切法。以正解一句為首既然如此，其餘的句子也是如此。

【English Translation】 English version: This is the Sambhogakāya (reward body). Without awareness, there is only stillness; awareness can manifest forms, hence it is the Nirmāṇakāya (transformation body). Now, saying 'neither awareness nor non-awareness' means it is neither illuminating nor still awareness, capable of both abandoning and utilizing, named the ultimate awareness, which is the Dharmakāya (dharma body). Therefore, the three bodies are named the three Buddhas, and the three kinds of understanding are also like this. In terms of the body, it is named 'awareness'; in terms of the mind, it is named 'understanding'. The three meanings are clearly present. 'San Ruo Ci Xia' concludes the two aspects of the secret meaning of the body's name. First, it distinguishes what is not secret; second, 'Er Fei Yi Xia' shows that the secret meaning can be seen. 'Er Yue Zheng Xia' discusses the two aspects of matching the topic. First, it combines the three virtues. Corresponding to the topic, the previous text discusses the three bodies in terms of correctness, the three contemplations in terms of contemplation, and the three liberations in terms of liberation. All three can correspond to the Golden Light Sutra. This explains the meaning of separation. Now, combining the three bodies into one Dharmakāya, it only corresponds to the word 'gold', combining with the three contemplations, as Prajñā (wisdom). Only corresponding to the word 'light', combining with the three liberations, as one liberation. Only corresponding to the word 'brightness'. Various sutras and treatises use the three virtues, etc., as a way of explaining the two natures of cultivation, which is understood by those with a comprehensive view as combining the three meanings. This meaning is very subtle, and scholars should know it. 'Er San De Xia' explains that all five chapters are secret meanings. The three virtues are the secret treasury realized by the Buddha. Because it adapts to the faculties of sentient beings, it is said that the Golden Light Sutra is a subtle and secret teaching. Sañjaya (Scattering Wealth) originally received this secret teaching and gave rise to secret understanding, which is hearing the secret name. 'Zhu Li Nai Shi' manifests the secret essence. 'Xing Xing Nai Shi' cultivates the secret tradition. 'Li Ta Nai Shi' initiates the secret function. It does not mention teaching because it is the same as the Buddha. 'Er Fu Ci Xia' explains mutual penetration. Although it makes the three bodies, three liberations, and three contemplations, explaining them in three sections, each of the fifteen sentences is the vast measure of the ocean of the Golden Light Sutra, so that the names and meanings explain each other in turn. Like the hundred sentences of liberation in the Nirvana Sutra, because each sentence is a subtle and secret treasury of the three virtues, the master explains that each sentence possesses a hundred meanings, accomplishing ten thousand sentences. Now, taking the correct understanding as an example, it possesses fourteen sentences, capable of accomplishing fifteen sentences. Combining them, it says that due to correct understanding, there is correct contemplation; due to correct understanding, there is correct discrimination; due to correct understanding, there is correct understanding; due to correct understanding, there is correct ability to awaken; due to correct understanding, there is inconceivable wisdom light, and even due to correct understanding, in all dharmas, it contains and receives all dharmas. Since the sentence 'correct understanding' is the beginning, the remaining sentences are also like this.

首例亦如是。乃成一百七十五句以體量一貫故名義相成。疏於三五皆舉頭句。例於四句皆十五句。注云云令此銷釋也。二又作下用五性釋所用。五種皆名佛者。是果德故皆稱。性者不改義故。若將此五對今三節五句義者。能顯散脂本證圓常。跡用周遍。護經德妙利人益深。此乃今家對釋意也。文二。初大師對初五句二。初示五性異同二。初明三種不異。正謂中正。緣謂助緣。了謂覺了。此三名義諸師立同故云不異。二又一下明二性出沒二。初二家立異二。初明異相。果性者。緣了所克智斷果也。境果者。緣了所轉境界。即陰等十種境也。果及果果者。果則別在智德。果果者。則在斷德。智德之上又加斷德。故重言果。此之二二皆稱性者。悉以常住不改為義。境界不改者。修惡即性惡故也。二若作下明開合。沒境界性為緣因所攝者。陰等十境乃是正觀近方便法。親發了因故可攝屬緣因也。沒果果性為果性所攝者。智斷雖殊俱名果故。二雖開下五數不虧。二今以下約五句對性二。初對初家。五性安樂性即正因佛性者。安樂乃是涅槃之義。具足三法。今就合說但名正因。世出世等者。六道是世間因果。三乘是出世因果。言因佛性者。境界之性但齊九界十如。是法望佛是因。以其佛界十如是法望九稱果。皆屬能觀不名境界。故

起信論但以九相而為境界。是故業相名細中細為佛境界。又云。依轉識故說名境界。而此證者無有境界可說。故知境界是九界法。若爾何名佛性。良以果人不獨成就佛界十法。亦能成就九界十法。是故千法眾生雖具體用不彰。唯佛究竟圓融自在。所以因法是果人性。二若作下對次家。五性境界既以合入緣因。遂取知法分齊之句。而為果性究盡實相。名智照分明。見無分齊之分齊也。如雲智度大海佛窮其底。豈非無底而為底耶。乃以安住諸法如性。一切皆能捨受一切。同名果果性。此則果後任運永水雙遮雙照也。二若然下章安例兩五句二。初例上合對。二師雖下準義須釋。五性只是開於三法。三番五句既其番番對於三法。亦合番番對於五性。后之二番大師不釋。意云可見。章安恐後學不知。故略指云義例應爾。復令講者伸釋其意。故云準須釋出等也。第二番中智光是了因性。智炬是境界性。知境不濫如炬照物。智行是緣因性。智聚是果性智境是正因性若依次師沒境界性者。則智炬是果果性。斷德對機不濫也。第三番中正解顯體。是了因性。正觀體顯既當報身。合是果性。正能分別是境界性。正解于圓是緣因性。正能覺了是正因性。若依次師沒境界性。則以正能分別為果果性。果后應機任運分明也。三世尊以是下結。三從

【現代漢語翻譯】現代漢語譯本《起信論》（《大乘起信論》）只以九相（九種不凈的表象，通常指屍體的腐爛過程）作為境界（所觀察的對象）。因此，業相（由行為產生的潛在力量）被稱為細中之細，是佛的境界。經中又說：『依據轉識（轉變的意識）的緣故，稱之為境界。』而證得此境界的人，沒有什麼境界可以述說。所以要知道，境界是九界（九道眾生所處的境界）之法。如果這樣，那什麼叫做佛性（成佛的內在可能性）呢？因為證得果位（佛果）的人，不僅成就佛界的十法（佛所具有的十種力量），也能成就九界的十法。因此，千法（一切法）眾生雖然具備，但其體用（本體和作用）不彰顯，只有佛才能究竟圓融自在。所以因法（成佛的因）是果人（已成佛之人）的本性。二、如果以下對次家（根據下文來對應解釋），五性（佛性具有的五種性質）境界既然已經合入緣因（幫助成佛的外部條件），就取『知法分齊』（瞭解諸法界限）的語句，作為果性（成佛后所具有的性質）的究竟實相（真實的相狀），名為『智照分明』（智慧照亮一切，清晰明瞭），見到沒有分齊的分齊（超越界限的界限）。如經中所說：『智度大海，佛窮其底』（佛的智慧像大海一樣深廣，佛能窮盡其底），難道不是以無底作為底嗎？乃至於安住于諸法如性（安住于諸法本來的性質），一切都能捨受一切（捨棄一切，接受一切），都叫做果果性（果的果性）。這指的是成佛之後，任運（自然而然）永水（永遠像水一樣流動），雙遮雙照（既遮蔽又照亮）。二、如果以下文的章安（隋代天臺宗僧人）為例，分為兩組五句。第一組是以上文的合對（對應）。二師（兩位大師，指智顗和章安）雖然沒有解釋，但按照義理必須解釋。五性只是開於三法（五性只是對三法的一種開顯）。三番五句（三組五句）既然每一組都對應於三法，也應該每一組都對應於五性。後面的兩組大師沒有解釋，意思是說可以自己領會。章安恐怕後學者不明白，所以略微指出了『義例應爾』（義理上應該如此），又讓講解的人闡釋其意，所以說『準須釋出』等等。第二番中，智光（智慧之光）是了因性（幫助理解真理的性質），智炬（智慧之炬）是境界性（作為觀察對象的性質），知境不濫如炬照物（瞭解境界而不混淆，就像火炬照亮物體一樣）。智行（智慧的行為）是緣因性（幫助成佛的外部條件），智聚（智慧的聚集）是果性（成佛后所具有的性質），智境（智慧的境界）是正因性（成佛的根本原因）。如果按照次師（另一位大師）沒有境界性的說法，那麼智炬就是果果性（果的果性），斷德（斷除煩惱的功德）對機（針對不同的根機）而不混淆。第三番中，正解顯體（正確的理解顯現本體）是了因性（幫助理解真理的性質），正觀體顯既然對應于報身（佛的報應身），就應該是果性（成佛后所具有的性質）。正能分別（正確的能夠分別）是境界性（作為觀察對象的性質），正解于圓（正確的理解圓滿）是緣因性（幫助成佛的外部條件），正能覺了（正確的能夠覺悟）是正因性（成佛的根本原因）。如果按照次師沒有境界性的說法，那麼就以正能分別作為果果性（果的果性），成佛之後應機（針對不同的根機）任運（自然而然）分明（清晰明瞭）。三、世尊以是下結（世尊以下面的話來總結），三從（第三個方面，從...）

【English Translation】 English version 'The Awakening of Faith' (Mahāyāna-śraddhotpāda-śāstra) only takes the nine aspects (nine impure appearances, usually referring to the decaying process of a corpse) as the realm (the object of observation). Therefore, the karma aspect (the potential power generated by actions) is called the finest of the fine, which is the realm of the Buddha. It is also said in the scripture: 'Based on the transformation of consciousness (transformed consciousness), it is called the realm.' But the person who attains this realm has nothing to say about the realm. So know that the realm is the Dharma of the nine realms (the realms where beings in the nine realms reside). If so, what is called Buddha-nature (the inherent possibility of becoming a Buddha)? Because the person who attains the fruit (Buddhahood) not only achieves the ten Dharmas of the Buddha realm (the ten powers possessed by the Buddha), but also achieves the ten Dharmas of the nine realms. Therefore, although sentient beings of the thousand Dharmas (all Dharmas) possess them, their essence and function (substance and function) are not manifest. Only the Buddha can ultimately be perfectly integrated and free. Therefore, the causal Dharma (the cause of becoming a Buddha) is the nature of the fruit person (the person who has become a Buddha). 2. If we interpret according to the following correspondence, since the five natures (the five qualities possessed by Buddha-nature) have been integrated into the auxiliary cause (external conditions that help to become a Buddha), we take the phrase 'knowing the boundaries of Dharmas' (understanding the limits of all Dharma realms) as the ultimate reality (the true appearance) of the fruit nature (the qualities possessed after becoming a Buddha), which is called 'clear wisdom illumination' (wisdom illuminates everything, clear and bright), seeing the boundaries without boundaries (transcending the limits). As it is said in the scripture: 'The wisdom measures the sea, the Buddha exhausts its bottom' (the Buddha's wisdom is as vast as the sea, the Buddha can exhaust its bottom), isn't it taking bottomlessness as the bottom? Even to the point of abiding in the Dharmas as nature (abiding in the original nature of the Dharmas), everything can be relinquished and accepted (relinquishing everything and accepting everything), all are called fruit-fruit nature (the nature of the fruit). This refers to after becoming a Buddha, the spontaneous (natural) eternal water (flowing like water forever), simultaneously obscuring and illuminating (both obscuring and illuminating). 2. If we take Zhang'an (a monk of the Tiantai school in the Sui Dynasty) as an example from the following text, it is divided into two groups of five sentences. The first group is the correspondence with the above text. Although the two teachers (two masters, referring to Zhiyi and Zhang'an) did not explain, it must be explained according to the meaning. The five natures are only an opening of the three Dharmas (the five natures are only a manifestation of the three Dharmas). Since the three sets of five sentences each correspond to the three Dharmas, each set should also correspond to the five natures. The masters did not explain the latter two sets, meaning that they can be understood by oneself. Zhang'an was afraid that later scholars would not understand, so he briefly pointed out 'the meaning should be so' (the meaning should be so), and also asked the lecturers to explain its meaning, so he said 'should be explained accordingly' and so on. In the second set, wisdom light (the light of wisdom) is the enabling cause nature (the nature that helps to understand the truth), wisdom torch (the torch of wisdom) is the realm nature (the nature of being the object of observation), knowing the realm without confusion is like a torch illuminating objects (understanding the realm without confusion, just like a torch illuminating objects). Wisdom action (wise behavior) is the auxiliary cause nature (external conditions that help to become a Buddha), wisdom gathering (the gathering of wisdom) is the fruit nature (the qualities possessed after becoming a Buddha), and wisdom realm (the realm of wisdom) is the direct cause nature (the fundamental cause of becoming a Buddha). If according to the other teacher's statement that there is no realm nature, then the wisdom torch is the fruit-fruit nature (the nature of the fruit), and the virtue of cutting off (the merit of cutting off afflictions) is not confused with the machine (targeting different capacities). In the third set, correct understanding manifesting the substance (correct understanding manifesting the substance) is the enabling cause nature (the nature that helps to understand the truth), and correct contemplation manifesting the substance corresponds to the reward body (the reward body of the Buddha), so it should be the fruit nature (the qualities possessed after becoming a Buddha). Correct ability to distinguish (correct ability to distinguish) is the realm nature (the nature of being the object of observation), correct understanding of completeness (correct understanding of completeness) is the auxiliary cause nature (external conditions that help to become a Buddha), and correct ability to realize (correct ability to realize) is the direct cause nature (the fundamental cause of becoming a Buddha). If according to the other teacher's statement that there is no realm nature, then correct ability to distinguish is taken as the fruit-fruit nature (the nature of the fruit), and after becoming a Buddha, it is spontaneous (natural) and clear (clear and bright) in response to the machine (targeting different capacities). 3. The World Honored One concludes with the following (the World Honored One concludes with the following words), three from (the third aspect, from...)

世下發誓充益二。初分文示好。二依此消文二。初益能化經三。初世尊下益口業。二眾味下益身業。三心進下益意業。二以是下益所化經三。初未種令種。二若有下已種令熟。三無量下已熟令脫。問既得智聚又攝福聚。斯乃真似二種莊嚴。合居方便及實報土。經那但云無量千劫人天受樂。答須知十益皆悉不離二十五有。此中乃是人天方便人天實報。故仁王般若云。出三界外更有眾生界者。此是外道大有經說。須知四土若橫若豎。只在三界一處而論。學者宜審。四從南下歸敬三寶。一切眾經初皆歸敬者。謂結集經者。皆有歸敬。在通敘前。此方好略譯人省之。亦有存者。如薩遮尼乾子所說經初云。歸命大智海毗盧遮那佛。注云。外國本一切經首皆有此句。諸論下即造論者。歸敬也。如智度起信等。三寶者。佛法可知。功德大辯即菩薩理和僧也。南無此云歸命。二正論善集明人王往日通經二。初正論品二。初解題二。初正釋題二初直釋二字。世聖者。謂輪王也。易曰。備物致用立功成器。以為天下利莫大乎聖人。管子曰。聖人若天然無私覆也。若地然無私載也。此皆言世間聖人。出世聖。謂三乘果人斷惑證理名聖也。核者。說文云。考事之實也。核事實則世間正論可治國。核理實則出世正論可以詣道。二此品下委明四悉。

【現代漢語翻譯】現代漢語譯本世尊發誓要充實和增加兩種功德。首先是分科，表明經文的良好之處。其次是依據這個分科來消解經文，分為兩部分。首先是增加能教化的經典，分為三部分。第一，『初世尊下』，增加口業的功德。第二，『二眾味下』，增加身業的功德。第三，『三心進下』，增加意業的功德。第二，『二以是下』，增加所教化的經典，分為三部分。第一，使未種善根者種下善根。第二，『若有下』，使已種善根者成熟。第三，『無量下』，使已成熟者解脫。問：既然獲得了智慧的積聚，又攝取了福德的積聚，這才是真正的相似二種莊嚴，共同居住在方便土和實報土。經文為什麼只說『無量千劫人天受樂』？答：須知十種利益都不能脫離二十五有。這裡說的是人天方便土和人天實報土。所以《仁王般若經》說：『出三界外更有眾生界者，此是外道大有經說。』須知四土，無論是橫向還是縱向，都只在三界一處討論。學者應該仔細審察。第四，『四從南下』，歸敬三寶。一切經典開頭都歸敬三寶，是因為結集經典的人，都有歸敬，放在通敘之前。這裡爲了簡略，翻譯的人省略了。也有保留的，如《薩遮尼乾子所說經》開頭說：『歸命大智海毗盧遮那佛（Vairocana Buddha）。』註釋說：『外國版本一切經的首部都有這句話。』『諸論下』，是指造論的人的歸敬。如《智度論》、《起信論》等。三寶，佛法可知，功德大辯即菩薩（Bodhisattva），理和僧也。南無（Namo），這裡的意思是歸命。二是正式討論善集，闡明人王往日通經，分為兩部分。首先是正論品，分為兩部分。首先是解題，分為兩部分。首先是直接解釋題目中的兩個字。『世聖』，指的是輪王。易經說：『準備好物品，使其發揮作用，建立功業，製造成器物，使天下獲得利益，沒有比聖人更偉大的了。』管子說：『聖人就像天然一樣沒有私心覆蓋，就像大地一樣沒有私心承載。』這些都是說世間的聖人。出世間的聖人，指的是三乘的果位之人，斷除迷惑，證得真理，稱為聖人。『核』，說文解字說：『考察事情的真實情況。』覈實事實，那麼世間的正論可以治理國家；覈實道理，那麼出世間的正論可以達到道。第二，『此品下』，詳細闡明四悉檀（catuh-siddhanta）。

【English Translation】 English version The World Honored One vowed to fulfill and increase two kinds of merit. First is the division of sections, showing the goodness of the scripture. Second is to interpret the scripture based on this division, divided into two parts. First is to increase the scripture that can teach, divided into three parts. First, '初世尊下 (chū shì zūn xià),' increasing the merit of oral karma. Second, '二眾味下 (èr zhòng wèi xià),' increasing the merit of physical karma. Third, '三心進下 (sān xīn jìn xià),' increasing the merit of mental karma. Second, '二以是下 (èr yǐ shì xià),' increasing the scripture that is being taught, divided into three parts. First, to make those who have not planted good roots plant good roots. Second, '若有下 (ruò yǒu xià),' to make those who have already planted good roots mature. Third, '無量下 (wú liàng xià),' to liberate those who have already matured. Question: Since one has obtained the accumulation of wisdom and also gathered the accumulation of merit, this is truly a similar twofold adornment, residing together in the expedient land and the real reward land. Why does the scripture only say 'countless kalpas of humans and devas enjoying happiness'? Answer: One must know that the ten benefits cannot be separated from the twenty-five existences. Here it speaks of the expedient land of humans and devas and the real reward land of humans and devas. Therefore, the Renwang Prajna Sutra says: 'Outside the Three Realms, there are other realms of sentient beings; this is what the heretical Great Existence Sutra says.' One must know that the Four Lands, whether horizontal or vertical, are only discussed in one place within the Three Realms. Scholars should examine this carefully. Fourth, '四從南下 (sì cóng nán xià),' taking refuge in the Three Jewels. All scriptures begin with taking refuge in the Three Jewels because those who compiled the scriptures all had refuge, placing it before the general narrative. Here, for brevity, the translator omitted it. There are also those that retain it, such as the Sacchakanirgrantha Sutra, which begins by saying: 'Taking refuge in the Buddha Vairocana (毗盧遮那佛, Pílúzhēnà Fó) of the Great Wisdom Sea.' The commentary says: 'The beginning of all scriptures in foreign versions has this sentence.' '諸論下 (zhū lùn xià),' refers to the taking refuge of those who composed the treatises, such as the Mahaprajnaparamita Sastra, the Awakening of Faith and so on. The Three Jewels, the Buddha and Dharma are known, the great eloquence of merit is the Bodhisattva (菩薩, Púsà), the principle and the Sangha. Namo (南無, Nánmó), here means taking refuge. Second is the formal discussion of the collection of goodness, clarifying the king's past understanding of the scriptures, divided into two parts. First is the chapter on Right Discourse, divided into two parts. First is the explanation of the title, divided into two parts. First is the direct explanation of the two words in the title. 'Worldly Sage,' refers to the Wheel-Turning King. The I Ching says: 'Prepare things, make them function, establish achievements, create utensils, and benefit the world; there is nothing greater than the sage.' Guanzi says: 'The sage is like nature, without selfish covering, like the earth, without selfish carrying.' These are all speaking of worldly sages. The supramundane sage refers to those who have attained the fruit of the Three Vehicles, cutting off delusion and realizing truth, called sages. '核 (hé),' the Shuowen Jiezi says: 'To examine the truth of matters.' If one verifies the facts, then worldly right discourse can govern the country; if one verifies the principles, then supramundane right discourse can reach the Dao. Second, '此品下 (cǐ pǐn xià),' explains in detail the Four Siddhantas (catuh-siddhanta).

謂世間正論而有四益。皆引孝經結成其義。文為四。初世界。先王舊法。即世間事實。世世不同。即世界意也。二王行下為人。百穀者。楊泉物理論云。梁者。黍稷之總名。稻者。粳糯之總名。菽者。眾豆之總名。三谷各二十為六十。蔬果之實助谷各二十凡為百穀。社稷者。孝經緯曰。社土地之主也。土地闊不可盡敬故。封土為社以報功也。稷五穀之長也。谷眾不可遍祭。故立稷神以祭之。禮記曰。厲山氏之子(厲或作列)柱及周棄為稷(厲山氏之有天下也。其子柱。能植百穀夏之衰也。周棄繼之故祀為稷神)。共工氏之子后土為社(共工氏之霸九州也。其子曰。后土能平九州。故祀為社)民用和穆者。人民被服其教自相和睦。尊卑上下無相怨者。三對治。內奸謂亂臣賊子。孔安國曰。在內曰奸。在外曰宄。禍亂下禍者。謂善人逢殃。亂者謂臣下悖逆作起也。災者天反時風雨不節也。害者地反時水旱傷稼也。四第一義。本金光明者。即四王品云。所作國事所造世論。皆因此經也。至德要道者。至謂窮理之極要。謂以一總眾謂茲正論是先王舊法。為德之極道之要也。前之三悉屬於世間。且就未辨。今此第四兼出世足。故雙明本末之義。令其聞者解悟兩種第一義故。鈍者但得世間要道。此從末也。利者乃悟出世要道。此從

【現代漢語翻譯】現代漢語譯本：所謂的世間正論有四種益處，都引用《孝經》來總結其意義。內容分為四部分：第一，世界。先王的舊法，即世間的事實，世世代代不同，這就是世界的意思。第二，君王施行仁政以對待百姓。『百穀』，楊泉在《物理論》中說：『梁』，是黍和稷的總稱；『稻』，是粳米和糯米的總稱；『菽』，是各種豆的總稱。三種穀物各二十種，共六十種。蔬菜和水果的果實輔助穀物，各二十種，總共稱為百穀。『社稷』，《孝經緯》中說：『社』是土地的主神，因為土地廣闊無法完全敬奉，所以封土為社來報答功勞。『稷』是五穀的首領，穀物眾多無法一一祭祀，所以設立稷神來祭祀。《禮記》中說：『厲山氏的兒子柱（厲或寫作列）以及周朝的棄被立為稷神（厲山氏擁有天下，他的兒子柱，能夠種植各種穀物。夏朝衰落時，周棄繼承了他的事業，所以被祭祀為稷神）。共工氏的兒子后土被立為社神（共工氏稱霸九州，他的兒子叫做后土，能夠平定九州，所以被祭祀為社神）。』百姓因此和睦相處，人民受到教化，自然互相和睦，尊卑上下之間沒有互相怨恨的。第三，對治。『內奸』指的是亂臣賊子。孔安國說：『在朝廷內部的叫做奸，在朝廷外部的叫做宄。』『禍亂下禍』指的是善良的人遭受災殃，『亂』指的是臣下悖逆作亂，『災』指的是天時反常，風雨不調，『害』指的是地時反常，水旱災害傷害莊稼。第四，第一義。『本金光明者』，就是《四王品》中說的：『所作的國事，所創造的世間理論，都依據這部經。』『至德要道者』，『至』指的是窮究真理的極致，『要』指的是以一概全，即這種正論是先王舊法，是道德的極致，是道的要領。』前面的三種都屬於世間法，暫且不作辨析。現在這第四種兼顧了出世間法，所以同時闡明了根本和末節的意義，讓聽聞的人理解兩種第一義。愚鈍的人只能得到世間的要道，這是從末節來說的。聰慧的人才能領悟出世間的要道，這是從根本來說的。

【English Translation】 English version: It is said that there are four benefits to righteous worldly discourse, all of which draw upon the Classic of Filial Piety (Xiaojing) to establish their meaning. The text is divided into four parts. First, the world (Shijie). The old laws of the former kings, that is, the facts of the world, differ from generation to generation; this is the meaning of 'world'. Second, the king's conduct is for the people. 'Hundred grains' (Baigu): Yang Quan's Treatise on the Nature of Things (Wuli Lun) says: 'Liang' is the general name for millet and glutinous millet; 'Dao' is the general name for japonica and glutinous rice; 'Shu' is the general name for various beans. Twenty kinds of each of the three grains make sixty. The fruits of vegetables and fruits assist the grains, twenty kinds each, totaling one hundred grains. 'Sheji': The Apocryphal Text of the Classic of Filial Piety (Xiaojing Wei) says: 'She' is the lord of the land. Because the land is vast and cannot be fully revered, earth is piled up to form a 'she' to repay merit. 'Ji' is the chief of the five grains. Because there are many grains and they cannot all be sacrificed to, a 'Ji' deity is established to sacrifice to them. The Book of Rites (Liji) says: 'The son of Lishan Shi (厲山氏) (厲 or 列) named Zhu, and Zhou Qi, were made Ji (Lishan Shi possessed the empire. His son Zhu was able to plant all kinds of grains. When the Xia dynasty declined, Zhou Qi succeeded him, so he was worshipped as the Ji deity). The son of Gonggong Shi (共工氏) named Houtu was made She (Gonggong Shi dominated the nine provinces. His son was called Houtu, who was able to pacify the nine provinces, so he was worshipped as the She deity).' The people are harmonious and peaceful. The people are influenced by the teachings and naturally live in harmony with each other. There is no resentment between the high and low. Third, countermeasures. 'Internal traitors' (Neijian) refers to rebellious ministers and villainous sons. Kong Anguo said: 'Those within the court are called 'jian', and those outside the court are called 'gui'.' 'Calamities and disasters below' (Huoluan xia huo) refers to good people encountering misfortune. 'Rebellion' (Luan) refers to subordinates acting rebelliously. 'Disasters' (Zai) refers to the weather being contrary to the seasons, with irregular winds and rains. 'Harms' (Hai) refers to the earth being contrary to the seasons, with droughts and floods damaging crops. Fourth, the first principle (Diyi). 'The basis is the Golden Light Sutra (Jin Guangming Jing)' (本金光明者), that is, what is said in the 'Four Kings Chapter' (Siwang Pin): 'The affairs of state that are carried out, the worldly theories that are created, are all based on this sutra.' 'The essential path of supreme virtue' (Zhì dé yào dào) (至德要道): 'Zhì' refers to the ultimate exploration of principle, and 'yao' refers to encompassing the many with the one, meaning that this righteous discourse is the old law of the former kings, the ultimate of virtue, and the essence of the path. The previous three all belong to the worldly realm and will not be discussed for the time being. Now, this fourth one also includes the transcendental realm, so it clarifies both the fundamental and the derivative meanings, allowing those who hear it to understand the two kinds of first principles. The dull-witted can only obtain the essential path of the worldly realm; this is from the derivative. The sharp-witted can realize the essential path of the transcendental realm; this is from the fundamental.

本也。增益天德亦須兩分。從末者益但生天若從本者益在義天。亦兼凈天。以金光明屬通教故。二此文下明來意。冥聖者。即諸天是冥聖也。故法華三昧云。一切冥空。二釋文二。初分文。二隨釋二。初長行。經受灌頂位者。華嚴三十九云。轉輪聖王所生太子。母是正後身相具足。其轉輪王。令此太子坐白象寶妙金之座。張大網幔建大法幢。然香散華奏諸音樂。取四大海水置金瓶內。王執此瓶灌太子頂。是時即名受王職位。墮在灌頂剎利之數。即能具足行十善道。亦得名轉輪聖王。二偈頌二。初分文。二隨釋四。初集眾三如分科。二次四下發問二。初分文。二釋義四如分文三結問開答。四梵天答二。初述意分文二。初述意。佛經釋天子義。此文最顯。若儒教則云王者。父天母地。為天子之故。援神契曰。天覆地載。謂之天子。二分文。二隨文釋義二。初略答四。初許答。二答。王義經故稱人王者。謚法曰。德象天地稱帝。仁義所生稱王。白虎通曰。王者往也。天下所歸往也。三答天下答問天義二。初指出三義。未入等是一義。分德是一義。力加是一義。二以護下明答。三問三。初以護胎答第二問。未入護者。猶在中陰。已入護者。處在胎藏。此之二時多為鬼害。故假天護。二以分德答第一問。三以力加答三四問。前第

【現代漢語翻譯】現代漢語譯本本也。增益天德也需要分為兩部分。從末端增益，只能生於天道；如果從根本增益，則在義天，也兼顧凈天。因為《金光明經》屬於通教的緣故。第二，此文下面說明來意。『冥聖』，就是諸天，是冥聖。所以《法華三昧》說：『一切冥空』。第二，解釋文分為兩部分。首先是長行。經中『受灌頂位者』，《華嚴經》第三十九卷說：『轉輪聖王所生的太子，母親是正後，身相具足。其轉輪王，令此太子坐在白象寶妙金之座，張大網幔，建立大法幢，燃香散花，演奏各種音樂，取四大海水置於金瓶內，國王執此瓶灌太子頂。』這時就名為受王職位，屬於灌頂剎利之數，即能具足行十善道，也得名轉輪聖王。第二是偈頌，分為兩部分。首先是集眾，如分科。其次是四句偈頌，下文發問，分為兩部分。首先是分文，其次是釋義，四句偈頌如分文，三句總結提問並開啟回答。第四是梵天的回答，分為兩部分。首先是陳述意圖並分文，首先是陳述意圖。佛經解釋天子的含義，此文最為明顯。如果儒教則說王者，父為天，母為地，是天子之故。《援神契》說：『天覆地載，謂之天子。』第二是分文，分為兩部分，然後隨文解釋含義，分為兩部分。首先是簡略的回答，分為四部分。首先是允許回答。第二是回答。王的意義是經常遵循經義，所以稱人為王者。《謚法》說：『德行傚法天地稱為帝，仁義所生稱為王。』《白虎通》說：『王者，往也，天下所歸往也。』第三是回答天下，回答提問的天義，分為兩部分。首先指出三種含義，未入等是一種含義，分德是一種含義，力加是一種含義。第二是以護胎等下文來闡明回答。第三是提問，分為三部分。首先是以護胎回答第二個問題。未入胎護者，還在中陰階段；已入胎護者，處在胎藏之中。這兩個時期多為鬼所害，所以假借天神來保護。第二是以分德回答第一個問題。第三是以力加回答第三、四個問題。前第

【English Translation】 English version This is the root. Increasing the heavenly virtues also requires two parts. Increasing from the end only leads to rebirth in the heavens; if increasing from the root, it is in the Righteous Heavens, also encompassing the Pure Heavens, because the 『Golden Light Sutra』 belongs to the Common Teaching. Second, the following text explains the intention. 『Hidden Saints』 are the various devas (deities), who are hidden saints. Therefore, the 『Lotus Samadhi』 says: 『All hidden emptiness.』 Second, explaining the text is divided into two parts. First is the prose section. In the sutra, 『those who receive the anointment position,』 the thirty-ninth chapter of the 『Flower Garland Sutra』 says: 『The crown prince born of a Chakravartin King (轉輪聖王), whose mother is the rightful queen and whose physical form is complete. The Chakravartin King has this crown prince sit on a throne of white elephant jewels and wondrous gold, erecting a large net canopy, establishing a great Dharma banner, burning incense, scattering flowers, and playing various musical instruments, taking the waters of the four great oceans and placing them in golden vases, the king holding this vase and anointing the crown prince』s head.』 At this time, he is named as receiving the royal position, belonging to the Kshatriya class of anointment, and is able to fully practice the ten virtuous deeds, also gaining the name Chakravartin King. Second is the verse section, divided into two parts. First is the gathering of the assembly, like dividing into categories. Second is the four-line verse, with questions raised in the following text, divided into two parts. First is dividing the text, second is explaining the meaning, the four-line verse like dividing the text, three lines summarizing the question and initiating the answer. Fourth is Brahma』s answer, divided into two parts. First is stating the intention and dividing the text, first stating the intention. The Buddhist scriptures explain the meaning of the Son of Heaven (天子), this text being the most clear. If Confucianism says the king, the father is heaven, the mother is earth, therefore he is the Son of Heaven. The 『Assisted Divine Contract』 says: 『Heaven covers and earth carries, this is called the Son of Heaven.』 Second is dividing the text, divided into two parts, then explaining the meaning according to the text, divided into two parts. First is the brief answer, divided into four parts. First is permitting the answer. Second is the answer. The meaning of the king is constantly following the sutra meaning, therefore people are called kings. The 『Posthumous Law』 says: 『Virtue emulates heaven and earth is called emperor, benevolence and righteousness give rise to a king.』 The 『White Tiger Tong』 says: 『The king, goes, the world goes to him.』 Third is answering the world, answering the question of the meaning of heaven, divided into two parts. First, point out three meanings, not yet entered etc. is one meaning, dividing virtue is one meaning, adding strength is one meaning. Second, use protecting the womb etc. below to clarify the answer. Third is the question, divided into three parts. First, use protecting the womb to answer the second question. Those not yet entered and protected are still in the intermediate state; those already entered and protected are in the womb. These two periods are often harmed by ghosts, so they borrow the protection of the devas. Second, use dividing virtue to answer the first question. Third, use adding strength to answer the third and fourth questions. The previous

三問處王宮殿。何故名天。四問以人法治世。那得名天。故今答中雖處人宮天力加故。自在如天。答第三問也。遮惡勸善令人生天。答第四問也。四從半下。重答問王義二。初正明人王三義三。初明執樂名王。王執此樂者。謂持禮樂以化民也。孝經曰。導之以禮樂。而民和睦。樂記曰。大樂必易大禮必簡。樂至則無怨禮至則不爭。揖讓而治天下者。禮樂之謂也。使天下去明樂之化成也。京房易候云。太平之時十日一雨。凡歲三十六雨。此休徴時若之應。風土記曰。擊壤者以木作之。前廣后銳長尺三四寸。其形如履。臘節僮少以為戲也。逸士傳。帝堯之時。有老人擊壤于路曰。吾日出而作日入而息。鑿井而飲耕田而食。帝何力於我哉。豈非至聖之德。為而不宰玄功贊運。是以百姓日用不知。竹馬兒童所戲也。人王執樂治國故。得天下和平老幼俱樂其性也。二明遮惡名王。即經云。羅剎魁膾等以能遮暴惡故。亦名羅剎魁膾也以亦名二字貫下。如羅剎中魁卒。故眾鬼不敢為非也。三明父母名王。即是王為民之父母也。誨示禍福等者。謂違仁義者致刑罰。是禍惡也。錄仁義而授爵祿。是福善也。制禮以檢其跡。作樂以和其心。故樂記曰。樂者為同禮者為異。同則相親異則相敬。民知禁者民知有禁令也。二能為下兼顯天子三義。

【現代漢語翻譯】現代漢語譯本在處王的宮殿里提出三個問題。為什麼稱之為『天』（deva）？再問，以人間的法則治理國家，又怎麼能稱之為『天』呢？所以現在回答，雖然身處人間的宮殿，但有天神的力量加持，所以能像天神一樣自在。這是回答第三個問題。阻止邪惡，勸導善良，使人民能夠昇天，這是回答第四個問題。從『四』字之後，再次回答國王的意義，分為兩部分。首先，正面闡明人王的三重意義。第一，闡明執掌禮樂的稱為『王』。『王』執掌禮樂，是用禮樂來教化百姓。《孝經》說：『用禮樂來引導他們，人民就會和睦。』《樂記》說：『偉大的音樂必然是簡易的，偉大的禮儀必然是簡樸的。』音樂達到極致，就沒有怨恨；禮儀達到極致，就沒有爭鬥。通過揖讓來治理天下，說的就是禮樂。使天下人都明白音樂教化的成就。《京房易候》中說：『太平的時候，十天下一場雨，一年總共有三十六場雨。』這是吉祥的徵兆，是時令應驗的表現。《風土記》中說：『擊壤，是用木頭製作的，前面寬闊後面尖銳，長一尺三四寸，形狀像鞋子。臘月節日時，孩童們用它來玩耍。』《逸士傳》中記載，帝堯的時候，有老人在路上擊壤，說：『我日出而作，日落而息，鑿井而飲，耕田而食，皇帝對我有什麼作用呢？』這難道不是至聖的德行，有所作為卻不主宰，玄妙的功德贊助執行，因此百姓每天都在使用卻不知道。竹馬是兒童玩耍的玩具。人王執掌禮樂治理國家，所以天下太平，老幼都快樂地順應他們的天性。第二，阻止邪惡的稱為『王』。就像經文里說的，羅剎（Rakshasa）魁膾等，因為能夠阻止暴行和邪惡，所以也稱為羅剎魁膾。用『亦名』這兩個字貫穿下文。就像羅剎中的魁首，所以眾鬼不敢作惡。第三，像父母一樣的稱為『王』。這就是說，國王是百姓的父母。教誨並告知禍福等，是指違背仁義的就會受到刑罰，這就是禍惡。記錄仁義並授予爵祿，這就是福善。制定禮儀來約束他們的行為，創作音樂來調和他們的內心。所以《樂記》說：『音樂是爲了求同，禮儀是爲了求異。相同則互相親近，不同則互相尊敬。』人民知道禁令，就是人民知道有禁令。『二能為』之後，兼而彰顯天子的三重意義。

【English Translation】 English version Three questions were posed at King Prasenajit's palace. Why is he called 'deva' (heaven)? The fourth question: governing the world with human laws, how can he be called 'deva'? Therefore, the answer now is that although residing in a human palace, he is empowered by the strength of the devas, so he is as free as a deva. This answers the third question. Preventing evil and encouraging good, enabling people to be reborn in heaven, this answers the fourth question. Following 'four', the meaning of the king is answered again in two parts. First, the three meanings of a human king are clearly explained. First, it is clarified that the one who holds rituals and music is called 'king'. The 'king' who holds rituals and music uses them to educate the people. The Classic of Filial Piety says: 'Guide them with rituals and music, and the people will be harmonious.' The Record of Music says: 'Great music must be simple, and great rituals must be unadorned.' When music reaches its peak, there will be no resentment; when rituals reach their peak, there will be no strife. Governing the world through yielding and deference refers to rituals and music. It enables everyone in the world to understand the achievements of musical education. The Jing Fang Yi Hou says: 'In times of peace, it rains once every ten days, totaling thirty-six rains a year.' This is an auspicious sign, a manifestation of timely response. The Feng Tu Ji says: 'Ji Rang (hitting the earth) is made of wood, wide in the front and sharp in the back, about one foot three or four inches long, shaped like a shoe. During the La Festival, children use it as a game.' The Yi Shi Zhuan records that during the time of Emperor Yao, an old man was hitting the earth on the road, saying: 'I work when the sun rises and rest when the sun sets, dig wells to drink and cultivate fields to eat. What power does the emperor have over me?' Is this not the virtue of the most holy, acting without dominating, with mysterious merit assisting the operation, so the people use it every day without knowing it. Bamboo horses are toys that children play with. The human king governs the country by holding rituals and music, so the world is peaceful, and the old and young are happy and follow their nature. Second, the one who prevents evil is called 'king'. Just as the sutra says, Rakshasa (demon) chiefs and executioners, because they can prevent violence and evil, are also called Rakshasa chiefs and executioners. The words 'also called' connect the following. Like the chief among the Rakshasas, the demons dare not do evil. Third, the one who is like a parent is called 'king'. This means that the king is the parent of the people. Teaching and informing about misfortune and fortune means that those who violate benevolence and righteousness will be punished, which is misfortune and evil. Recording benevolence and righteousness and granting titles and rewards is fortune and good. Establishing rituals to restrain their behavior and creating music to harmonize their hearts. Therefore, the Record of Music says: 'Music is for seeking harmony, and rituals are for seeking difference. Similarity leads to closeness, and difference leads to respect.' When the people know the prohibitions, it means that the people know there are prohibitions. After 'two can do', it also reveals the triple meaning of the Son of Heaven.

因中說果者。以禮樂化民必生天上。故二從若下廣答二。初分文。釋義二。初廣明非法失於六義。二廣明正治得於六義。此六經文前後相參故。並前段皆不細分。講者當以六義得失對文銷之。其理自會。二此中下示觀明本二。初令思觀義自思之者。稟斯宗人合知三種修觀之法。故疏不示令其自思。今恐後學未能別之。不免略說。此於三種是託事觀。謂托世天明于諦境。托於人王明於妙觀。即此一念性是義天。依止此天能令此觀不起邊倒。名天護義中觀也。觀合義天同天之德。不分而分名天分德。空觀也。義天神力加妙觀故。能歷諸境皆得圓融。假觀也。又託人王修理觀者。全諦起觀中觀。雙照即父母義空觀。伏惑即魁膾義假觀。立法即執樂義。此諦此觀皆離縱橫。只於一心具茲六義。二設問明本二。初設問。上四王品云。閻浮提內諸國王等所作國事。所造世論皆因此經。豈非正論以金光明而為其本。欲令答示即末之本。故興此問。二天者下答示二。初正示方等所說。豈有一事不本于理。如向散脂翻為密者。常所稱呼。豈知召于秘妙三法。今於此典自敘密名十五句義。斯乃委彰世名之本。此之正論是梵王說梵王之本。諸經開為法身菩薩。法身菩薩隨所住處。是常寂光。以身例口。隨有所說無非秘藏。今之正論既金光明而

【現代漢語翻譯】現代漢語譯本：『因中說果』是指，如果用禮樂教化百姓，必定會生到天上。因此，接下來的兩段（『二從若下廣答二』）是對前文的廣泛回答。首先是分段說明（『初分文』），然後是解釋含義（『釋義二』）。首先廣泛闡明不合法的行為會喪失六種意義（『初廣明非法失於六義』），其次廣泛闡明正確的治理能夠獲得六種意義（『二廣明正治得於六義』）。這六種經文前後相互參照，因此和前面的段落一樣，都不做過於細緻的劃分。講解的人應當用六義的得失來對照經文進行理解，這樣其中的道理自然就會明白。接下來（『二此中下示觀明本二』）是揭示觀想和明瞭根本的兩部分。首先是讓人思考觀想，能夠自己思考這些意義的人，稟承這個宗派的人應該知道三種修習觀想的方法。因此，疏文中沒有明確指示，而是讓他們自己思考。現在恐怕後來的學習者不能夠區分這些方法，所以不得不稍微說明一下。這三種觀想是『託事觀』，也就是依託世間的天來明白真諦之境，依託人間的君王來明白微妙的觀想。當下這一念的自性就是『義天』。依靠這個『義天』，能夠使這個觀想不產生偏頗和顛倒，這叫做『天護義中觀』。觀想與『義天』相合，具有『義天』的功德，不分而分，叫做『天分德』，是空觀。因為『義天』的神力加持微妙的觀想，所以能夠經歷各種境界都能夠圓融無礙，這是假觀。另外，依託人間的君王來修習觀想的人，完全以真諦來生起觀想，這是中觀。雙重照耀就是父母的意義，是空觀。降伏迷惑就是魁膾的意義，是假觀。建立法度就是執樂的意義。這個真諦，這個觀想，都遠離縱橫的偏頗，只是在心中就具備這六種意義。接下來（『二設問明本二』）是設立問題來闡明根本的兩部分。首先是設立問題。前面的《四王品》中說，『閻浮提（Jambudvipa，指我們所居住的這個世界）內的各個國王所處理的國事，所制定的世間理論，都依據這部經。』難道不是說正確的理論以《金光明經》作為它的根本嗎？想要通過回答來揭示最終的根本，所以提出這個問題。接下來（『二天者下答示二』）是回答和揭示的兩部分。首先是正式揭示方等經典所說的道理。難道有什麼事情不是以理為根本的嗎？比如之前的散脂（散脂大將，佛教護法神）翻譯為秘密，是人們經常稱呼的。難道知道這是在召喚秘妙的三法嗎？現在在這部經典中，親自敘述秘密的名字和十五句的意義，這正是詳細地闡明了世間名字的根本。這個正確的理論是梵王（Brahma，印度教的創造之神，后被佛教吸收為護法神）所說的，是梵王的根本。在其他經典中，梵王被開示為法身菩薩。法身菩薩無論住在哪裡，都是常寂光（永恒寂靜的光明）。以身體為例，無論說什麼，沒有不是秘藏的。現在的正確的理論既然以《金光明經》為根本，那麼……

【English Translation】 English version: 『Speaking of the fruit in the cause』 means that if people are educated with rituals and music, they will surely be born in the heavens. Therefore, the following two sections (『二從若下廣答二』) are extensive answers to the previous text. First is the division of the text (『初分文』), and then the explanation of the meaning (『釋義二』). First, it extensively clarifies that illegal actions will lose the six meanings (『初廣明非法失於六義』), and secondly, it extensively clarifies that correct governance can obtain the six meanings (『二廣明正治得於六義』). These six scriptures refer to each other before and after, so like the previous paragraphs, they are not divided too finely. Those who explain should use the gains and losses of the six meanings to compare and understand the text, and the principles within will naturally become clear. Next (『二此中下示觀明本二』) are the two parts that reveal contemplation and clarify the root. The first is to make people think about contemplation. Those who can think about these meanings themselves, those who inherit this sect should know the three methods of cultivating contemplation. Therefore, the commentary does not explicitly instruct, but lets them think for themselves. Now I am afraid that later learners will not be able to distinguish these methods, so I have to explain them briefly. These three contemplations are 『contemplation based on things』 (託事觀), that is, relying on the heavens of the world to understand the realm of truth, and relying on the kings of the human world to understand the subtle contemplation. The nature of this very thought is 『righteous heaven』 (義天). Relying on this 『righteous heaven』 can prevent this contemplation from producing bias and inversion. This is called 『righteous heaven protecting the middle way』 (天護義中觀). Contemplation is in harmony with 『righteous heaven』, and has the merits of 『righteous heaven』. Not dividing but dividing is called 『heaven dividing merits』 (天分德), which is the contemplation of emptiness. Because the divine power of 『righteous heaven』 blesses the subtle contemplation, it can experience all realms and achieve perfect harmony. This is the contemplation of provisionality. In addition, those who rely on the kings of the human world to cultivate contemplation, completely generate contemplation with the truth, this is the middle way. Double illumination is the meaning of parents, which is the contemplation of emptiness. Subduing delusion is the meaning of executioners, which is the contemplation of provisionality. Establishing laws is the meaning of holding music. This truth, this contemplation, are both far from the bias of vertical and horizontal, and only in the mind are these six meanings possessed. Next (『二設問明本二』) are the two parts of setting up questions to clarify the root. The first is to set up a question. The previous 『Chapter of the Four Heavenly Kings』 said, 『The national affairs handled by the various kings within Jambudvipa (閻浮提, referring to the world we live in), and the worldly theories formulated, are all based on this scripture.』 Isn't it saying that the correct theory takes the 『Golden Light Sutra』 (金光明經) as its root? Wanting to reveal the ultimate root through answering, so this question is raised. Next (『二天者下答示二』) are the two parts of answering and revealing. The first is to formally reveal the principles stated in the Vaipulya Sutras. Is there anything that is not based on reason? For example, the previous Sanzhi (散脂大將, a Buddhist guardian deity) translated as secret, is what people often call. Did they know that this was summoning the secret and wonderful three dharmas? Now in this scripture, personally narrating the secret name and the meaning of the fifteen sentences, this is precisely a detailed explanation of the root of worldly names. This correct theory is what Brahma (梵王, the creator god in Hinduism, later absorbed into Buddhism as a guardian deity) said, and is the root of Brahma. In other scriptures, Brahma is revealed as the Dharmakaya Bodhisattva. Wherever the Dharmakaya Bodhisattva resides, it is eternal tranquil light (常寂光). Taking the body as an example, whatever is said is nothing but a secret treasure. Since the current correct theory takes the 『Golden Light Sutra』 as its root, then...

為其本。豈可末事暫乖本理。水波金器本末同時。以金光明具世間法故。即世名而可示本。自此為二。初明末即于本二。初就天子三義示本。應先了知。此金光明是法非譬。以法報應是金光明異名故也。天者第一義天也。子者無上眾生本來人也。攬金光明妙三實法為此假人。此人依止第一義天。本離八倒是天護義。此人智光冥法身。金德與法同爲分德義。此人應益名之為明。義天之力之所加也。二又父下約人王三義示本。此妙假人體是金故雙具權實。能與一切而作父母體。是光故照惑本空即遮惡義。體是明故能生眾善。既執樂義。二以此下明末從本立。如上所示本之六義。因果六位皆即此義。此義能作世出世間一切事本。今即此本而談正論。其圓教機聞治國事即達其本。乃能頓治四種之國。二如半下例結。經於一人而立人天兩種之稱。意顯此論通世出世也。釋善集品二。初解題二。初正解題二。初釋善集得名二。初據名廣集。六善海導師。謂海中船師。善法雖多不出此六。二附文別集檀智二。初明攝六檀。能攝六智慧導五成就二嚴。故舉茲兩。二提如下示經文二。初正示經。經舉此二其相深廣。寶滿四洲盡奉三寶。興隆事廣合掌而立聽。金光明證悟理深。二檀智下例余行。此王心大集善不輕檀智深廣。在文既然。驗余

【現代漢語翻譯】現代漢語譯本以『為其本』為題。怎麼能因為末節小事而暫時違背根本的道理呢？水波和金器，末和本是同時存在的。因為《金光明經》（Suvarnaprabhasa Sutra）具備世間法，所以可以借用世間的名稱來顯示根本。以下分為兩部分。首先說明末即是本。第一部分就天子的三種含義來顯示根本，應該首先了解。《金光明經》是法而非譬喻，因為法、報、應是《金光明經》的不同名稱。『天』是第一義天（Paramārtha-satya）的意思。『子』是無上眾生本來人的意思。總括《金光明經》微妙的三種真實法來形成這個假人。這個人依止第一義天，根本上遠離八倒（顛倒），這就是『天』的守護意義。這個人以智慧之光照亮冥昧的法身。《金》的功德與法相同，具有分德的意義。這個人應該帶來利益，所以名為『明』，這是義天的力量所加持的。第二部分，從『又父下』開始，從人王的三種含義來顯示根本。這個微妙的假人，其本體是金，所以同時具備權實二智。能夠像父母一樣給予一切，本體是光，所以照亮迷惑的本性是空，這就是遮止邪惡的意義。本體是明，所以能夠產生各種善行，這就是執持快樂的意義。第二，從『以此下』開始，說明末是從本而建立的。如上所示的根本的六種含義，因果的六個階段都與這個含義相同。這個含義能夠作為世間和出世間一切事情的根本。現在就以這個根本來談論正論。如果圓教的根機聽聞治理國家的事情，就能通達其根本，從而能夠徹底治理四種類型的國家。第二，從『如半下』開始，用類比來總結。經文對於一個人，既用人又用天兩種稱呼，意在顯示這個理論貫通世間和出世間。解釋《善集品》第二。首先解釋題目，分為兩部分。首先正式解釋題目，分為兩部分。首先解釋『善集』得名的原因，分為兩部分。首先根據名稱來廣泛地聚集。六善如同大海的導師，指的是海中的船師。善法雖然很多，但都離不開這六種。第二，從『附文別集檀智』開始，分別聚集佈施和智慧兩種。首先說明攝取六種佈施，能夠攝取六種智慧，引導五種成就，莊嚴二者，所以舉出這兩種。第二，從『提如下』開始，展示經文，分為兩部分。首先正式展示經文。經文舉出這兩種，其意義深刻而廣闊。用裝滿四大部洲的珍寶來供奉三寶，興隆佛法的事業非常廣大，合掌站立聽法，證明《金光明經》所證悟的道理非常深刻。第二，從『檀智下』開始，用類比來說明其餘的修行。這位國王心量廣大，聚集善行而不輕視佈施和智慧，其意義深刻而廣闊。經文既然如此，可以驗證其餘的修行也是如此。

【English Translation】 English version The title is 『Basing on the Root』. How can minor matters temporarily deviate from the fundamental principle? Waves on water and golden vessels, the end and the root exist simultaneously. Because the Suvarnaprabhasa Sutra (Golden Light Sutra) possesses worldly dharmas, worldly names can be used to reveal the root. The following is divided into two parts. First, it explains that the end is the root. The first part shows the root based on the three meanings of 『Heavenly Son』 (Tianzi), which should be understood first. The Suvarnabhasa Sutra is dharma, not a metaphor, because Dharma-kaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身) are different names of the Suvarnabhasa Sutra. 『Heaven』 means the First Principle Heaven (Paramārtha-satya). 『Son』 means the original person of the supreme sentient being. Summarizing the three subtle and real dharmas of the Suvarnabhasa Sutra to form this artificial person. This person relies on the First Principle Heaven, fundamentally away from the Eight Inversions (八倒), which is the protective meaning of 『Heaven』. This person illuminates the dark Dharmakaya with the light of wisdom. The merit of 『Gold』 is the same as the Dharma, with the meaning of shared merit. This person should bring benefits, so it is called 『Brightness』, which is blessed by the power of Righteous Heaven. The second part, starting from 『又父下』, shows the root from the three meanings of the human king. This subtle artificial person, its body is gold, so it has both expedient and real wisdom. It can give everything like parents, and its body is light, so illuminating the nature of delusion is emptiness, which is the meaning of preventing evil. The body is bright, so it can generate all kinds of good deeds, which is the meaning of holding happiness. Second, starting from 『以此下』, it explains that the end is established from the root. The six meanings of the root shown above, the six stages of cause and effect are the same as this meaning. This meaning can be the root of all things in the world and beyond. Now let』s talk about the correct theory based on this root. If the root of the perfect teaching hears about governing the country, it can understand its root, so that it can thoroughly govern the four types of countries. Second, starting from 『如半下』, use analogy to summarize. The sutra uses both human and heavenly names for one person, intending to show that this theory runs through the world and beyond. Explanation of the second chapter of the 『Good Assembly Chapter』. First explain the title, divided into two parts. First formally explain the title, divided into two parts. First explain the reason for the name 『Good Assembly』, divided into two parts. First, gather widely according to the name. The six virtues are like the guide of the sea, referring to the captain of the ship in the sea. Although there are many good dharmas, they cannot be separated from these six. Second, starting from 『附文別集檀智』, separately gather the two types of generosity and wisdom. First, it explains that taking the six kinds of generosity can take the six kinds of wisdom, guide the five kinds of achievements, and decorate the two, so these two are mentioned. Second, starting from 『提如下』, show the scriptures, divided into two parts. First formally show the scriptures. The scriptures mention these two, and their meaning is profound and broad. Use treasures full of the four continents to offer to the Three Jewels, and the cause of prospering the Dharma is very broad. Standing with palms together to listen to the Dharma proves that the principles enlightened by the Suvarnabhasa Sutra are very profound. Second, starting from 『檀智下』, use analogy to explain the rest of the practice. This king has a broad mind, gathers good deeds and does not despise generosity and wisdom, and its meaning is profound and broad. Since the scriptures are like this, it can be verified that the rest of the practice is also like this.

所修皆非聊爾。二此六下用悉檀立品。總舉六度。名數不同是世界。五度望智且在事善。屬為人。智照五度破取相惡。屬對治達六法界絕乎思議皆到彼岸。名第一義。此王具集四悉檀善。故以其名立今品目。二此品下明來意。治國之論是世正見。聽金光明是出世間上上正見。夜睡夢中聞佛功德。是感動聖及見比丘名曰寶。冥是感動賢。縱入分真望佛名賢。二釋文二。初分文釋義二。初分文。二釋義二。初對告地神二。佛以偈說二。初通明因地行檀。二別明善集二施。謂四天下寶施財也。請說此經。令無量眾聞金光明施法也。此別為六。當如分文以義解釋。經治政之勢者。謂化之勢分極于海際廁雜也。填塞也。繒帛之總名也。曼陀羅此云適意。曼殊沙此云柔軟。舊小大白小大赤。不鼓鼓擊也。熙怡悅樂也。瑰美石次玉琦王名耳。珰釋名云。穿耳施珠曰珰。應作珥珰。珥如志切。蒼頡云。珠在耳也。二就此下指歸三法。言就此品論金光明者。就其所說論三法門。疏文只云論金光明。驗直就法立此三名。實不從譬。以前後文悉皆如是。講者學者知之知之。然以諸句對三字者。以此三是深廣法性當體之名。法性可尊可貴名金。法性寂而常照名光。法效能多利益名明。與諸三法無二無別。若指品內事理依正。即此三者乃令行人達

乎所詮。不縱不橫絕思絕議。此典方得名為經王。是知對三深有所以。此自為三。初就善集論翻波羅蜜。名到彼岸。是所歸處故名金。般若翻智故名光。五度是行故名明。此就智行及果為三對金光明。二就寶冥論。窟是所依名金。滿月能照名光。讀誦是行名明。此約依正對於三法。三就二人論寶冥。依正與王雨寶對於三法。行者應知。只一法性名金光明。豈可光明暫離於金。豈可金光暫離於明。今以三名分對依正自他人物。為令了依不離於正。自不離他人不離物。以金光明舉一即三全三是一。不縱不橫而高而廣。物物皆是金光明海。心心皆是三德秘藏。若不爾者。何名經王耶。第三鬼神品二。初釋題二。初正解題二。初正釋鬼神二。初釋。鬼歸者。尸子曰。人死曰歸。云云者。觀佛三昧經云。修羅與天帝戰時。空中刀輪而下。修羅軍眾身支墮落。即便怖畏竄隱藕絲。若依俗釋者。鄭玄雲。聖人之精氣謂之神。賢智之精氣謂之鬼。禮記曰。明則有禮樂。幽則有鬼神。二釋神。二此品下對上題品。二此品下明來意。二釋文二。初分文。二釋義二。初長行二。初正釋義二。初列二釋二。初舉事。別佛從等者。果后慈悲熏法現像說法化人。此乃應身。被機之佛從本覺如。起始覺智合本真如。名報身佛。是始覺也。一切諸法元是

【現代漢語翻譯】所詮釋的內容，既不是縱向的，也不是橫向的，超越了思慮和議論。這樣的經典才能被稱為經中之王。由此可知，用三種方式來闡釋其深奧之處是有原因的。這裡分為三種方式。第一種是就善集來討論翻譯『波羅蜜』（Pāramitā，到彼岸），意思是到達彼岸。彼岸是最終歸宿，所以稱為『金』。『般若』（Prajñā，智慧）翻譯為『智』，所以稱為『光』。五度（五種修行）是實踐，所以稱為『明』。這是就智慧、修行和結果這三個方面來對應『金光明』。第二種是就寶藏和幽冥來討論。窟是所依靠的地方，稱為『金』。滿月能夠照亮，稱為『光』。讀誦是修行，稱為『明』。這是從所依和能依的角度來對應三種法。第三種是就兩個人來討論寶藏和幽冥。能依和所依，以及國王降雨寶物，對應於三種法。修行者應該明白，只有一種法性，名為『金光明』。怎麼能說光明暫時離開金子呢？怎麼能說金子和光明暫時離開明呢？現在用三個名稱分別對應所依、能依、自身、他人和事物，是爲了讓人明白所依不離開能依，自身不離開他人，他人不離開事物。用『金光明』來舉例，一即是三，全三是一。既不是縱向的，也不是橫向的，而是高遠而廣闊。萬物都是『金光明』的海洋，每個念頭都是三德的秘密寶藏。如果不是這樣，又怎麼能稱為經中之王呢？第三品是《鬼神品》，分為兩部分。首先是解釋題目，分為兩部分。首先是正式解釋題目，分為兩部分。首先是解釋鬼神，分為兩部分。首先是解釋『鬼』。尸子說：『人死後叫做歸。』《觀佛三昧經》說：『修羅（Asura，非天）與天帝作戰時，空中刀輪落下，修羅軍隊的肢體掉落，於是感到恐懼，藏在藕絲之中。』如果按照世俗的解釋，鄭玄說：『聖人的精氣叫做神，賢智的精氣叫做鬼。』《禮記》說：『光明的時候有禮樂，幽暗的時候有鬼神。』第二是解釋『神』。第二是這一品在題目上與上一品相對應。第二是這一品說明來意。第二是解釋經文，分為兩部分。首先是分段，第二是解釋意義，分為兩部分。首先是長行，分為兩部分。首先是正式解釋意義，分為兩部分。首先是列出兩種解釋，分為兩部分。首先是舉例。『別佛從等者』，是說果地上的佛以慈悲熏習，顯現形象，說法度化眾生，這是應身佛。被教化的眾生從本覺如來開始，始覺之智與本真如相合，稱為報身佛，這是始覺。一切諸法原本就是

【English Translation】 What is explained is neither vertical nor horizontal, transcending thought and discussion. Only such a scripture can be called the King of Scriptures. From this, it is known that there is a reason for explaining its profoundness in three ways. Here, it is divided into three ways. The first is to discuss the translation of 'Pāramitā' (波羅蜜, to the other shore) based on the collection of goodness, meaning to reach the other shore. The other shore is the ultimate destination, so it is called 'Gold' (金). 'Prajñā' (般若, wisdom) is translated as 'Wisdom' (智), so it is called 'Light' (光). The five Pāramitās (五度, five practices) are practice, so it is called 'Brightness' (明). This corresponds to 'Golden Light' (金光明) in terms of wisdom, practice, and result. The second is to discuss treasures and darkness. The cave is the place to rely on, called 'Gold' (金). The full moon can illuminate, called 'Light' (光). Reading and reciting is practice, called 'Brightness' (明). This corresponds to the three dharmas from the perspective of the relied upon and the relier. The third is to discuss treasures and darkness in terms of two people. The relier and the relied upon, as well as the king raining down treasures, correspond to the three dharmas. Practitioners should understand that there is only one dharma-nature, called 'Golden Light' (金光明). How can it be said that light temporarily leaves gold? How can it be said that gold and light temporarily leave brightness? Now, three names are used to correspond to the relied upon, the relier, oneself, others, and things, in order to make people understand that the relied upon does not leave the relier, oneself does not leave others, and others do not leave things. Using 'Golden Light' (金光明) as an example, one is three, and all three are one. It is neither vertical nor horizontal, but high and broad. All things are the ocean of 'Golden Light' (金光明), and every thought is the secret treasure of the three virtues. If it is not like this, how can it be called the King of Scriptures? The third chapter is the 'Chapter on Ghosts and Gods' (鬼神品), divided into two parts. The first is to explain the title, divided into two parts. The first is to formally explain the title, divided into two parts. The first is to explain ghosts and gods, divided into two parts. The first is to explain 'ghosts' (鬼). Shizi said: 'When a person dies, it is called returning.' The Guan Fo Sanmei Jing (觀佛三昧經) says: 'When the Asuras (修羅, non-heavenly beings) fought with the heavenly emperor, knife wheels fell from the sky, and the limbs of the Asura army fell off, so they felt fear and hid in lotus roots.' According to the secular explanation, Zheng Xuan said: 'The essence of a sage is called a god, and the essence of a wise person is called a ghost.' The Book of Rites (禮記) says: 'In the light, there is ritual and music; in the darkness, there are ghosts and gods.' The second is to explain 'gods' (神). The second is that this chapter corresponds to the previous chapter in the title. The second is that this chapter explains the intention. The second is to explain the text, divided into two parts. The first is to divide the sections, and the second is to explain the meaning, divided into two parts. The first is the long passage, divided into two parts. The first is to formally explain the meaning, divided into two parts. The first is to list two explanations, divided into two parts. The first is to give an example. 'Separate Buddhas from etc.' (別佛從等者) means that the Buddhas in the fruition stage use compassion to influence, manifest images, and preach to transform sentient beings. This is the Nirmāṇakāya Buddha (應身佛). The sentient beings who are taught start from the original enlightenment Tathāgata (本覺如來), and the wisdom of initial enlightenment (始覺之智) combines with the original true thusness (本真如), called the Sambhogakāya Buddha (報身佛), which is the initial enlightenment. All dharmas are originally

諸佛所行之處。即法身佛。是本覺也。三佛曆別者。修二性一能起所起能顯所顯。條然異故。事供別者。四事供養資持應佛。萬行功德資成報佛。稱理之智顯發法佛。資成顯發皆供養義。三佛既異三供亦別。二圓供養前有理智。以歷別故貶之為事。今聽經事以融即故褒之為法。第一供養者。不思議供也。能聽所聽體不二故。只於文字了具三身。能說是應解脫德也。能詮是報般若德也。所詮是法身德也。不解新伊但論能所。豈顯圓佛及圓供耶。文字若非秘密之藏。那生諸佛恭敬之心。非秘妙者。安能圓供三世佛耶。注云云者。令如向釋也。二又別下敘重聞二。初標示。謂四愿一勸也。二若欲下釋出二。初出四種愿。欲問經示行人。欲以妙具供三世佛。及知他佛甚深行處。大師何故。即以知字而為報佛。所知是法二必垂形。是則三身皆屬行者。因既濫果供養義乖。此解違經。如何取信。答前揀事別正卻此情。經云。欲知豈非行者甚深行處。既是法身能知之心。寧非報佛文字之應現亦唯心。若生佛條然能所永異。斯出小教何預圓宗。今就圓宗解四愿欲。若迷三世諸佛三身同在剎那。法界六塵頓彰。妙解是可思議正當違經。二聽經下明一事滿四。三世諸佛覺智為命。而與眾生同一心性。乏熏修故即不受供養。諸佛壽命不滅而滅

【現代漢語翻譯】現代漢語譯本諸佛所行之處，即是法身佛（Dharmakāya Buddha，體現真理的佛），也就是本覺（original enlightenment，原始覺悟）。三佛（Trikaya，三身）的差別在於：修習二性（two natures，兩種性質），一能起（one that can arise，能生起者）和所起（what arises，所生起者），能顯（one that can manifest，能顯現者）和所顯（what is manifested，所顯現者），這些條理分明，所以有所不同。事供（ritual offerings，儀式供養）的差別在於：四事供養（four kinds of offerings，四種供養）資助和護持應佛（Nirmanakaya Buddha，化身佛），萬行功德（merits of myriad practices，無數行為的功德）資助成就報佛（Sambhogakaya Buddha，報身佛），符合真理的智慧顯發法佛。資助成就和顯發都是供養的意義。三佛既然不同，三種供養也不同。二圓供養（two perfect offerings，兩種圓滿的供養）之前有理智（reason and wisdom，理性和智慧），因為有差別，所以貶低為『事』（matter，事物）。現在聽經這件事，因為融合爲一體，所以讚揚為『法』（dharma，佛法）。第一供養（first offering，第一種供養）是不思議供（inconceivable offering，不可思議的供養），因為能聽（one who listens，能聽者）和所聽（what is listened to，所聽者）的本體沒有分別。僅僅在文字中就完全具備三身（Trikaya，三身）。能說是應（Nirmanakaya，化身），是解脫德（virtue of liberation，解脫的功德）；能詮是報（Sambhogakaya，報身），是般若德（virtue of prajna，般若的功德）；所詮是法身德（Dharmakaya virtue，法身的功德）。不理解新的含義，只談論能和所，怎麼能顯現圓滿的佛和圓滿的供養呢？文字如果不是秘密的寶藏，怎麼會產生諸佛的恭敬之心呢？不是秘密和微妙的，怎麼能圓滿供養三世佛（Buddhas of three times，過去、現在、未來的佛）呢？註釋說『云云』，是爲了讓人像之前那樣解釋。其次，在『又別下敘重聞二』（'Furthermore, the following separately narrates the second hearing'，『又別下敘重聞二』）中，首先是標示，指的是四愿（four vows，四個願望）和一勸（one exhortation，一個勸告）。其次，在『若欲下釋出二』（'If you wish to explain the following two'，『若欲下釋出二』）中，首先是解釋四種願望。想要問經來指示修行人，想要用美妙的器具供養三世佛，以及知道其他佛甚深的修行之處。大師為什麼用『知』（know，知道）字來作為報佛（Sambhogakaya Buddha，報身佛）？所知是法（Dharma，佛法），二者必然垂形（manifest form，顯現形體），那麼三身都屬於修行人。因（cause，原因）既然混淆了果（effect，結果），供養的意義就違背了。這種解釋違背了經典，怎麼能讓人相信呢？回答說，前面區分了事（matter，事物）的差別，正是爲了糾正這種想法。經中說，『欲知』（want to know，想要知道），難道不是修行人甚深的修行之處嗎？既然是法身（Dharmakaya，法身）能知的心，難道不是報佛文字的應現也只是唯心（mind-only，唯心）嗎？如果眾生和佛條理分明，能和所永遠不同，這就出自小乘教義，和圓融的宗旨有什麼關係呢？現在就圓融的宗旨來解釋四愿的願望。如果迷惑於三世諸佛的三身都存在於剎那，法界（Dharmadhatu，法界）的六塵（six sense objects，六種感官對像）頓時彰顯，這種美妙的理解是可思議的，正當違背經典。在『二聽經下明一事滿四』（'The second listening to the sutra clarifies that one matter fulfills four'，『二聽經下明一事滿四』）中，三世諸佛以覺智為生命，而與眾生同一心性。因為缺乏熏修，所以不接受供養。諸佛的壽命不滅而滅。

【English Translation】 English version The place where all Buddhas go is the Dharmakaya Buddha (Dharmakāya Buddha, the Buddha who embodies truth), which is also the original enlightenment (original enlightenment). The difference between the three Buddhas (Trikaya, three bodies) lies in: cultivating the two natures (two natures), one that can arise (one that can arise) and what arises (what arises), one that can manifest (one that can manifest) and what is manifested (what is manifested). These are clearly distinct, so they are different. The difference in ritual offerings (ritual offerings) lies in: the four kinds of offerings (four kinds of offerings) support and protect the Nirmanakaya Buddha (Nirmanakaya Buddha), the merits of myriad practices (merits of myriad practices) support and accomplish the Sambhogakaya Buddha (Sambhogakaya Buddha), and the wisdom that accords with truth manifests the Dharmakaya Buddha. Supporting and accomplishing, and manifesting are all meanings of offering. Since the three Buddhas are different, the three offerings are also different. Before the two perfect offerings (two perfect offerings) there is reason and wisdom (reason and wisdom), and because there is a difference, it is degraded to 'matter'. Now, the matter of listening to the sutra is praised as 'dharma' because it is integrated into one. The first offering (first offering) is an inconceivable offering (inconceivable offering), because the essence of the one who listens (one who listens) and what is listened to (what is listened to) are not different. Only in the words is the Trikaya (Trikaya) fully present. Being able to speak is the Nirmanakaya (Nirmanakaya), which is the virtue of liberation (virtue of liberation); being able to explain is the Sambhogakaya (Sambhogakaya), which is the virtue of prajna (virtue of prajna); what is explained is the Dharmakaya virtue. If you do not understand the new meaning and only talk about the able and the what, how can you manifest the perfect Buddha and the perfect offering? If words are not a secret treasure, how can the Buddhas' hearts of reverence arise? If it is not secret and subtle, how can one perfectly offer to the Buddhas of the three times (Buddhas of three times)? The commentary says 'etc.' to make people interpret it as before. Secondly, in 'Furthermore, the following separately narrates the second hearing', the first is the indication, which refers to the four vows (four vows) and one exhortation (one exhortation). Secondly, in 'If you wish to explain the following two', the first is to explain the four vows. Wanting to ask the sutra to instruct practitioners, wanting to use wonderful instruments to offer to the Buddhas of the three times, and to know the deep practice places of other Buddhas. Why does the master use the word 'know' to be the Sambhogakaya Buddha? What is known is the Dharma, and the two must manifest form, then the three bodies all belong to the practitioner. Since the cause is confused with the effect, the meaning of offering is violated. This explanation violates the sutra, how can it be believed? The answer is that the previous distinction between the differences of matter is precisely to correct this idea. The sutra says, 'want to know', isn't it the deep practice place of the practitioner? Since it is the Dharmakaya's mind that can know, isn't the manifestation of the Sambhogakaya's words also only mind-only? If sentient beings and Buddhas are clearly distinct, and the able and the what are forever different, then this comes from the Hinayana teachings, what does it have to do with the perfect doctrine? Now, let's explain the wishes of the four vows based on the perfect doctrine. If you are confused that the three bodies of the Buddhas of the three times all exist in an instant, and the six sense objects (six sense objects) of the Dharmadhatu (Dharmadhatu) are suddenly manifested, this wonderful understanding is conceivable and should violate the sutra. In 'The second listening to the sutra clarifies that one matter fulfills four', the Buddhas of the three times take enlightenment wisdom as their life, and have the same mind-nature as sentient beings. Because of the lack of cultivation, they do not accept offerings. The lives of the Buddhas are not extinguished but extinguished.

。以隱為滅也。今以聽經為供養故。即是受供諸佛壽命。不生而生以顯為生也。行人應了。生佛無差聽經智生。即諸佛現。以諸如來同一智故。觀行相似分真之佛。與究竟佛無二無別。又了智生即三佛生。即一而三不縱不橫。此乃欲供欲知三世諸佛。只聽經一事四愿俱滿。三偈頌二。初分文。二蠱道下隨釋科節。並如分文。所列經若入是經者。一言于經即有三種。謂教行理。能了此三是妙三法。名入是經。若不然者。安得入經。即入法性。所入法性無量甚深。三義具足名金光明。稱此安住名之為如。即見釋迦三身妙體。須論觀行相似分真入經見佛。經若百由旬滿中盛火應從中過者。為法亡軀也。經文殊師利云妙德。彌勒云慈氏。經勇捍。說文云。多力也。五舉能致天龍以勸修二。初翻現文疏。從摩醯去也。閻摩羅王或閻摩羅社。此云雙王。閻摩雙也。羅社王也。兄及妹皆作地獄主。兄治男事妹治女事。故曰雙王。又苦樂並受亦名為雙。那羅延此云鉤鎖力士。難陀此云喜。跋難陀此云賢喜。兄弟二龍風雨應時。能令人喜。賢謂性又賢善故。毗摩質多此云凈心。正法念經翻為響高。亦云穴居。正云吠摩質咀利。此云綺畫。又云寶飾。帝釋婦公舍支之父。佉羅騫陀此云廣脾。二脫因卻解初段脫因等者。初段文云。能令一切眾

【現代漢語翻譯】以隱沒為寂滅。（現在）以聽聞佛經為供養的緣故，就是接受諸佛的壽命供養。不生而生，以顯現為生。修行人應當明瞭，生佛沒有差別，聽聞佛經智慧就生起，就是諸佛顯現。因為諸如來具有同一智慧的緣故。觀行相似的分真佛，與究竟佛沒有二樣沒有差別。又明瞭智慧生起，就是三佛生起，即一而三，不縱不橫。這才是想要供養、想要了解三世諸佛，只要聽聞佛經這一件事，四種願望都能圓滿。三偈頌二。首先是分判文義，第二是『蠱道』以下，隨著解釋科節，都如分判文義所列。經文說『若入是經者』，一言于經，即有三種含義，即教、行、理。能夠明瞭這三者，是微妙的三法，名為『入是經』。如果不是這樣，怎麼能入經呢？即是入法性。所入的法性無量甚深，三義具足，名為金光明。稱此安住，名之為如，即見釋迦三身妙體。須要論述觀行相似的分真入經見佛。經文說，如果有一百由旬（yóu xún，長度單位）充滿火焰，也應從中穿過，這是爲了佛法而犧牲生命。經文中，文殊師利（Wénshū shīlì）稱為妙德，彌勒（Mílè）稱為慈氏。經文中的勇捍，說文解字中說，是多力的意思。五、舉出能夠招致天龍來勸勉修行。首先是翻譯顯現的經文疏，從摩醯（Móxī）開始。閻摩羅王（Yánmó luó wáng）或者閻摩羅社（Yánmó luó shè），這裡翻譯為雙王。閻摩（Yánmó）是雙的意思，羅社（Luó shè）是王的意思。哥哥和妹妹都做地獄之主，哥哥管理男人的事情，妹妹管理女人的事情，所以叫做雙王。又苦樂並受，也叫做雙。那羅延（Nà luó yán）這裡翻譯為鉤鎖力士。難陀（Nántuó）這裡翻譯為喜。跋難陀（Bánántuó）這裡翻譯為賢喜。兄弟二龍，風雨應時，能夠令人喜悅。賢，是說性質又賢善的緣故。毗摩質多（Pímó zhì duō）這裡翻譯為凈心。《正法念經》翻譯為響高，也叫做穴居。正云吠摩質咀利（Fèi mó zhì jǔ lì），這裡翻譯為綺畫，又叫做寶飾。是帝釋（Dìshì）的妻子舍支（Shè zhī）的父親。佉羅騫陀（Qū luó qiān tuó）這裡翻譯為廣脾。二、脫因卻解，首先解釋初段脫因等，初段文說，能夠令一切眾生……

【English Translation】 Taking concealment as extinction. Now, taking listening to the sutra as offering, is to receive the life offerings of all Buddhas. Not being born yet being born, taking manifestation as birth. Practitioners should understand that there is no difference between sentient beings and Buddhas. When wisdom arises from listening to the sutra, it is the manifestation of all Buddhas, because all Tathagatas share the same wisdom. The Buddha of similar contemplation and practice is no different from the ultimate Buddha. Furthermore, understanding that wisdom arises is the arising of the three bodies of Buddha, which are one and three, neither vertical nor horizontal. This is wanting to make offerings and wanting to understand the Buddhas of the three times; just listening to the sutra fulfills all four vows. Three verses and two. First, dividing the text; second, from 'Gu Dao' onwards, following the explanation of the sections, all as listed in the division of the text. The sutra says, 'If one enters this sutra,' one word in the sutra has three meanings: teaching, practice, and principle. Being able to understand these three is the wonderful three dharmas, called 'entering this sutra.' If not, how can one enter the sutra? It is entering the Dharma-nature. The Dharma-nature entered is immeasurably profound, with three meanings complete, called 'Golden Light'. Calling this abiding 'Thus', one sees the wonderful body of Shakyamuni's (Shìjiā) three bodies. It is necessary to discuss the similar contemplation and practice of entering the sutra to see the Buddha. The sutra says, if there were a hundred yojanas (yóu xún, a unit of length) full of fire, one should pass through it, which is sacrificing one's life for the Dharma. In the sutra, Manjushri (Wénshū shīlì) is called Wonderful Virtue, and Maitreya (Mílè) is called Kindred. The 'courageous and strong' in the sutra, according to Shuowen Jiezi, means 'much strength'. Five, citing the ability to attract devas and nagas to encourage cultivation. First, translating the manifested sutra commentary, starting from Mahe (Móxī). Yama Raja (Yánmó luó wáng) or Yama Raksasa (Yánmó luó shè), here translated as 'Twin Kings'. Yama (Yánmó) means 'twin', and Raksasa (Luó shè) means 'king'. The elder brother and younger sister both serve as lords of hell; the elder brother manages the affairs of men, and the younger sister manages the affairs of women, hence the name 'Twin Kings'. Also, experiencing both suffering and joy is called 'twin'. Narayana (Nà luó yán) is translated here as 'Hook-Chain Warrior'. Nanda (Nántuó) is translated here as 'Joy'. Upananda (Bánántuó) is translated here as 'Virtuous Joy'. The two dragon brothers, wind and rain in due season, can bring joy to people. 'Virtuous' refers to nature and also virtuous goodness. Vimalacitra (Pímó zhì duō) is translated here as 'Pure Mind'. The Sutra of Right Mindfulness translates it as 'High Sound', also called 'Cave Dwelling'. Properly called Vepracitti (Fèi mó zhì jǔ lì), it is translated here as 'Ornate Painting', also called 'Jeweled Adornment'. He is the father of Sakra's (Dìshì) wife, Sachi (Shè zhī). Kharakhanta (Qū luó qiān tuó) is translated here as 'Broad Spleen'. Two, omitting the cause and then explaining, first explaining the initial section's omission of the cause, etc. The initial section says, 'Able to cause all beings...'

生解脫。度無量苦諸有大海。既云一切眾生解脫度諸有海。須于界內及以界外各脫三障。故以因果對於業報。諸有由惑故當煩惱。經優缽羅華下四句四色。蓮華優缽羅是青。波頭摩是赤。拘物頭是黃。芬陀利是白。◎

金光明經文句記卷第五(下) 大正藏第 39 冊 No. 1786 金光明經文句記

金光明經文句記卷第六(上)

宋四明沙門知禮述

◎釋授記品二。初解題二。初正解五初明。今是二種四種記者。首楞嚴三昧經。佛告堅意。記有四種。一者未發心記。或有流轉六道生於人間。好樂佛法過百千萬億劫當發心。過百千萬億阿僧祇劫行菩薩道。乃至供養佛化眾生。皆經若干劫當得菩提。二適發心與記者。是人久劫種諸善根。好樂大法有慈悲心。發心即住不退地故。故發心與記三密記者。有菩薩未得記而行六度功德滿足。天龍八部皆作是念。此菩薩幾時當得菩提劫國弟子眾數。如何佛斷此疑即與授記。舉眾皆知。此菩薩獨不知。四無生忍記者。于大眾中顯露與記也。今是二種者。即適發心記及無生記也。二授者下約訓釋二字。三此中下明所記之人。四亦名下釋記異名。五從佛下明授非受。二此是下來意。昔行經者。金龍尊王贊佛發願而為行。經十千枯魚聞法熏修而為行。

【現代漢語翻譯】現代漢語譯本：生解脫，度脫無量受苦的眾生，脫離諸有的苦海。既然說一切眾生都解脫，都度過了諸有的苦海，就必須在界內以及界外各自脫離三障。所以用因果關係來對應業報。諸有是由於迷惑，所以才會有煩惱。經典中用優缽羅華（utpala，青蓮花）下的四句來描述四種顏色。蓮華（padma，蓮花），優缽羅（utpala）是青色，波頭摩（padma，赤蓮花）是紅色，拘物頭（kumuda，黃蓮花）是黃色，芬陀利（pundarika，白蓮花）是白色。

《金光明經文句記》卷第五(下) 大正藏第 39 冊 No. 1786 《金光明經文句記》

《金光明經文句記》卷第六(上)

宋朝四明沙門知禮述

◎解釋《授記品》第二。首先解釋題目，分為兩部分。第一部分是正式解釋，分為五點。第一點是說明。現在是兩種四種授記。在《首楞嚴三昧經》中，佛告訴堅意：授記有四種。第一種是未發心記。或者有眾生流轉於六道，生於人間，喜愛佛法，經過百千萬億劫后才發心，經過百千萬億阿僧祇劫修行菩薩道，乃至供養佛，教化眾生，都要經過若干劫才能得到菩提。第二種是適發心與記。這種人久遠劫來種下各種善根，喜愛大法，有慈悲心，發心就安住于不退轉地。所以發心就給予授記。第三種是秘密記。有菩薩沒有得到授記，但修行六度功德圓滿，天龍八部都這樣想：這位菩薩什麼時候才能得到菩提？劫數、國土、弟子人數又是多少？佛爲了斷除這些疑惑，就給予授記，讓大眾都知道，只有這位菩薩自己不知道。第四種是無生忍記。在大眾中公開給予授記。現在是兩種授記，就是適發心記和無生記。第二，『授者』以下是根據訓釋來解釋這兩個字。第三，『此中』以下是說明被授記的人。第四，『亦名』以下是解釋授記的異名。第五，『從佛』以下是說明授記不是受記。第二，『此是』以下是說明來意。過去修行這部經的人，有金龍尊王贊佛發願而修行，有十千條枯魚聽聞佛法熏修而修行。

【English Translation】 English version: 'Born liberation', delivering countless suffering beings, freeing them from the sea of existence. Since it is said that all beings are liberated and have crossed the sea of existence, they must each be freed from the three obstacles within and beyond the realms. Therefore, cause and effect are used to correspond to karmic retribution. Existence arises from delusion, hence the presence of afflictions. The sutra uses the four lines under 'utpala' (utpala, blue lotus) to describe four colors. 'Padma' (padma, lotus), 'utpala' (utpala) is blue, 'padma' (padma, red lotus) is red, 'kumuda' (kumuda, yellow lotus) is yellow, and 'pundarika' (pundarika, white lotus) is white.

Golden Light Sutra Commentary, Volume 5 (Part 2) Taisho Tripitaka, Volume 39, No. 1786, Golden Light Sutra Commentary

Golden Light Sutra Commentary, Volume 6 (Part 1)

Composed by Shramana Zhili of Siming, Song Dynasty

◎Explanation of Chapter 2, 'Bestowal of Prophecies'. First, explain the title in two parts. The first part is the formal explanation, divided into five points. The first point is clarification. Now there are two types of the four types of prophecies. In the Shurangama Samadhi Sutra, the Buddha tells Jianyi: There are four types of prophecies. The first is the prophecy for those who have not yet generated the aspiration for enlightenment. Some beings transmigrate through the six realms, are born in the human realm, and love the Buddha's teachings. After hundreds of thousands of trillions of kalpas, they generate the aspiration for enlightenment. After hundreds of thousands of trillions of asamkhya kalpas, they practice the Bodhisattva path, even making offerings to the Buddha and teaching sentient beings, all of which take countless kalpas to attain Bodhi. The second is the prophecy given upon the arising of aspiration. These people have planted various good roots for a long time, love the great Dharma, and have compassion. As soon as they generate the aspiration, they abide in the stage of non-retrogression. Therefore, the prophecy is given upon the arising of aspiration. The third is the secret prophecy. Some Bodhisattvas have not received a prophecy but have perfected the merits of the six paramitas. The devas, nagas, and other beings all think: When will this Bodhisattva attain Bodhi? What will be the number of kalpas, the land, and the number of disciples? To dispel these doubts, the Buddha gives the prophecy, so that everyone knows, except for the Bodhisattva himself. The fourth is the prophecy of non-origination forbearance. The prophecy is given openly in the assembly. Now there are two types of prophecies, namely the prophecy given upon the arising of aspiration and the prophecy of non-origination. Second, 'The giver' below explains the two words based on interpretation. Third, 'Here' below explains the person who is prophesied. Fourth, 'Also named' below explains the different names of prophecy. Fifth, 'From the Buddha' below clarifies that the prophecy is not received. Second, 'This is' below explains the intention. In the past, those who practiced this sutra included King Golden Dragon, who praised the Buddha and made vows to practice, and ten thousand withered fish who heard the Dharma and cultivated.

經以為因方猶將也。今得記莂將來作佛證驗。今日若親弘經。若為外護不久得記成佛下虛。二釋文二。初分文。二釋義二。初與記二。初與三大士記二。初同緣者。集過去同緣此經不說。或見彼經二正與記。世界轉名凈幢者。應論四句者。一名轉土不轉轉名凈幢是也。二土轉名不轉。如往古釋迦取土名娑婆。今釋迦亦名娑婆。三名土俱轉。如觀音補彌陀處。四名土俱不轉。如今銀光補金幢光照佛處。世界名字如本不異。此中是一者。恐誤合云二也。二與十千天子記二。初分科。二釋義二。初聞經生解。或相似解或分真解。經無定判故須從容。經心無垢累等如下釋疑疏中明。二正與記。既云於是世界而無別名。即是還名娑婆。此乃土轉名不轉。一句注云云者。令如向釋也。二疑記二。初分文。二釋義二。初疑問三。初行淺記深。二如餘下約權疑實。引錐指地者。謂無有容錐之地。不是捨身命之處也。從假入空非止一世者。菩薩性地經於三祇修六度故。直行等者。歷別漸次其相如是。三為眾發問。大權解頓自必無疑為他故問。二佛答二。初分文。二釋義二。初舉現行四。初明三事和合。二證聽經功德。順前三教上求下化。亦得名為修法供養。但以偏漸故經多劫。一聽此經頓達妙性。一攝一切名真法供。既生圓覺。即三世佛

【現代漢語翻譯】現代漢語譯本經文認為『因』是指過去的條件，『方』是指現在的狀態，『猶』是譬如，『將』是未來。現在得到佛的授記，預示著將來成佛的驗證。如果今天親自弘揚此經，或者作為外護支援弘經，不久就能得到授記，成就佛果，不會落空。這是第二段解釋經文的第二部分。首先是分段，然後是解釋含義。解釋含義又分為兩部分，首先是授記，授記又分為給三大士授記和給十千天子授記。給三大士授記又分為同緣者，聚集過去與此經有相同因緣的人，這裡沒有細說。或者參見其他經典。然後是正式授記。世界轉變名稱為『凈幢』，應該按照四句來討論：第一種是隻轉變名稱，不轉變土地，轉變名稱為『凈幢』就是這種情況。第二種是隻轉變土地，不轉變名稱，例如過去釋迦牟尼佛所取的土地名為『娑婆』，現在釋迦牟尼佛的土地也名為『娑婆』。第三種是名稱和土地都轉變，例如觀音菩薩補處彌陀佛的位置。第四種是名稱和土地都不轉變，例如現在的銀光菩薩補處金幢光照佛的位置。世界和名字如同原本一樣沒有改變。這裡說『此中是一者』，是恐怕誤合為二。給十千天子授記分為分科和釋義。釋義又分為聽經生解，或者相似的理解，或者部分真實的理解。經典沒有明確的判斷，所以需要從容對待。『經心無垢累等』在下面的釋疑疏中會詳細說明。然後是正式授記。既然說『於是世界』而沒有別的名稱，那就是仍然名為『娑婆』。這屬於土地轉變，名稱不轉變的情況。註釋中說『云云者』，是讓大家按照之前的解釋來理解。疑記分為分文和釋義。釋義又分為疑問，疑問又分為行淺記深。然後是『如餘下』，從權巧的角度懷疑真實。『引錐指地者』，是指沒有容納錐子的地方，不是捨棄身命的地方。『從假入空非止一世者』，菩薩性地經中說，菩薩要經歷三大阿僧祇劫修習六度萬行。『直行等者』，經歷不同的階段，逐漸修行，情況就是這樣。為大眾發問，大權菩薩理解頓悟之法，本來沒有疑問，爲了其他人而提問。佛陀回答分為分文和釋義。釋義又分為舉現行，舉出現世的行為。首先是說明三事和合。然後是證明聽經的功德。順應前面的三教，上求佛道，下化眾生，也可以稱為修法供養。但是因為偏頗和漸進，所以需要經歷多個劫數。一旦聽聞此經，就能頓悟妙性。一攝一切名為真法供養。既然產生了圓滿的覺悟，就是三世諸佛。

【English Translation】 English version The sutra considers 'cause' (因, yin) to be past conditions, 'direction' (方, fang) to be the present state, 'like' (猶, you) as a simile, and 'will' (將, jiang) as the future. Now, receiving the Buddha's prediction (記莂, ji bie) is proof of future Buddhahood. If one personally propagates this sutra today, or supports its propagation as an external protector, one will soon receive the prediction and achieve Buddhahood without fail. This is the second part of the second section explaining the sutra. First, there is division into sections, and then explanation of meaning. The explanation of meaning is further divided into two parts: first, the prediction, which is divided into predictions for the three great Bodhisattvas and predictions for the ten thousand heavenly beings. The prediction for the three great Bodhisattvas is further divided into those with shared affinities, gathering those who have shared affinities with this sutra in the past, which is not detailed here. Or refer to other sutras. Then there is the formal prediction. The world transforming its name to 'Pure Banner' (凈幢, Jing Chuang) should be discussed according to four sentences: the first is that only the name changes, not the land; the change of name to 'Pure Banner' is such a case. The second is that only the land changes, not the name; for example, the land taken by Shakyamuni Buddha in the past was called 'Saha' (娑婆, Suo Po), and the land of the current Shakyamuni Buddha is also called 'Saha'. The third is that both the name and the land change, such as Avalokiteśvara (觀音, Guan Yin) taking the place of Amitabha (彌陀, Mi Tuo). The fourth is that neither the name nor the land changes, such as the current Silver Light Bodhisattva taking the place of Golden Banner Light Illuminating Buddha. The world and the name remain unchanged as before. Here, 'one of these' is said to avoid mistakenly combining them into two. The prediction for the ten thousand heavenly beings is divided into division into sections and explanation of meaning. The explanation of meaning is further divided into generating understanding upon hearing the sutra, either a similar understanding or a partially true understanding. The sutra does not have a definite judgment, so it needs to be approached with composure. 'The sutra's mind is without defilement, etc.' will be explained in detail in the commentary below. Then there is the formal prediction. Since it says 'in this world' without another name, it is still called 'Saha'. This belongs to the case where the land changes but the name does not. The commentary says 'etc.' to let everyone understand according to the previous explanation. Doubting the prediction is divided into division into sections and explanation of meaning. The explanation of meaning is further divided into questions, which are further divided into practicing shallowly but predicting deeply. Then there is 'as below', doubting the reality from the perspective of skillful means. 'Pointing to the ground with an awl' means there is no place to accommodate an awl, not a place to give up life. 'Entering emptiness from the provisional is not just one lifetime' because the Sutra on the Nature of Bodhisattvas says that Bodhisattvas must go through three great asamkhya kalpas to cultivate the six perfections. 'Direct practice, etc.' means experiencing different stages, gradually cultivating, and the situation is like this. Asking questions for the sake of the masses, the great power Bodhisattva understands the Dharma of sudden enlightenment and originally has no doubts, but asks for the sake of others. The Buddha's answer is divided into division into sections and explanation of meaning. The explanation of meaning is further divided into citing present actions, citing the actions of the present world. First, it explains the harmony of the three things. Then it proves the merit of listening to the sutra. Following the previous three teachings, seeking Buddhahood above and transforming sentient beings below can also be called practicing Dharma offerings. However, because of bias and gradual progress, it takes many kalpas. Once you hear this sutra, you can suddenly realize the wonderful nature. Comprehending everything is called true Dharma offering. Since perfect enlightenment has arisen, it is the Buddhas of the three worlds.

皆受供養。能知諸佛甚深行處。三身頓顯。今萬天子來此聽經。若不能滿四種愿欲。安得受于成佛記莂。驗知前品所說不虛。三聞記下明稱經悟人。無有成佛。不具三身。三身之果由於今日。聞金光明以為妙因。從法性明生殷重心。應身因也。從法性光起無垢心。報身因也。從法性金起虛空心。法身因也。此金光明與其三德無二無別。三德為本無量功德之所莊嚴。或似或真顯此三德。是故如來授與果記。聽經之益其相如是。四以隨下指今昔因緣。經皆因緣者一聞得記豈無因緣。此乃總標有妙善根。別標遠因緣。以隨相修別標現因緣。言因緣者。感應也。或內心外教而為因緣。何以故下釋出現因緣行。隨實相而修者。以十乘觀而為行也。不思議境名實相也。即境為觀此觀順境。名隨相修。非今宗意。此句莫銷。然此十觀修有三根。上根一觀。中根二至七。下根具用十。今萬天子一坐聞經。或但用一或在二三。是信行根。依言而修入似真位。有妙善根。下釋出遠因緣。善既云妙。乃昔聞圓而為根種。故云緣實相而種善根也。二從亦下舉遠緣。經誓願因緣者。流水品云。未來之世當施法食也。乃以此文對下二品而為略廣五釋。除病流水二。初釋除病品二。初解題二。初來意即廣答遠緣四字是也。意通流水文在此中。二由醫下

釋題方等。經王標除病目不止除于果報病苦。義合該收惡業煩惱十種之病。故下文云。治諸眾生所有病苦。悉令除差。文意含攝十種行人。故上正論品疏云。半名世論半名出世論。今豈不爾。又荊溪云。上根即于境種而生於果。故文云。直聞是言病即除愈。為中下根更須后法。是故文云。至長者所為合衆藥。故知不獨除果報病。二釋文二。初通后品分文。二就二品釋義五。初緣本。二從像下遠緣二。初分文。二釋義六。初明父。二善女下生子。經受性聰敏。敏達也。孝經云。參不敏何足以知之。三是時下國人遇病。四善女下其子請。三初見人遇病。二作是下思惟。經衰邁。說文衰減也。損也。廣雅邁歸往也。謂壯力已往也。禮記八十曰髦。注云髦惛忘亦亂也。顫四支動也。掉振也。機杖者。坐則憑機行則執杖。三即至下正問四。初問四大增損。二問飲食犯觸。三問治病醫方。四問病動時節。五父為說二。初分文。釋經二。初分文。二隨釋四。初答四大增損二。初佛敘父醫欲答。二正答時節五。初釋時節二。初依俗法。謂孟仲季者。孟始也。仲中也。季末也。二依佛法一歲三時以四月為一時也。何故沒秋時耶。為破下凡有二。一為破常計。二為開迦提。以秋是收成物皆結實。易起保著故不言秋。為開安居者。為后安居人

【現代漢語翻譯】現代漢語譯本解釋題目的方等經典，經王的標誌不僅僅是去除果報的病苦，其意義應該包含惡業煩惱這十種疾病。所以下文說：『治療一切眾生所有的病苦，全部令其消除痊癒。』文中的意思包含攝受十種根器的修行人。所以《正論品疏》說：『一半是世間論，一半是出世間論。』現在難道不是這樣嗎？又荊溪說：『上根之人直接從境界的種子中產生結果。』所以經文說：『直接聽到這些話，疾病就立刻痊癒。』對於中下根器的人，還需要後續的方法。所以經文說：『到長者那裡去，爲了（他們）調和各種藥物。』由此可知，（經典）不僅僅是去除果報的疾病。二、解釋經文分為兩部分：首先是總體的，然後是分品解釋。二、就兩品來解釋意義，分為五個部分：首先是緣起根本。二、從『像』字開始，是遠緣，分為兩部分：首先是分段經文，然後是解釋意義，分為六個部分：首先是說明父親（的情況）。二、從『善女』開始，是（講述）兒子的出生，（這個兒子）接受（佛法）的本性聰慧敏捷，（這裡的）『敏』是敏達的意思。《孝經》說：『曾參不敏，怎麼能夠理解（孔子的教誨）呢？』三、從『是時』開始，是（講述）國人遇到疾病。四、從『善女』開始，是（講述）他的兒子請求（父親）。經文（描述父親）衰老，（《說文解字》解釋）『衰』是衰減的意思，也是損失的意思。《廣雅》解釋『邁』是歸往的意思，指的是壯年已經過去。《禮記》說八十歲叫做『髦』，註釋說『髦』是昏聵健忘，也是神志錯亂的意思。（父親）顫抖，是四肢抖動。『掉』是搖動。『機杖』指的是，坐下就靠著幾案，行走就拄著枴杖。三、從『即至』開始，是正式提問，分為四個部分：首先是詢問四大（地水火風）的增損。二、詢問飲食禁忌。三、詢問治療疾病的醫方。四、詢問疾病發作的時間。五、父親為（兒子）解說，分為兩部分：首先是分段經文，然後是解釋經文，分為兩部分：首先是分段經文，然後是隨著經文來解釋，分為四個部分：首先是回答四大增損，分為兩部分：首先是佛敘述父親（作為）醫生想要回答（問題）。二、正式回答（關於）時節（的問題），分為五個部分：首先是解釋時節，分為兩部分：首先是依據世俗的說法，（解釋）『孟、仲、季』，『孟』是開始，『仲』是中間，『季』是末尾。二、依據佛法，一年分為三個時節，以四月為一時。為什麼沒有提到秋季呢？爲了破除下凡（的兩種執著）：一是破除常計，二是開啟迦提（安居）。因為秋季是收穫的季節，萬物都結果實，容易產生執著，所以不提秋季。爲了開啟安居（制度），爲了後來的安居人（設立）

【English Translation】 English version Explaining the title 'Vaipulya Sutra' (Fangdeng jing 方等經), the mark of the 'King of Sutras' (jing wang 經王) is not only to remove the suffering of karmic retribution (guobao bingku 果報病苦), but its meaning should encompass the ten kinds of illnesses of evil karma and afflictions (eye ye fan nao shi zhong zhi bing 惡業煩惱十種之病). Therefore, the following text says: 'Cure all sentient beings' illnesses and sufferings, and completely eliminate and heal them.' The meaning in the text includes embracing practitioners of ten different capacities. Therefore, the commentary on the 'Correct Treatise Chapter' (Zheng Lun Pin Shu 正論品疏) says: 'Half is worldly discourse, half is transcendental discourse.' Isn't it so now? Furthermore, Jingxi (荊溪) said: 'Those of superior capacity directly generate results from the seeds of the realm.' Therefore, the sutra says: 'Upon directly hearing these words, the illness is immediately cured.' For those of middle and lower capacities, subsequent methods are needed. Therefore, the sutra says: 'Go to the elder, to compound various medicines (for them).' From this, it can be known that (the sutra) not only removes the illness of karmic retribution. Two, explaining the text is divided into two parts: first, the overall explanation, and then the explanation by chapter. Two, explaining the meaning based on the two chapters is divided into five parts: first, the origin and root. Two, starting from the word 'image' (xiang 像), it is the distant cause, divided into two parts: first, dividing the sutra text, and then explaining the meaning, divided into six parts: first, explaining the (father's) situation. Two, starting from 'Good Woman' (Shan Nu 善女), it is (narrating) the birth of the son, (this son) receives (the Dharma) with an inherently intelligent and quick-witted nature, (here) 'quick' (min 敏) means quick-witted. The Classic of Filial Piety (Xiao Jing 孝經) says: 'If Zeng Shen (曾參) is not quick-witted, how can he understand (Confucius's teachings)?' Three, starting from 'At that time' (Shi Shi 是時), it is (narrating) the people of the country encountering illness. Four, starting from 'Good Woman' (Shan Nu 善女), it is (narrating) his son requesting (his father). The sutra (describes the father) as being old, (Shuowen Jiezi 說文解字 explains) 'old' (shuai 衰) means decline, and also means loss. Guangya (廣雅) explains 'mai 邁' as returning, referring to the passing of youth. The Book of Rites (Li Ji 禮記) says that eighty years old is called 'mao 髦', the commentary says 'mao 髦' is senile and forgetful, and also mentally disordered. (The father) trembles, which is the shaking of the limbs. 'Diao 掉' is shaking. 'Ji zhang 機杖' refers to leaning on a table when sitting and holding a cane when walking. Three, starting from 'Immediately arriving' (Ji Zhi 即至), it is formally asking questions, divided into four parts: first, asking about the increase or decrease of the four great elements (si da 四大, earth, water, fire, wind). Two, asking about dietary taboos. Three, asking about medical prescriptions for treating illnesses. Four, asking about the time when the illness occurs. Five, the father explains to (the son), divided into two parts: first, dividing the sutra text, and then explaining the sutra text, divided into two parts: first, dividing the sutra text, and then explaining according to the sutra text, divided into four parts: first, answering the increase or decrease of the four great elements, divided into two parts: first, the Buddha narrates the father (as) a doctor wanting to answer (the question). Two, formally answering (about) the seasons (the question), divided into five parts: first, explaining the seasons, divided into two parts: first, according to worldly sayings, (explaining) 'Meng, Zhong, Ji' (孟、仲、季), 'Meng' is the beginning, 'Zhong' is the middle, 'Ji' is the end. Two, according to the Buddha's Dharma, a year is divided into three seasons, with April as one season. Why is autumn not mentioned? In order to break the two attachments of the lower realms: one is to break the constant calculation, and the other is to open the Kathina (Anju 安居, retreat). Because autumn is the season of harvest, all things bear fruit, and it is easy to generate attachment, so autumn is not mentioned. In order to open the Anju (system), (established) for the later Anju people.

續結。令成為前安居人。開迦提月也。律中有三種安居。謂前中后也。四月十六日是前安居。十七以去至五月十五日。名中安居。五月十六是后安居。若四月十六日結者。至七月十五日夜分盡名夏竟。至明相出十六日後。至八月十五日以來。名迦提月。明瞭論云。本言迦絺羅為存略故。但云迦提。此翻功德衣。以前安居人坐夏有功。五利賞德。律中受此衣故。一畜長財。二離衣宿。三背請。四別眾食。五食前後至他家。西域記以迦提翻昴星以昴星直此月故。于昴星月中得受功德衣故。是知若不沒秋中后安居。不名坐夏。以後安居人至八月十五方解故。二釋若二二說三。初依俗法土寄四季者。三六九十二月也。各十八日者。四季共七十二日也。只是陰陽二月者。皆以奇數為陽偶數為陰也。陽土陰土者。從冬至一陽生為陽遁故。十二月三月是陽土。從夏至一陰生為陰遁故。六月九月是陰土。若論下二陽土二陰土亦是二二故。加本月足滿六時。二依佛法皆起於十六日者。彼以十六日為朔也。三又云下復依俗法。皆以奇偶之數分陰陽也。三釋三三本攝二。初正釋二。初依俗法二。初以孟為本。二又云下約五行說。二依佛法三時三月以為其本。各攝一月故云三三本攝。二釋妨既三為一數。是故俗法及以佛法。皆約三論。但以俗法

【現代漢語翻譯】現代漢語譯本繼續羯磨（Karma，佛教術語，指行為和其結果）。使其成為前安居者。開啟迦提月（Kathika，印度歷中的一個月）。律藏中有三種安居，即前安居、中安居和后安居。四月十六日是前安居的開始。四月十七日到五月十五日，稱為中安居。五月十六日是后安居的開始。如果四月十六日結夏安居，到七月十五日夜分結束，稱為夏竟。從明相出現后的十六日，到八月十五日，稱為迦提月。《明瞭論》中說，梵語原文是迦絺羅（Kathina），爲了簡略，只說迦提，翻譯為功德衣。因為前安居者坐夏有功德，有五種利益可以賞賜，律藏中可以接受這種功德衣。這五種利益是：一、可以積蓄長財；二、可以離衣過夜；三、可以背請（不接受邀請）；四、可以別眾食（不與大眾一起用餐）；五、可以隨意去別人家用餐。玄奘的《西域記》中將迦提翻譯為昴星，因為昴星正對著這個月。在這個昴星月中可以接受功德衣。由此可知，如果不經歷秋季中的后安居，就不能稱為坐夏。因為后安居者要到八月十五日才解夏。二、解釋『若二二說三』。首先依據世俗的歷法，以土寄四季來說，就是三、六、九、十二月。每個月各十八天，四季總共七十二天。只是陰月和陽月，都以奇數為陽，偶數為陰。陽土和陰土，從冬至一陽生開始為陽遁，所以十二月和三月是陽土。從夏至一陰生開始為陰遁，所以六月和九月是陰土。如果說下面兩個陽土和兩個陰土也是二二相對。加上本月就足滿六時。二、依據佛法，都從十六日開始，因為他們以十六日為朔日。三、又說下面又依據世俗的歷法，都以奇數和偶數來區分陰陽。三、解釋『三三本攝二』。首先正式解釋二。首先依據世俗的歷法二。首先以孟月為根本。二、又說下面是依據五行來說。二、依據佛法，以三時三月作為根本，各自包含一個月，所以說『三三本攝』。二、解釋妨難，既然三是一個數，所以世俗的歷法以及佛法，都依據三來論述，只是世俗的歷法

【English Translation】 English version Continuing the Karma (Karma, a Buddhist term referring to actions and their consequences). To make him a former resident. Opening the Kathika (Kathika, a month in the Indian calendar). There are three types of residence in the Vinaya, namely the former, middle, and latter residences. The sixteenth day of the fourth month is the beginning of the former residence. From the seventeenth day of the fourth month to the fifteenth day of the fifth month is called the middle residence. The sixteenth day of the fifth month is the beginning of the latter residence. If the summer retreat begins on the sixteenth day of the fourth month, it is called the end of summer when the night ends on the fifteenth day of the seventh month. From the sixteenth day after the appearance of the dawn until the fifteenth day of the eighth month is called Kathika month. The Mingliao Lun (Treatise on Understanding) says that the original Sanskrit word is Kathina, but for the sake of brevity, it is only called Kathika, which translates to 'merit robe'. Because the former residents have merit for sitting in the summer, there are five benefits that can be rewarded, and this merit robe can be received in the Vinaya. These five benefits are: 1. One can accumulate long-term wealth; 2. One can spend the night without robes; 3. One can refuse invitations; 4. One can eat separately from the assembly; 5. One can freely go to other people's homes to eat. Xuanzang's Xiyu Ji (Records of the Western Regions) translates Kathika as the Pleiades star, because the Pleiades star is directly facing this month. In this month of the Pleiades star, one can receive the merit robe. From this, it can be known that if one does not experience the latter residence in the autumn, it cannot be called sitting in the summer. Because the latter residents will not end the summer until the fifteenth day of the eighth month. Two, explain 'if two and two say three'. First, according to secular calendar, the earth is based on the four seasons, which are March, June, September, and December. Each month has eighteen days, and the four seasons have a total of seventy-two days. Only the yin and yang months, all odd numbers are yang, and even numbers are yin. Yang earth and yin earth, from the winter solstice, one yang is born as yang escape, so December and March are yang earth. From the summer solstice, one yin is born as yin escape, so June and September are yin earth. If we say that the following two yang earths and two yin earths are also two and two opposites. Adding this month will be enough for six periods. Two, according to Buddhism, they all start on the sixteenth day, because they take the sixteenth day as the new moon. Three, it is also said that the following is based on the secular calendar, and all use odd and even numbers to distinguish yin and yang. Three, explain 'three three originally include two'. First, formally explain two. First, according to the secular calendar two. First, take the first month as the root. Two, it is also said that the following is based on the five elements. Two, according to Buddhism, take the three periods and three months as the root, each containing one month, so it is said 'three three originally include'. Two, explain the difficulty, since three is a number, so the secular calendar and Buddhism are based on three to discuss, but the secular calendar

本之與攝。只在三中故名三三本攝。若佛法者。即以三三為能攝本。乃以三一為所攝月。亦得名為三三本攝。四釋隨時訊息二。初依俗法。二依佛法。夏之後分冬之初分。隨俗名秋。隨此兩間訊息斟酌。五釋代謝增損二。初通內外釋。春動肝病等者。肝藏屬木。木春王則可治。脾屬土。木克土故脾難治。心藏屬火。火夏王則可治。肺屬金。火克金故肺難治。肺屬金。金秋王則可治。金克于木故肝難治。腎屬水。水冬王則可治。水克於火故心難治。二約佛法料簡二。初問。二答意者。佛所製法非為養身。但為修心及以禁足分二。初約破常。答凡夫四倒常樂我凈顛倒之計。托緣而成故廢秋時。令諸弟子不保常樂。二約坐夏答既開后安居免於坐秋。則前安居人得立迦提月廢秋之意。為此二緣。二從有下答犯觸二。初正明犯觸。其中先論六事犯觸。多行倚者。倚立也。次若火下四大動病火少。痰多者火減故水增也。飲食下通明六種犯觸。過量等者。封君達云。體欲常勞食慾常少。勞勿過極少勿至虛。常去肥濃節咸酸。減思慮損喜怒。除馳逐慎房室。苦菜別示妨食。二略明六大。白虎通曰。府者。何謂也。謂大腸小腸胃膀胱三焦膽也。府者。為藏宮府也。胃者。脾之府也。膀胱者。肺之府也。三焦者。腎之府也。膽者。肝之府也

【現代漢語翻譯】現代漢語譯本『本』與『攝』，只在於三中，所以叫做『三三本攝』。如果說是佛法，就以『三三』作為能攝之本，而以『三一』作為所攝之月，也可以叫做『三三本攝』。四、解釋隨時訊息二：第一，依據世俗之法；第二，依據佛法。夏季的後半段和冬季的最初階段，按照世俗的說法叫做秋季。在這兩者之間，要根據情況斟酌。五、解釋代謝增損二：第一，總的來說，從內外兩方面解釋。『春動肝病』等，肝臟屬於木，木在春季當令，所以容易治療。脾臟屬於土，木克土，所以脾臟難以治療。心臟屬於火，火在夏季當令，所以容易治療。肺臟屬於金，火克金，所以肺臟難以治療。肺臟屬於金，金在秋季當令，所以容易治療。金克木，所以肝臟難以治療。腎臟屬於水，水在冬季當令，所以容易治療。水克火，所以心臟難以治療。第二，從佛法的角度來簡別二：第一，提問；第二，回答。意思是，佛所制定的法，不是爲了養身，只是爲了修心以及禁足。分為兩部分：第一，破除常的觀念。回答凡夫的四種顛倒，即常、樂、我、凈的顛倒之計，是依託因緣而成的，所以廢除秋季，讓弟子們不執著于常樂。第二，關於坐夏的回答，既然已經開了后安居，免於坐秋，那麼前安居的人就可以在迦提月確立廢除秋季的意義。因為這兩個緣故。二、從『有』下回答犯觸二：第一，正式說明犯觸。其中先討論六事犯觸。『多行倚者』，就是倚立。其次，『若火下四大動病火少，痰多者』，是說火減少了，所以水增加了。『飲食下通明六種犯觸』。『過量等者』，封君達說，身體要經常勞動，飲食要經常減少。勞動不要過度，減少不要到虛弱的程度。經常去掉肥膩濃厚的食物，節制咸酸的食物。減少思慮，減少喜怒，去除追逐名利，謹慎房事。苦菜特別說明是妨礙飲食的。二、簡略說明六大。白虎通說：『府，是什麼意思呢？』指的是大腸、小腸、胃、膀胱、三焦、膽。府，是藏的宮府。胃，是脾的府。膀胱，是肺的府。三焦，是腎的府。膽，是肝的府。

【English Translation】 English version 'Bena' (root) and 'She' (collection) are only within the three, hence the name 'San San Bena She' (Three Three Root Collection). If it is the Buddha-dharma, then 'San San' is taken as the root that can collect, and 'San Yi' (Three One) is taken as the month that is collected. It can also be called 'San San Bena She'. Four, explaining the timely news in two parts: First, according to secular law; second, according to Buddha-dharma. The latter half of summer and the initial stage of winter are called autumn according to secular terms. Between these two, one must deliberate according to the circumstances. Five, explaining the metabolism increase and decrease in two parts: First, generally explaining from both internal and external aspects. 'Spring moves liver disease' etc., the liver belongs to wood, and wood is in command in spring, so it is easy to treat. The spleen belongs to earth, and wood overcomes earth, so the spleen is difficult to treat. The heart belongs to fire, and fire is in command in summer, so it is easy to treat. The lungs belong to metal, and fire overcomes metal, so the lungs are difficult to treat. The lungs belong to metal, and metal is in command in autumn, so it is easy to treat. Metal overcomes wood, so the liver is difficult to treat. The kidneys belong to water, and water is in command in winter, so it is easy to treat. Water overcomes fire, so the heart is difficult to treat. Second, distinguishing from the perspective of Buddha-dharma in two parts: First, asking; second, answering. The meaning is that the Dharma established by the Buddha is not for nourishing the body, but only for cultivating the mind and restraining the feet. Divided into two parts: First, refuting the concept of permanence. Answering the four inversions of ordinary people, that is, the inverted calculations of permanence, happiness, self, and purity, are formed by relying on conditions, so the autumn season is abolished, so that disciples do not cling to permanence and happiness. Second, regarding the answer to sitting in summer, since the later Anju (summer retreat) has been opened, avoiding sitting in autumn, then the people of the former Anju can establish the meaning of abolishing autumn in the Kathika month. For these two reasons. Two, answering the offenses from 'Yu' (existence) below in two parts: First, formally explaining the offenses. Among them, first discuss the six offenses. 'Duo Xing Yi Zhe' (those who walk and lean a lot) means leaning while standing. Secondly, 'Ruo Huo Xia Si Da Dong Bing Huo Shao, Tan Duo Zhe' (if the four great elements move and the fire is less, and there is more phlegm), it means that the fire is reduced, so the water is increased. 'Yin Shi Xia Tong Ming Liu Zhong Fan Chu' (eating and drinking below clearly explains the six kinds of offenses). 'Guo Liang Deng Zhe' (excessive amount etc.), Feng Jun Da said, the body should often labor, and the diet should often be reduced. Labor should not be excessive, and reduction should not reach the point of weakness. Often remove fatty and thick foods, and control salty and sour foods. Reduce thoughts, reduce joy and anger, remove the pursuit of fame and fortune, and be cautious in sexual matters. Bitter vegetables are specifically mentioned as hindering eating. Two, briefly explain the six great elements. Bai Hu Tong said: 'What does 'Fu' (organs) mean?' It refers to the large intestine, small intestine, stomach, bladder, Sanjiao (Triple Burner), and gallbladder. Fu is the palace of the Zang (organs). The stomach is the Fu of the spleen. The bladder is the Fu of the lungs. The Sanjiao is the Fu of the kidneys. The gallbladder is the Fu of the liver.

。大腸小腸心之府也。疏中兩膀胱唯一藏。黃帝脈經云。上焦自頭已下至心。中焦自心已下至臍。下焦自臍已下至足。廣雅云。膀胱脬也脬字匹交切。腹中水府。三蒼云。盛尿處曰脬。三從多下答病起。時節生與起時相不同者。微發為生動用為起。微著不同也。夏日等者。四病四時生起所以也。四從有下答治病方法二。初分文。二風病下隨釋三。初未病藥防。二飽食下正以藥治也。但舉病發者。以病顯藥。當用對病妙藥治也。三風疏下病退藥補。二此中下示銷文所出。良以真諦善閑世術兼有神通故銷此文全憑彼疏。六善女下知已遍治二。初分文。事釋二。初分文。二釋義二。初病輕聞說即差。二經善女下病重服藥方除。此品事醫意含法藥。除病不一非可卒陳。次示觀心略申其意。其文在即故注云云。二觀釋者。此品所詮是佛自敘宿命所作凈佛國因。文中雖說除果報病。意乃通結四教機緣。是故大師事解之後。示觀心法。明彼流水結緣之意。如觀音疏釋。於七難帖文。但在事中。火等至觀行釋方明三障四教。今豈不然。問既結四教生土之機。何故但約停心方便。而論觀心。答語似三藏停心之法。意則不然。何者。以四分名通界內外數息等四。四教行人無不修證。今之觀解約此而論。彌顯除病結緣之意分三。初明觀之藥病

【現代漢語翻譯】現代漢語譯本大腸、小腸是心的附屬器官。疏文中說兩個膀胱是一個臟器。黃帝脈經說，上焦從頭以下到心，中焦從心以下到臍，下焦從臍以下到足。《廣雅》說，膀胱就是脬（pāo）(膀胱的別稱)，脬字音匹交切(音譯)。腹中是水的府邸。《三蒼》說，盛尿的地方叫做脬。三從多下(不明確)。回答疾病的發生。時節的產生和疾病發生的時間不相同，輕微的發生叫做生，動用叫做起，輕微的著落不同。夏日等，是說四種疾病在四個季節產生的原因。四從有下(不明確)。回答治療疾病的方法二。首先是分文，其次是風病，下面隨著解釋三。首先是沒有病的時候用藥預防，其次是飽食後用藥治療。只是舉出發病的例子，用疾病來顯現藥物。應當用對癥的妙藥來治療。三風疏下(不明確)。疾病消退後用藥物補養。二此中下(不明確)。顯示銷文的出處。因為真諦(Paramārtha)精通世俗的學問，兼有神通，所以銷此文完全憑藉他的疏解。六善女下(不明確)。知道已經普遍治療二。首先是分文，其次是解釋意義二。首先是病輕的時候聽了說法就痊癒，其次是經善女下(不明確)。病重的時候服藥才能去除。此品的事情包含著醫治的意義，也包含著法藥。去除疾病的方法不止一種，不可以一下子陳述完。接下來展示觀心，略微申述其中的意義。文句就在那裡，所以註釋說云云。二觀釋者(不明確)。此品所詮釋的是佛(Buddha)自己敘述宿命所作的清凈佛國(Buddha-kṣetra)的因。文中雖然說的是去除果報病，意義卻是通達總結四教(catvāri śikṣāpadāni)的機緣。所以大師(Mahāsthāmaprāpta)在事情解釋之後，展示觀心的方法。明白那流水結緣的意義。如同觀音(Avalokiteśvara)疏解釋，在七難帖文中，只是在事情之中，火等到了觀行解釋才明白三障(trīṇi āvaraṇāni)四教(catvāri śikṣāpadāni)。現在難道不是這樣嗎？問既然總結了四教(catvāri śikṣāpadāni)生土的機緣，為什麼只是用停心的方便，而論述觀心呢？答話語好像是三藏(Tripiṭaka)停心的方法，意思卻不是這樣。為什麼呢？因為四分(不明確)名稱通達界內外數息等四(不明確)。四教(catvāri śikṣāpadāni)的修行人沒有不修證的。現在的觀解約此而論，更加顯現了去除疾病結緣的意義，分為三。首先是明白觀的藥病

【English Translation】 English version The large intestine and small intestine are the viscera of the heart. The commentary states that the two bladders are one organ. The Yellow Emperor's Classic of Pulse states that the upper jiao (upper warmer) is from the head down to the heart, the middle jiao (middle warmer) is from the heart down to the navel, and the lower jiao (lower warmer) is from the navel down to the feet. The Guang Ya says that the bladder is the pāo (膀胱的別稱) (another name for the bladder), the pronunciation of pāo (脬) is pī jiāo qiē (匹交切) (transliteration). The abdomen is the residence of water. The San Cang says that the place where urine is stored is called pāo. San Cong Duo Xia (三從多下) (unclear). Answering the occurrence of diseases. The time of the seasons and the time of the occurrence of diseases are not the same. A slight occurrence is called sheng (生), and movement is called qi (起). A slight difference in landing. Summer days, etc., are the reasons why four diseases occur in four seasons. Si Cong You Xia (四從有下) (unclear). Answering the methods of treating diseases two. First is dividing the text, second is wind disease, followed by explaining three. First is preventing with medicine when there is no disease, second is treating with medicine after overeating. Only examples of the onset of disease are given, using the disease to highlight the medicine. Appropriate and effective medicine should be used to treat the disease. San Feng Shu Xia (三風疏下) (unclear). Replenishing with medicine after the disease has subsided. Two Ci Zhong Xia (此中下) (unclear). Showing the source of the xiao wen (銷文). Because Paramārtha (真諦) was proficient in worldly knowledge and possessed supernatural powers, he relied entirely on his commentary to interpret this text. Liu Shan Nv Xia (六善女下) (unclear). Knowing that it has been universally treated two. First is dividing the text, second is explaining the meaning two. First is that the disease is cured immediately upon hearing the Dharma, second is Jing Shan Nv Xia (經善女下) (unclear). The disease can only be removed by taking medicine when it is severe. The matter of this chapter contains the meaning of medical treatment, and also contains Dharma medicine. There is more than one way to remove diseases, and it cannot be stated all at once. Next, show the contemplation of the mind, and briefly state its meaning. The sentences are there, so the commentary says yun yun (云云). Two Guan Shi Zhe (觀釋者) (unclear). What this chapter explains is the cause of the Buddha (佛) himself narrating the pure Buddha-kṣetra (凈佛國) (Buddha-field) made in his past life. Although the text speaks of removing the disease of karmic retribution, the meaning is to connect and summarize the opportunities of the four teachings (catvāri śikṣāpadāni). Therefore, after the master (Mahāsthāmaprāpta) explained the matter, he showed the method of contemplating the mind. Understand the meaning of the flowing water connecting with fate. Just like the commentary of Avalokiteśvara (觀音), in the text of the Seven Disasters, it is only in the matter, and the fire etc. reaches the contemplation and explanation to understand the three obstacles (trīṇi āvaraṇāni) and four teachings (catvāri śikṣāpadāni). Isn't it so now? Question Since the opportunities for the four teachings (catvāri śikṣāpadāni) to generate land have been summarized, why only use the convenience of stopping the mind to discuss contemplation of the mind? Answer The words seem like the method of stopping the mind of the Tripiṭaka (三藏), but the meaning is not like that. Why? Because the name of the four parts (四分) (unclear) communicates the four things such as counting breaths inside and outside the realm (界內外數息等四) (unclear). Practitioners of the four teachings (catvāri śikṣāpadāni) all cultivate and realize them. The current view and explanation are about this, which further shows the meaning of removing diseases and connecting with fate, divided into three. The first is to understand the medicine and disease of the view

。三毒者。謂貪嗔癡偏起也。言等分者。謂三毒等起也。然貪嗔癡性本相反終非三心。一時並作。但是不定雜雜而生。故云等分。一分乃有二萬一千四分。共成八萬四千塵勞之門。此則十界眾生心病對前果報身病。是外故。今四分名為內病。數息等四對前甜辛種種之藥皆是事治故。今四觀名為法藥。二宜聞下示行之根性。自有眾生聞說四觀四病得差。屬信行人。自有研心修此四觀四病方差。名法行人。信行則是學讀之人。法行則是坐禪人也。今明二人皆通四教三眼。是下明對病用藥二。初明四分起相。二明四觀治相。初四。初約五根對時。此就五行對於五藏。藏主五根根屬四時。眼耳鼻舌偏屬一時。身通四時。如常所說。二妙好下明五欲致病。以其五欲粗妙偏總對根不同。致令四分增損有異。須知五欲遍界內外。故使四分通別天殊。迦葉斷通故稱少欲。未斷別故聞琴起舞。請觀音云。斷除三毒根成佛道無疑。既論三毒寧無等分。此四亦由實報五欲粗妙偏總對根而起也。三明三受犯觸。違情苦受。順情樂受。不違不順平平受。此三偏起也。總三起等分名覺觀。緣慮紛紜也。四慢時下明四分病因。五欲三受既從外境。蓋是四分助發之緣。今舉慢等內心惡習。乃是四分親發之因。慢心發嗔乃至放逸發於覺觀。並前犯觸通界內

外。例五欲說。二慈心下明四觀治相。前說外緣及以內因起四分心。皆所觀境即是病相。今明四觀。正明能觀四種法藥。慈心治嗔者。嗔既通於界內界外。能治慈觀不獨觀于眾生作父母想與世間樂。觀一切法無性無相。能與眾生涅槃之樂。觀一切法無非法界。能與眾生究竟之樂。以此治於三種嗔心。是故釋論明三種慈也。不凈治貪者。不獨修于實想假想。破于凡夫依正之染。亦能破於二乘涅槃之染。亦破菩薩執于次第三諦之染。故起信論云。始覺能破六種之染。因緣治癡者。不獨觀於三世無常因果。破于凡夫斷常之癡。亦能次第觀於三諦十二因緣。破於二乘有無之癡。又能一心觀於四種十二因緣。破于菩薩縱橫之癡。是故大經觀十二因緣具四種智也。數息治覺觀者。不獨數息觀于生滅。而破凡夫有者散亂。亦能數息修俗諦三昧。深入緣起破於二乘偏空亂意。又體數息息息皆中諸法趣息。破于菩薩二邊亂意。故請觀音于數息法得三乘道。住首楞嚴身。如琉璃毛孔見佛。然此四治或可四人各修一法。以其四法各含三觀人人自可依次不次而治三惑。或可四治只對三觀。慈心即假觀。不凈即空觀。因緣即雙照中觀。數息雙遮中觀。此三自可約次不次次。復不定或可三人各一。或一人前後。若不次者。唯是一人一念而進。觀音疏

【現代漢語翻譯】現代漢語譯本外。例如五欲的說法。二、『慈心』以下闡明四觀對治煩惱之相。前面所說的外在因緣以及內在因素所產生的四種心，都是所觀照的境界，也就是病相。現在闡明四觀，正是闡明能觀的四種法藥。『慈心』對治嗔恚，因為嗔恚既遍及界內也遍及界外，能對治嗔恚的『慈觀』，不只是觀想眾生如同父母，給予世間的快樂，而是觀一切法無自性、無形相，能給予眾生涅槃的快樂，觀一切法無不是法界，能給予眾生究竟的快樂。用這些來對治三種嗔心，所以《釋論》闡明三種慈悲。『不凈』對治貪慾，不只是修習實想、假想，破除凡夫對依報和正報的染著，也能破除二乘對涅槃的染著，也能破除菩薩執著于次第三諦的染著。所以《起信論》說，始覺能破除六種染著。『因緣』對治愚癡，不只是觀照三世無常的因果，破除凡夫斷見和常見的愚癡，也能次第觀照三諦十二因緣，破除二乘有見和無見的愚癡，又能一心觀照四種十二因緣，破除菩薩縱橫的愚癡。所以《大經》觀照十二因緣具備四種智慧。『數息』對治覺觀，不只是數息觀照生滅，從而破除凡夫有者的散亂，也能數息修習俗諦三昧，深入緣起，破除二乘偏空的亂意，又體悟數息，每一息都歸於中道，諸法都趨向于息滅，破除菩薩二邊的亂意。所以請觀音菩薩通過數息法得到三乘道，安住于首楞嚴身，如同琉璃毛孔中見到佛。然而這四種對治，或許可以四個人各自修習一種法門，因為這四種法門各自包含三觀，每個人都可以依次或不依次地對治三種惑。或許四種對治只是針對三種觀，『慈心』就是假觀，『不凈』就是空觀，『因緣』就是雙照中觀，『數息』就是雙遮中觀。這三種可以按照次第或不按照次第。如果不按照次第，唯獨是一人一念而前進。《觀音疏》

【English Translation】 English version Externally. For example, the explanation of the five desires. Secondly, from 'compassionate mind' onwards, it clarifies the four contemplations to counteract the characteristics of afflictions. The previously mentioned external conditions and internal factors that give rise to the four types of minds are all objects of contemplation, which are the characteristics of illness. Now, clarifying the four contemplations is precisely clarifying the four types of Dharma medicines that can contemplate. 'Compassionate mind' cures anger, because anger pervades both within and beyond the realms. The 'compassionate contemplation' that can cure anger is not just contemplating sentient beings as parents, giving worldly happiness, but contemplating all dharmas as without self-nature and without form, able to give sentient beings the happiness of Nirvana, contemplating all dharmas as nothing other than the Dharmadhatu, able to give sentient beings ultimate happiness. Use these to cure the three types of anger, so the Shastra clarifies the three types of compassion. 'Impurity' cures greed, not just cultivating real and provisional thoughts, breaking the defilements of ordinary people's dependent and rightful retributions, but also able to break the defilements of the two vehicles' Nirvana, and also break the defilements of Bodhisattvas' attachment to the sequential three truths. Therefore, the Awakening of Faith says that initial enlightenment can break the six types of defilements. 'Causation' cures ignorance, not just contemplating the impermanent cause and effect of the three times, breaking the ignorance of ordinary people's views of permanence and annihilation, but also able to sequentially contemplate the three truths and twelve links of dependent origination, breaking the ignorance of the two vehicles' views of existence and non-existence, and also able to contemplate the four types of twelve links of dependent origination with one mind, breaking the ignorance of Bodhisattvas' horizontal and vertical views. Therefore, the Great Sutra contemplates the twelve links of dependent origination with four types of wisdom. 'Counting breaths' cures perception and contemplation, not just counting breaths and contemplating arising and ceasing, thereby breaking the distractions of ordinary people, but also able to count breaths and cultivate the samadhi of conventional truth, deeply entering dependent origination, breaking the confused minds of the two vehicles' biased emptiness, and also realizing that counting breaths, every breath returns to the middle way, all dharmas tend towards cessation, breaking the confused minds of Bodhisattvas' two extremes. Therefore, please Guan Yin (Avalokiteśvara) attain the three vehicles' path through the method of counting breaths, abiding in the Shurangama body, seeing the Buddha in the pores like crystal. However, these four cures may be that four people each cultivate one method, because these four methods each contain three contemplations, and everyone can cure the three delusions sequentially or non-sequentially. Perhaps the four cures are only for the three contemplations, 'compassionate mind' is the provisional contemplation, 'impurity' is the emptiness contemplation, 'causation' is the dual illumination middle contemplation, and 'counting breaths' is the dual obscuration middle contemplation. These three can be in sequence or not in sequence. If not in sequence, it is only one person advancing with one thought. Commentary on Avalokiteśvara.

中尚以三毒直對三觀而論次第及不次第。況慈等四非三觀耶。若其圓人四分偏總而發起者。即於一心融妙三觀。對病用之。即止觀中勝別意也。◎二流水品二。初解題二。初兼除病釋名二。初釋流水二。初引文標二名。二接經釋二義二。初釋二義二。初別釋二義二。初釋與水。二釋流水。初則大慈與樂次則大悲拔苦。初又二。初列二水二釋二水。今此一類世樂且在果報之益。出世唯明一實之益。若論此時結凈國緣。合遍人天及以四教。二釋流水二。初列二水。流除者。流去其水即是除義。二流除下釋二水。言業因者。于果報外九益皆能除于業因。今十號等乃以能除顯于所除。十二因緣經稱甚深驗。三歸十號皆是圓說讖。本雖無三歸之文。最勝經有真諦所譯。必亦有之授法之儀闕之不可。二請父下雙成二義。二既有下單示題二。初問。二文中下答。經文與題二名互顯。巧不過此也。二釋長者子。法華疏中具十種德。名長者。一姓貴。二位高。三大富。四威猛。五智深。六年耆。七行凈。八禮備。九上嘆。十下歸。子者下亦如王子公子也。故經云。持水大長者家中後生一子。名曰流水。二此文下取授記出意。二釋文三。初明第三結緣近由二。初分文。二釋義二。初弄引二。初行恩佈德。二國人稱美。二善女下正近由三。初

【現代漢語翻譯】現代漢語譯本關於以三毒直接對應三觀來討論次第和不次第的問題，更何況慈、悲、喜、舍四無量心難道不是三觀的體現嗎？如果圓教修行者從四分（四種修行方法）的偏圓總合而發起修行，那麼就能在一念心中融合微妙的三觀。這就像醫生針對病情用藥一樣，是止觀修行中殊勝而特別的意義所在。 ◎二、流水品第二首先解釋題目，分為兩部分。第一部分是兼除病釋名，又分為兩部分。第一部分是解釋『流水』二字，又分為兩部分：首先引用經文標示兩個名稱，然後連線經文解釋兩個含義。第二部分是解釋兩個含義，又分為兩部分：首先分別解釋兩個含義，然後分別解釋『與水』和『流水』。『與水』首先是大慈給予快樂，其次是大悲拔除痛苦。『與水』又分為兩部分：首先列出兩種水，然後解釋兩種水。現在這一類世俗的快樂只在于果報的利益，出世間的快樂只在於一實的利益。如果討論此時結下凈土的因緣，就應該遍及人天以及四教。第二部分是解釋『流水』二字，又分為兩部分：首先列出兩種水，『流除』的意思是流去其水就是去除的意思。『二流除下』解釋兩種水。『言業因者』，在果報之外的九種利益都能去除業因。現在十號等等是用能去除來顯示所要去除的。十二因緣經稱之為甚深驗證。三歸十號都是圓滿的說法。雖然原本沒有三歸的經文，但最勝經有真諦所翻譯的版本，一定也有授予佛法的儀式，這是不能缺少的。『二請父下』雙重成就兩種含義。『二既有下』顯示題目，又分為兩部分：首先是提問，然後是『二文中下』回答。經文與題目兩個名稱相互顯發，巧妙莫過於此。第二部分是解釋『長者子』。法華經疏中詳細說明了長者的十種德行：一是姓氏尊貴，二是地位高，三是大富，四是威猛，五是智慧深，六是年長德高，七是行為清凈，八是禮儀完備，九是受人讚嘆，十是受人歸順。『子者下』也像王子公子一樣。所以經中說：『持水大長者家中後來生了一個兒子，名叫流水』。第二部分是『二此文下取授記出意』，即從授記的角度來理解經文的含義。第三部分是解釋經文，分為三個部分：首先說明第三個結緣的近因，又分為兩部分：首先是分段，然後是解釋含義。解釋含義又分為兩部分：首先是鋪墊引導，又分為兩部分：一是施行恩惠，廣佈德澤，二是國人稱讚美揚。『二善女下』是真正的近因，分為三個部分：首先...

【English Translation】 English version Regarding the discussion of directly corresponding the Three Poisons (greed, hatred, delusion) to the Three Contemplations (emptiness, signlessness, wishlessness) in terms of sequence and non-sequence, aren't the Four Immeasurables (loving-kindness, compassion, sympathetic joy, equanimity) a manifestation of the Three Contemplations? If a practitioner of the Perfect Teaching initiates practice from the partial and total integration of the Four Divisions (four types of practice), then they can integrate the subtle Three Contemplations in a single thought. This is like a doctor prescribing medicine according to the illness, which is the superior and special meaning in the practice of cessation and contemplation (Śamatha-Vipassanā). ◎2. The Chapter on Flowing Water, Second First, explain the title, divided into two parts. The first part is to explain the name while also eliminating illness, which is further divided into two parts. The first part is to explain the word 'Flowing Water', which is divided into two parts: first, cite the scripture to mark the two names, and then connect the scripture to explain the two meanings. The second part is to explain the two meanings, which is divided into two parts: first, separately explain the two meanings, and then separately explain 'Giving Water' and 'Flowing Water'. 'Giving Water' is first great loving-kindness giving happiness, and second great compassion removing suffering. 'Giving Water' is further divided into two parts: first, list the two types of water, and then explain the two types of water. Now, this type of worldly happiness only lies in the benefit of karmic retribution, while the transcendental happiness only clarifies the benefit of the One Reality. If we discuss establishing the causes and conditions for the Pure Land at this time, it should encompass humans and gods, as well as the Four Teachings. The second part is to explain the word 'Flowing Water', which is divided into two parts: first, list the two types of water, 'Flowing and Removing' means that flowing away the water is the meaning of removing. 'The second flowing and removing below' explains the two types of water. 'Speaking of the cause of karma' means that the nine benefits outside of karmic retribution can all remove the cause of karma. Now, the Ten Titles (of the Buddha) etc. use the ability to remove to reveal what is to be removed. The Twelve Links of Dependent Origination Sutra calls it a profound verification. The Three Refuges and the Ten Titles are all perfect teachings. Although there is originally no text of the Three Refuges, the Sutra of Supreme Victory has a version translated by Paramārtha (Zhen諦), and there must also be a ritual for conferring the Dharma, which cannot be missing. 'The second asking the father below' doubly accomplishes the two meanings. 'The second already having below' shows the title, which is divided into two parts: first is the question, and then 'the second text below' is the answer. The scripture and the two names of the title mutually reveal each other, and nothing is more ingenious than this. The second part is to explain 'Elder's Son'. The commentary on the Lotus Sutra details the ten virtues of an elder: first, noble lineage; second, high position; third, great wealth; fourth, powerful and majestic; fifth, profound wisdom; sixth, old and virtuous; seventh, pure conduct; eighth, complete etiquette; ninth, praised by superiors; tenth, submitted to by inferiors. 'The son below' is also like a prince or young master. Therefore, the sutra says: 'In the family of the great water-holding elder, a son was later born, named Flowing Water'. The second part is 'the second this text below takes the meaning of prediction', that is, understanding the meaning of the scripture from the perspective of prediction. The third part is to explain the scripture, divided into three parts: first, explain the proximate cause of the third connection, which is divided into two parts: first is segmentation, and then is explanation of meaning. The explanation of meaning is divided into two parts: first is the introduction, which is divided into two parts: one is to practice kindness and spread virtue, and the other is that the people of the country praise and extol. 'The second virtuous woman below' is the real proximate cause, divided into three parts: first...

明眷屬。二時長者子將下見魚之緣。即禽獸馳奔也。三時長者子遂下正救魚。私開為二。初明因緣二。初因流水興悲。二時有下緣樹神示數。二善女下與水食二。初與水四。初取樹枝覆日恃依也。二作陰涼已下知水源決絕捕捉也。決棄其水。決音穴。廣雅云穿也。說文云。下流也。周易藩決不羸亦音穴也。三時長下就大王借象。廄馬舍也。釋名云。廄聚也。馬之所聚也。二時長下施食二。初察魚饑惱。彷徉上扶方切。下以章切。廣雅徙倚也。又徘徊也。二善女天下取食施與。二從未下明第四結緣二。初分文。二釋義四。初發誓願。二復更下思惟說法。三作如下正說法。先稱十號次說因緣。十號在悟在果因緣。在迷在因。迷悟因果其名雖殊而體不異。以十號果是究盡三德。十二因緣是本來三德。三德不改因果寧殊。故普賢觀云。大乘因者諸法實相。大乘果者亦諸法實相。諸法是修二實相是一性。此三圓融不縱不橫。全體為因全體為果。眾生雖迷十號無減。諸佛悟極十二不虧。以世間相皆常住。故今先唱果果理已顯。令其解生。初稱寶勝者乃是別名。名於一佛如來等十乃是通名。三世十方佛佛皆具。若以通從別合得名為寶勝如來寶勝佛寶勝世尊。此三既然。例此合云寶勝應供寶勝正遍知乃至寶勝天人師也。此十通號大經大

論出其名。天臺慈恩出其義。相狀已顯。今傍諸釋更約三。三及一總結以銷十號。令知一一無非秘藏。此義若明則不辱于果人名字。初三既以如來為首。即法身中三也。如來是真如屬法身。應供利生是解脫。正遍知具一智是般若。以其法身必具二德故也。次三既以明行足為首。即解脫中三也。三明之行是解脫。善逝能趣極是般若。解三世間一一常住是法身。以其解脫必具二德故也。后三既以無上士調御丈夫為首。即般若中三也。見性名丈夫故當般若。天人師軌訓眾機是解脫。佛是複本大覺是法身。以其般若必具二德故也。此九即三此三即一。一無一相三九宛然三千世間九世剎那。一多延促究竟自在。故言世尊。十二因緣束為三道。無明愛取三支屬煩惱道。行有二支屬業道。識名色六入觸受及生老死屬苦道。此雖昏迷繫縛輪轉。而全體即是三因佛性。皆不可思議。隨人觀察顯發不同。故大經說下。中上智觀。此乃得三乘菩提。若上上智觀得佛菩提。以前三教智有思議。故觀十二止得三乘。唯有圓教不思議智體無明等。即是性染非佛天人修羅所造。一一常住當處圓融。方曰因中具于果性。又玄文中三道三識雖本有位。與果后三德無二無別。得此意已方可分別十二別名。無明謂不了六受即空假中。行謂依不了心動作業行。識

【現代漢語翻譯】現代漢語譯本論述十號的名稱。天臺宗和慈恩宗闡述其含義。既然（佛的）相狀已經顯現，現在依據各種解釋，再概括為三組。這三組和『一』總結起來，是爲了融攝十號，使人明白每一個（名號）都無不是秘藏。如果明白了這層含義，就不會辱沒『果人』（已經證果之人）的名字。最初的三組以如來（Tathagata，諸佛的通稱）為首，就是法身（Dharmakaya，佛的法性之身）中的三德。如來是真如（Tathata，事物的真實如是之性）所代表的法身，應供（Arhat，應受人天供養）利生是解脫（解脫煩惱），正遍知（Samyak-sambuddha，如實、完全知曉一切法的智慧）具備一切智慧是般若（Prajna，智慧）。因為法身必然具備這兩種德性。接下來的三組以明行足（Vidya-charana-sampanna，智慧和德行都圓滿具足）為首，就是解脫中的三德。三明（Trividya，宿命明、天眼明、漏盡明）之行是解脫，善逝（Sugata，以正道而行，到達涅槃者）能夠趨向極致是般若，瞭解三世間（過去、現在、未來）一一常住是法身。因為解脫必然具備這兩種德性。最後的三組以無上士調御丈夫（Anuttara-purusa-damya-sarathi，無上的調御者）為首，就是般若中的三德。見性（見到自性）稱為丈夫，因此屬於般若。天人師（Sasta deva-manusyanam，天和人的導師）規範訓誡眾生是解脫，佛（Buddha，覺悟者）是恢復本覺，大覺（Mahabodhi，偉大的覺悟）是法身。因為般若必然具備這兩種德性。這九個（名號）就是三個（層面），這三個（層面）就是『一』。『一』沒有單一的相狀，三和九宛然存在於三千世間和九世剎那之中。『一』和『多』、『延』和『促』都究竟自在，所以稱為世尊（Bhagavan，擁有種種功德，為世人所尊重的人）。十二因緣（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的理論）可以歸納為三道。無明（Avidya，對事物真相的無知）、愛（Trsna，貪愛）、取（Upadana，執取）這三支屬於煩惱道。行（Samskara，業力）和有（Bhava，存在）這兩支屬於業道。識（Vijnana，意識）、名色（Nama-rupa，精神和物質）、六入（Sadayatana，六根）、觸（Sparsa，感覺）、受（Vedana，感受）以及生老死（Jati-jaramarana，出生、衰老和死亡）屬於苦道。雖然這（十二因緣）是昏迷、繫縛和輪轉，但其全體就是三因佛性（Trikaranabuddhatva，三種成佛的因素），都是不可思議的。隨著人們觀察的角度不同，顯現和啓發也不同。所以《大般涅槃經》中說，下、中、上智的觀察，可以得到三乘菩提（Sravakabuddha，緣覺buddha，菩薩buddha）。如果是上上智的觀察，就能得到佛菩提（Buddhabodhi，佛的覺悟）。因為前三教的智慧是有思議的，所以觀察十二因緣只能得到三乘的果位。只有圓教不思議的智慧，體悟無明等同於自性本染，不是佛、天人、修羅所造作的。每一個（因緣）都是常住的，當下圓融，才可以說因中具有果性。此外，玄文中說，三道和三識雖然本來就有其位置，但與果后的三德沒有絲毫差別。理解了這個意思，才可以分別十二個別名。無明是指不瞭解六受（六種感受）即是空、假、中。行是指依于不了之心而動作造業的行為。識（Vijnana，意識）

【English Translation】 English version Discussing the names of the Ten Titles. The Tiantai and Ci'en schools expound their meanings. Now that the characteristics (of the Buddha) have been revealed, based on various interpretations, they are further summarized into three groups. These three groups, together with 'One,' are summarized to integrate the Ten Titles, making it clear that each (title) is none other than a secret treasure. If this meaning is understood, one will not disgrace the name of a 'Fruit Person' (one who has attained enlightenment). The first three groups, beginning with Tathagata (the common name for all Buddhas), are the three virtues within the Dharmakaya (the Dharma-nature body of the Buddha). Tathagata is the Dharmakaya represented by Suchness (Tathata, the true nature of things as they are), Arhat (worthy of receiving offerings from humans and gods) benefiting beings is liberation, and Samyak-sambuddha (one who truly and completely knows all dharmas) possessing all wisdom is Prajna (wisdom). This is because the Dharmakaya necessarily possesses these two virtues. The next three groups, beginning with Vidya-charana-sampanna (perfect in wisdom and conduct), are the three virtues within liberation. The practice of the Three Vidyas (Trividya, knowledge of past lives, divine eye, and extinction of outflows) is liberation, Sugata (one who goes by the right path and reaches Nirvana) being able to reach the ultimate is Prajna, and understanding that each of the three worlds (past, present, and future) is eternally abiding is the Dharmakaya. This is because liberation necessarily possesses these two virtues. The last three groups, beginning with Anuttara-purusa-damya-sarathi (the unsurpassed tamer of beings), are the three virtues within Prajna. Seeing one's nature is called a hero, therefore belonging to Prajna. Sasta deva-manusyanam (teacher of gods and humans) regulating and instructing beings is liberation, Buddha (the awakened one) is restoring original enlightenment, and Mahabodhi (great enlightenment) is the Dharmakaya. This is because Prajna necessarily possesses these two virtues. These nine (titles) are the three (levels), and these three (levels) are 'One.' 'One' does not have a single characteristic, and the three and nine are clearly present in the three thousand worlds and the nine moments of time. 'One' and 'many,' 'long' and 'short' are all ultimately free, therefore called Bhagavan (one who possesses various merits and is respected by the world). The Twelve Nidanas (Dvadasanga-pratityasamutpada, the Buddhist theory of the cycle of life and death) can be summarized into three paths. Avidya (ignorance of the true nature of things), Trsna (craving), and Upadana (grasping) belong to the path of affliction. Samskara (karma) and Bhava (existence) belong to the path of karma. Vijnana (consciousness), Nama-rupa (mind and form), Sadayatana (the six sense bases), Sparsa (contact), Vedana (feeling), and Jati-jaramarana (birth, aging, and death) belong to the path of suffering. Although this (the Twelve Nidanas) is confusion, bondage, and transmigration, its entirety is the Trikaranabuddhatva (three causes of Buddhahood), all of which are inconceivable. Depending on the angle from which people observe, the manifestation and inspiration are different. Therefore, the Mahaparinirvana Sutra says that the observation of lower, middle, and upper wisdom can attain the Bodhi of the Three Vehicles (Sravakabuddha, Pratyekabuddha, Bodhisattvabuddha). If it is the observation of the highest wisdom, one can attain Buddhabodhi (Buddha's enlightenment). Because the wisdom of the first three teachings is conceivable, observing the Twelve Nidanas can only attain the fruit of the Three Vehicles. Only the inconceivable wisdom of the Perfect Teaching realizes that ignorance is the same as inherent defilement, not created by Buddhas, gods, or asuras. Each (condition) is eternally abiding, perfectly integrated in the present moment, and only then can it be said that the nature of the fruit is inherent in the cause. Furthermore, the Profound Meaning states that although the Three Paths and Three Consciousnesses originally have their positions, they are no different from the Three Virtues after the attainment of the fruit. Only by understanding this meaning can the twelve individual names be distinguished. Avidya refers to not understanding that the six feelings are emptiness, provisionality, and the Middle Way. Samskara refers to the actions of creating karma based on a mind that does not understand. Vijnana (consciousness)

謂業牽中陰識托母胎。名色謂二滴為色心但有名。六入謂名色增長成六入根。觸謂六根對外為塵所觸。受謂觸生三受苦樂平平。愛謂迷三受故於樂染著。取謂愛染纏綿四方求索。有謂由取造業須有來報。生謂有業既熟未來陰興。老死等謂生須變滅悲惱縈纏。此十二支或約三世。或約二世。或約一念。雖三不同。皆以十二而對三道。即事而理。一一究竟清凈自在。不縱不橫而高而廣。如是觀者得佛菩提。略三歸者。義已具也。蓋三寶三德體本不異。既稱南無寶勝。十號豈非歸命果上三德。復說甚深十二因緣。乃是心依因中三德。迷悟極際三德無差。一體義備。三皆具足。常樂我凈真是歸依三寶義究竟成。當知讖師意趣深妙。四魚生天報恩四。初魚報生天。凡初生天以自業力有三種念。一自知從其處死。二自知今此處生。三自知先作何業得來生天。既知曩事故下酬恩。二天酬恩下地經樓屋者。重屋曰樓。或作樓臺者誤也。釋此為二。初事因緣十號。且就能詮屬言教故。同於水食。名為事也。二理只於四事而解四德。故成理益。以十千魚由戒緩故。受鱗介身。由乘急故。今遇大乘真善知識。故能於事深解妙理。受食得命即表真常。受水得樂表涅槃樂。於十二棘林解自在我。依十號法獲天報財。於世凈命解性凈德。此四法益因

【現代漢語翻譯】所謂業力牽引中陰身（中陰身：死亡到轉世之間的過渡狀態）的意識投胎到母體。名色（名色：構成存在的精神和物質要素）指的是最初的兩個凝結，是色（色：物質形態）和心（心：精神）但只有名稱。六入（六入：感覺的六個來源，即眼、耳、鼻、舌、身、意）指的是名色增長，形成六種感覺器官。觸（觸：感官與對像接觸）指的是六根接觸外在的塵境。受（受：感受）指的是由觸產生的三種感受，苦、樂、不苦不樂。愛（愛：渴愛）指的是對三種感受的迷惑，因此對快樂產生染著。取（取：執取）指的是因愛而產生的纏綿執著，四處尋求。有（有：存在）指的是由執取造業，必然有未來的果報。生（生：出生）指的是業力成熟，未來之陰（陰：五蘊，構成個體存在的要素）產生。老死等（老死等：衰老和死亡等）指的是出生后必然經歷的變異和滅亡，以及悲傷和煩惱的纏繞。這十二因緣（十二因緣：佛教解釋生命輪迴的十二個環節）或者可以約略地對應三世（三世：過去、現在、未來），或者對應二世，或者對應一念。雖然三種對應方式不同，但都是用十二支來對應三道（三道：欲界、色界、無色界）。即事而明理，每一支都究竟清凈自在。不縱不橫，既高且廣。如此觀照的人，就能證得佛菩提（佛菩提：成佛的智慧）。簡略的三歸依（三歸依：皈依佛、法、僧），其意義已經完備了。因為佛、法、僧三寶（三寶：佛教的三個核心）的三德（三德：法身的三個屬性，即法身德、般若德、解脫德）本體上沒有差異。既然稱念『南無寶勝』（南無寶勝：皈依寶勝如來），十號（十號：如來的十種稱號）難道不是歸命于果位上的三德嗎？又說甚深的十二因緣，乃是心依于因中的三德。迷惑和覺悟的最終界限，三德沒有差別，一體的意義完備。三者都完全具備，常、樂、我、凈（常、樂、我、凈：涅槃的四德）才是真正歸依三寶的意義究竟圓成。應當知道讖師（讖師：預言家）的意趣深妙。四魚生天報恩四事：首先是魚報恩而生天。凡是初生天的人，依靠自己的業力會有三種念頭：一、自己知道從何處死亡；二、自己知道現在生於何處；三、自己知道先前做了什麼業而得以來生天。既然知道了過去的事情，就地獄酬謝恩情。其次是天人酬謝恩情，下到地上的經樓屋。重疊的房屋叫做樓。或者寫成樓臺是錯誤的。解釋這段經文分為兩部分：首先是事因緣（事因緣：事件的起因和條件）的十號。暫且就所詮釋的言教來說，如同水和食物一樣，稱為事。其次是理（理：真理），只在四件事中解釋四德（四德：涅槃的四種屬性，即常、樂、我、凈），因此成就了理的利益。因為一萬條魚由於持戒不嚴，所以受了鱗介之身。由於乘坐的船隻快速，現在遇到了大乘的真善知識，所以能夠對事深入理解妙理。接受食物得到生命，就表示真常。接受水得到快樂，表示涅槃樂。在十二棘林（十二棘林：比喻十二因緣的痛苦）中理解自在的我。依靠十號法（十號法：如來的十種稱號所代表的教法）獲得天上的財富。在世間清凈地生活，理解性凈德（性凈德：自性清凈的功德）。這四種法益的原因現代漢語譯本

【English Translation】 It is said that karma leads the consciousness of the Antarabhava (Antarabhava: the intermediate state between death and rebirth) to enter the mother's womb. 'Nama-rupa' (Nama-rupa: the mental and physical elements constituting existence) refers to the initial two coalescences, which are 'rupa' (rupa: material form) and 'nama' (nama: mind), but only have names. 'Six Entrances' (Six Entrances: the six sources of sensation, i.e., eye, ear, nose, tongue, body, and mind) refers to the growth of nama-rupa, forming the six sense organs. 'Contact' (Contact: the contact between the senses and their objects) refers to the six senses coming into contact with external dust. 'Sensation' (Sensation: feeling) refers to the three types of feelings arising from contact: suffering, pleasure, and neither suffering nor pleasure. 'Craving' (Craving: thirst) refers to being deluded by the three types of feelings, thus becoming attached to pleasure. 'Grasping' (Grasping: clinging) refers to the clinging that arises from craving, seeking everywhere. 'Becoming' (Becoming: existence) refers to creating karma through grasping, which inevitably leads to future retribution. 'Birth' (Birth: coming into existence) refers to the maturation of karma, with the arising of the future skandhas (skandhas: the five aggregates that constitute individual existence). 'Old age and death, etc.' (Old age and death, etc.: aging and death, etc.) refers to the changes and destruction that inevitably occur after birth, as well as the entanglement of sorrow and affliction. These Twelve Nidanas (Twelve Nidanas: the twelve links in the Buddhist explanation of the cycle of life) can be roughly correlated with the Three Times (Three Times: past, present, and future), or with Two Times, or with a single thought. Although the three correlations are different, they all use the twelve links to correspond to the Three Realms (Three Realms: the desire realm, the form realm, and the formless realm). Understanding the principle through the event, each link is ultimately pure and free. Neither vertical nor horizontal, both high and broad. One who contemplates in this way can attain Buddha-bodhi (Buddha-bodhi: the wisdom of enlightenment). The abbreviated Three Refuges (Three Refuges: taking refuge in the Buddha, the Dharma, and the Sangha) already contain the complete meaning. This is because the three virtues (three virtues: the three attributes of the Dharmakaya, i.e., Dharmakaya-virtue, Prajna-virtue, and Liberation-virtue) of the Three Jewels (Three Jewels: the three core elements of Buddhism) are essentially not different. Since we recite 'Namo Ratnasambhava' (Namo Ratnasambhava: Homage to Ratnasambhava Buddha), aren't the Ten Titles (Ten Titles: the ten epithets of a Tathagata) taking refuge in the three virtues on the level of fruition? Furthermore, the profound Twelve Nidanas are the mind relying on the three virtues in the cause. At the ultimate boundary of delusion and enlightenment, the three virtues are not different, and the meaning of oneness is complete. All three are fully possessed, and permanence, bliss, self, and purity (permanence, bliss, self, and purity: the four virtues of Nirvana) are the true meaning of taking refuge in the Three Jewels, ultimately accomplished. It should be known that the intention of the prophesier (prophesier: a fortune teller) is profound and subtle. The four events of the four fish being reborn in heaven to repay kindness: First, the fish repay kindness and are reborn in heaven. All those who are newly born in heaven have three thoughts based on their own karma: 1. They know from where they died; 2. They know where they are now born; 3. They know what karma they performed earlier that led to their rebirth in heaven. Since they know the past events, they descend to repay the kindness. Second, the devas repay the kindness by descending to the earthly sutra pavilions and buildings. A multi-storied building is called a pavilion. It is a mistake to write it as a terrace. Explaining this sutra is divided into two parts: First, the Ten Titles of the causal conditions (causal conditions: the causes and conditions of an event). For the time being, in terms of the teachings being explained, they are like water and food, and are called events. Second, the principle (principle: truth) is only explained in the four events with the four virtues (four virtues: the four attributes of Nirvana, i.e., permanence, bliss, self, and purity), thus achieving the benefit of the principle. Because ten thousand fish received scaly bodies due to lax observance of precepts. Because the boat they were on was fast, they now encountered a true and good teacher of the Mahayana, so they were able to deeply understand the wonderful principle in the event. Receiving food and gaining life represents true permanence. Receiving water and gaining happiness represents the bliss of Nirvana. Understanding the independent self in the twelve thorny forests (twelve thorny forests: a metaphor for the suffering of the twelve nidanas). Relying on the Ten Titles Dharma (Ten Titles Dharma: the teachings represented by the ten epithets of the Tathagata) to obtain heavenly wealth. Living a pure life in the world, understanding the virtue of self-nature purity (virtue of self-nature purity: the merit of self-nature purity). The cause of these four benefits of the Dharma English version

流水得故。持四萬真珠瓔珞報恩供養食等四事。既表理益。四萬珠瓔豈但事供。蓋表千界萬如。是法一一皆具常樂我凈。即四十千真珠瓔珞非嚴而嚴。嚴於法身。此乃財供而成法供若不爾者。豈得名為有妙善根得記緣耶。三時閻下王見光瑞。四長者據教定答。三明第五結會古今。經羅睺羅此云覆障。以六年在胎因立斯號。新云羅怙羅。此云障月。然本跡事不可審知。傍文思之。十千今昔必是所化余皆能化。此之能化據華嚴等諸經所說。皆是劫海修其實因。熟其十千令今得脫。若取法華久成之意。皆是跡中接此等機令今得記。此宗講者內心合知。六釋捨身品二。初釋題二。初問舍多題少。二此從下答從要立題。受者須身。虎饑所逼正須身肉。壽命財位非彼所求。夫行門無量。根由宿熏。四種三昧逐人所尚。于隨自意善行六度。樂行檀者。于身命財無所吝惜。自行教他隨喜讚歎。皆在於施。若於善師及依實教。修檀行者體能施心及受施境。所施身等即空假中。事行理觀合一而修助道。正修相資而進。既稱本習故忻然而為。或因事卒行宿緣會故。或積年要誓令觀成故。或顯陳所愿令物效故。或密遂其心息他謗故。悲重故。密慈重故。顯心若真實四悉俱成。心若詐欺二利皆失。然佛談本事令人效行。故疏云。引昔捐軀誡今師弟

【現代漢語翻譯】流水因此緣故，手持四萬串真珠瓔珞，以報答恩情，並供養飲食等四事。這既表明了事相上的供養，也體現了理體上的利益。這四萬串真珠瓔珞豈止是物質上的供養，更是象徵著千界萬如，一切法都具備常、樂、我、凈四德。這四十千串真珠瓔珞並非是外在的莊嚴，而是莊嚴於法身。這是以財物供養成就法供養。如果不是這樣，又怎麼能稱得上具有妙善根而得到授記的因緣呢？三時閻下王（地獄之王）見到光明祥瑞。四位長者根據佛陀的教誨，給出了確定的回答。三明（宿命明、天眼明、漏盡明）第五次總結了古今之事。經文中的羅睺羅（佛陀之子），意為覆障，因為他在母胎中六年才出生，因此得名。新譯為羅怙羅，意為障月。然而，他的本生事蹟難以完全知曉，只能從旁文推測。這十千人，無論是過去還是現在，必定是羅睺羅所教化，其餘的人都能教化。這種能教化的能力，根據《華嚴經》等經典所說，都是經過無數劫海的修行才得以成就，使這十千人在今生得以解脫。如果按照《法華經》中久遠成佛的含義來理解，那麼這些都是佛陀在示現的應跡中接引這些人，使他們今生得到授記。對此，研究此宗的講者內心應當明白。六、釋捨身品第二。首先解釋題目，提出疑問：為什麼捨身是多，而題目是少？其次，從下文回答，因為是從要點來立題。接受者需要身體，老虎因為飢餓所迫，正需要身肉。壽命、財富、地位都不是它所需要的。修行法門無量無邊，根源在於宿世的熏習。四種三昧（常行三昧、常坐三昧、半行半坐三昧、非行非坐三昧）隨著每個人的喜好而不同。在隨順自己意願的基礎上，善於修行六度（佈施、持戒、忍辱、精進、禪定、智慧）。喜歡行佈施的人，對於身命財產沒有絲毫吝惜。自己修行，教導他人，隨喜讚歎，都體現在佈施之中。如果對於善知識以及依據真實的教法，修行佈施的人，能夠體悟能施的心、受施的境以及所施的身等都是空、假、中三諦的體現。事相上的修行和理體上的觀照合二為一地進行修習，互相輔助，共同進步。既然是本來的習性，所以欣然去做。或者因為事情突然發生，宿世的因緣聚合，或者因為多年來的要誓，使觀行得以成就，或者爲了明顯地陳述自己的願望，使他人效仿，或者爲了秘密地成就自己的心願，平息他人的誹謗。因為悲心深重，所以秘密地進行；因為慈心深重，所以公開地進行。如果心是真實的，那麼四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）都能成就；如果心是虛假的，那麼自利利他都會失去。然而，佛陀講述自身的故事，是爲了讓人傚法修行。所以疏文中說：『引用過去捨棄軀體的故事，來告誡現在的師徒。』

【English Translation】 Because of this flowing water, he held four myriad strings of true pearl necklaces to repay kindness and offered the four necessities of food, etc. This not only shows the offering in terms of phenomena but also embodies the benefit in terms of principle. These four myriad strings of true pearl necklaces are not merely material offerings but also symbolize the myriad suchnesses of the thousand realms, where each and every dharma possesses the four virtues of permanence, bliss, self, and purity. These forty thousand strings of true pearl necklaces are not external adornments but adornments of the Dharmakaya. This is the accomplishment of Dharma offering through material offering. If it were not so, how could one be called having wonderful good roots and the condition to receive prediction? The Yama King (King of Hell) of the three times saw the auspicious light. The four elders gave definite answers based on the Buddha's teachings. The Third Clarity (Clarity of Past Lives, Clarity of Divine Eye, Clarity of Extinction of Afflictions) summarized the events of the past and present for the fifth time. Rahula (son of the Buddha) in the scripture means 'covered obstacle' because he was in the womb for six years before being born, hence the name. The new translation is Rāhula, meaning 'obstructing the moon'. However, his original deeds are difficult to fully know and can only be inferred from the side texts. These ten thousand people, whether in the past or present, must have been taught by Rahula, and the rest can be taught. This ability to teach, according to the Sutras such as the Avatamsaka Sutra, is achieved through countless kalpas of cultivation, allowing these ten thousand people to be liberated in this life. If understood according to the meaning of long-ago Buddhahood in the Lotus Sutra, then these are all the Buddha's expedient manifestations to receive these people, allowing them to receive prediction in this life. Those who study this school should understand this in their hearts. 6. Explanation of the Chapter on Giving Up the Body, Second. First, explain the title, raising the question: Why is giving up the body many, but the title is few? Second, answer from the following text, because the title is established from the key point. The recipient needs the body; the tiger, driven by hunger, needs flesh. Life, wealth, and status are not what it seeks. The methods of practice are limitless, rooted in past life conditioning. The four samadhis (Constant Walking Samadhi, Constant Sitting Samadhi, Half-Walking Half-Sitting Samadhi, Neither Walking Nor Sitting Samadhi) vary according to each person's preferences. Based on following one's own inclinations, one is good at practicing the six perfections (generosity, morality, patience, diligence, concentration, wisdom). Those who like to practice generosity have no reluctance towards body, life, and property. Practicing oneself, teaching others, rejoicing and praising are all embodied in generosity. If one practices generosity with a good teacher and according to the true teachings, one can realize that the mind of the giver, the object of the recipient, and the body given are all manifestations of the three truths of emptiness, provisional existence, and the middle way. The practice in terms of phenomena and the contemplation in terms of principle are cultivated in unity, assisting each other and progressing together. Since it is one's original habit, one does it gladly. Either because things happen suddenly and past life conditions converge, or because of vows made over many years, allowing contemplation to be accomplished, or to clearly state one's wishes, causing others to emulate, or to secretly fulfill one's wishes, pacifying others' slander. Because compassion is deep, it is done secretly; because loving-kindness is deep, it is done openly. If the mind is true, then the four siddhantas (Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, Ultimate Meaning Siddhantha) can all be accomplished; if the mind is false, then both self-benefit and benefiting others will be lost. However, the Buddha tells his own stories to encourage people to emulate practice. Therefore, the commentary says: 'Citing the story of abandoning the body in the past to admonish the teachers and disciples of the present.'

。勿吝法財。問大論云。捨身易舍心難。論欲行者舍執著心故以難嘆。欲息事施故以易斥。何不依論遠離執心。今人為何好捨身命。答抑揚取捨皆遵佛教。悉赴人心。佛談正助不同。人樂理事不等。今品特示舍于身命。安得以論難易為譏。又復空說舍心而執己見。膠固自體一毛不拔。毀他捨命為非。既乖隨喜之心。寧逃嫉善之咎。愿聞佛說隨力奉行。二釋文二。初分文。二釋義四。初問。小人即國病者。小蟲一萬枯魚。魚關未來法食之誓。獲成佛記例。病差者定於後世為解離線。是故皆蒙二世之益。感深契極者以不二解導難行行。此感至深。捨身命財與后際等。此契唯極。眾聞獲益正當此時。是故樹神乘機發問。二答二。初分科。二釋義十段悉如科列。二就本下正明捨身二。初分文。二釋義二。初長行四。初明本眷屬二。初分科。二釋義五段如分科列。二從作下捨身方便二。初分科。二釋義二。初述觀解。二起誓願願行相扶者。行即觀解。非此觀解莫成其愿。非乎誓願行則有退。疏適產七日至樹神數魚等者。此文追解前第四見產虎文也。疏可見。經從作是念言下述觀解。觀有二種。一助觀。二正觀。從初至甚可患厭是助道觀也。以三藏教假想。對治戀著依正之心。從是故我今下正觀也。至無諸塵累等。即空觀也。無量

禪定至諸佛所贊。即假觀也。從證成如是至法樂。即中觀也。說乃前後修必一心。二從是王子下述誓願。先作方便。次作誓言下正起誓。六句不出四弘。初二依滅諦發成佛愿。三四依道諦發悲智愿。第五依苦諦發度生愿。第六依集諦發斷惑愿。此依界外滅諦為首。驗發圓心也。三正捨身二。初科。二釋。經六種震動者。謂動起涌三種是形。震吼擊三種是聲。今于形聲略言其二。故言震動。四捨身后悲戀二。初科。二釋如文。二偈頌二。初分文。二釋義三。初通明昔行。二我念下別頌長行二。初分文。二釋義五。初頌上本眷屬。二頌上舍身方便。三頌上正捨身。四頌上眷屬愁苦。五頌上父母愁苦私開二。初經。是時王子當舍下頌見相時愁憂二。初王妃憂惱二。初見相。二於是下述相六。初正述惡相。二是時下述已迷悶。三王聞下王臣憂惱。四爾時下國人驚愕。五爾時下王妃敘德。六我所下驗相失子。二爾時下大王求覓二。初慰諭其妃。二大王下求覓其子。二先所下頌知終后悲苦三。初使者回白二。初前使慰王二。須臾下後使告實。二是時下大王悶絕。三複有下王迎二子三。初臣述失志。二是時下王並思惟。一亡二存對並思忖。亡者叵尋存者宜取。三爾時下迎子慰母。三從佛下結會二。初科。二釋三。初結會人。經輸頭檀

【現代漢語翻譯】現代漢語譯本『禪定至諸佛所贊』，指的是假觀（一種觀空的方法）。『從證成如是至法樂』，指的是中觀（不落兩邊的中道觀）。說明前後修習必須一心不亂。二、『從是王子下』，敘述誓願。先是方便，然後『次作誓言下』正式起誓。六句不出四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）。最初兩句依滅諦（涅槃）發起成佛的願望。三、四句依道諦（修行的方法）發起悲智的願望。第五句依苦諦（人生的痛苦）發起度化眾生的願望。第六句依集諦（痛苦的根源）發起斷除迷惑的願望。這裡以界外的滅諦為首，驗證發起的是圓滿的心。三、正式捨身分為兩部分。初科，二釋。經文中的『六種震動』，指的是動、起、涌三種是形體上的震動，震、吼、擊三種是聲音上的震動。現在對於形體和聲音，略說其二，所以說『震動』。四、捨身后悲傷留戀分為兩部分。初科，二釋如經文。二、偈頌分為兩部分。初分文，二釋義。三、初通明昔日所行。二、『我念下』分別頌揚長行文。二、初分文，二釋義。五、初頌揚上文的本眷屬。二、頌揚上文的捨身方便。三、頌揚上文的正式捨身。四、頌揚上文的眷屬愁苦。五、頌揚上文的父母愁苦，私自分為兩部分。初經，『是時王子當舍下』頌揚見相時的愁憂。二、初王妃憂惱分為兩部分。初見相，二、『於是下』敘述相狀六種。初、正式敘述惡相。二、『是時下』敘述已經迷悶。三、『王聞下』國王大臣憂惱。四、『爾時下』國人驚愕。五、『爾時下』王妃敘述德行。六、『我所下』驗證相狀，失去兒子。二、『爾時下』大王求覓分為兩部分。初、安慰他的妃子。二、『大王下』求覓他的兒子。二、『先所下』頌揚得知終結后的悲苦。三、初使者回來稟報分為兩部分。初、前使者安慰國王。二、『須臾下』后使者告知實情。二、『是時下』大王悶絕。三、『復有下』國王迎接二子。三、初臣子敘述失意。二、『是時下』國王並加思惟。一亡一存，對比並加思忖。亡者不可尋，存者宜取。三、『爾時下』迎接兒子，安慰母親。三、『從佛下』總結會合分為兩部分。初科，二釋。三、初總結會合的人。經文『輸頭檀』（凈飯王，釋迦牟尼佛的父親）。

【English Translation】 English version 'Chan ding zhi zhu fo suo zan' (禪定至諸佛所贊), refers to the false contemplation (a method of contemplating emptiness). 'Cong zheng cheng ru shi zhi fa le' (從證成如是至法樂), refers to the middle contemplation (the middle way of not falling into extremes). It explains that practice before and after must be with one mind and without distraction. Second, 'Cong shi wang zi xia' (從是王子下), narrates the vows. First is the expedient means, then 'Ci zuo shi yan xia' (次作誓言下) formally makes the vows. The six sentences do not go beyond the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it). The first two sentences, based on the Cessation Truth (Nirvana), initiate the vow to become a Buddha. The third and fourth sentences, based on the Path Truth (the method of practice), initiate the vows of compassion and wisdom. The fifth sentence, based on the Suffering Truth (the suffering of life), initiates the vow to liberate sentient beings. The sixth sentence, based on the Origin Truth (the root of suffering), initiates the vow to cut off delusion. Here, the Cessation Truth beyond the realm is taken as the head, verifying that the perfect mind is initiated. Third, the formal giving up of the body is divided into two parts. First, the category; second, the explanation. The 'six kinds of shaking' in the scripture refer to the three kinds of movement, rising, and surging, which are physical shaking, and the three kinds of shaking, roaring, and striking, which are sounds. Now, regarding the physical and sound, briefly speaking of two of them, hence the saying 'shaking'. Fourth, the sadness and attachment after giving up the body are divided into two parts. First, the category; second, the explanation as in the scripture. Second, the verses are divided into two parts. First, dividing the text; second, explaining the meaning. Third, first generally explaining the past actions. Second, 'Wo nian xia' (我念下) separately praising the long prose. Second, first dividing the text; second, explaining the meaning. Fifth, first praising the original family members in the above text. Second, praising the expedient means of giving up the body in the above text. Third, praising the formal giving up of the body in the above text. Fourth, praising the sorrow and suffering of the family members in the above text. Fifth, praising the sorrow and suffering of the parents in the above text, privately divided into two parts. First, the scripture, 'Shi shi wang zi dang she xia' (是時王子當舍下) praises the sorrow and worry when seeing the signs. Second, first, the queen's worry and distress are divided into two parts. First, seeing the signs; second, 'Yu shi xia' (於是下) narrates the six kinds of appearances. First, formally narrating the bad signs. Second, 'Shi shi xia' (是時下) narrates already being dazed. Third, 'Wang wen xia' (王聞下) the king and ministers worry and distress. Fourth, 'Er shi xia' (爾時下) the people of the country are astonished. Fifth, 'Er shi xia' (爾時下) the queen narrates virtues. Sixth, 'Wo suo xia' (我所下) verifying the signs, losing the son. Second, 'Er shi xia' (爾時下) the great king seeks, divided into two parts. First, comforting his queen. Second, 'Da wang xia' (大王下) seeking his son. Second, 'Xian suo xia' (先所下) praising the sorrow and suffering after knowing the end. Third, first, the messenger returns to report, divided into two parts. First, the former messenger comforts the king. Second, 'Xu yu xia' (須臾下) the latter messenger tells the truth. Second, 'Shi shi xia' (是時下) the great king faints. Third, 'Fu you xia' (復有下) the king welcomes the two sons. Third, first, the minister narrates disappointment. Second, 'Shi shi xia' (是時下) the king also contemplates. One lost, one remains, comparing and pondering. The lost one cannot be found, the remaining one should be taken. Third, 'Er shi xia' (爾時下) welcoming the son, comforting the mother. Third, 'Cong fo xia' (從佛下) summarizing the gathering, divided into two parts. First, the category; second, the explanation. Third, first summarizing the people who gathered. The scripture 'Shu tou tan' (輸頭檀) (Śuddhodana, the father of Shakyamuni Buddha).

或閱頭檀。此云凈飯。摩耶此雲天后。調達亦提婆達多。此雲天授。父母從天乞子。天授與之。是佛堂弟。瞿夷此云明女。悉達有三夫人。一瞿夷。二耶輸。三鹿野。各有二萬婇女。五比丘者。憍陳如。頞鞞跋提。十力迦葉。拘利太子。陳如十力迦葉。二是母親。餘三是父親。舍利弗此云身子。母好身形故母名身。是彼之子故名身子。目犍連此云胡豆姓也。上古有仙居山。常采菉豆而食因以命族。尊者是彼之後也。二經爾時下結會塔。具云塔婆。義翻方墳。或云聚相。謂累木石。及寶高以為相。茶毗後分云。佛塔高十三層上有相輪。支佛塔十一層。羅漢四層。輪王塔無復層級。以未脫三界故。十二因緣經八種塔並有露盤。佛塔八重。菩薩七重。支佛六重。四果五重。三果四。二果三。初果二。輪王一。凡僧但蕉葉火珠而已。雖兩經異說。而凡僧並無層級。邇世所立雖無露盤。既出四檐猶濫初果。儻循蕉葉火珠之制。則免僣上聖識者宜效之。舍利此云身骨。三經是時下結會誓願。三說是下大眾所益。四樹神下結問意。經怖懅其據切。廣雅云。畏懼也。瘭必遙切。疽疾也。奄忽。忽謂倏忽也。鶵士虞切。鳥子也膶如輪切。目動也。抆武粉切。拭也。躄旁益切。倒也。慟哀過也。惙陟劣切。疲也。七贊佛品初解題。二初明贊

【現代漢語翻譯】現代漢語譯本或閱頭檀（Rudradaman）。此云凈飯（Suddhodana，釋迦牟尼佛的父親）。摩耶（Maya）此雲天后（Queen Maya，釋迦牟尼佛的母親）。調達（Devadatta）亦提婆達多（Devadatta）。此雲天授。父母從天乞子，天授與之。是佛堂弟。瞿夷（Gopi）此云明女。悉達（Siddhartha，釋迦牟尼佛）有三夫人。一瞿夷，二耶輸（Yasodhara），三鹿野（Mrigaja）。各有二萬婇女。五比丘者，憍陳如（Kaundinya），頞鞞跋提（Bhadrika），十力迦葉（Dasabala Kasyapa），拘利太子（Koliya），陳如十力迦葉。二是母親，餘三是父親。舍利弗（Sariputra）此云身子。母好身形故母名身，是彼之子故名身子。目犍連（Maudgalyayana）此云胡豆姓也。上古有仙居山，常采菉豆而食因以命族。尊者是彼之後也。二經爾時下結會塔。具云塔婆（Stupa）。義翻方墳。或云聚相。謂累木石，及寶高以為相。茶毗後分云。佛塔高十三層上有相輪。支佛塔十一層。羅漢四層。輪王塔無復層級。以未脫三界故。十二因緣經八種塔並有露盤。佛塔八重。菩薩七重。支佛六重。四果五重。三果四。二果三。初果二。輪王一。凡僧但蕉葉火珠而已。雖兩經異說。而凡僧並無層級。邇世所立雖無露盤。既出四檐猶濫初果。儻循蕉葉火珠之制。則免僣上聖識者宜效之。舍利（Sarira）此云身骨。三經是時下結會誓願。三說是下大眾所益。四樹神下結問意。經怖懅其據切。廣雅云。畏懼也。瘭必遙切。疽疾也。奄忽。忽謂倏忽也。鶵士虞切。鳥子也膶如輪切。目動也。抆武粉切。拭也。躄旁益切。倒也。慟哀過也。惙陟劣切。疲也。七贊佛品初解題。二初明贊

【English Translation】 English version Or Rudradaman (閱頭檀). This means 'Pure Rice' (凈飯, Suddhodana), the father of Shakyamuni Buddha. Maya (摩耶) means 'Queen of Heaven' (天后, Queen Maya), the mother of Shakyamuni Buddha. Devadatta (調達), also known as Devadatta (提婆達多), means 'Heaven-sent' (天授). His parents prayed to heaven for a son, and heaven granted them Devadatta. He was Buddha's cousin. Gopi (瞿夷) means 'Bright Woman' (明女). Siddhartha (悉達, Shakyamuni Buddha) had three wives: Gopi (瞿夷), Yasodhara (耶輸), and Mrigaja (鹿野), each with twenty thousand female attendants. The five Bhikkhus (比丘) are Kaundinya (憍陳如), Bhadrika (頞鞞跋提), Dasabala Kasyapa (十力迦葉), Koliya (拘利太子), and Kaundinya Dasabala Kasyapa. Two were mothers, and the other three were fathers. Sariputra (舍利弗) means 'Body Son' (身子). Because his mother loved her physical form, she was named 'Body' (身), and he, being her son, was named 'Body Son' (身子). Maudgalyayana (目犍連) is a surname meaning 'Kidney Bean' (胡豆). In ancient times, there was an immortal living in the mountains who often ate green beans, and thus the clan was named after it. The Venerable is a descendant of that clan. The second sutra concludes with the stupa (塔, Stupa). Fully stated, it is Stupa (塔婆). It is translated as 'Square Tomb' (方墳) or 'Assembled Appearance' (聚相), referring to piling up wood, stones, and treasures to create a tall appearance. After cremation (茶毗), it is said that a Buddha's stupa is thirteen stories high with a spire (相輪). A Pratyekabuddha's stupa is eleven stories high. An Arhat's stupa is four stories high. A Chakravartin's (輪王) stupa has no stories because they have not escaped the Three Realms. The Twelve Nidanas Sutra mentions eight types of stupas, all with a dew plate (露盤). A Buddha's stupa has eight layers, a Bodhisattva's has seven, a Pratyekabuddha's has six, a Fourth Stage Arhat's has five, a Third Stage Arhat's has four, a Second Stage Arhat's has three, a First Stage Arhat's has two, and a Chakravartin's has one. Ordinary monks only have banana leaves and fire pearls. Although the two sutras differ in their accounts, ordinary monks have no layers. Modern constructions, even without a dew plate, if they have four eaves, still improperly resemble a First Stage Arhat's stupa. If one follows the banana leaf and fire pearl system, one can avoid presuming to be a higher sage. Those who know should emulate this. Sarira (舍利) means 'Body Bones' (身骨). The third sutra concludes with vows. The third 'said' benefits the assembly. The fourth 'tree god' concludes with the meaning of the question. In the sutra, 'fear' (怖懅) is pronounced 'qu' according to the 'ju' cut. The Guangya says, 'It means fear.' 'Biao' (瘭) is pronounced 'bi yao' cut, meaning a carbuncle. 'Yan hu' (奄忽) means suddenly. 'Chu' (鶵) is pronounced 'shi yu' cut, meaning a baby bird. 'Run' (膶) is pronounced 'ru lun' cut, meaning eye movement. 'Wen' (抆) is pronounced 'wu fen' cut, meaning to wipe. 'Bi' (躄) is pronounced 'pang yi' cut, meaning to fall. 'Tong' (慟) means excessive grief. 'Chuo' (惙) is pronounced 'zhi lie' cut, meaning tired. The seventh 'Praise of the Buddha' chapter first explains the title, and second, it initially clarifies the praise.

之能所二。初大師約因人讚果釋。能贊是三番菩薩者。一是經初陳列之眾。二是信相發起之人。三是樹神善女。此雖眾兼道俗。形混人天。既發大心咸名菩薩。所贊是一佛世尊者。即釋迦教主一佛也。斯欲異前贊品能贊是往世金龍一人。所贊是三世極果諸佛也。然準前釋題品目。具含四悉。今文略示。欲明其相者應云。題標贊佛義含能所。即世界歡喜也。二能贊善生必托緣起。緣中最勝莫過贊佛。故三菩薩能贊。即為人生善也。三所贊為能贊。乃印成三菩薩說無虛謬。即破惡對治也。四如來贊樹神快說果地大體大智大用。即入理第一義也題含四義文理一如。今疏存略不無其以。蓋題贊佛實通能所以。所贊果佛反贊因人。生善破惡二俱不便。然或以所贊為能贊。生他善業破他事惡。斯何不可故知略也。二私謂下章安約因果互贊釋。言一佛是能贊者。經云。善哉善哉。樹神善女。汝於今日快說是言。經雖獨贊樹神意兼前二。故云三番是所贊。言三番是當佛等者。釋疑也。恐人疑雲。既贊兼能所。何以獨題贊佛。故釋云。佛通現未皆是贊佛爾。◎

金光明經文句記卷第六(上)

金光明經文句記卷第六(下)

宋四明沙門知禮述

◎二次第下明品之次第二。初明諸品所歸亦是今品之來意也。何者下

【現代漢語翻譯】現代漢語譯本：之能所二（能贊者和所贊者兩種）。首先，大師根據不同的人讚美佛果來解釋。能贊者是三番菩薩：一是經文開始時陳列的聽眾，二是因信仰而發起提問的人，三是樹神善女。這些人雖然包括僧俗兩眾，形態混雜人天，但既然發了大心，都可稱為菩薩。所贊者是一佛世尊，即釋迦牟尼佛（Śākyamuni Buddha），是教主佛。這與之前的贊品不同，之前的能贊者是往世的金龍一人，所贊者是三世的極果諸佛。然而，按照之前解釋題目的方式，題目包含了四悉檀（catuḥ-siddhānta，四種成就）。現在經文略示，如果要詳細說明其相，應該說：題目標明贊佛，義理包含能贊者和所贊者，即世界悉檀（loka-siddhānta，世界成就）。二是能贊者善生，必定依託緣起，緣起中最殊勝的莫過於贊佛，所以三菩薩能贊，即為人生的善。三是所贊者為能贊者印證，印證三菩薩所說沒有虛假謬誤，即破惡對治悉檀（pratipakṣa-siddhānta，對治成就）。四是如來讚歎樹神快速宣說果地的大體、大智、大用，即入理第一義悉檀（paramārtha-siddhānta，第一義成就）。題目包含四種意義，文理一致。現在疏文存略，自有其原因。因為題目贊佛實際上貫通了能贊者和所贊者，所讚的果佛反過來讚歎因地的人，生善和破惡兩種都不方便。然而，或者以所贊者為能贊者，生起他人的善業，破除他人的惡事，這又有什麼不可以呢？所以說存略。二是私下認為，下一章安排根據因果互相讚歎來解釋。說一佛是能贊者，經文說：『善哉善哉，樹神善女，你今天快速地說出了這些話。』經文雖然只讚歎樹神，但意在兼顧前二者，所以說三番是所贊。說三番是當佛等，這是爲了消除疑惑。恐怕有人疑惑說：『既然讚歎兼顧能贊者和所贊者，為什麼只題為贊佛？』所以解釋說：『佛貫通現在和未來，都是贊佛。』 ◎二次第下，說明品的次第和意義。首先說明各品所歸屬，也是本品的目的。為什麼呢？（下文解釋原因）《金光明經文句記》卷第六（上）《金光明經文句記》卷第六（下）宋朝四明沙門知禮述

【English Translation】 English version: Regarding the 'able' and 'object' (of praise). Firstly, the great master explains based on people praising the fruit (of Buddhahood). The 'able' to praise are the three groups of Bodhisattvas: first, the assembly listed at the beginning of the sutra; second, those who initiate faith and ask questions; and third, the tree goddess and virtuous woman. Although this assembly includes both monastic and lay people, and their forms are mixed between humans and devas, since they have generated great aspiration, they are all called Bodhisattvas. The 'object' of praise is the one Buddha World-Honored One, namely Śākyamuni Buddha, the teaching master Buddha. This differs from the previous chapter on praise, where the 'able' to praise was the golden dragon alone in a past life, and the 'object' of praise was all the Buddhas of the three times who have attained the ultimate fruit. However, according to the previous explanation of the title, the title contains the four siddhāntas (catuḥ-siddhānta, four kinds of accomplishment). The text now briefly indicates this. If one wants to explain its aspects in detail, one should say: the title indicates praising the Buddha, and the meaning contains the 'able' and 'object' of praise, which is the world siddhānta (loka-siddhānta, world accomplishment). Second, the 'able' to praise, Sudatta (善生), must rely on dependent origination, and the most excellent of dependent origination is praising the Buddha. Therefore, the three Bodhisattvas are 'able' to praise, which is the goodness of life. Third, the 'object' of praise confirms the 'able' to praise, confirming that what the three Bodhisattvas say is not false or erroneous, which is the antidote siddhānta (pratipakṣa-siddhānta, antidote accomplishment). Fourth, the Tathāgata praises the tree goddess for quickly proclaiming the great substance, great wisdom, and great function of the fruit ground, which is the ultimate meaning siddhānta (paramārtha-siddhānta, ultimate meaning accomplishment). The title contains four meanings, and the text and meaning are consistent. The commentary now preserves brevity, and there is a reason for this. Because the title 'Praising the Buddha' actually connects the 'able' and 'object' of praise, and the 'object' of praise, the fruit Buddha, in turn praises the people in the causal stage, both generating goodness and breaking evil are inconvenient. However, or if the 'object' of praise is taken as the 'able' to praise, generating good karma for others and breaking the evil deeds of others, what is wrong with that? Therefore, it is said to be brief. Second, privately, I think that the next chapter arranges to explain based on mutual praise of cause and effect. Saying that one Buddha is the 'able' to praise, the sutra says: 'Excellent, excellent, tree goddess and virtuous woman, you have quickly spoken these words today.' Although the sutra only praises the tree goddess, it intends to include the previous two, so it is said that the three groups are the 'object' of praise. Saying that the three groups are the Buddhas, etc., is to dispel doubts. Fearing that people might doubt and say: 'Since the praise includes both the 'able' and 'object' of praise, why is it only titled 'Praising the Buddha'?' Therefore, it is explained: 'The Buddha connects the present and the future, and all are praising the Buddha.' ◎ Second, below, the order and meaning of the chapter are explained. First, the affiliation of each chapter is explained, which is also the purpose of this chapter. Why? (The reason is explained below) Commentary on the Golden Light Sutra, Volume 6 (Part 1) Commentary on the Golden Light Sutra, Volume 6 (Part 2) Composed by the Shramana Zhili of Siming in the Song Dynasty

釋諸品次第。序品敘大體等者。向疏釋經敘乎五章。今唯敘體者。蓋指極果所游所契。而高而廣。法性是佛地之所證。為今經之大體也。下壽量洎諸品功德皆不出大智大用。言窮源等者。妙覺中理之源已窮。邊際之事亦極。故種智泯照萬行休息。是唯一性更無異途。故曰經之大體也。壽量果地二智已圓。故冥深廣之體起長短之用。懺贊空導豈越大用。諸品功德無違應體。故下云皆金光明之力也。如是下二示今文贊意。明由上一十七品之利益。故有下六十二行之嘆辭也。善始令終者。序等三分既皆獲利。故三菩薩荷佛深恩而興讚歎。故有贊佛品也。令亦善也。三釋文二。初標科。二釋義二。初經家敘。疏文可見。經云。從此至金寶蓋國者。欲張大其眾滿中菩薩。皆贊釋迦教主也。比見有人不曉斯旨。謂贊彼佛。經疏非闇。一何昧哉。或恐後學隨他所解。謬釋經文。今略引疏示之。原乎贊品之來者。蓋三番菩薩。並由上聞經得利故。贊佛及教。豈關他佛。況疏云。一佛是能贊。若謂贊彼佛者。能贊一佛何指釋迦定起耶。經疏冷然故不繁引。二正說偈二。初分文別釋二。初分文即智者就題分偈。故合六十五行半文為三。即以如來定起三行經文。合在樹神段中。故云二十八行半樹神說。分文可見。疏不委釋。故注云云。應云六

【現代漢語翻譯】現代漢語譯本解釋諸品次第。序品敘述大體等內容，是指在解釋經文時，敘述了五個章節。現在只敘述『體』，大概是指極果所遊歷、所契合的，高深而廣闊的境界。法性（Dharmata，一切事物本來的性質）是佛地（Buddha-kshetra，佛所居住的清凈世界）所證悟的，是《金光明經》的大體。下面的《壽量品》（Chapter on the Lifespan of the Tathagata）以及各品的功德，都離不開大智大用。說到『窮源』等，是指妙覺（Supreme Enlightenment）中真理的源頭已經窮盡，邊際之事也已達到極致。所以種智（Buddha-jnana，佛陀的智慧）泯滅照見，萬行（all practices）止息，這是唯一的道路，沒有其他途徑，所以說是經的大體。《壽量品》中果地（the fruition stage）的二智（two wisdoms）已經圓滿，所以從冥深廣闊的『體』中生起長短之『用』。懺悔、讚歎、空性引導，難道能超出大用嗎？各品的功德沒有違背應合於『體』的。所以下面說，都是金光明（Suvarnaprabhasa，金光明經）的力量。像這樣，下面的兩段文字表明瞭本文讚歎的意義，說明由於前面十七品的利益，所以有下面六十二行的讚歎之辭。『善始令終』，是指序分等三分（the introduction, the main body, and the conclusion）都已經獲得利益，所以三位菩薩（Bodhisattvas）感念佛陀的深恩而興起讚歎，所以有《贊佛品》（Chapter on Praising the Buddha）。『令』也是善的意思。三、解釋經文分為兩部分。首先是標科（marking sections），然後是解釋意義。解釋意義又分為兩部分，首先是經家的敘述，疏文（commentary）中可以見到。經文說，『從此至金寶蓋國』，是爲了張大其眾，充滿菩薩，都是讚歎釋迦（Sakyamuni，釋迦牟尼佛）教主。近來見到有人不明白這個旨意，認為是在讚歎彼佛（another Buddha）。經文和疏文並非晦澀難懂，為何如此糊塗呢？或許是擔心後來的學習者跟隨他人的理解，錯誤地解釋經文，現在略微引用疏文來加以說明。探究讚歎品的由來，是因為三番菩薩（three groups of Bodhisattvas）都是由於聽聞經文而獲得利益，所以讚歎佛陀和教法，與其他的佛陀無關。況且疏文中說，『一佛是能贊』，如果說是讚歎彼佛，那麼能讚歎的『一佛』為何一定是指釋迦佛呢？經文和疏文明白清楚，所以不再繁瑣地引用。二、正式宣說偈頌分為兩部分。首先是分文別釋，也就是智者（wise one）根據題目來劃分偈頌。所以將六十五行半的經文分為三部分，也就是將如來定起的三行經文，合併在樹神（tree goddess）的部分中。所以說二十八行半是樹神所說，分文可以見到。疏文沒有詳細解釋，所以註釋說『云云』。應該說是六十五行半。

【English Translation】 English version Explaining the order of the chapters. The Introductory Chapter narrates the general outline, etc., referring to the explanation of the sutra in five chapters. Now, only the 'essence' is narrated, probably referring to the realm traversed and attained by the ultimate fruition, which is lofty and vast. Dharmata (the true nature of all things) is what is realized in the Buddha-kshetra (Buddha-field), and it is the general outline of the Suvarnaprabhasa Sutra. The subsequent Chapter on the Lifespan of the Tathagata and the merits of each chapter are inseparable from great wisdom and great function. Speaking of 'exhausting the source,' it means that the source of truth in Supreme Enlightenment has been exhausted, and the affairs at the boundary have also reached their limit. Therefore, Buddha-jnana (Buddha's wisdom) extinguishes illumination, and all practices cease. This is the only path, and there is no other way. Therefore, it is said to be the general outline of the sutra. In the Chapter on the Lifespan of the Tathagata, the two wisdoms of the fruition stage are already complete. Therefore, from the profound and vast 'essence,' the 'function' of length and brevity arises. Can repentance, praise, and guidance of emptiness exceed the great function? The merits of each chapter do not contradict and should conform to the 'essence.' Therefore, it is said below that it is all the power of Suvarnaprabhasa (Golden Light Sutra). In this way, the following two paragraphs show the meaning of praise in this text, explaining that due to the benefits of the previous seventeen chapters, there are the following sixty-two lines of praise. 'Good beginning and good ending' means that the introduction and the three divisions (the introduction, the main body, and the conclusion) have all obtained benefits. Therefore, the three Bodhisattvas are grateful for the Buddha's deep grace and arise to praise, so there is the Chapter on Praising the Buddha. 'Ending' also means good. Third, explaining the sutra text is divided into two parts. First is marking sections, and then explaining the meaning. Explaining the meaning is further divided into two parts, first the narration by the sutra commentators, which can be seen in the commentary. The sutra says, 'From here to the Golden Canopy Country,' is to magnify its assembly, filled with Bodhisattvas, all praising Sakyamuni (the founder of Buddhism) as the teaching master. Recently, I have seen people who do not understand this intention, thinking that they are praising another Buddha. The sutra and commentary are not obscure, why be so confused? Perhaps it is worried that later learners will follow others' understanding and mistakenly interpret the sutra. Now, I will briefly quote the commentary to explain it. Investigating the origin of the chapter on praise, it is because the three groups of Bodhisattvas all benefited from hearing the sutra, so they praise the Buddha and the Dharma, which has nothing to do with other Buddhas. Moreover, the commentary says, 'One Buddha is the praiser.' If it is said to be praising another Buddha, then why must the 'one Buddha' who can praise refer to Sakyamuni? The sutra and commentary are clear, so I will not quote them in detail. Second, the formal proclamation of verses is divided into two parts. First is dividing the text and explaining separately, that is, the wise one divides the verses according to the title. Therefore, the sixty-five and a half lines of the sutra text are divided into three parts, that is, the three lines of the Tathagata's fixed arising are combined in the section of the tree goddess. Therefore, it is said that twenty-eight and a half lines are spoken by the tree goddess. The division of the text can be seen. The commentary does not explain in detail, so the note says 'etc.' It should be said that it is sixty-five and a half lines.

十五行半文為二。初六十二行半三番菩薩說。二后三行如來定起說。故下章安總釋。乃云其文有四。即斯義也。具如下釋二釋義三。然此三番菩薩讚辭疏不分釋。達者必辭意俱明。恐新學者不曉。今粗科釋。初諸菩薩贊三。初寄言贊三。初贊能說教主自行功德三。初贊大小相海二。初如來下一行贊金色光一大相。經云如來之身者。標起也。金色微妙等三句者。贊第十四金色光微妙一大相也。二身凈下二行半贊身清潔等三小相。經云身凈者。即贊第十一身清潔一小相也。柔軟者。贊第十二身柔軟小相也。圓足無垢二句贊第二十身滿足小相。亦是贊容儀滿足。三其音下二行重贊梵音。一大相也。亦是兼贊言音深遠小相海也。梵聲者。譬佛音深遠故。師子吼聲者。譬佛音無畏也。大雷震聲者。譬佛音破迷也。云六種聲者。諸文皆云八音。一極好。二柔軟。三和適。四尊慧。五不女。六不誤。七深遠。八不竭。譯人增減不須和會。亦可先舉妙如梵聲者。即八音中深遠音也。師子吼大雷震即舉不女音也。以佛住首楞嚴定常有世雄之德。久離雌耎之心。故所出音聲能令一切聞者敬畏。天魔外道莫不歸伏也。上既已列二種聲。下但云六種聲者。即舉迦陵頻伽孔雀等六種聲也。以迦陵頻伽翻極好聲也。二清凈下一行半贊尊特。上以大小

【現代漢語翻譯】現代漢語譯本十五行半的經文分為兩部分。首先是六十二行半，由三番菩薩宣說。其次是後面的三行，如來確定並開始宣說。因此，章安在總釋中說，經文有四個要點，就是這個意思。具體如下：一、解釋經文的意義；二、解釋經文；三、解釋讚辭。然而，這三番菩薩的讚辭，疏中沒有分開解釋。通達的人必然辭意都明白，但恐怕新學者不理解，現在粗略地進行科判解釋。首先，諸菩薩的讚頌分為三部分。第一部分是寄言贊，也分為三部分。首先，讚歎能說法的教主自行功德，又分為三部分。首先，讚歎大小相好之海，分為兩部分。首先，『如來之身』下一行讚歎金色光一大相。《經》中說『如來之身』，是標明開始。『金色微妙』等三句，是讚歎第十四種金色光微妙一大相。其次，『身凈』下兩行半讚歎身清潔等三種小相。《經》中說『身凈』，就是讚歎第十一種身清潔一小相。『柔軟』，是讚歎第十二種身柔軟小相。『圓足無垢』兩句讚歎第二十種身滿足小相，也是讚歎容儀滿足。第三，『其音』下兩行，再次讚歎梵音一大相，也是兼贊言音深遠小相之海。『梵聲』，是比喻佛音深遠。『師子吼聲』，是比喻佛音無畏。『大雷震聲』，是比喻佛音破除迷惑。說『六種聲』，各種文獻都說是八音。一是極好，二是柔軟，三是和適，四是尊慧，五是不女，六是不誤，七是深遠，八是不竭。翻譯的人有所增減，不需要強行統一。也可以先舉出『妙如梵聲』，就是八音中的深遠音。『師子吼大雷震』就是舉出不女音。因為佛住在首楞嚴定中，常有世雄的德行，長久遠離雌弱之心，所以發出的聲音能讓一切聽聞者敬畏，天魔外道沒有不歸順的。上面已經列出兩種聲音，下面只說『六種聲』，就是舉出迦陵頻伽（妙音鳥）、孔雀等六種聲音。迦陵頻伽翻譯為極好聲。清凈下一行半贊尊特。上以大小

【English Translation】 English version The text of fifteen and a half lines is divided into two parts. The first is sixty-two and a half lines, spoken by the Threefold Bodhisattvas. The second is the following three lines, where the Tathagata confirms and begins to speak. Therefore, Zhang'an in his general commentary says that the text has four key points, which is what this means. Specifically as follows: 1. Explaining the meaning of the text; 2. Interpreting the text; 3. Explaining the praises. However, the praises of these Threefold Bodhisattvas are not explained separately in the commentary. Those who are enlightened will naturally understand both the words and the meaning, but it is feared that new learners will not understand, so now a rough classification and explanation will be given. First, the praises of the Bodhisattvas are divided into three parts. The first part is the 'entrusted words' praise, which is also divided into three parts. First, praising the merits of the teaching master who speaks the Dharma, which is further divided into three parts. First, praising the sea of major and minor marks, divided into two parts. First, the line after 'The body of the Tathagata' praises the major mark of golden light. The Sutra says 'The body of the Tathagata', which indicates the beginning. The three sentences 'golden and subtle' etc., praise the fourteenth major mark of golden and subtle light. Second, the two and a half lines after 'The body is pure' praise the three minor marks of purity of body etc. The Sutra says 'The body is pure', which is praising the eleventh minor mark of purity of body. 'Soft', is praising the twelfth minor mark of softness of body. The two sentences 'perfect and without blemish' praise the twentieth minor mark of the perfection of body, which is also praising the perfection of demeanor. Third, the two lines after 'Its sound' again praise the major mark of Brahma's sound, which is also praising the sea of minor marks of far-reaching speech. 'Brahma's sound' is a metaphor for the far-reaching sound of the Buddha. 'Lion's roar' is a metaphor for the fearlessness of the Buddha's sound. 'Great thunderclap' is a metaphor for the Buddha's sound destroying delusion. Saying 'six kinds of sounds', various texts say eight sounds. One is extremely good, two is soft, three is harmonious, four is venerable and wise, five is not feminine, six is not mistaken, seven is far-reaching, and eight is inexhaustible. The translators have added or subtracted, and there is no need to force unification. It is also possible to first mention 'wonderfully like Brahma's sound', which is the far-reaching sound among the eight sounds. 'Lion's roar and great thunderclap' are examples of the non-feminine sound. Because the Buddha dwells in the Shurangama Samadhi, he always has the virtue of a world hero, and has long been away from the weak heart of a woman, so the sound he emits can make all who hear it revere and fear him, and the heavenly demons and externalists all submit. Above, two kinds of sounds have already been listed, and below it only says 'six kinds of sounds', which are the six kinds of sounds such as Kalavinka (bird of wonderful sound), peacock, etc. Kalavinka translates to extremely good sound. The pure next line and a half praise the venerable and special. The above is based on size

相間而贊。蓋顯身相大小咸遍。辭意雖含尊特未彰。故今復贊身相光明俱無限齊。經云威德者。巍巍堂堂之相也。二智慧下二句贊智斷功德。上句贊智德。下句贊斷德。三世尊下總結尊特。大論云。尊特身佛者。巍巍堂堂。譬如須彌映臨大海。所有大小相好亦巍巍堂堂。然如來自行具足三身功德。諸菩薩唯贊尊特者。上冥下應已攝三身。斯乃贊智之巧。學者思之。二為諸下六行半贊所說教法化他利益二。初敘說教因由。在文可見。新經云。欲利益諸眾生故。常行法施。乃至令得大果證常樂故。二贊所說教法二。初如來下二句贊經宗體。體指序品如來所游深廣無界。超諸因理故稱第一深義。舉深該廣即甚深無量也。宗指壽量極果所得。過諸菩薩亦稱第一也。法報體一深義可知。二贊經力用三。初能令下二句贊上懺品滅惡。寂滅者。寂諸業行之惡。滅于果報之苦。二能與下二句贊上贊品生善。上是如來敘昔龍尊贊佛。意生今日當機之善。故能與無量快樂。三贊空品雙導二。初能演下一行贊能導空法妙。經云甘露者。即長生不死之藥也。文詮中道妙空實相真諦。能過二死迷變可生四德常身。故斯理空即名甘露。仍由染體本凈空名妙法。從此而入複名法門。二能入下二行贊滅惡生善深。懺得斯空二死惡患之報即謝。三德涅槃之

【現代漢語翻譯】現代漢語譯本交替讚頌。這是爲了彰顯佛陀身相的大小無所不遍。之前的讚辭雖然包含尊貴殊勝之意，但尚未完全顯明。所以現在再次讚頌佛陀的身相光明都無限齊等。《經》中說的『威德』，是巍峨堂皇的相貌。二、『智慧』以下兩句讚頌智慧和斷德的功德。上一句讚頌智德，下一句讚頌斷德。三、『世尊』以下總結佛陀的尊貴殊勝。《大論》說：『尊特身佛（具有殊勝功德的佛）』，巍巍堂堂，譬如須彌山映照著大海。所有大小相好也巍巍堂堂。然而如來自行具足法身、報身、應身三身功德，諸菩薩只讚頌尊特，是因為上冥下應已經涵蓋了三身。這是讚頌智慧的巧妙之處，學者應該仔細思考。二、『為諸』以下六行半讚頌所說教法化他利益二方面。首先敘述說教的因由，在文中可以見到。新經說：『爲了利益一切眾生，常常施行法佈施，乃至令眾生得到大果，證得常樂的境界。』二、讚頌所說教法二方面。首先，『如來』以下兩句讚頌經的宗體。體指的是序品中如來所游的深廣無界，超越一切因理，所以稱為第一深義。舉深則包含廣，就是甚深無量。宗指的是壽量極果所得，超過一切菩薩，也稱為第一。法身和報身本體是一致的，深義可以理解。二、讚頌經的力量和作用三方面。首先，『能令』以下兩句讚頌上懺品滅除罪惡。寂滅，是寂靜一切業行之惡，滅除果報之苦。二、『能與』以下兩句讚頌上贊品生出善法。上面是如來敘述過去龍尊贊佛，意在生出今日當機之善，所以能夠給予無量快樂。三、讚頌空品雙重引導二方面。首先，『能演』下一行讚頌能夠引導空法的妙處。《經》中說的甘露，就是長生不死之藥。文詮中道妙空實相真諦，能夠超越二死（分段生死和變易生死）的迷惑變化，可以生出四德（常、樂、我、凈）常身。所以這個理空就叫做甘露。仍然由於染污的本體本來清凈，空就叫做妙法。從此而入又叫做法門。二、『能入』以下兩行讚頌滅惡生善的深刻。懺悔得到這個空性，二死的罪惡患難之報就消謝，證得三德（法身德、般若德、解脫德）涅槃。

【English Translation】 English version They praise alternately, generally revealing that the Buddha's physical form, in both its large and small aspects, is universally pervasive. Although the previous praises contained elements of veneration and distinction, they were not fully explicit. Therefore, they now praise again, emphasizing that both the physical form and the light of the Buddha are infinitely equal. The 'majesty and virtue' mentioned in the scripture refer to an appearance that is grand and dignified. Second, the two lines from 'wisdom' below praise the merits of wisdom and severance. The first line praises the merit of wisdom, and the second line praises the merit of severance. Third, 'World Honored One' below summarizes the Buddha's veneration and distinction. The Mahāprajñāpāramitāśāstra says: 'The Buddha with distinguished body (尊特身佛) is grand and dignified, like Mount Sumeru reflecting upon the great ocean. All the major and minor marks are also grand and dignified.' However, the Tathāgata (如來) personally possesses the merits of the three bodies (法身, 報身, 應身 - Dharmakāya, Sambhogakāya, Nirmāṇakāya), while the Bodhisattvas only praise the distinguished qualities because the upper and lower responses have already encompassed the three bodies. This is the skill of praising wisdom, which scholars should contemplate carefully. Second, the six and a half lines from 'for all' below praise the two aspects of the teachings: benefiting others and the Dharma. First, the reason for teaching is described, which can be seen in the text. The new scripture says: 'In order to benefit all sentient beings, constantly practice Dharma giving, even to the point of enabling sentient beings to obtain great fruits and realize the state of permanence and bliss.' Second, praise the two aspects of the teachings. First, the two lines from 'Tathāgata' below praise the essence and substance of the scripture. The substance refers to the profound and boundless realm traversed by the Tathāgata in the prologue, surpassing all causal principles, hence it is called the 'first profound meaning.' Mentioning the profound encompasses the broad, which is the infinitely profound. The essence refers to the attainment of the ultimate fruit of lifespan, surpassing all Bodhisattvas, also called the 'first.' The Dharmakāya (法身) and Sambhogakāya (報身) are one in essence, and the profound meaning can be understood. Second, praise the power and function of the scripture in three aspects. First, the two lines from 'can cause' below praise the eradication of evil by the upper chapter of repentance. 'Extinction' means to quiet the evil of all karmic actions and extinguish the suffering of karmic retribution. Second, the two lines from 'can give' below praise the generation of good by the upper chapter of praise. Above, the Tathāgata narrates the past Dragon Lord's praise of the Buddha, intending to generate the good of the present opportunity, so it can give limitless joy. Third, praise the dual guidance of the chapter on emptiness in two aspects. First, the next line from 'can evolve' praises the wonderfulness of being able to guide the Dharma of emptiness. The 'nectar' mentioned in the scripture is the medicine of immortality. The text explains the true meaning of the Middle Way, the wonderful emptiness, and the true reality, which can transcend the delusion and transformation of the two deaths (分段生死 and 變易生死 - Saṃsāra and transformation death), and can generate the four virtues (常、樂、我、凈 - permanence, bliss, self, purity) of the eternal body. Therefore, this emptiness of principle is called nectar. Still, because the essence of defilement is originally pure, emptiness is called the wonderful Dharma. Entering from this is also called the Dharma gate. Second, the two lines from 'can enter' below praise the depth of eradicating evil and generating good. Repenting and attaining this emptiness, the retribution of the evil troubles of the two deaths will cease, and one will realize the Nirvana of the three virtues (法身德, 般若德, 解脫德 - Dharmakāya virtue, Prajna virtue, liberation virtue).

宅可入。言解脫者。有二意。若就解脫惑業之縛。即破惡也。若取無染自在之凈。即生善也。度三有等。破惡生善可知。三結贊人法者。功德智慧結上贊能說教主尊妙人也。慈悲精進。結上贊所說教法宏深也。法之宗用如是者。皆慈悲精進所致也。二絕言贊三。初如是無量下一行絕言贊。故不能稱計說喻。二諸天世人下二行絕心贊。故盡思度量。不能得知大海一滴少分也。三我今略贊下一行指廣結贊。可見。三若我功德下一行贊已迴向。迴向有三義。現文有二。理含其三在文可見。二信相說二。初經家敘。二正說偈二。初世尊下一行總贊相好功德。千數者。舉大數也。二別贊大小相海五。初別贊二種光相二。初色凈下。四行贊色具光相。色凈遠照下。即第十四金色光相。光明熾盛下。即第十五身光相。然二種光相若據生身。皆有齊限。如雲身光面各一丈。今云如日千光。乃至悉能遠照無量佛土。故知信相昔為龍尊贊佛尊特。發願未來得值釋迦。今日贊佛。豈忘其本。是則大相小相皆寄尊特而贊也。二能滅下一行明光具與拔。昔為龍尊贊佛身放大光。滅盡三界一切諸苦。令諸眾生悉受快樂。今日贊佛。還贊光明滅苦與樂。在文可見。二諸根下一行總贊諸根相好。如大相中有身端直。面板薄細。舌大覆面。齒白。齊密。眼

【現代漢語翻譯】現代漢語譯本宅可入（宅，住所；可入，可以進入）。言解脫者（解脫者，指獲得解脫的人）。有二意：若就解脫惑業之縛（惑業之縛，指迷惑和業力的束縛），即破惡也（破惡，即破除惡行）。若取無染自在之凈（無染自在之凈，指沒有污染的清凈自在），即生善也（生善，即產生善行）。度三有等（度三有，指脫離欲界、色界、無色界這三種存在），破惡生善可知（破除惡行，產生善行，是可以理解的）。三結贊人法者（三結贊人法，指用三種方式總結讚歎人和法）：功德智慧結上贊能說教主尊妙人也（功德智慧，總結讚歎能夠說法教化的教主，是尊貴美妙的人）。慈悲精進（慈悲精進，慈愛、憐憫、努力上進），結上贊所說教法宏深也（總結讚歎所說的教法宏大深奧）。法之宗用如是者（法的作用如果是這樣），皆慈悲精進所致也（都是慈悲精進所導致的）。二絕言贊三（二絕言贊三，指用兩種超越言語的方式讚歎佛陀）：初如是無量下一行絕言贊（如是無量，指像這樣無法計量），故不能稱計說喻（所以不能用稱量、計算、言說、比喻來形容）。二諸天世人下二行絕心贊（諸天世人，指天人和世間的人），故盡思度量（所以即使竭盡心思來衡量），不能得知大海一滴少分也（也不能瞭解大海一滴水的少部分）。三我今略贊下一行指廣結贊（我今略贊，我現在簡略地讚歎），可見（可以明白）。三若我功德下一行贊已迴向（若我功德，如果我的功德），迴向有三義（迴向有三種含義），現文有二（現在經文中有兩種），理含其三在文可見（道理包含第三種，在經文中可以明白）。二信相說二（二信相說二，指兩種信相的說法）：初經家敘（初經家敘，首先是經文的敘述），二正說偈二（二正說偈，其次是正式的偈頌）：初世尊下一行總贊相好功德（世尊，指佛陀，總贊相好功德，總的讚歎佛陀的相貌美好和功德）。千數者（千數者，指千這個數字），舉大數也（是舉一個大的數字）。二別贊大小相海五（二別贊大小相海五，指分別讚歎大小相好如大海般無量）：初別贊二種光相二（初別贊二種光相，首先分別讚歎兩種光相）：初色凈下（初色凈下，首先是色相清凈），四行贊色具光相（四行贊色具光相，用四行文字讚歎色相具足的光相）。色凈遠照下（色凈遠照下，色相清凈，照耀遙遠），即第十四金色光相（即第十四金色光相，就是第十四種金色光相）。光明熾盛下（光明熾盛下，光明熾盛），即第十五身光相（即第十五身光相，就是第十五種身光相）。然二種光相若據生身（然二種光相若據生身，然而這兩種光相如果按照佛陀的肉身來說），皆有齊限（都有一定的限度），如雲身光面各一丈（如雲身光面各一丈，比如佛陀的身光和麵光各有一丈）。今云如日千光（今云如日千光，現在說像太陽一樣有千道光芒），乃至悉能遠照無量佛土（乃至悉能遠照無量佛土，甚至能夠照耀遙遠無量的佛土）。故知信相昔為龍尊贊佛尊特（故知信相昔為龍尊贊佛尊特，所以知道信相過去作為龍尊讚歎佛陀的尊貴殊勝），發願未來得值釋迦（發願未來得值釋迦，發願未來能夠遇到釋迦牟尼佛）。今日贊佛（今日贊佛，今天讚歎佛陀），豈忘其本（豈忘其本，怎麼會忘記根本）。是則大相小相皆寄尊特而贊也（是則大相小相皆寄尊特而贊也，那麼大小相好都是寄託在尊貴殊勝上來讚歎的）。二能滅下一行明光具與拔（二能滅下一行明光具與拔，第二段說明光明具有給予和拔除的作用）：昔為龍尊贊佛身放大光（昔為龍尊贊佛身放大光，過去作為龍尊讚歎佛陀身體放出大光明），滅盡三界一切諸苦（滅盡三界一切諸苦，滅盡三界一切眾生的痛苦），令諸眾生悉受快樂（令諸眾生悉受快樂，使一切眾生都得到快樂）。今日贊佛（今日贊佛，今天讚歎佛陀），還贊光明滅苦與樂（還贊光明滅苦與樂，還是讚歎光明能夠滅除痛苦，給予快樂）。在文可見（在經文中可以明白）。二諸根下一行總贊諸根相好（二諸根下一行總贊諸根相好，第二段總的讚歎諸根的相好）：如大相中有身端直（如大相中有身端直，比如在佛陀的三十二大丈夫相中，有身體端正挺直），面板薄細（面板薄細，面板薄而細膩），舌大覆面（舌大覆面，舌頭廣大可以覆蓋面部），齒白（齒白，牙齒潔白），齊密（齊密，排列整齊緊密），眼（眼，眼睛）

【English Translation】 English version One can enter the abode. Regarding 'liberation,' there are two meanings. If it refers to liberation from the bonds of delusion and karma, it means 'destroying evil.' If it refers to attaining the purity of non-attachment and freedom, it means 'generating good.' 'Transcending the three realms of existence,' etc., implies that destroying evil and generating good are understandable. The 'threefold praise of person and Dharma' refers to: the merits and wisdom that conclude by praising the venerable and wonderful person who can speak the Dharma as the teaching master. The compassion and diligence conclude by praising the profound and vast Dharma that is taught. If the purpose and function of the Dharma are such, it is all due to compassion and diligence. The 'twofold praise that transcends words' refers to: first, the line 'Thus, immeasurable...' praises beyond words, hence it cannot be measured, calculated, spoken of, or compared. Second, the two lines beginning with 'Gods and people...' praise beyond the mind, hence even with exhaustive thought and measurement, one cannot know even a drop of the ocean. Third, the line 'Now I briefly praise...' indicates a broad concluding praise, which is evident. The 'If my merits...' line praises and then dedicates the merits. Dedication has three meanings, two of which are present in the text, while the third is implied and can be seen in the text. The 'twofold explanation of faith' refers to: first, the narration by the sutra compiler; second, the actual verses, which begin with 'The World-Honored One...' and generally praise the marks and virtues. 'Thousands' is used as a large number. The 'fivefold separate praise of the ocean of major and minor marks' refers to: first, the separate praise of two kinds of light marks: first, 'pure in color...' which praises the light marks with complete color. 'Pure in color, shining far...' refers to the fourteenth golden light mark. 'Bright and blazing...' refers to the fifteenth body light mark. However, if these two kinds of light marks are considered in terms of the physical body, they all have limits, such as the body light and face light each being one 'zhang' (approximately 10 feet). Now it is said to be like the sun with a thousand rays, even able to shine far into immeasurable Buddha lands. Therefore, it is known that the 'Faith Aspect' (信相, Xin Xiang) formerly praised the Buddha's尊特 (Zun Te, Venerable and Special) as a dragon尊 (Long Zun, Dragon Venerable), vowing to encounter釋迦 (Shi Jia, Sakyamuni) in the future. Today, praising the Buddha, how could he forget his origin? Thus, both major and minor marks are praised by relying on the尊特 (Zun Te, Venerable and Special). The 'able to extinguish...' line explains that light has the function of giving and removing. Formerly, as a dragon尊 (Long Zun, Dragon Venerable), he praised the Buddha's body emitting great light, extinguishing all the sufferings of the three realms, and enabling all beings to receive happiness. Today, praising the Buddha, he still praises the light's ability to extinguish suffering and give happiness, which is evident in the text. The 'all roots...' line generally praises the marks of the roots: such as the body being upright and straight among the major marks, the skin being thin and fine, the tongue being large and covering the face, the teeth being white, even, and close, the eyes...

如金精。睫如牛王。小相中有鼻高好孔不現。耳輪輻相埵成。身清潔柔軟等諸根皆見者無有厭足。三又比贊一小相二。初發紺下一行贊發相。孔雀項蜂王等皆比發有紺色。如八十好中有髮色青珠好等。二清凈下一行半具功德。清凈慈悲無量禪定。久皆莊嚴。故發好柔軟。四復明相好功德二。初明相好具功德二。初相好下一行明嚴身克果之用。可見。二如來下二行明攝生感贊之功。若相若好隨大隨小。悉能調伏令心柔軟受諸快樂。故為諸佛所贊。二其光下二行明功德具光明。功德高廣猶如須彌顯出大海。五齒白下二行半又比贊齒毫二大相。三樹神說二。初經家敘。言道場菩提樹神者。即如來得道之場在此樹下。然樹本名畢缽羅。佛坐其下得菩提智果。立此為名。故今女天依此樹住亦以為名也。西域記云。昔佛在世。高數百尺。屢經殘伐。猶高四五丈。莖幹黃白枝葉青翠冬夏不凋光鮮無變。每至如來涅槃之日。葉皆凋落。頃之復故。此在中印度摩竭陀國大城西南四百餘里。修苦行處不遠。有此樹也。二正說偈四初二句總贊。南無者。歸命之辭也。清凈者。佛性論有二種。一性凈本無惑染故。二相凈對治離障故。今總贊如來中邊智滿法報應圓。故謂無上正覺也。二別贊二。初廣贊能說教主三。初甚深下一行半就所覺顯明贊佛

【現代漢語翻譯】現代漢語譯本：如金精（像黃金的精華）。睫毛像牛王一樣。小相中鼻子高挺，鼻孔不外露。耳輪的輪廓像車輪的輻條一樣，豐滿圓潤。身體清潔柔軟，所有根器都完美，讓人看了沒有厭倦的時候。三、又比較讚歎一個小相和兩個好。首先，『初發紺下』一行讚歎頭髮的相。頭髮的顏色像孔雀的脖子、蜂王一樣，都是紺色。如八十種好中有頭髮顏色像青珠一樣的好等。二、『清凈下』一行半說明具足功德。清凈、慈悲、無量禪定，長久以來都莊嚴著（佛陀）。所以頭髮美好柔軟。四、又闡明相好功德二。首先，闡明相好具足功德二。首先，『相好下』一行說明莊嚴身體和克果的功用，這是可以見到的。二、『如來下』二行說明攝受眾生和感應讚歎的功德。無論是相還是好，無論是大還是小，都能夠調伏眾生，使他們的心柔軟，接受各種快樂。所以被諸佛所讚歎。二、『其光下』二行說明功德具足光明。功德高廣，猶如須彌山顯現在大海中。五、『齒白下』二行半又比較讚歎牙齒和眉間白毫二大相。三、樹神說二。首先，經家敘述。說道場菩提樹神，就是如來得道的地方，就在這棵樹下。然而樹本來的名字叫畢缽羅，佛陀坐在樹下得到菩提智慧的果實，因此立此為名。所以現在這位女天依附這棵樹居住，也因此以為名。西域記中說，過去佛陀在世的時候，樹高數百尺。多次經歷砍伐，仍然高四五丈。樹幹黃白色，枝葉青翠，冬夏不凋謝，光鮮沒有變化。每到如來涅槃的那一天，樹葉全部凋落，不久又恢復原樣。這棵樹位於中印度摩揭陀國大城西南四百多里，離苦修之處不遠。有這棵樹。二、正式說偈四，首先兩句總贊。南無（Namo）是歸命的意思。清凈，佛性論有兩種，一是性凈，本來沒有迷惑染污的緣故；二是相凈，通過對治而離開障礙的緣故。現在總贊如來中邊智慧圓滿，法報應三身圓滿，所以稱為無上正覺。二、分別讚歎二。首先，廣泛讚歎能說法的教主三。首先，『甚深下』一行半就所覺悟的顯明來讚歎佛陀。

【English Translation】 English version: Like the essence of gold. Eyelashes like the king of cows. In the minor marks, the nose is high and well-formed, with nostrils not visible. The circumference of the ears is like the spokes of a wheel, full and rounded. The body is clean and soft, and all faculties are perfect, leaving no room for weariness in those who behold them. 3. Furthermore, there is a comparison and praise of one minor mark and two excellences. First, the line '初發紺下' praises the characteristic of the hair. The color of the hair is like the neck of a peacock or a bee-king, all being dark blue. As in the eighty minor marks, there is the excellence of the hair color being like blue jewels, etc. Second, the line '清凈下' for one and a half lines describes possessing merits. Purity, compassion, immeasurable meditation, all have adorned (the Buddha) for a long time. Therefore, the hair is beautiful and soft. 4. Furthermore, clarifying the merits of marks and excellences in two parts. First, clarifying that marks and excellences possess merits in two parts. First, the line '相好下' explains the function of adorning the body and achieving results, which is visible. Second, the two lines '如來下' explain the merit of gathering beings and inspiring praise. Whether it is a mark or an excellence, whether it is large or small, it can subdue beings, soften their hearts, and allow them to receive all kinds of happiness. Therefore, it is praised by all Buddhas. Second, the two lines '其光下' explain that merits possess light. The merits are high and vast, like Mount Sumeru appearing in the great sea. 5. The two and a half lines '齒白下' again compare and praise the two major marks of teeth and the white hair between the eyebrows. 3. The tree god speaks in two parts. First, the sutra compiler narrates. The Bodhi tree god of the Bodhimanda (place of enlightenment) is the place where the Tathagata (another name for Buddha) attained enlightenment, under this tree. However, the original name of the tree was Pippala, and the Buddha attained the fruit of Bodhi wisdom sitting under it, hence this name was established. Therefore, this female deity now dwells attached to this tree, and also takes this as her name. The Western Regions Record says that in the past, when the Buddha was in the world, the tree was hundreds of feet tall. After repeated cuttings, it was still forty or fifty feet tall. The trunk was yellowish-white, the branches and leaves were green, not withering in winter or summer, bright and unchanging. Every year on the day of the Tathagata's Nirvana (death), the leaves all withered, and soon returned to their original state. This tree is located more than four hundred li southwest of the great city of Magadha (an ancient kingdom in India) in Central India, not far from the place of ascetic practice. There is this tree. Second, formally speaking the verse in four parts, the first two lines give general praise. Namo (南無) means to take refuge in life. Purity, according to the theory of Buddha-nature, there are two kinds: one is purity of nature, originally without delusion and defilement; the other is purity of form, leaving obstacles through counteraction. Now, generally praising the Tathagata's wisdom of the middle way and the extremes being complete, the Dharma-kaya (body of truth), Sambhogakaya (body of enjoyment), and Nirmanakaya (body of transformation) being complete, therefore it is called unsurpassed perfect enlightenment. Second, praising separately in two parts. First, widely praising the teaching master who can speak the Dharma in three parts. First, the line '甚深下' for one and a half lines praises the Buddha based on the clarity of what is realized.

法身。甚深妙法者。法性高廣諸法融妙。圓智圓覺遍一切處。眾邪染障本自離故。如來隨順斯理覺了其性。一切魔外涅槃非法。禪戒非道。猶如大樹盤根厚地。唯佛金剛大智獨拔而出。成佛正覺者。所謂出纏大法身也。然準圓佛大智覺了本性非法非道。應離三乘七方便涅槃非法戒定非道。方曰遠離一切。法者。即所生果法也。道者。即能生因道也。茍未離無明相分。皆曰其非也。二知有下二行半就能覺智行贊佛報身三。初約法。知有下二句贊報智也。知者照也。有即俗非有即真。本性清凈即中。以一切種智知照三諦。則冥深契廣事理周極。名佛無上報智也。希有下二句贊佛助行功德。重言希有者。嘆美之鄭重也。下皆例然。因中戒定萬行有排障敵惡之力名功。助發大智成佛大果名德法華云。久修業所得即無上報。故謂如來功德也。二希有下一行約喻。即喻上報身智行也。大海喻智也。須彌喻行也。其智冥理窮實相底故。方之大海。釋論謂智度。大海佛窮其底。因中萬行積功累德。喻彼須彌如華嚴涅槃。皆云析骨書經如彼妙高。三希有下二句總合。智行契理三法一如。故曰無邊行也。三希有下一行半。就垂世形益贊佛應身。優曇花者。具足云優曇缽羅。此言瑞應。亦云靈瑞。輪王出世時感此華。泥洹經云。閻浮提內有尊

【現代漢語翻譯】現代漢語譯本法身（Dharmakaya）。甚深妙法是指，法性高廣，諸法融妙。圓滿的智慧和覺悟遍及一切處。因為眾多的邪見和染污從根本上就遠離了，所以如來（Tathagata）隨順這個道理，覺悟了它的本性。一切魔（Mara）和外道（Tirthika）所說的涅槃（Nirvana）都是非法，禪定（Dhyana）和戒律（Sila）如果不是正道，就猶如大樹盤根于厚土之中，只有佛陀的金剛大智才能將其徹底拔出。成就佛的正覺，就是所謂的脫離纏縛的大法身。然而，依據圓滿佛的大智覺悟本性，既不是非法也不是非道，應當遠離三乘（Triyana）和七方便，遠離將涅槃視為非法，將戒定視為非道的觀點，才能說是遠離了一切。『法』，指的是所產生的果法；『道』，指的是能產生果法的因道。如果還沒有脫離無明（Avidya）的相分，都可以說它們不是正道。下面兩行半是讚歎佛的報身（Sambhogakaya）的三種功德，即能覺智行。首先從法上來說，『知有』下面的兩句是讚歎報智。『知』是照亮的意思，『有』指的是世俗的『非有』，『非有』指的是真諦，本性清凈即是中道。用一切種智（Sarvakarajnata）來知照三諦（Trikaya），就能達到冥深契合，事理周遍極致，這就是佛的無上報智。『希有』下面的兩句是讚歎佛的助行功德。重複說『希有』，是爲了表達嘆美的鄭重。下面都是如此。因地中的戒定萬行具有排除障礙、對抗邪惡的力量，這叫做『功』；幫助啓發大智，成就佛的大果，這叫做『德』。《法華經》（Lotus Sutra）說，『久修業所得』，就是無上的報身。所以說如來具有功德。『二希有』下面一行是用比喻來說明，是比喻上面的報身智行。大海比喻智慧，須彌山（Sumeru）比喻修行。佛的智慧深邃，窮盡實相的底蘊，所以用大海來比喻。《釋論》（Mahaprajnaparamita-sastra）說，智慧如大海，佛窮盡其底。因地中的萬行積累功德，就像須彌山一樣。《華嚴經》（Avatamsaka Sutra）和《涅槃經》（Nirvana Sutra）都說，析骨書寫佛經，就像妙高山一樣。『三希有』下面的兩句是總合，智慧和修行契合真理，三法（Trikaya）合一，所以說是無邊行。『三希有』下面一行半是就垂世現形的利益來讚歎佛的應身（Nirmanakaya）。優曇花（udumbara）的全稱是優曇缽羅（udumbarapuspra），意思是瑞應，也叫靈瑞。輪王（cakravartin）出世時會感應到這種花。《泥洹經》（Nirvana Sutra）說，閻浮提（Jambudvipa）內有尊

【English Translation】 English version Dharmakaya (法身). The profound and subtle Dharma refers to the Dharma-nature being vast and expansive, with all Dharmas harmoniously integrated. Perfect wisdom and enlightenment pervade all places. Because numerous evil views and defilements are fundamentally absent, the Tathagata (如來) aligns with this principle and awakens to its inherent nature. All Nirvana (涅槃) teachings of Mara (魔) and Tirthikas (外道) are not in accordance with the Dharma, and Dhyana (禪定) and Sila (戒律) are not the correct path. They are like a large tree with roots deeply embedded in the thick earth, which only the Vajra-like great wisdom of the Buddha can completely uproot. Attaining the perfect enlightenment of the Buddha is what is known as the great Dharmakaya that is free from entanglements. However, according to the perfect wisdom of the Buddha, awakening to the inherent nature is neither non-Dharma nor non-path. One should distance oneself from the Three Vehicles (Triyana 三乘) and the Seven Expedient Means, and from the view that Nirvana is non-Dharma and Sila and Dhyana are not the correct path, only then can it be said that one has distanced oneself from everything. 'Dharma' refers to the Dharma of the resulting fruit; 'Path' refers to the causal path that produces the resulting fruit. If one has not yet detached from the aspect of ignorance (Avidya 無明), it can be said that they are not the correct path. The following two and a half lines praise the three merits of the Sambhogakaya (報身) of the Buddha, namely the wisdom and conduct of the ability to awaken. First, from the perspective of Dharma, the two sentences below 'Knowing Existence' praise the wisdom of the Sambhogakaya. 'Knowing' means illuminating; 'Existence' refers to the conventional 'non-existence', and 'non-existence' refers to the ultimate truth, with the purity of inherent nature being the Middle Way. Using Sarvakarajnata (一切種智) to illuminate the Three Truths (Trikaya 三諦), one can achieve profound harmony, and the principles of things are comprehensively and completely understood. This is the unsurpassed wisdom of the Sambhogakaya of the Buddha. The two sentences below 'Rare' praise the meritorious virtues of the Buddha's auxiliary practices. Repeating 'Rare' is to express the solemnity of admiration. The same applies below. The Sila, Dhyana, and myriad practices in the causal stage have the power to eliminate obstacles and resist evil, which is called 'merit'; helping to inspire great wisdom and achieve the great fruit of the Buddha is called 'virtue'. The Lotus Sutra (法華經) says, 'What is obtained through long cultivation of karma' is the unsurpassed Sambhogakaya. Therefore, it is said that the Tathagata has meritorious virtues. The line below 'Two Rare' uses a metaphor to illustrate, which is a metaphor for the wisdom and conduct of the Sambhogakaya mentioned above. The great ocean is a metaphor for wisdom, and Mount Sumeru (須彌山) is a metaphor for practice. The Buddha's wisdom is profound, exhausting the essence of reality, so it is compared to the great ocean. The Shastra (釋論) says that wisdom is like the great ocean, and the Buddha exhausts its bottom. The accumulation of merit through myriad practices in the causal stage is like Mount Sumeru. The Avatamsaka Sutra (華嚴經) and the Nirvana Sutra (涅槃經) both say that writing scriptures by analyzing bones is like Mount Myogao. The two sentences below 'Three Rare' are a summary, where wisdom and practice align with the truth, and the Three Bodies (Trikaya 三法) are one, so it is said to be boundless practice. The one and a half lines below 'Three Rare' praise the benefits of the Buddha's Nirmanakaya (應身) appearing in the world. The full name of the Udumbara flower (優曇花) is Udumbarapuspra (優曇缽羅), which means auspicious response, also called spiritual auspiciousness. When the Cakravartin (輪王) appears in the world, this flower will be sensed. The Nirvana Sutra (泥洹經) says that within Jambudvipa (閻浮提) there is a venerable

樹王。名優曇缽羅。有實無華。優曇缽樹有金華者。世乃有佛。故云時一現耳。無量大悲者。垂應本也。以大悲故不住涅槃。二釋迦下一行半。略贊所說教法。如來將欲口輪說法。必須意業鑒機。如日照物無所不遍。為欲利益者。準金光明之力用。須明十種利益。方盡垂世說法之意也。三請佛出定二。初贊今所入定為請見由。三初善哉下二行就果佛贊所游定。諸根寂滅者。以了眼等性常具無減修。諸惑死生悉已寂滅。故常居寂定。而復游入者。將軫法輪表不妄說。又三世佛說必須入定。故首楞嚴經云。雖知諸法常是定相。而示眾生諸禪差別。言善寂大城者。正贊所入定也。即向經初法性三昧。若入此定即能善了諸法。寂滅無非法性故。防生死之非御涅槃之敵。即中道善寂而名大城也。亦名無垢清凈三昧等。既是佛之境界故。受無垢清凈之名。為諸佛行處也。二明三昧能空行相。此經雖則結歸方等。說在般若時後。懺贊善惡皆推空導。故空品謂無量余經已廣說空。故此經中亦譚其空。為入理門也。佛游三昧亦從空入。聲聞之人雖從空入。猶為身果所纏。如來空智明見聲聞身果性相皆空。諸佛境界亦空。如是一切無量諸法者。指上自他依果國土凈穢。推性推相不見差品。一切眾生依正境界。推求性相皆同真凈。無復其異。

【現代漢語翻譯】現代漢語譯本樹王（Tree King）。名為優曇缽羅（udumbara，一種樹名）。有果實而無花。優曇缽樹有金色花朵出現時，世間才會有佛出世。所以說，佛難得一見。無量大悲者（One with immeasurable great compassion），是垂跡應化的根本。因為大悲心的緣故，不住于涅槃。二、釋迦（Sakyamuni）下一行半，簡略讚歎所說的教法。如來（Tathagata）將要以口輪說法，必須用意業來觀察時機，就像太陽照耀萬物無所不遍。爲了利益眾生，依據《金光明經》（Suvarnaprabhasa Sutra）的力量和作用，必須闡明十種利益，才能完全表達佛陀垂世說法的用意。三、請佛出定（Requesting the Buddha to emerge from Samadhi）分為兩部分。首先讚歎現在所入的禪定，作為請求佛陀顯現的原因。三、首先以『善哉』（Excellent）開頭的兩行，就果佛（Buddha of Fruition）讚歎所遊歷的禪定。諸根寂滅（The extinction of all senses），是因為已經明瞭眼等諸根的自性本來具足，沒有絲毫減少，修證。各種迷惑、生死都已經寂滅，所以常居於寂靜的禪定。而又游入其中，是爲了轉動法輪，表明所說不虛妄。而且，三世諸佛說法都必須入定，所以《首楞嚴經》（Surangama Sutra）說：『雖然知道諸法常是定相，但爲了向眾生展示各種禪定的差別。』所說的『善寂大城』（Great City of Perfect Tranquility），正是讚歎所入的禪定。即是前面經文所說的『法性三昧』（Samadhi of the Dharma-nature）。如果進入此定，就能善於明瞭諸法，因為寂滅就是法性。能夠防禦生死的侵擾，抵禦涅槃的誘惑，即是中道善寂，所以名為大城。也名為『無垢清凈三昧』（Samadhi of Immaculate Purity）等。既然是佛的境界，所以接受無垢清凈之名，是諸佛所行之處。二、闡明三昧能夠空掉一切行相。此經雖然歸結于方等部（Vaipulya），但說法是在般若時（Prajna Period）之後。懺悔、讚歎善惡都推崇空性引導。所以空品說，無量其餘經典已經廣泛地闡述了空性。因此這部經中也談論空性，作為進入真理之門。佛陀遊歷三昧也是從空性進入。聲聞（Sravaka）之人雖然也從空性進入，但仍然被身果所纏縛。如來的空性智慧明見聲聞的身果性相皆空，諸佛的境界也空。像這樣一切無量的諸法，指上自他依果、國土凈穢，推究其性、推究其相，不見有差別。一切眾生依報正報的境界，推求其性相，都與真凈相同，沒有差別。

【English Translation】 English version Tree King. Named Udumbara (a type of tree). It has fruit but no flowers. When the Udumbara tree has golden flowers, a Buddha appears in the world. Therefore, it is said that a Buddha is rare to see. The One with immeasurable great compassion is the root of manifested response. Because of great compassion, he does not abide in Nirvana. Second, the line and a half following Sakyamuni briefly praises the teachings spoken. The Tathagata is about to speak with the wheel of his mouth, and must use his mind to observe the opportunity, just as the sun shines on all things without exception. In order to benefit sentient beings, according to the power and function of the Suvarnaprabhasa Sutra, it is necessary to clarify the ten benefits in order to fully express the Buddha's intention of teaching in the world. Third, Requesting the Buddha to emerge from Samadhi is divided into two parts. First, praise the samadhi now entered as the reason for requesting the Buddha to appear. Third, the two lines beginning with 'Excellent' praise the samadhi traveled by the Buddha of Fruition. The extinction of all senses is because it has been understood that the nature of the eyes and other senses is inherently complete, without any reduction or cultivation. All delusions and births and deaths have been extinguished, so they always reside in tranquil samadhi. And to enter into it again is to turn the wheel of Dharma, indicating that what is said is not false. Moreover, the Buddhas of the three times must enter samadhi to speak, so the Surangama Sutra says: 'Although it is known that all dharmas are always in the state of samadhi, they show sentient beings the differences in various samadhis.' The so-called 'Great City of Perfect Tranquility' is precisely praising the samadhi entered. It is the 'Samadhi of the Dharma-nature' mentioned in the previous scripture. If one enters this samadhi, one can skillfully understand all dharmas, because extinction is the Dharma-nature. It can defend against the invasion of birth and death, and resist the temptation of Nirvana, which is the Middle Way of Perfect Tranquility, hence the name Great City. It is also called 'Samadhi of Immaculate Purity', etc. Since it is the realm of the Buddha, it receives the name of Immaculate Purity and is the place where all Buddhas walk. Second, clarify that samadhi can empty all appearances. Although this sutra concludes in the Vaipulya, the teaching is after the Prajna Period. Repentance and praise of good and evil all promote emptiness as guidance. Therefore, the chapter on emptiness says that countless other scriptures have extensively explained emptiness. Therefore, this sutra also discusses emptiness as a gateway to entering the truth. The Buddha's journey through samadhi also enters from emptiness. Although the Sravaka also enters from emptiness, they are still entangled by the fruit of the body. The Tathagata's wisdom of emptiness clearly sees that the nature and appearance of the Sravaka's body and fruit are empty, and the realm of the Buddhas is also empty. Like this, all immeasurable dharmas refer to the self, others, dependent results, and the purity and impurity of the land. Investigating their nature and appearance, there is no difference. Investigating the nature and appearance of the environments of all sentient beings, they are the same as true purity, without any difference.

然推乎性相者。即空觀遣情顯理之要門也。一家明觀諸處共論。其如講學之人亦多昧之。今家承用則依中論智論。準理準義開拓觀門。故於權教實教事觀理觀。悉已明之。學者須知。且如性相二空本是一空觀法。備遣情計故有兩番行相。是知若善修一空觀者。必遣二種執性。如法華止云。知法常無性。荊溪謂應無性性無相性。諸文為辨性相。寄前後說。故以二諦分之。乃云。四句推性不見性。是世諦破性。四句推名不見名。是真諦破相。相破即相空也。荊溪釋云。若有性執世而非諦。破性執已世乃名諦。是以名為世諦破性。性執破已但有名字。名之為假。假即是相為空相。故觀理證真是名真諦破相。空非前後二諦同時。故知性執破已。雖名世諦。初軫其觀即須觀真。四句推性雖不執性。其如惑存轉計其名。既不見理但名世諦。仍觀法性真理破名字相。相執破已方證其真。故名真諦破相。或初觀真諦四句推性。便了陰界色心名字無四句相。即名真諦破性破相。豈待轉觀破相。方用真諦耶。若爾。推性何故云不自他共等。推相自謂不內外中間等。句法既別顯理用觀自異。何謂祇一四句空觀破二種執耶。答向謂寄前後說。對所破執相。故推性則謂不自他等。推相乃言不內外等。考乎觀門豈有異途。故荊溪云。內只是因外只是

緣等。況止觀明性空觀畢。乃引中論諸法不自生等四句為證。洎明相空觀畢。亦引斯論諸法不自生等四句。以斯照之。應無別觀。又止觀但名一總空觀者。即二空觀也。問法華疏約真俗假實。明生法二空。荊溪釋云。真諦即法空。俗諦即生空。俗假真實。乃引玄文世諦破性。真諦破假。假破即相空。性破即性空為證。若以性相二空只一空觀。何引人法二空對顯二諦耶。以人空時亦未法空。故性相二空。若例人法空者。應二空須異。何謂性空未顯于理。相空無別觀耶。答小乘得人空時容有未得法空。如雲見惑若破得須陀洹果。名得生空。此則少顯真理。進破思惑方得法空。其理究顯。大乘人法境融。觀道不異。如大品云。色性如我性我性如色性。四陰如我用觀亦然。縱有惑分粗細執破前後。用觀必無異時。而法華疏約人法空名二諦者。為對所破寄分真俗。故引世諦破性名性空。真諦破相名相空為證。其如用觀委明行相。須於我人生境破性破相。方得生空。復于陰界入法寄俗寄真。推此二空窮斯真理。名為法空。方是用觀行相委悉故止觀云。于性相中求我人知見不可得。是生空。于性相中求陰界入不可得。是法空。而疏以俗諦對生空者。蓋此生空體是法執。故以俗諦顯此空相。故云俗假。假即虛妄也。法執若破妄染究盡。

【現代漢語翻譯】現代漢語譯本緣等。況且《止觀》中已經完備地闡明了性空觀。其中引用《中論》的『諸法不自生』等四句偈作為論證。等到闡明相空觀完畢，也引用《中論》的『諸法不自生』等四句偈。用這些來對照，應該沒有其他的觀法了。而且《止觀》只說一個總空觀，那就是二空觀。問：《法華疏》用真、俗、假、實來闡明生法二空，荊溪的解釋說：『真諦就是法空，俗諦就是生空。俗、假、真實。』並引用《玄文》中『世諦破性，真諦破假，假破即相空，性破即性空』作為論證。如果用性空和相空只是一種空觀，為什麼還要引用人法二空來相對顯明二諦呢？因為空掉人我的時候，也未必空掉法我，所以性空和相空是不同的。如果按照人法二空的例子，那麼二空就必須是不同的。為什麼說性空沒有顯明於理，相空沒有別的觀法呢？答：小乘證得人空的時候，可能還沒有證得法空。比如，斷除見惑就能證得須陀洹果，這叫做證得生空。這只是稍微顯現了真理。進一步斷除思惑才能證得法空，這樣真理才究竟顯現。大乘的人法之境是融合的，觀道的修行沒有不同。如《大品般若經》所說：『色性如我性，我性如色性，四陰如我用觀也是這樣。』即使有惑的粗細，執著的先後，用觀也一定沒有不同的時候。而《法華疏》用人法空來命名二諦，是爲了針對所破的，寄託于區分真俗。所以引用世諦破性，名為性空；真諦破相，名為相空作為論證。至於用觀詳細說明行相，必須在我人眾生的境界中破除性、破除相，才能證得生空。再在陰、界、入法中，寄託于俗諦、寄託于真諦，推究這二空，窮盡這個真理，名為法空。這才是用觀的行相詳細完備的緣故。《止觀》說：『在性相中尋求我人知見而不可得，這是生空。在性相中尋求陰界入而不可得，這是法空。』而《法華疏》用俗諦來對應生空，是因為這個生空的本體是法執，所以用俗諦來顯明這個空相。所以說『俗假』，假就是虛妄的意思。法執如果破除，虛妄的染污就究竟斷盡了。

【English Translation】 English version Conditions and so on. Moreover, the 'Mohe Zhiguan' (Great Calming and Contemplation) completely elucidates the nature of emptiness. It cites the four lines from the 'Mūlamadhyamakakārikā' (Fundamental Verses on the Middle Way), 'Things do not arise from themselves,' etc., as proof. When the contemplation of the emptiness of characteristics is completed, it also cites the same four lines from the same treatise. Comparing them, there should be no other contemplations. Furthermore, the 'Mohe Zhiguan' only names one general contemplation of emptiness, which is the contemplation of the two emptinesses. Question: The 'Fa Hua Shu' (Commentary on the Lotus Sutra) uses truth, convention, falsity, and reality to explain the two emptinesses of sentient beings and dharmas. Jingxi explains, 'Ultimate truth is the emptiness of dharmas, conventional truth is the emptiness of sentient beings. Convention, falsity, and reality.' It also cites the 'Xuan Wen' (Profound Meanings) where 'mundane truth breaks down nature, ultimate truth breaks down falsity, breaking down falsity is the emptiness of characteristics, breaking down nature is the emptiness of nature' as proof. If the emptiness of nature and the emptiness of characteristics are just one contemplation of emptiness, why cite the two emptinesses of sentient beings and dharmas to relatively illuminate the two truths? Because when the self of sentient beings is emptied, the self of dharmas is not necessarily emptied, therefore the emptiness of nature and the emptiness of characteristics are different. If following the example of the emptiness of sentient beings and dharmas, then the two emptinesses must be different. Why is it said that the emptiness of nature is not clearly manifested in principle, and the emptiness of characteristics has no separate contemplation? Answer: When the Śrāvakas attain the emptiness of sentient beings, they may not have attained the emptiness of dharmas. For example, if the delusions of views are broken, one attains the result of a 'Sotāpanna' (stream-enterer), which is called attaining the emptiness of sentient beings. This only slightly reveals the ultimate truth. Further breaking down the delusions of thought leads to the attainment of the emptiness of dharmas, and then the principle is completely revealed. In Mahāyāna, the realm of sentient beings and dharmas is integrated, and the practice of the path is not different. As the 'Mahāprajñāpāramitā Sūtra' (Great Perfection of Wisdom Sutra) says, 'The nature of form is like the nature of self, the nature of self is like the nature of form, the four aggregates are like my use of contemplation is also like this.' Even if there are coarse and subtle delusions, and the order of attachment and breaking down is different, the use of contemplation will certainly not be different. The 'Fa Hua Shu' uses the emptiness of sentient beings and dharmas to name the two truths in order to address what is to be broken down, relying on the distinction between conventional and ultimate. Therefore, it cites mundane truth breaking down nature, calling it the emptiness of nature; ultimate truth breaking down characteristics, calling it the emptiness of characteristics as proof. As for the detailed explanation of the characteristics of practice in contemplation, one must break down nature and characteristics in the realm of sentient beings in order to attain the emptiness of sentient beings. Then, in the aggregates, realms, and entrances of dharmas, relying on conventional truth and ultimate truth, investigating these two emptinesses, and exhausting this truth, is called the emptiness of dharmas. This is why the characteristics of the use of contemplation are detailed and complete. The 'Mohe Zhiguan' says, 'Seeking the knowledge and views of sentient beings in nature and characteristics and finding them unattainable is the emptiness of sentient beings. Seeking the aggregates, realms, and entrances in nature and characteristics and finding them unattainable is the emptiness of dharmas.' The 'Fa Hua Shu' uses conventional truth to correspond to the emptiness of sentient beings because the substance of this emptiness of sentient beings is the attachment to dharmas, so it uses conventional truth to reveal this aspect of emptiness. Therefore, it says 'conventional falsity,' falsity meaning illusion. If the attachment to dharmas is broken down, the illusory defilements are completely exhausted.

方名真諦。故云真實。實即究竟也。荊溪體斯疏意。復以玄文寄世諦顯性空等義。而為證也。故云真俗不二二空俱時。問既云二諦不二二空俱時。顯是一理一空。又何分二諦。及明二空耶。答其實所顯理是一。能觀觀亦一。為對所破執故。而分二空。顯空淺深故。而寄二諦。是故性相空中性空約理。理既未顯但名世諦明空。空猶未盡但名性空。仍於世法。又觀真諦破此執名之相。相若破已理顯。方名真諦。觀成方名相空。故寄二諦顯二空相。故知若曉性相二空。對所破而分真俗者。則寄二諦明人法二空。準理亦然。是則人空空未實故。乃寄俗顯。故云俗諦即生空也。法空空既已凈而寄真顯。故云真諦即法空也。矧又雖用生法互融之觀。而照真俗不二之境。其如眾生無始多於生境計我起執。不二之觀亦于生境。先當其用。故破人執時且名生空。既法執在復觀其法本無其執。離四句相方名法空。故大師謂始覺人空終覺法空。然此二諦顯二空相。通圓之教行相亦同。但通用其觀止照真理。故寄俗寄真顯性顯相。明斯二空唯在真理。而圓實之教體生體法推性推相。唯是中道法性。法性無生無性。名世諦破生破性。此生此性即法。法體本空名真諦破法破相。雖寄二諦。悉用中道而顯二空。通無此觀。學者思之。然委明二空推所執

能。人執隨法執亡者。具如前疏空品記文。三狂愚下二句指。凡愚不了請現。上贊佛所游三昧空智。遍了諸有差異。悉皆泯亡。唯真智獨存更無染異。樹神分曉悲愍凡迷狂亂愚癡。不了性相俱空。故請佛出定。二騰昔常愿見正請出定四。初我常下五行。正敘昔願行請現。我常唸佛者。念即觀照之異名也。心遊法界常照三身。敘昔觀力未充。欲求深證。故助之以誓願。跪之以合掌。加乎戀慕。哀泣雨淚修行大悲等。並助常念之觀也。言最上大悲者。即無緣悲也。正助合修故曰最上。問樹神在會明見如來入定說經。何故今方頻言欲見於佛耶。答今有二意。一者如來入定本為說經。說經既畢。要須出定。欲出其定須得其請。故佛出定能印三番所說皆實。既一期事畢。乃樹神致請慇勤。故敘昔常愿見覆加願行。欲使未來亦得見佛。故云愿使我身常得見佛。二者樹神久已分見如來真身。欲增唸佛之觀。更求上證。故寄請佛出定。頻陳欲見。茍得如來酬請現身。即己心中真佛顯發更明。故下結云。唯愿慈悲為我現身。二約定具慈悲請現三。初世尊下二行。明慈悲能護迷暗。樹神自昧如來上位真身。故請佛加愿。使我身常得見佛。復愍於他迷瞽所及。不見佛之真體故。敘世尊常護一切。是故渴仰欲見者。即引己及他請佛現身。二聲聞

【現代漢語翻譯】現代漢語譯本能。人執隨法執亡者（如果有人執著於人空，那麼隨著法空的證悟，這種執著也會消失）。具體內容參見之前《疏空品記》中的相關文字。三狂愚下二句指（下面兩句『狂亂』和『愚癡』指的是）。凡愚不了請現（凡夫和愚者不明白，所以請求顯現）。上贊佛所游三昧空智（上面讚歎佛所安住的三昧空智）。遍了諸有差異（普遍瞭解一切存在的差異性）。悉皆泯亡（全部都消失）。唯真智獨存更無染異（只有真正的智慧獨自存在，不再有任何污染和差異）。樹神分曉悲愍凡迷狂亂愚癡（樹神清楚地明白，並且悲憫那些迷惑、狂亂、愚癡的人）。不了性相俱空（不明白自性和現象都是空性的）。故請佛出定（所以請求佛陀出定）。二騰昔常愿見正請出定四（第二部分，講述過去常常希望見到佛陀，正式請求出定，分為四個部分）。初我常下五行（首先，從『我常』開始的五行）。正敘昔願行請現（正式敘述過去的願望和行為，請求顯現）。我常唸佛者（我常常憶念佛陀）。念即觀照之異名也（憶念就是觀照的另一個名稱）。心遊法界常照三身（心遊曆法界，常常觀照法身、報身、應身）。敘昔觀力未充（敘述過去觀照的力量還不夠）。欲求深證（想要尋求更深的證悟）。故助之以誓願（所以用誓願來輔助）。跪之以合掌（跪拜並且合掌）。加乎戀慕（加上戀慕之情）。哀泣雨淚修行大悲等（悲哀哭泣，淚如雨下，修行大悲等等）。並助常念之觀也（都是輔助常常憶念的觀行）。言最上大悲者（所說的最上大悲）。即無緣悲也（就是無緣大慈悲）。正助合修故曰最上（正行和助行一起修行，所以說是最上）。問樹神在會明見如來入定說經（有人問：樹神在法會上明明看見如來入定說法）。何故今方頻言欲見於佛耶（為什麼現在卻頻繁地說想要見到佛陀呢）？答今有二意（回答：現在有兩種意思）。一者如來入定本為說經（一是如來入定本來是爲了說法）。說經既畢（說法完畢）。要須出定（必須要出定）。欲出其定須得其請（想要出定必須得到請求）。故佛出定能印三番所說皆實（所以佛陀出定能夠印證三次所說都是真實的）。既一期事畢（既然一個階段的事情已經完畢）。乃樹神致請慇勤（於是樹神懇切地請求）。故敘昔常愿見覆加願行（所以敘述過去常常希望見到佛陀，又加上願行）。欲使未來亦得見佛（想要使未來也能見到佛陀）。故云愿使我身常得見佛（所以說『愿使我身常得見佛』）。二者樹神久已分見如來真身（二是樹神早就已經部分地見到了如來的真身）。欲增唸佛之觀（想要增加憶念佛陀的觀行）。更求上證（更尋求更高的證悟）。故寄請佛出定（所以藉著請求佛陀出定）。頻陳欲見（頻繁地說想要見到佛陀）。茍得如來酬請現身（如果能夠得到如來回應請求而顯現身）。即己心中真佛顯發更明（那麼自己心中的真佛就會顯現得更加明亮）。故下結云（所以下面總結說）。唯愿慈悲為我現身（『唯愿慈悲為我現身』）。二約定具慈悲請現三（第二部分，約定具備慈悲，請求顯現，分為三個部分）。初世尊下二行（首先，從『世尊』開始的兩行）。明慈悲能護迷暗（說明慈悲能夠守護那些迷惑和黑暗的人）。樹神自昧如來上位真身（樹神自己不明白如來上位的真身）。故請佛加愿（所以請求佛陀加持）。使我身常得見佛（使我身常常能夠見到佛陀）。復愍於他迷瞽所及（又憐憫其他迷惑盲目的人）。不見佛之真體故（因為他們見不到佛陀的真體）。敘世尊常護一切（敘述世尊常常守護一切）。是故渴仰欲見者（所以渴望仰慕想要見到佛陀的人）。即引己及他請佛現身（就是引導自己和他人請求佛陀顯現身）。二聲聞（第二，聲聞）

【English Translation】 English version If one is attached to the notion of 'person' being empty, that attachment will disappear with the realization of the emptiness of 'dharma' (law, phenomena). Refer to the relevant text in the previous 'Commentary on the Chapter on Emptiness' for details. The following two phrases 'deluded' and 'ignorant' refer to. Ordinary people and fools do not understand, so they request manifestation. The above praises the Samadhi of emptiness and wisdom in which the Buddha dwells. Comprehensively understanding the differences in all existences, all disappear. Only true wisdom exists alone, without any contamination or difference. The tree deity clearly understands and compassionately pities those who are deluded, confused, and ignorant. They do not understand that both nature and appearance are empty, therefore, they request the Buddha to emerge from Samadhi. The second part narrates the past wish to see the Buddha and formally requests emergence from Samadhi, divided into four parts. The first part, starting from 'I often' for five lines. Formally narrates the past vows and actions, requesting manifestation. 'I often contemplate the Buddha,' contemplation is another name for observation. The mind travels in the Dharma realm, constantly illuminating the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). It narrates that the power of past contemplation was insufficient, desiring to seek deeper realization. Therefore, it is aided by vows, kneeling with palms together, adding longing, weeping tears like rain, practicing great compassion, etc., all assisting the contemplation of constant mindfulness. The 'supreme great compassion' is unconditioned compassion. The combination of principal and auxiliary practices is called supreme. Someone asks: The tree deity clearly saw the Tathagata (Buddha) entering Samadhi and expounding the Dharma at the assembly, why does it now frequently say it wants to see the Buddha? The answer is: There are two meanings now. First, the Tathagata entered Samadhi originally to expound the Dharma. Now that the Dharma has been expounded, it is necessary to emerge from Samadhi. To emerge from Samadhi, one must receive a request. Therefore, the Buddha's emergence from Samadhi can confirm that everything said three times is true. Since the matter of one period is completed, the tree deity makes an earnest request. Therefore, it narrates the past wish to see the Buddha and adds vows and actions, wanting to enable the future to also see the Buddha. Therefore, it says, 'May my body always be able to see the Buddha.' Second, the tree deity has long partially seen the true body of the Tathagata, wanting to increase the contemplation of mindfulness of the Buddha, seeking higher realization. Therefore, it borrows the request for the Buddha to emerge from Samadhi, frequently stating the desire to see the Buddha. If one can receive the Tathagata's response to the request and manifest the body, then the true Buddha in one's own mind will manifest even more brightly. Therefore, the conclusion below says, 'I only wish that with compassion you would manifest your body for me.' The second part, agreeing to possess compassion, requests manifestation, divided into three parts. The first part, starting from 'World Honored One' for two lines, explains that compassion can protect those who are deluded and in darkness. The tree deity itself does not understand the true body of the Tathagata in the superior position, therefore, it requests the Buddha to add a vow, so that my body can always see the Buddha. It also pities others who are deluded and blind, because they cannot see the true essence of the Buddha. It narrates that the World Honored One constantly protects all, therefore, those who thirst and yearn to see the Buddha are guiding themselves and others to request the Buddha to manifest the body. Second, Shravakas (listeners)

下一行半。約聖凡未發性明。即樹神擊請今佛出定也。佛雖在定明瞭性凈。猶如琉璃表裡通徹。照機起應皆不動于寂定。如來雖久已明瞭。其如眾生未發上定。故樹神頻請出現發悟斯機。乃舉六喻顯乎聲聞色體非性明體。所證真理闃寂無知。如空之虛無亦燈之煙焰。術之所幻聲之谷響。神通之化水中之月。皆非實性。不能即寂即現也。眾生之性虛妄現在。如夢所見都無實相。三就佛行處明見請現。正明佛所入定具慈愍照。故請如來出定。令我及眾得安樂故。三一切下一行半。愍凡聖不知請現。樹神以凡夫小聖共迷佛所游境界。故請佛現身。即令明見唯心佛現。經五通神仙者。別舉人趣中有術成仙者。發得五通。雖有他心宿命。而不知佛所游定。照理起應不離眾生心體。無漏二乘雖有三明六通。亦昧佛境唯心故曰亦不能知也。四我今下一行。指已信不疑請現。樹神述已於佛行處明瞭無滯。雖知本無隱現。上舉他眾共迷佛境實有動靜。故敦請出定云。惟愿慈悲為我現身。問今佛入定說法對告。起禮舍利。既有往來時會共見。樹神焉知如來在定未出。而致請慇勤耶。答樹神大權久與佛同事。昔為流水救魚。樹神現半身示數。長者既已成佛。樹神豈猶滯凡。故今一動一靜皆扶佛化。何不知之有。矧凡出定入定皆有其儀。佛雖起

【現代漢語翻譯】下一行半。約聖凡未發性明（指聖人和凡夫尚未顯發的本性光明）。即樹神擊請今佛出定也（就是樹神敲擊作響，祈請現在的佛陀出定）。佛雖在定明瞭性凈（佛陀雖然處於禪定之中，卻明瞭本性的清凈），猶如琉璃表裡通徹（就像琉璃一樣內外通透）。照機起應皆不動于寂定（觀照機緣而生起應化，卻始終不離寂靜的禪定）。如來雖久已明瞭（如來雖然早已明瞭這些道理），其如眾生未發上定（但眾生尚未證得上乘禪定）。故樹神頻請出現發悟斯機（所以樹神頻繁祈請佛陀出定，啓發眾生覺悟的機緣）。乃舉六喻顯乎聲聞色體非性明體（於是舉出六個比喻，顯示聲聞所執著的色身並非本性光明的本體），所證真理闃寂無知（他們所證悟的真理是寂靜無知的），如空之虛無亦燈之煙焰（就像虛空一樣空無，又像燈的煙焰一樣虛幻）。術之所幻聲之谷響（法術所變幻的事物，聲音在山谷中的迴響），神通之化水中之月（神通變化的事物，水中的月亮），皆非實性（都不是真實的本性），不能即寂即現也（不能夠既處於寂靜狀態，又能顯現出來）。眾生之性虛妄現在（眾生的本性虛妄顯現），如夢所見都無實相（就像夢中所見，都沒有真實的相狀）。三就佛行處明見請現（第三點，就佛陀所行之處，明白地看見並祈請佛陀顯現），正明佛所入定具慈愍照（正是說明佛陀所入的禪定具有慈悲憐憫的觀照）。故請如來出定（所以祈請如來出定），令我及眾得安樂故（爲了使我和眾生得到安樂的緣故）。三一切下一行半（第三點，從『一切』開始的下一行半）。愍凡聖不知請現（憐憫凡夫和小乘聖者不知道，所以祈請佛陀顯現）。樹神以凡夫小聖共迷佛所游境界（樹神認為凡夫和小乘聖者共同迷惑于佛陀所遊歷的境界），故請佛現身（所以祈請佛陀顯現身形）。即令明見唯心佛現（就能讓他們明白看見唯心所現的佛）。經五通神仙者（經文中說的具有五神通的神仙），別舉人趣中有術成仙者（特別指出人道中通過法術修成神仙的人）。發得五通（他們修發了五種神通），雖有他心宿命（雖然有他心通和宿命通），而不知佛所游定（卻不知道佛陀所遊歷的禪定境界）。照理起應不離眾生心體（佛陀觀照真理而生起應化，不離眾生的心體）。無漏二乘雖有三明六通（沒有煩惱的二乘聖者雖然有三明六通），亦昧佛境唯心故曰亦不能知也（也迷惑于佛陀的境界是唯心所現，所以說也不能知道）。四我今下一行（第四點，從『我今』開始的下一行）。指已信不疑請現（指樹神已經深信不疑，所以祈請佛陀顯現）。樹神述已於佛行處明瞭無滯（樹神陳述自己對於佛陀所行之處已經明瞭通達，沒有滯礙）。雖知本無隱現（雖然知道本來沒有隱沒和顯現），上舉他眾共迷佛境實有動靜（上面提到其他眾生共同迷惑于佛陀的境界，認為有動有靜）。故敦請出定云（所以懇切地祈請佛陀出定說），惟愿慈悲為我現身（只希望佛陀慈悲，為我顯現身形）。問今佛入定說法對告（問：現在佛陀入定說法，互相問答），起禮舍利（起身禮拜舍利），既有往來時會共見（既然有往來，有時機聚會共同看見），樹神焉知如來在定未出（樹神怎麼知道如來在定中沒有出來），而致請慇勤耶（而如此慇勤地祈請呢）？答樹神大權久與佛同事（答：樹神具有大權，很久以來就與佛陀一同行事）。昔為流水救魚（過去曾化身為流水，救助魚群），樹神現半身示數（樹神顯現半身，指示數量）。長者既已成佛（長者已經成佛），樹神豈猶滯凡（樹神怎麼還會停留在凡夫的境界）？故今一動一靜皆扶佛化（所以現在的一動一靜都是爲了輔助佛陀的教化），何不知之有（怎麼會不知道呢）？矧凡出定入定皆有其儀（況且凡夫出定入定都有一定的儀式），佛雖起（佛陀雖然起身）

【English Translation】 The next line and a half. It refers to the unmanifested nature-illumination of both sages and ordinary beings (referring to the inherent light of nature that has not yet been manifested by sages and ordinary people). This means the tree-god struck and requested the present Buddha to emerge from Samadhi (this is the tree god knocking and requesting the current Buddha to come out of meditation). Although the Buddha is in Samadhi, he clearly understands the purity of nature (although the Buddha is in meditation, he clearly understands the purity of his nature), like crystal, transparent inside and out (like crystal, transparent inside and out). Responding to opportunities arises without moving from stillness (Observing opportunities and arising in response, but always remaining in still meditation). Although the Tathagata has long understood this (Although the Tathagata has long understood these principles), how can sentient beings not develop higher Samadhi (but sentient beings have not attained higher meditation)? Therefore, the tree-god frequently requests appearance to awaken this opportunity (Therefore, the tree god frequently asks the Buddha to come out of meditation to inspire the opportunity for sentient beings to awaken). Then, six metaphors are used to show that the form-body of the Sravakas is not the nature-illumination body (Then, six metaphors are used to show that the form body clung to by the Sravakas is not the body of the inherent light of nature), and the truth they have realized is silent and unknowing (the truth they have realized is silent and unknowing), like the emptiness of space, or the smoke and flames of a lamp (like the emptiness of space, or the illusion of smoke and flames of a lamp). The illusions of magic, the echoes in the valley (the illusions of magic, the echoes in the valley), the transformations of supernatural powers, the moon in the water (the transformations of supernatural powers, the moon in the water), are all not real nature (are not real nature), and cannot be both still and manifest (and cannot be both in a state of stillness and manifest). The nature of sentient beings is falsely present (The nature of sentient beings is falsely present), like what is seen in a dream, without any real form (like what is seen in a dream, without any real form). The third point is to clearly see and request manifestation at the place where the Buddha walks (The third point is to clearly see and request the Buddha to manifest at the place where he walks), which clearly shows that the Samadhi entered by the Buddha has compassionate illumination (which clearly shows that the Samadhi entered by the Buddha has compassionate illumination). Therefore, the Tathagata is requested to emerge from Samadhi (Therefore, the Tathagata is requested to emerge from Samadhi), so that I and all beings may obtain peace and happiness (so that I and all beings may obtain peace and happiness). The third point is the next line and a half from 'all' (The third point is the next line and a half from 'all'). Pitying that ordinary people and sages do not know, they request manifestation (Pitying that ordinary people and sages do not know, they request the Buddha to manifest). The tree-god thinks that ordinary people and small sages are confused about the realm where the Buddha travels (The tree-god thinks that ordinary people and small sages are confused about the realm where the Buddha travels), so he requests the Buddha to manifest his body (so he requests the Buddha to manifest his body). That is, let them clearly see the manifestation of the Buddha of the mind-only (That is, let them clearly see the manifestation of the Buddha of the mind-only). The sutra says that those who have the five supernatural powers and are immortals (The sutra says that those who have the five supernatural powers and are immortals), especially those who have become immortals through magic in the human realm (especially those who have become immortals through magic in the human realm). They have developed the five supernatural powers (They have developed the five supernatural powers), although they have the knowledge of others' minds and past lives (although they have the knowledge of others' minds and past lives), they do not know the Samadhi where the Buddha travels (they do not know the Samadhi where the Buddha travels). Responding to the principle arises without leaving the mind-body of sentient beings (Responding to the principle arises without leaving the mind-body of sentient beings). Although the two vehicles without outflows have the three insights and six supernatural powers (Although the two vehicles without outflows have the three insights and six supernatural powers), they are also ignorant of the Buddha's realm of mind-only, so it is said that they also cannot know (they are also ignorant of the Buddha's realm of mind-only, so it is said that they also cannot know). The fourth point is the next line from 'I now' (The fourth point is the next line from 'I now'). It refers to requesting manifestation because one already believes and does not doubt (It refers to requesting manifestation because one already believes and does not doubt). The tree-god states that he is clear and unobstructed about the place where the Buddha walks (The tree-god states that he is clear and unobstructed about the place where the Buddha walks). Although he knows that there is originally no concealment or manifestation (Although he knows that there is originally no concealment or manifestation), he mentioned above that other beings are confused about the Buddha's realm, thinking that there is movement and stillness (he mentioned above that other beings are confused about the Buddha's realm, thinking that there is movement and stillness). Therefore, he earnestly requests to emerge from Samadhi, saying (Therefore, he earnestly requests to emerge from Samadhi, saying), 'I only hope that you will be compassionate and manifest your body for me' ('I only hope that you will be compassionate and manifest your body for me'). Question: Now the Buddha enters Samadhi to speak and answer each other (Question: Now the Buddha enters Samadhi to speak and answer each other), rising to pay homage to the relics (rising to pay homage to the relics), since there is coming and going, there are times when they meet and see each other (since there is coming and going, there are times when they meet and see each other), how does the tree-god know that the Tathagata is in Samadhi and has not come out (how does the tree-god know that the Tathagata is in Samadhi and has not come out), and thus makes such earnest requests (and thus makes such earnest requests)? Answer: The tree-god has great power and has long worked with the Buddha (Answer: The tree-god has great power and has long worked with the Buddha). In the past, he transformed into flowing water to save the fish (In the past, he transformed into flowing water to save the fish), and the tree-god showed half of his body to indicate the number (and the tree-god showed half of his body to indicate the number). Since the elder has already become a Buddha (Since the elder has already become a Buddha), how can the tree-god still remain in the realm of ordinary people (how can the tree-god still remain in the realm of ordinary people)? Therefore, every movement and stillness now is to support the Buddha's teachings (Therefore, every movement and stillness now is to support the Buddha's teachings), how can he not know (how can he not know)? Moreover, ordinary people have rituals for entering and leaving Samadhi (Moreover, ordinary people have rituals for entering and leaving Samadhi), although the Buddha rises (although the Buddha rises).

坐往來。其如未示出定之相。樹神敦請至勤。方現出相。其相者。必須先示微微動搖其身。次乃黈氣顰呻徐緩而起。方知如來示出定相。故法華謂安詳而起。此經云。出微妙音。故知定起皆有其相也。問新經自云。爾時薄伽梵于日晡時。從三昧起。觀察大眾而說頌曰。金光明妙法最勝諸經王。今之讖本何故至三番贊畢。方云從三昧起耶。茍譯者所見不同。其如集經者梵本編文。安次如何耶。答梵本不同豈須和會。其如學者無由曉經。今略試評之。在理或當冀無私隱。且夫此經古師謂是偏方之教。即一時赴機之說也。故天臺結歸方等部攝。斯由機分大小應赴權實。赴權小者。令見佛從定起說法。應實大者。則知佛在定而告。亦如華嚴中。令見女子身中入正受。男子身中起出說等。當時應物既殊。故集經者或言定起方說。或云說畢定起。然佛滅度後集經者。又匪一途。亦有窟內窟外所集。亦云。梵語有賒有切等。致譯經者。所睹梵本不同。如讖師曾游五天必睹梵文正本。見云佛在定而說必須信受敬譯。凈師本弘小典晚接梵文。或見云佛從定起方說。正符所宗。故編譯無改。至列聲聞菩薩等眾。皆云于日晡時從定而起。到佛會所。古師嘗推譯者。未為雅當信亦有之。然聖師所為必非徒然。凡流膚學莫盡考乎厥由也。求過得過

。附贅之尤亦已甚矣。學者體而思之。問大師既依讖本釋經。何故云入游法性出敘經王耶。答如來常在法性上定。應機順物示入定相。雖心遊寂理口出其言。故謂出敘經王。蓋寂不阻照說無妨定。非謂身出其定也。四酬請起定二。初爾時下一行。明經家敘起定。爾時者。即當樹神請畢之時。佛示出定之相。乃云以微妙音而讚歎言。即微細妙好之音。而悅豫四眾也。二善哉下二行。明佛定起能贊。佛贊樹神意合前二。以諸菩薩及妙幢。能贊佛所說教。皆是快言。如來序品已來明大體大宗大用。是金光明妙三法也。故云快說是言。若眾生聞此三法。即能發解證悟。明瞭常住。故云入甘露無生法門耳。二章安總釋二。初約義釋二。初約佛贊義二。初約定果贊因二。初正明贊因義二。初示義。私謂下總釋也。其文有四者。前大師分科止為三段。以如來定起三行之文。合為樹神段中。故注云云。今章安開釋方為盡理。文現可見。二引證。二示印成贊教。三番菩薩皆先贊佛次贊說教。即贊如來。從序品已來。是說一經大體大智大用菩薩修因也。何者序品明游法性。佛指所游是諸經王等。三番謂佛是說一經之大體也。壽量明佛常果。三番為佛是說一經之大智智即宗也。懺贊空品。謂佛是說一經之大用也。四王至捨身品。皆是說菩薩修

因也。三番贊教。既稱佛所說。故如來定起印成。即贊樹神等快說是言也二贊通三業。章安因明今品果佛定起。能贊因人快說。復考經之上文。亦有果身禮舍利之義。舍利者。翻骨分也。即因身爾。上懺品佛贊大懺。贊品佛贊龍尊。是大讚。皆言大者。一懺一讚等法性大體。知罪福性空也。四王品能請。善集品能說。鬼神品等能聽。捨身品能行。皆是快說者。共能了金光明教。能詮所詮是體宗用三。即一切三法。故皆名快說也。信相龍尊四王等。並是因人。故謂因口所說。孱字(士限切)現也。身口非意不行。故云任運例成也。二約出定義二。初據起問入。二答始末在定二。初明住法性定。問諸經先須入定定起方說今經何故一向在定。而有所說耶。答若論法性上定。豈有出入說默之異。既示其定蓋順物機。物機所宜適樂不同。諸經示同往佛皆先入定。履歷法緣對治散心。妄有所說。故須入定定起方說。此經首尾在定而能說者。意同向理。又示金光明無量甚深自在無礙。寂照融遍。故說畢定起印成三番快領如來所說法也。二彰法性圓融。言若作入法性者。顯理含容不阻出入。上唱法性無量甚深。一出一入有說有默。豈逾法性。故云法性自在。言四佛者。即四方佛也。五佛者。並釋迦耳。同處各處等者。信相室與靈鷲山雖

異。若了唯心者。見唯妙土則弟子眾一。故五佛同處共一身一智也。是則四無來去一無住在。其執權教者弟子眾異。謂妙幢所居共佛耆山。夐隔多里。故四佛五佛匪唯各處。亦見異身異智實來實去定住定在。雖此殊別無離法性。故云隨人所睹皆無障礙也。二約觀釋二。初明事三業境。言觀心者。標明觀釋也。先明諸菩薩贊具三業。為妙觀境。然贊雖在口。身須恭謹。心仍尊重。三業齊運贊義方成。二明理三觀成二。初明於事觀理。言三觀心者。寄身等境示空假中能觀三觀心也。近有講人不知便謂。後人妄加心字。亦由向迷心為所觀。致有踳駁。斯之疏謬不可云也。止如十六觀經本明佛觀。疏云。心觀為宗。或不見斯意。乃妄有穿鑿。今之學者切宜思之。觀身不得身者。先明身觀。推檢四大本無實性。名身性空。但有名字即身相也。名字多種。且舉六度十度等。如身行佈施名檀。身離諸非名戒。身受所辱名忍。身勤前行名進。身能安靜名禪。身了體空名慧。身行其巧名方便。身立盟誓名愿。身利及於他名力。身出生死名智。身乃至身行八萬塵沙法門。行者隨受名字。達名無名名身相空。推檢性相雖空。而色心諸法宛然。故空不定空。假不定假。非空非假皆真實妙性。名顯中道也。觀身既然口意例解。二明事得理成三。初

明無觀俱失。身等為境能發其觀。觀成境現事理雙明豬揩金山。方之可解。二以衣物為例。三衣者。僧伽梨郁多羅僧安陀會也。六物者。兼尼師壇缽多羅漉水囊也。是知六外無三。亦如四禪八定定外無禪。蓋衣名則局物名稍通。衣者遮覆之義也。缽多羅等且非遮覆。故通名物也。亦如無色四處受想慮亡。則無支林喜樂之名。故通受定名也。色界四處雖通靜慮。受想尚行則別受禪名。故知解之則事三理六俱明。昧之則三六四八俱暗。三得理俱成。境由觀顯。理觀若成身口意三。名妙色心。故亦名六觀亦名事理成也。無六亦無三者。牒上例中若不解之文也。可見。

維昔先稟法智大師。嘗講次撰記解釋經疏。方終一十七品會乃歸寂。其最後贊佛一品。經旨幽邈疏科尚簡。而鉤索深隱固亦難矣。予雖不敏。忝久親講授。遂纂集舊聞系諸卷末。亦冀覽者豈貽續貂之譏云。

金光明經文句記卷第六(下)

【現代漢語翻譯】現代漢語譯本明瞭觀照與無觀照都不可取。以身體等作為觀照的對境，能夠引發觀照。觀照一旦成就，對境顯現，事相與理體都清晰明瞭，就像豬在金山上摩擦一樣，這樣才能理解。第二，以衣物為例。『三衣』指的是僧伽梨（Saṃghāṭī，大衣）、郁多羅僧（Uttarāsaṅga，上衣）和安陀會（Antarvāsa，內衣）。『六物』指的是加上尼師壇（Niṣīdana，坐具）、缽多羅（Pātra，食器）和漉水囊（water filter bag）。由此可知，六物之外沒有三衣，就像四禪八定之外沒有禪定一樣。因為『衣』這個名稱比較侷限，而『物』這個名稱稍微通用。『衣』是遮蓋覆蓋的意思，而缽多羅等不只是遮蓋覆蓋，所以統稱為『物』。就像無色界的四處，當受、想、行、識都滅亡時，就沒有支林喜樂的名稱，所以統稱為『受定』。雖然四處也通於靜慮，但因為受和想還在執行，所以又特別稱為『禪』。因此，如果理解了這些，那麼事相上的三衣和理體上的六物就都清晰明瞭；如果昧於這些，那麼三衣、六物、四禪、八定就都晦暗不明。三衣得到，理體也就成就，對境由觀照而顯現。如果理觀成就，那麼身、口、意三業就稱為妙色心，所以也稱為六觀，也稱為事理成就。『無六亦無三』，是照應上面例子中如果不理解的說法。由此可見。過去曾經稟承法智大師的教誨，大師曾經在講經時撰寫筆記解釋經疏，直到完成第十七品時才圓寂。其中最後贊佛的一品，經文旨意深奧，疏文科判也過於簡略，而且鉤玄索隱非常困難。我雖然不敏，但有幸長期親近講授，於是纂集舊聞，繫於卷末，也希望讀者不要譏笑我是狗尾續貂。《金光明經文句記》卷第六(下)

【English Translation】 English version To perceive with clarity or without perception, both are losses. Using the body and so on as objects of contemplation can initiate observation. Once observation is complete, the object appears, and both phenomena and principle are clearly understood, like a pig rubbing against a golden mountain, which can then be comprehended. Second, take clothing as an example. The 'Three Robes' (三衣) refer to the Saṃghāṭī (僧伽梨, great robe), the Uttarāsaṅga (郁多羅僧, upper robe), and the Antarvāsa (安陀會, inner robe). The 'Six Articles' (六物) refer to these plus the Niṣīdana (尼師壇, sitting cloth), the Pātra (缽多羅, bowl), and the water filter bag (漉水囊). From this, it is known that there are no Three Robes outside of the Six Articles, just as there is no Dhyana (禪定) outside of the Four Dhyanas and Eight Samadhis (四禪八定). This is because the name 'robe' is limited, while the name 'article' is more general. 'Robe' means to cover, while the Pātra and so on are not just for covering, so they are generally called 'articles'. It is like the Four Stations of the Formless Realm (無色四處), when sensation, thought, volition, and consciousness cease, there are no names for branch, forest, joy, and pleasure, so they are generally called 'receptive samadhi'. Although the Four Stations also connect to meditative concentration, because sensation and thought are still active, they are separately called 'Dhyana'. Therefore, if these are understood, then the Three Robes in phenomena and the Six Articles in principle are both clear; if one is ignorant of these, then the Three Robes, Six Articles, Four Dhyanas, and Eight Samadhis are all obscure. Obtaining the Three, the principle is then accomplished, and the object is revealed by observation. If principle observation is accomplished, then the three karmas of body, speech, and mind are called wondrous form-mind, so it is also called the Six Observations, and also called the accomplishment of phenomena and principle. 'Without Six, also without Three' refers to the statement above about not understanding the examples. This is evident. In the past, I once received teachings from the Dharma Wisdom Master (法智大師), who, during his lectures, wrote notes explaining the sutras and commentaries, and only passed away after completing the seventeenth chapter. In the final chapter praising the Buddha, the meaning of the sutra is profound, and the commentary's divisions are too simple, and the investigation of hidden meanings is very difficult. Although I am not talented, I have been fortunate to be close to the lectures for a long time, so I compiled old news and attached it to the end of the volume, hoping that readers will not ridicule me for adding a dog's tail to a sable coat. The Golden Light Sutra, Commentary and Notes, Volume Six (Part Two) (金光明經文句記卷第六(下))