T39n1800_請觀音經疏

大正藏第 39 冊 No. 1800 請觀音經疏

No. 1800 [cf. Nos. 1043, 1801]

請觀音經疏

隋天臺智者大師說

弟子頂法師記

此經從人法以標名。人是至慈之大士。法是至良之神咒。人有二義。一通二別。別是觀音之勝名。通是菩薩之嘉號。別又二義。一能二所。請字。是標能感之群機。觀世音三字。是標能應之聖主。法有二義。一用二體。消伏毒害明其力用。陀羅尼明其正體體有二義。此間名為能持能遮。持於三義。遮於二邊。用即為三。一事二行三理。事者虎狼刀劍等也。行者五住煩惱也。理者法界無閡無染。而染即理性之毒也。故言從人法以標名焉。經前玄義五重(云云)。名者從人法以為名。靈知寂照法身為體。感應為宗。救危拔苦為用。大乘為教相。名者眾經皆有通名別名。此經人法等是別名。經之一字是通名。所以有此通別者。三義往簡。一教二行三理。教者。聲聞不同諸部名異。異故是別。然同是佛口所說。非余弟子人天所作。是名通約。行者。入道多途非唯一種。觀門有異修習亦殊。是故言別。契道之時同歸一理。是故論通。理者。理是一法多諸名字。或云真如實際實相。阿黎耶識種種名字。名字既異所以稱別

【現代漢語翻譯】現代漢語譯本：《請觀音經疏》

隋朝天臺智者大師說弟子頂法師記錄

此經從人和法來標示名稱。人是指至慈的大菩薩。法是指至善的神咒。人有通和別兩種含義。別是指觀音的殊勝名號，通是指菩薩的美好稱號。別又有能和所兩種含義。『請』字，是標示能感應的眾生根機。『觀世音』三個字，是標示能應化的聖主。法有作用和本體兩種含義。消除、降伏毒害，是說明其力量作用。陀羅尼，是說明其真正的本體，本體又有能持和能遮兩種含義。能持三種意義，能遮兩種邊見。作用即為三種：一是事，二是行，三是理。事是指虎狼、刀劍等災難。行是指五住煩惱。理是指法界沒有阻礙沒有污染，而染污就是理性中的毒害。所以說從人和法來標示名稱。經前的玄義有五重（如前所述）。名稱是從人和法而立名。靈知寂照是法身本體。感應是宗旨。救助危難，拔除痛苦是作用。大乘是教相。名稱方面，所有經典都有通名和別名。此經的人法等是別名。『經』這一個字是通名。之所以有這種通名和別名，是由於三種意義來區分：一是教，二是行，三是理。教方面，聲聞乘不同於其他各部，名稱各異，因為不同所以是別。然而同樣是佛所說，不是其他弟子或人天所作，這叫做通約。修行方面，入道的途徑很多，不只一種。觀門有差異，修習也不同，所以說是別。契合真理的時候，同樣歸於一個道理，所以說是通。理方面，理是一個法，卻有很多名字。或者叫做真如、實際、實相、阿黎耶識等等不同的名字。名字既然不同，所以稱為別。（觀音：Avalokiteśvara，菩薩：Bodhisattva，陀羅尼：Dharani，阿黎耶識：Ālaya-vijñāna）

【English Translation】 English version: The Commentary on the Requesting Avalokiteśvara Sutra

Spoken by Great Master Zhiyi of the Tiantai School in the Sui Dynasty Recorded by his disciple, Dharma Master Ding

This sutra is named based on person and dharma. The person refers to the greatly compassionate Bodhisattva. The dharma refers to the supremely virtuous mantra. 'Person' has two meanings: general and specific. Specific refers to the auspicious name of Avalokiteśvara (Guanyin), and general refers to the honorable title of Bodhisattva. 'Specific' also has two meanings: the able and the object. The word 'Requesting' indicates the various capacities of beings to be influenced. The three characters 'Avalokiteśvara' indicate the holy lord who is able to respond. 'Dharma' has two meanings: function and essence. Eliminating and subduing poisons and harms clarifies its power and function. Dharani clarifies its true essence, which has two meanings: the ability to uphold and the ability to shield. It upholds in three senses and shields against two extremes. The function is threefold: first, events; second, practices; and third, principles. Events refer to disasters such as tigers, wolves, swords, and so on. Practices refer to the five categories of afflictions. Principles refer to the unobstructed and unpolluted nature of the Dharma Realm, where pollution is the poison of the rational nature. Therefore, it is said that the name is based on person and dharma. The profound meanings before the sutra have five layers (as mentioned before). The name is established from person and dharma. Spiritual awareness and silent illumination are the essence of the Dharmakaya. Responsive interaction is the purpose. Rescuing from danger and relieving suffering is the function. The Great Vehicle is the teaching characteristic. Regarding names, all sutras have general and specific names. The person and dharma, etc., in this sutra are specific names. The single character 'Sutra' is a general name. The reason for having these general and specific names is due to three meanings for distinction: first, teaching; second, practice; and third, principle. In terms of teaching, the Śrāvaka Vehicle differs from other divisions, and the names are different; because they are different, they are specific. However, they are all spoken by the Buddha and not created by other disciples or humans and devas; this is called a general agreement. In terms of practice, there are many paths to enter the Way, not just one. The gates of contemplation are different, and the practices are also different; therefore, it is said to be specific. When one aligns with the Way, they all return to the same principle; therefore, it is said to be general. In terms of principle, the principle is one dharma but has many names. It is called Suchness, Reality, True Mark, Ālaya-vijñāna, and various other names. Since the names are different, they are called specific. (Avalokiteśvara: Guanyin, Bodhisattva, Dharani, Ālaya-vijñāna)

。同名一理是故論通。今就別名復為二。一人二法。人法相成豈得相離。今欲令易解故作兩釋。先明於人。次明於法。人者即為二。一能請之人。二所請之人。請之一字是標。能請之人即是有機之徒感於菩薩。觀世音三字。標所請之人。今明能請有三義。一為自故請。二為他故請。三護正法故請。並出下文。如斯那等是自請。如月蓋是為他請。七言偈是護正法請。複次自請是攝善法戒。為他是攝眾生戒。護法是攝正法戒。若得意只三請還是一法。何以故。如欲使自身戒定慧明凈。即是攝善法。若己定慧凈能利益他。即是攝眾生界。是故華嚴云。心佛及眾生是三無差別。故知三法是一也。今作三者。隨行者意逐其傍正。或時自行為正。餘二傍(云云)。自請復為三。一延請。二祈請。三愿請。為他護法。皆具延祈願三請也。此之三請。只是機感之因。用延祈願三請。即對三業。延即屈伸俯仰。延致之義。即身業請。祈即發口乾求。即口業請。愿即要心處所。即意業請。皆出下文。如五體投地是身業。四行偈明大悲覆一切是口業。一心一意是意業。複次延即是請人。祈是請法。愿是總人法。今就延請又為三。一標心請。二約行請。三約證請。標心者。如域意祈求專誠致請。機成則感大聖也。行請者。如人雖不標心。但其三

業無瑕身口純凈。大士自然感應。證請者。如其修唸佛三昧現前時。十方諸佛悉皆現前。身業既具此三請。口意亦爾。合有九請。自既有九。為他三業亦有九。護法三業亦有九。三九二十七。足前十二合有三十九請。能請既有三十九。能所合辯即有七十八種也。能請之人即是十法界眾生。十界之中九界論請。佛界須料簡。第三明所請之人。即是觀世音也。此又為二。一通二別。別即觀世音三字。通即菩薩兩字。亦約此通別明三義。教行理。教者菩薩皆具眾德普修萬行。為逗物設教各立一名。如文殊以妙德為稱。彌勒以慈心為名。此菩薩以觀智標號。至論三德妙理。亦不異無緣之慈。一切種智但逗物宜聞。各舉一名耳。各舉故論別。從初地至后等覺。同是因地故稱通約。行者萬行皆修趣。舉一行為首。如五百比丘各說身因。亦如三十二菩薩各說入不二法門。是故論別。同入無生至理。此處不殊故言通約。理者無相一理。多諸名字。名字各異所以亦異。是故言別。異名異說不離於理。是故言通。今釋別名得觀世音稱者。即為二。一總釋二別釋。總釋又二。一破二立。破者觀是能觀之智世是所觀之境。從境智得名。今問。此境智為當自境故境。自智故智。為當是由境故智。由智故境。為當是境智合故境。境智合故智。為當非

【現代漢語翻譯】現代漢語譯本業障消除，身口意三業純凈。大菩薩自然會有感應。『請』的含義是，比如修習唸佛三昧現前的時候，十方諸佛都會顯現。身業已經具備了這三種『請』（請佛常住、請轉法輪、請佛說法），口業和意業也是如此。合起來就有九種『請』。自身有九種，為他人三業也有九種，為護法三業也有九種。三九二十七，加上前面的十二種，合起來有三十九種『請』。能『請』的有三十九種，能『請』和所『請』合起來辨析，就有七十八種。能『請』的人就是十法界的眾生。十界之中，九界可以論『請』，佛界需要仔細斟酌。第三部分說明所『請』的人，就是觀世音（Avalokiteśvara）菩薩。這又分為兩種，一是通，二是別。別是指『觀世音』這三個字，通是指『菩薩』這兩個字。也根據這通別二義來闡明三種含義：教、行、理。教是指菩薩都具備各種功德，普遍修習各種修行，爲了適應不同的眾生而設立不同的教法，各自建立一個名稱。比如文殊（Mañjuśrī）菩薩以妙德為稱，彌勒（Maitreya）菩薩以慈心為名，這位菩薩以觀智作為標號。至於說到三德的微妙道理，也不異於無緣之慈和一切種智，只是爲了適應眾生的根器而各自舉出一個名稱罷了。因為各自舉出一個名稱，所以說是『別』。從初地菩薩到后等覺菩薩，都是因地，所以稱為『通約』。行是指萬行都修習，但舉出一個行為首要。比如五百比丘各自述說自身證悟的因緣，也像三十二位菩薩各自述說進入不二法門的方法。所以說是『別』。最終都進入無生之至理，這裡沒有差別，所以說是『通約』。理是指無相的真如一理，有很多名字。名字各自不同，所以也有差別，因此說是『別』。不同的名字和說法都不離於真如之理，所以說是『通』。現在解釋『觀世音』這個特別的名稱，分為兩種，一是總的解釋，二是分別的解釋。總的解釋又分為兩種，一是破，二是立。破是指『觀』是能觀的智慧，『世』是所觀的境界，從境界和智慧而得名。現在問，這個境界和智慧，是自身就是境界，自身就是智慧呢？還是因為境界才有智慧，因為智慧才有境界呢？還是境界和智慧合在一起才是境界，境界和智慧合在一起才是智慧呢？還是非……

【English Translation】 English version Karmic obscurations are eliminated, and the three karmas of body, speech, and mind are purified. The great Bodhisattva will naturally respond. The meaning of 'invitation' is, for example, when the Samadhi of Buddha Recitation manifests, all Buddhas of the ten directions will appear. The body karma already possesses these three 'invitations' (inviting the Buddha to remain, inviting the turning of the Dharma wheel, inviting the Buddha to teach the Dharma), and so are speech and mind karma. Combined, there are nine types of 'invitations'. If oneself has nine types, then for others' three karmas there are also nine types, and for Dharma protectors' three karmas there are also nine types. Three nines are twenty-seven, plus the previous twelve, totaling thirty-nine types of 'invitations'. If there are thirty-nine types of 'invitations', then analyzing the 'inviter' and the 'invited' together, there are seventy-eight types. The 'inviter' is the sentient beings of the Ten Dharma Realms. Among the Ten Realms, nine realms can be discussed in terms of 'invitation', while the Buddha Realm needs careful consideration. The third part explains the 'invited' one, who is Avalokiteśvara Bodhisattva. This is further divided into two aspects: general and specific. Specifically, it refers to the three characters 'Avalokiteśvara', while generally, it refers to the two characters 'Bodhisattva'. These general and specific meanings are used to clarify three aspects: teaching, practice, and principle. Teaching refers to Bodhisattvas possessing various virtues and universally cultivating various practices, establishing different teachings to suit different beings, each establishing a name. For example, Mañjuśrī Bodhisattva is known for his wonderful virtue, Maitreya Bodhisattva is named for his compassionate heart, and this Bodhisattva is labeled with the wisdom of observation. As for the subtle principles of the three virtues, they are no different from causeless compassion and omniscient wisdom, but each name is given to suit the capacity of beings. Because each name is given, it is considered 'specific'. From the first Bhumi Bodhisattva to the final Equal Enlightenment Bodhisattva, all are in the causal stage, so it is called 'general'. Practice refers to cultivating all practices, but taking one practice as the foremost. For example, the five hundred Bhikshus each narrated the causes of their own enlightenment, just like the thirty-two Bodhisattvas each narrated the methods of entering the non-dual Dharma gate. Therefore, it is considered 'specific'. Ultimately, they all enter the ultimate principle of non-birth, where there is no difference, so it is called 'general'. Principle refers to the one principle of formlessness, which has many names. The names are different, so there are also differences, therefore it is called 'specific'. Different names and explanations do not deviate from the principle of suchness, so it is called 'general'. Now, explaining the specific name 'Avalokiteśvara', it is divided into two aspects: a general explanation and a specific explanation. The general explanation is further divided into two aspects: negation and affirmation. Negation refers to 'observation' being the wisdom that can observe, and 'world' being the object that is observed, and the name is derived from the object and wisdom. Now, the question is, is this object and wisdom itself the object, itself the wisdom? Or is it because of the object that there is wisdom, and because of the wisdom that there is the object? Or is it the object and wisdom combined that is the object, and the object and wisdom combined that is the wisdom? Or is it non-...

境非智故智。非境非智故境。若自境自智。此是自生等。此之四執皆如中論所破。墮在自他四句中。複次有此四見故。具有六十二見。見故是受。受有三受。三受故有三苦。樂受則愛。苦受則恚。不苦不樂則癡。三毒等有名等分。從此四分開出八萬四千塵勞。即是集諦。以集故能招感生死。苦報不窮即苦諦自生。見中具六十二見。四分煩惱八萬塵勞。苦集流轉。餘三見亦爾。故經言。眾生處處著。即四見所起苦集也。今時人尚不識自中所起苦集。何能破他生共無因等。諸見苦集。以其不識四句中苦集故無道。無道故無滅。故令生死浩然。是故不用第二立者。今所明境智。非自非他共無因等。畢竟空寂言語道斷心行處滅。何境何智之可論。有所依則有所著。若無四執則無所依倚。無所依倚則無受。無受則無集。無集則無苦。問若如是者亦無道滅。答如此破四執之見。故知句句中九十人使。名識病名苦集。於四見無滯閡。名識道知。四見皆是污穢。五陰是見依。色不凈不受名爲念處。勤斷見增道。名四正勤道品等。又正勤心覺了四執即佛寶。了達法性即法寶。與實相和合即僧寶。如此觀時四諦三寶宛然假名。以無所住心。四悉檀意赴物機宜。假設方便而論境智。則有四種。一因緣境智。二假名境智。三四悉檀境智。四不思

【現代漢語翻譯】現代漢語譯本境不是因為智慧才是境，也不是因為不是境就不是智慧。也不是因為不是智慧才是境，也不是因為不是境就不是智慧。如果認為境和智慧是自身產生的，這就是自生等觀點。這四種執著都像《中論》（Mūlamadhyamakakārikā）所破斥的那樣，都落入自、他、共、無因這四句之中。進一步說，因為有這四種見解，所以具有六十二種邪見。有見解就會產生感受（受）。感受有三種：樂受、苦受、不苦不樂受。因為有這三種感受，所以有三種苦：樂受導致貪愛（愛），苦受導致嗔恚（恚），不苦不樂受導致愚癡（癡）。貪嗔癡三毒等，有名等分（nāmarūpa）。從這四種見解中，生出八萬四千種煩惱（塵勞），這就是集諦（samudaya）。因為積集（集），所以能夠招感生死輪迴，苦報沒有窮盡，這就是苦諦（duhkha）的自生。在這些見解中，包含了六十二種邪見，四種煩惱，八萬種塵勞，導致苦集流轉。其餘三種見解也是如此。所以經中說：『眾生處處執著』，就是指這四種見解所引起的苦集。現在的人尚且不認識自己心中所產生的苦集，又怎麼能夠破斥他生、共生、無因生等各種邪見苦集呢？因為他們不認識四句中的苦集，所以沒有道（marga），沒有道就沒有滅（nirodha），因此生死輪迴無邊無際。所以不用第二種立場來建立。現在所說的境和智慧，不是自生、不是他生、不是共生、不是無因生等，畢竟是空寂的，言語無法表達，心念無法到達，一切止息。哪裡還有什麼境和智慧可以討論呢？有所依靠就會有所執著。如果沒有這四種執著，就沒有所依倚。沒有所依倚就沒有感受（受），沒有感受就沒有積集（集），沒有積集就沒有苦（duhkha）。問：如果這樣說，那也就沒有道（marga）和滅（nirodha）了？答：如此破斥四種執著的見解，就知道句句中都有九十八隨眠（anuśaya），這就是認識到病，認識到苦集。對於四種見解沒有滯礙，這就是認識到道，知道四見都是污穢。五陰（skandha）是見解所依之處，觀色身不凈，不受諸受，名爲念處（smrti-upasthana）。勤奮斷除見解，增長道，名為四正勤（samyak-pradhana）道品等。進一步說，以正勤之心覺悟這四種執著，就是佛寶（Buddha-ratna）；了達法性，就是法寶（Dharma-ratna）；與實相（tathata）和合，就是僧寶（Sangha-ratna）。如此觀照時，四諦（catvāri-āryasatyāni）和三寶（triratna）宛然存在，只是假名安立。以無所住的心，運用四悉檀（catuḥ-siddhānta）的意趣，適應眾生的根機，假設方便而論述境和智慧，則有四種：一、因緣境智（hetu-pratyaya）；二、假名境智（prajñapti）；三、四悉檀境智；四、不可思議境智。

【English Translation】 English version The object (viṣaya) is not an object because of wisdom (jñāna); nor is it not an object because it is not wisdom. If the object and wisdom are self-produced, this is the view of self-origination (svataḥ-utpāda) and so on. These four attachments are all refuted by the Mūlamadhyamakakārikā (Treatise on the Middle Way), falling into the four possibilities of self, other, both, and neither. Furthermore, because of these four views, there are sixty-two views (drsti). Having views leads to feeling (vedanā). Feeling has three types: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Because of these three feelings, there are three sufferings: pleasant feeling leads to attachment (rāga), painful feeling leads to aversion (dveṣa), and neither-pleasant-nor-painful feeling leads to delusion (moha). The three poisons (tri-viṣa) of greed, hatred, and delusion, along with name and form (nāmarūpa), give rise to eighty-four thousand defilements (rajas), which is the truth of the origin of suffering (samudaya). Because of accumulation (samudaya), one can attract birth and death, and the retribution of suffering is endless, which is the self-origination of the truth of suffering (duhkha). Within these views, there are sixty-two wrong views, four types of afflictions, and eighty-four thousand defilements, leading to the cycle of suffering and its origin. The other three views are also like this. Therefore, the sutra says: 'Beings are attached everywhere,' which refers to the suffering and its origin arising from these four views. People today do not even recognize the suffering and its origin arising within themselves, how can they refute the suffering and its origin arising from other, both, or without a cause? Because they do not recognize the suffering and its origin within the four possibilities, they have no path (marga), and without a path, there is no cessation (nirodha), thus the cycle of birth and death is boundless. Therefore, we do not use the second position to establish. The object and wisdom that are now being discussed are not self-produced, not other-produced, not both-produced, not without-cause-produced, etc. They are ultimately empty and still, beyond the reach of language, beyond the realm of the mind, where all activity ceases. What object and wisdom can be discussed? Having something to rely on leads to attachment. If there are no four attachments, there is nothing to rely on. Without reliance, there is no feeling (vedanā), without feeling, there is no accumulation (samudaya), and without accumulation, there is no suffering (duhkha). Question: If that is the case, then there is also no path (marga) and cessation (nirodha)? Answer: By refuting the views of these four attachments, one knows that in each phrase there are ninety-eight latent tendencies (anuśaya), which is recognizing the disease, recognizing the suffering and its origin. Without hindrance to the four views, this is recognizing the path, knowing that the four views are all defilements. The five aggregates (skandha) are the basis of views. Contemplating the impurity of the body and not accepting feelings is called the mindfulness of the body (smrti-upasthana). Diligently cutting off views and increasing the path is called the four right exertions (samyak-pradhana), the path factors, and so on. Furthermore, with the mind of right exertion, realizing these four attachments is the Buddha Jewel (Buddha-ratna); understanding the nature of reality (dharmatā) is the Dharma Jewel (Dharma-ratna); being in harmony with suchness (tathata) is the Sangha Jewel (Sangha-ratna). When contemplating in this way, the Four Noble Truths (catvāri-āryasatyāni) and the Three Jewels (triratna) are clearly present, but are merely provisional names. With a mind that does not abide anywhere, using the intention of the four siddhantas (catuḥ-siddhānta), adapting to the capacities of beings, provisionally and expediently discussing the object and wisdom, there are four types: 1. Object and wisdom of causes and conditions (hetu-pratyaya); 2. Object and wisdom of provisional names (prajñapti); 3. Object and wisdom of the four siddhantas; 4. Inconceivable object and wisdom.

議境智。因緣者。或從自生他共無因等四種因緣。而明境智故。經言。一切法從緣生也。二假名者。若實者則不可立。以其浮虛不實。假名施設。如破瓶斬首等。但有名字。故云。是字不住亦不不住無所有故。故名假名境智也。赴緣四悉檀者。法眼明瞭深識機宜。逐其樂欲便宜對治。第一義而為立名。則以出假名道種智中所明境智。不思議境智者。法界之理。雖無境智之二而論境智。故經言。不思議智境。不思議智照。境智不二不相妨閡。此之四種。欲擬四教所明境智也。今觀世音。久袪四執慈悲普被。應物立名而辯四種之號也。故經言。我於三乘亦無志求。欲求聲聞(云云)。第二別釋者。又為二。一明境二明智。今言境者。即是三諦三境。一因緣俗諦境二真諦境。三中道第一義諦境。此之三境為智所觀即為四。一者觀因緣觀。觀俗諦粗事。二者觀因緣俗諦粗細。空無所有無非幻化。即是入空觀。三者分別俗諦。萬物方圓長短四微好醜細事無滯。即是出假觀。四者觀真俗之實相。是中道第一義諦觀。故涅槃云。十二因緣有四種觀。中論偈云。因緣所生法。即空即假即中之謂也。但此之四觀。終是三諦之境。問俗諦何獨開為二觀耶。答俗境有粗細故開為二。又問俗有粗細為二觀。真亦淺深亦應二觀。答俗是事故得為二

。真是理。理則無二。是故不開。約此四觀。亦明自觀化他護法標心行證等觀(云云)。次明智者。又為二。初明智義。二通對諸法。今明智義者。觀因緣俗是世智。亦名名字智。亦明等智觀。因緣空觀。亦名二諦觀。亦名一切智出假觀。亦名平等觀。亦名道種智。中道觀者。亦名一切種智。世智是世間之智。但有名字凡聖通用。但此智不能出生死。菩薩觀因緣時。於此觀中具行六度慈悲喜捨。來成勝解具一切法。然後坐道場。三十四心斷煩惱。如旃延子所明菩薩義。即是三藏境智。觀音若觀因緣空。不同二乘取證。有善方便雖行於空不住于空。而修萬行慈悲喜捨。成滿誓願。從初心斷結乃至十地為如佛。即通教境智觀音也。若觀假名不同通教。但從空出。此中明知空非空破空出假。以四悉檀具修萬行。斷除塵沙無知之惑。登初地斷無明。乃至十地行滿。即是別教境智觀音也。圓教中道者。不同別教。次第觀理斷無明。此乃稱理之觀。理既三諦之境。觀亦三智之觀。從初至后三諦圓觀。初住已能五住圓除。乃至四十二地無明究竟。稱為妙覺觀音。約此法門圓觀三諦故。稱圓教境智觀音也。第二通對諸法者。此之三智亦對五眼。照俗諦粗報色。名肉眼。照俗諦細報色。名天眼。照真名慧眼。照假中諸道根性有別。一切藥

【現代漢語翻譯】現代漢語譯本。真是理，理則無二。因此不開演其他法門。依此四種觀法，也能明白自觀、化他、護法、標心、行證等觀（此處省略具體內容）。接下來闡明智者，分為兩部分：首先闡明智的含義，其次是普遍對應諸法。現在闡明智的含義：觀察因緣俗諦是世智，也稱為名字智，也稱為明等智觀。觀察因緣空觀，也稱為二諦觀，也稱為一切智出假觀，也稱為平等觀，也稱為道種智。中道觀，也稱為一切種智。世智是世間的智慧，只有名稱，凡夫和聖人都可以擁有。但是這種智慧不能使人脫離生死。菩薩觀察因緣時，在此觀法中全面修行六度（佈施、持戒、忍辱、精進、禪定、智慧）、慈悲喜捨，從而成就殊勝的理解，具備一切法，然後在菩提道場，以三十四心斷除煩惱，如旃延子（Katyayaniputra）所闡明的菩薩的含義，這就是三藏（Tripitaka）的境智。觀音（Avalokitesvara）如果觀察因緣空，不同於二乘（聲聞乘和緣覺乘）人爲了自我解脫而證入涅槃，而是具有善巧方便，雖然行於空性，卻不住于空性，而修習萬行（各種修行），慈悲喜捨，成就圓滿誓願。從最初發心斷除煩惱，乃至十地（菩薩修行的十個階段），成為如佛（Tathagata），這就是通教（通於三乘之教）的境智觀音。如果觀察假名，不同於通教，只是從空性出發。這裡明確知道空非空，破除空性而入于假有，以四悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）全面修習萬行，斷除塵沙惑和無知之惑，登上初地（歡喜地）斷除無明，乃至十地（法雲地）修行圓滿，這就是別教（不共於二乘之教）的境智觀音。圓教（圓融無礙之教）的中道觀，不同於別教次第觀理斷除無明，這是稱合真理的觀法。真理既是三諦（空諦、假諦、中諦）之境，觀法也是三智（一切智、道種智、一切種智）之觀。從始至終三諦圓融觀照，初住（圓教菩薩的初階位）已經能夠圓滿斷除五住煩惱（見惑、思惑、塵沙惑、根本無明惑、習氣惑），乃至四十二地（菩薩修行的四十二個階段）無明究竟斷除，稱為妙覺觀音。依此法門圓滿觀照三諦，因此稱為圓教境智觀音。第二，普遍對應諸法：這三種智慧也對應五眼（肉眼、天眼、慧眼、法眼、佛眼）。照見俗諦粗糙的果報之色，稱為肉眼。照見俗諦精細的果報之色，稱為天眼。照見真諦，稱為慧眼。照見假諦中各種道根的性質差別，以及一切藥物

【English Translation】 English version. Truly, this is principle, and principle is non-dual. Therefore, other Dharma gates are not expounded. Based on these four contemplations, one can also understand self-contemplation, transforming others, protecting the Dharma, marking the mind, practice-realization, and other contemplations (details omitted here). Next, explaining the wise one, it is divided into two parts: first, explaining the meaning of wisdom; second, universally corresponding to all dharmas. Now, explaining the meaning of wisdom: observing conditioned arising and conventional truth (samvriti-satya) is worldly wisdom, also called name-wisdom, also called clear equal wisdom contemplation. Observing conditioned arising and emptiness contemplation is also called the two truths contemplation, also called the all-wisdom provisional establishment contemplation, also called the equality contemplation, also called the path-wisdom. The Middle Way contemplation is also called all-kinds-of-wisdom. Worldly wisdom is the wisdom of the world, it only has a name, and is common to both ordinary people and sages. However, this wisdom cannot liberate one from birth and death. When a Bodhisattva observes conditioned arising, in this contemplation, they fully practice the six perfections (paramitas: generosity, discipline, patience, diligence, concentration, and wisdom), loving-kindness, compassion, joy, and equanimity, thereby achieving supreme understanding and possessing all dharmas. Then, in the Bodhi-mandala (enlightenment place), with thirty-four thoughts, they cut off afflictions, as Katyayaniputra explained the meaning of Bodhisattva, which is the realm-wisdom of the Tripitaka (three baskets). If Avalokitesvara observes conditioned arising and emptiness, unlike the two vehicles (Shravakayana and Pratyekabuddhayana) who attain Nirvana for self-liberation, they have skillful means, although practicing emptiness, they do not dwell in emptiness, but cultivate myriad practices, loving-kindness, compassion, joy, and equanimity, fulfilling their vows. From the initial aspiration to cut off defilements, up to the ten bhumis (ten stages of Bodhisattva practice), becoming like a Tathagata (Thus Come One), this is the realm-wisdom Avalokitesvara of the shared teaching (teaching shared by the three vehicles). If one observes provisional names, unlike the shared teaching, which only starts from emptiness. Here, it is clearly known that emptiness is not emptiness, breaking emptiness and establishing the provisional, with the four siddhantas (four accomplishments: worldly siddhanta, individual siddhanta, remedial siddhanta, and first principle siddhanta), fully cultivating myriad practices, cutting off defilements like dust and sand and the delusion of ignorance, ascending to the first bhumi (Joyful Ground) cutting off ignorance, up to the tenth bhumi (Dharma Cloud Ground) practice is complete, this is the realm-wisdom Avalokitesvara of the distinct teaching (teaching not shared by the two vehicles). The Middle Way contemplation of the perfect teaching (teaching of perfect harmony), unlike the distinct teaching which gradually contemplates principle and cuts off ignorance, this is a contemplation that accords with principle. Since principle is the realm of the three truths (emptiness, provisional existence, and the middle way), the contemplation is also the contemplation of the three wisdoms (all-wisdom, path-wisdom, and all-kinds-of-wisdom). From beginning to end, the three truths are contemplated in a perfect and harmonious way. The initial dwelling (first stage of a perfect teaching Bodhisattva) is already able to perfectly eliminate the five dwelling afflictions (afflictions of view, afflictions of thought, afflictions like dust and sand, afflictions of fundamental ignorance, and afflictions of habit), up to the forty-two stages (forty-two stages of Bodhisattva practice), ignorance is completely cut off, called Wonderful Enlightenment Avalokitesvara. Based on this Dharma gate, perfectly contemplating the three truths, therefore it is called the realm-wisdom Avalokitesvara of the perfect teaching. Second, universally corresponding to all dharmas: these three wisdoms also correspond to the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye). Seeing the coarse karmic retribution of conventional truth is called the flesh eye. Seeing the subtle karmic retribution of conventional truth is called the heavenly eye. Seeing the ultimate truth is called the wisdom eye. Seeing the differences in the nature of various path roots in provisional truth, and all medicines

病塵沙法門。名法眼。照真俗之實相。名佛眼。此眼觀三法是一。而異名開合。四觀五眼三智(云云)。此之三智。今合四教。因緣法是三藏教。即空是通教。出假是別教。中道是圓教。如是廣類通諸經論。異名法相。皆融會入三智之法。無不收攝(云云)。世者。即是十法界。差別隔異故言世。世是色。色即觀。世身四心是意。即觀世意。音是機。即觀世音一界之中。有自他護法。自中有延祈願。延中有標心行證等。一界有三十九。十界有三百九十觀也。次釋通名。言菩薩者。具名菩提薩埵摩訶薩埵。菩提名道。薩埵名成眾生。摩訶言大。釋論云。菩薩初發心。誓度於一切。能忍成道事。不動亦不破。是心名薩埵。以菩提是成就眾生。道有種種。成因緣道。空道。第一義道。道語則通。通稱為菩薩也。又于諸道中又言通別。若直修因緣道。止是人天乘。此道則通。若能起慈悲。誓願萬行莊嚴是菩薩道。此道則別。今菩薩遍觀諸道。遍行諸行。無不周普。豈有舍一取一。經言。五眼具足成菩提。然菩薩于諸道。亦不作難心苦心。亦不分別。我行是道不得是道。分別出自前人之情。希向既殊修行。為機亦異感降不同。若作三藏教。學者自感三藏之觀音。乃至一心具萬行。學者自見圓教觀音。故經言。隨諸眾生類。為之立

異字也。他人問。三業俱觀。身口若為觀。答聖觀智觀。前人身口非是身口。觀前人也。意謂通亦得第二釋。法即消伏毒害陀羅尼也。消伏者。消名消除。伏名調伏。故經言。消除三障無諸惡。五眼具足成菩提。但除其病。不除其法。譬如蛇虺有毒。但除消其螫蠆令不侵人。不可殞命也。伏者調善令堪乘馭。伏三障之毒。為入道之門。隨應得度而度脫之。故不須斷。複次消有二義。一消除。二消滅。即對斷煩惱入涅槃。不斷入涅槃也。伏亦二義。一除伏。二平伏。亦對斷不斷也。如金剛般若云。如是降伏其心。降是消義。具二種消伏。是二種伏也。毒即三障。文有三番明咒。初云凈三毒根。即煩惱障。次云破惡業。即業障。次雲遊戲五道及八難苦。即報障。通論三障其相如是。但別明不無輕重之殊。即用三咒。消伏其病也。歷四教十法界。除三障陀羅尼者。如釋論云。陀羅尼中無閡陀羅尼。最大三昧中王三昧。最大此翻言能持能遮。持者。持名持義。行證化他正法等。遮者。遮三障。遮三障名消持名。義為伏咒。即是愿也。經者教也。如舊釋。此對四詮教(云云)。餘四重玄義(出余疏)感應為宗者。以十法界眾生三業為機。備於四句(云云)。分文為三。從如是至令得無患。是序分。第二從爾時佛告長者。至如除重

云生諸佛前。名正說分。第三從佛說是已去訖文。名流通分。或時正說訖。后番咒令不橫死為正說分。今依前生起三段如別文。今就序為三。次序由序述敘。居一說之初名次序。神光駭集名由序。言論激發名述敘。引例(云云)。三序之中復有通有別。諸經同有次序故名通。由藉各異故言別。如是者如舊解。大林者。是第一義。包含二諦故名大。萬德叢聚故名林。精者無八倒故名精。如涅槃觀色不凈。因滅是色獲得常色。一陰通除八倒。五陰合除四十倒名精。空於二邊畢竟空故名舍。亦是住十八空理故名舍。重閣者。重空觀也。空生死涅槃也(云云)。就第一列聲聞有五(云云)。如煉真金。是總嘆(云云)。澄即嘆定。靜即嘆慧。具足身心諸定也。色界四禪為身定。無色四空為心定。前三背舍是身定。后五背舍是心定。故知得解脫者。身心澄靜也(云云)。第二列菩薩眾(云云)。大智去有六句。前四是約因嘆。后二是鄰果嘆。大智者。是慧莊嚴名為解。亦名為目。調伏諸根名福莊嚴。名為行亦名為足。目足備故入清涼池。若約四種明智者。三藏以四諦智為大智。通教以空慧為大智。別教以道種智為大智。亦可二諦智為別大智。圓教以一切種智為大智。一切種智亦有一切智。此是總別之異名。例如四諦十六諦。四六

【現代漢語翻譯】現代漢語譯本云生諸佛前。名為正說分。第三，從佛陀開始說法之後到結束的部分，稱為流通分。或者，有時正說結束后，加上咒語以避免橫死，也屬於正說分。現在依照之前的生起方式，將經文分為三個部分，如同其他經文一樣。現在就序分來說，分為三個部分：次序、由序、述敘。居於一部經文之初，稱為次序。神光駭集，稱為由序。言論激發，稱為述敘。引用例子（等等）。三序之中又有通序和別序。諸經都有的次序，所以稱為通序。憑藉的因緣各不相同，所以稱為別序。『如是』，如同舊有的解釋。『大林』，是第一義，包含二諦，所以稱為『大』。萬德叢聚，所以稱為『林』。『精』，是沒有八倒，所以稱為『精』。如同《涅槃經》中觀色不凈，因為滅除了色，獲得了常色。一陰通除八倒，五陰合除四十倒，稱為『精』。空於二邊，畢竟空，所以稱為『舍』。也是安住於十八空的道理，所以稱為『舍』。『重閣』，是重空觀，空生死涅槃（等等）。就第一列聲聞眾來說，有五種（等等）。如同煉真金，這是總體的讚歎（等等）。『澄』就是讚歎定力，『靜』就是讚歎智慧。具足身心諸定。四禪是身定，無色四空是心定。前三背舍是身定，后五背舍是心定。所以知道得到解脫的人，身心澄靜（等等）。第二列菩薩眾（等等）。大智開始有六句。前四句是就因來讚歎，后兩句是鄰近果來讚歎。『大智』，是慧莊嚴，名為解，也名為目。調伏諸根，名為福莊嚴，名為行，也名為足。目足具備，所以能進入清涼池。如果按照四種明智來說，三藏以四諦智為大智，通教以空慧為大智，別教以道種智為大智，也可以說二諦智為別大智，圓教以一切種智為大智。一切種智也包含一切智。這是總別不同的名稱。例如四諦和十六諦，四和六。

【English Translation】 English version Before the Buddhas, it is called the 'Proper Exposition Section'. The third, from when the Buddha starts speaking until the end of the text, is called the 'Circulation Section'. Or, sometimes after the proper exposition, a mantra is added to avoid accidental death, which also belongs to the 'Proper Exposition Section'. Now, according to the previous arising method, the text is divided into three parts, just like other texts. Now, regarding the introduction, it is divided into three parts: Sequence, Origin, and Narration. Being at the beginning of a scripture, it is called 'Sequence'. Divine light gathers, called 'Origin'. Eloquent speech inspires, called 'Narration'. Citing examples (etc.). Among the three introductions, there are common and distinct ones. The sequence that all sutras have is called the 'Common Sequence'. The conditions relied upon are different, so it is called the 'Distinct Sequence'. 'Thus', as in the old explanation. 'Great Forest' (Da Lin), is the supreme meaning (first meaning), containing the two truths (two truths), so it is called 'Great'. Myriad virtues gather, so it is called 'Forest'. 'Pure' (Jing), is without the eight inversions (eight inversions), so it is called 'Pure'. Like contemplating impurity of form in the Nirvana Sutra, because form is extinguished, constant form is obtained. One skandha universally eliminates the eight inversions, and the five skandhas together eliminate the forty inversions, called 'Pure'. Empty of the two extremes, ultimately empty, so it is called 'Abode' (She). It is also abiding in the principle of the eighteen emptinesses (eighteen emptinesses), so it is called 'Abode'. 'Double Pavilion' (Chong Ge), is the double emptiness contemplation, emptiness of birth and death and Nirvana (etc.). Regarding the first list of Shravakas (Shravakas), there are five (etc.). Like refining true gold, this is a general praise (etc.). 'Clear' (Cheng) is praising concentration, 'Quiet' (Jing) is praising wisdom. Fully possessing all concentrations of body and mind. The four Dhyanas (four Dhyanas) are bodily concentration, the four formless realms (four formless realms) are mental concentration. The first three liberations are bodily concentration, the last five liberations are mental concentration. Therefore, it is known that those who attain liberation are clear and quiet in body and mind (etc.). The second list is of Bodhisattvas (Bodhisattvas) (etc.). Starting with great wisdom (Da Zhi), there are six sentences. The first four sentences are praising based on the cause, and the last two sentences are praising based on the proximity to the result. 'Great Wisdom', is wisdom adornment, called understanding, also called eye. Subduing the roots, called merit adornment, called practice, also called foot. With both eye and foot complete, one can enter the cool pond. If speaking according to the four kinds of intelligence, the Tripitaka (Tripitaka) takes the wisdom of the four noble truths (four noble truths) as great wisdom, the common teaching takes emptiness wisdom as great wisdom, the distinct teaching takes the wisdom of the path as great wisdom, one can also say that the wisdom of the two truths is distinct great wisdom, the perfect teaching takes all-knowing wisdom (all-knowing wisdom) as great wisdom. All-knowing wisdom also includes all wisdom. This is a different name for general and specific. For example, the four noble truths and the sixteen noble truths, four and six.

不同。二乘義一切智(云云)。本行者。若修行為語從行以入理。理則為本。若化道者從本起行。如般若中百二十條勸學。欲得佛法皆學般若。般若即是諸行。故知般若是行本。如如意珠出生眾寶。若無此慧解。則不能起行要。因有解立行故智為行本。皆成者還約四種論成。非但解成。亦是行滿具足(云云)。調伏者。是明福德故。大經云。福德莊嚴者。所謂六波羅蜜。智慧莊嚴者。所謂從一地乃至十地智慧。今依諸度以釋。調伏諸根義也。如金剛般若明檀義。初約眼根辨法相謂不住色佈施。若住色此名眼慳。舍色名檀。檀義攝三。資生無畏法故。約檀明義余度自顯。又經云。福德莊嚴者。有為有漏。此即斥無方便者。亦是福德不趣菩提因。實相慧導此福德以成正覺。以有慧故。眼色三事皆空。若是但空。覆成聲聞無方便空。菩薩以不可得空。是空亦空無染不著。而能于眼空中慈悲方便。行諸萬行通達佛道。導成福德趣于菩提。但眼之本不空不有。即是正因佛性。了此眼不可得空。即是了因佛性。能捨一切塵勞而行。佈施事中諸用功德。即緣因佛性。約此眼根。明三般若三解脫三法身。在眼中亦約四位。調伏諸根義。於色中不起惡不染。即因緣中不著色。眼中檀義。若知色空如幻。即通教中調伏眼。舍二十五有檀義。

【現代漢語翻譯】現代漢語譯本不同。二乘的意義是一切智（此處云云）。從本行來說，如果是修行，通過語言從行為進入真理，那麼真理就是根本。如果是教化引導，則從根本生起行為，例如《般若經》中一百二十條勸學的內容，想要獲得佛法都要學習般若。般若就是各種行為的根本，所以知道般若是行為的根本。如同如意珠能出生各種珍寶。如果沒有這種智慧理解，就不能生起行為的要領。因為有了理解才能建立行為，所以智慧是行為的根本。『皆成』是指還要根據四種成就來論述，不僅僅是理解上的成就，也是指行為圓滿具足（此處云云）。『調伏』是指闡明福德，所以《大般涅槃經》說：『用福德來莊嚴，指的是六波羅蜜；用智慧來莊嚴，指的是從一地到十地的智慧。』現在依據各種度來解釋，就是調伏諸根的意義。例如《金剛般若經》闡明佈施的意義，最初從眼根辨別法相，說的是不住於色相而行佈施。如果執著於色相，這就叫做眼慳。捨棄色相就叫做佈施，佈施的意義涵蓋三種：資養生命，無所畏懼，以及佛法。通過佈施來闡明意義，其他的度自然就顯現出來。經中又說：『用福德來莊嚴，是有為有漏的。』這實際上是斥責沒有方便法門的人，也是說福德不能導向菩提的原因。用實相智慧引導這些福德，才能成就正覺。因為有了智慧，眼、色、識三者都是空的。如果只是空，又會變成聲聞乘沒有方便的空。菩薩用不可得的空，這種空也是空，沒有污染和執著，而能夠在眼空的境界中，用慈悲方便，修行各種善行，通達佛道，引導成就福德，趨向菩提。但是眼睛的本性既不是空也不是有，這就是正因佛性。瞭解這種眼睛不可得的空，就是了解了因佛性。能夠捨棄一切塵勞而行佈施，在佈施的事情中各種功德的運用，就是緣因佛性。通過這個眼根，闡明三般若、三解脫、三法身。在眼中也根據四種位次，闡明調伏諸根的意義。在色中不生起惡念，不被污染，就是在因緣中不執著於色。眼中佈施的意義，如果知道色是空如幻象，就是在通教中調伏眼根，捨棄二十五有的佈施意義。

【English Translation】 English version Different. The meaning of the Two Vehicles is omniscience (etc.). Regarding fundamental practice, if one cultivates practice by entering into principle through language from action, then principle is the foundation. If it is about teaching and guiding, then action arises from the foundation, such as the one hundred and twenty exhortations to learning in the Prajna Sutra. If one wishes to attain the Buddha Dharma, one must study Prajna. Prajna is the root of all practices, so know that Prajna is the foundation of action. It is like a wish-fulfilling jewel that produces various treasures. Without this wisdom and understanding, one cannot initiate the essentials of practice. Because action is established based on understanding, wisdom is the foundation of action. 'All accomplished' also refers to accomplishment based on the four types of attainment. It is not only accomplishment in understanding, but also the complete fulfillment of practice (etc.). 'Subduing' means clarifying merit and virtue, so the Mahaparinirvana Sutra says: 'Adornment with merit and virtue refers to the Six Paramitas; adornment with wisdom refers to the wisdom from the first to the tenth bhumis (stages of the bodhisattva path).' Now, based on the various paramitas, it is explained as the meaning of subduing the senses. For example, the Diamond Sutra clarifies the meaning of dana (giving, generosity). Initially, it distinguishes the characteristics of dharma (teachings, principles) based on the eye-sense, saying that one should practice giving without dwelling on form. If one clings to form, this is called eye-stinginess. Abandoning form is called dana. The meaning of dana encompasses three aspects: nourishing life, fearlessness, and the dharma. By clarifying the meaning through dana, the other paramitas naturally become apparent. Furthermore, the sutra says: 'Adornment with merit and virtue is conditioned and defiled.' This is actually criticizing those without skillful means, and it also means that merit and virtue cannot lead to bodhi (enlightenment). Using the wisdom of true reality to guide these merits and virtues can lead to the accomplishment of perfect enlightenment. Because there is wisdom, the eye, form, and consciousness are all empty. If it is only emptiness, it will become the emptiness without skillful means of the sravakas (listeners, disciples). Bodhisattvas use unattainable emptiness, and this emptiness is also empty, without defilement or attachment, and they can use compassion and skillful means in the realm of eye-emptiness to cultivate various good deeds, penetrate the Buddha path, guide and accomplish merit and virtue, and move towards bodhi. However, the nature of the eye is neither empty nor existent; this is the inherent Buddha-nature. Understanding this unattainable emptiness of the eye is understanding the causal Buddha-nature. Being able to abandon all worldly troubles and practice giving, and the application of various merits in the act of giving, is the conditional Buddha-nature. Through this eye-sense, the three prajnas (wisdoms), three liberations, and three dharmakayas (bodies of the Buddha) are clarified. In the eye, the meaning of subduing the senses is also clarified according to the four positions. Not generating evil thoughts or being defiled by form means not clinging to form in conditions. The meaning of dana in the eye is that if one knows that form is empty like an illusion, it is subduing the eye-sense in the shared teaching, and the meaning of dana is abandoning the twenty-five realms of existence.

知色假名。分別一切色諸法相。而不為諸惑所惑。即別教調伏眼。即出假舍無知障明檀義。若知色非色不二本性常凈。即中道調伏。乃至諸根調伏(云云)。如思益云。不為六塵所傷名尸。能忍違從之境名忍。于因緣六塵不染名生忍。于空中不著違從名法忍。出假名中不著違從名法忍。圓教中違從不著名中道忍。舍六塵不染六根名精念。念入道名進。亦於四位中明不雜辨精進(云云)。離憂喜苦樂諸根故名禪。初禪離憂根得覺支。二禪離苦根得喜支。三禪除喜得樂支。四禪除樂得不苦不樂。得舍支。是名眼根中得禪。若如大乘菩薩眼根入正受。耳根三昧起。即是於六根具禪般若者。根塵識三事是不可得。了達究竟盡即般若。如是于眼中方便修六度。具佛威儀者。即八相成佛道之威儀。論四位中智慧覺了。得八相義而非具。但名鄰果。等覺方是具也。心大如海如論四位所約。各有大義而非究竟。今中道正觀具三義。廣深含眾流乃名大海。今正智照十法界相名廣。徹真源故名深。攝萬法故名受流。正觀乃名大也。列名皆的的中道觀判名也。寶即實相實智也。月即虧盈。半滿方便權智也(云云)。月光約智斷二德也。跋陀云賢首。等覺是眾賢位極故。佛聖首聖極故(云云)。第三列凡夫眾。即有八部。名四種眾。當機。是五

【現代漢語翻譯】知色假名（知道色法的虛假名稱）。分別一切色諸法相（辨別一切色法的各種現象），而不為諸惑所惑（不被各種迷惑所困擾），這就是別教調伏眼（別教中調伏眼根的方法）。即出假舍無知障明檀義（通過出假觀，捨棄無知之障，從而明白佈施的意義）。若知色非色不二本性常凈（如果知道色與非色是不二的，其本性是常凈的），即中道調伏（這就是中道調伏的方法）。乃至諸根調伏（乃至調伏其他各種根）。如《思益經》所說：『不為六塵所傷名尸（不被六塵所傷害叫做尸），能忍違從之境名忍（能夠忍受違逆和順從的境界叫做忍），于因緣六塵不染名生忍（對於因緣和六塵不被污染叫做生忍），于空中不著違從名法忍（在空性中不執著違逆和順從叫做法忍）。』出假名中不著違從名法忍（出假觀中不執著違逆和順從叫做法忍）。圓教中違從不著名中道忍（圓教中對違逆和順從都不執著叫做中道忍）。舍六塵不染六根名精念（捨棄六塵而不被六根所污染叫做精念），念入道名進（以精念進入道叫做進）。亦於四位中明不雜辨精進（也在四種位次中說明不雜亂地辨別精進）。離憂喜苦樂諸根故名禪（遠離憂愁、喜悅、痛苦、快樂等各種感受，所以叫做禪）。初禪離憂根得覺支（初禪離開憂愁的感受，得到覺支）。二禪離苦根得喜支（二禪離開痛苦的感受，得到喜支）。三禪除喜得樂支（三禪去除喜悅，得到樂支）。四禪除樂得不苦不樂，得舍支（四禪去除快樂，得到不苦不樂，得到舍支）。是名眼根中得禪（這就是在眼根中得到禪定）。若如大乘菩薩眼根入正受，耳根三昧起（如果像大乘菩薩那樣，眼根進入正受，耳根的三昧生起），即是於六根具禪般若者（這就是在六根中都具備禪定和般若的人）。根塵識三事是不可得（根、塵、識這三者都是不可得的），了達究竟盡即般若（徹底了達它們的究竟，就是般若）。如是于眼中方便修六度（像這樣在眼根中方便地修習六度），具佛威儀者（具備佛的威儀的人），即八相成佛道之威儀（就是八相成佛的威儀）。論四位中智慧覺了，得八相義而非具（在四種位次中，以智慧覺悟，得到八相的意義，但並非完全具備），但名鄰果（只能叫做鄰近於果位），等覺方是具也（等覺菩薩才是完全具備）。心大如海如論四位所約（心像大海一樣廣大，如同四種位次所概括的），各有大義而非究竟（各有廣大的意義，但並非究竟）。今中道正觀具三義（現在中道正觀具備三種意義），廣深含眾流乃名大海（廣大、深邃、包含眾多河流，才能叫做大海）。今正智照十法界相名廣（現在以正智照耀十法界的現象叫做廣），徹真源故名深（徹悟真如本源所以叫做深），攝萬法故名受流（攝受萬法所以叫做受流）。正觀乃名大也（正觀才能叫做大）。列名皆的的中道觀判名也（所列舉的名稱都是中道觀的判斷名稱）。寶即實相實智也（寶就是實相和實智）。月即虧盈，半滿方便權智也（月亮有虧缺和盈滿，象徵著半滿的方便權智）。月光約智斷二德也（月光比喻智慧和斷除煩惱兩種功德）。跋陀（Bhadra，賢）云賢首（賢首），等覺是眾賢位極故（等覺菩薩是眾多賢位中的最高位）。佛聖首聖極故（佛是聖人中的最高者）。第三列凡夫眾（第三類是凡夫大眾），即有八部（即有八部），名四種眾（稱為四種眾）。當機（當下根機），是五（是五種）。

【English Translation】 Knowing the name of 'color' is a false designation. Discriminating all the characteristics of 'color' dharmas, yet not being deluded by any delusions, this is the 'Subduing the Eye' in the Separate Teaching (biejiao). It means relinquishing the obstruction of ignorance through 'Emerging from the Provisional' (chujia), clarifying the meaning of generosity (dana). If one knows that 'color' and 'non-color' are non-dual, and their inherent nature is eternally pure, this is 'Subduing through the Middle Way'. And so on, subduing all the senses. As stated in the Si Yi Sutra (《思益經》): 'Not being harmed by the six sense objects is called 'corpse' (shi). Being able to endure states of opposition and compliance is called 'endurance' (ren). Not being defiled by conditions and the six sense objects is called 'birth-endurance' (shengren). Not being attached to opposition and compliance in emptiness is called 'dharma-endurance' (faren).' In 'Emerging from the Provisional', not being attached to opposition and compliance is called 'dharma-endurance'. In the Perfect Teaching (yuanjiao), not being attached to opposition and compliance is called 'Middle Way endurance'. Relinquishing the six sense objects and not defiling the six senses is called 'refined mindfulness' (jingnian). Mindfulness entering the path is called 'progress' (jin). Also, in the four stages, clarifying and distinguishing 'unmixed' diligence (jingjin). Being apart from the roots of sorrow, joy, suffering, and pleasure is called 'dhyana' (chan). In the First Dhyana, one departs from the root of sorrow and attains the limb of awakening (juezhi). In the Second Dhyana, one departs from the root of suffering and attains the limb of joy (xizhi). In the Third Dhyana, one eliminates joy and attains the limb of pleasure (lezhi). In the Fourth Dhyana, one eliminates pleasure and attains neither suffering nor pleasure, attaining the limb of equanimity (shezhi). This is called attaining dhyana in the eye sense. If, like a Mahayana Bodhisattva, the eye sense enters correct reception (zhengsou), and the samadhi of the ear sense arises, then one possesses dhyana and prajna in all six senses. The three things—sense organs, sense objects, and consciousness—are unattainable. Thoroughly understanding their ultimate exhaustion is prajna. Thus, in the eye sense, one skillfully cultivates the Six Perfections (liudu). One who possesses the dignified demeanor of a Buddha possesses the dignified demeanor of the Eight Aspects of Accomplishing the Buddha Path. Discussing the wisdom and understanding in the four stages, one attains the meaning of the Eight Aspects but does not fully possess them; one can only be called 'neighboring the fruit'. Only Equal Enlightenment (dengjue) is complete. The mind is as vast as the ocean, as encompassed by the four stages. Each has great meaning but is not ultimate. Now, the Correct Contemplation of the Middle Way possesses three meanings: vastness, depth, and containing many streams, hence it is called the 'Great Ocean'. Now, the Correct Wisdom illuminating the phenomena of the Ten Dharma Realms is called 'vastness'. Thoroughly penetrating the true source is called 'depth'. Embracing all dharmas is called 'receiving streams'. Correct Contemplation is then called 'great'. The listed names are all judgments of the Correct Contemplation of the Middle Way. The 'treasure' (bao) is the True Aspect (shixiang) and True Wisdom (shizhi). The 'moon' (yue) is waxing and waning, symbolizing the provisional wisdom of partial and complete expedients. The moonlight symbolizes the two virtues of wisdom and severance. Bhadra (跋陀, meaning 'virtuous') is said to be the 'Chief of the Virtuous' (賢首, xianshou), because Equal Enlightenment is the highest position among the virtuous. The Buddha is the chief of the sages, the ultimate sage. The third category lists the ordinary people, which includes the Eight Divisions, called the Four Assemblies. The 'present capacity' (dangji) refers to the five...

百及后得道者。發起。是月蓋舍利弗等。影響。是上列二萬及八部中權者。結緣者。是當時無益。後世得度人也。又作乘急戒緩四句(云云)。第二由序者。從毗舍離去是由藉序。就此為二。一病相。二明病由。文中說因之與病。乃是假事表理。豈可止就事解而不深推。即具兩釋。就事舍離翻為廣嚴。具如凈名疏中釋。明諸病者及病相。不出此國也。病相。即是眼赤如血耳膿等。是也。此病相是五根之相。眼主肝。耳主腎。鼻主肺。舌主脾。口主心。化為粗澀。是身根病相。如人食惡食。納腹內為病。即是主身根。以五根病故。意識昏迷故云如醉。即是意根病。良由五根不利。致五根病惱。亦可是病從五根入五臟傷壞。病由者即是五。夜叉惡鬼為是鬼故。致令國人疾惱故。言病之所由。就理釋者。法界之國無邊名廣。性善莊飾是嚴義。十種行人不出法界。十者分段有八。一受苦報人。二修世間善法。三修聲聞。四修緣覺。五修六度。六修通教。七修別教。八修圓教。此八在分段未斷惑。造心之始各修諸法。而有愛見之惑。致六塵傷壞。六根而致病也。變易土二人。即是分段盡來。入別位三十心中。或入圓位初住中。此二人地地之中皆有愛見。若別教有凈妙五欲之愛。四句見佛性不融之見。圓教有佛愛菩提愛順道愛。四

【現代漢語翻譯】現代漢語譯本：『百及后得道者』，指的是發起之人。『是月蓋舍利弗等』，指的是影響之人。『是上列二萬及八部中權者』，指的是結緣之人。『結緣者』，指的是當時無益，後世得度之人。又作乘急戒緩四句（此處省略）。第二，關於由序，從毗舍離（Vaishali，古印度城市）出發是由藉之序。就此分為兩部分：一是病相，二是明病由。文中說因與病，乃是假借事相來表達道理，豈可只就事相解釋而不深入推究？即包含兩種解釋。就事相而言，舍離翻譯為廣嚴，具體如《凈名疏》中的解釋。說明諸病者及病相，不出此國。病相，即是眼赤如血、耳膿等，是也。此病相是五根之相：眼主肝，耳主腎，鼻主肺，舌主脾，口主心，化為粗澀，是身根病相。如人食惡食，納腹內為病，即是主身根。以五根病故，意識昏迷，故云如醉，即是意根病。良由五根不利，致五根病惱。亦可是病從五根入五臟傷壞。病由，即是五夜叉惡鬼為是鬼故，致令國人疾惱，故言病之所由。就理釋者，法界之國無邊名廣，性善莊飾是嚴義。十種行人不出法界。十者分段有八：一、受苦報人；二、修世間善法；三、修聲聞；四、修緣覺；五、修六度；六、修通教；七、修別教；八、修圓教。此八在分段未斷惑，造心之始各修諸法，而有愛見之惑，致六塵傷壞，六根而致病也。變易土二人，即是分段盡來，入別位三十心中，或入圓位初住中。此二人地地之中皆有愛見。若別教有凈妙五欲之愛，四句見佛性不融之見。圓教有佛愛菩提愛順道愛，四

【English Translation】 English version: 'Those who attain enlightenment after hundreds of others' refers to the initiators. 'Shari Putra (Sariputra) and others in this month' refers to those who exert influence. 'The powerful among the twenty thousand and the eight divisions listed above' refers to those who form connections. 'Those who form connections' refers to those who are of no benefit at the time but will be saved in later generations. It also makes four sentences about urgency in vehicle and slowness in precepts (omitted here). Secondly, regarding the order of causes, departing from Vaishali (Vaishali, an ancient Indian city) is the order of reliance. Based on this, it is divided into two parts: one is the appearance of illness, and the other is clarifying the cause of illness. The text says that the cause and the illness are using false events to express principles. How can we only explain based on the events without deeply investigating? It includes two explanations. In terms of events, '舍離' is translated as '廣嚴' (Guang Yan), as explained in the commentary on the Vimalakirti Sutra. It explains that the sick and the appearance of illness do not go beyond this country. The appearance of illness is red eyes like blood, pus in the ears, etc. This appearance of illness is the appearance of the five roots: the eyes govern the liver, the ears govern the kidneys, the nose governs the lungs, the tongue governs the spleen, and the mouth governs the heart, transforming into roughness, which is the appearance of illness of the body root. For example, if a person eats bad food and it enters the abdomen, it becomes an illness, which governs the body root. Because of the illness of the five roots, the consciousness is confused, so it is said to be like being drunk, which is the illness of the mind root. It is because the five roots are unfavorable that the five roots are afflicted with illness. It could also be that the illness enters the five internal organs from the five roots and damages them. The cause of the illness is that five Yaksha (Yaksa) evil ghosts are the reason why the people of the country are sick and troubled, so it is said to be the cause of the illness. In terms of explaining the principle, the country of the Dharma Realm is boundless and named '廣' (Guang), and the nature of goodness adorns it, which is the meaning of '嚴' (Yan). The ten types of practitioners do not go beyond the Dharma Realm. The ten are divided into eight sections: 1. those who receive suffering retribution; 2. those who cultivate worldly good deeds; 3. those who cultivate Sravakas (Sravaka); 4. those who cultivate Pratyekabuddhas (Pratyekabuddha); 5. those who cultivate the six paramitas (paramita); 6. those who cultivate the Tong teaching; 7. those who cultivate the Separate teaching; 8. those who cultivate the Perfect teaching. These eight are in the section where delusion has not been cut off. At the beginning of creating the mind, they cultivate various dharmas, but have delusions of love and views, causing the six dusts to be damaged, and the six roots to become ill. The two people in the Land of Transformation are those who have exhausted the section and entered the thirty minds of the Separate position, or entered the initial dwelling in the Perfect position. These two people have love and views in every position. If the Separate teaching has the love of pure and wonderful five desires, the view of the four sentences that the Buddha-nature is not integrated. The Perfect teaching has Buddha-love, Bodhi-love, and following-the-path-love, four

門見佛性等見。皆是愛見義。由是見故。於五根中。謂色是常是無常等。四執謂是事實。余妄語。而作四執之解推理之心。皆是病義。於五根推理名為夜叉。生五見故名為眼。鉤牙惡業從下向上。傷害於人。吸人福德智慧精氣。以是惡業故言面黑如墨。第三敘述序者。從城中有長者去為三。一敬儀。二敘病。三請如文。耆婆是世醫。妙術不救者。就世間妙術為四。一因緣事相中明妙術。即醫方神仙禁咒等術。二空見外道無因無果。謂此為是為術也。亦有亦無非有非無。外之妙術。此四種妙術。世醫所不能救治。愛見之病故。令五眼不明。五分之身羸損福慧之精消歇。五見愛夜叉所蠱害。故請觀音(云云)。第二從爾時佛告長者。名為正說。三序既足。弄引義成。是故正須利益。故言正說。就此為五。一示能除毒害人方所。二勸長者三業祈請。三因光見佛三聖降臨。四具㯫枝凈水。五說咒治病有生起意(云云)。就初示方所為二。一示方所。二列名嘆德。言不遠者。西方去此二十恒河沙。何故言不遠。一解云。于凡是遠於聖不遠。今解不爾。若機緣未熟。雖近而遠。若機緣熟。雖遠而必應。故言不遠。西方者。佛法之中乃非時方。數陰持入所不攝。但隨俗故亦有時方使人信受。言西者。若依五行。西即是金。金王決斷剛

直之義。若對四諦即道諦。道是能通。用智慧見理。此言彼有大智觀音。能以無閡陀羅尼消此之毒。故西方用表道諦也。又解云。日從東出而入于西。此明東土釋迦能發生物善。西方之佛能斷除眾生之惑。生滅兩機在此二土。故言西方也。無量壽者。佛有二種無量。一生身無量。此則有量之無量也。二法身無量。此是無量之無量也。今釋迦彌陀。俱是法身之無量。此化緣短故。故生身是有量。彼佛化道長非人天所知。故生身是無量。而實有數也。耆阇凜師解云。釋迦為應。彼佛為真。執應不能除毒害見。真則能消伏毒害。今不用此解。但此土西土同是應佛。凈穢相形故有優劣。若作真語不復得移動。辨其優劣。若彼是真佛土應極凈。此則不可。若作本跡語。此為跡彼為本。本跡相傳。望此語則寬。雖然今亦不用。那知釋迦是跡無量是本。二佛各有本跡。那互為本跡。此又不可。今明此土為穢彼即為凈。今穢國眾生見思毒害。欲借凈土來破其病。是故請于彼佛。國土相形互為優劣。破惑互有消除。如十種行人。作意祈請方法不同。是故觀音十種垂應有異。此亦十種。西方十種。祈請十種。消伏毒害也。問何意請彼佛耶。答此土請釋迦。為消伏之因。彼佛二菩薩為外緣。因緣應在二佛。故勸令請。又就彼佛。表如來法身實

【現代漢語翻譯】現代漢語譯本：關於『直』的含義。如果對應四諦（sìdì，Four Noble Truths）來說，就是道諦（dàodì，the truth of the path leading to the cessation of suffering）。『道』是能夠通達的，用智慧去領悟真理。這裡說的是彼方有大智觀音（Guānyīn，Avalokiteśvara）。能夠用無礙陀羅尼（tuóluóní，dharani）消除這種毒害。所以說西方代表道諦。另一種解釋是，太陽從東方升起，在西方落下。這說明東方國土的釋迦（Shìjiā，Sakyamuni）能夠產生萬物之善，西方的佛能夠斷除眾生的迷惑。生滅兩種機能就在這兩個國土。所以說是西方。無量壽（Wúliàngshòu，Amitabha）佛有兩種無量。一是生身無量，這還是有量的無量。二是法身無量，這才是無量的無量。現在釋迦和彌陀（Mítuó，Amitabha），都是法身的無量。釋迦佛的化緣時間短，所以生身是有量的。彌陀佛教化眾生的時間長，不是人天所能知曉的，所以生身是無量的，但實際上是有數的。耆阇凜師（Qíshélǐnshī）解釋說，釋迦是應身（yìngshēn，Nirmanakaya），彼佛是真身（zhēnshēn，Dharmakaya）。執著于應身不能消除毒害，真身則能降伏毒害。現在不用這種解釋。只是說此土和西土都是應佛，因為凈和穢的對比才有了優劣之分。如果說是真身，就不能再移動，辨別其優劣。如果彼方是真佛土，就應該極其清凈，但事實並非如此。如果說是本跡語（běnjìyǔ），此土為跡，彼土為本，本跡相傳，這樣說就比較寬泛。雖然現在也不用這種說法。怎麼知道釋迦是跡，無量是本呢？二佛各有本跡，怎麼能互為本跡呢？這又是不可以的。現在說明此土為穢土，彼土即為凈土。現在穢土的眾生有見思惑的毒害，想要藉助凈土來破除這種病。所以才祈請彼佛。國土相互對比，互有優劣。破除迷惑，互相消除。如同十種行人，作意祈請的方法不同。所以觀音十種垂應也有差異。這裡也是十種，西方十種，祈請十種，消伏毒害。問：為什麼祈請彼佛呢？答：此土祈請釋迦，作為消伏的因，彼佛和二菩薩作為外緣。因緣應該在二佛，所以勸令祈請。又就彼佛來說，代表如來法身真實。

【English Translation】 English version: The meaning of 'straightforwardness'. If corresponding to the Four Noble Truths, it is the Truth of the Path. 'Path' is that which enables passage, using wisdom to see the truth. This refers to the Great Wisdom Guanyin (Avalokiteśvara). Able to eliminate this poison with the unobstructed Dharani. Therefore, the West represents the Truth of the Path. Another explanation is that the sun rises from the East and sets in the West. This illustrates that Sakyamuni (Shìjiā) in the Eastern land can generate all good things, while the Buddha of the West can eliminate the delusions of sentient beings. The two functions of arising and ceasing are in these two lands. Therefore, it is called the West. Amitabha (Wúliàngshòu) Buddha has two kinds of immeasurable qualities. One is the immeasurable physical body, which is still a measurable immeasurable. The other is the immeasurable Dharmakaya (Dharmakāya), which is the immeasurable of the immeasurable. Now, both Sakyamuni and Amitabha (Mítuó) are the immeasurable of the Dharmakaya. Sakyamuni Buddha's karmic connection is short, so the physical body is measurable. Amitabha Buddha's teaching path is long, beyond the knowledge of humans and gods, so the physical body is immeasurable, but in reality, it is countable. Qíshélǐnshī explains that Sakyamuni is the Nirmanakaya (yìngshēn), and that Buddha is the Dharmakaya (zhēnshēn). Attachment to the Nirmanakaya cannot eliminate poison, while the Dharmakaya can subdue poison. Now, we do not use this explanation. We only say that this land and the Western land are both Nirmanakayas, and there are superior and inferior distinctions because of the contrast between purity and impurity. If it is said to be the Dharmakaya, then it cannot be moved again to distinguish its superiority or inferiority. If that is the true Buddha land, it should be extremely pure, but that is not the case. If it is said to be the teaching of original and manifested forms (běnjìyǔ), this land is the manifested form, and that land is the original form. The original and manifested forms are transmitted to each other, so this saying is relatively broad. Although we do not use this saying now. How do we know that Sakyamuni is the manifested form and Amitabha is the original form? The two Buddhas each have original and manifested forms, so how can they be original and manifested forms to each other? This is also not possible. Now, it is explained that this land is a defiled land, and that land is a pure land. Now, the sentient beings of the defiled land have the poison of views and thoughts, and they want to use the pure land to break this disease. That is why they pray to that Buddha. The lands are compared to each other, and each has its own advantages and disadvantages. Breaking delusions and eliminating each other. Like the ten kinds of practitioners, the methods of intentional prayer are different. Therefore, the ten kinds of responses of Guanyin are also different. Here are also ten kinds, ten kinds in the West, ten kinds of prayers, and the elimination of poison. Question: Why pray to that Buddha? Answer: This land prays to Sakyamuni as the cause of elimination, and that Buddha and the two Bodhisattvas are the external conditions. The cause and conditions should be in the two Buddhas, so it is advised to pray. Also, with regard to that Buddha, it represents the true Dharmakaya of the Tathagata.

相之境。觀音表中道正觀之智。大勢表福德神力熏修。但聖人皆具三德無不具足。今各據一門的當為語。三人各從一法標名。今欲消伏毒害。必須勝境顯發法身。亦須智慧照了除惑。亦須福德資成智慧。是故三聖俱請。問若三聖俱請何意。獨標題稱請觀音。答正言智慧。是除毒之對治。對治義強總略為言。故止標一人。得意具三義也。恒以大悲者。是嘆也。三聖俱有大悲俱憫俱救。然而別說如來。以大悲為法身之境。觀音為智照。大勢為福力冥熏。然而皆具悲憫救濟也。第二從汝當五體投地去。勸示祈請。申三業之機。大聖乃當常欲濟拔。為外緣無創之者毒不得入。應須內因。故令運三業為機也。事解五體投地者。眾生之本體。一義同父母。是故虔恭尊敬歸投于地。表欲報恩之相。理解地是一實相。若與薩婆若相應心合。故名為投地。若離薩婆若名不投地。如人謙卑恭謹。是則投地致禮。與常理合。若傲慢逆理禮則不施。今明五體即表五陰。左腳是色。右腳是受。左手是行。右手是想。頭是識。何故爾。受是心神之法。為陽如右腳。戒是色法。無作冥密。如陰表左腳。故言左陰右陽也。想是推晝前境。是陽如右手。行是思數如陰表左手。頭為識者。五識在頭能了別故對頭。若離薩婆若。而起五陰者。此是平倚五體。不

【現代漢語翻譯】現代漢語譯本：『相之境』（xiāng zhī jìng）：指的是佛菩薩所證悟的境界。『觀音』（Guān Yīn，Avalokiteśvara）：代表中道正觀的智慧。『大勢』（Dà Shì，Mahāsthāmaprāpta）：代表福德和神力熏修。但聖人皆具三德，無不具足。今各據一門的當為語。三人各從一法標名。今欲消伏毒害，必須勝境顯發法身，亦須智慧照了除惑，亦須福德資成智慧。是故三聖俱請。問若三聖俱請何意，獨標題稱請觀音？答正言智慧，是除毒之對治。對治義強總略為言。故止標一人。得意具三義也。恒以大悲者，是嘆也。三聖俱有大悲俱憫俱救。然而別說如來，以大悲為法身之境，觀音為智照，大勢為福力冥熏。然而皆具悲憫救濟也。第二從汝當五體投地去。勸示祈請。申三業之機。大聖乃當常欲濟拔，為外緣無創之者毒不得入。應須內因。故令運三業為機也。事解五體投地者，眾生之本體。一義同父母。是故虔恭尊敬歸投于地，表欲報恩之相。理解地是一實相。若與薩婆若（Sārvajña，一切智）相應心合，故名為投地。若離薩婆若名不投地。如人謙卑恭謹，是則投地致禮，與常理合。若傲慢逆理禮則不施。今明五體即表五陰。左腳是色（rūpa，色蘊），右腳是受（vedanā，受蘊），左手是行（saṃskāra，行蘊），右手是想（saṃjñā，想蘊），頭是識（vijñāna，識蘊）。何故爾？受是心神之法，為陽如右腳。戒是色法，無作冥密，如陰表左腳。故言左陰右陽也。想是推晝前境，是陽如右手。行是思數如陰表左手。頭為識者，五識在頭能了別故對頭。若離薩婆若，而起五陰者，此是平倚五體，不

【English Translation】 English version: 'The realm of appearance' (xiāng zhī jìng): refers to the state of enlightenment attained by Buddhas and Bodhisattvas. 'Guanyin' (Guān Yīn, Avalokiteśvara): represents the wisdom of the Middle Way and Right Contemplation. 'Dasheng' (Dà Shì, Mahāsthāmaprāpta): represents the cultivation of merit and spiritual power. But all sages possess the three virtues and lack nothing. Now, each is spoken of according to one aspect. The three are named according to one dharma each. Now, if we wish to subdue and eliminate poisons, we must have the manifestation of the Dharma body through a superior realm, the illumination of wisdom to dispel delusion, and the accumulation of merit to support wisdom. Therefore, all three sages are invoked. If all three sages are invoked, why is only Guanyin mentioned in the title? The answer is that it is precisely because wisdom is the antidote to poison. The meaning of antidote is strong, so it is spoken of in general terms. Therefore, only one is mentioned, but the meaning encompasses all three. 'Always with great compassion' is a praise. All three sages have great compassion, pity, and salvation. However, the Tathagata is spoken of separately because great compassion is the realm of the Dharma body, Guanyin is the illumination of wisdom, and Dasheng is the subtle influence of merit and power. However, all possess compassion, pity, and salvation. Secondly, from 'You should prostrate with your five limbs to the ground,' it encourages prayer and reveals the mechanism of the three karmas. The great sage is always willing to save and deliver, but if there is no external cause, poison cannot enter. There must be an internal cause. Therefore, it is necessary to activate the three karmas as a mechanism. Explaining the meaning of 'prostrating with the five limbs to the ground,' it is the original substance of sentient beings. One meaning is the same as parents. Therefore, reverently and respectfully returning to the earth represents the aspect of wanting to repay kindness. Understanding the earth is the one true reality. If it corresponds and unites with the mind of 'Sarvajna' (Sārvajña, all-knowing wisdom), then it is called prostration. If it is separated from Sarvajna, it is not called prostration. Just as a person is humble and respectful, this is prostration and reverence, which is in accordance with the constant principle. If one is arrogant and contrary to reason, then reverence is not bestowed. Now, it is clear that the five limbs represent the five skandhas. The left foot is 'rupa' (rūpa, form skandha), the right foot is 'vedana' (vedanā, feeling skandha), the left hand is 'samskara' (saṃskāra, volition skandha), the right hand is 'samjna' (saṃjñā, perception skandha), and the head is 'vijnana' (vijñāna, consciousness skandha). Why is this so? Feeling is a mental dharma, which is yang, like the right foot. Precepts are form dharmas, unmanifest and subtle, which are yin, representing the left foot. Therefore, it is said that the left is yin and the right is yang. Perception is the projection of past experiences, which is yang, like the right hand. Volition is thought and calculation, which is yin, representing the left hand. The head is consciousness because the five consciousnesses are in the head and can distinguish, so it corresponds to the head. If one generates the five skandhas apart from Sarvajna, this is merely leaning on the five limbs, not

歸命觀音。毒害不消名為惑。是故沉淪生死。為五受陰所害。若依薩婆若心地者。即得五分法身之五陰戒。是防護七支故。是色陰定。是受者。如經說。三昧是正受。定意開出故定。是受陰慧是悟。虛智即想陰。解脫即是行陰。行陰招累故。解脫無累。對之解脫知見。即是識陰。識陰能了別故。以五分法身。代生死之五陰。故涅槃云。因滅是色獲得常色。乃至受想行識亦復如是。即是薩婆若心。故名五體投地。五體歸命能令毒害消伏。名之為解脫。則出生死蕭然累表。故言五體投地也。燒香散華者。香即薰馨。遮掩臭穢。表于智慧斷結毒害。香即智慧也。亦是止善。散華表定。定是福德莊嚴。如華能嚴飾雕麗故。用華以表定。亦名行善。複次華以表慧。何以故。華是可見法。慧是照了見理之法。用華以對慧香。以對定者。香是冥熏對定。有寂靜之義。故用對定。何故作此互判。此是通釋。定中有慧。慧中有定。若別對者。法身皆名為慧。此中豈得無定。七凈之法皆名為華。此中豈得無慧。而別對定慧也。故言化訓滅五陰拔斷十二根。複次燒香對無作善。無作因作而發。不須更作任運常起。亦如人受戒。作意發得無作。任運常能破惡。如燒香時止用火為緣。即便煙香任運遍滿。故用香對無作善。華以手散。若不運手華則

不散。此對作善。若不作善則不生。既表無作作兩善。定慧亦爾明。此約十種行人故用對此(云云)。合消伏毒害意。繫念是勸意業。所以先意后口者。先須域意然後口宣。言繫念即是默唸之請。作禮即是延請。口請佛即是祈請也。繫念之法若能調和不風不喘不氣者。名之為息。十息為一念。凡百息為十念。能如是者。下根人即得心定亂止。中根人得細住。上根人即得未到地定。于未到定喜發諸禪及諸無漏。或於此定見十方佛。唸佛三昧乃至一切禪。多約未到定發得也。即將此數息。約十種行人。若數息調適。能令身心安靜四大調和。即是消伏果報上毒害。若數數時。能令善心開發噁心調伏。煩惱惡業俱息其世者。即是人天數息。若觀此所數數息。是風氣四大之強者。故言此身無住風力所能。風氣即是法色也。能觀之心王。即是識。領受此數即是受緣想。此數即是想。其餘諸數即是行。數息中具五陰。即是四念處觀。名聲聞數息。若觀息是過去無明因緣所成。致現在果報。息三世因緣。即是緣覺人數息。若觀息不保不愛無所著名檀。不于數息起不善名尸。能安忍耐此數息名忍。唸唸相續名精進。知色數法在緣。不謬亂名定。照了數法分明分別是風是喘識邪正。是智慧無相等慧。即通教數息。別修數息不定空不定俗。中

【現代漢語翻譯】現代漢語譯本不散。這種做法對於行善有益。如果不作善事，就不會產生好的結果。這表明了『無作』和『作』兩種善行。『定』（Samadhi，禪定）和『慧』（Prajna，智慧）也是如此，能夠帶來光明。這是針對十種不同修行人的情況而說的（此處省略具體內容）。這與消除、降伏毒害的含義相符。『繫念』（mindfulness）是勸導意業（mental action）的修行。之所以先強調意業而後是口業（verbal action），是因為首先需要約束自己的意念，然後才能通過口說出來。『繫念』實際上就是默唸的邀請。『作禮』（prostration）是延請。口中唸佛就是祈請。繫念的方法，如果能夠調和氣息，做到不急促、不喘息、不粗重，就稱為『息』（breath）。十次呼吸為一念。一百次呼吸為十念。如果能夠這樣修行，下根器的人也能獲得心定，止息妄念。中根器的人可以達到細住（subtle abiding）。上根器的人則可以獲得未到地定（upacarasamadhi，近行定）。在未到地定中，容易生起各種禪定以及各種無漏智（wisdom free from outflows）。或者在這種禪定中見到十方諸佛。唸佛三昧（Buddha-recollection samadhi）乃至一切禪定，大多是從未到地定中生起的。將這種數息（counting breaths）的方法，應用於十種不同的修行人。如果數息調和適宜，能夠使身心安靜，四大（地、水、火、風）調和，這就是消除、降伏果報上的毒害。如果數息時，能夠使善心生起，噁心調伏，煩惱惡業都止息，這就是人天乘的數息法。如果觀察所數的呼吸，是風氣四大中的強者，所以說這個身體沒有恒常，是風的力量所能左右的。風氣就是法色（dharmarupa，法的色相）。能夠觀察的心王（mind-king）就是識（consciousness）。領受這種數息就是受（feeling）。緣取這種數息就是想（perception）。其餘的各種數就是行（volition）。數息中包含了五陰（五蘊，skandhas），這就是四念處觀（four foundations of mindfulness）的修行，稱為聲聞乘的數息法。如果觀察呼吸是過去無明（ignorance）因緣所造成的，導致現在的果報，觀察呼吸的三世因緣，這就是緣覺乘的數息法。如果觀察呼吸，不保護、不愛戀，沒有執著，稱為檀（dana，佈施）。不因為數息而生起不善之名，稱為尸（sila，持戒）。能夠安忍耐受這種數息，稱為忍（ksanti，忍辱）。唸唸相續，稱為精進（virya，精進）。知道色法（rupa）、數法（number）都在因緣之中，不謬亂，稱為定（dhyana，禪定）。照了數法，分明分別是風是喘息，識別邪正，這是智慧（prajna），無相等慧（wisdom of non-duality），這是通教的數息法。別教修習數息，不定於空，不定於俗，中道。

【English Translation】 English version It does not scatter. This is beneficial for doing good. If one does not do good, good results will not arise. This indicates both 'non-doing' and 'doing' of good deeds. 'Samadhi' (concentration) and 'Prajna' (wisdom) are also like this, bringing forth clarity. This is spoken in relation to ten types of practitioners (details omitted here). This aligns with the meaning of eliminating and subduing poisons and harms. 'Mindfulness' (smrti) is encouraging mental action. The reason for emphasizing mental action before verbal action is that one must first restrain one's thoughts before speaking. 'Mindfulness' is actually a silent invitation. 'Prostration' (namas) is an invitation. Reciting the Buddha's name is a prayer. The method of mindfulness, if one can harmonize the breath, making it neither hurried, nor panting, nor coarse, is called 'breath' (anapana). Ten breaths are one thought. One hundred breaths are ten thoughts. If one can practice in this way, people of lower faculties can also attain mental stability and stop wandering thoughts. People of middle faculties can attain subtle abiding. People of higher faculties can attain upacarasamadhi (access concentration). In upacarasamadhi, it is easy to generate various dhyanas (meditative states) and various wisdoms free from outflows. Or in this samadhi, one can see Buddhas in the ten directions. Buddha-recollection samadhi and all dhyanas mostly arise from upacarasamadhi. Applying this method of counting breaths to ten different types of practitioners, if the counting of breaths is harmonious and appropriate, able to make the body and mind peaceful, and the four elements (earth, water, fire, wind) harmonious, this is eliminating and subduing the poisons and harms of karmic retribution. If, when counting breaths, one can generate good thoughts, subdue evil thoughts, and stop afflictions and evil karma, this is the counting of breaths of the human and deva vehicle. If one observes that the breaths being counted are the strongest of the four elements of wind, it is said that this body is impermanent and can be controlled by the power of wind. Wind is dharmarupa (form of dharma). The mind-king that can observe is consciousness (vijnana). Receiving this counting of breaths is feeling (vedana). Grasping this counting of breaths is perception (samjna). The remaining various counts are volition (samskara). Counting breaths contains the five skandhas (aggregates), which is the practice of the four foundations of mindfulness, called the counting of breaths of the Sravaka vehicle. If one observes that the breath is caused by past ignorance, leading to present karmic retribution, observing the three-time causes and conditions of the breath, this is the counting of breaths of the Pratyekabuddha vehicle. If one observes the breath, not protecting, not loving, without attachment, it is called dana (generosity). Not generating an unwholesome name because of counting breaths is called sila (morality). Being able to patiently endure this counting of breaths is called ksanti (patience). Continuously connecting thoughts is called virya (diligence). Knowing that form (rupa) and number (samkhya) are all within conditions, not being confused, is called dhyana (meditation). Clearly illuminating the counting method, clearly distinguishing whether it is wind or panting, identifying right and wrong, this is wisdom (prajna), wisdom of non-duality, this is the counting of breaths of the common teaching. The distinct teaching cultivates counting breaths, not fixed on emptiness, not fixed on conventionality, the middle way.

道佛性前後觀之。即別教數息。若圓觀此息非空非假。一心三諦圓說。即圓教數息也。第三因光見佛為二。一見佛。二三聖降臨。今言于光中者。即是釋迦放法身之光。如如智慧之光。照了因此法身。得見應身也。如來神力者。或可是釋迦力。或可如來。只是真如之法。此真如有神力。乘此神力而來。故言神力。不動舍離。至實相之法界廣嚴之處。住此地憫眾生為除毒害。城即法界取其防非。禦敵之用為城門。即不二門。住此門不動。令眾生得入此門。到法性城也。金色照者。如如即智。還照如如境。第四即具楊枝凈水者。此是勸具兩因。正為機感也。楊枝拂動。以表慧。凈水澄渟以表定。楊枝又二義。一拂除。即對上消義。二拂打。即對上伏義。又拂除對消滅之消。二拂打即對消除。凈水二義。一洗除。即對消義。二惺悟。即對伏義。水又四義。一洗除。二潤漬。三惺悟。四安樂。洗除對消滅之消。潤漬對消除之消。惺悟對除伏之伏。安樂對平伏之伏。複次洗除對消伏毒害大悲拔苦。是慧義。潤漬是大慈與樂。是定義。惺悟是慧義。安樂是定義。明此約十種行人自各有定慧。拔苦與樂各有消滅伏義。例作(云云)。舊約此經文。為懺悔方法。製爲十意常所行用。八意出在經文。一一檢取。一莊嚴道場。二作禮。三燒

【現代漢語翻譯】現代漢語譯本：關於道、佛性的前後觀察，這屬於別教的數息法。如果用圓教的觀點來觀察這個呼吸，它既非空也非假，以一心三諦的圓融方式來闡述，這就是圓教的數息法。第三，因光見佛分為兩種情況：一是見到佛，二是三聖降臨。現在所說的『于光中』，指的是釋迦牟尼佛放出法身之光，如同如智慧之光，照耀並因此法身而得見應身。『如來神力』，或許指的是釋迦牟尼佛的神力，或許『如來』只是指真如之法。這個真如具有神力，憑藉這個神力而來，所以說是神力。『不動舍離』，到達實相的法界廣嚴之處。住在這個地方，憐憫眾生，爲了消除毒害。『城』指的是法界，取其防禦邪非、抵禦敵人的作用作為城門，也就是不二門。住在這個門不動搖，讓眾生能夠進入這個門，到達法性之城。『金色照』，如如即是智慧，反過來照耀如如之境。第四，『具楊枝凈水』，這是勸人具備兩種因，主要是爲了感應機緣。楊枝拂動，用來表示智慧；凈水澄澈平靜，用來表示禪定。楊枝又有兩種含義：一是拂除，對應于上面的『消』義；二是拂打，對應于上面的『伏』義。拂除對應于消滅的『消』，拂打對應于消除。凈水也有兩種含義：一是洗除，對應于『消』義；二是惺悟，對應于『伏』義。水又有四種含義：一是洗除，二是潤澤，三是惺悟，四是安樂。洗除對應于消滅的『消』，潤澤對應于消除的『消』，惺悟對應于除伏的『伏』，安樂對應于平伏的『伏』。進一步說，洗除對應于消伏毒害的大悲拔苦，是慧的含義；潤澤是大慈與樂，是定的含義；惺悟是慧的含義；安樂是定的含義。明白這一點，大約十種修行人各自都有定慧，拔苦與樂各有消滅和降伏的含義。例如（省略）。舊時將此經文作為懺悔的方法，制定為十種意念，常常用來實行。八種意念出自經文，一一檢查選取。一是莊嚴道場，二是作禮，三是燒香。

【English Translation】 English version: Regarding the prior and subsequent contemplation of the Dao and Buddha-nature, this belongs to the Specific Teaching's (別教) method of counting breaths (數息). If one contemplates this breath with the perspective of the Perfect Teaching (圓教), it is neither empty nor provisional, and it is expounded with the perfect integration of the Three Truths in a single mind (一心三諦), which is the Perfect Teaching's method of counting breaths. Thirdly, seeing the Buddha through light is divided into two situations: one is seeing the Buddha, and the other is the descent of the Three Sages (三聖). What is now said as 'in the light' refers to Śākyamuni Buddha emitting the light of the Dharma-body (法身), like the light of Suchness-wisdom (如如智慧), illuminating and thereby enabling the sight of the Response-body (應身) through this Dharma-body. 'Tathāgata's (如來) divine power' may refer to Śākyamuni's power, or 'Tathāgata' may simply refer to the Dharma of True Suchness (真如). This True Suchness possesses divine power, and comes by relying on this divine power, hence it is called divine power. 'Without moving or departing,' reaching the vast and adorned place of the Dharma-realm of Reality (實相). Abiding in this place, having compassion for sentient beings, in order to eliminate poisons and harms. 'City' refers to the Dharma-realm, taking its function of defending against wrongdoings and resisting enemies as the city gate, which is the Non-Dual Gate (不二門). Abiding in this gate without moving, allowing sentient beings to enter this gate and reach the city of Dharma-nature (法性). 'Golden light shines,' Suchness (如如) is wisdom, which in turn illuminates the realm of Suchness (如如). Fourthly, 'possessing willow branch and pure water,' this is encouraging one to possess two causes, mainly for responding to opportunities. The willow branch is flicked to represent wisdom; the pure water is clear and still to represent samādhi (禪定). The willow branch also has two meanings: one is to brush away, corresponding to the meaning of 'elimination' above; the other is to strike, corresponding to the meaning of 'subduing' above. Brushing away corresponds to the 'elimination' of annihilation, and striking corresponds to elimination. Pure water also has two meanings: one is to wash away, corresponding to the meaning of 'elimination'; the other is to awaken, corresponding to the meaning of 'subduing.' Water also has four meanings: one is to wash away, two is to moisten, three is to awaken, and four is to bring peace and joy. Washing away corresponds to the 'elimination' of annihilation, moistening corresponds to the 'elimination' of elimination, awakening corresponds to the 'subduing' of subduing, and bringing peace and joy corresponds to the 'subduing' of pacifying. Furthermore, washing away corresponds to the great compassion of eliminating and subduing poisons and harms, which is the meaning of wisdom; moistening is great loving-kindness giving joy, which is the meaning of samādhi; awakening is the meaning of wisdom; and bringing peace and joy is the meaning of samādhi. Understanding this, approximately ten types of practitioners each have their own samādhi and wisdom, and eliminating suffering and giving joy each have the meanings of annihilation and subduing. For example (omitted). In the past, this scripture was used as a method of repentance, formulated into ten thoughts, which are often practiced. Eight thoughts come from the scripture, each one is examined and selected. One is to adorn the maṇḍala (道場), two is to prostrate, and three is to burn incense.

香散華。四繫念。五具楊枝。六請三寶。七誦咒。八披陳。九禮拜。十坐禪。釋此十意備作事理(云云)。第五從大悲觀世音而說咒曰。去為三。初從此去訖平復如本。明消伏毒害。是破煩惱障。第二從世尊重請觀音去。至如鷹隼飛。明破惡業障。第三從繫在囹圄去訖現前見佛。說六字章句已去。破六道治六根。俱是破報障。通論三障。皆是毒害。皆是煩惱。皆是惡業。皆是報法。若別論不無輕重。分為三障。三處經文悉具三障之語。今就別明義。判三咒破三障。此有兩義。或有人三障而悉須三咒破之。自有人雖具三障。而煩惱最重。若破煩惱。余障弱者自消。或業重或報重。是故隨其強者破之。弱者隨去。或有人雖破煩惱業報猶在。如羅漢雖破子縛。而猶有償狗嚙除者。例爾。或除一障餘者皆除。如經言。若斷一法我證汝得阿那含果。所謂貪也。非是斷一能得此果。乃是斷其重者。輕自隨滅。複次三咒治三障對三根人。初咒對上根十種人煩惱毒害。次咒破中根十種人惡業毒害。后咒破下根十種人果報毒害也。毒害之名。通此三根。能害法身慧命故。今從別義。更立破煩惱破惡業破報之名。就理無勝劣。行人修進便宜而為勝劣。類如法華三週說法。通名開三顯一。初說當開權顯實之名。第二第三亦復如是。而論別更加

【現代漢語翻譯】現代漢語譯本香散華（用香、花等供養）。四繫念（四種系念方法，即繫念佛、法、僧、戒）。五具楊枝（用楊枝清潔牙齒）。六請三寶（請佛、法、僧三寶降臨）。七誦咒（誦持咒語）。八披陳（披瀝陳述）。九禮拜（行禮拜儀式）。十坐禪（進行禪坐）。解釋這十種做法，都具備事相和道理（如前所述）。第五，從大悲觀世音菩薩那裡宣說的咒語來說，可以分為三個部分。首先，從『從此去』到『平復如本』，說明消除和降伏毒害，這是破除煩惱障。第二，從『世尊重請觀音去』到『如鷹隼飛』，說明破除惡業障。第三，從『繫在囹圄去』到『現前見佛』，以及之後說的六字章句，破除六道輪迴，治理六根，這些都是破除果報障。總的來說，這三種障礙都是毒害，都是煩惱，都是惡業，都是果報之法。如果分別來說，並非沒有輕重之分，所以分為三種障礙。這三處經文都具備三種障礙的說法。現在就分別說明其意義，判斷這三個咒語分別破除三種障礙。這裡有兩種解釋：或者有人三種障礙都需要三個咒語來破除；或者有人雖然具備三種障礙，但煩惱最重，如果破除煩惱，其餘較弱的障礙自然消除；或者業障重，或者果報重，所以隨著最強的障礙去破除，較弱的障礙自然隨之消除。或者有人雖然破除了煩惱，但業報仍然存在，就像阿羅漢雖然破除了子縛，但仍然有償還被狗咬的因果。類似這樣。或者消除一種障礙，其餘的障礙都消除，就像經中所說：『如果斷除一種法，我保證你證得阿那含果』，所說的就是貪慾。並非是斷除一種就能得到這種果位，而是斷除其中最重的，輕的自然隨之滅除。再次，這三個咒語對應治療三種障礙，也對應三種根器的人。第一個咒語對應上根器的十種人，破除他們的煩惱毒害。第二個咒語破除中根器的十種人的惡業毒害。後面的咒語破除下根器的十種人的果報毒害。毒害這個名稱，通用於這三種根器的人，因為它們能損害法身慧命。現在從分別的意義上，再建立破煩惱、破惡業、破報應的名稱。就道理上來說，沒有勝劣之分，修行人根據自身修行的方便而認為有勝劣。類似於《法華經》的三週說法，都稱為開權顯實。最初說的是當開權顯實之名，第二週和第三週也是如此，而論述時分別加以說明。

【English Translation】 English version Fragrant scattered flowers (offering with incense, flowers, etc.). Four kinds of mindfulness (four methods of mindfulness, namely mindfulness of the Buddha, Dharma, Sangha, and precepts). Five using willow branches (cleaning teeth with willow branches). Six inviting the Triple Gem (inviting the Buddha, Dharma, and Sangha to descend). Seven reciting mantras (chanting mantras). Eight making confessions (sincerely confessing). Nine prostrations (performing prostration rituals). Ten sitting meditation (engaging in meditation). Explaining these ten practices, all possess both the phenomenal and the underlying principles (as mentioned before). Fifth, regarding the mantras proclaimed by the Great Compassionate Avalokiteśvara (Guanyin) Bodhisattva, they can be divided into three parts. First, from 'From here on' to 'Restored to its original state,' it explains the elimination and subduing of poisons and harms, which is breaking through the obstacle of afflictions (kleshas). Second, from 'The World Honored One invites Guanyin' to 'Like a falcon flying,' it explains breaking through the obstacle of evil karma. Third, from 'Bound in prison' to 'Appearing before seeing the Buddha,' and the six-syllable verse mentioned afterward, it breaks through the six realms of reincarnation and governs the six senses; these all break through the obstacle of karmic retribution. Generally speaking, these three obstacles are all poisons and harms, all afflictions, all evil karma, and all laws of karmic retribution. If speaking separately, there is indeed a distinction of severity, so they are divided into three obstacles. These three passages of scripture all contain the statement of three obstacles. Now, specifically explaining their meanings, it is determined that these three mantras respectively break through the three obstacles. There are two interpretations here: either someone needs three mantras to break through all three obstacles; or someone, although possessing three obstacles, has the heaviest afflictions, and if the afflictions are broken through, the remaining weaker obstacles will naturally be eliminated; or the karmic obstacle is heavy, or the karmic retribution is heavy, so the strongest obstacle is broken through, and the weaker obstacles naturally follow and are eliminated. Or someone, although breaking through afflictions, still has karmic retribution remaining, just like an Arhat, although breaking through the bondage of offspring, still has the cause and effect of repaying being bitten by a dog. It's similar to this. Or eliminating one obstacle, the remaining obstacles are all eliminated, just like the scripture says: 'If you cut off one dharma, I guarantee you will attain the Anagamin fruit,' which refers to greed. It's not that cutting off one thing can attain this fruit, but rather cutting off the heaviest one, and the lighter ones naturally perish along with it. Furthermore, these three mantras correspond to treating three obstacles, and also correspond to people of three capacities. The first mantra corresponds to the ten types of people with superior capacity, breaking through their afflictions and poisons. The second mantra breaks through the evil karmic poisons of the ten types of people with intermediate capacity. The later mantra breaks through the karmic retribution poisons of the ten types of people with inferior capacity. The name 'poisons and harms' is commonly used for people of these three capacities because they can harm the Dharma body and wisdom life. Now, from a separate meaning, the names of breaking through afflictions, breaking through evil karma, and breaking through retribution are established again. In terms of principle, there is no superiority or inferiority, and practitioners consider it superior or inferior based on the convenience of their own practice. It's similar to the three rounds of teachings in the Lotus Sutra, all called opening the provisional and revealing the real. The initial saying is the name of when to open the provisional and reveal the real, and the second and third rounds are also like this, but the discussion is added separately.

法譬因緣。即此三番咒。通別之意也。自有人取后一番咒為正說。即是兼于總別。而治三障也。若不取后咒為正說者。只於前三咒之中各作正旁。即兼得總別意也。今就初咒為五。一勸三業為機。二嘆咒體用。三正說咒。四明行者得益。五舍離人平復。就勸機為二。一經家敘。二正三業致請。三稱三寶。是通為眾生作消伏之所。觀音是別緣。是故請三寶。復有通別。所以三稱。或可欲除三障故。或可表三週說咒故。或可表三釋故。須三稱也。三業如文(云云)。四行偈為二。初二行正請。后二行結請。初為二。前一行總請。后一行別請。初一句標自請。次三句自他請。苦厄者約十種行人。皆云苦厄(云云)。不獨苦在身上。眼赤耳膿之厄也。大悲覆一切者。非止覆舍離城中之苦。亦是覆十法界人。故言一切也。普放光者。即是請大智光明為調伏柔善。滅除無明癡闇即消除。如華嚴又放光。或除慳除恚等。種種所治。今此智光。亦治十種行人之毒害也。無明既盡如覆大地。即頓除惑。次第除十人惑。即漸除惑也。次別請。即是別標三障殺害苦者。即是毒害惡業也。由毒害故。所以招苦報。是故言害歷十種行人中明惡業毒害也。如魔喜來惱行者。或將空來破其有中修行。令墮二乘。害其菩提之善。或將散善佈施來。破其空

【現代漢語翻譯】現代漢語譯本：『法譬因緣』，即指這三番咒語，包含了通途和特別的含義。有人認為最後一番咒語是正說，這便是兼顧了總說和別說，用來治理三種業障。如果不認為最後一番咒語是正說，那麼就在前三咒中分別設立正說和旁說，也能兼顧總說和別說的含義。現在就第一個咒語分為五部分：一是勸導身口意三業作為根基，二是讚歎咒語的體和用，三是正式宣說咒語，四是說明修行者獲得的利益，五是使舍離的人恢復平靜。就勸導根基分為兩部分：一是經文敘述，二是正式以身口意三業懇請，三是稱念三寶。這是普遍為眾生作消除災禍之處。觀音菩薩是特別的因緣。因此要懇請三寶，其中又有通途和特別的含義，所以要稱念三遍。或許是爲了消除三種業障的緣故，或許是爲了表示三週說法的緣故，或許是爲了表示三種解釋的緣故，所以需要稱念三遍。身口意三業如經文所說（云云）。四句偈頌分為兩部分：前兩句是正式懇請，后兩句是總結懇請。前兩句又分為兩部分：前一句是總的懇請，后一句是分別懇請。第一句標明自己懇請，接下來的三句是為自己和他人懇請。『苦厄』指的是十種修行人，都可以說是身處苦厄之中（云云）。不僅僅是身體上的痛苦，還有眼紅耳膿等災厄。『大悲覆一切』，不僅僅是覆蓋舍離城中的痛苦，也是覆蓋十法界的人，所以說是『一切』。『普放光』，就是懇請大智慧光明來調伏柔順，滅除無明癡暗，從而消除災禍。如《華嚴經》中也放光，或者消除慳吝、嗔恚等，種種所要治理的。現在這智慧之光，也能治理十種修行人的毒害。無明既然消盡，如覆蓋大地，就能立刻消除迷惑，次第消除十種人的迷惑，就是逐漸消除迷惑。接下來是分別懇請，就是分別標明三障殺害的痛苦，也就是毒害惡業。因為有毒害，所以招致苦報，因此說毒害歷經十種修行人，說明惡業毒害。比如魔喜歡來惱亂修行者，或者用空來破壞其有中的修行，使其墮入二乘，損害其菩提之善，或者用散善佈施來破壞其空。 English version: 'Dharma Parable of Causation' refers to these three rounds of mantras, encompassing both general and specific meanings. Some consider the last round of mantra as the main discourse, which combines both general and specific aspects to cure the three obstacles. If the last mantra is not considered the main discourse, then each of the first three mantras can be regarded as having both main and subsidiary meanings, thus also encompassing both general and specific aspects. Now, let's divide the first mantra into five parts: first, encouraging the three karmas of body, speech, and mind as the foundation; second, praising the essence and function of the mantra; third, formally reciting the mantra; fourth, explaining the benefits gained by practitioners; and fifth, restoring peace to those who have abandoned. The encouragement of the foundation is divided into two parts: first, the narration of the sutra; second, formally requesting with the three karmas of body, speech, and mind; and third, reciting the Three Jewels. This is a common place for sentient beings to eliminate disasters. Avalokiteśvara (Guanyin) is a special cause. Therefore, one should request the Three Jewels, which also has both general and specific meanings, so one should recite three times. Perhaps it is to eliminate the three obstacles, or perhaps it is to represent the three rounds of teachings, or perhaps it is to represent the three explanations, so it is necessary to recite three times. The three karmas of body, speech, and mind are as stated in the text (etc.). The four lines of verse are divided into two parts: the first two lines are a formal request, and the last two lines are a concluding request. The first two lines are further divided into two parts: the first line is a general request, and the second line is a specific request. The first sentence indicates a self-request, and the next three sentences are requests for oneself and others. 'Suffering and calamity' refers to the ten types of practitioners, all of whom can be said to be in suffering and calamity (etc.). It is not only physical suffering, but also disasters such as red eyes and purulent ears. 'Great compassion covers everything' not only covers the suffering in the city of Śrāvastī (Sheli), but also covers the people of the ten Dharma realms, so it is said to be 'everything'. 'Universally emitting light' is to request the light of great wisdom to subdue and soften, eliminate ignorance and darkness, and thus eliminate disasters. Just as the Avataṃsaka Sūtra also emits light, or eliminates stinginess, anger, etc., all that needs to be governed. Now, this light of wisdom can also cure the poisons of the ten types of practitioners. Since ignorance is exhausted, like covering the earth, one can immediately eliminate delusion, and gradually eliminate the delusion of the ten types of people, which is gradually eliminating delusion. Next is the specific request, which specifically marks the suffering of the three obstacles and killing, which is poisonous and evil karma. Because of the poison, one incurs suffering retribution, so it is said that the poison has gone through ten types of practitioners, explaining the poisonous harm of evil karma. For example, Māra (Mo) likes to come and disturb practitioners, or use emptiness to destroy their practice in existence, causing them to fall into the Two Vehicles, harming their good of Bodhi, or using scattered good deeds and almsgiving to destroy their emptiness.

【English Translation】 "Dharma Parable of Causation" refers to these three rounds of mantras, encompassing both general and specific meanings. Some consider the last round of mantra as the main discourse, which combines both general and specific aspects to cure the three obstacles. If the last mantra is not considered the main discourse, then each of the first three mantras can be regarded as having both main and subsidiary meanings, thus also encompassing both general and specific aspects. Now, let's divide the first mantra into five parts: first, encouraging the three karmas of body, speech, and mind as the foundation; second, praising the essence and function of the mantra; third, formally reciting the mantra; fourth, explaining the benefits gained by practitioners; and fifth, restoring peace to those who have abandoned. The encouragement of the foundation is divided into two parts: first, the narration of the sutra; second, formally requesting with the three karmas of body, speech, and mind; and third, reciting the Three Jewels. This is a common place for sentient beings to eliminate disasters. Avalokiteśvara (Guanyin) is a special cause. Therefore, one should request the Three Jewels, which also has both general and specific meanings, so one should recite three times. Perhaps it is to eliminate the three obstacles, or perhaps it is to represent the three rounds of teachings, or perhaps it is to represent the three explanations, so it is necessary to recite three times. The three karmas of body, speech, and mind are as stated in the text (etc.). The four lines of verse are divided into two parts: the first two lines are a formal request, and the last two lines are a concluding request. The first two lines are further divided into two parts: the first line is a general request, and the second line is a specific request. The first sentence indicates a self-request, and the next three sentences are requests for oneself and others. 'Suffering and calamity' refers to the ten types of practitioners, all of whom can be said to be in suffering and calamity (etc.). It is not only physical suffering, but also disasters such as red eyes and purulent ears. 'Great compassion covers everything' not only covers the suffering in the city of Śrāvastī (Sheli), but also covers the people of the ten Dharma realms, so it is said to be 'everything'. 'Universally emitting light' is to request the light of great wisdom to subdue and soften, eliminate ignorance and darkness, and thus eliminate disasters. Just as the Avataṃsaka Sūtra also emits light, or eliminates stinginess, anger, etc., all that needs to be governed. Now, this light of wisdom can also cure the poisons of the ten types of practitioners. Since ignorance is exhausted, like covering the earth, one can immediately eliminate delusion, and gradually eliminate the delusion of the ten types of people, which is gradually eliminating delusion. Next is the specific request, which specifically marks the suffering of the three obstacles and killing, which is poisonous and evil karma. Because of the poison, one incurs suffering retribution, so it is said that the poison has gone through ten types of practitioners, explaining the poisonous harm of evil karma. For example, Māra (Mo) likes to come and disturb practitioners, or use emptiness to destroy their practice in existence, causing them to fall into the Two Vehicles, harming their good of Bodhi, or using scattered good deeds and almsgiving to destroy their emptiness.

無相無漏善。令墮人天中。皆是害義。二障如文。必來是欲降施大樂者。請大慈大慈調伏柔善大樂故。前是大悲拔苦是消滅義。若世間苦報得除。亦名為樂。人天善成亦名為樂。如是等分有樂義。而不名大至得常樂。圓教之理方名為大樂。能請語長遠。故知不止請于舍離城報苦一種也。次二偈語慈父者。十種行人。皆名眾生世間。而有父子義者。同有佛性。如來藏理是正因性。昔經世世相隨。或作諸功德低頭舉手。隨從化道。即是緣因性。但未有了因。而今結縛得滅。為說消除毒害平復如本。豈非了因性。三種天性相關得為父子。故請云。世間慈悲父。免我三毒苦。當知請父甚廣。豈止事中報障耶。病除為今世樂。未來當得道為涅槃樂。未來有餘涅槃。為今世樂。無餘為後世樂。十種人當分得道為今世。究竟涅槃為後世。余諸樂非大樂。究竟方是大樂也。第二稱歎神咒為二。一嘆咒體。二明用。從白佛必定去。是嘆體。即是實相正觀之體。非空非有。遮於二邊之惡業。持于中道之正善。名實相咒體也。此體具於三德。不縱不橫。文云。三世諸佛陀羅尼印。即是法身實相之德。必定即是師子吼決定說般若。吉祥即眾苦永得盡。普令各解脫。以此三德嘆陀羅尼體也。又必定名師子吼。消滅拔苦義。吉祥是善利之詞。是調伏

【現代漢語翻譯】現代漢語譯本無相無漏的善行，如果導致眾生墮入人天道中，都可說是具有『害』的意義。這裡的『二障』如前文所述（煩惱障和所知障）。『必來』是指將要降臨並施予大樂者。祈請大慈大悲者調伏眾生，使之柔和善良，獲得大樂的緣故。前面提到的大悲是拔除眾生的痛苦，具有『消滅』的意義。如果世間的苦報能夠消除，也可稱之為『樂』。人天道的善業成就也可稱之為『樂』。像這樣，這些都只具有部分的『樂』的意義，而不能稱之為『大樂』，唯有圓教的真理才能稱之為『大樂』。能夠發出長遠的祈請之語，由此可知，祈請的內容不僅僅是舍離城所受的報應之苦。接下來兩句偈語稱呼為『慈父』，指的是十種行人（十法界眾生）。所有眾生世間都可說是具有父子之義，因為他們都具有佛性。如來藏的道理是正因佛性。過去生生世世相隨，或者做各種功德，低頭舉手，隨順教化，這就是緣因佛性。只是還沒有了因佛性。而今結縛得以消滅，（佛）為他們宣說消除毒害，恢復本來的清凈，這難道不是了因佛性嗎？三種佛性相互關聯，才能成為父子關係。所以祈請說：『世間慈悲父，免我三毒苦』。應當知道，祈請『父』的意義非常廣泛，豈止是事相上的報障呢？疾病消除是今世的快樂，未來證得菩提是涅槃的快樂。未來有餘涅槃是今世的快樂，無餘涅槃是後世的快樂。十種行人各自分證菩提是今世的快樂，究竟涅槃是後世的快樂。其餘的快樂都不是大樂，唯有究竟的涅槃才是大樂。第二部分是稱歎神咒，分為兩部分：一是讚歎咒體的功德，二是說明咒的作用。從『白佛必定去』開始，是讚歎咒體的功德，也就是實相正觀的本體。非空非有，遮止二邊的惡業，持守中道的正善，這就是實相咒體的含義。此咒體具備法身德、般若德、解脫德三種功德，不縱不橫。經文中說：『三世諸佛陀羅尼印』，就是法身實相之德。『必定』就是師子吼，決定宣說般若。『吉祥』就是眾苦永遠得以消除，普遍令眾生解脫。用這三種功德來讚歎陀羅尼的本體。另外，『必定』也名為師子吼，具有消滅、拔除痛苦的意義。『吉祥』是善利的詞語，是調伏（煩惱）的意思。

【English Translation】 English version Virtues without form and without outflows, if they cause beings to fall into the realms of gods and humans, are all said to have a 'harmful' meaning. The 'two obstacles' here are as mentioned earlier (afflictive obstacles and cognitive obstacles). 'Will come' refers to the one who is about to descend and bestow great bliss. Praying for the Greatly Compassionate One to tame beings, making them gentle and kind, to obtain the cause of great bliss. The Great Compassion mentioned earlier is to eradicate the suffering of beings, having the meaning of 'annihilation'. If the karmic retribution of the world can be eliminated, it can also be called 'bliss'. The accomplishment of good deeds in the realms of gods and humans can also be called 'bliss'. Like this, these only have partial meanings of 'bliss', and cannot be called 'Great Bliss'. Only the truth of the perfect teaching can be called 'Great Bliss'. Being able to utter far-reaching prayers, it is known that the content of the prayers is not only the suffering of retribution received in the city of Sharavasti. The next two verses call him 'Compassionate Father', referring to the ten types of practitioners (the ten dharma realms of beings). All sentient beings in the world can be said to have the meaning of father and son, because they all possess Buddha-nature. The principle of the Tathagatagarbha (如來藏) is the direct cause of Buddha-nature. In past lives, following each other, or doing various merits, bowing and raising hands, following the path of transformation, this is the conditional cause of Buddha-nature. Only the complete cause of Buddha-nature is missing. Now that the bonds are eliminated, (the Buddha) proclaims to them the elimination of poisons and harms, restoring the original purity. Is this not the complete cause of Buddha-nature? The three Buddha-natures are interconnected, and only then can they become father and son. Therefore, the prayer says: 'Compassionate Father of the world, deliver me from the suffering of the three poisons.' It should be known that the meaning of praying to the 'Father' is very broad, not just the karmic obstacles in phenomena. The elimination of illness is the happiness of this life, and the attainment of Bodhi in the future is the happiness of Nirvana. Future Nirvana with remainder is the happiness of this life, and Nirvana without remainder is the happiness of the next life. The ten types of practitioners each partially attain Bodhi as the happiness of this life, and ultimate Nirvana as the happiness of the next life. Other happinesses are not Great Bliss, only ultimate Nirvana is Great Bliss. The second part is praising the Dharani (神咒), divided into two parts: one is praising the merits of the Dharani's essence, and the other is explaining the function of the Dharani. Starting from 'Reporting to the Buddha, certainly going', it is praising the merits of the Dharani's essence, which is the essence of the true mark of reality. Neither empty nor existent, it prevents the evil deeds of the two extremes, and upholds the right goodness of the Middle Way. This is the meaning of the Dharani's essence of true reality. This Dharani possesses the three virtues of Dharmakaya (法身), Prajna (般若), and Liberation (解脫), neither vertical nor horizontal. The scripture says: 'Dharani seal of the Buddhas of the three worlds', which is the virtue of the Dharmakaya, the true mark of reality. 'Certainly' is the lion's roar, definitely proclaiming Prajna. 'Auspicious' is that all sufferings are forever eliminated, universally liberating beings. Use these three virtues to praise the essence of the Dharani. In addition, 'Certainly' is also called the lion's roar, having the meaning of eliminating and eradicating suffering. 'Auspicious' is a word of goodness and benefit, meaning to tame (afflictions).

與樂義。故大品云。是大神咒大時咒無等等咒。咒只是愿。佛說法時愿眾生如立是咒也。譬如螟蛉故。諸經皆是咒也。中道之咒遮於二邊。伏空伏有。破於二邊滅空滅有。即是消滅伏之。亦有餘伏平伏等意(云云)。咒亦是愿。亦是禁咒。咒誓亦是咒術。術法盡與十行人。毒害相應密能消伏。諸佛秘要不可思議也。三世佛印。即是實相印。印定諸經。故名咒體也。聞此咒者即是明用。如不識藥。未知其良。若不明用。何知力強。苦儘是消滅。得樂是調伏。遠八難是消滅。得唸佛定是調伏。調伏柔善感見諸佛。乃至有見無見。四見橫計不順於理。皆名惡業。二乘空中所見。三藏四門。通教四門。皆未順理亦是惡業。今此中道神咒悉能消伏。當知此咒神用廣遠。第四持者得福。如文。第五平復如本。約十行人明如本。此報身無明之病。今病除如本。本修世善之心。無惡業之害。五塵之病。今還復人天善本。修四諦求涅槃。以無見愛今得前心。故言平復。乃至圓教亦爾。本是法性凈照。起五住妄惑之病。即病除與法性等。故言如本。第二從爾時世尊憐憫去。是破惡業咒。就此為三。一如來重請。二觀音奉命說。三佛述成。今言佛請者。非是自請。是為他護法耳。請字有二音。若作凈語可施於下。如天子請百官。又經題呼為凈

。可施凡下。若作請語重兩語。隨意訊息。今意重說消伏毒害咒者。從通為言。又破惡業咒者。從別受稱。如前(云云)。第二正說咒為二。一正說咒。二明力用。一說咒言承佛力者。承于如如大覺之力也。更稱三寶義同前。一切怖畏者。即復為二。一總明咒力用。二別釋。今言一切怖畏者。一歷十種行人。各各有怖畏也。二作惡鬼虎狼者。例如金光明初地至十地。皆有虎狼師子之難。此中十人乃無事中虎狼。約煩惱法。為虎狼也。別釋者。從破梵行人去也。十惡業者。十惡是性戒。受與不受俱是罪不同。其餘遮制等戒。如比丘草木戒。受者犯得罪。不受犯不得罪。今取性重者。咒力能令清凈輕者。例滅設者。有二義。一假設設。二者但設設。性凈之理本無惡業。今起惡業。皆是虛假。實來破虛皆使清凈。故言設。此明除虛妄之假也。但設者。但有一法。是業種類所攝者。無問重輕。此咒皆能破之令清凈。大品設有一法過涅槃者。亦如幻化。此條然言無。如十九界等。畢竟不可得。今言假設。不妨有浮虛之樂。與大品設語。乃同復為異(云云)。現前見佛者。見佛三昧為種。地獄人唸佛時。感見形質不同。乃至人中所見。二乘通別等菩薩。所見各異。凡約十行人明見佛不同。三昧觀法亦異(云云)。從佛告阿難去。是

第三佛述成就此為四。一述功能。二勸行法方軌。三引證。四結成功能。就明功能中。能除二種患難。身無患心無病。從凡夫地乃至等覺。猶一生在皆有身心。于分段中具三塗身心。人至第四禪為身病。四空有心病。故知苦樂隨身至四禪。憂喜隨心至有頂。若聲聞五方便人。具足身心之患。須陀洹雖見諦思惟尚在。乃至羅漢有餘時身病尚在。習氣不忘亦是心病。緣覺亦爾。六度通教亦爾。若斷分段生變易者。此就無作四諦中。五分法身深淺優劣。無明住地心惑重輕。乃至餘一生在。三賢十聖住果報。豈非是身。乃至欲得佛無上報。皆是身患無明未盡。佛性不了皆是心病。故經云。因滅是色獲得常色。方無身病。因滅受想行識。獲得常受想行識。方無心病。還將此身心兩患。約十種行人(云云)。火從四面來。此是外火。節節疼痛是內火。事解如文。理解外來者。是見惑橫計而生。故言外來。四面即是有無四見等。此見焚燒見諦解。故言燒身。龍是神靈之物。即表法王。自在設教如龍雨。雨除見惑如火滅。即是信行人。節節疼痛是思惟惑。附理生如須陀洹人。已得無漏理解。而猶有思惑。故言內火。節節即是思惟所斷九品。欲界九品。四禪四空等處處九品。豈非節節也。前一作信行。龍王降雨。今龍即是無漏心王。發得

【現代漢語翻譯】現代漢語譯本第三佛闡述成就包含四個方面：一是闡述功能，二是勸導修行的方法和途徑，三是引用例證，四是總結成就的功能。在闡明功能方面，此法能消除兩種患難：身體沒有疾病，內心沒有煩惱。從凡夫的地位乃至等覺菩薩，即使還有一生要經歷，仍然有身心存在。在分段生死中，具備三惡道的身心。人修到第四禪時，會有身體的疾病；修到四空定時，會有內心的煩惱。所以要知道，苦樂隨著身體到達四禪天，憂愁和喜悅隨著心識到達有頂天。如果聲聞乘的五方便行人，就具備身心的患難。須陀洹（Srotapanna，入流者）雖然見到了真諦，但思惑仍然存在。乃至阿羅漢（Arhat，無學）在有餘涅槃時，身體的疾病仍然存在，習氣沒有忘卻也是心病。緣覺（Pratyekabuddha，獨覺）也是如此，六度通教菩薩也是如此。如果斷除了分段生死而進入變易生死，這是就無作四諦（anutpāda-catuḥsatya）中的五分法身（pañca-skandha-dharmakāya）的深淺優劣而言的，無明住地（avidyā-sthiti）的心惑有輕重之分，乃至還有一生要經歷的三賢十聖（tri-śikṣā-daśa-ārya）仍然住在果報之中，難道不是身體的存在嗎？乃至想要獲得佛的無上果報，都是因為身體的患難，無明沒有斷盡，佛性沒有明瞭，都是因為內心的疾病。所以經中說：『因為滅除了色（rūpa），才能獲得常色（nitya-rūpa），才能沒有身體的疾病；因為滅除了受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna），才能獲得常受（nitya-vedanā）、常想（nitya-saṃjñā）、常行（nitya-saṃskāra）、常識（nitya-vijñāna），才能沒有內心的疾病。』還可以將這身心兩種患難，對應於十種行人（此處省略）。火從四面而來，這是外火；節節疼痛是內火。事情的解釋如文字所說。從理上理解，外來的火是由於見惑（dṛṣṭi-kleśa）橫生妄計而產生的，所以說是外來的。四面指的是有無四見等。這種見解焚燒了見諦的解脫，所以說是燒身。龍是神靈之物，這裡代表法王（Dharma-rāja，佛），自在地設立教法就像龍降雨一樣，雨水消除見惑就像火被熄滅一樣，這就是信行人（śraddhā-anusārin）。節節疼痛是思惟惑（vicikicchā-kleśa）附著于理而生，就像須陀洹人一樣，已經獲得了無漏的理解，但仍然有思惑存在，所以說是內火。節節指的是思惟所要斷除的九品惑，欲界（kāma-dhātu）的九品惑，四禪（catuḥ-dhyāna）、四空定（catasra-ārūpya-samāpatti）等處處都有九品惑，難道不是節節嗎？前面說信行人，龍王降雨；現在說龍就是無漏的心王，發起...

【English Translation】 English version The third Buddha describes the accomplishment in four aspects: first, describing the function; second, encouraging the practice of methods and paths; third, citing evidence; and fourth, summarizing the function of accomplishment. In clarifying the function, this dharma can eliminate two kinds of suffering: no physical illness and no mental distress. From the position of ordinary beings to that of Equal Enlightenment Bodhisattvas, even with one lifetime remaining, there is still the existence of body and mind. In the cycle of segmented existence, there are the body and mind of the three evil realms. When one cultivates to the Fourth Dhyana, there will be physical illness; when one cultivates to the Four Formless Realms, there will be mental distress. Therefore, it should be known that suffering and happiness follow the body to the Fourth Dhyana, and sorrow and joy follow the mind to the Peak of Existence. If the Five Expedient Practitioners of the Sravaka Vehicle possess both physical and mental suffering. Although a Stream-Enterer (Srotapanna) has seen the truth, doubt still exists. Even an Arhat in Nirvana with residue still has physical illness, and the failure to forget habitual tendencies is also mental illness. The Pratyekabuddha is also like this, as are the Bodhisattvas of the Common Teaching of the Six Paramitas. If one cuts off segmented existence and enters transformative existence, this refers to the depth and superiority of the Five Skandha Dharmakaya in the Uncreated Four Noble Truths, and the lightness or heaviness of the mental delusion of the Ground of Ignorance, even the Three Sages and Ten Saints with one lifetime remaining still dwell in karmic retribution. Is this not the existence of the body? Even desiring to obtain the unsurpassed reward of the Buddha, it is all due to the suffering of the body, the failure to exhaust ignorance, and the failure to understand Buddha-nature, all due to the illness of the mind. Therefore, the sutra says: 'Because of the extinction of form (rupa), one obtains eternal form (nitya-rupa), and then there is no physical illness; because of the extinction of sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), one obtains eternal sensation (nitya-vedana), eternal perception (nitya-samjna), eternal volition (nitya-samskara), and eternal consciousness (nitya-vijnana), and then there is no mental illness.' These two sufferings of body and mind can also be correlated with the ten types of practitioners (omitted here). Fire coming from four directions, this is external fire; pain in every joint is internal fire. The explanation of the matter is as the text says. From a rational understanding, the external fire is produced by the arising of false calculations due to the delusion of views (dṛṣṭi-kleśa), so it is said to be external. The four directions refer to the four views of existence and non-existence, etc. This view burns the liberation of seeing the truth, so it is said to burn the body. The dragon is a spiritual being, here representing the Dharma-king (Dharma-rāja, Buddha), freely establishing the teachings like a dragon raining, the rain eliminating the delusion of views like fire being extinguished, this is the Faith-Follower (śraddhā-anusārin). Pain in every joint is the doubt (vicikicchā-kleśa) clinging to reason, like a Stream-Enterer (Srotapanna), who has already obtained the un-leaked understanding, but still has doubt, so it is said to be internal fire. Every joint refers to the nine grades of delusion to be cut off by thought, the nine grades of delusion in the Desire Realm (kāma-dhātu), the nine grades of delusion in the Four Dhyanas (catuḥ-dhyāna), the Four Formless Attainments (catasra-ārūpya-samāpatti), etc., are they not every joint? Earlier it was said that the Faith-Follower, the Dragon King sends rain; now it is said that the dragon is the un-leaked mind-king, initiating...

禪定法水。滅思惑火也。明此約十種行人分段。見思可解變易既有。菩薩勝妙五欲。此中自有無作界外見思。例作火義至一生在(云云)。谷貴饑饉者。事解五穀不收為饑。菜蔬不生為饉。譬解者。遠聖不聞道為饑。近則為飽。無正慧為饑。無助道為饉。如法華飢餓羸瘦。此則事中。乃至人天善。皆例飢飽義。若二乘非饑者。法華不應云從饑國來。此則小乘為饑。大乘為飽。約十人傳作(云云)。王難者。分段用四魔為難。變易用十魔為難。乃至一生在。亦有魔故。言三魔已盡。唯有一分死魔在。惡獸是惡業。盜賊是六根六塵。迷路是邪僻。牢獄是果報。果報二種。一者約諸道明報獄。如人得天往(云云)。二者當分受身為獄。亦約十行人。杻械是定慧障。枷是權實障。鎖是得業繩等也。海是生死。或云法性。妄想動法性故。波浪為難。夜叉羅剎是見思。毒藥是理境。如四見取理不得而成毒故。法性亦名毒藥。亦名甘露。刀劍是無常。三界皆為無常所遷(云云)。第二從此陀羅尼灌頂去。是勸如法行。經三。一正勸。二示法用。三得益。灌頂者。事解云。輪王欲授位太子。取四海水淋太子頂。而委以天下。故云灌頂。若案十地云。佛授十地菩薩記。以法性海水。淋十地法王子頂。名為佛受職。故稱灌頂也。今明此義。

【現代漢語翻譯】現代漢語譯本：禪定之法水，能夠熄滅見思之惑火。下面將從十種修行人的角度分段解釋：見惑和思惑可以斷除，變易生死也確實存在。菩薩對於殊勝美妙的五欲，其中也自有無作境界之外的見惑和思惑。可以比作火的含義，直到一生補處菩薩（此處省略具體內容）。穀物昂貴和發生饑饉，從字面意義上解釋，是指五穀沒有收成叫做『饑』，蔬菜不生長叫做『饉』。從比喻意義上解釋，遠離聖人而聽不到佛法叫做『饑』，接近聖人則為『飽』。沒有正確的智慧叫做『饑』，沒有輔助修道的法門叫做『饉』。如同《法華經》中所說的飢餓羸瘦之人，這是從世俗事相上來說的。乃至人天善報，都可以比作飢飽的含義。如果說二乘人不是飢餓之人，那麼《法華經》就不應該說他們『從飢餓之國而來』。因此，小乘是飢餓，大乘是飽足。關於十種修行人的傳法（此處省略具體內容）。王難，是指分段生死中用四魔作為障礙，變易生死中用十魔作為障礙。乃至一生補處菩薩，也有魔的干擾。說三魔已經斷盡，只剩下一分死魔存在。惡獸是惡業，盜賊是六根和六塵，迷路是邪僻之路，牢獄是果報。果報有兩種：一種是根據各道輪迴來說明果報如牢獄，例如人得到天上的福報而前往（此處省略具體內容）。另一種是當下所受的身體就是牢獄，也從十種修行人的角度來說明。杻械是禪定和智慧的障礙，枷是權法和實法的障礙，鎖是獲得業力的繩索等等。大海是生死輪迴，或者說是法性。因為妄想會擾動法性，所以波浪是障礙。夜叉（Yaksa）和羅剎（Rakshasa）是見惑和思惑，毒藥是理境。如果用四種邪見去執取真理，卻不能證得，就會變成毒藥。法性也叫做毒藥，也叫做甘露。刀劍是無常，三界都被無常所遷變（此處省略具體內容）。第二部分，從用陀羅尼（Dharani）灌頂開始，是勸導如法修行。經文分為三個部分：一是正式勸導，二是展示法的作用，三是獲得利益。灌頂，從字面意義上解釋，是指轉輪聖王想要把王位傳給太子，就取四海之水澆淋在太子的頭頂，然後把天下委託給他，所以叫做灌頂。如果按照十地菩薩的說法，是指佛給十地菩薩授記，用代表法性的海水，澆淋在十地法王子的頭頂，叫做佛授予職位，所以稱為灌頂。現在解釋這個含義。

【English Translation】 English version: The water of Samadhi (Zen meditation) extinguishes the fire of delusions of views and thoughts. The following explains this in segments from the perspective of ten types of practitioners: The delusions of views and thoughts can be eliminated, and the change of life and death (transmigration) truly exists. Bodhisattvas, regarding the sublime and wonderful five desires, also inherently possess the delusions of views and thoughts beyond the realm of non-action. This can be likened to the meaning of fire, even up to the stage of the Ekajatiya Bodhisattva (one birth remaining) (details omitted). Expensive grains and famine, literally speaking, refer to the failure of grain harvests being called 'hunger' (饑, ji), and the failure of vegetable growth being called 'famine' (饉, jin). Metaphorically speaking, being far from the sages and not hearing the Dharma is called 'hunger,' while being close to the sages is 'satiety.' Lacking correct wisdom is called 'hunger,' and lacking supportive practices is called 'famine.' Like the starving and emaciated people mentioned in the Lotus Sutra, this is from the perspective of worldly affairs. Even the good rewards of humans and gods can be likened to the meaning of hunger and satiety. If it is said that the two vehicles (Sravakas and Pratyekabuddhas) are not hungry, then the Lotus Sutra should not say that they 'come from a land of hunger.' Therefore, the Small Vehicle is hunger, and the Great Vehicle is satiety. Regarding the transmission of Dharma to the ten types of practitioners (details omitted). 'King's Difficulty' refers to using the four maras (demons) as obstacles in the life and death of segments, and using the ten maras as obstacles in the life and death of change. Even the Ekajatiya Bodhisattva (one birth remaining) is subject to the interference of maras. It is said that the three maras have been eliminated, leaving only a portion of the death mara remaining. Evil beasts are evil karma, thieves are the six sense organs and six sense objects, getting lost is the path of wrong views, and prison is karmic retribution. There are two types of karmic retribution: one is explaining karmic retribution as prison based on the various realms of reincarnation, such as a person obtaining heavenly blessings and going to (details omitted). The other is that the body currently being received is the prison, also explained from the perspective of the ten types of practitioners. Shackles are obstacles to Samadhi (Zen meditation) and wisdom, the yoke is an obstacle to expedient and true Dharma, and chains are the ropes of acquired karma, etc. The ocean is the cycle of birth and death, or it can be said to be Dharmata (the nature of reality). Because delusion disturbs Dharmata, waves are obstacles. Yaksas (夜叉) and Rakshasas (羅剎) are the delusions of views and thoughts, and poison is the realm of principle. If one grasps the truth with the four wrong views but cannot attain it, it will become poison. Dharmata is also called poison, and also called nectar. Swords are impermanence, and the three realms are all transformed by impermanence (details omitted). The second part, starting from the anointing with Dharani (陀羅尼) , is an exhortation to practice according to the Dharma. The sutra is divided into three parts: first, a formal exhortation; second, a demonstration of the function of the Dharma; and third, the attainment of benefits. Anointing, literally speaking, refers to the Chakravartin King (轉輪聖王) wanting to pass the throne to the crown prince, so he takes the water of the four seas and pours it on the crown prince's head, and then entrusts the world to him, so it is called anointing. According to the Ten Bhumi (十地) Bodhisattvas, it refers to the Buddha giving predictions to the Ten Bhumi Bodhisattvas, using the water representing Dharmata to pour on the heads of the Ten Bhumi Dharma princes, called the Buddha bestowing the position, so it is called anointing. Now, let's explain this meaning.

凡有十種人。智有頂可見。佛但法性。無見頂者。餘人少分智慧理。極不能思度。名之為頂。若得陀羅尼咒被灌之。即能得進解行轉深。名為灌頂。如是約十種人。皆有頂義。皆有被灌之義。唯妙覺身最高極不可復灌。能以陀羅水。普灌十種人頂。此十地之頂也。齋者齊也。齊身口業也。齊者只是中道也。后不得食者。表中道法界外更無別法也。中前得啖而非正中。此得明表前方便。但似道之中。得有證義。故得啖也。亦是表中道法界外有法也。不啖肉者。是無緣大慈也。故不啖眾生。緣法緣皆有分齊。此無緣無分齊故不得啖也。灰者五停心觀也。五辛苦辣。是五陰苦諦也。葷氣是五陰中有集諦也。污穢五陰苦集也。十方佛是十法界皆有佛性。七佛是七覺分。第三從佛告阿難有一女人去。是引證。非是獨證。此段亦通證於前。如文(云云)。第四從此咒功德三障永盡。是結成功能如文。第三從若有眾生囹圄去。是第三番咒除報障。此即為四。一明說咒之由。二正說咒。三稱歎功用。四結成。第一所由及第二正說如文。第三嘆功用。文為三。一明六道六字章句用。二明修因六字章句用。三明六根六字章句用。他釋六字者。或言稱三寶名。是六字章句。此配六字乃足。而不見文中有標章結句之言。或三寶為三字。觀世音為

【現代漢語翻譯】現代漢語譯本凡有十種人，他們的智慧有頂點是可以見到的。佛只有法性（Dharmata，諸法的真實性質），沒有可見的頂。其餘的人只有少部分的智慧和理性，極難思量和揣度，這被稱為『頂』。如果得到陀羅尼咒（Dharani，總持）並被灌頂，就能得到更進一步的理解、修行和更深的轉變，這被稱為『灌頂』。像這樣，就這十種人而言，都有『頂』的意義，都有被灌頂的意義。只有妙覺（Supreme Enlightenment）之身是最高極的，不可再被灌頂，能以陀羅水普遍灌溉這十種人的頂。這就是十地（Ten Bhumis，菩薩修行的十個階段）的頂。『齋』的意思是『齊』，即端正身口意三業。『齊』就是中道（Madhyamaka，不偏不倚的道路）。『后不得食』，表示中道法界之外沒有其他法。『中前得啖而非正中』，這表明在證得中道之前的方便法門，只是相似於中道，因此可以食用。這也表示中道法界之外還有其他法。『不啖肉者』，是無緣大慈（Unconditional Great Compassion）的體現，所以不食用眾生肉。緣法緣（Conditions of Dharma）和緣（Conditions）都有界限，而無緣是沒有界限的，所以不能食用肉。『灰』指的是五停心觀（Five Meditations to Stop the Mind）。『五辛苦辣』指的是五陰（Five Skandhas，構成個體的五種要素）的苦諦（Dukkha Satya，苦的真諦）。『葷氣』指的是五陰中的集諦（Samudaya Satya，苦的根源）。『污穢』指的是五陰的苦集。『十方佛』指的是十法界（Ten Dharma Realms）都有佛性（Buddha-nature）。『七佛』指的是七覺分（Seven Factors of Enlightenment）。第三段，從『佛告阿難有一女人去』開始，是引證，不是獨證。這一段也通用於證明前面所說的內容，如經文所說。第四段，從『從此咒功德三障永盡』開始，是總結咒語的功用，如經文所說。第三段，從『若有眾生囹圄去』開始，是第三次說明咒語能消除報障（Karmic Retribution）。這可以分為四個部分：一是說明咒語的由來，二是正式宣說咒語，三是稱讚咒語的功用，四是總結。第一部分（咒語的由來）和第二部分（正式宣說咒語）如經文所說。第三部分（稱讚咒語的功用）分為三個方面：一是說明六道（Six Realms）的六字章句的功用，二是說明修因（Causes of Cultivation）的六字章句的功用，三是說明六根（Six Sense Organs）的六字章句的功用。其他解釋六字章句的人，或者說是稱念三寶（Three Jewels）的名號，這算是六字章句。這樣來配對六字才足夠，但是經文中沒有標明章句的說法。或者說三寶是三個字，觀世音（Avalokiteshvara）是

【English Translation】 English version There are ten kinds of people whose wisdom has a visible peak. The Buddha alone has Dharmata (the true nature of all phenomena), without a visible peak. The rest have only a small portion of wisdom and reason, extremely difficult to contemplate and fathom, which is called the 'peak'. If one obtains a Dharani (mantra that holds all teachings) and receives abhiseka (initiation), one can gain further understanding, practice, and deeper transformation, which is called 'abhiseka'. Thus, with regard to these ten kinds of people, all have the meaning of 'peak', and all have the meaning of receiving abhiseka. Only the body of Supreme Enlightenment is the highest and cannot be further initiated, capable of universally irrigating the peaks of these ten kinds of people with Dharani water. This is the peak of the Ten Bhumis (ten stages of a Bodhisattva's practice). 'Zhai' (齋, purification) means 'Qi' (齊, to regulate), which is to rectify the three karmas of body, speech, and mind. 'Qi' is just the Middle Way (Madhyamaka, the path of non-extremes). 'Not eating after noon' indicates that there is no other Dharma outside the Middle Way Dharma Realm. 'Eating before noon but not at the exact middle' indicates the skillful means before attaining the Middle Way, which is only similar to the Middle Way, so it is permissible to eat. This also indicates that there are other Dharmas outside the Middle Way Dharma Realm. 'Not eating meat' is the manifestation of Unconditional Great Compassion, so one does not eat the flesh of sentient beings. Conditions of Dharma and conditions all have limits, while unconditioned has no limits, so one cannot eat meat. 'Ashes' refer to the Five Meditations to Stop the Mind. 'Five bitter and spicy things' refer to the Dukkha Satya (the truth of suffering) of the Five Skandhas (the five aggregates that constitute an individual). 'Pungent odor' refers to the Samudaya Satya (the origin of suffering) within the Five Skandhas. 'Filth' refers to the suffering and origin of the Five Skandhas. 'Buddhas of the ten directions' refer to the fact that all Ten Dharma Realms have Buddha-nature. 'Seven Buddhas' refer to the Seven Factors of Enlightenment. The third section, starting from 'The Buddha told Ananda that there was a woman who left,' is a citation, not a unique proof. This section also serves to prove what was said earlier, as the scripture says. The fourth section, starting from 'From this mantra's merit, the three obstacles will be forever exhausted,' is a summary of the mantra's function, as the scripture says. The third section, starting from 'If there are sentient beings in prison,' is the third explanation that the mantra can eliminate karmic retribution. This can be divided into four parts: first, explaining the origin of the mantra; second, formally proclaiming the mantra; third, praising the mantra's function; and fourth, summarizing. The first part (the origin of the mantra) and the second part (formally proclaiming the mantra) are as the scripture says. The third part (praising the mantra's function) is divided into three aspects: first, explaining the function of the six-syllable phrases of the Six Realms; second, explaining the function of the six-syllable phrases of the Causes of Cultivation; and third, explaining the function of the six-syllable phrases of the Six Sense Organs. Others who explain the six-syllable phrases say that they are reciting the names of the Three Jewels, which counts as six-syllable phrases. Pairing the six syllables in this way is sufficient, but the scripture does not explicitly mention phrases. Or, the Three Jewels are three syllables, and Avalokiteshvara is

三字。此于誦持為便。上文不標章結句。若以此六字者。處處皆有此義則通。今皆不用。今明六字章句者。案經文有標章結句起盡之文。約義為便。明六字章句。今案經對六道六妙六根等。以明六字章句。如大經對二十五。有明二十五三昧。今對六道明六字章句。成消伏六道之害毒。于義為便。所以明此三種章句。此三種六字。凡有三處六出。初明果報。六字章句者。說偈竟即云。若有四部聞六字章句去。便廣說六道中拔苦功用之事。后結句云。若有聞此六字章句。次明修因。六字章句者。如斯那聞六字章句觀心心脈者。廣明六妙。后即結云。此大精進勇猛寶幢六字章句三。明六根六字章句者。從舍利弗在寒林中。斯那問眼。眼與色相應。云何攝住者。廣明六根。后即結云。聞此六字障句。數息繫念凈行之法。此即三種起盡文義冷然。故依此為判也。第一明六道六字章句者。六道是果報法故。六道是六字門。一道之中分別有無量種。即是章句。觀音又照六道實相。得陀羅尼究竟旨歸。如大經云。二十五有有我不耶。答云有我。我即佛性。諸佛菩薩窮此理性。于諸道中而得自在故。能以陀羅尼力。消除六道三障之毒害。今此中偈但列五道名。若依舊解五道者。但合修羅為一鬼道。若開即成六道。今文正明修羅為一道。復

明餓鬼道。而不辨天道。不知是翻者脫落。不知更有別意。今斟酌者。或可天道苦少。且明下五道耳。故不論六。又長行中。則有六道義。何以故。如雲從迷失道徑去。乃至婦人生難此是人道。此咒巍巍能免地獄餓鬼畜生修羅等苦。即是四惡道。八難者。即長壽天是一難。此語即攝天道。故具六道。又偈中雲。普教一切眾令離生死苦。若爾者一切之言。即是攝得六道(云云)。今約六道段中為四。一明拔六道苦惱難。二明得失。三說偈。四結如文。從今世後世不吉祥事永盡無餘。是明失也。從持戒精進皆悉具足。是明得也。又二義。一明得念定總持諸法。次明得見佛得旋陀羅尼。得陀羅尼者。勘法華經明位即齊佛。如無生忍。此即似初境界(云云)。第二從王舍城斯那去。明修因六字。此為二。一通二別。通中又為二。一略觀心心脈者。若事解。只赤肉之心一身之主。由是心脈。能開出一切脈。能開之心一身之主。由是心脈。能開出一切脈。以通成一身。具如通明觀(云云)。此即是因緣釋。心義若空。共一切世間中。無不從心造。心如工畫師。造種種五陰。種種五陰由心故有。心無故一切法亦無。心不有一切法不有。心空故一切法空(云云)。雖一切法空。而有諸脈名字假名差別。從一心脈。乃至無量諸脈。皆能通

【現代漢語翻譯】現代漢語譯本：闡明餓鬼道，卻不辨析天道，不知是翻譯者遺漏，還是另有深意。現在斟酌，或許是天道苦少，且只闡明下五道罷了，所以不論及六道。然而長行文中，卻有六道之義。為什麼呢？比如說到『從迷失道徑去，乃至婦人生難』，這是人道。『此咒巍巍能免地獄、餓鬼、畜生、修羅等苦』，這就是四惡道。『八難』中，『長壽天』是一難，此語即攝天道，故而具足六道。又偈中說：『普教一切眾令離生死苦』，如果這樣說，『一切』之言，即是攝得六道（云云）。現在約六道段中分為四：一、闡明拔除六道苦惱之難；二、闡明得失；三、說偈；四、總結如文。『從今世後世不吉祥事永盡無餘』，這是闡明失。『從持戒精進皆悉具足』，這是闡明得。又有二義：一、闡明得念定總持諸法；次、闡明得見佛得旋陀羅尼。得陀羅尼者，勘用法華經明位，即齊佛，如無生忍，此即類似初境界（云云）。第二，從王舍城斯那去，闡明修因六字，此分為二：一、通；二、別。通中又分為二：一、略觀心心脈者，若事解，只赤肉之心，一身之主，由是心脈，能開出一切脈，能開之心，一身之主，由是心脈，能開出一切脈，以通成一身，具如通明觀（云云）。此即是因緣釋。心義若空，共一切世間中，無不從心造。心如工畫師，造種種五陰。種種五陰由心故有，心無故一切法亦無，心不有一切法不有，心空故一切法空（云云）。雖一切法空，而有諸脈名字假名差別，從一心脈，乃至無量諸脈，皆能通。

【English Translation】 English version: It elucidates the Preta realm (hungry ghost realm), but does not distinguish the Deva realm (heavenly realm). It is unknown whether this is an omission by the translator, or if there is another intention. Now, considering it, perhaps the suffering in the Deva realm is less, and it only elucidates the lower five realms, therefore not discussing the six realms. However, in the prose section, there is the meaning of the six realms. Why is that? For example, it says, 'Going astray from the lost path, even to the difficulty of childbirth for women,' this is the human realm. 'This majestic mantra can avert the suffering of hell, hungry ghosts, animals, Asuras (demigods),' this is the four evil realms. Among the 'Eight Difficulties', 'Longevity Heaven' is one difficulty, this statement includes the Deva realm, therefore it encompasses the six realms. Furthermore, the verse says: 'Universally teach all beings to be liberated from the suffering of birth and death,' if that is the case, the word 'all' encompasses the six realms (etc.). Now, regarding the section on the six realms, it is divided into four: First, elucidating the difficulty of eradicating the suffering of the six realms; second, elucidating gain and loss; third, reciting the verse; fourth, concluding as in the text. 'From this life and future lives, inauspicious events will be completely eradicated without remainder,' this elucidates loss. 'From upholding precepts and diligent progress, all are fully complete,' this elucidates gain. There are also two meanings: First, elucidating gaining mindfulness, concentration, and the ability to uphold all Dharmas; second, elucidating gaining the sight of the Buddha and obtaining the revolving Dharani. One who obtains the Dharani, examining the Lotus Sutra, clarifies the position as being equal to the Buddha, such as the non-origination forbearance, this is similar to the initial state (etc.). Second, from going to Rajagriha (王舍城) and Suna (斯那), elucidating the six syllables of cultivating the cause, this is divided into two: First, general; second, specific. Within the general, there are again two: First, briefly observing the heart and heart-pulse, if understood in terms of phenomena, only the heart of red flesh, the master of the entire body, from this heart-pulse, can open up all the pulses, the heart that can open, the master of the entire body, from this heart-pulse, can open up all the pulses, to connect and form the entire body, fully as in the Clear Illumination Contemplation (etc.). This is the explanation of dependent origination. If the meaning of the heart is empty, in all the worlds, there is nothing that is not created from the heart. The heart is like a skilled painter, creating various Skandhas (五陰). The various Skandhas exist because of the heart, if the heart is non-existent, then all Dharmas are also non-existent, if the heart does not exist, then all Dharmas do not exist, if the heart is empty, then all Dharmas are empty (etc.). Although all Dharmas are empty, there are names and provisional designations for the various pulses, from the one heart-pulse, even to the immeasurable pulses, all can connect.

達而無滯閡。此即達心脈。是假名故。一切法皆是假名(云云)。心脈若定是空。空不可假。心若定是假。假不可作空。當知心脈不空不假。當知一切諸脈亦不空不假。如是則遮於二邊。兼照空假。即是圓觀心脈。如是三觀歷十種行人(云云)。今約經文作三觀者。若有能觀即有所觀。能所合故即是因緣觀也。使想一處。即是入空觀也。見觀世音。即是出假觀也。即得解脫者。即是中道觀也。而又云。得阿羅漢者。此約十種行人。小乘大乘明羅漢無咎(云云)。第二從端身去。是廣明也。依禪法明(云云)。二十五種方便。俱有事理兩解。今正取調五事。明調色息心三方便。是此文正方便意。原身之始。始於三事。眾生不知三事故名迷。達三事故名解。今為修此六字故。須方便調此三事。從端身是調身。正心是調心。心氣相續是調息。端身是約戒。正心是約定。氣相續是約慧。此明戒定慧調三事。約世間陽上陰下。隨世俗故。右陽居下右陰處上者。欲將定靜之法。鎮于陽散也。世俗既有威儀。此即是以戒法。禁約粗獷。即對戒也。二陽動相陰靜相。以靜鎮動。是制亂方便。即對於定。三者右表方便。屬權而居下。左是實智居上。是則自權而顯實。此即表慧。此戒定慧。還約十種行人(云云)。舉舌向腭為防難故。為止

【現代漢語翻譯】現代漢語譯本達而無滯閡（沒有阻礙）。這就是通達心脈。這是假名（暫時的名稱）的緣故。一切法都是假名（云云）。心脈如果固定就是空。空是不能假設的。心如果固定就是假。假是不能變成空的。應當知道心脈不空也不假。應當知道一切脈絡也不空也不假。這樣就遮蔽了二邊（空和有），兼顧空和假。這就是圓滿地觀察心脈。像這樣三種觀照經歷十種修行人（云云）。現在根據經文作三種觀照：如果有人能觀照，就有所觀照的對象。能觀照的主體和所觀照的客體結合，這就是因緣觀。使念頭集中在一處，這就是入空觀。見到觀世音（Avalokiteśvara，觀照世間聲音的菩薩），這就是出假觀。立即得到解脫，這就是中道觀。而且又說，得到阿羅漢（Arhat，斷絕煩惱，不再輪迴的聖者）的果位，這是針對十種修行人而言。小乘（Hinayana，較早期的佛教流派）和大乘（Mahayana，後期的佛教流派）都認為阿羅漢沒有過失（云云）。第二，從『端身』開始，是廣泛地闡明。依據禪法來闡明（云云）。二十五種方便，都有事和理兩種解釋。現在主要選取調和五事，闡明調色（身體）、息（呼吸）、心這三種方便。這是本文所說的正當方便的意義。身體的開始，始於這三件事。眾生不瞭解這三件事，所以叫做迷惑。通達這三件事，所以叫做解脫。現在爲了修持這六字真言（唵嘛呢叭咪吽），必須方便地調和這三件事。從『端身』是調身。『正心』是調心。『心氣相續』是調息。『端身』是關於戒律。『正心』是關於禪定。『氣相續』是關於智慧。這說明用戒、定、慧來調和這三件事。按照世間的說法，陽在上陰在下。順應世俗的說法，右邊是陽卻在下，右邊是陰卻在上，這是想要用禪定靜止的方法，來鎮壓陽氣的散亂。世俗既然有威儀，這就是用戒律來禁止粗獷的行為，這就是針對戒律。二陽是動的相，陰是靜的相，用靜來鎮壓動，這是控制混亂的方便，這就是針對禪定。第三，右邊表示方便，屬於權宜之計而居於下。左邊是真實的智慧居於上。這就是從權宜之計而顯現真實。這表示智慧。這戒、定、慧，還是針對十種修行人（云云）。舉起舌頭抵住上顎是爲了防止困難的緣故，爲了阻止（妄念）。

【English Translation】 English version Reaching without obstruction. This is reaching the heart-pulse. This is because it is a provisional name. All dharmas are provisional names (and so on). If the heart-pulse is fixed, it is emptiness. Emptiness cannot be provisional. If the heart is fixed, it is provisional. The provisional cannot be made empty. One should know that the heart-pulse is neither empty nor provisional. One should know that all the pulses are also neither empty nor provisional. Thus, it obscures the two extremes (emptiness and existence), and simultaneously illuminates emptiness and the provisional. This is the complete observation of the heart-pulse. Such threefold contemplation is experienced by ten kinds of practitioners (and so on). Now, based on the sutra text, there are three kinds of contemplation: If someone can contemplate, there is something to be contemplated. The combination of the one who contemplates and the object of contemplation is the contemplation of conditions. Making thoughts concentrate in one place is entering the contemplation of emptiness. Seeing Avalokiteśvara (the Bodhisattva who contemplates the sounds of the world) is emerging from the contemplation of the provisional. Immediately attaining liberation is the contemplation of the Middle Way. Moreover, it is said that attaining the state of Arhat (one who has extinguished afflictions and is no longer subject to rebirth) is in reference to the ten kinds of practitioners. Both Hinayana (the earlier school of Buddhism) and Mahayana (the later school of Buddhism) consider Arhats to be without fault (and so on). Secondly, starting from 'straightening the body' is a broad explanation. Explaining according to the methods of Chan (Zen) (and so on). The twenty-five kinds of expedient means both have explanations in terms of phenomena and principle. Now, we mainly select the harmonizing of the five matters, explaining the three expedient means of harmonizing the body, breath, and mind. This is the meaning of the proper expedient means in this text. The beginning of the body starts with these three matters. Sentient beings do not understand these three matters, so it is called delusion. Understanding these three matters is called liberation. Now, in order to cultivate this six-syllable mantra (Om Mani Padme Hum), one must conveniently harmonize these three matters. From 'straightening the body' is harmonizing the body. 'Correcting the mind' is harmonizing the mind. 'Mind and breath continuing' is harmonizing the breath. 'Straightening the body' is about precepts. 'Correcting the mind' is about concentration. 'Breath continuing' is about wisdom. This explains using precepts, concentration, and wisdom to harmonize these three matters. According to worldly terms, yang is above and yin is below. Following worldly customs, the right is yang but is below, the right is yin but is above, this is wanting to use the method of concentration and stillness to suppress the scattering of yang energy. Since the world has dignified behavior, this is using precepts to prohibit coarse behavior, this is in response to precepts. Two yang are the aspect of movement, yin is the aspect of stillness, using stillness to suppress movement is a convenient way to control chaos, this is in response to concentration. Thirdly, the right represents expedient means, belonging to the provisional and residing below. The left is true wisdom residing above. This is then manifesting the real from the provisional. This represents wisdom. These precepts, concentration, and wisdom are still in reference to the ten kinds of practitioners (and so on). Raising the tongue to the palate is to prevent difficulties, to stop (deluded thoughts).

言語故。從一至十是數門。成就息念不外向是隨門。不澀不滑調和得中是止門。下去是三門如文。赤肉心起一脈。生四大脈趣四支。各起十脈合四十脈。一支十脈復起百脈。就根本合四百四十脈。今但取四支。四十為言也。又取頭十脈。就根本四脈。故言十四脈。止應舌至鼻。喻如江海通流。若是肝氣青肺白脾黃腎黑。唯有心赤而不見。是略耳。諸氣來會鼻。失本色故如琉璃。息細八寸亦是定將散。表八正道此中六妙門。凡應有十科意。今只是一相生妙門也。若此中觀者。只是通明觀也。從佛告此大精進去。是別明六妙門。前六妙門通凡夫。三乘共觀故言通。今三乘未合故。別觀六妙門也。第一明聲聞六妙門者。即為二。一從大精進去。是嘆六妙門。從汝等善聽去。是勸。勸文為二。一勸。二受行。今明勸者。當自攝身明戒端坐正受。是定觀苦。是明慧苦者。只報身是苦聚。生來無主為空。命盡故壞。取此為次也。若無常為初。取念無常也。五門者。此有三種。一五處止為五門。即五輪禪也。此經云。于節節間皆令繫念。即是其義。二五方便。為五門禪。今明唸佛一門。餘者數息不凈因緣慈心等。而毗曇無念佛。但云界方便破我見。足數息等為五門。今明界方便。乃是因緣觀。破斷常等見。而猶闕唸佛。是故用唸佛等

{ "translations": [ "言語的緣故。從一到十是數息門（通過數呼吸來集中注意力的方法）。成就息念，不向外馳求，是隨門（跟隨呼吸的自然流動）。不澀滯也不滑脫，調和得中，是止門（停止雜念）。下文是三門，如經文所說。赤肉心（指心臟）生出一脈，然後生出四大脈通向四肢。每條肢體各生出十脈，合起來是四十脈。每條肢體上的十脈又各自生出一百脈，總共是四百四十脈。現在只取四肢的四十脈來說。又取頭部的十脈，加上根本的四脈，所以說是十四脈。止息應該從舌頭到鼻子，比喻就像江河的流通。如果是肝氣是青色，肺氣是白色，脾氣是黃色，腎氣是黑色，只有心是赤色而不可見。這只是簡略的說法。各種氣息匯聚到鼻子，失去了本來的顏色，所以像琉璃一樣。呼吸細微到八寸也是一種將要散亂的定。表明八正道，這其中有六妙門。凡是應該有十科意，現在只是一相生妙門。如果在此中觀照，只是通明觀。從『佛告此大精進』開始，是分別說明六妙門。前面的六妙門是通用於凡夫和三乘（聲聞乘、緣覺乘、菩薩乘）共同修觀的，所以說是『通』。現在三乘還沒有合一，所以是分別修觀六妙門。第一是說明聲聞乘的六妙門，分為兩部分。一是『從大精進』開始，是讚歎六妙門。二是『從汝等善聽』開始，是勸導。勸導文分為兩部分，一是勸導，二是受持。現在說明勸導，應當約束自身，明白戒律，端正坐姿，正確地接受。這是定觀苦。是明白智慧，苦，只是報身是苦的聚集。生來沒有主宰，是空。壽命終結就會壞滅。取這個作為次第。如果以無常為開始，就是取念無常。五門，這裡有三種說法。一是五處止為五門，即五輪禪。這部經說，『在節節之間都要繫念』，就是這個意思。二是五方便，作為五門禪。現在說明唸佛一門，其餘的是數息、不凈觀、因緣觀、慈心觀等。而毗曇沒有唸佛，只是說界方便破除我見，足夠用數息等作為五門。現在說明界方便，就是因緣觀，破除斷見和常見等見解，但仍然缺少唸佛，所以要用唸佛等。", "現代漢語譯本", "言語的緣故。從一到十是數息門（通過數呼吸來集中注意力的方法）。成就息念，不向外馳求，是隨門（跟隨呼吸的自然流動）。不澀滯也不滑脫，調和得中，是止門（停止雜念）。下文是三門，如經文所說。赤肉心（指心臟）生出一脈，然後生出四大脈通向四肢。每條肢體各生出十脈，合起來是四十脈。每條肢體上的十脈又各自生出一百脈，總共是四百四十脈。現在只取四肢的四十脈來說。又取頭部的十脈，加上根本的四脈，所以說是十四脈。止息應該從舌頭到鼻子，比喻就像江河的流通。如果是肝氣是青色，肺氣是白色，脾氣是黃色，腎氣是黑色，只有心是赤色而不可見。這只是簡略的說法。各種氣息匯聚到鼻子，失去了本來的顏色，所以像琉璃一樣。呼吸細微到八寸也是一種將要散亂的定。表明八正道，這其中有六妙門。凡是應該有十科意，現在只是一相生妙門。如果在此中觀照，只是通明觀。從『佛告此大精進』開始，是分別說明六妙門。前面的六妙門是通用於凡夫和三乘（聲聞乘、緣覺乘、菩薩乘）共同修觀的，所以說是『通』。現在三乘還沒有合一，所以是分別修觀六妙門。第一是說明聲聞乘的六妙門，分為兩部分。一是『從大精進』開始，是讚歎六妙門。二是『從汝等善聽』開始，是勸導。勸導文分為兩部分，一是勸導，二是受持。現在說明勸導，應當約束自身，明白戒律，端正坐姿，正確地接受。這是定觀苦。是明白智慧，苦，只是報身是苦的聚集。生來沒有主宰，是空。壽命終結就會壞滅。取這個作為次第。如果以無常為開始，就是取念無常。五門，這裡有三種說法。一是五處止為五門，即五輪禪。這部經說，『在節節之間都要繫念』，就是這個意思。二是五方便，作為五門禪。現在說明唸佛一門，其餘的是數息、不凈觀、因緣觀、慈心觀等。而毗曇沒有唸佛，只是說界方便破除我見，足夠用數息等作為五門。現在說明界方便，就是因緣觀，破除斷見和常見等見解，但仍然缺少唸佛，所以要用唸佛等。", "english_translations": [ "Because of speech. From one to ten is the counting gate (a method of focusing attention by counting breaths). Achieving cessation of thought and not looking outward is the following gate (following the natural flow of breath). Not being stagnant or slippery, harmonizing and attaining the middle is the stopping gate (stopping distracting thoughts). The following is the three gates, as the text says. The red flesh heart (referring to the physical heart) gives rise to one pulse, and then gives rise to the four major pulses that lead to the four limbs. Each limb gives rise to ten pulses, totaling forty pulses. Each of the ten pulses on each limb gives rise to one hundred pulses, totaling four hundred and forty pulses. Now, only the forty pulses of the four limbs are taken as an example. Also, the ten pulses of the head are taken, plus the four fundamental pulses, so it is said to be fourteen pulses. The cessation should be from the tongue to the nose, which is likened to the flow of rivers and seas. If the liver qi is green, the lung qi is white, the spleen qi is yellow, and the kidney qi is black, only the heart is red and invisible. This is just a brief explanation. All kinds of qi gather at the nose, losing their original color, so they are like crystal. Subtle breathing to eight inches is also a kind of samadhi that is about to be scattered. It indicates the Eightfold Noble Path, within which there are the Six Subtle Gates. Generally, there should be ten categories of intention, but now it is only the one mutually arising subtle gate. If one contemplates within this, it is only the clear and bright contemplation. From 'The Buddha told this great diligent one' onwards, it is a separate explanation of the Six Subtle Gates. The previous Six Subtle Gates are commonly used by ordinary people and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) for joint contemplation, so it is said to be 'common'. Now that the three vehicles have not yet united, it is a separate contemplation of the Six Subtle Gates. First, explaining the Six Subtle Gates of the Śrāvakayāna, it is divided into two parts. One is from 'From great diligence' onwards, which is praising the Six Subtle Gates. The second is from 'From you all listen well' onwards, which is exhortation. The exhortation text is divided into two parts, one is exhortation, and the other is acceptance and practice. Now explaining the exhortation, one should restrain oneself, understand the precepts, sit upright, and correctly receive. This is the samadhi of contemplating suffering. It is understanding wisdom, suffering, only the retribution body is a collection of suffering. Born without a master, it is emptiness. When life ends, it will decay. Take this as the order. If one starts with impermanence, it is taking mindfulness of impermanence. The five gates, there are three explanations here. One is the five places of stopping as the five gates, which is the five-wheel meditation. This sutra says, 'Between the joints, one should be mindful', which is the meaning. The second is the five expedients, as the five-gate meditation. Now explaining the one gate of mindfulness of the Buddha, the others are counting breaths, contemplation of impurity, contemplation of conditions, contemplation of loving-kindness, etc. But the Abhidharma does not have mindfulness of the Buddha, but only says that the realm expedient breaks the view of self, which is enough to use counting breaths, etc., as the five gates. Now explaining the realm expedient, it is the contemplation of conditions, breaking the views of annihilation and permanence, etc., but it still lacks mindfulness of the Buddha, so one should use mindfulness of the Buddha, etc.", "English version" ] }

為五門。此經文云。得唸佛定。即是其義。三無常苦空無我寂滅五門。即如此文。苦空無常是其義也。若五輪為五門。一向是繫念於色屬定。若無常等為五門。一向就理是慧。若五方便合用定慧。複次開五停心觀為六妙門。開息方便出隨止二門。何以故。數息有三種也。合不凈慈心兩方便為一觀門。因緣方便是還門。唸佛是凈門。何故爾。唸佛有法身佛。法身即是空理凈故也。又合五方便六妙門為三障。數息是報風。故屬報障。慈心不凈因緣。治此三障各有三。如數息是覺觀。覺觀三種即有三治(云云)。恚有三種欲。有內外(云云)。癡有斷常性(云云)。業有浮沉惡境(云云)。如是治法。亦有三治之具。如禪門(云云)。今經不用此等治。但明一空無相如幻如化。以入實際遍治之(云云)。第二從寒林中即是受行。又為二。一奉行得意。二斯那聞下。簡三乘人六門。寒林者。即是無漏清涼也。金是慧。三乘人同入第一義法性理。故如金。第二斯那問。即是第三番。六字章句意也。眼見色即有三種。初一念時是獨頭。無明一念轉。即與相應無明共起。若順色即愛違即瞋。平平即起無記。事中攝住者。但數息不令三種心起。即是也。理中論。若根塵為因緣析。此因緣分分無常生滅。以見理者。即如毗曇見有得道也。

【現代漢語翻譯】現代漢語譯本為五門（指五種修行法門）。此經文說，得到唸佛定（通過唸佛而獲得的禪定），就是這個意思。三無常（一切事物都在變化）、苦（痛苦）、空（空性）、無我（沒有永恒不變的自我）、寂滅（涅槃）這五門，就如這段經文所說，苦、空、無常是其中的含義。如果將五輪（五種禪定姿勢）作為五門，那麼始終專注於色（物質）就屬於定（禪定）。如果將無常等作為五門，那麼始終從理（真理）上來說就是慧（智慧）。如果五方便（五種修行方法）合用，就是定慧雙修。再次，開五停心觀（五種停止妄念的觀修方法）為六妙門（六種微妙的修行法門），開啟息（呼吸）方便，即出息和隨息兩種法門。為什麼呢？因為數息（計數呼吸）有三種方法。將不凈觀（觀想身體不凈）和慈心觀（修慈悲心）兩種方便合為一個觀門。因緣方便是還門（迴歸真理之門），唸佛是凈門（清凈之門）。為什麼這樣說呢？因爲念佛有法身佛（佛的真理之身），法身就是空理，所以是清凈的。又將五方便和六妙門合為三障（三種障礙）。數息是報風（與業報相關的呼吸），所以屬於報障（業報之障）。慈心、不凈、因緣，各自有三種方法來對治這三種障礙。例如數息是覺觀（覺察和觀想），覺觀三種就有三種對治方法（此處省略）。嗔恚有三種慾望，有內外（此處省略）。愚癡有斷常性（此處省略）。業有浮沉惡境（此處省略）。像這樣的對治方法，也有三種對治的工具，如禪門（此處省略）。現在這部經不用這些對治方法，只是闡明一空（一切皆空）、無相（沒有固定不變的相狀）、如幻如化（如夢幻泡影），以此進入實際（真實的境界），普遍地對治一切（此處省略）。第二，從寒林（墳場）中開始，就是受持和修行。又分為二，一是奉行而得意（領悟），二是斯那（人名）聞下。簡別三乘人（聲聞乘、緣覺乘、菩薩乘）的六門。寒林，就是無漏（沒有煩惱）的清涼。金是慧（智慧）。三乘人共同進入第一義（最高的真理）法性理（法性的真理），所以像金一樣。第二，斯那問，就是第三番，六字章句（六個字的句子）的意義。眼睛看到色（物質）就有三種情況。最初一念時是獨頭（單獨生起的念頭），無明（迷惑）一念轉動，就與相應無明（與獨頭無明相應的無明）共同生起。如果順著色就產生愛（貪愛），違背色就產生瞋（嗔恨），平平淡淡就產生無記（不善不惡的心理狀態）。在事中攝住（控制住）的方法，就是隻數息，不讓這三種心生起，就是這樣。理中論（從理上來說），如果將根（感覺器官）塵（感覺對像）作為因緣來分析，那麼這個因緣分分都是無常生滅的。以見理（見到真理）的人來說，就像毗曇（論藏）所見，可以得道。

【English Translation】 English version These are the five gates (referring to five methods of practice). This scripture says that obtaining Samadhi of Buddha Recitation (meditative concentration achieved through reciting the Buddha's name) is what it means. The five gates of the three impermanences (everything is changing), suffering, emptiness, no-self, and Nirvana are as this passage says; suffering, emptiness, and impermanence are their meanings. If the five wheels (five meditative postures) are taken as the five gates, then constantly focusing on form (matter) belongs to Samadhi (meditative concentration). If impermanence, etc., are taken as the five gates, then consistently speaking from the perspective of principle (truth) is wisdom. If the five expedients (five methods of practice) are used together, it is the dual cultivation of Samadhi and wisdom. Furthermore, opening the five contemplations for stopping the mind (five methods of contemplation to cease delusional thoughts) becomes the six subtle gates (six subtle methods of practice), opening the expedient of breath (breathing), namely the two gates of exhalation and following the breath. Why? Because there are three methods of counting the breath. Combining the two expedients of contemplation of impurity (contemplating the impurity of the body) and contemplation of loving-kindness (cultivating loving-kindness) into one gate of contemplation. The expedient of dependent origination is the return gate (the gate of returning to the truth), and Buddha recitation is the pure gate (the gate of purity). Why is it said so? Because Buddha recitation has the Dharmakaya Buddha (the truth body of the Buddha), and the Dharmakaya is the principle of emptiness, therefore it is pure. Moreover, combining the five expedients and the six subtle gates becomes the three obstacles. Counting the breath is the karmic wind (breath related to karmic retribution), so it belongs to the obstacle of karmic retribution. Loving-kindness, impurity, and dependent origination each have three methods to counteract these three obstacles. For example, counting the breath is awareness and contemplation, and the three types of awareness and contemplation have three counteracting methods (omitted here). Anger has three types of desires, having inner and outer (omitted here). Ignorance has the nature of permanence and impermanence (omitted here). Karma has floating and sinking evil states (omitted here). Such counteracting methods also have three tools for counteracting, such as the Zen gate (omitted here). Now, this scripture does not use these counteracting methods, but only elucidates the one emptiness (everything is empty), no-form (without fixed and unchanging characteristics), like illusion and transformation (like dreams and bubbles), thereby entering reality (the true realm), universally counteracting everything (omitted here). Secondly, starting from the charnel ground (cemetery) is to receive and practice. It is further divided into two, one is to practice and gain understanding, and the other is from 'Sina' (a person's name) onwards. Distinguishing the six gates of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The charnel ground is the coolness of no outflows (without afflictions). Gold is wisdom. The three vehicles commonly enter the principle of the first meaning (the highest truth) of the Dharma-nature, so it is like gold. Secondly, Sina's question is the meaning of the third time, the six-word phrase (a sentence with six characters). When the eye sees form (matter), there are three situations. The first thought is a single thought (a thought arising alone), and when ignorance (delusion) turns in one thought, it arises together with corresponding ignorance (ignorance corresponding to single thought ignorance). If it follows form, it produces love (attachment), and if it goes against form, it produces anger (hatred), and if it is plain, it produces neutral (a state of mind that is neither good nor bad). The method of restraining (controlling) in the matter is to only count the breath and not allow these three minds to arise, that's it. In terms of principle (from the perspective of principle), if the root (sense organs) and dust (sense objects) are analyzed as conditions, then these conditions are impermanent and arising and ceasing moment by moment. For those who see the principle (see the truth), it is like what is seen in the Abhidharma (collection of treatises), one can attain the path.

若觀根塵凈虛不實空平等見理。即是見空得道。若觀根塵無明因緣諸行老死。即是緣覺人。攝住此六根不次第。于義無失。今言色香味觸與細滑相應者。五根微細皆寄身根法塵。意根若領納法塵時。身已虛有諸觸備至。故言色香等。與細滑相應。細滑即身也。六根例作理釋。通別圓意(云云)。地無堅者。如實故言無堅。通教觀地如幻如映象。有堅又四句。責責見細理鄰虛。是有見空。即是無見。乃至四句。深著不可舍。皆名為堅。今蕩此四執。除此四過。求不可得故。言地無堅。水不住四句故。風無閡者。豈無四句質閡。是身出火者。慧解脫人但有無漏火。俱解脫人備有事理火。慧人燒子縛身因。俱解脫人燒果縛身果。見十方佛。是聲聞破惡成辟支佛。住不退是菩薩。言服者。結成意也。

請觀音經疏

【現代漢語翻譯】現代漢語譯本：如果觀察六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）是清凈空虛、不真實，以平等心看待真理，這就是見空得道。如果觀察六根和六塵由無明（avidyā）因緣而生諸行（saṃskāra）、老死，這就是緣覺（Pratyekabuddha）之人。攝住這六根，即使不按次第，在義理上也沒有缺失。現在說色、香、味、觸與細滑相應，是因為五根的微細作用都寄託于身根和法塵。意根如果領納法塵時，身體已經虛有，各種觸覺都完備到來，所以說色、香等與細滑相應。細滑就是身。六根可以依照這個道理來解釋，貫通通教、別教、圓教的意旨（此處省略）。地沒有堅固的自性，是因為如實觀察的緣故，所以說無堅。通教觀察地如幻如映象，認為有堅固的自性，又有四句的辯論。執著于細微的道理，接近於空，是有見空。即是有見就是無見，乃至四句的辯論。深深執著而不可捨棄，都名為堅。現在破除這四種執著，去除這四種過失，因為求不可得，所以說地無堅。水不住於四句的辯論，所以說水無住。風沒有阻礙，難道沒有四句的質礙嗎？從身體發出火，是慧解脫（prajñā-vimukti）之人只有無漏火（anāsrava-agni），俱解脫（ubhayato-vimukti）之人則具備事和理的火。慧解脫之人燒掉束縛子（因）的身因，俱解脫之人燒掉束縛果（果）的身果。見到十方佛，是聲聞（Śrāvaka）破除惡業成就辟支佛（Pratyekabuddha），安住于不退轉是菩薩（Bodhisattva）。所說的『服』，是結成意念的意思。《請觀音經疏》

【English Translation】 English version: If one observes that the six roots (eye, ear, nose, tongue, body, and mind) and the six dusts (form, sound, smell, taste, touch, and dharma) are pure, empty, unreal, and views the truth with equanimity, then this is seeing emptiness and attaining the Way. If one observes that the six roots and six dusts arise from ignorance (avidyā), conditioned by causes and conditions, leading to actions (saṃskāra), old age, and death, then this is a Pratyekabuddha (Pratyekabuddha). To restrain these six roots, even if not in sequence, there is no loss in meaning. Now, to say that form, smell, taste, and touch correspond to subtlety and smoothness is because the subtle functions of the five roots are all entrusted to the body root and dharma dust. If the mind root receives dharma dust, the body is already virtually present, and all kinds of touches are fully present, so it is said that form, smell, etc., correspond to subtlety and smoothness. Subtlety and smoothness are the body. The six roots can be explained according to this principle, connecting the meanings of the Shared Teaching (Tongjiao), Distinct Teaching (Biejiao), and Perfect Teaching (Yuanjiao) (omitted here). The earth has no solidity because of observing reality as it is, therefore it is said to be without solidity. The Shared Teaching observes the earth as illusory, like a mirror image, believing it to have solidity, and there are fourfold debates. Clinging to subtle principles, close to emptiness, is having a view of emptiness. That is, having a view is not having a view, and so on in the fourfold debates. Deeply clinging and unable to relinquish is all called solidity. Now, eliminate these four attachments, remove these four faults, because seeking is unattainable, therefore it is said that the earth has no solidity. Water does not abide in the fourfold debates, therefore it is said that water has no abiding. Wind has no obstruction; is there not the material obstruction of the fourfold debates? Fire emanating from the body is that a person with wisdom liberation (prajñā-vimukti) only has undefiled fire (anāsrava-agni), while a person with both-way liberation (ubhayato-vimukti) possesses both phenomenal and principle fire. A person with wisdom liberation burns the cause of the body that binds the seed (cause), while a person with both-way liberation burns the effect of the body that binds the fruit (effect). Seeing the Buddhas of the ten directions is a Śrāvaka (Śrāvaka) breaking evil karma and attaining Pratyekabuddhahood (Pratyekabuddha), and abiding in non-retrogression is a Bodhisattva (Bodhisattva). The 'subduing' mentioned means forming an intention. Commentary on the Sūtra of Avalokiteśvara