T39n1801_請觀音經疏闡義鈔

大正藏第 39 冊 No. 1801 請觀音經疏闡義鈔

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

請觀音經疏闡義鈔序

此疏自智者演說。章安記錄。古來人師無聞贊述。既傳授道息。後學往往有不知其名者。知其名而未嘗披其卷者。於乎斯文之未喪也。一線爾。吾不肖而實痛焉。吾如默默則何以傳后。遂因疾間輒約文敷義。筆之為鈔。凡二卷。庶申明于大旨。開發于童蒙也。既成乃作序。以言其由。復作闡義之名以名之。

皇宋三葉登封之明年歲次己酉。孟夏哉生明。于南塔上方病中序。

請觀音經疏闡義鈔卷第一

宋錢唐沙門釋智圓述

請觀音經四字是疏之別名。疏即通名。以解釋諸經通名疏故。以別簡之。略標四字。疏者疏也。決也。疏理經文。抉擇義趣也。然智者。釋經解題稱玄義。解文稱文句。玄文合成一部者。則題為疏。今即合者。故題疏焉。天臺所住之山。智者。能說之人。昔隋煬皇帝時為晉王。既從大師受菩薩戒。乃依地持經立師之號。號為智者也。大師者。大乃褒美之詞。師者教人以道之稱。古者或解行可軌於人。人必稱之為大師。暨唐懿宗朝。補署行焉。自茲厥後雖有其實莫敢召者。說者縱辯而談。非秉筆制

【現代漢語翻譯】現代漢語譯本：《請觀音經疏闡義鈔序》此疏由智者（智顗大師）演說，章安（灌頂大師）記錄。自古以來，沒有聽說有哪位人師讚揚或闡述過它。隨著傳授之道的衰微，後來的學習者往往有不知道這部疏名字的，即使知道名字也未曾翻閱過。唉，這部文獻幾乎要失傳了，只剩下一線生機。我（釋智圓）雖不才，但對此深感痛心。如果我保持沉默，又如何將它傳承下去呢？於是趁著生病閑暇，便精簡文字，闡發義理，寫成這部《闡義鈔》，共兩卷，希望能闡明其大旨，啓發初學者。寫成之後，便作此序，說明寫作的緣由，並以『闡義』二字命名此書。皇宋三葉登封之明年，歲次己酉，孟夏哉生明，于南塔上方病中序。《請觀音經疏闡義鈔卷第一》宋錢唐沙門釋智圓述『請觀音經』四個字是這部疏的別名，『疏』是通名，因為它是解釋諸經的通名，所以稱為『疏』。爲了區別于其他疏，略標『請觀音經』四個字。『疏』，就是疏通，決斷。疏通經文，抉擇義趣。然而智者大師解釋經典，解釋題目時稱為『玄義』，解釋經文時稱為『文句』，『玄義』和『文句』合為一部的，就題名為『疏』。現在這部就是合為一部的，所以題名為『疏』。天臺山是智者大師所居住的山。智者大師，是能說法之人。過去隋煬帝還是晉王的時候，曾經跟隨大師受菩薩戒，於是依據《地持經》立『師』的稱號，號為『智者』。『大師』，『大』是褒美的詞語，『師』是教人以道的稱呼。古時候，或者解行可以作為人們的楷模，人們必定稱他為『大師』。到了唐懿宗朝，才補署了這個稱號。自此以後，即使有其實，也沒有人敢自稱。說法的人縱然能言善辯，但如果沒有秉筆製作...

【English Translation】 English version: Preface to the Elucidation and Commentary on the Please Avalokiteśvara Sutra Commentary This commentary (疏) was expounded by Zhi Zhe (智者, Zhiyi, the Great Master of Tiantai) and recorded by Zhang An (章安, Guanding). Since ancient times, no teacher has been heard to praise or elaborate on it. As the transmission of the Way declined, later learners often did not know its name, and even if they knew its name, they had never read it. Alas, this text was almost lost, with only a thread of life remaining. I (Shi Zhiyuan), though unworthy, deeply lament this. If I remain silent, how can I pass it on to future generations? Therefore, taking advantage of my illness and leisure, I simplified the text and elaborated on its meaning, writing this 『Elucidation and Commentary』 (闡義鈔), in two volumes, hoping to clarify its main points and enlighten beginners. After it was completed, I wrote this preface to explain the reasons for writing it, and named the book 『Elucidation』 (闡義). In the year of JiYou, the next year after the Dengfeng era of the third emperor of the Huang Song Dynasty, in the early summer month of Zaishengming, this preface was written during illness above the South Pagoda. Elucidation and Commentary on the Please Avalokiteśvara Sutra Commentary, Volume 1 Composed by Śramaṇa Shi Zhiyuan of Qiantang, Song Dynasty The four characters 『Please Avalokiteśvara Sutra』 (請觀音經) are the specific name of this commentary (疏), while 『Commentary』 (疏) is the general name, because it is a commentary that explains various sutras. To distinguish it from other commentaries, the four characters 『Please Avalokiteśvara Sutra』 are briefly marked. 『Commentary』 (疏) means to elucidate and decide. To elucidate the sutra text and decide on its meaning. However, when Zhi Zhe (智者) explains the scriptures, he calls the explanation of the title 『Profound Meaning』 (玄義), and the explanation of the text 『Textual Commentary』 (文句). When 『Profound Meaning』 and 『Textual Commentary』 are combined into one part, it is titled 『Commentary』 (疏). Now this is a combined one, so it is titled 『Commentary』 (疏). Mount Tiantai is the mountain where Zhi Zhe (智者) lived. Zhi Zhe (智者) is a person who can preach the Dharma. In the past, when Emperor Yang of Sui was still Prince Jin, he followed the Great Master to receive the Bodhisattva precepts, and then established the title of 『Teacher』 (師) according to the Bodhisattva-bhumi Sutra (地持經), and was named 『Zhi Zhe』 (智者). 『Great Master』 (大師), 『Great』 (大) is a word of praise, and 『Master』 (師) is a title for teaching people the Way. In ancient times, if one's understanding and practice could be a model for others, people would definitely call him 『Great Master』 (大師). It was not until the reign of Emperor Yizong of Tang that this title was officially conferred. Since then, even if there was the reality, no one dared to claim it. Those who preach may be eloquent, but if they do not hold a pen to write...

述也。斯文既是弟子章安記錄。故不書諱。而書其美號也。弟子者資則舍父從師。敬師如父。師之謙讓處資為弟。是知弟子之名。韞乎敬讓。故師召資。為弟子在於讓也。資亦自稱為弟子。在於敬也。雖有異說。今依凈名疏焉。頂法師者。諱灌頂字法雲。臨海章安人。而云頂法師者。此疏元無記者之號。後人狀之。故不書其諱。是禮也。如法華行儀法界次第。既大師親撰。故皆自書名諱。至於諸部凡弟子記其言者。皆云智者大師說耳。又如涅槃疏。既經荊溪治定。故亦書雲頂法師撰。此為標式。來者宜則之。禮云。二名不偏諱。謂二字之名不一一諱也。故今稱頂而不稱灌。又如大師之諱智顗。今稱智者止諱一字耳。偏其諱非古也。後世之節制耳。然則詩書不諱。臨文不諱。講者具稱故無咎也。法華有五種法師。一受持。二讀。三誦。四解說。五書寫。今章安即解說人。故人召為法師也。記者記錄師言也。次入文。此下分節科。既別行不復編入。人法者。請觀世音菩薩人也。消伏毒害陀羅尼法也。若約自行應先法後人。以諸佛所師所謂法也。觀音由悟法成道故。今約化他故先人後法。以法不孤運弘之在人。故觀音說所證之法。治他三障之毒。故經題先人而後法也。人是下無緣之慈。超彼生法故曰至慈。道過凡小故稱大士

【現代漢語翻譯】現代漢語譯本：這是敘述。『斯文』（指《觀世音義疏》）既然是弟子章安（灌頂）記錄的，所以不寫他的名諱，而寫他的美號。弟子，從資歷上來說，是捨棄父親而跟隨老師，尊敬老師如同父親。老師謙讓，對待灌頂如同對待弟弟。由此可知『弟子』之名，蘊含著尊敬和謙讓。所以老師召見灌頂，稱其為弟子，在於謙讓；灌頂也自稱為弟子，在於尊敬。雖然有其他說法，現在依照《凈名疏》的說法。『頂法師』，名諱是灌頂，字法雲，臨海章安人。而稱『頂法師』，是因為這部疏原本沒有記錄者的稱號，後人加上去的，所以不寫他的名諱，這是禮節。例如《法華行儀》、《法界次第》，既然是智者大師親自撰寫，所以都親自書寫名諱。至於各部經疏，凡是弟子記錄老師言論的，都說是『智者大師說』。又如《涅槃疏》，既然經過荊溪（湛然）治定，所以也寫著『頂法師撰』。這是個規範，後來的人應該傚法。禮記說：『二名不偏諱』，意思是兩個字的名字不必一一避諱。所以現在稱『頂』而不稱『灌』。又如大師的名諱是智顗（zhì yǐ），現在稱『智者』，只避諱一個字而已。只避諱一個字不是古禮。是後世的節制。然而詩書不避諱，臨文不避諱，講解的人全部稱呼，所以沒有過失。法華經有五種法師：一、受持，二、讀，三、誦，四、解說，五、書寫。現在章安（灌頂）就是解說的人，所以人們稱他為法師。記者，是記錄老師言論的人。接下來進入正文。以下是分節科判。既然是別行，就不再編入經文。『人法』，是指請觀世音菩薩這個人，以及消伏毒害陀羅尼這個法。如果按照自行來說，應該先法後人，因為諸佛所師就是法。觀音菩薩因為悟法而成道，所以先法。現在是按照化他來說，所以先人後法，因為法不能獨自執行，弘揚在於人。所以觀音菩薩說他所證悟的法，治療眾生的三障之毒，所以經題先人而後法。人是下化無緣眾生的慈悲，超越了聲聞、緣覺的境界，所以稱為『至慈』。道行超過凡夫和小乘，所以稱為『大士』。

【English Translation】 English version: This is a narration. Since 『Siwen』 (referring to the 『Commentary on the Meaning of Avalokiteśvara』) was recorded by the disciple Zhang』an (Guanding), his personal name is not written, but his honorific title is used. A disciple, in terms of qualifications, abandons his father to follow the teacher, respecting the teacher as he would his father. The teacher, being humble, treats Guanding as a younger brother. From this, it can be known that the name 『disciple』 embodies respect and humility. Therefore, when the teacher summons Guanding, he calls him a disciple, which is out of humility; Guanding also refers to himself as a disciple, which is out of respect. Although there are other interpretations, we now follow the explanation in the 『Vimalakirti Sutra Commentary』. 『Master Ding』, his personal name is Guanding, his courtesy name is Fayun, and he is from Zhang』an in Linhai. The reason for calling him 『Master Ding』 is that this commentary originally did not have the title of recorder, which was added by later generations, so his personal name is not written, which is a matter of etiquette. For example, in the 『Practices of the Lotus Sutra』 and 『Stages of the Dharma Realm』, since they were personally written by Great Master Zhiyi, he personally wrote his personal name. As for the commentaries on various sutras, whenever disciples record the teacher』s words, they all say 『spoken by Great Master Zhiyi』. Also, like the 『Nirvana Sutra Commentary』, since it was revised and finalized by Jingxi (Zhanran), it is also written 『Composed by Master Ding』. This is a standard, and later people should follow it. The Book of Rites says: 『Two names are not partially avoided』, meaning that the two characters of a name do not need to be avoided one by one. Therefore, now we say 『Ding』 and not 『Guan』. Also, like the Great Master』s personal name is Zhiyi, now we say 『Zhizhe』, only avoiding one character. Only avoiding one character is not ancient etiquette. It is a restraint of later generations. However, poetry and books do not avoid names, writing does not avoid names, and lecturers fully pronounce names, so there is no fault. The Lotus Sutra has five kinds of Dharma masters: 1. upholding, 2. reading, 3. reciting, 4. explaining, 5. writing. Now Zhang』an (Guanding) is the one who explains, so people call him a Dharma master. A recorder is one who records the teacher』s words. Next, we enter the main text. The following is the division of sections and categories. Since it is a separate practice, it is no longer incorporated into the sutra text. 『Person and Dharma』 refers to inviting Avalokiteśvara Bodhisattva as the person, and the Dharani for Subduing and Eradicating Poisons as the Dharma. If we follow self-cultivation, we should first have Dharma and then person, because what the Buddhas learn from is the Dharma. Avalokiteśvara Bodhisattva attained enlightenment through understanding the Dharma, so Dharma comes first. Now, according to transforming others, we first have person and then Dharma, because Dharma cannot operate alone, and its propagation depends on people. Therefore, Avalokiteśvara Bodhisattva speaks of the Dharma he has realized, curing the poisons of the three obstacles of sentient beings, so the sutra title puts person before Dharma. The person is the compassion that transforms beings without conditions, surpassing the realm of Sravakas and Pratyekabuddhas, so it is called 『Supreme Compassion』. The path surpasses ordinary people and the Small Vehicle, so it is called 『Great Being』.

。離二邊惡故曰至良。治障不虛故曰神咒。大士即能說之人。神咒即所說之法。至慈則顯大士之德。至良則美神咒之功。群機即月蓋及毗舍離人也。能必對所。若以群機為能感。觀音即是所感。觀音為能應群機即是所應。今聖沒所感目為能應。凡沒所應目為能感。各從功力以能為稱。故知凡由理具三千故。能感聖。由三千分顯故能應。消伏等者。消謂消除。伏謂調伏。三障通名毒害。經云。消除三障無諸惡力。即是用。又生善故言力。滅惡故言用。此咒消除三障用也。顯發三諦力也。正體即三德此間等者。以陀羅尼是梵語。翻就此方名遮持也。三義即持名持行持義。二邊即生死涅槃。故知三德之理即寂而照。故能持即照而寂故能遮用。即下此疏釋題。凡有三番。俱論三義。一能說人。二所說法。三經總題人及總題。在下方辨。法有三義。正在此文。故至別釋但直爾解。總別二文互現其義。大師說法之巧也。章安秉筆之妙也。然今部通四教而三番三義。並約圓論文之旨。故應修門故。深收淺故。佛元意故。說者觀者宜乎思擇。事者下三文。皆直示毒害。以顯消伏。虎狼等者。即經云。逢值虎狼師子及毒藥刀劍。臨當刑戮稱名誦咒。而得解脫者。皆約事消伏也。五住謂三界見為一。三界思為三。足根本無明成五。皆昏煩之

【現代漢語翻譯】遠離二邊之惡，所以稱為『至良』（最善良的）。治理業障真實不虛，所以稱為『神咒』（神奇的咒語）。『大士』（偉大的菩薩）是指能宣說此咒的人，『神咒』是指所宣說的法。『至慈』（最慈悲的）彰顯大士的德行，『至良』讚美神咒的功用。『群機』（眾生的根機）指的是月蓋（菩薩名）以及毗舍離（地名）的人們。『能』與『所』是相對的。如果以『群機』為能感，觀音（菩薩名）就是所感。觀音為能應，群機就是所應。現在聖人沒入所感，而將之稱為能應；凡夫沒入所應，而將之稱為能感。各自從功用和力量的角度，以『能』來稱呼。因此可知，凡夫由於理體具足三千（指一念具足十法界等），所以能感應聖人；聖人由於三千分明顯現，所以能應答。『消伏等者』，『消』是消除，『伏』是調伏。三障（煩惱障、業障、報障）統稱為毒害。《經》中說：『消除三障，沒有各種惡的力量』，這就是『用』。又因為能產生善，所以說是『力』；因為能滅除惡，所以說是『用』。此咒是消除三障的『用』，顯發三諦（空、假、中）的『力』。『正體』就是三德（法身德、般若德、解脫德）。『此間等者』，因為陀羅尼（總持）是梵語，翻譯成此方（中國）的名稱是『遮持』。『三義』是指持名、持行、持義。『二邊』是指生死和涅槃。因此可知，三德的道理就是寂靜而照了，所以能持；照了而寂靜，所以能遮。『用』，即是下面這段疏文解釋題目。總共有三番，都論述三義。一、能說之人，二、所說法，三、經的總題（包括人和總題）。在下方辨析。法有三義，正在此文中。所以到了別釋，只是直接解釋。總釋和別釋二文互相顯現其義，這是大師說法的巧妙之處，也是章安（大師弟子）秉筆的精妙之處。然而現在這部經通於四教（藏、通、別、圓），而三番三義，都是約圓教來論述經文的旨趣。所以應當修習此法門，因為能深收淺，符合佛的本意。宣說者和觀聽者都應該仔細思考選擇。『事者下三文』，都是直接指示毒害，來顯現消除和調伏的作用。『虎狼等者』，就是經中所說：『如果遇到虎狼獅子以及毒藥刀劍，面臨刑罰殺戮，稱念名號誦持神咒，就能得到解脫』，都是約事來消除和調伏。『五住』是指三界見惑為一住，三界思惑為三住，加上根本無明，總共是五住，都是昏昧煩惱的根本。現代漢語譯本：遠離二邊之惡，所以稱為『至良』（最善良的）。治理業障真實不虛，所以稱為『神咒』（神奇的咒語）。『大士』（偉大的菩薩）是指能宣說此咒的人，『神咒』是指所宣說的法。『至慈』（最慈悲的）彰顯大士的德行，『至良』讚美神咒的功用。『群機』（眾生的根機）指的是月蓋（菩薩名）以及毗舍離（地名）的人們。『能』與『所』是相對的。如果以『群機』為能感，觀音（菩薩名）就是所感。觀音為能應，群機就是所應。現在聖人沒入所感，而將之稱為能應；凡夫沒入所應，而將之稱為能感。各自從功用和力量的角度，以『能』來稱呼。因此可知，凡夫由於理體具足三千（指一念具足十法界等），所以能感應聖人；聖人由於三千分明顯現，所以能應答。『消伏等者』，『消』是消除，『伏』是調伏。三障（煩惱障、業障、報障）統稱為毒害。《經》中說：『消除三障，沒有各種惡的力量』，這就是『用』。又因為能產生善，所以說是『力』；因為能滅除惡，所以說是『用』。此咒是消除三障的『用』，顯發三諦（空、假、中）的『力』。『正體』就是三德（法身德、般若德、解脫德）。『此間等者』，因為陀羅尼（總持）是梵語，翻譯成此方（中國）的名稱是『遮持』。『三義』是指持名、持行、持義。『二邊』是指生死和涅槃。因此可知，三德的道理就是寂靜而照了，所以能持；照了而寂靜，所以能遮。『用』，即是下面這段疏文解釋題目。總共有三番，都論述三義。一、能說之人，二、所說法，三、經的總題（包括人和總題）。在下方辨析。法有三義，正在此文中。所以到了別釋，只是直接解釋。總釋和別釋二文互相顯現其義，這是大師說法的巧妙之處，也是章安（大師弟子）秉筆的精妙之處。然而現在這部經通於四教（藏、通、別、圓），而三番三義，都是約圓教來論述經文的旨趣。所以應當修習此法門，因為能深收淺，符合佛的本意。宣說者和觀聽者都應該仔細思考選擇。『事者下三文』，都是直接指示毒害，來顯現消除和調伏的作用。『虎狼等者』，就是經中所說：『如果遇到虎狼獅子以及毒藥刀劍，面臨刑罰殺戮，稱念名號誦持神咒，就能得到解脫』，都是約事來消除和調伏。『五住』是指三界見惑為一住，三界思惑為三住，加上根本無明，總共是五住，都是昏昧煩惱的根本。 English version: It is called 'Supreme Good' because it is far from the evils of the two extremes. It is called 'Divine Mantra' because it truly and effectively cures obstacles. 'Great Being' refers to the person who can speak this mantra. 'Divine Mantra' refers to the Dharma that is spoken. 'Supreme Compassion' reveals the virtue of the Great Being. 'Supreme Good' praises the merit of the Divine Mantra. 'Sentient beings' faculties' refers to Moon Canopy (a Bodhisattva's name) and the people of Vaishali (a place name). 'Ability' and 'object' are relative. If 'sentient beings' faculties' are considered the ability to sense, then Avalokiteshvara (a Bodhisattva's name) is what is sensed. Avalokiteshvara is the ability to respond, and sentient beings' faculties are what is responded to. Now, the sage is immersed in what is sensed and calls it the ability to respond; ordinary people are immersed in what is responded to and call it the ability to sense. Each is named 'ability' from the perspective of function and power. Therefore, it can be known that ordinary people can sense sages because the principle inherently possesses three thousand (referring to a single thought possessing the ten Dharma realms, etc.); sages can respond because the three thousand are manifested distinctly. 'Eliminating and subduing, etc.,' 'eliminating' means to eliminate, and 'subduing' means to tame. The three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) are collectively called poisons. The Sutra says, 'Eliminating the three obstacles, there are no evil forces,' which is the 'function.' Also, because it generates good, it is called 'power'; because it eliminates evil, it is called 'function.' This mantra is the 'function' of eliminating the three obstacles and the 'power' of revealing the three truths (emptiness, provisional existence, and the Middle Way). 'The true essence' is the three virtues (Dharmakaya, Prajna, and Liberation). 'Here, etc.,' because Dharani (total retention) is a Sanskrit word, its translation in this land (China) is 'to cover and hold.' The 'three meanings' are holding the name, holding the practice, and holding the meaning. The 'two extremes' are birth and death and Nirvana. Therefore, it can be known that the principle of the three virtues is stillness and illumination, so it can hold; illumination and stillness, so it can cover. 'Function' is the following commentary explaining the title. There are three sections in total, all discussing the three meanings: first, the person who can speak; second, the Dharma that is spoken; and third, the general title of the Sutra (including the person and the general title). These are distinguished below. The Dharma has three meanings, which are in this text. Therefore, when it comes to the separate explanation, it is just a direct explanation. The general and separate explanations reveal their meanings mutually. This is the skillfulness of the Great Master's teaching and the wonderfulness of Zhang'an's (the Great Master's disciple) writing. However, this Sutra now encompasses the four teachings (Tripitaka, Common, Distinct, and Perfect), and the three sections and three meanings all discuss the essence of the Sutra from the perspective of the Perfect Teaching. Therefore, this Dharma gate should be practiced because it can deeply gather the shallow and accords with the Buddha's original intention. Those who speak and those who listen should carefully consider and choose. 'Matters, the following three texts' all directly indicate poisons to reveal the function of eliminating and subduing. 'Tigers and wolves, etc.,' is what the Sutra says: 'If one encounters tigers, wolves, lions, and poisonous drugs and swords, and faces execution and killing, reciting the name and chanting the mantra, one can obtain liberation,' all of which are about eliminating and subduing through matters. 'Five abodes' refers to the delusions of views in the three realms as one abode, the delusions of thought in the three realms as three abodes, plus fundamental ignorance, totaling five abodes, all of which are the root of darkness and affliction.

【English Translation】 It is called 'Supreme Good' because it is far from the evils of the two extremes. It is called 'Divine Mantra' because it truly and effectively cures obstacles. 'Great Being' refers to the person who can speak this mantra. 'Divine Mantra' refers to the Dharma that is spoken. 'Supreme Compassion' reveals the virtue of the Great Being. 'Supreme Good' praises the merit of the Divine Mantra. 'Sentient beings' faculties' refers to Moon Canopy (a Bodhisattva's name) and the people of Vaishali (a place name). 'Ability' and 'object' are relative. If 'sentient beings' faculties' are considered the ability to sense, then Avalokiteshvara (a Bodhisattva's name) is what is sensed. Avalokiteshvara is the ability to respond, and sentient beings' faculties are what is responded to. Now, the sage is immersed in what is sensed and calls it the ability to respond; ordinary people are immersed in what is responded to and call it the ability to sense. Each is named 'ability' from the perspective of function and power. Therefore, it can be known that ordinary people can sense sages because the principle inherently possesses three thousand (referring to a single thought possessing the ten Dharma realms, etc.); sages can respond because the three thousand are manifested distinctly. 'Eliminating and subduing, etc.,' 'eliminating' means to eliminate, and 'subduing' means to tame. The three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) are collectively called poisons. The Sutra says, 'Eliminating the three obstacles, there are no evil forces,' which is the 'function.' Also, because it generates good, it is called 'power'; because it eliminates evil, it is called 'function.' This mantra is the 'function' of eliminating the three obstacles and the 'power' of revealing the three truths (emptiness, provisional existence, and the Middle Way). 'The true essence' is the three virtues (Dharmakaya, Prajna, and Liberation). 'Here, etc.,' because Dharani (total retention) is a Sanskrit word, its translation in this land (China) is 'to cover and hold.' The 'three meanings' are holding the name, holding the practice, and holding the meaning. The 'two extremes' are birth and death and Nirvana. Therefore, it can be known that the principle of the three virtues is stillness and illumination, so it can hold; illumination and stillness, so it can cover. 'Function' is the following commentary explaining the title. There are three sections in total, all discussing the three meanings: first, the person who can speak; second, the Dharma that is spoken; and third, the general title of the Sutra (including the person and the general title). These are distinguished below. The Dharma has three meanings, which are in this text. Therefore, when it comes to the separate explanation, it is just a direct explanation. The general and separate explanations reveal their meanings mutually. This is the skillfulness of the Great Master's teaching and the wonderfulness of Zhang'an's (the Great Master's disciple) writing. However, this Sutra now encompasses the four teachings (Tripitaka, Common, Distinct, and Perfect), and the three sections and three meanings all discuss the essence of the Sutra from the perspective of the Perfect Teaching. Therefore, this Dharma gate should be practiced because it can deeply gather the shallow and accords with the Buddha's original intention. Those who speak and those who listen should carefully consider and choose. 'Matters, the following three texts' all directly indicate poisons to reveal the function of eliminating and subduing. 'Tigers and wolves, etc.,' is what the Sutra says: 'If one encounters tigers, wolves, lions, and poisonous drugs and swords, and faces execution and killing, reciting the name and chanting the mantra, one can obtain liberation,' all of which are about eliminating and subduing through matters. 'Five abodes' refers to the delusions of views in the three realms as one abode, the delusions of thought in the three realms as three abodes, plus fundamental ignorance, totaling five abodes, all of which are the root of darkness and affliction.

法惱亂心性故。通稱煩惱。即名此煩惱為虎狼等。經云。凈三毒根不被三毒等。即約行之明據也。故下疏釋虎狼。引金光明十地猶有虎狼之難。蓋此意也。修一心三觀破五住惑。即約行消毒也。法界無礙者。三諦一心名為法界。生佛互融一一咸遍。故云無礙。無染而染者。凈名疏云。中道自性清凈心。不為煩惱所染。本非縛脫不染而染。難可了知。即是眾生迷真性解脫。起六十二見。考彼言義允合今文。若消今文。應云法性之與無明。遍造諸法即無染而染。全理性成毒名理性。毒由理毒故即有行毒事毒也。今觀諸法唯心染體悉凈。即神咒治理性之毒。即下經云。皆入如實之際也。若爾。與約行何別。答前約行者。是約智斷。智即能斷。斷是所斷。五住斷處名消行毒。今則不爾。專約諦理。理非能所。但由具惑即是無染而染。名為毒害。惑即法性。即是染而無染。名為消伏。是則惑性相待非關智斷。或謂性惡是理毒者。毒義雖成消義全闕。若無消義安稱用耶若云有者。應破性惡。性惡法門不可破也。五重下注云云者。次第辨示不假。先列名者下。辨示五章。夫釋名總論三法體宗用。別論三法教相。分別三法。人法為名者。請是能感。觀音是能應。即感應。宗消伏毒害明其力。用即救危拔苦用也。陀羅尼明其正體。即法身

【現代漢語翻譯】現代漢語譯本由於佛法會擾亂心性，所以統稱為煩惱。因此，將這些煩惱比作虎狼等猛獸。《經》中說，『清凈三毒之根，不受三毒等侵擾』，這正是從修行角度的明確依據。所以，下文疏解『虎狼』時，引用《金光明經》中『十地菩薩仍有虎狼之難』的說法，正是這個意思。通過修習一心三觀來破除五住煩惱，就是從修行角度來消除毒害。法界無礙，是指三諦一心，名為法界。眾生與佛相互融合，一一週遍，所以說是無礙。『無染而染』，正如《凈名疏》所說：『中道自性清凈心，不為煩惱所染。本來沒有束縛和解脫，不染而染，難以了知。』這正是眾生迷失真性解脫，產生六十二種見解。考察這些言論的意義，與本文相符。如果解釋本文，應該說，法性與無明，普遍造作諸法，就是『無染而染』。完全從理性上形成毒害，稱為理性之毒。毒害由理性之毒而來，所以有行毒和事毒。現在觀照諸法，唯心所染之體全部清凈，這就是用神咒來治理理性之毒。正如經文下文所說：『都進入如實之際。』如果這樣，與從修行角度有何區別？回答是，前面所說的從修行角度，是從智慧斷除的角度來說的。智慧是能斷，斷除是所斷。五住煩惱斷除之處，稱為消除行毒。現在則不是這樣，專門從諦理的角度來說。理不是能斷也不是所斷，只是由於具備迷惑，就是『無染而染』，稱為毒害。迷惑就是法性，就是『染而無染』，稱為消伏。這樣看來，迷惑的性質是相對的，與智慧斷除無關。或者有人認為，性惡是理性之毒，雖然毒害的意義成立，但消除的意義完全缺失。如果沒有消除的意義，怎麼能稱為作用呢？如果說有，就應該破除性惡。性惡法門是不可破除的。『五重下注云云』，是指依次辨別顯示，不需要假借。『先列名者下』，是辨別顯示五章。解釋名稱，總的來說是三法：體、宗、用。分別來說是三法：教、相。分別三法，人法為名，請是能感，觀音是能應，就是感應。宗是消伏毒害，說明其力量。用是救危拔苦的作用。陀羅尼說明其正體，就是法身。

【English Translation】 English version Because the Dharma can disturb the mind, it is generally called affliction. Therefore, these afflictions are likened to fierce beasts such as tigers and wolves. The Sutra says, 'Purifying the root of the three poisons, not being disturbed by the three poisons, etc.,' this is clear evidence from the perspective of practice. Therefore, when explaining 'tigers and wolves' below, the quote from the Golden Light Sutra that 'Bodhisattvas of the Tenth Ground still have the difficulty of tigers and wolves' is precisely this meaning. Cultivating the One Mind Three Contemplations to break through the Five Aggregates of Afflictions is to eliminate the poison from the perspective of practice. The unobstructed Dharmadhatu refers to the Three Truths as One Mind, called the Dharmadhatu. Sentient beings and Buddhas merge with each other, pervading everything, so it is said to be unobstructed. 'Unstained yet stained,' as the Vimalakirti Sutra Commentary says: 'The pure mind of the Middle Way's self-nature is not stained by afflictions. Originally, there is no bondage or liberation, unstained yet stained, difficult to understand.' This is precisely sentient beings being deluded about the true nature of liberation, giving rise to sixty-two views. Examining the meaning of these words is consistent with this text. If explaining this text, it should be said that the Dharmata and ignorance universally create all dharmas, which is 'unstained yet stained.' Forming poison entirely from reason is called the poison of reason. Poison comes from the poison of reason, so there is the poison of action and the poison of events. Now, contemplating all dharmas, the body stained only by the mind is completely pure, which is using the Dharani to govern the poison of reason. As the Sutra says below: 'All enter the realm of Suchness.' If so, what is the difference from the perspective of practice? The answer is that the aforementioned perspective of practice is from the perspective of wisdom and cutting off. Wisdom is the ability to cut off, and cutting off is what is cut off. The place where the Five Aggregates of Afflictions are cut off is called eliminating the poison of action. Now it is not like this, focusing specifically on the perspective of the Truth of Reality. Reality is neither the ability to cut off nor what is cut off, but simply because of possessing delusion, it is 'unstained yet stained,' called poison. Delusion is Dharmata, which is 'stained yet unstained,' called subduing. Thus, the nature of delusion is relative and has nothing to do with wisdom and cutting off. Or some may think that inherent evil is the poison of reason, although the meaning of poison is established, the meaning of elimination is completely missing. If there is no meaning of elimination, how can it be called a function? If it is said that there is, then inherent evil should be refuted. The Dharma of inherent evil cannot be refuted. 'Fivefold notes below, etc.,' refers to distinguishing and showing in order, without needing to borrow. 'Those who list the names first below' is to distinguish and show the five chapters. Explaining the name, generally speaking, is the three dharmas: essence, principle, and function. Separately speaking, it is the three dharmas: teaching, form. Distinguishing the three dharmas, the Dharma of Person is the name, supplication is the ability to invoke, Avalokiteshvara (Guanyin) is the ability to respond, which is invocation and response. The principle is subduing poison, explaining its power. The function is the function of saving from danger and relieving suffering. The Dharani explains its true essence, which is the Dharmakaya (法身).

體也。釋名總論其在此矣。靈知至為體者。經通四教。理有偏圓。若論正體唯取圓理。靈知寂照皆法身。即照之義。然雖寂照不二。菩薩既從觀智立名。以所從能乃以照義為體。例此若以止定為名者。應以寂義為體。靈知即法身靈明本覺。寂照謂靈知。是法身即寂而照也。應知三身並常三諦俱照。從勝從本且指法身。又體性本一有種種名。故使諸文明體。隨文約義名字不同。法華正約開權。乃以實相為體。涅槃既是示滅。即用性凈涅槃為體。普門既談二身。乃以靈智合法身為體。靈智即報身以報合法。二身明義乃真身也。至若今經三聖降臨既表三德。故以法身為經之體。又普門品明隨類現像。此經明聖主來儀。約身義便故於辨體俱立身名。感應為宗者。月蓋致請為感三聖。遠降為應。教興由此故以為宗。然諸經或以因果為宗。但於今經明義不便。何者。因果語通凡聖各有。如舍離人致請求救為因。未來證道為果。此凡有因果也。觀音昔在凡地為因。今居分證為果。此聖有因果也。今以凡雖有因果。但以感為名聖。雖有因果但以應為名。故以感應為宗也。救危拔苦為用者。以舍離病苦危若倒懸。以大悲救拔令平復如本。雖亦與樂拔苦為正。大乘為教相者。包含曰大。運載曰乘。教則聖人被下之言。相則分別同異。雖部談

四教。而三教大乘為其正意。三義往簡者以約修行始終。三義收盡。謂依教修行行成契理。以三義俱有通別。故有通別之名。此三乃通別二名之義旨也。若以位分即約教屬名字位人。稟教生解故。約行屬觀行相似。依解修行故。約理在初住。分證本理故。然于約行復須從容。若論造修猶居名字。的取行成方名觀行。凡當辨位。須知此旨。教者下釋。此三義約理約行。皆對理性而為通別行別。同歸理一。名異唯初約教不對理。明聲聞者。聲謂所聞之聲。教即八音四辯也。聞即能聞之機。用耳識攬別也。大論云。耳根不壞聲在可聞處。機宜既異所說則殊。所說既殊諸部乃異。此經彼經各有名故。故曰名異。余弟子即三乘賢聖。問智論云。佛經通四人說。謂弟子諸仙諸天化人。今何言非。答為佛印可同稱佛說。如今經觀音說咒。身子說四大同入實際。以佛印故皆名佛說。入道多途者。至理虛通目之為道。諸經稱四悉。機示其入理之路。不獨一類。故曰多途。觀門有異者。如法華四安樂行。為入理之門。今經以數息等為入理之門。又四教四門不同。俱是異義。契道者。謂契會真道。即入初住分證三德之時也。至此位時修性一合。無復分張。故云同歸一理。理者。即向觀門所契之理也。真如者。體非妄偽故言真性無改異故。稱如

【現代漢語翻譯】現代漢語譯本：四教，而三教大乘是其真正的意旨。三義，從簡要來說，是關於修行的始終。三義涵蓋一切，指的是依據教義修行，修行成就后契合真理。因為三義既有共通性又有特殊性，所以有共通和特殊之分。這三者是共通和特殊這兩個名稱的意義所在。如果從位次來分，就是依據教義屬於名字位的人，因為接受教義而產生理解。依據修行屬於觀行相似位，因為依據理解而修行。依據真理屬於初住位，因為分證本來的真理。然而，在依據修行這一點上，需要從容看待。如果說造修，仍然屬於名字位。真正取得修行成就，才稱為觀行位。凡是辨別位次，要知道這個宗旨。『教者』以下是解釋。這三義，無論是依據真理還是依據修行，都是相對於理性而言的，有共通和特殊之分，但最終都歸於真理的統一。名稱不同，只是最初依據教義時沒有針對真理。說明聲聞，聲是指所聽聞的聲音，教義就是八音四辯。聞是指能聽聞的根機，用耳識來分辨。大智度論說，『耳根沒有損壞，聲音在可以聽到的地方』。根機和因緣不同，所說的內容就不同。所說的內容不同，各個部派的經典就不同。這部經和那部經各有名稱，所以說名稱不同。『余弟子』指的是三乘的賢聖。問：智度論說，佛經可以由四種人說，即弟子、諸仙、諸天、化人。現在為什麼說不是呢？答：因為佛印可，所以都稱為佛說。比如現在這部經中，觀音菩薩說咒語，舍利弗說四大同入實際，因為有佛的印可，所以都稱為佛說。『入道多途』，至高的真理虛空通達，稱之為道。諸經中說的四悉檀（Efficacy of the Buddha's teachings），是根據根機來指示進入真理的道路，不是隻有一種途徑，所以說『多途』。『觀門有異』，比如法華經中的四安樂行，是進入真理之門。這部經以數息等作為進入真理之門。另外，四教和四門也不同，都是不同的意義。『契道者』，指的是契合真道，即進入初住位，分證法身、般若、解脫三德的時候。到了這個位次，修和性融為一體，不再有分別，所以說『同歸一理』。『理』，就是之前通過觀門所契合的真理。『真如』，本體不是虛妄的，所以說是真；自性沒有改變，所以稱為如。

【English Translation】 English version: The Four Teachings, with the Three Teachings of Mahayana being its true intent. The Three Meanings, in brief, concern the beginning and end of practice. The Three Meanings encompass everything, referring to practicing according to the teachings, and after the practice is accomplished, conforming to the truth. Because the Three Meanings have both commonality and particularity, there is a distinction between common and particular. These three are the meaning of the two names, common and particular. If divided by stages, it is based on those who belong to the Name Stage according to the teachings, because they generate understanding by receiving the teachings. Based on practice, it belongs to the Stage of Similar Contemplation, because they practice based on understanding. Based on principle, it belongs to the Initial Abiding Stage, because they partially realize the original principle. However, in terms of practice, one needs to be flexible. If discussing creation and cultivation, one still resides in the Name Stage. Only when practice is truly accomplished is it called the Contemplation Stage. Whenever distinguishing stages, one must know this principle. 『Teachings』 below is an explanation. These Three Meanings, whether based on principle or practice, are all relative to the rational nature, with commonality and particularity, but ultimately all return to the unity of truth. The names are different, only initially when based on the teachings, it is not directed at the principle. Explaining the Sravakas (Listeners), 『sound』 refers to the sound that is heard, the teachings are the eight sounds and four eloquence. 『Hearing』 refers to the faculty that can hear, using the ear consciousness to discern. The Maha-prajnaparamita-sastra (Great Wisdom Sutra) says, 『The ear root is not damaged, and the sound is in a place where it can be heard.』 When the faculties and conditions are different, what is said is different. When what is said is different, the scriptures of each school are different. This sutra and that sutra each have names, so it is said that the names are different. 『Other disciples』 refers to the sages and saints of the Three Vehicles. Question: The Maha-prajnaparamita-sastra says that Buddhist scriptures can be spoken by four types of people, namely disciples, immortals, devas (gods), and emanations. Why do you now say it is not? Answer: Because the Buddha approves, they are all called the Buddha's words. For example, in this sutra now, Avalokitesvara (The Bodhisattva of compassion) speaks the mantra, and Sariputra (One of the Buddha's foremost disciples) speaks of the four elements entering actuality together. Because there is the Buddha's approval, they are all called the Buddha's words. 『Many paths to enter the Way』, the supreme truth is empty and pervasive, and is called the Way. The Four Siddhanthas (Efficacy of the Buddha's teachings) spoken of in the sutras are based on the faculties to indicate the path to enter the truth, not just one path, so it is said 『many paths』. 『Different gates of contemplation』, for example, the Four Peaceful Practices in the Lotus Sutra are the gate to enter the truth. This sutra uses counting breaths, etc., as the gate to enter the truth. Also, the Four Teachings and Four Gates are different, all are different meanings. 『Those who accord with the Way』, refers to according with the true Way, that is, entering the Initial Abiding Stage, partially realizing the three virtues of Dharmakaya (the body of essence), Prajna (wisdom), and liberation. When reaching this stage, cultivation and nature merge into one, and there is no longer any separation, so it is said 『returning to the same principle』. 『Principle』 is the principle that was previously accorded with through the gate of contemplation. 『Tathata (Suchness)』, the substance is not false, so it is said to be true; the nature is not changed, so it is called such.

不虛名實至極曰際。非生死相非涅槃相故。名實相。阿梨耶亦阿賴耶。此云藏識。以能藏自體。于諸法內藏諸法于自體內故。此皆一心三諦之異字也。問何不用第九凈識為詮理之名耶。答大師依地論明阿梨耶識。是真常凈識。不立第九。若依攝論。梨耶是無記無明隨眠之識。九方名凈。是知二論隨機故異。若就即義唯至第八。猶云即無明是法性也。若就離義乃立第九。猶云斷無明即法性也。若曉今宗理應無諍。不即不離一體無殊。而即而離何妨兩立。喻之波水大旨可知。人法下明來意也。陀羅尼。是三德即所證之法。觀世音。即能證之人。自既已證三德。今說此咒令他亦證三德。是則法假人弘人因法立。相成相即不可暫分。今順經題約化他義。故先人次法。是自請者斯那問。身子根境相應攝住。自為入道之門。故是自請。月蓋為舍離重病。故是為他佛說偈付囑流通。為護正法。此之三種皆名請觀音也。若約經文則為他居初。今約義便故先列自請。以自請意狹為他。次廣護法最廣從狹之廣而為次第也。問斯那請。身子說六根如來付囑八部。何名請觀音耶。答觀音遠降意在說治障之法。斯那所請亦為此法。如來付囑八部。亦只令此法久住於世。約人雖殊法門無異。以法顯人俱是請觀音也。三請對三聚戒中。應以第一對攝律

【現代漢語翻譯】現代漢語譯本『不虛名實至極曰際』：名實完全相符，達到極致就叫做『際』（ji, 邊界、邊際）。『非生死相非涅槃相故。名實相』：既不是生死的表象，也不是涅槃的表象，所以叫做『實相』。『阿梨耶亦阿賴耶。此云藏識』：阿梨耶（Ālaya）也叫做阿賴耶（Ālaya），這裡翻譯為『藏識』（store consciousness）。『以能藏自體。于諸法內藏諸法于自體內故』：因為它能夠藏匿自體，在一切法之中藏匿諸法，在自體之內藏匿諸法。『此皆一心三諦之異字也』：這些都是一心三諦（the three truths in one mind）的不同名稱。『問何不用第九凈識為詮理之名耶』：有人問：為什麼不用第九凈識（ninth pure consciousness）作為詮釋真理的名稱呢？『答大師依地論明阿梨耶識。是真常凈識。不立第九。若依攝論。梨耶是無記無明隨眠之識。九方名凈。是知二論隨機故異』：回答說，大師依據《地論》（Daśabhūmika-śāstra）闡明阿梨耶識是真常清凈的識，所以不設立第九識。如果依據《攝大乘論》（Mahāyānasaṃgraha），阿梨耶識是無記（neither good nor bad）且帶有無明隨眠（ignorance latent）的識，第九識才被稱為清凈。由此可知，兩種論典是根據不同的根機而有所差異。『若就即義唯至第八。猶云即無明是法性也。若就離義乃立第九。猶云斷無明即法性也。若曉今宗理應無諍。不即不離一體無殊。而即而離何妨兩立』：如果就『即』（identity）的意義來說，只到第八識，就像說『無明即是法性』一樣。如果就『離』（difference）的意義來說，就設立第九識，就像說『斷除無明即是法性』一樣。如果瞭解我們宗派的道理，就應該沒有爭論。不即不離，一體沒有差別，而即而離，又有什麼妨礙兩者並立呢？『喻之波水大旨可知』：用波浪和水的比喻，其中的道理就可以明白了。『人法下明來意也。陀羅尼。是三德即所證之法。觀世音。即能證之人』：下面關於人法（person and dharma）的闡述說明了來意。陀羅尼（dhāraṇī）是三德（three virtues）所證之法，觀世音（Avalokiteśvara）是能證之人。『自既已證三德。今說此咒令他亦證三德。是則法假人弘人因法立。相成相即不可暫分』：自己既然已經證得了三德，現在宣說這個咒語，讓其他人也能證得三德。這樣就是法藉助人來弘揚，人依靠法而成立。兩者相輔相成，不可暫時分離。『今順經題約化他義。故先人次法。是自請者斯那問。身子根境相應攝住。自為入道之門。故是自請。月蓋為舍離重病。故是為他佛說偈付囑流通。為護正法。此之三種皆名請觀音也』：現在順應經題，從化他的意義出發，所以先說人再說*法。自己請求的是斯那（Śyena）的提問，舍利弗（Śāriputra）的六根與六境相應並攝住，作為自己入道的門徑，所以是自請。月蓋（Candra-vara）是爲了舍離重病，所以是為他。佛陀說偈付囑流通，是爲了守護正法。這三種都叫做『請觀音』。『若約經文則為他居初。今約義便故先列自請。以自請意狹為他。次廣護法最廣從狹之廣而為次第也』：如果按照經文的順序，為他（benefit others）在最前面。現在爲了方便闡述意義，所以先列出自請。因為自請的意義狹窄，為他其次，護法最廣，這是從狹窄到廣大的順序。『問斯那請。身子說六根如來付囑八部。何名請觀音耶』：有人問：斯那的請求，舍利弗宣說六根，如來付囑八部（eight classes of beings），為什麼都叫做『請觀音』呢？『答觀音遠降意在說治障之法。斯那所請亦為此法。如來付囑八部。亦只令此法久住於世。約人雖殊法門無異。以法顯人俱是請觀音也』：回答說，觀音菩薩遠道而來，意在宣說治療業障的方法。斯那所請求的也是爲了這個法。如來付囑八部，也只是爲了讓這個法長久住世。從人的角度來說雖然不同，但法門沒有差異。用法來彰顯人，都屬於『請觀音』。『三請對三聚戒中。應以第一對攝律』：這三種請求對應三聚戒（the three clusters of precepts）中的，應該用第一種（攝律儀戒，戒律）來對應。

【English Translation】 English version '不虛名實至極曰際 (Bù xū míng shí zhì jí yuē jì)': When name and reality perfectly match and reach the ultimate point, it is called 'Ji' (際, boundary, edge). '非生死相非涅槃相故。名實相 (Fēi shēng sǐ xiāng fēi niè pán xiāng gù. Míng shí xiāng)': Because it is neither the appearance of birth and death nor the appearance of Nirvana, it is called 'Reality'. '阿梨耶亦阿賴耶。此云藏識 (Ā lí yé yì ā lài yé. Cǐ yún cáng shí)': Ālaya is also called Ālayavijñāna. Here, it is translated as 'Store Consciousness'. '以能藏自體。于諸法內藏諸法于自體內故 (Yǐ néng cáng zì tǐ. Yú zhū fǎ nèi cáng zhū fǎ yú zì tǐ nèi gù)': Because it can store its own essence, store all dharmas within all dharmas, and store all dharmas within its own essence. '此皆一心三諦之異字也 (Cǐ jiē yī xīn sān dì zhī yì zì yě)': These are all different names for the 'Three Truths in One Mind'. '問何不用第九凈識為詮理之名耶 (Wèn hé bù yòng dì jiǔ jìng shí wèi quán lǐ zhī míng yé)': Someone asks: Why not use the 'Ninth Pure Consciousness' as the name to explain the truth? '答大師依地論明阿梨耶識。是真常凈識。不立第九。若依攝論。梨耶是無記無明隨眠之識。九方名凈。是知二論隨機故異 (Dá dà shī yī dì lùn míng ā lí yé shí. Shì zhēn cháng jìng shí. Bù lì dì jiǔ. Ruò yī shè lùn. Lí yé shì wú jì wú míng suí mián zhī shí. Jiǔ fāng míng jìng. Shì zhī èr lùn suí jī gù yì)': The master explains, based on the Daśabhūmika-śāstra, that Ālayavijñāna is the true, constant, and pure consciousness, so the ninth consciousness is not established. According to the Mahāyānasaṃgraha, Ālayavijñāna is the consciousness of neutral karma and ignorance latent, and only the ninth is called pure. From this, it can be known that the two treatises differ according to different capacities. '若就即義唯至第八。猶云即無明是法性也。若就離義乃立第九。猶云斷無明即法性也。若曉今宗理應無諍。不即不離一體無殊。而即而離何妨兩立 (Ruò jiù jí yì wéi zhì dì bā. Yóu yún jí wú míng shì fǎ xìng yě. Ruò jiù lí yì nǎi lì dì jiǔ. Yóu yún duàn wú míng jí fǎ xìng yě. Ruò xiǎo jīn zōng lǐ yīng wú zhēng. Bù jí bù lí yī tǐ wú shū. Ér jí ér lí hé fáng liǎng lì)': If we speak in terms of 'identity', it only goes up to the eighth consciousness, just like saying 'ignorance is Dharma-nature'. If we speak in terms of 'difference', then the ninth consciousness is established, just like saying 'cutting off ignorance is Dharma-nature'. If you understand the principles of our school, there should be no dispute. Neither identical nor different, the one body is without distinction. And if both identical and different, what harm is there in establishing both? '喻之波水大旨可知 (Yù zhī bō shuǐ dà zhǐ kě zhī)': The main idea can be understood by the analogy of waves and water. '人法下明來意也。陀羅尼。是三德即所證之法。觀世音。即能證之人 (Rén fǎ xià míng lái yì yě. Tuó luó ní. Shì sān dé jí suǒ zhèng zhī fǎ. Guān shì yīn. Jí néng zhèng zhī rén)': The following explanation of person and dharma clarifies the intention. Dhāraṇī is the dharma of the three virtues that are realized. Avalokiteśvara is the person who can realize it. '自既已證三德。今說此咒令他亦證三德。是則法假人弘人因法立。相成相即不可暫分 (Zì jì yǐ zhèng sān dé. Jīn shuō cǐ zhòu lìng tā yì zhèng sān dé. Shì zé fǎ jiǎ rén hóng rén yīn fǎ lì. Xiāng chéng xiāng jí bù kě zàn fēn)': Since one has already realized the three virtues, now this mantra is spoken so that others can also realize the three virtues. Thus, the dharma is propagated through people, and people are established through the dharma. They complement each other and cannot be separated even for a moment. '今順經題約化他義。故先人次法。是自請者斯那問。身子根境相應攝住。自為入道之門。故是自請。月蓋為舍離重病。故是為他佛說偈付囑流通。為護正法。此之三種皆名請觀音也 (Jīn shùn jīng tí yuē huà tā yì. Gù xiān rén cì fǎ. Shì zì qǐng zhě sī nà wèn. Shēn zi gēn jìng xiāng yìng shè zhù. Zì wèi rù dào zhī mén. Gù shì zì qǐng. Yuè gài wèi shě lí zhòng bìng. Gù shì wèi tā fó shuō jì fù zhǔ liú tōng. Wèi hù zhèng fǎ. Cǐ zhī sān zhǒng jiē míng qǐng guān yīn yě)': Now, following the title of the sutra and speaking from the meaning of transforming others, first comes the person and then the dharma. The one who requests for himself is Śyena's question. Śāriputra's six roots correspond to the six objects and are contained, serving as the gateway to entering the path for oneself, so it is a self-request. Candra-vara is for abandoning serious illness, so it is for others. The Buddha speaks verses and entrusts them to be circulated, in order to protect the Dharma. All three of these are called 'Inviting Avalokiteśvara'. '若約經文則為他居初。今約義便故先列自請。以自請意狹為他。次廣護法最廣從狹之廣而為次第也 (Ruò yuē jīng wén zé wèi tā jū chū. Jīn yuē yì biàn gù xiān liè zì qǐng. Yǐ zì qǐng yì xiá wèi tā. Cì guǎng hù fǎ zuì guǎng cóng xiá zhī guǎng ér wèi cì dì yě)': If we follow the order of the sutra text, benefiting others comes first. Now, for the convenience of explaining the meaning, the self-request is listed first. Because the meaning of self-request is narrow, benefiting others is next, and protecting the Dharma is the broadest. This is the order from narrow to broad. '問斯那請。身子說六根如來付囑八部。何名請觀音耶 (Wèn sī nà qǐng. Shēn zi shuō liù gēn rú lái fù zhǔ bā bù. Hé míng qǐng guān yīn yé)': Someone asks: Śyena's request, Śāriputra explaining the six roots, and the Tathāgata entrusting the eight classes of beings, why are they all called 'Inviting Avalokiteśvara'? '答觀音遠降意在說治障之法。斯那所請亦為此法。如來付囑八部。亦只令此法久住於世。約人雖殊法門無異。以法顯人俱是請觀音也 (Dá guān yīn yuǎn jiàng yì zài shuō zhì zhàng zhī fǎ. Sī nà suǒ qǐng yì wèi cǐ fǎ. Rú lái fù zhǔ bā bù. Yì zhǐ lìng cǐ fǎ jiǔ zhù yú shì. Yuē rén suī shū fǎ mén wú yì. Yǐ fǎ xiǎn rén jù shì qǐng guān yīn yě)': Avalokiteśvara descends from afar with the intention of explaining the method of curing obstacles. Śyena's request is also for this dharma. The Tathāgata entrusts the eight classes of beings, only to make this dharma last long in the world. Although the people are different, the dharma gate is the same. Using the dharma to reveal the person, all belong to 'Inviting Avalokiteśvara'. '三請對三聚戒中。應以第一對攝律 (Sān qǐng duì sān jù jiè zhōng. Yīng yǐ dì yī duì shè lǜ)': These three requests correspond to the three clusters of precepts. The first one (restraining precepts) should be used to correspond to the Vinaya.

儀。第三對攝善法。瓔珞經云。律儀戒。謂十波羅夷。戒疏云。攝律儀能令心住。此與斯那自請義合。瓔珞云。攝善法。謂八萬四千法門。戒疏云。攝善自成佛法。此與如來護法請相應。瓔珞云。攝生謂慈悲喜捨。化及眾生令得安樂。戒疏云。攝產生就眾生。此與月蓋為他請相應。是故今經三請。即是三聚。此三聚名出方等地持。而文云。自請是攝善法護法是攝正法者。或是文誤。或別有據。若得下示三戒本融。前文既對三聚。此中止會二名。亦恐文誤。應云自身戒明凈即是攝律儀。定慧明凈即是攝善法。明凈即相似分真亦義通觀行。引華嚴者。諸法唯心戒定慧三即心而具。我心既爾生佛咸然。彼我互融故無差別。由無差故。故佛以所證說示於我。我心既凈還能化他。三聚之義於斯著矣。方知三請其體本融。二傍下云云者。自行為正。如斯那為他為正。如月蓋護法為正。如如來傍正互論。必具三請。後世行者思齊在茲致至也。祈告也。干求也。要心者。要謂要期。皆出下引證。既先明自請合引斯那請文。而引月蓋者。文顯易見故。傍正而論三請。互具互引無在域限也。限意專請觀音不在余聖也。行請者。雖不標心以行凈。故自然感聖即行凈。是請故名行請。證請亦然。唸佛三昧如般舟經三昧。成時見十方佛在空中立等

【現代漢語翻譯】現代漢語譯本儀。第三對攝善法。《瓔珞經》云：『律儀戒，謂十波羅夷。』戒疏云：『攝律儀能令心住。』此與斯那自請義合。《瓔珞經》云：『攝善法，謂八萬四千法門。』戒疏云：『攝善自成佛法。』此與如來護法請相應。《瓔珞經》云：『攝生謂慈悲喜捨，化及眾生令得安樂。』戒疏云：『攝產生就眾生。』此與月蓋為他請相應。是故今經三請，即是三聚。此三聚名出《方等持地》。而文云：『自請是攝善法，護法是攝正法』者，或是文誤，或別有據。若得下示三戒本融，前文既對三聚，此中止會二名，亦恐文誤，應云自身戒明凈即是攝律儀，定慧明凈即是攝善法。明凈即相似分真，亦義通觀行。引《華嚴》者，諸法唯心，戒定慧三即心而具。我心既爾，生佛咸然。彼我互融，故無差別。由無差故，故佛以所證說示於我。我心既凈，還能化他。三聚之義於斯著矣。方知三請其體本融。二傍下云云者，自行為正，如斯那；為他為正，如月蓋；護法為正，如如來。傍正互論，必具三請。後世行者思齊在茲致至也。祈告也，干求也，要心者，要謂要期，皆出下引證。既先明自請合引斯那請文，而引月蓋者，文顯易見故。傍正而論三請，互具互引，無在域限也。限意專請觀音（Avalokiteśvara）不在余聖也。行請者，雖不標心以行凈，故自然感聖即行凈。是請故名行請。證請亦然。唸佛三昧如《般舟經》三昧，成時見十方佛在空中立等。

【English Translation】 English version The third corresponds to gathering good dharmas (Śubhadharma). The Yingluo Sutra says: 'The precepts of discipline (Śīla), refer to the ten Pārājikas (ten major offenses).' The commentary on the precepts says: 'Gathering the precepts of discipline enables the mind to abide.' This aligns with the meaning of Srona's (Śrona, an arhat) self-request. The Yingluo Sutra says: 'Gathering good dharmas refers to the eighty-four thousand Dharma gates.' The commentary on the precepts says: 'Gathering good dharmas naturally accomplishes the Buddha Dharma.' This corresponds to the Tathagata's (如來, another name for Buddha) request for protecting the Dharma. The Yingluo Sutra says: 'Gathering beings refers to loving-kindness, compassion, joy, and equanimity, transforming and leading sentient beings to attain peace and happiness.' The commentary on the precepts says: 'Gathering beings accomplishes sentient beings.' This corresponds to Moon-Cover's (月蓋, a bodhisattva) request on behalf of others. Therefore, the three requests in this sutra are the three aggregates (三聚, three kinds of precepts). The names of these three aggregates come from the Establishment of the Ground of the Stage Sutra (方等持地). However, the text says: 'Self-request is gathering good dharmas, protecting the Dharma is gathering correct dharmas.' This may be a textual error or based on other evidence. If the following shows that the three precepts are fundamentally integrated, and the previous text corresponds to the three aggregates, then this section only mentions two names, which is also likely a textual error. It should say that the purity of one's own precepts is gathering the precepts of discipline, and the purity of Dhyana (定, meditation) and Prajna (慧, wisdom) is gathering good dharmas. Purity is similar to partial truth, and its meaning also encompasses contemplation and practice. Quoting the Avatamsaka Sutra (華嚴經), all dharmas are only mind, and the three—precepts, Dhyana, and Prajna—are inherent in the mind. Since my mind is like this, sentient beings and Buddhas are all the same. They merge with each other, so there is no difference. Because there is no difference, the Buddha speaks and shows me what he has realized. Since my mind is pure, it can also transform others. The meaning of the three aggregates is thus revealed. It is then understood that the essence of the three requests is fundamentally integrated. The two side notes below say that self-practice is correct, like Srona; practicing for others is correct, like Moon-Cover; protecting the Dharma is correct, like the Tathagata. Discussing both side and correct, all three requests must be present. Future practitioners should strive to emulate this. Praying, beseeching, and earnestly desiring, the essential mind refers to the crucial point, all of which are based on the following citations. Since it is first clarified that the self-request should be linked to Srona's request, and Moon-Cover is cited, it is because the text is clear and easy to see. Discussing the three requests from both side and correct perspectives, they mutually contain and cite each other, without any limitations. The intention is to exclusively request Avalokiteśvara (觀音, a bodhisattva) and not other sages. Those who request through practice, although they do not explicitly state the mind, their practice is pure, so they naturally receive a response from the sage, and their practice is pure. This request is therefore called a request through practice. The same is true for the request through realization. The Samadhi (三昧, meditative state) of reciting the Buddha's name is like the Samadhi in the Pratyutpanna Samadhi Sutra (般舟經), when it is achieved, one sees Buddhas of the ten directions standing in the sky, etc.

。蓋言雖不標心。而證理時自見觀音也。行請位在觀行。證請位在六根及初住也。標心一謂位通深淺。身業下例示口意。各具三請也。向文雖云三業無瑕而正在身業。問口業倒身可爾。意業云何。說標心等耶。答若依今經觀心心脈。即見觀世音。是標心也。若依法華涅槃。但觀心性實相入觀行等位。自見觀音者。此既初不標心則是行請證請。然此論請皆約見彼應身。若標心無感乃由過現緣淺。非今請義。不標而感。此由過現緣深。是今請義。標心復感其旨可知。此聖既然諸聖例爾。且眾生三業互有強弱。強可為機。故於三業各論三請。足前十二者。謂自他護法。各具延祈願三是十二也。問護法既是如來付囑。何故亦約三業論標心等請。答經雖付囑而行人。豈無為護正法請觀音耶。九界論請者。乃至三教菩薩為除界外三障。須請圓教觀音也。佛界須料揀者。應問云。九界可爾。佛界云何請耶。應答云。名字觀行即佛。為除分段三障故。須請分證之觀音。相似即佛為除變易三障亦爾。于分證中位位互作。乃至等覺為除三障請究竟觀音。此約圓中五即俱名佛界也。若克取究竟位為能請者。以眾生斷惡機在觀音。故須請也。則如經云。爾時世尊。憐愍眾生覆護一切。重請觀世音菩薩等。菩薩皆具眾德者。圓證實理故具眾德。文

殊具云文殊師利。此翻妙德。以見三德佛性不縱不橫故。稱妙德。大經云。了了見佛性猶如妙德等。彌勒。此云慈氏。一體三慈無所不攝。故以為名。至論下明體性本融。釋成皆具眾德義也。是故德慈智三一體異名展轉互攝。以三德三慈三智無異體故。無緣種智並從勝說。中體雙照慈智俱三。但逗下明隨機立號。宜聞者即隨其所聞。有四悉益。所以各立一號。同是因地者。同是真因也。各說身因者。涅槃三十二云。五百比丘問身子云。佛說身因。何者是耶。身子答云。汝等亦各得正解脫。自應知之。何緣方更作如是問。有比丘言我等未得正解脫時。意謂無明即是身因。作是觀時得阿羅漢果。有說愛有說行乃至飲食五欲。如是五百共往佛所。各說已解。身子白佛。誰為正說。佛言。無非正說。三十二者。凈名中初法自在菩薩云。生滅為二不生不滅為不二。乃至文殊說云。無說無示為入不二。共三十二人。若兼居士默然則三十三也。同入下五百比丘四八大士。能入雖異所入無殊。約跨節論五百趣實例。如觀經疏云。四四十六同趣常樂也。一理者萬法雖差心性常一。故云一理。所以亦異者。義趣別也。此則理體雖同義異名異。如理有遍照義。故立觀智之名。理有遍攝義故立慈氏之稱。名義雖異。只是一理故云不離於理也。釋

【現代漢語翻譯】現代漢語譯本殊具云文殊師利（Manjusri），此翻譯為『妙德』。因為他所見的佛性具備法身、般若、解脫三德，不縱不橫，所以稱為『妙德』。《大般涅槃經》說：『清清楚楚地見到佛性，猶如妙德等。』彌勒（Maitreya），這裡稱為『慈氏』。一體具備三種慈悲，無所不攝，所以以此為名。在後面的論述中會闡明體性本自融合，解釋成就都具備眾德的含義。因此，德、慈、智三者一體而異名，輾轉互相包含。因為三德、三慈、三智沒有不同的本體。無緣種智都是從殊勝的角度來說的。中道本體雙重照耀，慈悲和智慧都具備三種。只是爲了方便闡明，隨機設立名號。適合聽聞者根據自己所聽到的，獲得四種利益。所以各自設立一個名號，都是因為他們同是因地菩薩，同是真因。各自闡述身因，如《涅槃經》三十二品中記載：五百比丘問舍利弗（Sariputra）說：『佛所說的身因，是什麼呢？』舍利弗回答說：『你們也各自得到了正解脫，自己應該知道。為什麼還要再問這樣的問題呢？』有比丘說，我等未得正解脫時，認為無明就是身因，作這樣的觀想時，得到了阿羅漢果。有人說愛，有人說行，乃至飲食五欲。』這樣五百人一起去佛那裡，各自說了自己的理解。舍利弗稟告佛說：『誰說的是正確的呢？』佛說：『沒有誰說的不正確。』三十二人，指《維摩詰經》中，初法自在菩薩說：『生滅為二，不生不滅為不二。』乃至文殊師利說：『無說無示為入不二法門。』總共三十二人。如果加上維摩詰居士的默然，則是三十三人。同樣進入，下面的五百比丘和四十八位大士，能夠進入的方式雖然不同，所進入的境界沒有差別。用跨越環節來論述，五百人趨向常樂我凈的實例，如《觀經疏》所說：『四四十六，共同趨向常樂。』一理，指萬法雖然有差別，心性卻始終如一，所以說一理。所以也不同，是指義趣不同。這樣，理體雖然相同，義理不同，名稱也不同。如理有普遍照耀的含義，所以設立觀智的名稱。理有普遍攝受的含義，所以設立慈氏的稱呼。名義雖然不同，只是一理，所以說不離於理。解釋完畢。

【English Translation】 English version Shuju says Manjusri (Manjusri, meaning 'Wonderful Virtue'). This translates to 'Wonderful Virtue'. Because he sees the Buddha-nature possessing the three virtues of Dharmakaya, Prajna, and liberation, neither vertical nor horizontal, it is called 'Wonderful Virtue'. The Mahaparinirvana Sutra says: 'Clearly seeing the Buddha-nature is like Wonderful Virtue, etc.' Maitreya (Maitreya, meaning 'Kindred of Mercy'), here called 'The Kind One'. The one body possesses three kinds of compassion, encompassing all, hence the name. Later discussions will clarify that the essence is inherently fused, and the explanations all possess the meaning of numerous virtues. Therefore, virtue, compassion, and wisdom are one body with different names, mutually encompassing each other. Because the three virtues, three compassions, and three wisdoms have no different essence. Unconditioned wisdom is spoken of from a superior perspective. The middle way essence shines doubly, both compassion and wisdom possess three. It is merely for the sake of convenient explanation, establishing names according to circumstances. It is suitable for listeners to gain four kinds of benefits based on what they hear. Therefore, each establishes a name because they are all Bodhisattvas on the causal ground, all true causes. Each explains the cause of the body, as recorded in the thirty-second chapter of the Nirvana Sutra: Five hundred Bhikkhus asked Sariputra (Sariputra) saying: 'What is the cause of the body that the Buddha speaks of?' Sariputra replied: 'You have each attained right liberation, you should know it yourselves. Why do you ask such a question again?' Some Bhikkhus said, 'When we had not yet attained right liberation, we thought that ignorance was the cause of the body, and when we contemplated in this way, we attained the Arhat fruit. Some said love, some said action, and even food and the five desires.' Thus, five hundred people went together to the Buddha, each explaining their understanding. Sariputra reported to the Buddha saying: 'Who is speaking correctly?' The Buddha said: 'No one is speaking incorrectly.' The thirty-two people refer to the Vimalakirti Sutra, where the first Dharma Freedom Bodhisattva said: 'Birth and death are two, non-birth and non-death are non-dual.' Even Manjusri said: 'No speaking, no showing, is entering the non-dual Dharma gate.' A total of thirty-two people. If we add Vimalakirti's silence, then there are thirty-three people. Entering in the same way, the five hundred Bhikkhus and forty-eight great Bodhisattvas below, although the ways of entering are different, the state entered is no different. Using the crossing of segments to discuss, the example of five hundred people tending towards permanence, bliss, self, and purity, as the Commentary on the Contemplation Sutra says: 'Four fours are sixteen, together tending towards permanence and bliss.' One principle refers to the fact that although the myriad dharmas have differences, the nature of the mind is always the same, so it is called one principle. So it is also different, referring to the fact that the meanings and interests are different. In this way, although the essence of the principle is the same, the meanings are different, and the names are also different. For example, the principle has the meaning of universally illuminating, so the name of contemplative wisdom is established. The principle has the meaning of universally embracing, so the name of the Kindred of Mercy is established. Although the names and meanings are different, it is only one principle, so it is said not to be separate from the principle. Explanation complete.

別名中應先分二段。初約境智釋應。次約界業釋機。總別釋者。總釋即境智合辨。別釋即境智開說。言破立者。以觀世之名。本是界外不思議境智。隨順機緣亦為思議境智。而皆絕四離百慮。人於此起四性執。故須先破四執。既破四悉被物則藏境智成。乃至圓境智成。故須后立。破者下先且標立境智之名。以為所破。世即三種世間也。今問下境智相望各有四句。在文可解。自境故境等者。謂境自是境智自是智。不相因也。此是自生者。若云境自是境者。境不因智照是境自生。若云智自是智智不因境發。是智自生。此中但難初句餘三例之。故云等也。若欲備難者。次句應云若由境故智是智他生。若由智故境是境他生。何者。自境。故境既稱境。為自以境望智。智即是他今境從智生。豈非他境智。亦如是若合故境合故智者。此則境不由智故境。亦不由境故境。智境因緣和合故境智亦如是。此即共生共生有二過。墮自他性中。若非智非境故境故智者。此則離境離智無因緣而辨境智。從因緣尚不可得。何況無因緣耶。此四並是妄想推計。故須破之。問佛法皆云因緣和合。何故破共生。答為定執故亦須破之。四執破已四說無過。中論所破者。論云。諸法不自生。亦不從他生。不共不無因。是故說無生。龍樹既破。那得如前四種執

【現代漢語翻譯】現代漢語譯本：別名中應該首先分為兩個部分。第一部分是結合境界和智慧來解釋『應』（應機說法）。第二部分是結合界（六道輪迴）、業（行為）來解釋『機』（眾生的根機）。總釋和別釋的區別在於，總釋是境界和智慧合在一起辨析，別釋則是將境界和智慧分開來說明。關於『破』和『立』，觀世音菩薩的名號，其本質是界外不可思議的境界和智慧。爲了隨順眾生的根機和因緣，也可以是思議的境界和智慧。但無論是哪種，都超越了四種執著，遠離了百種思慮。人們對此產生了四種自性執著，所以需要先破除這四種執著。破除四種執著之後，四悉檀（四種說法方式）才能利益眾生，藏教的境界和智慧才能成就，乃至圓教的境界和智慧才能成就。所以需要后立。『破』的部分，下面先標立境界和智慧的名號，作為所要破除的對象。『世』指的是三種世間（眾生世間、國土世間、智正覺世間）。

現在提問，境界和智慧相互觀望，各有四種情況，在經文中可以理解。『自境故境』等，意思是境界自己是境界，智慧自己是智慧，互不相干。這就是『自生』。如果說境界自己是境界，境界不依靠智慧的照耀而存在，這就是境界自生。如果說智慧自己是智慧，智慧不依靠境界而生髮，這就是智慧自生。這裡只駁斥了第一句，其餘三句可以類推，所以說『等』。如果要全部駁斥，第二句應該說，如果因為境界的緣故，智慧才是智慧，這就是他生。如果因為智慧的緣故，境界才是境界，這就是他生。為什麼呢？『自境故境』既然稱為境界，是以境界自身為出發點來看待境界，那麼對於智慧來說，境界就是『他』，現在境界從智慧而生，難道不是『他境』嗎？智慧也是如此。如果是『合故境』、『合故智』，那麼境界不由智慧而成為境界，也不由境界而成為境界，智慧和境界因為因緣和合而成為境界和智慧，也是如此。這就是共生，共生有兩種過失，會墮入自性和他性的執著中。如果『非智非境故境故智』，那麼就是離開境界，離開智慧，沒有因緣而辨別境界和智慧。從因緣的角度尚且不可得，何況是沒有因緣呢？這四種都是妄想推測，所以需要破除。

提問：佛法都說因緣和合，為什麼還要破除共生呢？回答：因為有定執的緣故，所以也需要破除。四種執著破除之後，四種說法就沒有過失了。《中論》所破除的，經文中說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』龍樹菩薩既然已經破除了這些，怎麼還能像前面那樣有四種執著呢？

【English Translation】 English version: The aliases should be divided into two sections. The first section explains 'Ying' (responding to the opportunity with teachings) by combining the realm and wisdom. The second section explains 'Ji' (the capacity of sentient beings) by combining the realms (of the six paths of reincarnation) and karma (actions). The difference between the general explanation and the specific explanation is that the general explanation analyzes the realm and wisdom together, while the specific explanation explains the realm and wisdom separately. Regarding 'breaking' and 'establishing,' the name of Avalokiteśvara (Guān Shì Yīn Pú Sà) (The Bodhisattva Who Perceives the Sounds of the World), its essence is the inconceivable realm and wisdom beyond the realms. To accord with the capacities and conditions of sentient beings, it can also be the conceivable realm and wisdom. But no matter which one it is, it transcends the four attachments and is far from the hundred kinds of thoughts. People have four kinds of self-nature attachments to this, so it is necessary to first break these four attachments. After breaking the four attachments, the four siddhantas (four ways of teaching) can benefit sentient beings, and the realm and wisdom of the Tripitaka teaching can be achieved, and even the perfect realm and wisdom of the Perfect Teaching can be achieved. So it is necessary to establish later. In the 'breaking' part, the names of the realm and wisdom are first established below as the objects to be broken. 'World' refers to the three kinds of worlds (the world of sentient beings, the world of lands, and the world of wisdom and correct enlightenment).

Now, asking, the realm and wisdom look at each other, each with four situations, which can be understood in the scriptures. 'Self-realm, therefore realm,' etc., means that the realm itself is the realm, and the wisdom itself is the wisdom, and they do not interfere with each other. This is 'self-birth.' If it is said that the realm itself is the realm, and the realm does not depend on the illumination of wisdom to exist, then this is the self-birth of the realm. If it is said that wisdom itself is wisdom, and wisdom does not arise from the realm, then this is the self-birth of wisdom. Here, only the first sentence is refuted, and the remaining three sentences can be inferred by analogy, so it is said 'etc.' If you want to refute all of them, the second sentence should say, if wisdom is wisdom because of the realm, then this is other-birth. If the realm is the realm because of wisdom, then this is other-birth. Why? 'Self-realm, therefore realm' is called the realm, taking the realm itself as the starting point to view the realm, then for wisdom, the realm is 'other,' and now the realm is born from wisdom, isn't it 'other-realm'? Wisdom is also the same. If it is 'combined, therefore realm,' 'combined, therefore wisdom,' then the realm does not become the realm by wisdom, nor does it become the realm by the realm, and wisdom and realm become the realm and wisdom because of the combination of causes and conditions, and so on. This is co-birth, and co-birth has two faults, which will fall into the attachment of self-nature and other-nature. If 'neither wisdom nor realm, therefore realm, therefore wisdom,' then it is to distinguish the realm and wisdom without leaving the realm, leaving the wisdom, and without causes and conditions. It is not possible to obtain from the perspective of causes and conditions, let alone without causes and conditions? These four are all delusional speculations, so they need to be broken.

Question: The Buddhadharma all says that causes and conditions come together, why should we break co-birth? Answer: Because of the fixed attachment, it also needs to be broken. After the four attachments are broken, the four ways of speaking have no faults. What the Mūlamadhyamakakārikā (Zhong Lun) (Fundamental Verses on the Middle Way) refutes, the scripture says: 'All dharmas are not self-born, nor are they born from others, not co-born, not without cause, therefore it is said that there is no birth.' Since Nāgārjuna (Lóng Shù Pú Sà) has already broken these, how can there be four kinds of attachments like before?

一為是余妄語乎。六十二見。謂我大色小色大我小。即色是我離色是我。四陰亦爾。三世五陰總成六十。不離有無。故六十二皆邊見攝。今于境智起四見者。實八十八使具起。略言邊見及三受耳。若具論者。隨執一句謂我知解此法。法中計我即身見。執初三二句墮有邊。執二四二句墮無邊。乃六十二見所攝。即邊見也。如此妄執不當道理。即邪見執此是實計為涅槃。即見取。果盜謂此為道依之。進行即戒取。因盜有三苦者。樂受有壞苦。苦受有苦苦。不苦不樂受有行苦。樂受則愛等者。謂執一種境智為是。若他讚歎。心則愛著生喜而心樂。即貪使。苦受者。若他違逆則忿怒生瞋而心苦。即瞋使。不苦不樂即不為毀贊則在癡使等分。亦在三使中收。又我解此境智他所不解。以其所執矜傲於人即慢使。既執此為是今雖不疑后當大疑。即疑使。是則十使宛然。皆從所執境智上起。將此歷三界四諦。則有八十八使。就思惟歷三界則有九十八使。今於五利略舉邊見。五鈍略明四分者。從要而言。以四句境智皆墮一邊。依此所執皆生三受。其相易見。故且明之。如向細論。備九十八故下。文云知句句中九十八使名識病也。八萬四千塵勞者。真諦三藏準十使經。以貪等十為根本。謂貪乃至戒取一一有九。隨眠一即成十。十即成百。前

【現代漢語翻譯】現代漢語譯本一、這是我說了妄語嗎？這裡指的是六十二種錯誤的見解（六十二見）。這些見解認為『我是大的色蘊，我是小的色蘊』，或者『色蘊是我，離開色蘊還是我』。受、想、行、識四陰（四陰）也是如此。將過去、現在、未來三世（三世）的五陰（五陰）加總，就形成了六十種錯誤的見解。這些見解都離不開『有』和『無』的範疇，因此六十二種見解都屬於邊見（邊見）。現在，如果對於外境和智慧（境智）產生四種錯誤的見解，實際上是八十八種煩惱（八十八使）同時生起。這裡簡略地說邊見和三種感受（三受）而已。如果詳細論述，隨著執著於一句話，認為『我知道、理解這個法』，在法中計較『我』，這就是身見（身見）。執著于最初的三句或二句，就落入『有』的邊見；執著于第二句、第四句或二句，就落入『無』的邊見。這些都屬於六十二見所涵蓋的範圍，也就是邊見。像這樣虛妄的執著不符合正當的道理，就是邪見（邪見）。執著這些錯誤的見解是真實的，並認為這就是涅槃（涅槃），就是見取見（見取）。竊取果位，認為這是道，並依此修行，就是戒禁取見（戒取）。竊取因位，有三種苦：樂受（樂受）有壞苦（壞苦），苦受（苦受）有苦苦（苦苦），不苦不樂受（不苦不樂受）有行苦（行苦）。對於樂受，則產生愛等煩惱。這是說，執著於一種外境和智慧，如果他人讚嘆，內心就會愛著，產生喜悅和快樂，這就是貪使（貪使）。對於苦受，如果他人違逆，就會產生憤怒和嗔恨，內心感到痛苦，這就是嗔使（嗔使）。對於不苦不樂受，如果不被譭謗或讚揚，就會處於愚癡的狀態，也就是癡使（癡使）等分，也包含在三種煩惱中。此外，認為『我理解這種外境和智慧，而他人不理解』，因為執著于自己的見解，就對他人產生傲慢，這就是慢使（慢使）。既然執著於此見解是正確的，現在雖然不懷疑，以後也會產生大的懷疑，這就是疑使（疑使）。這樣，十種煩惱（十使）完全顯現，都是從所執著的外境和智慧上產生的。將這些煩惱應用於三界（三界）和四諦（四諦），就會有八十八種煩惱。就思惟而言，應用於三界，就會有九十八種煩惱（九十八使）。現在對於五利使（五利）簡略地說明邊見，對於五鈍使（五鈍）簡略地說明四種煩惱，這是從重要的方面來說的。因為四句外境和智慧都落入一邊，依據這種執著都會產生三種感受，其相狀容易見到，所以暫且說明這些。如果像前面那樣詳細論述，就具備了九十八種煩惱。下文說，『知道句句中都有九十八種煩惱，這叫做識病』。八萬四千種塵勞（八萬四千塵勞），真諦三藏（真諦三藏）根據《十使經》，認為貪等十種煩惱是根本。也就是說，貪乃至戒禁取見，每一種都有九種隨眠（隨眠），一種隨眠就形成十種煩惱，十種煩惱就形成一百種煩惱。前面...

【English Translation】 English version Is this a false statement by me? This refers to the sixty-two wrong views (Sixty-two Views). These views hold that 'I am a large skandha of form, I am a small skandha of form,' or 'The skandha of form is me, or apart from the skandha of form is still me.' The four skandhas of feeling, perception, volition, and consciousness (Four Skandhas) are also the same. Adding up the five skandhas (Five Skandhas) of the past, present, and future three periods of time (Three Times), sixty wrong views are formed. These views cannot be separated from the categories of 'existence' and 'non-existence,' therefore all sixty-two views belong to the category of extreme views (Extreme Views). Now, if four wrong views arise regarding external objects and wisdom (Object and Wisdom), actually eighty-eight afflictions (Eighty-eight Afflictions) arise simultaneously. Here, we briefly mention extreme views and the three kinds of feelings (Three Feelings). If discussed in detail, with attachment to a single phrase, thinking 'I know and understand this Dharma,' and calculating 'I' in the Dharma, this is self-view (Self-View). Attachment to the first three or two phrases falls into the extreme view of 'existence'; attachment to the second, fourth, or two phrases falls into the extreme view of 'non-existence.' These all belong to the scope covered by the sixty-two views, which are extreme views. Such false attachments do not conform to proper reasoning, which is wrong view (Wrong View). Holding these wrong views as real and considering this to be Nirvana (Nirvana) is view-attachment (View-Attachment). Stealing the fruit position, considering this to be the path, and practicing accordingly is precept-attachment (Precept-Attachment). Stealing the causal position, there are three kinds of suffering: pleasant feeling (Pleasant Feeling) has the suffering of decay (Suffering of Decay), painful feeling (Painful Feeling) has the suffering of suffering (Suffering of Suffering), and neither-pleasant-nor-painful feeling (Neither-Pleasant-Nor-Painful Feeling) has the suffering of formation (Suffering of Formation). For pleasant feeling, afflictions such as love arise. This means that being attached to one kind of external object and wisdom, if others praise it, the mind will be attached, producing joy and happiness, which is the affliction of greed (Affliction of Greed). For painful feeling, if others oppose it, anger and hatred will arise, and the mind will feel pain, which is the affliction of anger (Affliction of Anger). For neither-pleasant-nor-painful feeling, if not slandered or praised, it will be in a state of ignorance, which is the division of the affliction of delusion (Affliction of Delusion), also included in the three afflictions. Furthermore, thinking 'I understand this external object and wisdom, but others do not understand,' because of attachment to one's own views, arrogance arises towards others, which is the affliction of pride (Affliction of Pride). Since one is attached to the correctness of this view, although there is no doubt now, great doubt will arise later, which is the affliction of doubt (Affliction of Doubt). In this way, the ten afflictions (Ten Afflictions) are fully manifested, all arising from the external objects and wisdom to which one is attached. Applying these afflictions to the three realms (Three Realms) and the four noble truths (Four Noble Truths), there will be eighty-eight afflictions. In terms of thought, applying them to the three realms, there will be ninety-eight afflictions (Ninety-eight Afflictions). Now, for the five sharp afflictions (Five Sharp Afflictions), we briefly explain extreme views, and for the five dull afflictions (Five Dull Afflictions), we briefly explain the four afflictions, which is from an important aspect. Because the four phrases of external objects and wisdom all fall into one side, and based on this attachment, three kinds of feelings will arise, whose appearances are easy to see, so we will explain these for now. If discussed in detail as before, it will possess ninety-eight afflictions. The following text says, 'Knowing that there are ninety-eight afflictions in each phrase is called the disease of consciousness.' Eighty-four thousand defilements (Eighty-four Thousand Defilements), the Tripitaka Master Paramārtha (Tripitaka Master Paramārtha), according to the Sutra of Ten Afflictions, considers the ten afflictions such as greed to be fundamental. That is, greed and even precept-attachment, each has nine latent tendencies (Latent Tendencies), one latent tendency forms ten afflictions, and ten afflictions form one hundred afflictions. Before...

后等分各一百成三百。置本一百就前後二百中。又各以十使為方便。二百即成二千一百。約五類眾生。謂多貪多瞋多癡著我思覺。五品各二千一百。即成一萬五百。配已起未起成二萬一千。又配貪瞋癡等分。此四各有二萬一千。成八萬四千也。今云。四分開出者。惑數雖多四分收盡。畢竟空寂者無四執故。無依倚者以空寂故。問意者理既空寂。何故有道滅因果耶。答意者但識知苦集不為四執滯礙。即名道諦。所緣空寂即是滅諦。知四下示道諦相。污穢五陰者。止觀明九種五陰。一期色心名果報。平平想受名無記。起見起愛名兩污穢。身口意業善惡分二。變化示現名工巧。三善根人名方便。四果名無漏。今于境智起見起愛。故云污穢。不受即觀受是苦也。餘二存略。道品等者。等取三四二五七覺八正也。又正下示滅諦相也。即以能觀為佛所觀為法。境觀不二為僧。三義一心即同體三寶也。覺了即能觀三觀。四執即所破妄惑。法性即所觀三諦。境觀不二故云和合。而於正勤心中示滅諦者。以道品約位則正勤是小乘內凡位也。以小準大即圓六根相似。證滅無所住心等者。謂大聖人內無四執外順機緣。令獲四益說境智異。謂若人樂聞自生境智。即說境是自境智是自智。以赴欣欲之心。或宜聞生善。或說必破惑。或聞則悟道。他

【現代漢語翻譯】現代漢語譯本將後面的兩百份各自等分成一百份，這樣就有了三百份。把原本的一百份放在前後兩百份的中間。再各自用十作為方便法門，兩百份就變成了兩千一百份。大約對應五類眾生，即多貪、多嗔、多癡、執著於我以及思覺。五類每類各有兩千一百份，總共就有一萬零五百份。再配上已生起和未生起的念頭，就成了兩萬一千份。又配上貪、嗔、癡等分，這四種各有兩萬一千份，總共就是八萬四千份。現在說『四分開出』，意思是迷惑的數量雖然很多，但都被四分法收盡。『畢竟空寂』是因為沒有四種執著。『無依倚』是因為空寂的緣故。問：道理既然是空寂的，為什麼會有道、滅、因、果呢？答：只要認識到苦和集，不被四種執著所障礙，就叫做道諦。所緣的境是空寂的，就是滅諦。『知四下示道諦相』，污穢的五陰（skandha，蘊）指的是止觀中說明的九種五陰。一期色心（rupa-citta，色和心）叫做果報。平平常常的想和受叫做無記。生起見解和愛慾叫做兩種污穢。身口意業（kaya-vak-citta-karma，身語意業）的善惡分為兩種。變化示現叫做工巧。三善根（kusala-mula，三種善根：無貪、無嗔、無癡）的人叫做方便。四果（phala，四沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果）叫做無漏。現在對於境和智生起見解和愛慾，所以說是污穢。『不受即觀受是苦也』，其餘兩種省略了。『道品等者』，等同於取三、四、二、五、七覺、八正道。『又正下示滅諦相也』，即以能觀的智慧為佛，所觀的境界為法，境和觀不二為僧。三義一心，就是同體三寶（triratna，佛法僧三寶）。覺了就是能觀的三觀，四執就是所破的虛妄迷惑，法性就是所觀的三諦。境和觀不二，所以說是和合。而在正勤心中顯示滅諦，是因為用道品來約位，正勤是小乘內凡位。用小乘來比照大乘，就是圓六根相似。證滅無所住心等，指的是大聖人內心沒有四種執著，外在順應機緣，使眾生獲得四種利益，所以說境和智是不同的。如果有人喜歡聽聞自生境智，就說境是自境，智是自智，以滿足其欣求慾望之心。或者適合聽聞生善，或者說一定能破除迷惑，或者聽聞就能悟道。他

【English Translation】 English version Divide the latter two hundred portions into one hundred each, resulting in three hundred portions. Place the original one hundred portions in the middle of the preceding and following two hundred portions. Then, use ten as a skillful means for each, transforming the two hundred portions into two thousand one hundred portions. This roughly corresponds to the five types of beings: those with much greed, much anger, much delusion, attachment to self, and conceptual thought. Each of the five categories has two thousand one hundred portions, totaling ten thousand five hundred portions. Add to this the arising and non-arising thoughts, resulting in twenty-one thousand portions. Further, allocate portions for greed, anger, and delusion, each having twenty-one thousand portions, totaling eighty-four thousand portions. Now, it is said 'divided into four parts,' meaning that although the number of delusions is vast, they are all encompassed by the fourfold division. 'Ultimately empty and still' because there are no four attachments. 'Without reliance' because of emptiness and stillness. Question: Since the principle is empty and still, why are there path, cessation, cause, and effect? Answer: As long as one recognizes suffering and accumulation and is not hindered by the four attachments, it is called the Path Truth (marga-satya). The object of focus is empty and still, which is the Cessation Truth (nirodha-satya). 'Knowing the four below shows the aspect of the Path Truth,' the defiled five skandhas (skandha, aggregates) refer to the nine types of five skandhas explained in cessation-contemplation. A period of form and mind (rupa-citta, form and mind) is called karmic retribution. Ordinary thoughts and feelings are called neutral. Arising views and desires are called two defilements. The good and evil of body, speech, and mind karma (kaya-vak-citta-karma, body, speech and mind karma) are divided into two. Transformation and manifestation are called skillful craftsmanship. People with the three good roots (kusala-mula, three good roots: non-greed, non-hatred, non-delusion) are called expedient. The four fruits (phala, four fruits of the path: Stream-enterer, Once-returner, Non-returner, Arhat) are called non-leaking. Now, arising views and desires towards the object and wisdom, therefore it is said to be defiled. 'Not receiving is contemplating feeling as suffering,' the other two are omitted. 'The path factors, etc.,' are equivalent to taking the three, four, two, five, seven enlightenments, and eightfold noble path. 'Also, the right below shows the aspect of the Cessation Truth,' that is, taking the wisdom of the observer as the Buddha, the observed realm as the Dharma, and the non-duality of realm and observation as the Sangha. The three meanings are one mind, which is the same as the three jewels (triratna, Buddha, Dharma, Sangha). Awakening is the three contemplations of the observer, the four attachments are the false delusions to be broken, and the Dharma-nature is the three truths to be observed. The realm and observation are non-dual, so it is said to be harmonious. And showing the Cessation Truth in the mind of right diligence, because using the path factors to approximate the position, right diligence is the inner ordinary position of the Small Vehicle. Using the Small Vehicle to compare to the Great Vehicle is similar to the perfect six senses. Certifying cessation without abiding mind, etc., refers to the great sage having no four attachments internally and conforming to opportunities externally, enabling beings to obtain four benefits, so it is said that the realm and wisdom are different. If someone likes to hear about self-born realm and wisdom, then say that the realm is self-realm and wisdom is self-wisdom, to satisfy their desire for seeking. Or it is suitable to hear about generating goodness, or it is said that it will definitely break delusions, or hearing it will awaken to the path. He

共無因亦復如是。故使經論所明。若境若智不出自等。列名中四教境智俱順四悉。別教獨得名者。以出假位正以四悉化他故。圓名不思議者。則顯前三教皆思議也。然四境智皆是總釋觀世二字。應預知差別則至文易了。前二以心生六界三種世間為境。而智有體析之殊。別教以心生十界三種世間為境。用次第智。圓教以心具十界三種世間為境。用一心三智。一切法從緣者。證境智因緣皆是實有。破柝方空也。但有名字者。謂瓶已破首已斷。但有瓶首之名。實無其體。此喻出大經。是字不住即性空。亦不不住即相空。法眼等者。即十行出假說四教四悉境智也。雖無境智等者。法從心造全法是心。心本自無諸法寧立。不有而有三千宛然。無始不覺理具情迷。今既覺了知心即是不離。能觀別有所照而於一心強分境智。故曰而論。經言下境即所觀照即能觀。能所一如故皆云不思議。欲擬者大師尚謙表無專執久袪四執者。以得無所住心故。慈悲等者。被偏圓機示四教像。是故向約四種境智以釋其名。故經下引證也。維摩經身子問天女云。汝於三乘為何志求。天曰。以聲聞法化眾生故。我為聲聞。以緣覺法化眾生故我為辟支佛。以大悲化眾生故。我為大乘。觀音天女俱分真故。故得引證別釋中。若依名字為便應。先明觀智。次辨世境

【現代漢語翻譯】現代漢語譯本：共無因也是如此。因此，經論所闡明的，無論是境還是智，都離不開『自等』（自身及其他）。在列名中，四教（藏、通、別、圓四教）的境和智都順應四悉檀（四種普應根機的教化方式）。別教獨得此名，是因為其出假位（菩薩修行的一個階段）正是以四悉檀來教化他人。圓教被稱為『不思議』，是爲了彰顯前三教都是『思議』（可以通過思維理解）的。然而，這四種境和智都是總括地解釋『觀世』二字。如果預先了解這些差別，那麼理解經文就會容易得多。前二教以心所生的六界（地、水、火、風、空、識）和三種世間（眾生世間、國土世間、智正覺世間）為境，而智則有體和析的差別。別教以心所生的十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）和三種世間為境，使用次第智（依次漸進的智慧）。圓教以心所具的十界和三種世間為境，使用一心三智（在一念心中具足三種智慧）。『一切法從緣』，證明境、智、因緣都是真實存在的，是爲了破除『柝方空』（執著于空性而否定一切現象）的觀點。『但有名字』，是指瓶子已經破碎，頭顱已經斷裂，只有瓶子和頭顱的名字，實際上已經沒有實體。這個比喻出自《大般涅槃經》，『是字不住』即是性空（本體空性），『亦不不住』即是相空（現象空性）。『法眼等』，指的是十行位（菩薩修行的十個階段）的出假，宣說四教和四悉檀的境智。『雖無境智等』，法由心造，全部的法就是心。心本來就沒有，諸法又怎麼能成立呢？不是有而有，三千世界宛然存在。無始以來，因為不覺悟，所以理性具足而情識迷惑。現在既然覺悟了，就知道心就是不離的。能觀（能觀察的心）和別有所照（所觀察的境界），只是在同一個心中勉強區分境和智，所以說『而論』。經文說，下境（較低的境界）就是所觀，照（觀照）就是能觀，能觀和所觀是一如的，所以都說『不思議』。『欲擬者』，大師尚且謙虛，表明沒有專斷執著，長久地祛除四種執著（有、無、亦有亦無、非有非無），是因為得到了無所住心（不執著于任何事物的心）的緣故。『慈悲等』，是爲了適應偏圓的根機而示現四教的形象。因此，前面是約四種境智來解釋其名稱。所以經文下面引用來證明。維摩經中，舍利弗問天女說：『你對於三乘（聲聞乘、緣覺乘、菩薩乘）有什麼志求？』天女說：『以聲聞法教化眾生，所以我為聲聞。以緣覺法教化眾生，所以我為辟支佛。以大悲心教化眾生，所以我為大乘。』觀音和天女都是分真菩薩（證得部分真理的菩薩），所以可以引用來證明別釋中的觀點。如果按照名字的方便，應該先說明觀智，再辨別世間境界。

【English Translation】 English version: The absence of a common cause is also the same. Therefore, what is explained in the sutras and treatises, whether it be the realm (境, jing) or wisdom (智, zhi), cannot be separated from 'self and others' (自等, zi deng). In the listing, the realms and wisdom of the Four Teachings (四教, si jiao: Tiantai's fourfold classification of Buddhist teachings) all accord with the Four Siddhanthas (四悉, si xi: four approaches to teaching based on the audience's needs). The Separate Teaching (別教, bie jiao) uniquely gains this name because its stage of 'emerging from emptiness' (出假位, chu jia wei) is precisely for transforming others through the Four Siddhanthas. The Complete Teaching (圓教, yuan jiao) is called 'inconceivable' (不思議, bu si yi) to highlight that the previous three teachings are all 'conceivable' (思議, si yi: understandable through thought). However, these four realms and wisdoms are all general explanations of the two words 'Guanshi' (觀世, guan shi: perceiving the world). If these differences are understood beforehand, then understanding the text will be much easier. The first two teachings take the six realms (六界, liu jie: earth, water, fire, wind, space, consciousness) and the three realms (三種世間, san zhong shi jian: sentient beings, land, wisdom and correct awareness) produced by the mind as their realm, while wisdom has the distinction of substance and analysis. The Separate Teaching takes the ten realms (十界, shi jie: hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas) and the three realms produced by the mind as its realm, using sequential wisdom (次第智, ci di zhi). The Complete Teaching takes the ten realms and the three realms inherent in the mind as its realm, using the one-mind three wisdoms (一心三智, yi xin san zhi). 'All dharmas arise from conditions' (一切法從緣, yi qie fa cong yuan) proves that the realm, wisdom, and conditions are all truly existent, in order to refute the view of 'demolishing and then emptiness' (破柝方空, po tuo fang kong: clinging to emptiness while denying all phenomena). 'Only having names' (但有名字, dan you ming zi) refers to a broken vase or a severed head, where there is only the name of the vase or head, but no actual substance. This metaphor comes from the Mahaparinirvana Sutra. 'The word 'is' does not abide' (是字不住, shi zi bu zhu) is emptiness of nature (性空, xing kong), and 'also does not not abide' (亦不不住, yi bu bu zhu) is emptiness of characteristics (相空, xiang kong). 'Dharma Eye, etc.' (法眼等, fa yan deng) refers to the 'emerging from emptiness' of the Ten Practices (十行, shi xing: ten stages of bodhisattva practice), expounding the realms and wisdom of the Four Teachings and Four Siddhanthas. 'Although there is no realm, wisdom, etc.' (雖無境智等, sui wu jing zhi deng), the dharma is created from the mind, and all dharmas are the mind. If the mind is originally non-existent, how can the dharmas be established? Not being existent yet existent, the three thousand worlds are clearly present. From beginningless time, due to non-awakening, reason is complete but emotions are deluded. Now that there is awakening, it is known that the mind is inseparable. The 'able to observe' (能觀, neng guan) and the 'separately observed' (別有所照, bie you suo zhao) are merely forcibly dividing the realm and wisdom within the same mind, hence the saying 'and discussing' (而論, er lun). The sutra says that the lower realm (下境, xia jing) is what is observed, and the illumination (照, zhao) is the able to observe. The able to observe and the observed are one and the same, so they are all said to be 'inconceivable'. 'Those who wish to imitate' (欲擬者, yu ni zhe), the master is still humble, indicating no arbitrary clinging, and the four clingings (四執, si zhi: existence, non-existence, both existence and non-existence, neither existence nor non-existence) are removed for a long time, because one has obtained the mind that abides nowhere (無所住心, wu suo zhu xin). 'Compassion, etc.' (慈悲等, ci bei deng) is to show the images of the Four Teachings to suit the capacities of the partial and complete. Therefore, the names are explained in terms of the four realms and wisdoms. Therefore, the sutra below quotes to prove it. In the Vimalakirti Sutra, Sariputra asks the goddess, 'What is your aspiration for the Three Vehicles (三乘, san cheng: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle)?' The goddess says, 'Because I transform sentient beings with the Sravaka Dharma, I am a Sravaka. Because I transform sentient beings with the Pratyekabuddha Dharma, I am a Pratyekabuddha. Because I transform sentient beings with great compassion, I am a Mahayana.' Guanyin and the goddess are both part-truth bodhisattvas (分真菩薩, fen zhen pu sa: bodhisattvas who have attained partial truth), so they can be quoted to prove the views in the separate explanation. If following the convenience of names, one should first explain the wisdom of observation, and then distinguish the realms of the world.

。若解義為便。前明世境。次辨觀智。以先有境可得論觀。若未有境何所可觀。譬如鏡鼓後方映擊。今從義便故。先境次智。三諦三境者。止觀明理性是一。對止名諦對觀名境。諸文所明諦即是境。不云二別。今亦同之。所以然者。諸文但云三觀不論三止故。且止觀行門。方乃委示。一因下列名此之三境者。謂此三境不一不三唯在一念。遍攝諸法三無差別。彼彼互融但以情迷不能覺了。遂于無縛法中強生繫縛。謂有情無情事異理異。于無脫法中而妄求解脫。遂厭苦欣樂舍有入空。離二邊求中道。故有凡夫生死及三教境智之異。故云為智所觀即為四也。四種觀者。經云。下智觀故得聲聞菩提。中智觀故得緣覺菩提。上智觀故得菩薩菩提。上上智觀故得佛菩提。今家釋義用對四教。以聲聞是下乘藏是最下教故。聲聞菩提即藏教也。緣覺是中乘通教復居藏別之間。菩薩是上乘別教仍居通教之上。圓教覆在別教之上。故云上上中論可知。終是三諦之境者。根有遍圓迷成四境。若論本理三諦常融。開為二觀者。即前藏別二觀俱觀俗諦。答下俗諦雖同。藏見粗相別見細相。故分二別。真亦淺深者。前三果分見故淺。四果究竟故深。亦互為淺深。既分粗細二俗。應有淺深二真。理則無二者見有淺深。真空但一偏真既爾。中真例知。此

【現代漢語翻譯】如果爲了方便理解教義，應該先闡明世間境界，然後辨析觀智。因為先有境界才能討論觀智，如果沒有境界，又觀什麼呢？就像鏡子和鼓，只有先有鼓，敲擊後鏡子才能反映。現在爲了方便理解教義，所以先說境界，再說觀智。三諦（sātya，真諦、俗諦、中諦）和三境，止觀所闡明的理性是一致的。相對於止來說，稱為諦；相對於觀來說，稱為境。各種經文所闡明的三諦也就是三境，沒有說它們是不同的。現在我們也這樣認為。為什麼呢？因為各種經文只說三觀，不說三止。而且止觀的修行方法，才詳細地闡述。因為下列名稱，所以稱為這三境，意思是這三境不一不三，只在一念之間，普遍包含一切法，三者沒有差別，彼此互相融合，只是因為情執迷惑，不能覺悟，于本來沒有束縛的法中，強行產生繫縛，認為有情和無情的事物不同，道理也不同。于本來沒有解脫的法中，妄想求解脫，於是厭惡痛苦，欣求快樂，捨棄有，進入空，離開二邊，尋求中道。所以有凡夫的生死，以及三教（藏教、通教、別教）的境智的差異。所以說，被智慧所觀照的，就是四種境界。四種觀智，經中說：『下智觀照，可以得到聲聞菩提（Śrāvakabodhi，聲聞的覺悟）；中智觀照，可以得到緣覺菩提（Pratyekabuddhabodhi，緣覺的覺悟）；上智觀照，可以得到菩薩菩提（Bodhisattvabodhi，菩薩的覺悟）；上上智觀照，可以得到佛菩提（Buddhabodhi，佛的覺悟）。』現在天臺宗解釋，用四教來對應。因為聲聞是下乘，藏教是最下等的教法，所以聲聞菩提就是藏教的果位。緣覺是中乘，通教又位於藏教和別教之間。菩薩是上乘，別教仍然位於通教之上。圓教又在別教之上。所以說『上上』。《中論》可以知道。最終都是三諦的境界，根源上有普遍和圓滿的，因為迷惑而形成四種境界。如果從根本的道理來說，三諦常常是融合的。分為兩種觀智，就是前面的藏教和別教兩種觀智，都觀照俗諦（saṃvṛti-satya，世俗諦）。回答：雖然俗諦相同，藏教所見的是粗相，別教所見的是細相，所以分為兩種。真諦（paramārtha-satya，勝義諦）也有深淺，前面的三果（預流果、一來果、不還果）所見是分段的，所以淺；四果（阿羅漢果）究竟，所以深。也可以互相作為淺深。既然分了粗細兩種俗諦，應該有淺深兩種真諦。道理上沒有兩種，只是見解有深淺。真空只有一個，偏真既然如此，中真也可以類推。

【English Translation】 If we explain the meaning for convenience, we should first clarify the worldly realms and then distinguish the wisdom of observation. Because only when there are realms can we discuss the wisdom of observation. If there are no realms, what can we observe? It's like a mirror and a drum. Only when there is a drum first, can the mirror reflect after being struck. Now, for the sake of convenience in understanding the doctrine, we will first talk about the realms and then the wisdom. The Three Truths (sātya, Satya-vacana, conventional truth, ultimate truth, and the middle way) and the Three Realms, the rationality elucidated by cessation and contemplation are consistent. Relative to cessation, it is called Truth; relative to contemplation, it is called Realm. The Three Truths elucidated in various scriptures are also the Three Realms, without saying that they are different. We also think so now. Why? Because various scriptures only talk about the Three Contemplations, not the Three Cessations. Moreover, the practice methods of cessation and contemplation are explained in detail. Because of the following names, they are called these Three Realms, meaning that these Three Realms are neither one nor three, but only in one thought, universally encompassing all dharmas, and the three are not different, mutually integrated, but because of emotional attachment and confusion, they cannot be awakened. In the dharma that originally has no bondage, they forcibly create bondage, thinking that sentient and non-sentient things are different, and the principles are also different. In the dharma that originally has no liberation, they falsely seek liberation, so they hate suffering and seek happiness, abandon existence and enter emptiness, leave the two extremes and seek the middle way. Therefore, there are the cycle of birth and death of ordinary people, and the differences in the realms and wisdom of the Three Teachings (Tripiṭaka teaching, common teaching, distinctive teaching). Therefore, it is said that what is contemplated by wisdom is the four realms. The Four Kinds of Wisdom of Observation, the scriptures say: 'By observing with lower wisdom, one can attain Śrāvakabodhi (the enlightenment of a Śrāvaka); by observing with middle wisdom, one can attain Pratyekabuddhabodhi (the enlightenment of a Pratyekabuddha); by observing with upper wisdom, one can attain Bodhisattvabodhi (the enlightenment of a Bodhisattva); by observing with the highest wisdom, one can attain Buddhabodhi (the enlightenment of a Buddha).' Now, the Tiantai school explains it by corresponding to the Four Teachings. Because Śrāvaka is the lower vehicle, and the Tripiṭaka teaching is the lowest teaching, so Śrāvakabodhi is the fruit of the Tripiṭaka teaching. Pratyekabuddha is the middle vehicle, and the common teaching is located between the Tripiṭaka teaching and the distinctive teaching. Bodhisattva is the upper vehicle, and the distinctive teaching is still above the common teaching. The perfect teaching is above the distinctive teaching. Therefore, it is said 'highest'. The Madhyamakaśāstra can be known. Ultimately, they are all the realms of the Three Truths. At the root, there are universal and perfect ones, which form four realms due to confusion. If we talk about the fundamental principle, the Three Truths are often integrated. Divided into two kinds of wisdom of observation, that is, the previous Tripiṭaka teaching and distinctive teaching, both contemplate the conventional truth (saṃvṛti-satya). Answer: Although the conventional truth is the same, the Tripiṭaka teaching sees the coarse aspects, and the distinctive teaching sees the subtle aspects, so they are divided into two kinds. The ultimate truth (paramārtha-satya) also has depths, the previous three fruits (Sotāpanna, Sakṛdāgāmin, Anāgāmin) are seen in segments, so they are shallow; the fourth fruit (Arhat) is ultimate, so it is deep. They can also be shallow and deep to each other. Since there are two kinds of conventional truths, coarse and subtle, there should be two kinds of ultimate truths, shallow and deep. In principle, there are not two kinds, but the views have depths. There is only one empty truth, since the partial truth is like this, the middle truth can be inferred.

淺深之言不可用通教復真消之。以文云理則無二。若約復真灼然。是二故知。答意各從當分等觀下云云者。應通前結數。前約自他護法等。能所合辨有七十八。今歷四教觀法。觀之則有三百十二請也。次明智下者。夫境智二法不分而分。故前釋境乃對智明。今文釋智還約境說。是知境非智莫顯。智非境莫成。義雖相仍文有傍正。觀因緣下標藏智。觀因緣空標通智。二諦觀者假是虛妄俗諦。空是審實真諦。今欲去俗歸真。故言觀。因緣空假是入空之詮。先須觀假知假虛妄而得會真。故言二諦觀。出假下標別智。從空而出故言出假。入在假內亦曰入假。故出入二名諸文互立。別雖三觀以假為正平等觀者。望前稱平等前破假用空。今破空用假破用既均故名平等。中道下標圓智。雖三觀一心從勝彰名故指中道。三皆名觀。複名智者通而為論。觀智義一。別而往目因果兩分。世智下斥凡夫也。以凡夫外道通有此智。不出生死不動煩惱。故云是世間之智也。但有名字者。以此世智虛誑不實。但有智名而無其體。故向云亦名名字智也。凡聖通用者。謂凡夫用此智得四禪八定。聖人二種不同。慧解脫人但用無漏智得成無學。俱解脫人俱用二智。斷惑之時隨用一智。故云凡聖通用也。以此智凡聖等有。故向云亦名等智也。但此下結斥也。

【現代漢語翻譯】現代漢語譯本淺顯或深刻的言論，都不能用通教和復真來消除。如果從文字上講道理，那麼（通教和復真）沒有區別。如果從復真（的角度）來看，（它們）確實是兩種不同的東西，所以要知道，回答的意義各自遵循其應有的部分，就像下面所說的等等。應該總結前面的數字，前面關於自他護法等等，能觀與所觀合起來辨析，有七十八種。現在歷經四教來觀察觀法，觀察的結果有三百一十二種請求。接下來闡明『智』（智慧）的含義。境（所觀之境）和智（能觀之智）這兩種法，不應分開而分開。所以前面解釋境，是爲了對照智來闡明。現在解釋智，還是圍繞境來說明。由此可知，沒有境，智就無法顯現；沒有智，境就無法成就。意義上雖然相互關聯，但文句上有側重。觀察因緣，標明藏智（Śākyamuni Buddha's wisdom）。觀察因緣空，標明通智。二諦觀，假是虛妄的俗諦（Saṃvṛti-satya），空是真實的真諦（Paramārtha-satya）。現在想要捨棄俗諦，歸向真諦，所以說『觀』。因緣空假是進入空的途徑。首先必須觀察假，知道假的虛妄，才能領會真諦，所以說二諦觀。出假，標明別智。從空而出，所以說『出假』。進入假內，也叫『入假』。所以『出』和『入』這兩個名稱在各種文獻中可以互換使用。別教雖然有三種觀法，但以假為正。平等觀，是相對於前面而言的，前面是破除假，運用空。現在是破除空，運用假，破除和運用都均衡，所以叫做平等。中道，標明圓智。雖然三種觀法一心同體，但從殊勝的角度彰顯名稱，所以指中道。三者都稱為『觀』，又稱為『智』，這是總的來說。觀和智的意義是一樣的。分別來說，是因和果兩方面的區分。世智，是用來貶斥凡夫的。因為凡夫和外道普遍都有這種智慧，不能脫離生死，不能動搖煩惱，所以說是世間的智慧。『但有名字』，是因為這種世間的智慧虛假不實，只有智慧的名稱，而沒有其實質。所以前面說也叫名字智。凡聖通用，是指凡夫用這種智慧可以得到四禪八定（catu-dhyāna and aṣṭa-samāpatti）。聖人有兩種不同，慧解脫人只用無漏智就可以成就無學（Arhat）。俱解脫人同時使用兩種智慧。斷惑的時候，隨意使用一種智慧。所以說凡聖通用。因為這種智慧凡夫和聖人都有，所以前面說也叫等智。但是下面是總結和貶斥。

【English Translation】 English version Shallow or profound words cannot be used to eliminate the teachings of the Shared Doctrine (通教 Tōngjiào) and the Recovered Truth (復真 Fùzhēn). If reasoning from the text, there is no difference (between the two). If viewed from the perspective of Recovered Truth, they are indeed two different things. Therefore, it should be understood that the meaning of the answers each follows its appropriate part, as mentioned below, etc. It should summarize the preceding numbers. The preceding discussion about self, others, Dharma protectors, etc., combining the observer and the observed for analysis, yields seventy-eight types. Now, going through the Four Teachings (四教 Sìjiào) to observe the methods of contemplation, the result of the observation is three hundred and twelve requests. Next, explaining the meaning of 'Wisdom' (智 Zhì). The two Dharmas of realm (境 Jìng, the object of observation) and wisdom (智 Zhì, the observing mind) should not be separated, yet they are separated. Therefore, the previous explanation of realm was to clarify it in contrast to wisdom. Now, explaining wisdom still revolves around the realm. From this, it can be known that without the realm, wisdom cannot manifest; without wisdom, the realm cannot be accomplished. Although the meanings are interconnected, the sentences have emphasis. Observing Dependent Origination (因緣 Hetu-pratyaya), it marks the Treasury Wisdom (藏智 Zàngzhì). Observing Dependent Origination as Empty (因緣空 Hetu-pratyaya-śūnyatā), it marks the Universal Wisdom (通智 Tōngzhì). The Two Truths Contemplation (二諦觀 Dvisatya-darśana), the provisional (假 Jiǎ) is the false Conventional Truth (俗諦 Saṃvṛti-satya), and the Empty (空 Śūnyatā) is the real Ultimate Truth (真諦 Paramārtha-satya). Now, wanting to abandon the Conventional Truth and return to the Ultimate Truth, therefore it is said 'Contemplation'. Dependent Origination, Empty, and Provisional are the means to enter emptiness. First, one must observe the provisional, know the falseness of the provisional, and then be able to comprehend the Ultimate Truth, therefore it is said Two Truths Contemplation. Emerging from the Provisional (出假 Chūjiǎ), it marks the Distinct Wisdom (別智 Biézhì). Emerging from emptiness, therefore it is said 'Emerging from the Provisional'. Entering within the provisional is also called 'Entering the Provisional' (入假 Rùjiǎ). Therefore, the two names 'Emerging' and 'Entering' can be used interchangeably in various texts. Although the Distinct Teaching has three contemplations, it takes the provisional as the primary. Equal Contemplation (平等觀 Samatā-darśana), is in relation to the preceding, where the preceding was breaking the provisional and using emptiness. Now, it is breaking emptiness and using the provisional, breaking and using are both balanced, therefore it is called Equal. Middle Way (中道 Madhyamā-pratipad), it marks the Perfect Wisdom (圓智 Yuánzhì). Although the three contemplations are of one mind, it highlights the name from the perspective of superiority, therefore it refers to the Middle Way. All three are called 'Contemplation', and also called 'Wisdom', this is speaking generally. The meaning of contemplation and wisdom is the same. Speaking separately, it is the distinction between cause and effect. Worldly Wisdom (世智 Laukika-jñāna), is used to criticize ordinary people. Because ordinary people and non-Buddhists universally have this wisdom, it cannot escape birth and death, cannot shake off afflictions, therefore it is said to be worldly wisdom. 'Only has a name' (但有名字 Dān yǒu míngzì), is because this worldly wisdom is false and unreal, only has the name of wisdom, but does not have its substance. Therefore, it was said earlier that it is also called Name Wisdom. Common to Ordinary and Noble (凡聖通用 Prthagjana-ārya-sādhāraṇa), refers to ordinary people using this wisdom to attain the Four Dhyānas and Eight Samāpattis (catu-dhyāna and aṣṭa-samāpatti). Noble people have two different types, those liberated by wisdom alone (慧解脫人 Prajñā-vimukta) only use non-outflow wisdom (無漏智 Anāsrava-jñāna) to achieve Arhatship (無學 Arhat). Those liberated by both (俱解脫人 Ubhayato-bhāga-vimukta) use both types of wisdom simultaneously. When cutting off delusions, they use one type of wisdom at will. Therefore, it is said to be common to ordinary and noble. Because this wisdom is possessed by both ordinary people and noble people, therefore it was said earlier that it is also called Equal Wisdom. However, what follows is a conclusion and criticism.

菩薩下顯菩薩也。於此觀中者。指世智也。既不斷惑但用世智。而能觀無常修六度。成其勝解終出生死。慈悲喜捨即四等心也。慈故與樂。悲故拔苦。見彼離苦得樂故喜。不求恩報故舍。不擇怨親等用此四故。名四等具一切法者。即六度四等萬行具修也。三十四心。謂八忍八智斷見。九無間九解脫斷思。如旃延子者。即釋論引迦旃延子。明菩薩義。釋迦初為陶師。值昔釋迦。發菩薩心行六度行也。三藏境智觀音者。菩薩自伏六蔽。悲心熏物。眾生稱名即能脫苦。自行六度慈心熏物。應可度者。即能示現令得安樂也。雖行於空等者。菩薩從薄地學遊戲神通。多修假觀八地出假故。名不住于空。初心謂見地也。為如佛者。被接之人能破無明。無明破已如通佛地。同得八相故名為如。不同通教等者。別人破空出假不同通人空心出假。扶習潤生知空非空。在六七住破空。出假即十行位塵沙據所迷之法。無知約能迷之心。四念處云。十住斷見思。又斷界外上品塵沙。十行中品十向下品。今論中品也。行滿者。以經論所明別教位。次等覺一位或有或無。今約無說故云十地行滿。稱理之觀者。別次第觀尚非稱理。藏通析體不稱可知。三諦圓融本性自爾。順性而觀故名稱理。理既下示稱理相。從初至後者。初謂名字依。解修觀名名字觀

【現代漢語翻譯】現代漢語譯本菩薩下顯菩薩也。在此觀想中的人，指的是世俗的智慧。即使不斷除迷惑，僅僅運用世俗的智慧，也能觀察無常、修習六度（佈施、持戒、忍辱、精進、禪定、般若），成就殊勝的理解，最終脫離生死。慈悲喜捨，就是四種平等心。因為慈愛，所以給予快樂；因為悲憫，所以拔除痛苦；見到他人脫離痛苦得到快樂而感到歡喜；不求回報，所以是舍。不選擇怨親，平等地運用這四種心，所以稱為四等。具備一切法，就是六度、四等、萬行全部修習。三十四心，指的是八忍八智斷除見惑，九無間九解脫斷除思惑。如同迦旃延子（Katyayaniputra）一樣，這是《釋論》引用的迦旃延子，闡明菩薩的意義。釋迦（Sakyamuni）最初是陶師，遇到過去的釋迦，發菩薩心，修行六度。三藏境智觀音（Avalokitesvara），菩薩自己降伏六種蔽障，以悲心薰陶眾生，眾生稱念他的名字就能脫離痛苦。自己修行六度，以慈心薰陶眾生，對於應該被度化的人，就能示現，使他們得到安樂。雖然行於空等，菩薩從薄地學習遊戲神通，多次修習假觀，八地出假，所以說不住于空。初心指的是見地。爲了像佛一樣，被接引的人能夠破除無明。無明破除后，就像通達佛地一樣，共同得到八相成道，所以稱為如。不同於通教等，別教破空出假不同於通教空心出假，扶助習氣，滋潤生命，知道空不是空。在六七住破空，出假，就是十行位。塵沙指的是所迷惑的法，無知指的是能迷惑的心。四念處說，十住斷見思，又斷除界外上品塵沙，十行中斷除中品，十向下品。現在論述的是中品。行滿，以經論所闡明的別教位，其次是等覺一位，或者有或者沒有，現在按照沒有來說，所以說十地行滿。稱理的觀想，別教次第觀尚且不是稱理，藏通析體不稱理是可以知道的。三諦圓融，本性自然如此，順應本性而觀想，所以稱為稱理。理既然下示稱理相。從初至后，初指的是名字依，解修觀稱為名字觀。

【English Translation】 English version 'Bodhisattva down manifests Bodhisattva'. 'In this contemplation' refers to worldly wisdom. Even without cutting off delusions, but using worldly wisdom, one can observe impermanence, cultivate the Six Perfections (dana, sila, ksanti, virya, dhyana, prajna), achieve superior understanding, and ultimately escape from birth and death. Loving-kindness, compassion, joy, and equanimity are the four immeasurable minds. Because of loving-kindness, one gives happiness; because of compassion, one removes suffering; seeing others escape suffering and attain happiness, one rejoices; without seeking repayment, it is equanimity. Without choosing between enemies and relatives, one uses these four equally, so it is called the Four Immeasurables. 'Possessing all dharmas' means cultivating all Six Perfections, Four Immeasurables, and myriad practices. The thirty-four minds refer to the eight forbearance and eight wisdoms that cut off the delusions of views, and the nine uninterrupted and nine liberations that cut off the delusions of thought. Like Katyayaniputra, this is Katyayaniputra quoted in the Shastra, clarifying the meaning of Bodhisattva. Sakyamuni was initially a potter, encountered the past Sakyamuni, generated the Bodhi mind, and practiced the Six Perfections. The Tripitaka Realm Wisdom Avalokitesvara, the Bodhisattva himself subdues the six obscurations, and with compassionate mind influences beings, beings who call upon his name can escape suffering. He himself practices the Six Perfections, and with loving-kindness influences beings, for those who should be saved, he can manifest and enable them to attain peace and happiness. Although practicing in emptiness, etc., the Bodhisattva learns the play of supernatural powers from the shallow ground, and cultivates the provisional contemplation many times, emerging from the provisional in the eighth ground, so it is said that he does not abide in emptiness. The initial mind refers to the ground of seeing. In order to be like the Buddha, the person who is received can break through ignorance. After ignorance is broken, it is like penetrating the Buddha ground, and together attaining the eight aspects of enlightenment, so it is called 'like'. Different from the common teaching, etc., the separate teaching's breaking of emptiness and emerging from the provisional is different from the common teaching's empty mind emerging from the provisional, supporting habits, nourishing life, knowing that emptiness is not emptiness. Breaking emptiness and emerging from the provisional in the sixth and seventh abodes, is the ten conduct positions. Dust and sand refer to the dharmas that are deluded, and ignorance refers to the mind that can delude. The Four Foundations of Mindfulness say that the ten abodes cut off the delusions of views and thoughts, and also cut off the superior grade of dust and sand beyond the realm, the middle grade in the ten conducts, and the inferior grade in the ten down. Now discussing the middle grade. The fulfillment of practice, according to the separate teaching positions explained in the sutras and treatises, and then the position of near-perfect enlightenment, either existing or not existing, now according to the non-existence, so it is said that the ten grounds are fulfilled. The contemplation that accords with principle, even the gradual contemplation of the separate teaching is not in accordance with principle, it can be known that the analysis of the body in the Tripitaka and common teachings is not in accordance with principle. The three truths are perfectly fused, the inherent nature is naturally so, contemplating in accordance with the inherent nature, so it is called according with principle. Since the principle shows the aspect of according with principle. From beginning to end, the beginning refers to the name reliance, understanding, practice, and contemplation are called name contemplation.

音。后謂妙覺。究竟顯理名究竟觀音。五即位殊圓觀一揆。五住圓除者。謂三惑俱破也。問十信位中既兩惑先去。何名五住圓除耶。答圓觀心性粗垢自去。故四念處以治鐵為喻。是故圓觀一生之中。初住可獲。若次第行者。借使一生兩惑先除。雖不經歷亦成次第。或圓接別。或別接通。或解圓行漸並兩惑先除。俱非今意。今文的取圓頓行者。故曰圓除。妙覺觀音者。問觀音是等覺。因人何故約妙覺極果釋耶。答觀音三昧經云。此菩薩已成正覺號正法明佛。觀音受記經云。次當補處稱為普光功德。其本跡若此。約究竟釋理應無失。問別名可爾通號如何。答文雖不明例有此釋。謂名字菩薩乃至究竟菩薩也。大論云。眾生無上者佛是。況菩薩眾生華梵之異名。通極果。文義在茲。此之三智者。並世智有四。以世智是境故。但云三。亦對五眼者。三智既約四教五眼亦然。肉天二眼照粗細事皆是世智。悉為諸觀境本。即同中論偈初句也。藏教觀音不斷煩惱故。唯約世智二眼也。若約二乘從此入析法觀。斷惑亦得慧眼。又菩薩於三祇百劫。得五神通獲法眼。分別根性調熟眾生。今以別教望之只名世智二眼。通唯慧眼別唯法眼。其意亦然。照真即一切智。故對慧眼即通教也。照假即道種智。故對法眼即別教也。藥即道滅病謂苦集。照

【現代漢語翻譯】現代漢語譯本音。後來稱作妙覺（Myojue）。究竟顯現真理，名為究竟觀音（Kuan-yin）。五即位殊圓觀一揆，意思是五住煩惱圓滿去除。五住圓除，指的是三種迷惑全部破除。問：在十信位中，既然有兩種迷惑先被去除，為什麼還稱為五住圓除呢？答：圓觀心性，粗糙的污垢自然去除。所以用四念處來比喻冶鐵。因此，圓觀在一生之中，最初的住位就可以獲得。如果次第修行，即使一生中兩種迷惑先被去除，雖然沒有經歷，也成為次第。或者圓接別教，或者別教接通教，或者理解圓教，修行漸進，兩種迷惑先被去除，都不是本文的意思。本文明確選取圓頓行者，所以說圓除。妙覺觀音，問：觀音是等覺位次的菩薩，為什麼用妙覺極果來解釋呢？答：觀音三昧經說，這位菩薩已經成正覺，號為正法明佛（Zhengfaming Buddha）。觀音受記經說，接下來應當補處，稱為普光功德（Puguang Gongde）。他的本跡是這樣的，用究竟來解釋，道理上應該沒有錯。問：別名可以這樣解釋，通號又該如何解釋呢？答：文中雖然沒有明確說明，但按照慣例有這樣的解釋，指的是名字菩薩乃至究竟菩薩。大智度論說，眾生中無上的是佛。何況菩薩和眾生只是梵語的不同名稱，都通向極果。文中的意義就在這裡。這三種智慧，加上世智，共有四種。因為世智是境界，所以只說三種。也對應五眼，三種智慧既然對應四教，五眼也是如此。肉眼和天眼照見粗細的事物，都是世智。全部作為各種觀的境界根本，就像中論偈的最初一句。藏教的觀音不斷煩惱，所以只對應世智二眼。如果按照二乘，從此進入析法觀，斷除迷惑也可以得到慧眼。另外，菩薩在三祇百劫中，得到五神通，獲得法眼，分別眾生的根性，調伏成熟眾生。現在用別教來看，只能稱為世智二眼。通教只有慧眼，別教只有法眼，意思也是這樣。照見真諦就是一切智，所以對應慧眼，也就是通教。照見假諦就是道種智，所以對應法眼，也就是別教。藥對應道，滅病對應苦集。

【English Translation】 English version Sound. Later called Myojue (Wonderful Enlightenment). Ultimately revealing the truth is called Ultimate Kuan-yin (Avalokiteśvara). 'Five' means the equality of different positions and perfect contemplation, meaning the complete removal of the five dwellings of affliction. The 'complete removal of the five dwellings' refers to the complete destruction of the three delusions. Question: In the ten stages of faith, since two delusions are removed first, why is it called the 'complete removal of the five dwellings'? Answer: Through perfect contemplation of the nature of the mind, the coarse defilements are naturally removed. Therefore, the Four Foundations of Mindfulness are used as a metaphor for smelting iron. Thus, perfect contemplation can be attained in the first stage of dwelling in one lifetime. If one practices sequentially, even if two delusions are removed first in one lifetime, although not experienced, it becomes sequential. Either the perfect connects to the distinct, or the distinct connects to the common, or understanding the perfect and practicing gradually, both delusions are removed first, none of these are the meaning of this text. This text specifically selects practitioners of the perfect and sudden teaching, so it is called 'complete removal'. Wonderful Enlightenment Kuan-yin, Question: Kuan-yin is a Bodhisattva of Equal Enlightenment, why is it explained in terms of the ultimate fruit of Wonderful Enlightenment? Answer: The Kuan-yin Samadhi Sutra says, 'This Bodhisattva has already attained perfect enlightenment, named Zhengfaming Buddha (Buddha of Righteous Dharma Illumination).' The Kuan-yin Prophecy Sutra says, 'Next, he should fill the position, called Puguang Gongde (Universal Light Merit).' His original traces are like this, explaining with the ultimate, there should be no mistake in principle. Question: Distinct names can be explained like this, how should common names be explained? Answer: Although the text does not explicitly state, according to convention, there is such an explanation, referring to the Bodhisattva of Name and Word up to the Bodhisattva of Ultimate Enlightenment. The Mahaprajnaparamita Sastra says, 'The unsurpassed among sentient beings is the Buddha.' Moreover, Bodhisattva and sentient beings are just different names in Sanskrit, both leading to the ultimate fruit. The meaning of the text lies here. These three wisdoms, plus worldly wisdom, there are four in total. Because worldly wisdom is the realm, only three are mentioned. Also corresponding to the five eyes, since the three wisdoms correspond to the four teachings, the five eyes are also like this. The physical eye and the heavenly eye illuminate coarse and fine matters, all of which are worldly wisdom. All serve as the fundamental realm of various contemplations, just like the first line of the verses in the Madhyamaka-karika. The Kuan-yin of the Tripitaka teaching does not cut off afflictions, so it only corresponds to the worldly wisdom and the two eyes. If according to the two vehicles, from this enter the analytical contemplation of dharmas, cutting off delusions can also obtain the wisdom eye. In addition, Bodhisattvas obtain the five supernormal powers and acquire the Dharma eye in three asamkhya kalpas, distinguishing the faculties of sentient beings, taming and maturing sentient beings. Now looking at it from the distinct teaching, it can only be called worldly wisdom and the two eyes. The common teaching only has the wisdom eye, the distinct teaching only has the Dharma eye, the meaning is also like this. Illuminating the truth is all-wisdom, so it corresponds to the wisdom eye, which is the common teaching. Illuminating the provisional is the wisdom of the path, so it corresponds to the Dharma eye, which is the distinct teaching. The medicine corresponds to the path, and eliminating the disease corresponds to suffering and accumulation.

真俗實相即一切種智。此眼即佛眼也。三法真俗中也。俗攝肉天法三眼。佛眼有五眼用。故曰一而異名。小般若云。如來有肉眼不。答云有。乃至有佛眼不。答云有。今經云。五眼具足成菩提。皆此意也。但從勝受名。云佛眼耳。譬如眾流入海失本名字。大論云。十智入如實智無複本名。但稱如實智。五眼具足而但稱佛眼。三智下云云者。應釋出開合。所以四觀。謂大經四種十二因緣觀。下中上上上。彼經通取析法故。明四觀。大品瓔珞直就摩訶衍但明三觀三智。今若開二經合涅槃者。應開析法從假入空觀生滅一切智也。若合涅槃就二經者。下中觀同是一切智也。若將三經。若開若合對五眼者。肉天二眼皆是世智。為諸觀境本。若三觀三智。從此境即入體法一切智。若四觀四智。從此境即入析法一切智。今約菩薩不斷惑邊故。向以世智對藏。又藏教滅事方空。既存於事故對世智。中論偈初句對藏。即此意也。余眼對智及觀悉如向文。收攝下注云云者。凡諸經論所明名相束廣。開狹常使成三。三一一三互融互攝。攬入己心以成妙觀。乃知十方佛法不離剎那。世者不約界業釋機。若論為機正在音字。若不連世其義莫顯。以十法界是生機處。故就文分二。初通明世義差別隔異者。於此十中有凡有聖。有大有小。有權有實。二

【現代漢語翻譯】現代漢語譯本『真俗實相』（真實和世俗的真實面貌）即是『一切種智』（佛陀所擁有的，瞭解一切事物真相的智慧）。這隻眼睛就是『佛眼』（佛所擁有的眼睛）啊。『三法』（三種佛法）存在於『真俗』（真實和世俗）之中。『俗』（世俗）包含『肉眼』（凡人的眼睛）、『天眼』（天人的眼睛）和『法眼』（阿羅漢的眼睛）這三種眼睛。『佛眼』（佛的眼睛）具有五眼的作用。所以說『一而異名』（本質相同但名稱不同）。《小般若經》（小部般若經）中說：『如來（佛陀）有肉眼嗎？』回答說：『有。』乃至『有佛眼嗎？』回答說：『有。』現在這部經中說：『五眼具足成菩提』（具備五眼才能成就菩提，即覺悟）。都是這個意思。只是從殊勝的角度來命名，稱為『佛眼』罷了。譬如眾多的河流流入大海，失去了原本的名字。《大智度論》（摩訶般若波羅蜜經釋論）中說：『十智』（十種智慧）進入『如實智』（符合事物真實情況的智慧）后，就沒有原本的名字了，只稱為『如實智』。五眼具足而只稱為『佛眼』。『三智下云云者』（關於三種智慧的論述）應該解釋開合的道理。所以有『四觀』（四種觀行），指的是《大涅槃經》（大般涅槃經）中的四種十二因緣觀，即下、中、上、上上。那部經普遍採取『析法』（分析事物的方法），所以闡明四觀。《大品般若經》（摩訶般若波羅蜜經）和《瓔珞經》（菩薩瓔珞本業經）直接就『摩訶衍』（大乘）闡明三觀三智。現在如果要將兩部經（《大品般若經》和《瓔珞經》）與《涅槃經》（大般涅槃經）結合，應該將『析法』（分析事物的方法）從『假入空觀』（通過觀察虛假現象進入空性的觀行）解釋為『生滅一切智』（瞭解一切事物生滅變化的智慧）。如果將《涅槃經》（大般涅槃經）與兩部經（《大品般若經》和《瓔珞經》）結合，下觀和中觀相同，都是『一切智』（瞭解一切事物總相的智慧）。如果將三部經（《大品般若經》、《瓔珞經》和《涅槃經》）開合起來對應五眼，『肉眼』（凡人的眼睛）和『天眼』（天人的眼睛）都是『世智』（世俗的智慧），是各種觀行的基礎。如果進行三觀三智的觀行，從這個境界就能進入『體法一切智』（證悟事物本體的智慧）。如果進行四觀四智的觀行，從這個境界就能進入『析法一切智』（通過分析事物證悟的智慧）。現在因為菩薩沒有斷除迷惑，所以用『世智』（世俗的智慧）來對應『藏教』（聲聞藏教）。而且『藏教』（聲聞藏教）滅除現象才證悟空性，既然還存在現象，就用『世智』（世俗的智慧）來對應。《中論》（中觀論頌）偈頌的第一句對應『藏教』（聲聞藏教），就是這個意思。其餘的眼睛對應智慧和觀行，都像前面的文句一樣。『收攝下注云云者』（關於收攝的註釋）凡是各種經論所闡明的名相，收束其廣，開顯其狹，常常使其成為三，三一一三互相融合互相攝取，納入自己的內心，以成就妙觀。才知道十方佛法不離剎那。『世者不約界業釋機』（關於世的解釋不侷限於界和業來解釋根機），如果論述根機，關鍵在於音字。如果不聯繫『世』（世間），它的意義就不明顯。因為十法界是產生根機的地方，所以就文句分為兩部分。第一部分總的闡明『世』（世間）的意義，差別隔異，在這十法界中有凡有聖，有大有小，有權有實。第二部分

【English Translation】 English version 'True and mundane reality' (the true nature of reality and the mundane world) is 'Omniscience' (the wisdom of a Buddha, understanding the truth of all things). This eye is the 'Buddha-eye' (the eye possessed by a Buddha). The 'Three Dharmas' (three kinds of Buddhist teachings) exist within 'true and mundane' (reality and the mundane world). 'Mundane' (the mundane world) includes the 'flesh eye' (the eye of ordinary people), 'heavenly eye' (the eye of heavenly beings), and 'dharma eye' (the eye of an Arhat). The 'Buddha-eye' (the eye of a Buddha) has the function of the five eyes. Therefore, it is said 'one but different names' (same essence but different names). The 'Smaller Prajna Sutra' (Smaller Perfection of Wisdom Sutra) says: 'Does the Tathagata (Buddha) have a flesh eye?' The answer is: 'Yes.' And so on, 'Does he have a Buddha-eye?' The answer is: 'Yes.' This sutra now says: 'The five eyes are complete to achieve Bodhi' (possessing the five eyes is necessary to achieve Bodhi, i.e., enlightenment). This is the meaning. It is just named 'Buddha-eye' from a superior perspective. For example, many rivers flow into the sea and lose their original names. The 'Mahaprajnaparamita Sastra' (Treatise on the Great Perfection of Wisdom Sutra) says: 'The ten wisdoms' (ten kinds of wisdom) enter 'Suchness-wisdom' (wisdom that conforms to the true nature of things) and no longer have their original names, but are only called 'Suchness-wisdom'. The five eyes are complete but are only called 'Buddha-eye'. 'The following discussion on the three wisdoms' should explain the principle of opening and closing. Therefore, there are 'four contemplations', referring to the four types of twelve-linked dependent origination contemplation in the 'Mahaparinirvana Sutra' (Great Nirvana Sutra), namely lower, middle, upper, and highest. That sutra universally adopts the 'analysis of dharmas' (method of analyzing things), so it clarifies the four contemplations. The 'Great Chapter Prajna Sutra' (Mahaprajnaparamita Sutra) and the 'Inngluo Sutra' (Bodhisattva Inngluo Sutra) directly explain the three contemplations and three wisdoms based on 'Mahayana' (Great Vehicle). Now, if we want to combine the two sutras (the 'Great Chapter Prajna Sutra' and the 'Inngluo Sutra') with the 'Nirvana Sutra' (Great Nirvana Sutra), we should explain the 'analysis of dharmas' (method of analyzing things) from the 'contemplation of entering emptiness from the false' (contemplation of entering emptiness by observing false phenomena) as 'wisdom of all arising and ceasing' (wisdom of understanding the arising and ceasing of all things). If we combine the 'Nirvana Sutra' (Great Nirvana Sutra) with the two sutras (the 'Great Chapter Prajna Sutra' and the 'Inngluo Sutra'), the lower and middle contemplations are the same, both are 'omniscience' (wisdom of understanding the general characteristics of all things). If we open and close the three sutras (the 'Great Chapter Prajna Sutra', the 'Inngluo Sutra', and the 'Nirvana Sutra') to correspond to the five eyes, the 'flesh eye' (the eye of ordinary people) and the 'heavenly eye' (the eye of heavenly beings) are both 'worldly wisdom' (mundane wisdom), which is the basis of various contemplations. If we practice the three contemplations and three wisdoms, we can enter the 'wisdom of the essence of dharmas' (wisdom of realizing the essence of things) from this realm. If we practice the four contemplations and four wisdoms, we can enter the 'wisdom of analyzing dharmas' (wisdom of realizing through analyzing things) from this realm. Now, because Bodhisattvas have not cut off delusion, they use 'worldly wisdom' (mundane wisdom) to correspond to the 'Tripitaka teaching' (Sravaka Tripitaka teaching). Moreover, the 'Tripitaka teaching' (Sravaka Tripitaka teaching) extinguishes phenomena to realize emptiness, since phenomena still exist, 'worldly wisdom' (mundane wisdom) is used to correspond to it. The first verse of the 'Madhyamaka-karika' (Verses on the Middle Way) corresponds to the 'Tripitaka teaching' (Sravaka Tripitaka teaching), which is the meaning. The remaining eyes correspond to wisdom and contemplation, all like the previous sentences. 'The following notes on collection and inclusion' All the terms and concepts explained in various sutras and treatises, narrowing their breadth and revealing their narrowness, often make them become three, three one one three mutually integrate and mutually absorb, incorporate into one's own mind, to achieve wonderful contemplation. Then one knows that the Buddha-dharma of the ten directions is inseparable from the moment. 'The world is not explained by realms and karma to explain the machine' (the explanation of the world is not limited to realms and karma to explain the root machine), if discussing the root machine, the key lies in the sound and words. If it is not connected to the 'world' (world), its meaning is not obvious. Because the ten dharma realms are the place where the root machine arises, so the sentences are divided into two parts. The first part generally explains the meaning of 'world' (world), with differences and separations, in these ten dharma realms there are ordinary and holy, large and small, expedient and real. The second part

報三業高下不同。名別名異。世是下別顯為機。世是色者。又闕心字。於十法界各三世間。假實屬正國土屬依。今云色心且指五陰實法也。假名攬陰而立國土。乃陰所居故舉色心足該餘二。色即觀世身等者。謂若約大士自行觀五陰空而成聖道則應名觀世身。及觀世意。既名觀音即是觀彼十界眾生口業為機。故云音是機也。此約化他立稱。此文且以身意在應口業屬機。若具足論各備三業。三俱在機者。如五體投地燒香散華身業為機。大士往應即觀世身。繫念數息意業為機。大士往應即觀世意。祈請口業為機。大士往應。即觀世音三俱在應身意如向。若約口業。即是大士自觀音聲而得成道。由自行成故能應物。此釋機應各三。與普門玄義或異者。符今疏文也。言菩薩等者。蓋西竺語倒。此方則云大道成眾生也。謂自求廣博大道。又成熟眾生。釋論下初發心即自求大道。度一切即成熟眾生。能忍成道事者。不同二乘匆匆取證。不動下魔不能動小不能破。有種種成者。名通四教故。因緣道即藏菩薩。空道即通菩薩。假道即別菩薩。第一義道即圓菩薩。文闕假道二字。又于諸道者。即前四道。然文但示藏教。通別餘三略無。直修因緣。如直行六度及四無量心。不修無常觀不發四弘誓者。但是人天之因。既亦名道。故須揀之。今言

【現代漢語翻譯】現代漢語譯本：報三業（報應的三種行為，即身、口、意）有高下不同，名稱各異。『世是下別顯為機』，『世是色者』，又缺少『心』字。在十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）中，各有三世間（眾生世間、國土世間、智正覺世間）。假法和實法屬於正報，國土屬於依報。現在說『色心』，暫且指五陰（色、受、想、行、識）的實法。假名是依五陰而立，國土是五陰所居住的地方，所以舉色心就足以概括其餘二者。『色即觀世身等者』，是說如果按照大士（偉大的修行者，菩薩的尊稱）自己修行，觀五陰皆空而成聖道，就應該名為觀世身，以及觀世意。既然名為觀音，就是觀察十界眾生的口業為機緣，所以說『音是機』。這是從化他的角度立稱。此文暫且以身意在應，口業屬機。如果具足論述，則各備三業。三者都在機緣中，如五體投地、燒香散華，身業為機緣，大士前往應化，即觀世身；繫念數息，意業為機緣，大士前往應化，即觀世意；祈請口業為機緣，大士前往應化，即觀世音。三者都在應化中，身意如前所述。如果從口業來說，就是大士自己觀察音聲而得成道。由於自己修行成就，所以能夠應物。這是解釋機應各有三種情況，與《普門玄義》或許不同，符合現在的疏文。『言菩薩等者』，大概是西竺（古印度）語倒裝，此地則說『大道成眾生』。是說自求廣博的大道，又成熟眾生。《釋論》下說，初發心就是自求大道，度一切就是成熟眾生。『能忍成道事者』，不同於二乘（聲聞乘和緣覺乘）匆匆取證。『不動下魔不能動小不能破』，有種種成就者，名稱通於四教（藏教、通教、別教、圓教），所以因緣道即藏教菩薩，空道即通教菩薩，假道即別教菩薩，第一義道即圓教菩薩。文中缺少『假道』二字。『又于諸道者』，即前四道。然而文中只顯示藏教，通別其餘三種略去沒有。直接修因緣，如直接修行六度（佈施、持戒、忍辱、精進、禪定、智慧）及四無量心（慈、悲、喜、舍），不修無常觀，不發四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）的，只是人天之因。既然也名為道，所以需要加以選擇。現在說

【English Translation】 English version: The retribution of the three karmas (actions of body, speech, and mind) varies in degree, and their names differ. 'The world is the lower distinction manifested as the opportunity,' and 'the world is form,' yet the word 'mind' is missing. In each of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), there are three realms (the realm of sentient beings, the realm of the land, and the realm of wisdom and correct enlightenment). The provisional and the real belong to the direct reward, while the land belongs to the dependent reward. Now, when we say 'form and mind,' we are temporarily referring to the real dharmas of the five skandhas (form, feeling, perception, volition, and consciousness). Provisional names are established based on the five skandhas, and the land is where the five skandhas reside, so mentioning form and mind is sufficient to encompass the other two. 'Form is observing the world's body, etc.,' means that if we follow the Great Being's (a respectful term for a bodhisattva) own practice, observing the emptiness of the five skandhas to achieve the holy path, it should be called observing the world's body and observing the world's mind. Since it is called Avalokitesvara (Guanshiyin, the one who perceives the sounds of the world), it is observing the speech karma of sentient beings in the ten realms as the opportunity, so it is said that 'sound is the opportunity.' This is establishing the name from the perspective of transforming others. This text temporarily considers the body and mind to be in response, and speech karma to belong to the opportunity. If discussed fully, each is equipped with the three karmas. All three are in the opportunity, such as prostrating with the five limbs, burning incense, and scattering flowers, the body karma is the opportunity, and the Great Being goes to respond, which is observing the world's body; focusing the mind and counting breaths, the mind karma is the opportunity, and the Great Being goes to respond, which is observing the world's mind; praying with speech karma is the opportunity, and the Great Being goes to respond, which is observing the world's sound. All three are in the response, the body and mind as mentioned before. If speaking from the perspective of speech karma, it is the Great Being himself observing the sound and attaining the path. Because of his own practice and achievement, he is able to respond to things. This explains that the opportunity and response each have three aspects, which may differ from the Profound Meaning of the Universal Gate, but it aligns with the current commentary. 'Speaking of bodhisattvas, etc.,' is probably an inversion of the Western Indian language (Sanskrit), here it is said 'the great path accomplishes sentient beings.' It means seeking the vast and broad great path oneself, and also maturing sentient beings. The Commentary below says that the initial aspiration is to seek the great path oneself, and liberating all is to mature sentient beings. 'Those who can endure the matter of accomplishing the path' are different from the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) who hastily seek to attain enlightenment. 'Without moving, the lower demons cannot move, the small cannot break,' those who have various accomplishments, the name applies to the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching), so the causal path is the Tripitaka Teaching Bodhisattva, the empty path is the Common Teaching Bodhisattva, the provisional path is the Distinct Teaching Bodhisattva, and the First Principle path is the Perfect Teaching Bodhisattva. The text is missing the words 'provisional path.' 'Also, in the various paths,' refers to the previous four paths. However, the text only shows the Tripitaka Teaching, the other three of the Common and Distinct Teachings are omitted. Directly cultivating causes and conditions, such as directly practicing the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom) and the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), not cultivating the contemplation of impermanence, and not making the Four Great Vows (sentient beings are boundless, I vow to liberate them; afflictions are endless, I vow to end them; dharma gates are countless, I vow to learn them; the Buddha path is supreme, I vow to attain it), are only the causes for humans and devas. Since it is also called a path, it needs to be selected. Now saying

道者。乃別顯菩薩修出世之道。故云起慈悲等。若通菩薩應揀二乘自證之道。別揀但從空出之道。圓揀次第之道。今菩薩即觀音本修圓行故。能於一道觀一切道。一行修一切行。故至分果隨機利見四應不同。自非觀心三千三諦者。其孰能至此乎。豈有舍一取一者。問如菩薩本修圓行。則舍偏小。何言無取捨耶。答取捨即無取捨。以圓觀權實不離心性。豈可舍心性取心性耶。以唯見心性故。然菩下雖知本具當體空中。而無所得故。無難苦及無分別。為機亦異等者。明鏡是一現像自殊。現像不同良由形對。故順四機有茲四應。以喻合法其旨可見。他人下問答。合在釋別名。后而在此者。或隨便或文誤。問意者。設云菩薩三業俱觀機者。意輪鑒機。此義可了。身口是色云何鑒機。故云身口若為觀聖觀智觀。前人等者。上觀去聲。下觀平聲。即是意輪觀彼十界身口之機。則可名觀世身觀世音也。非是聖人用自己身口觀他也。以身口但能現身說法故。然實觀三業之機。彼既正以身口為難。故不云意。但言觀前人身口也。通亦得者。上約別論觀機唯意。若約通義則三業本融六根互用。則聖人身口何妨觀機。但除下病謂妄情。法謂三障。妄情若去障體元真。若破三障即是破德。故但除病不除其法。蛇虺者。虺亦蛇也。爾雅云。蝮虺博

【現代漢語翻譯】現代漢語譯本『道者』，這是特別彰顯菩薩修習出世之道。所以說發起慈悲等等。如果通指菩薩，應當揀別二乘（聲聞、緣覺）自證之道，特別揀別只從空性出發之道，圓滿揀別次第漸進之道。現在這位菩薩（觀音菩薩）本來修習圓頓之行，所以能於一道觀一切道，一行修一切行。因此到了分證果位時，隨著機緣不同而示現四種不同的應化身。如果不是觀心三千三諦的修行者，又有誰能達到這種境界呢？難道會有捨棄一個而選取另一個的情況嗎？問：如果菩薩本來修習圓頓之行，那麼就應該捨棄偏頗狹小的法門，為什麼說沒有取捨呢？答：取捨即是無取捨。因為以圓融的智慧觀察權法和實法，都不離心性。難道可以捨棄心性而選取心性嗎？因為只是見到心性罷了。然而菩薩雖然知道一切本來具足，當體即空，但因為沒有所得的執著，所以沒有艱難困苦以及沒有分別。爲了適應不同根器的眾生，所以應化也不同等等。就像明鏡只有一面，但所顯現的影像卻各不相同。影像的不同，是因為所映照的形體不同。所以順應四種根器的眾生，才有這四種應化身。用比喻來說明，其中的道理就很明顯了。『他人下問答』，應該放在解釋別名之後，現在放在這裡，或許是隨意安排，或許是文句有誤。問：假設說菩薩的身、口、意三業都能觀察眾生的根機，那麼意輪（意業）鑑別根機，這個道理可以理解。但是身、口是色法，如何鑑別根機呢？所以說身、口如何能成為觀聖、觀智的工具呢？『前人等者』，上面的『觀』字讀去聲，下面的『觀』字讀平聲，指的是意輪觀察十法界眾生的身口之機。這樣就可以稱為觀世身、觀世音了。不是聖人用自己的身口去觀察他人。因為身口只能示現身相和宣說法義。然而實際上是觀察三業之機。對方既然主要以身口發問，所以沒有提到意業，只是說觀察前人的身口。『通亦得者』，上面是從別相上來說，觀察根機只能用意業。如果從通義上來說，那麼身、口、意三業本來就是圓融的，六根可以互相作用。那麼聖人的身口為什麼不能觀察根機呢？『但除下病謂妄情』，病指的是妄情，法指的是三障（煩惱障、業障、報障）。妄情如果去除，那麼障礙的本體就是本真的。如果破除了三障，那就是破除了功德。所以只是去除病，而不是去除法。『蛇虺者』，虺也是蛇。《爾雅》中說，蝮虺博。

【English Translation】 English version 'The Way' specifically reveals the Bodhisattva's cultivation of the path of transcending the world. Hence, it is said to arise from compassion, etc. If referring to Bodhisattvas in general, one should distinguish the self-realization path of the Two Vehicles (Śrāvakas and Pratyekabuddhas), especially distinguishing the path that only emerges from emptiness, and fully distinguishing the path of gradual progression. Now, this Bodhisattva (Avalokiteśvara) originally cultivates the perfect practice, so he can observe all paths in one path and cultivate all practices in one practice. Therefore, when reaching the stage of partial realization, the four different manifestations appear according to different opportunities. If one is not a practitioner who contemplates the mind as the Three Thousand Realms in a Single Thought and the Three Truths, who can reach this state? Could there be a situation of abandoning one and choosing another? Question: If the Bodhisattva originally cultivates the perfect practice, then he should abandon the biased and narrow Dharma doors. Why is it said that there is no acceptance or rejection? Answer: Acceptance and rejection are non-acceptance and non-rejection. Because observing provisional and real Dharmas with perfect wisdom does not depart from the nature of the mind. How can one abandon the nature of the mind and choose the nature of the mind? Because one only sees the nature of the mind. However, although the Bodhisattva knows that everything is originally complete and inherently empty, because there is no attachment to attainment, there is no difficulty or suffering and no discrimination. To adapt to beings of different capacities, the manifestations are also different, etc. It is like a mirror with only one surface, but the images it reflects are different. The difference in images is because the shapes being reflected are different. Therefore, to accord with the four types of beings, there are these four types of manifestations. Using this analogy, the principle is clear. 『The question and answer below』 should be placed after explaining the separate names, but it is placed here now, perhaps it is an arbitrary arrangement, or perhaps there is a textual error. Question: Suppose it is said that the Bodhisattva's three karmas (body, speech, and mind) can all observe the faculties of beings, then the mind wheel (mental karma) discerning the faculties can be understood. But body and speech are form, how can they discern the faculties? So how can body and speech become tools for observing the sage and observing wisdom? 『The former person, etc.』, the 『observe』 above is pronounced in the departing tone, and the 『observe』 below is pronounced in the even tone, referring to the mind wheel observing the faculties of body and speech of beings in the Ten Realms. In this way, it can be called observing the world's body and observing the world's sounds. It is not that the sage uses his own body and speech to observe others. Because body and speech can only manifest forms and proclaim the Dharma. However, in reality, it is observing the faculties of the three karmas. Since the other party mainly asked about body and speech, the mind karma was not mentioned, only observing the body and speech of the former person. 『Generally, it is also possible』, above it was discussed separately that observing the faculties can only be done with the mind karma. If discussed generally, then the three karmas are originally integrated, and the six senses can interact. Then why can't the sage's body and speech observe the faculties? 『But removing the illness below refers to delusional emotions』, illness refers to delusional emotions, and Dharma refers to the three obstacles (affliction obstacle, karma obstacle, retribution obstacle). If delusional emotions are removed, then the substance of the obstacles is the original truth. If the three obstacles are broken, then it is breaking merit. Therefore, only remove the illness, not remove the Dharma. 『Snakes and vipers』, a viper is also a snake. The Erya says, fuhui bo.

三寸首大如擘。注云。身廣三寸頭大如人擘指。此自一種蛇。名為蝮虺。螫音哲。又音適。蠆田界反螫蠆毒也。蛇虺如三障毒如妄執。今遣妄執如除毒。不迷三德如不侵人。三障本真如不殞命。如世咒蛇之法。但除其毒耳。調善者。謂調惡令善也。堪任乘御者。大經明咒師咒毒龍等。堪可乘御非殞彼命也。隨應得度者。以性惡不可斷故。故至果上為機所扣。現四惡趣身。

請觀音經疏闡義鈔卷第一大正藏第 39 冊 No. 1801 請觀音經疏闡義鈔

請觀音經疏闡義鈔卷第二

宋錢唐沙門釋智圓述

次約二義釋消伏者。前約一義唯就圓論。今約二義偏圓合辯。部屬方等故須兼含。消除即不斷是圓義。消滅即斷是別義。滅謂死滅。如殞蛇虺之命也。此斷不斷若約界內外。即四教也。界內斷即是藏。不斷是通界外。別圓已如向說。除伏即斷平伏即不斷。前以除對滅則滅死除生。今以除對平則平無所移。除猶改動。故須以平對不斷也。不無輕重者。有人三障俱重。須此三番。有人報障偏重。餘二障輕。但治其重輕者隨去。余例可解。無礙陀羅尼者。如法華明三陀羅尼一旋即旋假入空。二百千萬億旋即從空入假。旋轉分別。三法音方便。即是二觀方便得入中道解一切言音。亦能一音說法

【現代漢語翻譯】現代漢語譯本：『三寸首大如擘』。註釋說：『身廣三寸，頭大如人擘指』。這是一種蛇，名為蝮虺（fù huī，毒蛇名）。『螫』音哲，又音適。『蠆』音田界反，『螫蠆』指毒也。蛇虺（shé huī，毒蛇）如三障（sān zhàng，三種障礙：煩惱障、業障、報障），毒如妄執（wàng zhí，虛妄的執著）。現在去除妄執就像去除毒一樣，不迷惑於三德（sān dé，法身德、般若德、解脫德）就像不侵犯人，三障本真（sān zhàng běn zhēn，三障的本來面目）就像不喪命。就像世間咒蛇的方法，只是去除它的毒而已。『調善者』，是指調伏惡令其向善。『堪任乘御者』，《大經》（dà jīng，指《大般涅槃經》）說明咒師咒毒龍等，可以乘御而不取其性命。『隨應得度者』，因為本性惡不可斷除，所以在果位上被機所扣，示現四惡趣（sì è qù，地獄、餓鬼、畜生、阿修羅）之身。

《請觀音經疏闡義鈔》卷第一大正藏第 39 冊 No. 1801 《請觀音經疏闡義鈔》

《請觀音經疏闡義鈔》卷第二

宋錢唐沙門釋智圓述

其次用二義解釋『消伏』。前面用一義只就圓教（yuán jiào，佛教天臺宗的教義）來論述，現在用二義偏圓合起來辨析。因為屬於方等部（fāng děng bù，佛教經典的一類），所以必須兼含。『消除』即不斷，是圓義；『消滅』即斷，是別義。『滅』指死滅，如喪失蛇虺的性命。這種斷與不斷如果從界內界外來說，就是四教（sì jiào，藏、通、別、圓四種教法）。界內斷就是藏教（zàng jiào，聲聞藏教），不斷是通教（tōng jiào，三乘共通的教法），界外別教（bié jiào，獨特的教法）和圓教已如前面所說。『除伏』即斷，『平伏』即不斷。前面用『除』對『滅』，則滅死除生；現在用『除』對『平』，則『平』無所移動，『除』猶如改動，所以必須用『平』來對應不斷。『不無輕重者』，有人三障都重，需要這三番（sān fān，指三種不同的修持方法）。有人報障（bào zhàng，由惡業產生的果報所造成的障礙）偏重，其餘二障輕，只要治療其重者，輕者隨之去除，其餘情況可以依此類推。『無礙陀羅尼者』，如《法華經》（fǎ huá jīng，《妙法蓮華經》的簡稱）所說，闡明三陀羅尼（sān tuó luó ní，三種總持：聞持、思持、修持），一旋即旋假入空，二百千萬億旋即從空入假，旋轉分別，三法音（sān fǎ yīn，佛的三種說法之音：圓音、妙音、梵音）方便，就是二觀（èr guān，空觀和假觀）方便，得以進入中道（zhōng dào，不偏於有無二邊的中正之道），理解一切言音，也能以一音說法。

【English Translation】 English version: 'Three inches, head as big as a thumb'. The commentary says: 'Body three inches wide, head as big as a person's thumb'. This is a type of snake called a viper (fù huī, a type of venomous snake). 'Sting' is pronounced zhé, also shì. 'Scorpion' is pronounced tián jiè fǎn, 'sting scorpion' refers to poison. Snakes and vipers (shé huī, venomous snakes) are like the three obstacles (sān zhàng, three obstacles: afflictions, karma, and retribution), poison is like false attachments (wàng zhí, false attachments). Now removing false attachments is like removing poison, not being deluded by the three virtues (sān dé, three virtues: Dharmakaya, Prajna, and Liberation) is like not harming people, the original nature of the three obstacles (sān zhàng běn zhēn, the original nature of the three obstacles) is like not losing life. It's like the worldly method of cursing snakes, only removing their poison. 'Those who are tamed and good' refers to taming evil and making it good. 'Those who are capable of being ridden' The Mahayana Sutra (dà jīng, refers to the Mahaparinirvana Sutra) explains that mantra masters can control poisonous dragons with mantras, capable of riding them without taking their lives. 'Those who are saved according to their needs' because their inherent evil cannot be eradicated, they are triggered by opportunities at the fruition stage, manifesting bodies in the four evil realms (sì è qù, four evil realms: hell, hungry ghosts, animals, and asuras).

Commentary on the Sutra of Requesting Avalokitesvara, Volume 1 Taisho Tripitaka Volume 39, No. 1801, Commentary on the Sutra of Requesting Avalokitesvara

Commentary on the Sutra of Requesting Avalokitesvara, Volume 2

By Shramana Shizhiyuan of Qiantang, Song Dynasty

Next, explain 'subduing' using two meanings. Previously, only the perfect teaching (yuán jiào, Tiantai school of Buddhism) was discussed using one meaning. Now, analyze both the provisional and perfect teachings using two meanings. Because it belongs to the Vaipulya section (fāng děng bù, a category of Buddhist scriptures), it must include both. 'Eliminating' means not cutting off, which is the meaning of the perfect teaching; 'annihilating' means cutting off, which is the meaning of the distinct teaching. 'Annihilating' refers to death, like losing the life of a snake or viper. This cutting off or not cutting off, if discussed in terms of within or beyond the realm, refers to the four teachings (sì jiào, four teachings: Tripitaka, Shared, Distinct, and Perfect). Cutting off within the realm is the Tripitaka teaching (zàng jiào, Sravaka Tripitaka teaching), not cutting off is the Shared teaching (tōng jiào, teaching shared by the three vehicles), the Distinct teaching (bié jiào, distinct teaching) and Perfect teaching beyond the realm have been explained previously. 'Subduing' means cutting off, 'pacifying' means not cutting off. Previously, 'subduing' was contrasted with 'annihilating', so annihilating means death and subduing means life; now, 'subduing' is contrasted with 'pacifying', so 'pacifying' does not move anything, 'subduing' is like changing, so 'pacifying' must correspond to not cutting off. 'Not without varying degrees' some people have all three obstacles heavy, requiring these three methods (sān fān, three different methods of practice). Some people have heavy retribution obstacles (bào zhàng, obstacles caused by the results of bad karma), and the other two obstacles are light, just treat the heavy ones, and the light ones will be removed accordingly, the rest can be understood by analogy. 'Unobstructed Dharani' as the Lotus Sutra (fǎ huá jīng, short for Saddharma Puṇḍarīka Sūtra) explains, elucidating the three dharanis (sān tuó luó ní, three dharanis: hearing, thinking, and cultivating), one rotation is entering emptiness from provisionality, two hundred million rotations is entering provisionality from emptiness, rotating and distinguishing, the three Dharma sounds (sān fǎ yīn, three sounds of the Buddha's teachings: perfect sound, wonderful sound, Brahma sound) are the skillful means of the two contemplations (èr guān, contemplation of emptiness and contemplation of provisionality), enabling entry into the Middle Way (zhōng dào, the middle path that does not lean towards existence or non-existence), understanding all languages, and also being able to preach the Dharma with one sound.

隨類各解。得此三者。即入無礙陀羅尼。具足一切陀羅尼故云第一也。三昧或三摩提。此云正定。王三昧者。即首楞嚴等百八三昧。皆中道一心名王三昧也。然陀羅尼是慧性。三昧是定性。不二而二故分二別。因中修一心止觀。果上證此二法。法華疏云。三昧與陀羅尼體一而用異。寂用為三昧。持用名陀羅尼。今引大論正顯此經。神咒是中道無礙陀羅尼也。又引王三昧者。意明此慧。即定不二而二二而不二耳。遮三障等者。以遮惡不起是消除義。故經云。消除三障無諸惡持善不失。是調伏義。故經云。五眼具足成菩提。咒即是愿者。即解經題咒字義。謂大聖說此陀羅尼。只是咒愿眾生如佛。譬若蒲盧咒螟蛉也。然則陀羅尼既是梵語。咒字即當華言。經題華梵雙舉。故云陀羅尼咒。若爾何故云陀羅尼翻遮持耶。答古人見秘密不譯。例如此土禁咒等法。便以咒名往翻。然亦不失遮持之義。何者。咒既訓愿。如菩薩四愿。二愿拔苦即遮惡義。二愿與樂即持善義。故知咒與遮持義歸一揆。經者教也者。謂經即言教訓法訓常。有翻無翻俱指舊釋。即古來人師解義也。今唯訓教則四教。俱經。言略意周不俟余說。余疏即指普門玄義也。然雖指彼不無小異。辨體不同已如前記。又彼此雖俱感應為宗。彼是法華正約圓機感於圓應。雖明

三教意在開權。今經方等帶偏明矣。彼明普門示現。乃以慈悲為用。則與拔雙明。此顯舍離求救。乃以救危為用。則拔苦為正。彼明教相即偏而圓。此明教相偏圓相隔。宜在區別無得雷同。四義既指余疏。而復辨感應之宗者。以今經以感應為要。機通十界應通四教。各備四句其相難知。故此略示四句者。一冥機冥應。二冥機顯應。三顯機顯應。四顯機冥應。若過去善修三業。現在未運身口藉往善力。名為冥機也。雖不現見靈應而密為法身所益。不見不聞而覺而知。是為冥益也。二冥機顯應者。過去植善而冥機已成。便得值佛聞法現前獲利。是為顯益。如佛初出世最初得度之人。現在何嘗修行。諸佛照其宿種自往度之。即其義也。三顯機顯應者。現前身口精勤而能感降。故月蓋曲躬聖居門閫。又如行人道場禮懺能感靈應。是顯機顯應也。四顯機冥應。如人一世勤苦現善濃積而不顯。感冥有其利。此是顯機冥益。若依法華玄義。更開四句。以成三十六句。機應等在彼文詳之。題下譯人名者。司馬氏。都於建康是曰東晉。竺難提此云喜。西域人也。以第十一主恭帝元熙元年歲次己未。至此土。翻傳焉。或時等者。即他人分經。今依前者。今師以第四咒是護經故。屬流通生起三段。如別文者。光明疏云。序本序于正通。正本正

【現代漢語翻譯】現代漢語譯本三教（儒釋道）的意圖在於開啟權宜之法（方便之門）。如今，《金光明經》等經典已經明確指出了其中的偏差。其他經典闡明普門示現，是以慈悲為根本作用，從而達到拔除痛苦和給予快樂的雙重目標。而此經則強調捨棄依賴，尋求救助，以救助危難為主要作用，從而以拔除痛苦為核心。其他經典闡明教義的表相是既有偏差又有圓融，而此經則闡明教義的表相是偏差和圓融相互分離。應該加以區分，不能混為一談。前面已經指出了四種含義，現在再來辨析感應的宗旨。因為此經以感應為關鍵，感應的機緣貫通十法界，感應的途徑貫通四教（藏、通、別、圓），每一種都具備四種情況，其相互關係難以理解。因此，這裡簡要地說明四種情況：一、冥機冥應；二、冥機顯應；三、顯機顯應；四、顯機冥應。如果過去已經很好地修習了身、口、意三業，現在雖然沒有通過身口表現出來，但憑藉過去積累的善的力量，這被稱為冥機。雖然沒有親眼見到靈驗的感應，但暗中受到法身的利益，沒有聽到或看到，卻能覺察和知曉，這就是冥益。二、冥機顯應是指，過去已經種下善根，冥機已經成熟，便能遇到佛，聽聞佛法，當下獲得利益，這就是顯益。例如，佛陀最初出世時，最初得度的人，現在並沒有修行，諸佛卻照見他們過去所種下的善根，親自前去度化他們，就是這個意思。三、顯機顯應是指，現在通過身口精進修行，從而能夠感得佛菩薩降臨。例如，月蓋菩薩彎腰迎接，聖者居住在門檻之內。又如修行人在道場禮拜懺悔，能夠感得靈驗的感應，這就是顯機顯應。四、顯機冥應是指，如果有人一生勤奮努力，積累了很多善行，但並不顯現出來，卻能暗中感受到利益。這就是顯機冥益。如果按照《法華玄義》的說法，還可以展開為四句，從而形成三十六句。關於機和應的詳細情況，可以在那部著作中找到。經文題目下的譯者署名：司馬氏，在建康（今南京）翻譯，當時是東晉時期。竺難提（Buddhatrata），意為喜，是西域人。在第十一任皇帝恭帝元熙元年己未年（公元419年）來到此地翻譯此經。或者說，有時是其他人分譯此經，現在依據前者的說法。現在的老師認為，第四個咒語是用來保護經書的，因此屬於流通生起的三段，就像其他文章所說的那樣。《光明疏》說，序文是正文的序言，正文是根本。

【English Translation】 English version The intention of the Three Teachings (Confucianism, Buddhism, and Taoism) lies in opening up expedient means (gates of convenience). Now, scriptures like the Golden Light Sutra clearly point out the deviations within them. Other scriptures elucidate the manifestation of Universal Gate, using compassion as the fundamental function, thereby achieving the dual goal of removing suffering and giving happiness. This sutra, however, emphasizes abandoning reliance and seeking help, with rescuing from danger as the primary function, thus focusing on removing suffering as its core. Other scriptures clarify that the appearance of the teachings is both deviant and harmonious, while this sutra clarifies that the appearance of the teachings is that deviation and harmony are separate. They should be distinguished and not confused. Four meanings have already been pointed out, and now we will analyze the principle of interaction and response (感應, ganying). Because this sutra takes interaction and response as the key, the opportunities for interaction and response penetrate the Ten Dharma Realms, and the paths of interaction and response penetrate the Four Teachings (Tripitaka, Common, Distinct, and Perfect), each of which has four situations, and their interrelationships are difficult to understand. Therefore, here is a brief explanation of the four situations: 1. Hidden potential, hidden response; 2. Hidden potential, manifest response; 3. Manifest potential, manifest response; 4. Manifest potential, hidden response. If one has cultivated good deeds of body, speech, and mind well in the past, even if they are not expressed through body and speech in the present, relying on the power of past accumulated goodness, this is called hidden potential (冥機, mingji). Although one does not personally see the efficacious response, one secretly receives the benefits of the Dharmakaya, without hearing or seeing, yet being able to perceive and know, this is hidden benefit (冥益, mingyi). Second, hidden potential, manifest response refers to, having planted good roots in the past, the hidden potential has matured, and one can encounter the Buddha, hear the Dharma, and obtain benefits in the present, this is manifest benefit (顯益, xianyi). For example, when the Buddha first appeared in the world, the first people to be liberated did not practice in the present, but the Buddhas saw the good roots they had planted in the past and personally went to liberate them, that is the meaning. Third, manifest potential, manifest response refers to, through diligent practice of body and speech in the present, one can thereby induce the descent of Buddhas and Bodhisattvas. For example, Bodhisattva Moon Canopy bowed to welcome, and the sage resided within the threshold. Also, if practitioners perform prostrations and repentance in the dojo, they can induce efficacious responses, this is manifest potential, manifest response. Fourth, manifest potential, hidden response refers to, if a person works hard throughout their life, accumulating many good deeds, but they are not manifested, they can secretly feel the benefits. This is manifest potential, hidden benefit. If according to the Profound Meaning of the Lotus Sutra, it can also be expanded into four sentences, thereby forming thirty-six sentences. Details about the potential and response can be found in that work. The translator's name under the title of the scripture: Sima, translated in Jiankang (now Nanjing), during the Eastern Jin Dynasty. Buddhatrata (竺難提), meaning joy, was a person from the Western Regions. He came to this land in the first year of Emperor Gong of the eleventh reign, Jiwei year (419 AD), to translate this scripture. Or, sometimes others co-translated this scripture, now based on the former statement. The current teacher believes that the fourth mantra is used to protect the scriptures, so it belongs to the three sections of circulation and arising, just as other articles say. The Light Commentary says that the preface is the preface to the main text, and the main text is the root.

于序通。通本通於序正。即生起也。居一說之初者。如是等六事在一經之首。故神光駭集者。如法華放光動地。凈名合蓋現土。駭驚也。集謂集眾。言論激發者。如法華文殊彌勒問答釋疑。凈名寶積說偈述嘆。皆名述敘。引例云云者。他經為例如向引文。若的約今經則以舍離病苦為由。月蓋請佛為述。同有次序者。六事同故。應云由藉敘述各異不言。敘述文略耳。如他經多以瑞相為由。騰疑為述。此經以重病為由。求救為述。故云各異。此則束前三序為通別二序也。初釋。次序中疏文存略。通指舊解。今依諸疏六義科釋。一切諸經皆以此六居首者。大論云。佛將涅槃。阿難問佛。一切經首作何等語。佛答阿難。應云如是我聞一時佛在某方某國土與某大眾。非獨我法如是。三世佛經初亦然。故知六義即是通序。初如是者。即所聞法體也。佛如法相而說。阿難如聞相而傳。故言如也。佛如法相而解。阿難如海量而受。故言是。二我聞者。即聞持之人。阿難與聽眾述佛遺旨親承不謬。故云我聞。三一時者。聞持和合也。眾生感法佛慈赴教。機應之時故云一時。四佛者。能說教主也。佛陀此云覺者知者。謂自覺覺他覺行圓滿。自覺異凡夫。覺他異二乘。覺滿異菩薩五住。毗舍離者。此云廣博嚴凈。其國寬平名為廣博。城邑華嚴

故名嚴凈。觀解者。一心三觀能觀心性。猶如虛空。即具福慧二種。莊嚴無染無著。菴羅樹園者。庵羅是果樹之名。以樹目園。故云菴羅樹園。其果似桃。或云似柰。此樹開華華生一女。國人嘆異以園封之。園既屬女女人守護。故言菴羅樹園。宿善冥熏見佛歡喜。以園奉佛。佛即受之。而為住所。觀解者。三觀觀心心性不動。而修道品。因起悲誓善根牢固。成諸總持即住園也。疏云。如是者。者應云等。謂等取餘五事也。大林精舍等疏文唯存理解。然向下消經多無事釋。隨病隨機凡有四意。一執教忘行。二得事失理。三義易觀難。四情局性遍。示行示理從難從遍。且就理明義。例明一家觀心。不出三種。謂約行附法託事。約行則存乎止觀。事法則遍在諸文。然應深曉止觀所談心性三千遍攝一切大小理惑智行位教。若依若正不離己心方了。諸文隨事表對其旨有歸。是知觀雖有三意唯在一。以附法託事扶成約行耳。今釋大林精舍。即附事觀心也。故萬德之言並約己心非指他果。若指他果必迷自境。若了心境自即他故他即自故。不了此境自尚成他。況觀他耶。問凈名疏釋毗舍離等。皆約三義。一事釋。二約法門。三約觀心。直爾表對是約法門。以三觀攝事方名觀心。今疏以包含二諦故名大等。乃是約法門釋。應非附事觀心。

答文義隨便不可一準。以凈名經中有法喜為妻等文。文云。諸佛解脫當於眾生心行中求。既有二文。故分二釋。若諸文只以法門表對。即是觀心如止觀普賢白象方等。幡壇此皆直爾表對法門。而義例指為附事觀心。故須隨文豐約唯變所適。故今所表即是觀心。包含二諦者。即邊是中故曰包含萬德。下果上萬德因理本具故。指本具名為叢林。精無八倒者。中道精純非二邊雜故。離常無常等八種倒也。如涅槃即大經陳如品。觀色不凈者。應云觀色凈不凈。凈即有不凈即空。獲得常色即是中道。真常能破二邊。此真常亦名非常非無常也。今文從略。若具論者。應云觀受是苦是樂。因滅是受獲得常受。乃至觀識常無常。因滅是識獲得常識。仍是且論常德。樂我凈三亦復如是。今於五中略舉色陰故。云觀色。於八倒中略。舉不凈。於四德中略舉常德。具論必備也。五陰是所執之境。八倒是能執之心。四德是所顯之理此理顯處即此五陰。名五涅槃。一陰通除八倒者。約境別觀總而論。故觀一陰能除八倒。十八空者。空唯是一破十八。有名十八空。謂內空外空內外空乃至無法有法空也。重空觀者。以中道正觀。空生死之有空涅槃之無。名重空觀也。經與大比丘去。第六聞持之伴。此證阿難與大眾共聞。豈謬傳也。所以先聲聞次菩薩后

【現代漢語翻譯】現代漢語譯本：回答經文的意義不應拘泥於一種解釋。例如《維摩詰經》（Vimalakirti Sutra）中有『以法喜為妻』等語句。經文中說：『諸佛的解脫應當在眾生的心行中尋求。』既然有這兩種說法，因此分為兩種解釋。如果經文只是用法門來表示對應關係，那就是觀心，例如止觀、普賢菩薩的白象、方等懺法、幡壇等，這些都只是直接表示法門，而其意義和例子都指向依附於事相的觀心。因此必須根據經文的詳略而變化適應。所以現在所表示的就是觀心，包含二諦（Two Truths）的意思，即一邊就是中道，所以說包含萬德。下果（果地的萬德）是上因（理體）本來就具有的，所以指本具的理體名為叢林。精純而沒有八倒（Eight Reversals）的過失，是因為中道精純而不是二邊混雜的緣故。遠離常、無常等八種顛倒。如《涅槃經》（Nirvana Sutra）即《大般涅槃經》（Mahaparinirvana Sutra）的陳如品（Kauṇḍinya）。觀色不凈，應該說觀色是凈還是不凈，凈就是有，不凈就是空，獲得常色就是中道。真常能破除二邊，這個真常也叫做非有常非無常。現在的經文從簡略來說。如果詳細論述，應該說觀受是苦是樂，因為滅除了受而獲得常受，乃至觀識是常還是無常，因為滅除了識而獲得常識。仍然是暫且論述常德，樂、我、凈三種也是這樣。現在在五陰（Five Aggregates）中簡略地舉出色陰（Rūpa），在八倒中簡略地舉出不凈，在四德（Four Virtues）中簡略地舉出常德，詳細論述是必須的。五陰是所執著的境界，八倒是能執著的心，四德是所顯現的理體，這個理體顯現之處就是這五陰，名為五涅槃。一陰能普遍地去除八倒，是從境界的差別來觀察，總的來說，所以觀察一陰能去除八倒。十八空（Eighteen Aspects of Emptiness），空只是一個，用來破除十八種執著，所以有十八空的說法，即內空、外空、內外空，乃至無法有法空。重空觀，是以中道正觀，空生死之有，空涅槃之無，名為重空觀。經文說與大比丘去，是第六聞持的同伴，這證明阿難（Ānanda）與大眾共同聽聞，怎麼會是謬傳呢？所以先是聲聞（Śrāvaka），然後是菩薩（Bodhisattva），最後是……

【English Translation】 English version: The meaning of the answers in the scriptures should not be rigidly fixed to one interpretation. For example, in the Vimalakirti Sutra, there are phrases such as 'taking the joy of Dharma as one's wife.' The scripture states: 'The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' Since there are these two statements, they are divided into two interpretations. If the scriptures only use Dharma methods to express correspondence, then it is contemplation of the mind, such as Śamatha-Vipassanā, Samantabhadra Bodhisattva's white elephant, Fangdeng repentance rituals, banner altars, etc. These are all direct representations of Dharma methods, and their meanings and examples all point to contemplation of the mind attached to phenomena. Therefore, it must be changed and adapted according to the details of the scriptures. So what is being expressed now is contemplation of the mind, which includes the meaning of the Two Truths, that is, one side is the Middle Way, so it is said to contain myriad virtues. The lower fruit (the myriad virtues of the fruit realm) is inherent in the upper cause (the principle), so referring to the inherent principle is called a grove. Pure and without the fault of the Eight Reversals, because the Middle Way is pure and not mixed with the two extremes. Away from the eight inversions such as permanence and impermanence. Such as the Nirvana Sutra, that is, the Kauṇḍinya chapter of the Mahaparinirvana Sutra. Contemplating the impurity of form, it should be said whether contemplating form is pure or impure, pure is existence, impure is emptiness, and obtaining permanent form is the Middle Way. True permanence can eliminate the two extremes, and this true permanence is also called neither permanent nor impermanent. The current scripture is from a simplified perspective. If discussed in detail, it should be said that contemplating feeling is suffering or pleasure, because eliminating feeling obtains permanent feeling, and even contemplating consciousness is permanent or impermanent, because eliminating consciousness obtains permanent consciousness. It is still temporarily discussing permanent virtue, and the three of bliss, self, and purity are also like this. Now, in the Five Aggregates, the aggregate of form (Rūpa) is briefly mentioned, in the Eight Reversals, impurity is briefly mentioned, and in the Four Virtues, permanence is briefly mentioned. Detailed discussion is necessary. The Five Aggregates are the objects of attachment, the Eight Reversals are the minds that can be attached, and the Four Virtues are the principles that are revealed. The place where this principle is revealed is these Five Aggregates, called the Five Nirvanas. One aggregate can universally remove the Eight Reversals, which is observed from the difference of realms. Generally speaking, observing one aggregate can remove the Eight Reversals. The Eighteen Aspects of Emptiness, emptiness is only one, used to break eighteen attachments, so there is the saying of Eighteen Aspects of Emptiness, that is, inner emptiness, outer emptiness, inner and outer emptiness, and even the emptiness of non-existent Dharma and existent Dharma. The contemplation of emptiness upon emptiness is to use the correct view of the Middle Way to empty the existence of birth and death and the non-existence of Nirvana, called the contemplation of emptiness upon emptiness. The scripture says to go with the great Bhikshus, who are the companions of the sixth hearing and upholding, which proves that Ānanda heard together with the assembly, how could it be a false transmission? So first the Śrāvakas, then the Bodhisattvas, and finally...

天龍者。二乘滯空。凡夫滯有。菩薩不滯。常行不二故處其間。有五下云云者。應分經為五。一數。二位。三嘆。四名。五結。初數中與者共也。千二百五十者。三迦葉有弟子千人。優樓頻螺有五百。伽耶有三百。那提有二百。身子目連有弟子二百五十人。迦葉舍利弗等先並事火。翻邪入正。便得上果。感佛恩深常隨侍佛。故為同聞眾也。比丘此翻除饉。眾生薄福在因無法自資。得報多所饉乏。出家戒行是良福田。能生物善除因果之饉乏也。或言無翻。名含三義。一破惡者。如初得戒。即言比丘以三羯磨發善律儀。故言破惡二怖魔者。既能破惡魔羅恐其出我界域化我眷屬。故生驚怖。三乞士者。出家之人內修道德遠離四邪。告求資身故名乞士。此之三義通初後心。經家所列皆後心耳。二位阿羅漢此翻無著。或言無翻而含三義。謂不生殺賊應供也。無明糠脫後世田中不受生死果報。故言不生。九十八使惑盡故名殺賊。具智斷功德堪為人天福田。故言應供。三嘆中五句經文。初二句約所破嘆。次二句約能破嘆。后一句約果用嘆。初所破者。即世間因果也。諸漏是因後有是果。諸漏謂三漏欲有無明也。成論云。失道故名漏。律云。癡人造業開諸漏門。毗曇云。漏落生死。論律語異而同明漏義。漏盡是因滅也。後有即二十五有

【現代漢語翻譯】現代漢語譯本天龍（指天神和龍神等護法神）。二乘（聲聞和緣覺）之人執著于空性，凡夫俗子執著于實有，而菩薩則不執著于任何一邊。菩薩因為總是踐行不二法門，所以處於兩者之間。『有五下云云者』，應該將經文分為五個部分：第一是數字，第二是位次，第三是讚歎，第四是名稱，第五是總結。最初的數字中，『與』字是共同的意思。『千二百五十』是指，迦葉（Uruvilvā-Kāśyapa）有弟子一千人，優樓頻螺（Nadi-Kāśyapa）有五百人，伽耶（Gayā-Kāśyapa）有三百人，舍利弗（Śāriputra）和目犍連（Maudgalyāyana）有弟子二百五十人。迦葉、舍利弗等人先前都信奉火神，後來捨棄邪見歸入正道，因此證得了上乘的果位。他們感念佛陀的恩德深重，所以經常侍奉在佛陀身邊，因此被稱為『同聞眾』。『比丘』翻譯過來是『除饉』。眾生福報淺薄，在因地上沒有能力自我資助，所以得到的果報常常是飢餓貧乏。出家修行戒律是良好的福田，能夠產生善果，消除因果上的飢餓貧乏。或者說『比丘』沒有翻譯，這個名稱包含了三重含義：第一是『破惡』，比如初次受戒時，就說比丘通過三次羯磨（karma）生髮善良的律儀，所以說是破惡；第二是『怖魔』，既然能夠破除惡行，魔羅（Māra）就會恐懼他們超出自己的界域，轉化自己的眷屬，因此產生驚怖；第三是『乞士』，出家之人內在修養道德，遠離四種邪惡，對外乞求資養身體，所以叫做乞士。這三重含義貫通了初發心和後來的修行。經文中所列舉的都是後來的修行。第二是位次，『阿羅漢』翻譯過來是『無著』，或者說沒有翻譯，但包含了三重含義，即不生、殺賊、應供。無明的糠秕脫落，後世的田中不再接受生死的果報，所以說『不生』。九十八種煩惱全部斷盡，所以叫做『殺賊』。具備智慧和斷除煩惱的功德，堪為人天提供福田，所以說『應供』。第三是讚歎，五句經文。前兩句是就所破除的對象來讚歎，接著兩句是就能夠破除煩惱的能力來讚歎，最後一句是就果報的功用來讚歎。最初所破除的對象，就是世間的因果。諸漏是因，後有是果。諸漏指的是三種煩惱：欲漏、有漏、無明漏。《成實論》說，失去正道所以叫做漏。《律藏》說，愚癡的人造業，開啟了各種煩惱的門戶。《毗曇論》說，煩惱漏落到生死之中。論和律的說法不同，但都說明了煩惱的含義。漏盡是因，滅除煩惱。《後有》指的是二十五有。

【English Translation】 English version 'Tianlong' (Heavenly Dragons, referring to deities and dragon gods who protect the Dharma). Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) are attached to emptiness, ordinary people are attached to existence, while Bodhisattvas are not attached to either side. Because Bodhisattvas always practice the non-dual Dharma, they dwell in between. 'There are five below, etc.,' which means the sutra should be divided into five parts: first, number; second, position; third, praise; fourth, name; and fifth, conclusion. In the initial number, 'with' means together. 'One thousand two hundred and fifty' refers to Kāśyapa (Uruvilvā-Kāśyapa) having one thousand disciples, Uruvilvā-Kāśyapa (Nadi-Kāśyapa) having five hundred, Gayā-Kāśyapa (Gayā-Kāśyapa) having three hundred, and Śāriputra (Śāriputra) and Maudgalyāyana (Maudgalyāyana) having two hundred and fifty disciples. Kāśyapa, Śāriputra, and others previously worshipped fire gods, but later abandoned their heretical views and entered the right path, thus attaining the supreme fruit. They deeply appreciated the Buddha's kindness, so they often attended to the Buddha, and therefore were called 'the assembly of those who heard together'. 'Bhikkhu' translates to 'removing famine'. Sentient beings have shallow blessings, and in the causal ground, they lack the ability to support themselves, so the resulting retribution is often hunger and poverty. Leaving home to cultivate precepts is a good field of merit, which can produce good fruits and eliminate the famine of cause and effect. Alternatively, 'Bhikkhu' has no translation, but the name contains three meanings: first, 'breaking evil', such as when first receiving precepts, it is said that a Bhikkhu generates good precepts through three karmas (karma), so it is said to break evil; second, 'fearing Mara' (Māra), since they can break evil deeds, Māra will fear that they will exceed his realm and transform his dependents, thus causing fear; third, 'beggar', those who leave home cultivate morality internally, stay away from the four evils, and externally beg for sustenance, so they are called beggars. These three meanings run through the initial aspiration and later practice. What is listed in the sutra are all later practices. Second is position, 'Arhat' translates to 'no attachment', or it has no translation, but contains three meanings, namely, no birth, killer of thieves, and worthy of offerings. The chaff of ignorance falls off, and the field of future lives no longer receives the fruit of birth and death, so it is said 'no birth'. All ninety-eight afflictions are exhausted, so it is called 'killer of thieves'. Possessing the merits of wisdom and cutting off afflictions, they are worthy of providing a field of merit for humans and gods, so it is said 'worthy of offerings'. Third is praise, the five sentences of the sutra. The first two sentences praise the object to be eliminated, the next two sentences praise the ability to eliminate afflictions, and the last sentence praises the merit of the result. The initial object to be eliminated is the cause and effect of the world. The outflows are the cause, and subsequent existence is the effect. The outflows refer to the three afflictions: desire outflow, existence outflow, and ignorance outflow. The Tattvasiddhi Śāstra says that losing the right path is called outflow. The Vinaya says that foolish people create karma and open the gates of various afflictions. The Abhidharma says that afflictions fall into birth and death. The statements of the Śāstra and Vinaya are different, but they both explain the meaning of afflictions. The exhaustion of outflows is the cause, and the elimination of afflictions. 'Subsequent existence' refers to the twenty-five existences.

生處也。現因既盡後果不生。是果亡也。次能破者。即無漏定慧也。如煉真金者。珠叢云。镕金使精曰煉。煮絲令熟曰煉。故字宜從金。疏云。是總嘆者。即總嘆。修定學慧猶如鍊金。數數入定轉轉明凈也。又鍊金是約喻嘆。澄靜是約法嘆。喻總而法別也。合云澄即嘆慧。靜即嘆定。今云澄即嘆定等者。文誤。色界下約有漏無漏解諸定也。四禪四空是有漏定。八背舍是無漏定。前三背舍者。一內有色相外觀色。位在初禪。能捨自地及下地故。名背舍。二內無色相外觀色。三凈背捨身作證后五背舍者。四虛空處背舍。五識處背舍。六無所有處背舍。七非有想非無想背舍。八滅受想背舍。此八通名背舍者。智論云。背是凈潔五欲。舍是著心故名背舍。若發真無漏慧。斷三界結業盡。即名八解脫。故云。故知得解脫等者。身心澄靜也。云云者。謂八勝處十一切處等諸無漏禪。皆是身心澄靜也。經六通無礙是果上之用也。六通謂天眼天耳知他心宿命身如意漏盡。四名經文略舉十三尊者。身子智慧第一故。以大智標之。舍利弗具云舍利弗羅。此翻身子。以母好形身身之所生。故言身子。又翻珠子。其母于女人中聰明。聰明相在眼珠。珠之所生故名珠子。時人以子顯母為作此號。新云奢利弗呾羅。奢利云鹙。即百舌鳥。亦云春鶯。

【現代漢語翻譯】生處也（產生的地方）。現因既盡後果不生（現在的因已經窮盡，未來的果就不會產生），是果亡也（這就是果的滅亡）。其次，能夠破除煩惱的是無漏定慧（沒有煩惱的禪定和智慧）。如煉真金者（就像冶煉真金一樣）。珠叢云（《珠叢》中說）：『镕金使精曰煉（熔化金子使其精純叫做煉），煮絲令熟曰煉（煮絲使之熟透叫做煉）。』所以『煉』字應該從『金』。疏云（疏解中說）：『是總嘆者（這是總的讚歎），即總嘆（就是總的讚歎）。修定學慧猶如鍊金（修習禪定和智慧就像冶煉金子一樣），數數入定轉轉明凈也（多次入定，越來越明凈）。』又鍊金是約喻嘆（用冶煉金子來比喻讚歎），澄靜是約法嘆（用澄澈平靜來從法理上讚歎）。喻總而法別也（比喻是總體的，而法理是分別的）。合云澄即嘆慧（合起來說，澄澈就是讚歎智慧），靜即嘆定（平靜就是讚歎禪定）。今云澄即嘆定等者（現在說澄澈就是讚歎禪定等等），文誤（是文字錯誤）。下約有漏無漏解諸定也（下面從有煩惱和沒有煩惱的角度來解釋各種禪定）。四禪四空是有漏定（四禪和四空定是有煩惱的禪定）。八背舍是無漏定（八背舍是沒有煩惱的禪定）。前三背舍者（前面的三種背舍）：一內有色相外觀色（內心有色相，向外觀看色），位在初禪（位置在初禪）。能捨自地及下地故（能夠捨棄自身所處的禪定和更低的禪定），名背舍（所以叫做背舍）。二內無色相外觀色（內心沒有色相，向外觀看色）。三凈背捨身作證（清凈背舍，以身體來證得）。后五背舍者（後面的五種背舍）：四虛空處背舍（虛空處背舍）。五識處背舍（識處背舍）。六無所有處背舍（無所有處背舍）。七非有想非無想背舍（非有想非無想背舍）。八滅受想背舍（滅受想背舍）。此八通名背舍者（這八種都叫做背舍），智論云（《智論》中說）：『背是凈潔五欲（背是清凈地遠離五欲），舍是著心故名背舍（捨棄執著的心，所以叫做背舍）。』若發真無漏慧（如果生起真正的沒有煩惱的智慧），斷三界結業盡（斷除三界的煩惱和業障），即名八解脫（就叫做八解脫）。故云（所以說）：『故知得解脫等者（所以知道獲得解脫等等），身心澄靜也（是身心澄澈平靜的狀態）。』云云者（等等），謂八勝處十一切處等諸無漏禪（指八勝處、十一切處等各種沒有煩惱的禪定），皆是身心澄靜也（都是身心澄澈平靜的狀態）。經六通無礙是果上之用也（經典中說的六神通，是證果之後的作用）。六通謂天眼天耳知他心宿命身如意漏盡（六神通是指天眼通、天耳通、知他人心通、宿命通、身如意通、漏盡通）。四名經文略舉十三尊者（這裡只列舉了十三位尊者的名字）。身子智慧第一故（舍利弗智慧第一），以大智標之（所以用大智慧來標榜他）。舍利弗具云舍利弗羅（舍利弗，完整的說法是舍利弗羅），此翻身子（翻譯成身子）。以母好形身身之所生（因為他的母親容貌端莊，他是母親所生），故言身子（所以叫做身子）。又翻珠子（又翻譯成珠子）。其母于女人中聰明（他的母親在女人中非常聰明），聰明相在眼珠（聰明的相貌在眼珠上），珠之所生故名珠子（是眼珠所生，所以叫做珠子）。時人以子顯母為作此號（當時的人用兒子的名字來彰顯母親，為他取了這個名字）。新云奢利弗呾羅（新的翻譯是奢利弗呾羅）。奢利云鹙（奢利的意思是鹙），即百舌鳥（就是百舌鳥），亦云春鶯（也叫做春鶯）。

【English Translation】 The place of arising. When the present cause is exhausted, the subsequent effect does not arise. This is the cessation of the effect. Next, that which can destroy is the undefiled (anāsrava) samādhi and prajñā (wisdom). Like refining true gold. The 'Pearl Forest' says: 'Melting gold to make it pure is called refining; boiling silk to make it ripe is called refining.' Therefore, the character should be related to 'gold.' The commentary says: 'This is a general praise,' which means a general praise. Cultivating samādhi and learning wisdom is like refining gold; entering samādhi repeatedly becomes increasingly clear and pure. Furthermore, refining gold is a praise by way of metaphor, while clarity and tranquility are a praise by way of dharma. The metaphor is general, while the dharma is specific. Combining them, clarity praises wisdom, and tranquility praises samādhi. The statement 'clarity praises samādhi, etc.' is a textual error. Below, the various samādhis are explained in terms of defiled (sāsrava) and undefiled. The four dhyānas (catuḥ-dhyāna) and four formless attainments (catuḥ-āruppāyatana) are defiled samādhis. The eight emancipations (aṣṭa-vimokṣa) are undefiled samādhis. The first three emancipations: 1. One with internal form contemplates external forms, located in the first dhyāna. Because one can abandon one's own level and lower levels, it is called emancipation (vimokṣa). 2. One without internal form contemplates external forms. 3. Pure emancipation is realized by the body. The latter five emancipations: 4. Emancipation of the sphere of infinite space (ākāśānantyāyatana-vimokṣa). 5. Emancipation of the sphere of infinite consciousness (vijñānānantyāyatana-vimokṣa). 6. Emancipation of the sphere of nothingness (ākiṃcanyāyatana-vimokṣa). 7. Emancipation of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana-vimokṣa). 8. Emancipation of the cessation of perception and feeling (saṃjñāvedayitanirodha-vimokṣa). These eight are collectively called emancipations. The Mahāprajñāpāramitāśāstra says: 'Turning away (vi-) is purifying and cleansing the five desires; abandoning (mokṣa) is the mind of attachment, hence it is called emancipation.' If one develops true undefiled wisdom, and completely cuts off the bonds and karma of the three realms, it is called the eight emancipations. Therefore, it is said: 'Therefore, knowing that one has attained emancipation, etc., is the clarity and tranquility of body and mind.' 'Etc.' refers to the various undefiled samādhis such as the eight mastery (aṣṭa-abhibhāyatana) and the ten totalities (daśa-kṛtsnāyatana), all of which are the clarity and tranquility of body and mind. The six superknowledges (ṣaṭ-abhijñā) without obstruction are the function of the fruit. The six superknowledges are the divine eye (divya-cakṣus), the divine ear (divya-śrotra), knowing the minds of others (para-citta-jñāna), knowing past lives (pūrva-nivāsānusmṛti-jñāna), the ability to transform the body at will (ṛddhi-vidhi), and the exhaustion of outflows (āsrava-kṣaya). The four names are a brief mention in the sutra of the thirteen venerable ones. Śāriputra (舍利弗) is foremost in wisdom, hence he is marked by great wisdom. Śāriputra, fully called Śāriputra, is translated as 'body son.' Because his mother had a beautiful body and he was born from her body, he is called 'body son.' It is also translated as 'pearl son.' His mother was intelligent among women, and the sign of intelligence is in the pupils of the eyes. He was born from the pearl, hence he is called 'pearl son.' People at that time used the son's name to honor the mother, and gave him this name. The new translation is Śāriputra. Śāri means 'egret,' which is a mockingbird, also called 'spring oriole.'

弗呾羅言子。以母才辯喻如鹙鳥。此是彼子以母顯之。故云鹙子。目犍連姓也。翻讚誦。文殊問經翻萊茯根。真諦云。勿伽羅翻胡豆。二物古仙所嗜。因以命族。新云摩訶沒特伽羅。此云大采菽氏。上古有仙居山寂處。常采菉豆而食。因以為姓。尊者之母是彼之族。取母氏姓因以為名。得大神通。揀余諸姓故云大采菽氏。名拘律陀。拘律陀樹名。禱樹神得子。因以名焉。新云從父。本名名俱利迦。亦云拘隸多。摩訶迦葉此翻大龜氏婆羅門種。其先代學道。靈龜負仙圖而應。從德命族。故言龜氏。又翻飲光。上古有仙身有光明飲蔽日月。迦葉是彼之種。以姓為名。故名飲光。言大者。簡余迦葉。摩訶迦旃延此云文飾。亦云扇繩。母戀此子不肯改嫁。如繩系扇。新云摩訶迦多衍那。須菩提此翻空生。生時家中倉等等皆空。占者言吉。因空而生。字曰空生。或云善吉。阿㝹樓馱亦云阿那律。亦阿泥樓豆。皆梵音奢切。此翻無貧。昔于饑世贈辟支佛稗飯。獲九十一劫果報充足。故名無貧。新云阿泥律陀。此云無滅。劫賓那此雲房宿(音秀)父母禱房星感子。故用房宿以名生身也。又翻房宿(音夙)佛與同房宿化作老比丘。為之說法因而得道。故云房宿。慈恩云。房星房星現時生故。憍梵波提此翻牛呞。無量壽經稱牛王。增一云

【現代漢語翻譯】弗呾羅言子（Putra，意為兒子）。用母親善於辯論比喻為鹙鳥。這是因為兒子因母親而顯揚。所以稱為鹙子。目犍連（Maudgalyayana）是姓氏，翻譯為讚誦。文殊問經翻譯為萊茯根。真諦說，勿伽羅（Mudgala）翻譯為胡豆（蠶豆）。這兩種食物是古代仙人所喜愛的，因此用來命名家族。新的翻譯是摩訶沒特伽羅（Mahāmaudgalyāyana），這裡翻譯為大采菽氏。上古時代有仙人居住在寂靜的山中，常常採摘菉豆食用，因此以此為姓。尊者的母親是這個家族的人，取母親的姓氏作為他的名字。他獲得了大神通。爲了區別于其他姓氏，所以稱為大采菽氏。他的名字是拘律陀（Kolita），拘律陀是一種樹的名字。因為祈禱樹神而得到兒子，因此用這個名字命名。新的翻譯是從父而得名。本來的名字是俱利迦（Kalika），也稱為拘隸多（Kolita）。摩訶迦葉（Mahākāśyapa），這裡翻譯為大龜氏，是婆羅門種姓。他的先輩世代修道，有靈龜揹負仙圖出現，以此應驗。因為這個美德而命名家族，所以稱為龜氏。又翻譯為飲光。上古時代有仙人身體有光明，能夠遮蔽日月。迦葉是他們的後代，用姓氏作為名字，所以名為飲光。說『大』是爲了區別于其他的迦葉。摩訶迦旃延（Mahākātyāyana），這裡翻譯為文飾，也翻譯為扇繩。母親因為愛戀這個兒子而不肯改嫁，就像用繩子繫住扇子一樣。新的翻譯是摩訶迦多衍那（Mahākātyāyana）。須菩提（Subhūti），這裡翻譯為空生。出生的時候家中倉庫等等都空了。占卜的人說這是吉祥的徵兆，因為空而生，所以字叫做空生。或者說善吉。阿㝹樓馱（Aniruddha），也稱為阿那律（Anuruddha），也稱為阿泥樓豆（Aniruddha）。都是梵語發音的差異。這裡翻譯為無貧。過去在饑荒的年代，他曾經供養辟支佛稗飯，獲得了九十一劫果報充足。所以名為無貧。新的翻譯是阿泥律陀（Aniruddha），這裡翻譯為無滅。劫賓那（Kappina），這裡翻譯為房宿（xiù），父母祈禱房星而感應生子。所以用房宿來命名他的生身。又翻譯為房宿（sù），佛與他同房住宿，化作老比丘，為他說法，因此而得道。所以稱為房宿。慈恩說，因為房星出現的時候出生。憍梵波提（Gavāmpati），這裡翻譯為牛呞。無量壽經中稱為牛王，增一阿含經中說

【English Translation】 Putra (meaning 'son'), is likened to a heron because his mother was eloquent. This is because the son is known through his mother, hence called 'Śāriputra' (Son of Śāri). Maudgalyayana is a surname, translated as 'praise chanting'. The Mañjuśrī Questions Sutra translates it as 'Lai Fu root'. Paramārtha says that Mudgala translates as 'broad bean'. These two foods were favored by ancient immortals, hence used to name the clan. The new translation is Mahāmaudgalyāyana, here translated as 'Great Bean Gatherer Clan'. In ancient times, there were immortals living in secluded mountains, often gathering green beans to eat, hence using this as their surname. The Venerable One's mother was from this clan, taking his mother's surname as his name. He attained great supernatural powers. To distinguish him from other surnames, he is called 'Great Bean Gatherer Clan'. His name is Kolita, the name of a Kolita tree. Because he was obtained by praying to the tree spirit, he was named after it. The new translation is named after his father. His original name was Kalika, also called Kolita. Mahākāśyapa, here translated as 'Great Turtle Clan', is of the Brahmin caste. His ancestors practiced the Way for generations, and a divine turtle appeared carrying an immortal diagram, as a sign. Because of this virtue, the clan was named, hence called the Turtle Clan. It is also translated as 'Light Drinker'. In ancient times, there were immortals whose bodies had light, able to obscure the sun and moon. Kāśyapa is their descendant, using the surname as his name, hence named Light Drinker. Saying 'Great' is to distinguish him from other Kāśyapas. Mahākātyāyana, here translated as 'adornment', also translated as 'fan rope'. The mother, because of her love for this son, refused to remarry, like a fan tied with a rope. The new translation is Mahākātyāyana. Subhūti, here translated as 'Empty Birth'. When he was born, the family's granaries and so on were all empty. The diviner said this was an auspicious sign, born from emptiness, so his style name is Empty Birth. Or, Auspicious Goodness. Aniruddha, also called Anuruddha, also called Aniruddha. These are all variations in Sanskrit pronunciation. Here translated as 'Without Poverty'. In the past, during a time of famine, he offered coarse rice to a Pratyekabuddha, obtaining the reward of abundance for ninety-one kalpas. Hence named Without Poverty. The new translation is Aniruddha, here translated as 'Without Destruction'. Kappina, here translated as 'Lunar Mansion (xiù)', the parents prayed to the Lunar Mansion star and conceived a son. Therefore, the Lunar Mansion is used to name his physical body. Also translated as 'Lunar Mansion (sù)', the Buddha stayed with him in the same room, transformed into an old bhikshu, and taught him the Dharma, thus attaining the Way. Hence called Lunar Mansion. Ci En says, because he was born when the Lunar Mansion star appeared. Gavāmpati, here translated as 'Cow Chewer'. The Infinite Life Sutra calls him the Cow King, the Ekottara Agama says

。牛跡過去因摘一莖禾數粒墜地。五百世作牛償他。今雖人身尚作牛蹄牛呞之相。新云笈房缽底。此云牛相。畢陵伽婆蹉此翻余習。五百生中為婆羅門惡性粗言。今雖得果。余習尚在。如罵河神故名余習。新云畢轥陀伐蹉。薄拘羅此翻善容。以色貌端正故也。年一百六十歲無病無夭。有五不死報。後母置熬盤釜中。水中魚食。刀破皆不死。昔堅持不殺戒故。九十一劫命不中夭。昔為貧人施病比丘一訶梨勒。服已病除。故今無病。新云薄矩羅。難陀此翻善歡喜。亦云欣樂。亦喜根本。是放牛之人。因問佛放牛十一事。知佛具一切智。獲阿羅漢果。阿難陀此云歡喜。亦慶喜。世尊成道內外咸慶。當喜時生故名慶喜。羅睺羅此翻覆障。真諦云。羅睺本名修羅。能手障日月。翻此應云障月。佛言。我法如月此兒障我。不即出家世世障我。我世世能捨故言覆障。新云羅怙羅。此翻執日。所以新舊語殊者。皆由五天之境方土不同。梵萊傳來。方今有異。例如此土後漢都於洛陽。東晉遷於建業。儻漢籍先傳於身毒。必以北音為正。晉人後往于竺干。必以南語為正。故於所說不無矛盾。以此明之古來梵語。未必盡訛略也。五結眾所知識者。聞名欽德為知睹形。敬奉為識。菩薩眾下注云云者。應分經為四。一數。二嘆。三名。四結。約因

【現代漢語翻譯】牛跡過去因為摘取一根禾苗，導致幾粒穀子掉在地上，因此要用五百世轉生為牛來償還。如今雖然獲得了人身，但仍然帶有牛蹄和牛反芻的相貌。新譯的《云笈房缽底》，這裡譯為『牛相』。畢陵伽婆蹉（Bilinkavatsa）翻譯為『余習』，因為他在五百世中作為婆羅門，說話惡劣粗暴，如今雖然證得了果位，但過去的習氣仍然存在，就像他辱罵河神一樣，所以叫做『余習』。新譯為畢轥陀伐蹉（Bilin陀伐蹉）。薄拘羅（Bakkula）翻譯為『善容』，因為他的容貌端正美好。他活到一百六十歲，沒有疾病，也沒有夭折，這是因為他有五種不死之報。他的後母曾經把他放在燒熱的鐵鍋里，把他扔進水裡讓魚吃，用刀砍他都死不了。這是因為他過去堅持不殺生的戒律。在九十一劫中，他都沒有中途夭折。過去他曾經作為窮人，佈施給生病的比丘一顆訶梨勒果，比丘服用后病就好了，所以他今生沒有疾病。新譯為薄矩羅（Bakula）。難陀（Nanda）翻譯為『善歡喜』，也叫做『欣樂』，或者『喜根本』。他是一個放牛的人，因為向佛陀請教了放牛的十一件事，從而得知佛陀具有一切智慧，最終獲得了阿羅漢果。阿難陀（Ananda）翻譯為『歡喜』，也叫做『慶喜』。世尊成道時，內外都充滿喜慶，阿難陀正是在喜慶的時候出生的，所以叫做『慶喜』。羅睺羅（Rahula）翻譯為『覆障』。真諦法師說，羅睺本名修羅，能夠用手遮蔽日月，翻譯成這裡應該叫做『障月』。佛陀說：『我的佛法就像月亮，這個孩子會障礙我，如果不立即出家，世世代代都會障礙我。』我世世代代都能捨棄，所以叫做『覆障』。新譯為羅怙羅（Rahula），翻譯為『執日』。之所以新舊翻譯不同，都是因為五天竺的地域方言不同，梵文傳來，如今已經有所差異。例如我們這裡的後漢定都洛陽，東晉遷都建業。如果漢朝的典籍先傳到身毒（印度），一定會以北音為正宗。晉朝人後來前往天竺，一定會以南語為正宗。所以在翻譯上難免會有矛盾。由此可見，古代的梵語，未必都是訛誤省略的。五結眾所知識者，聞名欽德為知睹形，敬奉為識。菩薩眾下注云云者，應分經為四：一數，二嘆，三名，四結。約因

【English Translation】 The traces of the ox were due to picking a stalk of grain in the past, causing several grains to fall to the ground, thus requiring five hundred lifetimes as an ox to repay. Although now in human form, he still bears the appearance of ox hooves and the habit of chewing cud. The newly translated 'Yunjifang Bodi', here translated as 'Ox Appearance'. Bilinkavatsa (畢陵伽婆蹉) is translated as 'Residual Habit', because he was a Brahmin in five hundred lifetimes, speaking vile and rude words. Although he has now attained fruition, the past habit still remains, just like his cursing the river god, so it is called 'Residual Habit'. The new translation is Bilin陀伐蹉 (Bilin陀伐蹉). Bakkula (薄拘羅) is translated as 'Good Appearance', because his appearance is upright and beautiful. He lived to be one hundred and sixty years old, without illness or premature death, because he had five kinds of immortal retribution. His stepmother once put him in a hot iron pot, threw him into the water for the fish to eat, and cut him with a knife, but he could not die. This is because he adhered to the precept of not killing in the past. In ninety-one kalpas, he did not die prematurely. In the past, he was a poor man who gave a sick Bhikkhu a Haritaki fruit, and the Bhikkhu recovered after taking it, so he has no illness in this life. The new translation is Bakula (薄矩羅). Nanda (難陀) is translated as 'Good Joy', also called 'Happy Delight', or 'Root of Joy'. He was a cowherd who, after asking the Buddha about the eleven things about herding cows, learned that the Buddha possessed all wisdom, and finally attained the Arhat fruit. Ananda (阿難陀) is translated as 'Joy', also called 'Celebrated Joy'. When the World Honored One attained enlightenment, both inside and outside were filled with joy. Ananda was born at the time of joy, so he is called 'Celebrated Joy'. Rahula (羅睺羅) is translated as 'Covering Obstruction'. The Tripitaka Master Paramartha said that Rahu was originally named Asura, who could cover the sun and moon with his hands, and should be translated here as 'Obstructing the Moon'. The Buddha said, 'My Dharma is like the moon, this child will obstruct me, and if he does not immediately leave home, he will obstruct me in every lifetime.' I can give up in every lifetime, so it is called 'Covering Obstruction'. The new translation is Rahula (羅怙羅), translated as 'Grasping the Sun'. The reason why the old and new translations are different is because the regional dialects of the five Indias are different, and the Sanskrit has been changed since it was introduced. For example, the Later Han Dynasty here was based in Luoyang, and the Eastern Jin Dynasty moved to Jianye. If the Han Dynasty classics were first introduced to India, the northern pronunciation would be regarded as orthodox. The Jin Dynasty people later went to India, and the southern language would be regarded as orthodox. Therefore, there will inevitably be contradictions in translation. From this, it can be seen that the ancient Sanskrit may not all be erroneous and abbreviated. The five aggregates are known by the multitude, hearing the name and admiring the virtue is to know and see the form, and reverently offering is to recognize. The note below the Bodhisattva assembly should divide the sutra into four: first, number; second, praise; third, name; fourth, conclusion. About the cause.

者。且如圓教初緣無作發心至等覺邊際智滿。悉名為因。鄰果者。佛果。如十五日月。等覺如十四日月。相鄰近也。大智下總釋四句。此之解行悉在分真。目足備者目故能見喻解。足故能行喻行。目導足行故有所至。涼池喻三德涅槃也。若約下三教當分俱有大義。若望圓教前三非大故。大論云。我今如力欲演說大智彼岸實相義。當知大智即是觀諸法實相之觀也。亦有一切智下恐闕道種智三字。總別之異名者。觀中道是總。照二邊是別。即別而總邊即中故。二智即一切種智。即總而別。中即邊故一切種智即是二智。三智圓融總別一體。例如下舉小為例。十六諦即四諦下十六行也。四諦是總。十六是別。總別雖殊只是小教一切智耳。意顯圓教三智總別不同。只是圓頓一切種智。修行為語者。約自行也。從行以入理者。即住前修行至初住位。分證本理趣本之行。故云本行。化道者。約化他也。故引勸學證之。從本起行者。依智修行也。是則智為行本。智家之行故言本行。如般下彼經既皆勸學般若。驗知無智諸行不成。則是從大智本一心具足諸波羅密也。金光明雲。一切種智而為根本。無量功德之所莊嚴。亦此意也。當知稟教生智。以智導行行必入理。故與前釋共為表裡。珠為寶本以珠喻智。以寶喻行。皆成下釋皆悉成就也。

約四種等者。謂四菩薩果雖未滿。因行已圓。故言成就。藏初緣生滅四諦發誓名大智。行六度名本行。相業成名悉成就。通緣無生起誓名大智。檀三事空乃至般若名本行。十地如佛名成就。別緣無量生解名大智。行無量波羅密名本行。等覺名悉成就。圓緣無作發心名大智。一心萬行名本行。等覺智滿名悉成就。是則解行俱成就。故云皆悉。大經下六波羅密中雖有智慧。由在地前非是真證。故屬福德。登地真證乃名智慧。真雖有福從勝故也。以證此文滿足六度唯在福德。六中智慧則約地前。五度通真故並屬福。故今福慧悉在分真。故云成就及以滿足。今依下標示也。諸度即六度以修六故。根方調伏。如金下約圓正明金剛至檀義者。彼雖通三。今唯約圓。舍色名檀者。所舍乃同能捨則異。由能捨異故分教殊。今之能捨即圓三觀檀義。下明檀義該攝。言攝三者。三字恐誤。應云攝六。金剛論偈云。檀義攝於六資生無畏法。此中一二三是名修行住。無著云。若無精進疲倦故不能說法。若無禪定即貪信敬利養染心說法。若無智慧便顛倒說法。故約下述意也。由檀攝六故。今但約檀釋。又經下明檀以慧導。無慧導者不趣菩提。有慧導故即成正覺。斥無方便者者。即無慧導也。三事皆空者。謂不見施物施者受者。若準下疏文即以根塵

【現代漢語翻譯】現代漢語譯本關於四種『等者』，指的是四位菩薩的果位雖然尚未圓滿，但其因地的修行已經圓滿，所以說『成就』。在藏教中，最初緣于生滅四諦而發誓，稱為『大智』；修行六度，稱為『本行』；相好莊嚴的果報成就，稱為『悉成就』。通教中，緣于無生之理而發誓，稱為『大智』；佈施三事皆空，乃至般若智慧，稱為『本行』；十地菩薩的果位如同佛，稱為『成就』。別教中，緣于無量眾生而生起解脫之心，稱為『大智』；修行無量波羅蜜，稱為『本行』；等覺菩薩的果位，稱為『悉成就』。圓教中，緣于無作之理而發菩提心，稱為『大智』；一心具足萬行，稱為『本行』；等覺菩薩的智慧圓滿，稱為『悉成就』。這就是解行都已成就，所以說『皆悉』。《大般涅槃經》中，下六波羅蜜雖然有智慧，但因為在初地之前，並非真正的證悟，所以屬於福德。登地之後，才是真正的證悟，才稱為智慧。雖然真證中也有福德，但從殊勝的角度來說，還是稱為智慧。因此，根據這段經文，圓滿六度唯有在福德方面才能做到，六度中的智慧則指的是登地之前。五度（佈施、持戒、忍辱、精進、禪定）都通於真證，所以都屬於福德。因此，現在所說的福慧都屬於分證的階段，所以說『成就』和『滿足』。現在是根據經文的標題來標示的。諸度，就是指六度，因為修行六度才能調伏根性。如同《金剛經》下文約圓教來闡明金剛至檀那的意義，雖然也通於三教，但現在只約圓教來說。捨棄色身稱為佈施，所捨棄的東西相同，但能捨棄的心不同。由於能捨棄的心不同，所以教義有所區別。現在所說的能捨棄的心，就是圓教的三觀佈施之義。下文闡明佈施的意義涵蓋一切，說『攝三』，『三』字恐怕有誤，應該說『攝六』。《金剛經論》的偈頌說：『佈施之義涵蓋六種資生無畏法。』這其中的一二三是名為修行住。無著菩薩說：『如果沒有精進，就會因為疲倦而不能說法；如果沒有禪定，就會因為貪圖信徒的恭敬利養而染污心意；如果沒有智慧，就會顛倒說法。』所以是根據下文來闡述這個意思。因為佈施涵蓋六度，所以現在只約佈施來解釋。另外，經文中闡明佈施要以智慧引導，沒有智慧引導就不能趣向菩提，有智慧引導就能成就正覺。斥責沒有方便的人，就是指沒有智慧引導的人。三事皆空，指的是不見施物、施者、受者。如果按照下文的疏文，就是以根塵……

【English Translation】 English version Regarding the four 'Equals', it refers to the four Bodhisattvas whose fruition is not yet complete, but their causal practices are already perfected, hence the term 'accomplishment'. In the Tripitaka teaching, initially vowing based on the Four Noble Truths of arising and ceasing is called 'Great Wisdom'; practicing the Six Perfections is called 'Fundamental Practice'; the accomplishment of auspicious marks and qualities is called 'Complete Accomplishment'. In the Common teaching, vowing based on the principle of non-origination is called 'Great Wisdom'; the emptiness of the three aspects of giving (giver, recipient, and gift) up to Prajna wisdom is called 'Fundamental Practice'; the state of the Ten Bhumis being like the Buddha is called 'Accomplishment'. In the Distinct teaching, generating the mind of liberation based on limitless beings is called 'Great Wisdom'; practicing limitless Paramitas is called 'Fundamental Practice'; the state of Equal Enlightenment is called 'Complete Accomplishment'. In the Perfect teaching, generating the Bodhi mind based on non-action is called 'Great Wisdom'; one mind possessing ten thousand practices is called 'Fundamental Practice'; the complete wisdom of Equal Enlightenment is called 'Complete Accomplishment'. This is the accomplishment of both understanding and practice, hence the term 'all complete'. In the Nirvana Sutra, although the lower six Paramitas contain wisdom, because they are before the first Bhumi, they are not true realization, so they belong to merit. After attaining the Bhumis, it is true realization, which is called wisdom. Although there is merit in true realization, it is still called wisdom from the perspective of superiority. Therefore, according to this passage, the perfection of the Six Perfections can only be achieved in terms of merit, and the wisdom in the Six Perfections refers to the stage before attaining the Bhumis. The five Perfections (giving, morality, patience, diligence, and meditation) all lead to true realization, so they all belong to merit. Therefore, the merit and wisdom mentioned now both belong to the stage of partial realization, hence the terms 'accomplishment' and 'fulfillment'. This is now indicated according to the title of the sutra. The Perfections refer to the Six Perfections, because cultivating the Six Perfections can tame the senses. Just as the Diamond Sutra's lower text explains the meaning of Vajra to Dana (giving) in terms of the Perfect teaching, although it also applies to the three teachings, it is now only explained in terms of the Perfect teaching. Abandoning the physical body is called giving; what is abandoned is the same, but the mind that abandons is different. Because the mind that abandons is different, the teachings are different. The mind that abandons now is the meaning of the Three Contemplations of the Perfect teaching in giving. The following text explains that the meaning of giving encompasses everything, saying 'encompasses three', the word 'three' is probably a mistake, it should say 'encompasses six'. The verse in the Diamond Sutra Treatise says: 'The meaning of giving encompasses the six necessities of life and fearlessness.' The one, two, and three in this are called the dwelling of practice. Asanga said: 'If there is no diligence, one cannot preach because of fatigue; if there is no meditation, one's mind will be defiled by greed for the respect and offerings of believers; if there is no wisdom, one will preach in a distorted way.' So it is based on the following text to explain this meaning. Because giving encompasses the six Perfections, it is now only explained in terms of giving. In addition, the sutra explains that giving should be guided by wisdom; without the guidance of wisdom, one cannot approach Bodhi; with the guidance of wisdom, one can achieve perfect enlightenment. Criticizing those without skillful means refers to those without the guidance of wisdom. The emptiness of the three aspects refers to not seeing the gift, the giver, and the recipient. If according to the commentary below, it is with the root and dust...

識為三事也。若是下簡小也。無方便空者。不能即空是假是中名無方便。菩薩下顯圓也。是空亦空者。以有假中方便故不滯于空。即是能空于空。故曰是空亦空。由有方便故無染著。而能下由無染著故。即空而假。具修萬行通達佛道者。達彼萬行即三諦理。乃由此智引趣菩提。但眼下結示三性。若論本性自具三因眼根。即中是正。即空是了。即假是緣。今作一性二修示之。但眼之本等者。即指本具中理為正因。此即合性為一也。了此等者。謂修觀了達也。能捨下謂不著三事方舍塵勞。此乃合修為二以說。若各開者。了眼亦具於三。能捨亦具於三也。荊溪云。智亦具三照本有三。福亦具三助智嚴本。約此下類通三法略舉三種。應知一切三法皆三因之異名。四位者。位應作教字之誤也。下文放此。分別一切色者。即十法界色也。色非色不二者。色即是事非色即理。事理相即如波與水。故云不二。事穢理凈事即是理。故云常凈。問一家談理既具性惡。何名凈耶。答性中之惡惡全是善。理體無差豈應隔異。如雲清具濁性濁全是清。珠具寶性寶即是珠。思之可見。調伏下云云者。應以諸根例眼釋出。如思益下約眼根明餘五度也。應各論四教。于中廣略不同。忍進備四。禪分大小。戒慧二度。雖則直明義亦含四。不為六塵所傷者。

今約眼根應言不為色塵所傷。言六者通舉耳。凡夫著色則為所傷。無防非義。三藏了色無常。通了即空。別了假名。圓了中道。四教當分俱不為傷。能忍至名忍。標示忍義從順也。于因下約四教明忍。舍六下標示進義。應云色塵眼根言六通舉也。亦于下約四教明義云云者。謂藏了根塵生滅。通了即空故不染雜。別不染雜于空。圓不染雜二邊是精義也。離憂下標示禪義。初禪下約四教明禪也。初約四禪即藏通。后得六根互用即別圓。他住初禪等者。約支林功德以辨也。初禪五支。一覺。二觀。三喜。四樂。五一心。二禪四支。一內凈。二喜。三樂。四一心。三禪五支。一舍。二念。三喜。四樂。五一心。四禪四支。一不苦不樂。二舍。三念清凈。四一心。心與定法名一心支。四禪俱有心及定法。故具有此支。三禪有喜支。今云除喜未詳。六根具禪者。從便言六。意具顯眼。究竟盡者。藏通究竟盡見思。別盡塵沙。圓盡無明。當分而論各名究竟。如是下總示向文正顯眼根六度也。八相謂下兜率托胎降生逾城降魔成道說法涅槃。以諸佛垂應皆示此八而成佛道也。威儀者。左傳云。有威可畏謂之威。有儀可則謂之儀。論四下明四教。俱有佛威儀也。謂三藏後心。通十地。別初地已上。圓初住已上。此四種智慧覺了俱能八相成道

【現代漢語翻譯】現代漢語譯本：現在討論眼根，應該說它不會被色塵所傷害。說『六』是概括地指耳根等六根。凡夫執著於色塵，就會被它所傷害。說不被傷害，並非沒有道理。三藏教理解色是無常的，通教理解色即是空，別教理解色是假名，圓教理解色是中道。四教各自的理解都不會被色塵所傷害。『能忍』到『名忍』，標示了忍的意義在於順從。『于因下』是根據四教來闡明忍。『舍六下』標示了精進的意義。應該說色塵和眼根，說『六』是概括地指六根。『亦于下』是根據四教來闡明意義，等等。意思是說，藏教理解根塵的生滅，通教理解根塵即空所以不染雜，別教不染雜于空，圓教不染雜於二邊，這是精妙的意義。『離憂下』標示了禪定的意義。『初禪下』是根據四教來闡明禪定。最初的四禪是藏教和通教的禪定，後來得到的六根互用是別教和圓教的禪定。『他住初禪等者』，是根據禪定的支林功德來辨別的。初禪有五支：一覺（Vitarka），二觀（Vicara），三喜（Prīti），四樂（Sukha），五一心（Ekaggatā）。二禪有四支：一內凈（Adhyātma-samprasāda），二喜，三樂，四一心。三禪有五支：一舍（Upekṣā），二念（Smṛti），三喜，四樂，五一心。四禪有四支：一不苦不樂（Aduhkha-asukha），二舍，三念清凈（Smṛti-parisuddhi），四一心。心與定法稱為一心支。四禪都具有心和定法，所以都具有這個支。三禪有喜支，現在說去除喜支，不太清楚。『六根具禪者』，是從方便的角度說六根，意思是眼根也完全具備。『究竟盡者』，藏教和通教究竟斷盡見思惑，別教斷盡塵沙惑，圓教斷盡無明惑。從各自的層面來說，都可以稱為究竟。『如是下』總的顯示了前面的文字，正是爲了彰顯眼根的六度。『八相謂下』指下兜率（Tusita）托胎、降生、逾城、降魔、成道、說法、涅槃（Nirvana）這八相。諸佛垂跡應化，都示現這八相而成佛道。『威儀者』，《左傳》說：『有威可畏謂之威，有儀可則謂之儀。』『論四下』闡明四教，都具有佛的威儀。指的是藏教的後心，通教的十地，別教的初地以上，圓教的初住以上。這四種智慧覺悟都能通過八相成道。

【English Translation】 English version: Now, concerning the eye-sense faculty, it should be said that it is not harmed by the objects of sight (rupa-dhatu). The term 'six' is a general reference to the ear and other five sense faculties. Ordinary beings, attached to visual objects, are harmed by them. Saying they are not harmed is not without reason. The Tripitaka (three collections of Buddhist texts) teaching understands visual objects as impermanent (anitya). The shared teaching (通教 Tongjiao) understands them as empty (sunyata). The distinct teaching (別教 Biejiao) understands them as provisional names (prajnapti). The perfect teaching (圓教 Yuanjiao) understands them as the Middle Way (madhyama-pratipada). The four teachings, each in their own way, are not harmed. 'Enduring' up to 'name-endurance' (名忍 mingren) indicates that the meaning of endurance lies in compliance. 'Below, regarding the cause' explains endurance according to the four teachings. 'Below, abandoning the six' indicates the meaning of progress. It should be said that visual objects and the eye-sense faculty, the term 'six' is a general reference to the six sense faculties. 'Also below' explains the meaning according to the four teachings, and so on. That is to say, the Tripitaka teaching understands the arising and ceasing of the sense faculties and objects. The shared teaching understands them as empty, therefore not defiled. The distinct teaching is not defiled by emptiness. The perfect teaching is not defiled by the two extremes, which is the profound meaning. 'Below, departing from sorrow' indicates the meaning of dhyana (禪定 meditation). 'Below, the first dhyana' explains dhyana according to the four teachings. The initial four dhyanas are the dhyanas of the Tripitaka and shared teachings. The subsequent attainment of the mutual functioning of the six sense faculties is the dhyana of the distinct and perfect teachings. 'Those dwelling in the first dhyana, etc.' are distinguished according to the merits of the branches of dhyana. The first dhyana has five branches: 1. Initial application of thought (Vitarka), 2. Sustained application of thought (Vicara), 3. Joy (Prīti), 4. Happiness (Sukha), 5. One-pointedness of mind (Ekaggatā). The second dhyana has four branches: 1. Inner tranquility (Adhyātma-samprasāda), 2. Joy, 3. Happiness, 4. One-pointedness of mind. The third dhyana has five branches: 1. Equanimity (Upekṣā), 2. Mindfulness (Smṛti), 3. Joy, 4. Happiness, 5. One-pointedness of mind. The fourth dhyana has four branches: 1. Neither-painful-nor-pleasant feeling (Aduhkha-asukha), 2. Equanimity, 3. Purity of mindfulness (Smṛti-parisuddhi), 4. One-pointedness of mind. The mind and the state of concentration are called the branch of one-pointedness of mind. All four dhyanas possess both mind and the state of concentration, therefore they all possess this branch. The third dhyana has the branch of joy. Now, saying that the branch of joy is removed is unclear. 'Those who possess dhyana in the six sense faculties' is said from the perspective of convenience, meaning that the eye-sense faculty is also fully equipped. 'Those who ultimately exhaust' means that the Tripitaka and shared teachings ultimately exhaust the delusions of views and thoughts (見思惑 jiansihuo). The distinct teaching exhausts the delusions like dust and sand (塵沙惑 chenshahuo). The perfect teaching exhausts ignorance (無明惑 wuminghuo). From their respective levels, each can be called ultimate. 'As such below' generally shows that the preceding text is precisely to reveal the six paramitas (六度 liudu) of the eye-sense faculty. 'The eight phases refer to below' refers to the eight phases of descending from Tusita (兜率 Tusita) heaven, entering the womb, being born, leaving the city, subduing Mara (降魔), attaining enlightenment, teaching the Dharma, and entering Nirvana (涅槃 Nirvana). The Buddhas manifest these eight phases to accomplish the Buddha path. 'Dignity' (威儀) means, as the Zuo Zhuan (左傳) says, 'Having awe-inspiring power is called dignity, having a model to follow is called deportment.' 'Discussing the four below' explains the four teachings, all of which possess the dignity of the Buddha. This refers to the later mind of the Tripitaka teaching, the ten grounds (十地 shidi) of the shared teaching, the first ground and above of the distinct teaching, and the first dwelling and above of the perfect teaching. These four kinds of wisdom and awakening can all accomplish the path through the eight phases.

。名佛威儀而非具也。何者。別教妙覺但圓第二行。藏通極果唯齊六根。故並非具。然前三教果上無人。今之所論且約權說。但名下具佛威儀。但名其圓教等覺耳。問等覺未極。何得言具。答果雖未滿因行已圓。故得云具。各有大義者。如前以四教釋大智也。三雖名大望圓仍小。故云而非究竟也。今中下正示圓智。乃名如海。列名者雖嘆勝德不的顯名。莫知其人故略出七人。皆的約中道者。約事則繁就觀釋名。足知大況經。文殊師利此云妙德。若見佛性即具三德不縱不橫。故云妙德。童子者。內無法愛。如世童子情無慾染。寶即下實智者。常住不移寶可貴重。故表實相實智。權者暫用還廢。如月盈復虧。故以月表方便權智也。月光約智斷者。從一日至十五日光漸漸增。譬智德。從十六至三十日光漸漸減。譬斷德。即涅槃月喻三昧義也。經寶積者。觀心雖空具足萬行。萬行眾寶積之於理故云寶積。經日藏者。中道正觀如日。具足諸法名藏。眾賢位極者等覺名賢。讓極果為聖也。佛是聖首等者。四十二位俱名為聖。妙覺為其上首。居聖人之極經十六人者。即賢首之同類也。經彌勒云慈氏。無緣大慈攝諸法故。然諸菩薩俱具諸德。引物歸心各彰一號。能如是解。乃于自心見諸菩薩。凈名云。諸佛解脫當於眾生心行中求。斯之

謂也。列凡夫眾者。順古立名也。若準今家。應云雜眾。以其中凡聖兩兼道俗相間故。即有八部名。四種眾者。即經云。四眾天龍八部。天謂欲色諸天。龍是畜趣。正報似蛇依報如天。亦能變為人像。八部即四天王所領。東方領二鬼揵闥婆富單那。南方領二鬼薜荔多鳩槃茶。西方領二鬼毒龍毗舍阇。北方領二夜叉羅剎。共領八部不令惱人。四眾者。舊云出家在家各二合為四眾。此名局意不周。今於一眾更開為四。即各有當機等也。當機是五百等者。宿植德本緣合時熟。故謂當機。五百即同類五百長者也。后得道即斯那等發起。謂權謀智鑒知機知時。擊揚發動成就利益。如月蓋致請及下文身子白佛云。佛說禪定第一等。影響謂古往諸佛法身菩薩。隱其圓極匡輔法王。雖無為作而有叵益。結緣謂力無引導擊動之能。德非伏物鎮嚴之用。過去根淺三慧不生。現在聞法無四悉益。但作未來得度因緣也。經人非人者。人即四眾。非人即天龍等。或云人非人。是疑神。經恭敬圍繞者。修謹曰恭。崇仰曰敬。週迴曰圍。坐遍稱繞。或作行繞。即表機動。四句者。一戒乘俱急。戒急受人天報。乘急見佛得道。即此經天人在會是也。二戒緩乘急。戒緩生惡趣。乘急值佛得道。今龍鬼在會是也。三戒急乘緩。戒急得人天身。乘緩不得值佛設

【現代漢語翻譯】現代漢語譯本：這是對『謂也』的解釋。列出凡夫眾，是沿用古代的名稱。如果按照現在的說法，應該稱為『雜眾』，因為其中既有凡人也有聖人，既有出家人也有在家修行的人。其中有八部眾的名稱。四種眾，就是經文里說的『四眾天龍八部』。天，指的是欲界和色界的諸天。龍，屬於畜生道，正報的形態像蛇，依報的處境像天人，也能變化成人形。八部眾由四大天王統領。東方天王統領兩個鬼，分別是乾闥婆（Gandharva，香神）和富單那（Putana，臭鬼）。南方天王統領兩個鬼，分別是薜荔多（Preta，餓鬼）和鳩槃茶（Kumbhanda，甕形鬼）。西方天王統領兩個鬼，分別是毒龍和毗舍阇（Pisaca，食人鬼）。北方天王統領兩個鬼，分別是夜叉（Yaksa，藥叉）和羅剎（Rakshasa，羅剎）。共同統領這八部眾，不讓他們惱亂世人。四眾，舊的說法是出家眾和在家眾各兩種，合起來稱為四眾。這個名稱含義狹隘不夠全面。現在在一眾中再分為四種，即各有相應的根機等等。『當機』指的是五百人等，他們宿世種下德本，因緣聚合時機成熟，所以稱為『當機』。五百人指的是同類的五百位長者。後來得道的斯那（Srona Kotikarna，室樓那）等人發起。『發起』指的是運用權謀智慧，瞭解時機，擊揚發動，成就利益。例如月蓋（Candra-mukha，月面）致請，以及下文身子（Sariputra，舍利弗）對佛說，佛說禪定第一等等。『影響』指的是過去諸佛法身菩薩，隱藏他們的圓滿境界，匡扶法王。雖然沒有有為的造作，卻有不可估量的利益。『結緣』指的是力量不足以引導擊動，德行不足以伏物鎮壓，過去善根淺薄，三慧不生，現在聽聞佛法沒有四悉檀的利益，但可以作為未來得度的因緣。『經人非人』，人指的是四眾，非人指的是天龍等等。或者說『人非人』，指的是疑神。『經恭敬圍繞』，修謹稱為恭，崇仰稱為敬，週迴稱為圍，坐滿稱為繞。或者作『行繞』，即表示機動。四句，一是戒律和乘法都精進。戒律精進可以得到人天福報，乘法精進可以見佛得道。即此經中天人在會的情況。二是戒律鬆弛乘法精進。戒律鬆弛會墮入惡趣，乘法精進可以值遇佛陀得道。現在龍鬼在會的情況就是這樣。三是戒律精進乘法鬆弛。戒律精進可以得到人天之身，乘法鬆弛不能值遇佛陀。

【English Translation】 English version: This is an explanation of '謂也' (wei ye). Listing the ordinary people's assembly is following the ancient naming convention. According to the current terminology, it should be called 'mixed assembly' (雜眾, za zhong), because it includes both ordinary and holy individuals, both monastic and lay practitioners. Among them are the names of the eight classes of beings. The four kinds of assemblies are what the sutra refers to as 'the four assemblies, Devas, Nagas, and the eight classes of beings.' Devas (天, tian) refer to the various heavens of the desire and form realms. Nagas (龍, long) belong to the animal realm, with a physical form resembling snakes and a circumstantial situation like Devas, and they can also transform into human forms. The eight classes of beings are led by the Four Heavenly Kings. The Eastern Heavenly King leads two ghosts, Gandharvas (乾闥婆, Gandharva, celestial musicians) and Putanas (富單那, Putana, foul-smelling demons). The Southern Heavenly King leads two ghosts, Pretas (薜荔多, Preta, hungry ghosts) and Kumbhandas (鳩槃茶, Kumbhanda, pot-shaped demons). The Western Heavenly King leads two ghosts, poisonous dragons and Pisacas (毗舍阇, Pisaca, flesh-eating demons). The Northern Heavenly King leads two ghosts, Yakshas (夜叉, Yaksa, nature spirits) and Rakshasas (羅剎, Rakshasa, demonesses). Together, they lead these eight classes of beings, preventing them from disturbing the world. The four assemblies, according to the old explanation, are the two kinds of monastic practitioners and the two kinds of lay practitioners, combined into the four assemblies. This name is narrow in meaning and not comprehensive enough. Now, one assembly is further divided into four, each with its corresponding capacity, etc. 'Those who are ready' (當機, dang ji) refers to the five hundred individuals, etc., who have planted roots of virtue in past lives, and when conditions come together, the time is ripe, so they are called 'those who are ready.' The five hundred individuals refer to the five hundred elders of the same kind. Those who later attained the Way, such as Srona Kotikarna (斯那, Srona Kotikarna), initiated. 'Initiating' (發起, fa qi) refers to using strategic wisdom, understanding the timing, striking and mobilizing, and achieving benefits. For example, Candra-mukha (月蓋, Candra-mukha, moon-faced) making a request, and Sariputra (身子, Sariputra) saying to the Buddha in the following text, 'The Buddha said that Dhyana is the foremost,' etc. 'Influence' (影響, ying xiang) refers to the Dharma bodies of past Buddhas and Bodhisattvas, concealing their perfect state and assisting the Dharma King. Although there is no intentional action, there are immeasurable benefits. 'Establishing a connection' (結緣, jie yuan) refers to lacking the power to guide and mobilize, and lacking the virtue to subdue and suppress, with shallow roots in the past, the three wisdoms not arising, and not receiving the benefits of the four siddhantas from hearing the Dharma now, but it can serve as a cause for future liberation. 'Through humans and non-humans' (經人非人, jing ren fei ren), humans refer to the four assemblies, and non-humans refer to Devas, Nagas, etc. Or 'humans and non-humans' refers to doubtful spirits. 'Surrounded by reverence' (經恭敬圍繞, jing gong jing wei rao), being careful and respectful is called reverence, admiring and looking up to is called respect, surrounding is called encircling, and sitting fully is called surrounding. Or it can be 'walking around,' which indicates movement. The four sentences are: first, both precepts and the vehicle are diligent. Diligence in precepts can lead to human and Deva rewards, and diligence in the vehicle can lead to seeing the Buddha and attaining the Way. This is the situation of the Devas being present in this sutra. Second, precepts are lax, and the vehicle is diligent. Laxity in precepts can lead to falling into evil realms, and diligence in the vehicle can lead to encountering the Buddha and attaining the Way. This is the situation of the Nagas and ghosts being present in the assembly. Third, precepts are diligent, and the vehicle is lax. Diligence in precepts can lead to obtaining human and Deva bodies, and laxity in the vehicle cannot lead to encountering the Buddha.

得值佛亦不聞法得道。如舍衛六億及著樂諸天不來聽法。皆是也。四戒乘俱緩。戒緩墮惡道。乘緩無解脫期。釋由序中初標文出意。就事下分二。初約事消經。如凈名疏中者。略如前記。經舌噤渠飲切。謂不能言也。眼主等者。白虎通云。肝繫於目。肺繫於鼻。心繫于口。脾繫於舌。腎繫於耳。故知經云舌噤無聲。即心脾二藏病也。無聲是口不能言。故主心病。此即肉團心也。腹內為病者。腹屬身故。意識即慮知心也。五根不利者。根應作藏。字之誤也。謂五藏不利外應五根。成病惱也。此約病從內出。亦可下約病從外入。如久視久聽。乃至飲食皆成病。故具論者外入。乃是病緣。入傷五藏。五藏既病。外應五根。五根亦病也。夜叉新云藥又。此翻勇健。能飛騰空中。舊翻捷疾鬼。致令國人病惱者。即是鬼為病緣。由鬼氣外陵五根。入傷五藏。五藏成病還應五根。經鉤牙上出者。鉤或作狗。字之誤也。經律異相賢愚經觀佛三昧海經。並作鉤牙。鉤字從金。從扌。並通。喪大記曰。妻于夫拘之。經典釋文音溝。古經字或從扌。故誤為狗字也。經吸人精氣者。普門疏云。人心中有七滴甜水。和養精神。鬼啖一滴令頭痛。三滴悶絕。七滴即死。二約理重釋。一念三千即空即中。彼彼互遍故云無邊。三障即三德障。性是善故云

【現代漢語翻譯】現代漢語譯本得值佛也不聞法得道。例如舍衛城的六億人和貪圖享樂的諸天不來聽法，都是這種情況。持戒和修行的進度都緩慢。戒律鬆弛會墮入惡道，修行緩慢則沒有解脫的希望。《釋由序》中首先標明文章的旨意。就事相上分為兩部分。首先根據事相來解釋經文，如《維摩詰經疏》中所說。簡略的內容如前所述。經文中『舌噤渠飲切』，是指不能說話。『眼主等』，《白虎通》中說：『肝連線眼睛，肺連線鼻子，心連線嘴巴，脾連線舌頭，腎連線耳朵。』因此可知經文所說『舌噤無聲』，是心和脾二髒的疾病。『無聲』是嘴巴不能說話，所以是心臟的疾病。這裡指的是肉團心。『腹內為病者』，因為腹部屬於身體，意識就是慮知心。『五根不利者』，『根』應為『藏』，是字寫錯了。意思是五臟不利，外在反應為五根的疾病。這是指疾病從內部產生。也可以理解為疾病從外部進入，如長時間觀看、長時間聽聞，乃至飲食都可能成為疾病的原因。所以全面來說，外在的因素是疾病的緣起，進入身體損傷五臟，五臟生病，外在反應為五根的疾病，五根也因此生病。『夜叉』，新的翻譯是『藥又』（Yaksha），意思是勇猛強健，能在空中飛行。舊的翻譯是『捷疾鬼』。『致令國人病惱者』，就是鬼作為疾病的緣起，鬼氣從外部侵擾五根，進入身體損傷五臟，五臟生病，外在反應為五根的疾病。經文『鉤牙上出者』，『鉤』有時寫作『狗』，是字寫錯了。《經律異相》、《賢愚經》、《觀佛三昧海經》都寫作『鉤牙』，『鉤』字從金，從扌，都通用。《喪大記》說：『妻于夫拘之』，經典釋文音『溝』，古經字有時從扌，所以誤寫為『狗』字。經文『吸人精氣者』，《普門疏》中說：『人的心中有七滴甜水，用來滋養精神，鬼吃掉一滴就會頭痛，三滴就會昏迷，七滴就會死亡。』第二部分從理上重新解釋，一念三千即空即中，彼此互相遍及，所以說是無邊。三障就是三德障，自性是善的，所以說。

【English Translation】 English version Even encountering the Buddha does not guarantee hearing the Dharma and attaining enlightenment. For example, the six hundred million people of Shravasti (ancient Indian city) and the pleasure-seeking devas (gods) who do not come to listen to the Dharma are such cases. Both upholding precepts and practicing are slow. Laxity in precepts leads to falling into evil realms, while slow practice offers no hope of liberation. The 『Shi You Xu』 (preface) initially marks the intention of the text. Regarding the matter, it is divided into two parts. First, explaining the sutra based on the matter, as mentioned in the 『Vimalakirti Sutra Commentary』. The brief content is as previously noted. The sutra says 『tongue is stiff, and he drinks with difficulty』, meaning unable to speak. 『Eye master, etc.』, the 『Bai Hu Tong』 (Comprehensive Discussions in the White Tiger Hall) says: 『The liver is connected to the eyes, the lungs to the nose, the heart to the mouth, the spleen to the tongue, and the kidneys to the ears.』 Therefore, it is known that the sutra』s 『tongue is stiff and voiceless』 is a disease of the heart and spleen. 『Voiceless』 means the mouth cannot speak, so it is a disease of the heart. This refers to the physical heart. 『Those with illness in the abdomen』, because the abdomen belongs to the body, consciousness is the mind of deliberation and knowledge. 『The five roots are unfavorable』, 『root』 should be 『zang』 (organs), a writing error. It means that the five organs are unfavorable, and the external response is the illness of the five roots. This refers to the disease originating from within. It can also be understood as the disease entering from the outside, such as prolonged viewing, prolonged listening, and even diet can become causes of disease. Therefore, comprehensively speaking, external factors are the causes of disease, entering the body and damaging the five organs. When the five organs are diseased, the external response is the illness of the five roots, and the five roots also become diseased. 『Yaksha』 (a type of spirit), the new translation is 『Yao You』, meaning brave and strong, able to fly in the air. The old translation is 『Quick Ghost』. 『Causing the people of the country to be sick and troubled』, that is, the ghost is the cause of the disease, the ghost energy externally invades the five roots, enters the body and damages the five organs. When the five organs are diseased, the external response is the illness of the five roots. The sutra says 『hooked teeth protruding upwards』, 『hook』 is sometimes written as 『dog』, a writing error. The 『Jing Lu Yi Xiang』 (Different Appearances in Sutras and Vinayas), 『Xian Yu Jing』 (Sutra of the Wise and Foolish), and 『Guan Fo San Mei Hai Jing』 (Sutra of the Ocean of Samadhi of Visualizing the Buddha) all write 『hooked teeth』, the character 『hook』 is from metal, from 扌, both are commonly used. The 『Sang Da Ji』 (Record of Great Mourning) says: 『The wife restrains the husband』, the classical explanation sounds like 『gou』, ancient characters sometimes use 扌, so it is mistakenly written as the character 『dog』. The sutra says 『sucking people』s essence』, the 『Pu Men Shu』 (Commentary on the Universal Gate) says: 『In people』s hearts, there are seven drops of sweet water, used to nourish the spirit, if a ghost eats one drop, it will cause a headache, three drops will cause fainting, and seven drops will cause death.』 The second part re-explains from the principle, one thought is three thousand, which is emptiness and the middle way, mutually pervasive, so it is said to be boundless. The three obstacles are the obstacles to the three virtues, the nature is good, so it is said.

性善。十種下以十種行人釋一切人民也。十種行人不出三諦法界。如一切人民不出毗舍離國。受苦報人即人天受苦者。如廣嚴重病之比。亦攝四惡趣世間善法。即人中行五戒十善之者。二乘則兩教合說。菩薩則四教開論。愛見即界內見思。藏通內外凡。別圓外凡。俱未斷故而致病者。即依三種色聲等。致貪瞋癡病也。變易土者。即方便實報。別位三十心者。且總舉耳。七住已上方生方便土。受變易身也。圓教十信及藏通斷惑盡人。同別三十心。別教登地同圓初住。文雖偏舉而義必具攝。地地者。所依曰地。通指諸位。皆有愛見者。即界外同體無明也。四句即四門。是無常等者。等取兩亦雙非常即有門無常即空門。餘二可知。是事實等者。以己解一門為是。斥他解三門為非。問月蓋屬何行人。答經是方等不可定屬。應知月蓋本是第十。或示為圓教初心。或通示前八。推理起見名為夜叉。見不出五故。經云。而有五眼五見如前記。鉤牙等者。牙既從下向上。能傷害人。業亦從見而起。傷害法身因見起業。為生死因。業體黑闇故云如墨。經五百長者。風俗通云。耆年德艾事長於人。以之為長者也。彼國有五百家。悉曰離車。傳禪(去聲)為王。離車翻傳授國政蓋由此矣。此五百長者共行道法。率土人民莫不歸德。而月蓋為首

【現代漢語翻譯】現代漢語譯本性善。十種下以十種行人解釋一切人民。這十種行人不出三諦法界，就像一切人民不出毗舍離國（Vaishali，古印度城市）。受苦報的人，就是人天中受苦者，好比患了廣重疾病。這也包括四惡趣的世間善法，即人中奉行五戒十善之人。二乘（聲聞乘和緣覺乘）則將兩教合在一起說。菩薩則用四教（藏、通、別、圓）來開示論述。愛見，即界內見思惑，包括藏教、通教的內凡和外凡，以及別教、圓教的外凡，都因為沒有斷除這些惑而致病。這指的是依三種色聲等，產生貪瞋癡等病。變易土，即方便土和實報土。別教位中的三十心，這裡只是總的舉例。七住位以上的菩薩往生方便土，接受變易身。圓教十信位的菩薩以及藏教、通教斷盡惑的人，與別教三十心相同。別教登地菩薩與圓教初住菩薩相同。文句雖然偏重舉例，但意義必然包含全面。地地，指的是所依之處，通指各個位次，都有愛見，即界外同體無明。四句，即四門。『是無常等』，『等』字包括『兩亦雙非常』，即有門；『無常』即空門，其餘二門可以類推得知。『是事實等』，指的是以自己理解的一門為正確，斥責他人理解的三門為錯誤。問：月蓋（Chandra-ghata）屬於哪種行人？答：此經是方等經，不可確定屬於哪種。應該知道月蓋本來是第十種行人，或者示現為圓教初心菩薩，或者通示前八種行人。推理而產生見解，名為夜叉（Yaksa，一種鬼神）。見解不出五種，所以經中說：『而有五眼五見』，如前所述。鉤牙等，牙齒既然從下向上生長，能夠傷害人，業也從見解而起，傷害法身。因為見解而產生業，成為生死之因。業的本體是黑暗的，所以說『如墨』。經中的五百長者，《風俗通》中說：『耆年德艾事長於人，以之為長者也』。彼國有五百家，都稱為離車（Licchavi）。傳說禪讓王位，離車翻譯為傳授國政，大概就是由此而來。這五百長者共同奉行道法，率領全國人民沒有不歸順其德行的，而月蓋是他們的首領。

【English Translation】 English version 'Goodness of Nature'. The ten types below explain all people through ten types of practitioners. These ten types of practitioners do not go beyond the Three Truths and the Dharma Realm, just as all people do not go beyond the country of Vaishali (an ancient Indian city). Those who receive suffering as retribution are those who suffer in the realms of humans and gods, like those with severe illnesses. This also includes the worldly good dharmas of the four evil realms, namely those among humans who practice the five precepts and ten good deeds. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) combine the two teachings. Bodhisattvas are discussed using the Four Teachings (Tripitaka, Common, Distinct, and Perfect). 'Love and views' refer to the views and thoughts within the realm of desire, including the outer and inner ordinary beings of the Tripitaka and Common Teachings, as well as the outer ordinary beings of the Distinct and Perfect Teachings, who become ill because they have not eradicated these delusions. This refers to the arising of greed, anger, and ignorance based on the three types of objects such as form and sound. 'Land of Transformation' refers to the expedient and real reward lands. The thirty minds in the Distinct Teaching are just a general example. Bodhisattvas above the seventh stage are born in the expedient land, receiving a transformed body. Bodhisattvas of the ten faiths in the Perfect Teaching, as well as those who have eradicated delusions in the Tripitaka and Common Teachings, are the same as the thirty minds of the Distinct Teaching. Bodhisattvas who have attained the ground in the Distinct Teaching are the same as those who have attained the initial dwelling in the Perfect Teaching. Although the text emphasizes examples, the meaning necessarily includes everything comprehensively. 'Ground by ground' refers to the place of reliance, generally referring to all positions, all of which have love and views, namely the ignorance of the same body outside the realm. The four phrases are the four gates. ''Is impermanent, etc.'' The word 'etc.' includes 'both also doubly not constant', which is the gate of existence; 'impermanence' is the gate of emptiness, and the other two gates can be inferred. ''Is fact, etc.'' refers to considering one's own understanding of one gate as correct, and criticizing others' understanding of the three gates as incorrect. Question: To which type of practitioner does Chandra-ghata (moon cover) belong? Answer: This sutra is a Vaipulya Sutra, and it cannot be determined to which type it belongs. It should be known that Chandra-ghata was originally the tenth type of practitioner, or manifested as a Bodhisattva with initial aspiration in the Perfect Teaching, or generally indicated the previous eight types of practitioners. Reasoning and generating views is called a Yaksa (a type of ghost or spirit). Views do not go beyond the five, so the sutra says: 'And there are five eyes and five views', as mentioned earlier. 'Hooked teeth, etc.', since teeth grow upwards from below and can harm people, karma also arises from views, harming the Dharma body. Because of views, karma arises, becoming the cause of birth and death. The substance of karma is dark, so it is said to be 'like ink'. The five hundred elders in the sutra, the 'Customs and Traditions' says: 'The elderly with virtue and age are superior to others, and are considered elders'. There are five hundred families in that country, all called Licchavi. It is said that the throne was abdicated, and Licchavi is translated as the transmission of state affairs, probably from this. These five hundred elders jointly practiced the Dharma, leading the people of the whole country to submit to their virtue, and Chandra-ghata was their leader.

者。爾時為國主也。故維摩香積品云。於是長者主月蓋從八萬四千人來。是也。經頭面作禮者。智論云。禮法有三。一者口禮。二屈膝頭不至地。三頭至地。至地名上禮也。耆婆此云故活。影堅王之子。善見庶兄柰女所生。出胎即持針筒藥囊。為世醫師也。謂此為是為術也者。以己執為是斥他執為非也。因緣事相即攝。有見外道。外之妙術者。外謂外道。非四句外。不能救治等者。初一但醫身病。后三醫心。反增見愛之病。五眼不明者。眼應作根。明謂明利。外為五塵所侵。故不明利。云云者。謂十種行人為見愛所害。故請觀音。觀音亦十種不同。經天尊者。諸天世人無能過故。故曰天尊。亦曰世尊。古者譯經二名互用。唐杜行顗譯佛頂最勝經。皆稱聖尊。

請觀音經疏闡義鈔卷第二大正藏第 39 冊 No. 1801 請觀音經疏闡義鈔

請觀音經疏闡義鈔卷第三

宋錢唐沙門釋智圓述

哢引者。哢家之引。正說如哢。三序如引。降臨者。周禮云。臨謂尊適卑也。生起意者。因序中用。蓋致請故。佛示能除毒害者。在於西方由示方所故勸祈請。由祈請故聖降。由聖降故授楊枝。由受楊枝故為說咒。西方去此等者。語出大經。彼文乃是東方不動世界。指此娑婆云西方去此二十恒河沙

。若論安養。即如小彌陀經云過十萬億佛土也。今但借其語勢。以為難辭。何故下問也。一解下答也。他解約應而失於機。故不取也。今解不爾者。據佛對告長者云去此不遠。乃約機緣不同。他人約應論不遠也。雖近而遠者。如舍衛三億不見不聞。其猶八音至近。瞆者不聞。雖遠必應者。如今月蓋祈請三聖即降。有若天月至遠水清即現。時謂時節。方即方所。數謂數法。佛教所談其理寂絕。無時方數故。五陰十八本持十二入之法。不能攝也。若外道法中計有時等。即為三科所攝。後漢安世高翻經。謂十八界為本持也。但隨下真理雖無世諦說有。如律中令內弟子時食時衣。是有時也。今云正立西方。是有方也。五行者。行天之氣也。老聃云。天有五行木火金土水。分時化育以成萬物。西即是金者。東木南火西金北水中土。若對四諦者。謂東集南苦西道北滅。故云即道諦也。道是能通等者。道是戒定慧。能破惑通至於理。如金能決斷也。用智慧見理者。此解道是能通義也。慧能見理故。是能通理即所通也。此言下正顯西方觀音以表道諦。觀即種智故云大智。三德互融。故云無礙。消此之毒。即智慧破惑。通至於理。即能通義。日從下東出表生善。入西表滅惡。生滅兩機者。謂生善則機在東土。滅惡則機在西方。故云在此二

【現代漢語翻譯】現代漢語譯本若論安養（指阿彌陀佛的西方極樂世界）。即如《小彌陀經》（即《阿彌陀經》）所說，超過十萬億佛土之遙遠。現在只是借用其語言氣勢，作為一種反問的說法。為什麼下面還要提問呢？『一解』下面是回答。其他的解釋拘泥於應機說法而失去了根本，所以不採用。現在的解釋不是這樣，根據佛對長者所說『去此不遠』，乃是根據機緣不同而說。他人所說的『約應』是論述不遠。雖然近卻感覺遙遠，比如舍衛國的三億人，不見不聞阿彌陀佛。這就像八音在耳邊，但耳聾的人聽不見。雖然遙遠卻必定有迴應，就像月蓋菩薩祈請，三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）立即降臨。猶如天上的月亮雖然遙遠，但水清澈就能顯現。『時』指的是時節，『方』指的是方所，『數』指的是數法。佛教所談的道理寂靜空絕，沒有時間、空間、數量的限制。所以五陰（色、受、想、行、識）、十八界（六根、六塵、六識）、十二入（六根、六塵）之法，不能包含它。如果外道法中計較時間等，就被三科（五陰、十二入、十八界）所包含。後漢安世高翻譯佛經，認為十八界為『本持』。但『隨』下面說，真理雖然沒有，但世俗諦卻說有。比如律中規定內門弟子按時吃飯、按時穿衣，這就是『有時』。現在說『正立西方』，這就是『有方』。五行，是執行于天的氣。老聃（老子）說：『天有五行，木、火、金、土、水，分時化育以成就萬物。』西就是金。東方屬木，南方屬火，西方屬金，北方屬水，中央屬土。如果對應四諦（苦、集、滅、道）來說，東方是集諦，南方是苦諦，西方是道諦，北方是滅諦。所以說『即道諦也』。『道是能通等』，道是戒、定、慧，能破除迷惑，通達真理，就像金能決斷一樣。用智慧見理，這個解釋說明道是能通達的意義。慧能見理，所以是能通達，理就是所通達。下面這段話正是顯示西方觀世音菩薩以表徵道諦。觀即是種智，所以說是大智。三德（法身德、般若德、解脫德）互相融合，所以說是無礙。消除這種毒害，即智慧破除迷惑。通達真理，即能通達的意義。太陽從東方升起，表示生髮善念；落入西方，表示滅除惡念。生滅兩種機能，生髮善念則機緣在東土，滅除惡念則機緣在西方。所以說『在此二』

【English Translation】 English version Regarding Sukhavati (Amitabha Buddha's Western Pure Land), it is said in the Smaller Sukhavativyuha Sutra (Amitabha Sutra) that it is beyond a hundred thousand million Buddha lands. Now, we are merely borrowing its rhetorical force as a rhetorical question. Why is there a question below? The 'one explanation' below is the answer. Other explanations are fixated on expedient teachings and lose the fundamental meaning, so they are not adopted. The current explanation is not like that. According to the Buddha's statement to the elder, 'Not far from here,' it is based on different karmic connections. The 'expedient teaching' mentioned by others discusses 'not far'. Although near, it feels far, like the three hundred million people of Shravasti who neither see nor hear Amitabha Buddha. It is like the eight tones are near the ear, but the deaf cannot hear them. Although far, there must be a response, like when Moon Canopy Bodhisattva prayed, the Three Saints (Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva) immediately descended. It is like the moon in the sky is far away, but it appears when the water is clear. 'Time' refers to season, 'direction' refers to location, and 'number' refers to numerical methods. The principle discussed in Buddhism is silent and absolute, without limitations of time, space, or number. Therefore, the five skandhas (form, feeling, perception, volition, consciousness), the eighteen realms (six senses, six sense objects, six consciousnesses), and the twelve entrances (six senses, six sense objects) cannot encompass it. If externalist doctrines calculate time, etc., they are encompassed by the three categories (five skandhas, twelve entrances, eighteen realms). During the Later Han dynasty, An Shih-kao translated Buddhist scriptures, considering the eighteen realms as 'fundamental holdings'. However, 'but following' below says that although truth is non-existent, worldly truth says it exists. For example, the Vinaya stipulates that inner disciples eat and wear clothes at specific times, which is 'having time'. Now, saying 'directly facing the West' is 'having direction'. The five elements are the qi that moves in the sky. Lao Dan (Lao Tzu) said: 'Heaven has five elements: wood, fire, metal, earth, and water, which transform and nurture at different times to create all things.' West is metal. East belongs to wood, South belongs to fire, West belongs to metal, North belongs to water, and the center belongs to earth. If corresponding to the Four Noble Truths (suffering, accumulation, cessation, path), East is the truth of accumulation, South is the truth of suffering, West is the truth of the path, and North is the truth of cessation. Therefore, it is said 'is the truth of the path'. 'The path is that which can penetrate, etc.', the path is morality, concentration, and wisdom, which can eliminate delusion and penetrate to the truth, just as metal can make decisive cuts. Using wisdom to see the truth, this explanation clarifies that the path is the meaning of being able to penetrate. Wisdom can see the truth, so it is able to penetrate, and the truth is that which is penetrated. The following passage precisely reveals Avalokiteshvara Bodhisattva of the West to represent the truth of the path. Contemplation is the seed wisdom, so it is said to be great wisdom. The three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue) mutually merge, so it is said to be unobstructed. Eliminating this poison is that intelligence can eliminate delusion. Penetrating to the truth is the meaning of being able to penetrate. The sun rises from the East, representing the generation of good thoughts; it sets in the West, representing the elimination of evil thoughts. The two functions of generation and elimination, generating good thoughts means the opportunity is in the Eastern land, and eliminating evil thoughts means the opportunity is in the Western land. Therefore, it is said 'in these two'

土。二種無量者。謂三身為生法二身。亦名真應二身。有量之無量者。夫應之為義機熟則生。機盡則滅。終成有量。但以人天不能數知。故言無量。若釋迦八十之壽。既可數知。則是有量中之有量也。光明疏云。有量有二義。正由此矣。法身無量者。法身即真身。今明二身則合法報同名法身也。以報法體一故。在因則境觀不二。在果則法報相冥。故光明疏云。智既應冥亦非身非不身。請觀既亦二字足驗體同。法報體一常住不變故無限量。故云此是無量之無量也。俱是法身之無量者。二佛俱得法報之常身故。彼此二佛俱能應長應短。但此釋迦應穢土機緣宜短故。生身是八十及七百阿僧祇也。彼彌陀應凈土機緣。宜長故壽無量也。而實有數者。非人天所知。云無量爾。既觀音補處驗有數也。然則光明談山海之壽。是釋迦能現無量。例此彌陀亦現有量也。故光明疏云。應佛皆為兩量。逐物參差長短。問光明談山海之壽。故以常果為宗。若例彌陀終成有量。則是無常。何云常果。答池水深則蓮花大。法體常則應用遠。山海是常體之用。故談大用足顯體。常以斷信相。執八十無常之疑也。而彼疏從容以報身當品題者。取其上冥下應義便爾。實明應身能為常也。耆阇凜師者。謂耆阇寺凜法師。故有優劣者。以此之穢形彼為凈故彼優

【現代漢語翻譯】現代漢語譯本土。二種無量，指的是三身中的生身和法身，也稱為真身和應身。有量的無量，指的是應身的意義在於，機緣成熟則顯現，機緣耗盡則隱滅，終究是有量的。但因為人天無法計數知曉，所以稱為無量。如果釋迦牟尼佛八十歲的壽命可以被計數知曉，那就是有量中的有量。《光明疏》說，『有量有二義』，正是這個意思。法身無量，法身即是真身。現在說明二身，則法身和報身合起來同稱為法身。因為報身和法身的本體是一體的。在因地時，境和觀是不二的；在果地時，法身和報身相互冥合。所以《光明疏》說，『智既然相應冥合，就非身非不身』。請看『既』和『亦』二字，足以驗證本體相同。法身和報身的本體是一體的，常住不變，所以是無量。所以說這是無量中的無量。都是法身的無量，指的是兩尊佛都證得了法身和報身的常身。因此，釋迦牟尼佛和阿彌陀佛都能應現長短不同的身形。只是釋迦牟尼佛應化在穢土，機緣適合短壽，所以生身是八十歲以及七百阿僧祇劫。阿彌陀佛應化在凈土，機緣適合長壽，所以壽命無量。而實際上是有數的，只是非人天所能知曉，所以說無量罷了。既然觀世音菩薩是補處菩薩，可以驗證壽命是有數的。如此說來，《光明疏》談論山海之壽，是以常果為宗旨。如果以阿彌陀佛為例，最終成為有量，那就是無常，怎麼能說是常果呢？回答說，池水深則蓮花大，法體常則應用遠。山海是常體的作用，所以談論大用，足以彰顯本體是常住的，以此斷除信眾執著於八十歲無常的疑惑。而那部疏鈔從容地以報身來當品題，是取其上冥下應的意義方便而已，實際上是說明應身能夠成為常住的。耆阇凜師，指的是耆阇寺的凜法師。所以有優劣之分，是因為此土的穢形，在彼土是清凈的，所以彼土更殊勝。

【English Translation】 English version Earth. The two kinds of immeasurable refer to the Sambhogakaya (reward body) and Dharmakaya (dharma body) among the Trikaya (three bodies), also known as the True Body and the Response Body. The measurable immeasurable refers to the meaning of the Response Body, which manifests when conditions are ripe and disappears when conditions are exhausted, ultimately being measurable. However, because humans and devas cannot count or know it, it is called immeasurable. If the eighty years of Shakyamuni Buddha's life can be counted and known, then it is the measurable within the measurable. The 'Guangming Shu' (Commentary on the Vimalakirti Sutra) says, 'Measurable has two meanings,' which is precisely this. The immeasurable Dharmakaya, the Dharmakaya is the True Body. Now explaining the two bodies, the Dharmakaya and Sambhogakaya together are called Dharmakaya. Because the essence of the Sambhogakaya and Dharmakaya is one. In the causal stage, the object and the contemplation are non-dual; in the fruition stage, the Dharmakaya and Sambhogakaya merge together. Therefore, the 'Guangming Shu' says, 'Since wisdom corresponds and merges, it is neither body nor not body.' Please see the words 'since' and 'also,' which are sufficient to verify that the essence is the same. The essence of the Dharmakaya and Sambhogakaya is one, permanent and unchanging, therefore it is immeasurable. Therefore, it is said that this is the immeasurable within the immeasurable. Both are the immeasurable of the Dharmakaya, referring to both Buddhas having attained the permanent body of the Dharmakaya and Sambhogakaya. Therefore, both Shakyamuni Buddha and Amitabha Buddha can manifest bodies of different lengths. It is just that Shakyamuni Buddha transforms in the impure land, and the conditions are suitable for a short life, so the manifested body is eighty years old and seven hundred asamkhya kalpas. Amitabha Buddha transforms in the pure land, and the conditions are suitable for a long life, so the lifespan is immeasurable. But in reality, it is countable, but not known by humans and devas, so it is said to be immeasurable. Since Avalokiteshvara Bodhisattva is a successor bodhisattva, it can be verified that the lifespan is countable. Thus, the 'Guangming Shu' discusses the lifespan of mountains and seas, taking the permanent fruition as its principle. If Amitabha Buddha is taken as an example, it will eventually become measurable, which is impermanent, how can it be said to be permanent fruition? The answer is, 'If the pond is deep, the lotus will be large; if the dharma body is permanent, the application will be far-reaching.' Mountains and seas are the function of the permanent body, so discussing great function is sufficient to demonstrate that the essence is permanent, thereby dispelling the doubts of believers who are attached to the impermanence of eighty years. And that commentary leisurely uses the Sambhogakaya as the topic, taking the meaning of merging above and responding below as convenient, in reality, it is explaining that the Response Body can become permanent. Qishe Linshi, refers to Dharma Master Lin of Qishe Temple. Therefore, there is a distinction between superior and inferior, because the impure form of this land is pure in that land, so that land is more superior.

此劣。而同是應土。若作下破凡二意。一有動移故非真。二未極凈故非真。不復得移動等者此初意也。真理寂然無去來移動無凈穢優劣。經說彌陀從彼來此彼優此劣。豈是真耶。若彼下次意也。若是真身應居寂光極凈之土。既法說三乘人分九品。雖無四趣而有人天故。于同居尚未極凈。據此則不可謂是真身也。故云。此則不可。故凈名疏明二十七品凈土。彌陀止是第六。而諸經偏贊為凈者。形此土故由物機故。是攝生故。令專注故。宿緣厚故。約多分故。此語則寬者。以久本今跡俱應身故。此一往許之也。二往不可。故云。今亦不用。以無經文明說故。曰那知須知。二佛各有久本今跡也。那互為者。責他以彼為本以此為跡。今明下示今正義。彼此俱是應土但凈穢不同。今此穢土機緣破惡宜在凈土之佛。以凈破穢是對治。故互為優劣者。此土為劣凈土為優。同居為劣方便為優。實報寂光準說可見。互有消除者。穢土見思毒害請凈土佛消除。凈土塵沙毒害請有餘土佛消除。有餘無明毒害請實報土佛消除。故云互有。此亦一往。應知凈土眾生若機在釋迦。亦請此佛。如十下舉十人示互有消除相。十種垂應者。受苦報人及修世間善法者。但感事相觀音。乃至修圓者。感圓通觀音。此八人皆是同居穢土。感同居凈土八種觀音也。

【現代漢語翻譯】現代漢語譯本這是（應土，應化土）的劣處。而同樣是應土（應化土），如果從兩個方面來破斥凡夫的認知，一是應土有動移，所以不是真（實）；二是應土未達到極凈，所以不是真（實）。『不復得移動等者』，這是第一層意思。真理寂然不動，沒有去來移動，沒有凈穢優劣。經典說彌陀（Amitabha，阿彌陀佛）從彼方來此方，彼方優此方劣，這難道是真（實）的嗎？『若彼下』是第二層意思。如果是真身，應該居住在寂光（常寂光凈土）極凈之土。既然經法說三乘（聲聞乘、緣覺乘、菩薩乘）人分九品，雖然沒有四趣（地獄、餓鬼、畜生、阿修羅），但有人天（人道、天道），所以在同居土（凡聖同居土）尚未達到極凈。根據這些，就不能說是真身。所以說：『此則不可』。因此，《凈名疏》（《維摩經疏》）說明二十七品凈土，彌陀（Amitabha，阿彌陀佛）的凈土只是第六品。而諸經偏偏讚歎為凈土，是爲了彰顯此土的污穢，也是爲了適應眾生的根機，是爲了攝受眾生，爲了使眾生專注，因為眾生宿世因緣深厚，也是就大部分情況而言。『此語則寬者』，因為（阿彌陀佛）久遠以來的本誓和現在的應化身都是應身（應化身）。這是一種權宜之計的認可。『二往不可』，所以說：『今亦不用』，因為沒有經典明確說明。『曰那知須知』，二佛（釋迦牟尼佛和阿彌陀佛）各有久遠以來的本誓和現在的應化身。『那互為者』，責問對方以彼方為本，以此方為跡，現在說明如下，顯示現在的正義。彼此都是應土（應化土），只是凈穢不同。現在此穢土的機緣適合破除罪惡，適宜在凈土的佛（阿彌陀佛）。以凈破穢是對治。所以互為優劣，此土為劣，凈土為優，同居土為劣，方便土為優，實報土和寂光土可以類推得知。『互有消除者』，穢土的見思惑毒害請凈土的佛（阿彌陀佛）消除，凈土的塵沙惑毒害請有餘土的佛消除，有餘土的無明惑毒害請實報土的佛消除。所以說『互有』。這也是一種權宜之計。應當知道凈土的眾生如果機緣在釋迦（釋迦牟尼佛），也請此佛。如『十下』舉出十種人，顯示互有消除的相狀。『十種垂應者』，受苦報的人以及修世間善法的人，只能感應到事相觀音（觀世音菩薩）。乃至修圓（修圓教）的人，感應到圓通觀音（觀世音菩薩）。這八種人都是同居穢土，感應到同居凈土的八種觀音（觀世音菩薩）。

【English Translation】 English version This is the inferiority of the manifested land (Yingtu, the land of transformation). And similarly, being a manifested land, if we refute the perception of ordinary beings from two aspects: first, the manifested land has movement, so it is not true (real); second, the manifested land has not reached ultimate purity, so it is not true (real). 'Not being able to move, etc.,' this is the first meaning. True reality is still and unmoving, without coming and going, without purity and impurity, superiority and inferiority. The scriptures say that Amitabha (Amitabha, the Buddha of Infinite Light) comes from that land to this land, that land is superior and this land is inferior, is this true (real)? 'If that below' is the second meaning. If it is the true body, it should reside in the land of tranquil light (Changjiguang Jingtu, the Pure Land of Eternal Tranquil Light), the land of ultimate purity. Since the scriptures say that beings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are divided into nine grades, although there are no Four Destinies (hell, hungry ghosts, animals, asuras), there are humans and devas (human realm, deva realm), so the Land of Coexistence (Fan Sheng Tongju Tu, the Land of Coexistence of Ordinary Beings and Sages) has not yet reached ultimate purity. Based on these, it cannot be said to be the true body. Therefore, it is said: 'This is not possible.' Therefore, the Commentary on the Vimalakirti Sutra (Jingming Shu, the Commentary on the Vimalakirti Sutra) explains the twenty-seven grades of Pure Lands, and Amitabha's (Amitabha, the Buddha of Infinite Light) Pure Land is only the sixth grade. And the scriptures particularly praise it as a Pure Land in order to highlight the defilement of this land, and also to adapt to the faculties of sentient beings, to gather sentient beings, to make sentient beings focus, because sentient beings have deep karmic connections from past lives, and also in terms of the majority of cases. 'This statement is broad,' because (Amitabha Buddha's) long-standing vows and the current manifested body are both manifested bodies. This is a measure of expediency and recognition. 'Two goings are not possible,' so it is said: 'Now also not used,' because there is no scripture that clearly states it. 'It is said that what should be known must be known,' the two Buddhas (Sakyamuni Buddha and Amitabha Buddha) each have long-standing vows and current manifested bodies. 'How can they be mutual?' Questioning the other party for taking that land as the origin and this land as the trace, now explain as follows, showing the present correct meaning. Both are manifested lands, only the purity and impurity are different. Now the opportunities in this defiled land are suitable for breaking evil, suitable for the Buddha in the Pure Land (Amitabha Buddha). Using purity to break defilement is the antidote. Therefore, they are mutually superior and inferior, this land is inferior, the Pure Land is superior, the Land of Coexistence is inferior, the Land of Expediency is superior, and the Land of Real Reward and the Land of Tranquil Light can be inferred by analogy. 'Mutual elimination,' the afflictions of views and thoughts in the defiled land are eliminated by the Buddha of the Pure Land (Amitabha Buddha), the afflictions of dust and sand in the Pure Land are eliminated by the Buddha of the Land of Remaining Reward, and the afflictions of ignorance in the Land of Remaining Reward are eliminated by the Buddha of the Land of Real Reward. Therefore, it is said 'mutual.' This is also a measure of expediency. It should be known that if the opportunities of sentient beings in the Pure Land are with Sakyamuni (Sakyamuni Buddha), they also request this Buddha. As 'ten below' lists ten kinds of people, showing the appearance of mutual elimination. 'Ten kinds of responses,' those who receive suffering and those who cultivate worldly good deeds can only sense the aspect of Avalokitesvara (Avalokitesvara Bodhisattva). And those who cultivate the perfect teaching sense the perfect Avalokitesvara (Avalokitesvara Bodhisattva). These eight kinds of people are all in the defiled Land of Coexistence, sensing the eight kinds of Avalokitesvara (Avalokitesvara Bodhisattva) in the Pure Land of Coexistence.

變易二人者。別三十心感實報觀音垂應。圓初住感寂光觀音垂應也。十種西方者。初人唯見事相。乃至第十見如虛空。例此娑婆亦應十種。如凈名經明身子與梵王所見。法華常在靈鷲山等。但據多分眾生為其取土。故彼凈此穢。于中機緣不無異見。佛佛道齊于茲信矣。十種消伏約拔果報苦。乃至破無明說之。此土至令請者。因緣和合能破三障故。一法標名者。隨機各立一號也。今欲下明須請之由。由表三德故須俱請。今此土眾生欲消伏三障毒害。必須外假勝境之緣。顯發自己法身之理。彌陀勝境既表法身故須請也。而此法身為感所覆。今欲顯發。須修觀慧照了此理。除其惑障。觀音表慧故須請也。然慧不孤運假福資成。勢至表福亦須請也。釋迦欲令眾生顯發本理學慧修福故。請三聖密以表之。對治義強者以愚癡故。見有苦相。若有觀智則達苦無苦。今由病苦。正須智慧以為對治。故用標題。得意具三者。觀為顯理必假福資故。略標一名。即具三義。大悲至之境者。無緣大悲普覆一切。即法身也。申三業之機者。五體投地等是身業。繫念等是意業。當請彼佛是口業。無創等者。創與瘡同。禮記頭有創則沐。字皆此作。大經云。如人手瘡捉持毒藥。毒則隨入。若無瘡者毒則不入。瘡即菩提因緣。毒即第一妙藥。五體投地者

【現代漢語翻譯】現代漢語譯本：改變這二人的狀態，分別以三十種心感得實報莊嚴土的觀音菩薩垂示應化。圓教初住菩薩感得常寂光土的觀音菩薩垂示應化。十種西方凈土的說法是，最初的人只能見到事相，乃至第十種人能見到如同虛空般的境界。以此類推，娑婆世界也應有十種不同的顯現。如同《維摩詰經》中記載的舍利弗（Śāriputra）與梵天王（Brahmadeva）所見不同，以及《法華經》中佛常在靈鷲山（Gṛdhrakūṭa）等記載。但通常是根據多數眾生的業力來決定他們所見的國土。因此，那個世界被認為是清凈的，而這個世界被認為是污穢的。然而，其中眾生的根器和因緣也存在差異。諸佛的覺悟是相同的，對此應當深信不疑。十種消伏是指消除果報之苦，乃至破除無明煩惱。在這個世界，只要有人真誠祈請，因緣和合，就能破除三障（煩惱障、業障、報障）。『一法標名』是指根據不同的根機，分別設立不同的名號。現在要說明必須祈請的原因，因為祈請可以彰顯法身德、般若德、解脫德這三德，所以必須同時祈請。現在這個世界的眾生想要消除三障的毒害，必須藉助外在殊勝境界的因緣，來顯發自己本具的法身之理。阿彌陀佛（Amitābha）的殊勝境界正是代表法身，所以必須祈請。而這個法身被煩惱所覆蓋，現在想要顯發，必須修習觀慧，照了此理，去除迷惑障礙。觀音菩薩（Avalokiteśvara）代表智慧，所以必須祈請。然而，智慧不能單獨運作，需要福德資糧的輔助才能成就。大勢至菩薩（Mahāsthāmaprāpta）代表福德，所以也必須祈請。釋迦牟尼佛（Śākyamuni）想要讓眾生顯發本具的真理，學習智慧，修積福德，所以用祈請三聖的方式來表示。對治的意義在於，因為愚癡，所以會看到痛苦的表象。如果具有觀照的智慧，就能通達痛苦的本質是空性的。現在因為病苦，正需要智慧來作為對治，所以用這個標題。『得意具三』是指觀想是爲了顯發真理，必定要藉助福德資糧才能成就，所以略微標出一個名號，就包含了三方面的意義。『大悲至之境』是指無緣大慈，普度一切眾生，這就是法身。『申三業之機』是指五體投地等是身業，繫念等是意業，當請彼佛是口業。『無創等者』，創與瘡同。禮記頭有創則沐。字皆此作。大經云。如人手瘡捉持毒藥。毒則隨入。若無瘡者毒則不入。瘡即菩提因緣。毒即第一妙藥。五體投地者五體投地者，頭、雙手、雙膝著地，表示最恭敬的禮拜。

【English Translation】 English version: Changing the state of these two individuals involves the thirty minds perceiving the manifested responses of Avalokiteśvara (Guanyin, 觀音), who embodies the reward body (Sambhogakāya). The initial dwelling (first bhumi) of the perfect teaching (round teaching) involves Avalokiteśvara, who embodies the pure land of tranquil light (Amitabha's Pure Land), manifesting responses. The ten types of Western Pure Lands refer to the initial person only seeing phenomena, up to the tenth seeing as empty space. Similarly, this Saha world should also have ten types. As the Vimalakirti Sutra clarifies the different perceptions of Shariputra (Śāriputra) and Brahmadeva (Brahmadeva), and the Lotus Sutra states that the Buddha is always on Mount Gṛdhrakūṭa (Gṛdhrakūṭa), etc. However, it is based on the majority of beings for taking their land. Therefore, that is pure and this is impure. Among them, the opportunities are not without different views. The Buddhas' paths are equal, believe in this. The ten types of subduing are about eradicating the suffering of karmic retribution, and even explaining the breaking of ignorance. In this land, even now, those who request, with the harmony of conditions, can break the three obstacles (klesha-avarana, karma-avarana, vipaka-avarana). 'One Dharma labeling names' refers to establishing a name for each according to their capacity. Now, wanting to explain below the reason for requesting, because it represents the three virtues (dharmakaya, prajna, and liberation), it is necessary to request all three. Now, the beings of this land want to subdue the poison of the three obstacles, they must externally borrow the conditions of a superior realm to manifest the principle of their own Dharmakaya. Amitabha's (Amitābha) superior realm represents the Dharmakaya, so it is necessary to request. And this Dharmakaya is covered by afflictions. Now, wanting to manifest it, it is necessary to cultivate contemplative wisdom to illuminate this principle and remove its delusionary obstacles. Avalokiteśvara (Avalokiteśvara) represents wisdom, so it is necessary to request. However, wisdom does not operate in isolation, it relies on the accumulation of blessings to achieve success. Mahāsthāmaprāpta (Mahāsthāmaprāpta) represents blessings, so it is also necessary to request. Śākyamuni (Śākyamuni) wants to enable beings to manifest their inherent principle, learn wisdom, and cultivate blessings, so he represents it by requesting the three saints. The meaning of counteracting is strong because of ignorance, one sees the appearance of suffering. If one has contemplative wisdom, then one will realize that suffering is without suffering. Now, because of the suffering of illness, one needs wisdom as a countermeasure, so use this title. 'Obtaining the meaning possesses three' means that contemplation is for manifesting the principle, it must borrow the accumulation of blessings to achieve success, so briefly labeling one name includes the meaning of three aspects. 'The realm of great compassion arriving' refers to impartial great compassion universally covering everything, which is the Dharmakaya. 'Extending the opportunity of the three karmas' refers to prostrating with the five limbs touching the ground, etc., which is bodily karma, focusing the mind, etc., which is mental karma, and requesting that Buddha, which is verbal karma. 'Without sores, etc.,' sore is the same as wound. The Book of Rites says, 'If there is a sore on the head, then wash it.' The word is made like this. The Great Sutra says, 'Like a person with a sore on their hand holding poisonous medicine, the poison will enter. If there is no sore, then the poison will not enter.' The sore is the cause and condition of Bodhi. The poison is the first wonderful medicine. Prostrating with the five limbs touching the ground means Prostrating with the five limbs touching the ground means that the head, both hands, and both knees touch the ground, expressing the most respectful prostration.

。二肘二膝及頂。俱是體分悉至地也。眾生之本體一者。眾生心性與佛無別。故云體一。義同父子天性相關。母字誤也。子拜其父既表報恩。眾生拜佛義亦同也。薩婆若此云一切智相。內觀心性與果智合。離薩婆若即心隨妄境也。與常理合者。與五常理合也。逆理謂逆五常理。戒是色法者。應云色是戒法。文之倒誤也。無作冥密者。由作以發無作不與色心相應。而在第三聚攝。故云冥密。左陰右陽者。夫左右陰陽因於方所。東南屬陽西北屬陰。此方之禮君父師南面則左東右西。則左是陽右是陰。西土之禮三皆東面。則左北右南故左是陰也。涅槃云。譬如四方北方為上。上即左也。推畫顯現如陽之明。思數在內如陰之暗。五識在頭者。眼耳鼻舌俱在頭。故身雖遍體頭亦身故。平倚者。倚立也。名為惑者。不與理智相冥。唯隨妄我慮知之執。則是全法。性為無明也。五受陰即是五夜叉也。若依至心地者。則是投地作禮義也。五分之名通大小乘。今意在大義亦兼小。以通十種行人故。悟虛智者。悟法空之智也。行陰招累者。百論疏云。心王了其總相。心所了其別相。以識創起但緣青等總相。次取境像即是想心。次領納前境即是受心。次起貪等煩惱造作即是行心。前三但是無記未能成業。行既成業故云招累。因滅下滅九界無常

五陰。得佛界常住五陰也。斷結毒害者。結即煩惱故喻臭穢。亦是止善者。掩臭如不殺等。雕麗者。雕文飾也。禮云。其民雕題。家語云。器不雕偽華能嚴麗。如福能資慧也。行善即放生等。定中下定無慧無以深其寂慧。無定無以窮其照。若別對等者。示別對之失。法身皆名為慧者。慧應作香字之誤也。華嚴以五分法身。皆喻香故。豈得無定者。五分有定身故此示以香獨表于慧之失也。七凈者。一戒凈。二心凈。三見凈。四度疑凈。五分別凈。六行凈。七涅槃凈。此七名七覺凈華。大經云。定水湛然滿佈以七凈華也。戒是戒學心是定學。餘五慧學。豈得無慧者。此示以華獨表于定之失也。而別下結責也。佛言通表。豈宜別對。故言下引證未詳。火為緣者。以火喻受戒作法也。定慧亦爾者。例戒學各具作無作也。對此下云云者。對止行事善及戒學無作作兩善。是約前二行人。論表法也。對定慧則約后八行人。論表法也。故前明定慧含大小偏圓界內外義。凡論表法意。令行人睹對香華。無忘自己戒定慧耳。不了此旨。唯數外境何所益哉。合消等者。表所消毒害亦十不同。如初行人以香表不殺等。止善應以臭氣表四惡趣業。乃至第十行人以二住所破無明。為臭氣也。所以下三業次第。應先身次口后意。而經文以意居次者。以

先須期心故默唸之請即愿請也。不風等者。有聲曰風。守之則散。結滯曰氣。守之則塞。出入不盡曰喘。守之則勞。不聲不滯出入俱暢名息。守之乃定。禪門明用息不同有三。一師教繫心數出息。一師教數入息。一師教入出無在。但取所便。入定無過。即用皆不許出入俱數。行人慾行此法。應以數息為意。十息為一念者。數息一門有修有證。安庠徐數從一至十。攝心在數。不令馳散。是名修數覺心。任運從一至十。不加功力。是名證數。能如下明證數。下中二根所證即欲界定。禪門云。欲定有三。一粗住。二細住。三證。欲界定粗住者。因前息道諸方便修習。心漸虛凝不起緣慮。名為粗住。細住者於後心泯泯轉細。即是細住。當得此粗細住時。或將得時。必有持身法起。比法發時身心自然。正直坐不疲厭。如物持之。乃至經一坐久無分散意。名欲界定。如今下根人心定亂止即粗住也。未到地定者。禪門云。此欲界定後身心泯然。虛豁失於欲界之身。坐中不見頭手床敷。猶若虛空。此是未到地定。所言未到地者。此地生初禪故也。喜發等者。喜去聲好也。以今經行法是六妙門故。故禪門云。自有眾生慧多定少。為說六妙門。六妙門中慧多故。于欲界初禪中即能發無漏。未必備至上地諸禪也。一切禪即有漏無漏亦有漏亦無

【現代漢語翻譯】現代漢語譯本：首先需要專心致志，所以要默默地念誦，這實際上就是一種祈願。『不風等者』，有聲音的叫做『風』（指呼吸聲），如果執著於它，心就會散亂。氣息阻塞不暢叫做『氣』（指呼吸不順暢），如果執著於它，就會導致氣滯。呼吸出入不順暢叫做『喘』（指呼吸急促），如果執著於它，就會感到疲勞。沒有聲音，沒有阻塞，出入都順暢的叫做『息』（指平穩的呼吸），執著於它才能安定。禪宗關於用『息』的方法有三種不同的說法。一種是老師教導將心專注于數出息。一種是老師教導數入息。一種是老師教匯入息和出息都不執著。只要選擇適合自己的方法，都能入定。但都不能在呼吸出入時同時計數。修行人如果想修習這種方法，應該以數息為重點。以十息為一念，數息這一法門有修習和證悟兩個階段。安詳緩慢地從一數到十，將心專注于數息，不讓它散亂，這叫做修數覺心。自然而然地從一數到十，不加任何功力，這叫做證數。如果能像下面所說的那樣證數，那麼下根和中根的人所證得的就是欲界定。禪宗說，欲界定有三種：一、粗住；二、細住；三、證。欲界定的粗住，是因為之前通過呼吸的方法進行修習，心逐漸虛靜凝定，不起任何雜念，這叫做粗住。細住是指之後心念變得越來越細微，這就是細住。當得到這種粗住和細住時，或者即將得到時，必然會有一種支撐身體的力量產生。當這種力量產生時，身心自然正直，坐著不會感到疲勞厭倦，就像有什麼東西在支撐著一樣，甚至經過很長時間的靜坐也不會有散亂的念頭，這叫做欲界定。現在下根人心中雜念紛亂，停止雜念就是粗住。未到地定，禪宗說，在這種欲界定之後，身心變得空虛，感覺不到欲界的身體，在靜坐中看不到頭、手和床鋪，就像在虛空中一樣，這就是未到地定。所說的『未到地』，是因為這個境界是生起初禪的基礎。『喜發等者』，『喜』讀作『xǐ』，是美好的意思。因為現在所講的經行法是六妙門，所以禪宗說，有些眾生智慧多而定力少，就為他們講說六妙門。在六妙門中，因為智慧多，所以在欲界初禪中就能生起無漏智慧，不一定非要達到上地諸禪。一切禪定既有有漏的，也有無漏的，也有既是有漏又是無漏的。

【English Translation】 English version: First, it is necessary to focus the mind, so silently recite, which is actually a kind of prayer. 'Bu Feng etc.' (不風等者), 'Feng' (風) (meaning wind) refers to the sound of breathing; if you cling to it, the mind will be scattered. Qi (氣) (meaning breath) that is blocked and not smooth refers to breathing that is not smooth; if you cling to it, it will lead to stagnation. Chuan (喘) (meaning panting) refers to breathing that is rapid; if you cling to it, you will feel tired. Without sound, without blockage, and with smooth entry and exit is called 'Xi' (息) (meaning breath), which refers to steady breathing; clinging to it will bring stability. The Chan (禪) school has three different ways of using 'Xi'. One is that the teacher teaches to focus the mind on counting the outgoing breaths. One is that the teacher teaches to count the incoming breaths. One is that the teacher teaches not to cling to either incoming or outgoing breaths. Just choose the method that suits you, and you can enter Samadhi (定). But you cannot count both incoming and outgoing breaths at the same time. If a practitioner wants to practice this method, they should focus on counting the breaths. Taking ten breaths as one thought, the method of counting breaths has two stages: practice and realization. Calmly and slowly count from one to ten, focusing the mind on counting the breaths and not letting it wander. This is called practicing counting and awakening the mind. Naturally count from one to ten without adding any effort. This is called realizing counting. If you can realize counting as described below, then those with lower and middle roots will realize the desire realm Samadhi (欲界定). The Chan school says that there are three types of desire realm Samadhi: 1. Coarse Abiding (粗住); 2. Subtle Abiding (細住); 3. Realization (證). Coarse Abiding in the desire realm Samadhi is because of practicing the methods of breathing before, the mind gradually becomes empty and stable, and no distracting thoughts arise. This is called Coarse Abiding. Subtle Abiding refers to the mind becoming more and more subtle afterward, which is Subtle Abiding. When you obtain this Coarse and Subtle Abiding, or when you are about to obtain it, there will inevitably be a force supporting the body. When this force arises, the body and mind will naturally be upright, and sitting will not feel tiring or weary, as if something is supporting you, and even after a long period of meditation, there will be no scattered thoughts. This is called desire realm Samadhi. Now, the minds of people with lower roots are chaotic with distracting thoughts; stopping the distracting thoughts is Coarse Abiding. Unreached Realm Samadhi (未到地定), the Chan school says that after this desire realm Samadhi, the body and mind become empty, and you cannot feel the body of the desire realm. In meditation, you cannot see your head, hands, or bed, as if you are in empty space. This is Unreached Realm Samadhi. The so-called 'Unreached Realm' is because this state is the foundation for the arising of the first Dhyana (禪). 'Xi Fa etc.' (喜發等者), 'Xi' (喜) is pronounced 'xǐ' and means beautiful. Because the walking meditation method being discussed now is the Six Wonderful Gates (六妙門), the Chan school says that some beings have more wisdom and less Samadhi, so the Six Wonderful Gates are taught to them. In the Six Wonderful Gates, because there is more wisdom, one can generate non-outflow wisdom (無漏) in the first Dhyana of the desire realm, and it is not necessary to reach the upper Dhyanas. All Samadhi can be with outflow (有漏), without outflow, or both with and without outflow.

漏非有漏非無漏禪也。即將下標十種。而下文但明八者。變易二人無報息故。然數息是一由觀法別故。成十人故。不定。止觀有通修觀別一章若數數時者。上數所角切。頻也。下數如字。下文云。所數數息亦爾。不保不愛下藏菩薩也。知色數者。色應作息字之誤也。在緣謂攝心在數不謬亂。謂從一至十。無相等慧者。無相慧即通第六度等。即等取前五度。然通與藏體析有殊。六度無別故接藏。文略。言智度以智導五。俱成即空等慧。應云慧等不定空故破空。出假不定俗故破假入中觀。此息非空非假者。了息唯心猶如幻化。故非假息。性具足諸法故非空法。身之光如如者。法身遍一切處照如如不變。故名光耳。智慧之光照了者。即是智慧照境稱境而觀。境智不二也。因此法身等者。因如來法報一如究竟圓極。能起大用故。令眾生得見應身之光也。然此應用不離法身。普賢觀云。釋迦牟尼名毗盧遮那。涅槃云。吾今此身即是法身。故約法報解應身之光也。釋神力中。初約事解。即是釋迦神通之力也。然大聖施為事必表理。義須兩備。故事理二釋俱云或可也。如來只是真如等者。以真如解如。以神力解來。以明如來神力也。此真如有神力者。神名不測。力名干用。不測則天然之理深。干用則轉變之力大。乘此神力而來者。謂

【現代漢語翻譯】現代漢語譯本：『漏非有漏非無漏禪』，即將標出十種禪法。而下文只說明八種，因為變易生死和二乘人沒有報息（受報的呼吸）。然而，數息本身就是一種由觀法區分的方法，因此成就十種人。不定禪，止觀有通修和觀別兩種。如果說『數數時』，第一個『數』是所數之角切，意為頻繁；第二個『數』如字面意思。下文說：『所數之數息』也是這樣。『不保不愛』是指藏教菩薩。『知色數者』，這裡的『色』應是『息』字的錯誤。『在緣』是指攝心專注于數息而不謬亂，即從一數到十。『無相等慧者』，無相慧即通教第六度等，『等』字包含前五度。然而，通教和藏教在體性分析上有區別，六度沒有分別，所以連線藏教。文略。說『智度』是用智慧引導前五度，共同成就即空等慧。應說『慧等』，因為不定空所以破空，出假不定俗所以破假，入中觀。『此息非空非假者』，了知呼吸唯心所現，猶如幻化，所以不是假息；自性具足諸法，所以不是空法。『身之光如如者』，法身遍一切處，照耀如如不變，所以名為光。『智慧之光照了者』，即是智慧照境，稱境而觀，境智不二。『因此法身等者』，因為如來法報一如，究竟圓滿，能起大用，所以令眾生得見應身之光。然而，此應用不離法身。《普賢觀》說：『釋迦牟尼（Śākyamuni）(釋迦族聖人)名毗盧遮那（Vairocana）(光明遍照)。』《涅槃經》說：『吾今此身即是法身。』所以從法報的角度解釋應身之光。釋神力中，首先從事相上解釋，即是釋迦（Śākyamuni）(釋迦族聖人)的神通之力。然而，大聖的施為，事相必定體現理體，義理必須兩備。所以事理二釋都說『或可也』。『如來只是真如等者』，用真如解釋如，用神力解釋來，以說明如來（Tathāgata）(如實而來者)的神力。『此真如有神力者』，神名不測，力名干用。不測則天然之理深，干用則轉變之力大。『乘此神力而來者』，謂

【English Translation】 English version: 'Leaking is neither with outflows nor without outflows' is also Chan (Dhyana)(meditative state). It will mark ten types of Chan. However, the following text only explains eight because those subject to transformational suffering and the two vehicles (śrāvaka and pratyekabuddha) do not have retributional breath (breath that receives karmic results). However, counting breaths itself is a method distinguished by contemplation, thus accomplishing ten types of people. Indefinite (Anitya) Chan, cessation and contemplation (Śamatha-vipassanā) have both common practice and distinct contemplation. If it says 'counting counting time', the first 'counting' is the corner cut of what is counted, meaning frequent; the second 'counting' is as the literal meaning. The following text says: 'The counting of what is counted breaths' is also like this. 'Not protecting not loving' refers to the Bodhisattva of the Treasury Teaching (Tathāgatagarbha). 'Knowing the color number' here 'color' should be a mistake for the word 'breath'. 'Being in the condition' means focusing the mind on counting breaths without error, that is, counting from one to ten. 'Without equal wisdom' means that non-form wisdom is the same as the sixth perfection of the common teaching, etc., 'etc.' includes the previous five perfections. However, the common teaching and the Treasury Teaching have differences in the analysis of essence, the six perfections have no distinction, so it connects to the Treasury Teaching. The text is abbreviated. Saying 'wisdom perfection' is using wisdom to guide the previous five perfections, jointly accomplishing the wisdom of emptiness, etc. It should say 'wisdom etc.', because indefinite emptiness breaks emptiness, emerging from the provisional breaks the provisional, entering the middle way. 'This breath is neither empty nor provisional' means understanding that breath is only manifested by the mind, like an illusion, so it is not a provisional breath; the self-nature fully possesses all dharmas, so it is not an empty dharma. 'The light of the body is as it is' means that the Dharma body pervades all places, illuminating as it is without change, so it is called light. 'The light of wisdom illuminates' is the intelligent function illuminating the realm, contemplating the realm accordingly, realm and wisdom are not two. 'Therefore, the Dharma body, etc.' is because the Dharma and Reward bodies of the Tathāgata (Tathāgata)(the one who comes as is) are one, ultimately perfect, able to arise great function, so it allows sentient beings to see the light of the manifested body. However, this application does not leave the Dharma body. The Samantabhadra Contemplation says: 'Śākyamuni (Śākyamuni)(sage of the Shakya clan) is named Vairocana (Vairocana)(light pervading everywhere).' The Nirvana Sutra says: 'My current body is the Dharma body.' So from the perspective of the Dharma and Reward bodies, explain the light of the manifested body. In the explanation of divine power, first explain from the perspective of phenomena, which is the power of Śākyamuni's (Śākyamuni)(sage of the Shakya clan) supernatural powers. However, the actions of the great sage, phenomena must embody the principle, the meaning must be fully prepared. So both the explanation of phenomena and principle say 'perhaps'. 'The Tathāgata (Tathāgata)(the one who comes as is) is only Suchness, etc.' uses Suchness to explain 'as', uses divine power to explain 'come', to explain the divine power of the Tathāgata (Tathāgata)(the one who comes as is). 'This Suchness has divine power' means that the name of divine is unfathomable, the name of power is function. Unfathomable means the principle of nature is deep, function means the power of transformation is great. 'Riding this divine power to come' means

乘真如而有應身。故曰而來。即乘如實道來成正覺也。不動下解往毗舍離也。舍離之處即是寂光。故云不動。此寂光土唯佛究竟。故云至實相等。廣包百界萬善莊嚴故。曰廣嚴。住此下解住城門閫。初釋住字。住此者謂住實相之地。以無緣大悲遍覆法界。憫念眾生為除三障毒害。故云住也。城即法界者。謂法界為城。防涅槃之非。御生死之故。心性唯一故云不二。含受一切無所隔礙稱門。遍一切處無非門也。佛證此理常住不變。故云住。此門不動令眾生等者。自既證此理。亦令眾生證此理也。經門閫。三蒼云。閫門限也。如如即智等者。謂境即是智。故云如如即智。此智還照于境也。並云如如者。謂智如如於境境如如於智。即境智不二之稱也。具楊枝等者。以觀音左手把楊枝。右手持澡瓶。是故國人授此二物。而內表兩因也。定是緣因。慧是了因。慧能除惑故以拂動表之。定能止散故以澄渟表之。說文云。水止曰渟。對上消義者。如文云消名消除。又云。但除其病不除其法。故今以拂除對之。如物上塵但除其塵不除其物。拂打者。打丁領切。對上伏義者。伏名調伏。又云。調善令堪乘御也。此並對前約一義。解消伏也。又拂下對上約二義也。消滅即斷入涅槃。消除即不斷入涅槃。此中但對二消不對二伏者。在水四義中

【現代漢語翻譯】現代漢語譯本：乘著真如而有應化之身，所以說『來』，就是乘著如實之道來成就正覺。『不動』是指前往毗舍離（Vaishali，古印度城市）而不動搖。舍離之處就是寂光（eternal light），所以說『不動』。這寂光凈土唯有佛才能究竟證得，所以說『至實相等』。廣泛包含百界，萬善莊嚴，所以說『廣嚴』。『住此』是指安住于城門門檻。首先解釋『住』字，『住此』是指安住于實相之地，以無緣大悲遍覆法界，憐憫眾生，為他們消除三障（three obstacles）的毒害，所以說『住』。『城即法界』，是指法界（Dharmadhatu，宇宙萬有）為城，防止涅槃（Nirvana，寂滅）的偏頗，抵禦生死之苦。心性是唯一的，所以說『不二』。含容接受一切，沒有隔閡阻礙，稱為『門』。遍一切處，無處不是門。佛證悟了這個道理，常住不變，所以說『住』。『此門不動令眾生等』，自己既然證悟了這個道理，也要讓眾生證悟這個道理。『經門閫』，《三蒼》中說，『閫』是門檻的意思。『如如即智等』，是指境就是智，所以說『如如即智』。這個智反過來照耀于境。並說『如如』，是指智如如於境，境如如於智，就是境智不二的稱謂。『具楊枝等』，因為觀音（Avalokiteshvara，菩薩名）左手拿著楊枝，右手拿著澡瓶，所以當地人授予這兩樣東西，內在表明定慧二因。定是緣因，慧是了因。慧能消除迷惑，所以用拂動來表示。定能止息散亂，所以用澄渟來表示。《說文》中說，水靜止叫做『渟』。『對上消義者』，如文中所說，『消』是消除的意思。又說，『但除其病不除其法』，所以現在用拂除來對應。就像物體上的灰塵，只除去灰塵而不除去物體。『拂打者』，打，丁領切。『對上伏義者』，『伏』是調伏的意思。又說，調善使之堪能乘御。這些都是對應前面所說的一個意思，消解調伏。另外，拂下對應上面所說的兩個意思。消滅就是斷滅而入涅槃，消除就是不斷滅而入涅槃。這裡只對應兩種消除，不對應兩種調伏，是在水的四種含義中。

【English Translation】 English version: Embodying a response body by riding on Suchness, hence the saying 'comes,' which means achieving perfect enlightenment by riding on the path of reality. 'Unmoving' refers to going to Vaishali (Vaishali, an ancient Indian city) without wavering. The place of detachment is the eternal light (eternal light), hence the saying 'unmoving.' This pure land of eternal light is only ultimately attained by the Buddha, hence the saying 'equal to the ultimate reality.' Broadly encompassing hundreds of realms, adorned with myriad virtues, hence the saying 'vastly adorned.' 'Dwelling here' refers to dwelling at the threshold of the city gate. First, explaining the word 'dwelling,' 'dwelling here' means dwelling in the land of true reality, universally covering the Dharma realm (Dharmadhatu, the entirety of the universe) with unconditioned great compassion, pitying sentient beings, and eliminating the poisonous harm of the three obstacles (three obstacles) for them, hence the saying 'dwelling.' 'The city is the Dharma realm' means the Dharma realm (Dharmadhatu, the entirety of the universe) is the city, preventing the deviations of Nirvana (Nirvana, extinction), and resisting the suffering of birth and death. The nature of mind is unique, hence the saying 'non-duality.' Containing and accepting everything without separation or obstruction is called 'gate.' Pervading all places, there is no place that is not a gate. The Buddha realized this principle, abiding constantly and unchanging, hence the saying 'dwelling.' 'This gate does not move, enabling sentient beings, etc.' Since one has realized this principle, one must also enable sentient beings to realize this principle. 'Passing through the threshold of the gate,' in the Sancang, it says, 'threshold' means the sill of the gate. 'Suchness is wisdom, etc.' means the realm is wisdom, hence the saying 'suchness is wisdom.' This wisdom in turn illuminates the realm. And saying 'suchness' means wisdom is suchness in relation to the realm, and the realm is suchness in relation to wisdom, which is the term for the non-duality of realm and wisdom. 'Possessing willow branches, etc.' is because Avalokiteshvara (Avalokiteshvara, name of a Bodhisattva) holds a willow branch in his left hand and a water bottle in his right hand, so the local people bestow these two things, inwardly indicating the two causes of Samatha and Vipassanā. Samatha is the conditional cause, and Vipassanā is the complete cause. Vipassanā can eliminate delusion, so it is represented by the movement of a whisk. Samatha can stop scattering, so it is represented by stillness. In the Shuowen, it says, the stillness of water is called 'stillness.' 'Corresponding to the meaning of elimination above,' as the text says, 'elimination' means to eliminate. And it says, 'only eliminate the disease, not eliminate the Dharma,' so now we use whisking to correspond to it. Just like the dust on an object, only remove the dust, not remove the object. 'Whisking,' da, pronounced ding ling qie. 'Corresponding to the meaning of subduing above,' 'subduing' means to tame. And it says, to tame well to make it capable of riding. These all correspond to one meaning mentioned earlier, dissolving and subduing. In addition, the whisking below corresponds to the two meanings mentioned above. Annihilation is cutting off and entering Nirvana, elimination is not cutting off and entering Nirvana. Here, only corresponding to the two eliminations, not corresponding to the two subduings, is in the four meanings of water.

具明故。或是文略。應云一拂除對消滅之消除伏之。伏二拂打。即對消除平伏。醒悟者。水能灑悶獲醒也。懺悔方法者。夫懺法有三。謂作法取相無生。前二是事後一是理。今經燒香散華五體投地等。即作法也。于現身見佛授手及疾疾得見觀音等。即取相也。皆悉入于如實之際。無生也。此之十意皆是作法。無生理觀不可暫忘。取相一種任運自現。今時行人都昧心源。專求好相。據此希求。恐落魔境。故禪門云。夫見相者忽然而睹。尚邪正難知。逐文作心。求之多著魔也。問若爾。不應觀相懺悔。答觀相者。但用心行道功成相現。取此判之。便知罪滅。非謂行道之時。心存相事。而生取著。若如此用心。必定多成魔事(已上禪門文)。八意出在經文者。第一第八人師義立。滅后歸依必假形像等。故須莊嚴道場披陳過罪。此經無文。雖有破障之語。自是顯經力用。故此二意人師加也。備於事理者。如前疏釋。五體等悉是理解。是知約理即無生所攝。云云者。謂此十意。且依古師。若準今家十意少別。今師依經請后。楊枝古人則以請居后。第十坐禪今為誦經。以第四數息即坐禪故。既闕誦經。故今加之。古人但見經云數息繫念向下。又云。修五門禪。遂將數息坐禪以為兩科。不知數息即五門中數息一門也。今家十意具在百

錄。然此經行門於四三昧中。即非行非坐三昧。亦名隨自意三昧。然約諸經修行。事儀雖殊。理觀無別。事儀則各依諸教。理觀則同用十乘。若非十乘終無所到。故止觀修大行中。事儀廣而理觀略。正修中理觀廣而事儀略。后之理觀必用前之事儀。前之事儀必用后之理觀。文雖互出用乃同時。今之疏文但為釋經。至於修行須依止觀。為三下前二咒觀音說。后一咒釋迦說。皆是毒害者。三障損三諦故。皆是煩惱者。報名煩惱果。業名煩惱因。即三障皆是煩惱也。皆是惡業者。報名業果煩惱名業本。即三障皆是業也。皆是報法者。煩惱名報本業名報因。即三障皆是報法也。不無輕重等者。雖俱稱煩惱。以惑心昏亂義重。故別受煩惱障名。雖俱稱惡業。而三業繫縛義重。故別受業障之名。雖俱稱報法而陰身酬因義重。故別受報障之名。故云分為三障。悉具三障之語者。此即通義。然通中有別。故判三咒各破一障。如破煩惱障中。經文雖有業報之語。是知業是煩惱因。報是煩惱果耳。舍傍取正。只是破惑心煩惱障也。餘二例知。兩意者。一俱重。二互有輕重也。悉須三咒者。以三障俱重。故子縛即煩惱障。猶償狗嚙者。業報俱在也。過失業因遭今狗嚙。如法顯傳說。取食聖沙彌為彭城吳氏家犬所傷等。例爾者。或業除而煩惱報

【現代漢語翻譯】現代漢語譯本：記錄。然而，這個經行門在四種三昧（samadhi，專注）中，既不是行非坐三昧，也稱為隨自意三昧。雖然根據各種經典修行，在事相儀式上有所不同，但在理體觀照上沒有區別。事相儀式各自依據不同的教法，理體觀照則共同運用十乘觀法（ten vehicles of insight）。如果不是十乘觀法，最終無法到達目標。所以，《止觀》（Śamatha-Vipassanā）中，修大行時，事相儀式廣博而理體觀照簡略；在正修時，理體觀照廣博而事相儀式簡略。後面的理體觀照必定要用到前面的事相儀式，前面的事相儀式也必定要用到後面的理體觀照。文句雖然互相出現，但運用卻是同時的。現在的疏文只是爲了解釋經典，至於修行必須依據《止觀》。為三種下品人，前面兩個咒語是觀音（Avalokiteśvara）所說，後面一個咒語是釋迦（Śākyamuni）所說，都是毒害者，因為三障損害三諦（three truths）的緣故。都是煩惱者，報名是煩惱的果報，業名是煩惱的因，也就是說三障都是煩惱。都是惡業者，報名是業的果報，煩惱名是業的根本，也就是說三障都是業。都是報法者，煩惱名是報的根本，業名是報的因，也就是說三障都是報法。並非沒有輕重等差別，雖然都稱為煩惱，但因為迷惑的心昏亂的意義更重，所以特別承受煩惱障的名稱。雖然都稱為惡業，但因為身口意三業繫縛的意義更重，所以特別承受業障的名稱。雖然都稱為報法，但因為五陰之身酬償業因的意義更重，所以特別承受報障的名稱。所以說分為三障。『全部具有三障』這句話，這是通義。然而通義中有差別，所以判斷三個咒語各自破除一種障礙。例如在破除煩惱障中，經文雖然有業報的語句，是知道業是煩惱的因，報是煩惱的果而已。捨棄旁枝而取正義，只是破除迷惑之心的煩惱障。其餘兩種可以依此類推得知。兩種意思：一是都重，二是互相有輕重。全部需要三個咒語，因為三障都重，所以子縛就是煩惱障，就像償還狗咬一樣，業報都在。過去因過失的業因，遭受現在被狗咬的果報。如法顯（Faxian）傳記所說，取食物的聖沙彌被彭城吳氏家的狗咬傷等，就是這樣的例子。或者業除而煩惱報還在。

【English Translation】 English version: Record. However, this sutra walking practice, among the four samadhis (samadhi, concentration), is neither the walking nor the sitting samadhi, and is also called the 'Following One's Own Intention Samadhi'. Although the practices and rituals differ according to various sutras, the principles of contemplation are the same. The practices and rituals each follow their respective teachings, while the principles of contemplation commonly use the Ten Vehicles of Insight (ten vehicles of insight). If not for the Ten Vehicles, one would never reach the destination. Therefore, in the Śamatha-Vipassanā, when cultivating great practices, the practices and rituals are extensive while the principles of contemplation are concise; in the actual cultivation, the principles of contemplation are extensive while the practices and rituals are concise. The later principles of contemplation must use the former practices and rituals, and the former practices and rituals must use the later principles of contemplation. Although the texts appear mutually, their application is simultaneous. The current commentary is only for explaining the sutra; as for practice, one must rely on the Śamatha-Vipassanā. For the three inferior types of people, the first two mantras are spoken by Avalokiteśvara (Avalokiteśvara), and the last mantra is spoken by Śākyamuni (Śākyamuni), all of which are harmful, because the three obstacles harm the Three Truths (three truths). All are afflictions, the name being the fruit of affliction, and karma being the cause of affliction, meaning that the three obstacles are all afflictions. All are evil karmas, the name being the fruit of karma, and affliction being the root of karma, meaning that the three obstacles are all karma. All are retributive dharmas, affliction being the root of retribution, and karma being the cause of retribution, meaning that the three obstacles are all retributive dharmas. It is not without differences in severity, etc. Although all are called afflictions, because the meaning of the mind being confused by delusion is more significant, it specifically receives the name of the 'Affliction Obstacle'. Although all are called evil karmas, because the meaning of being bound by the three karmas of body, speech, and mind is more significant, it specifically receives the name of the 'Karma Obstacle'. Although all are called retributive dharmas, because the meaning of the skandha body repaying karmic causes is more significant, it specifically receives the name of the 'Retribution Obstacle'. Therefore, it is said to be divided into three obstacles. The phrase 'all possess the three obstacles' refers to the general meaning. However, within the general meaning, there are differences, so it is determined that the three mantras each eliminate one obstacle. For example, in eliminating the Affliction Obstacle, although the sutra text contains phrases about karmic retribution, it is to know that karma is the cause of affliction, and retribution is the fruit of affliction. Abandoning the secondary and taking the primary, it is only eliminating the Affliction Obstacle of the deluded mind. The other two can be understood by analogy. There are two meanings: one is that they are all severe, and two is that they have varying degrees of severity. All three mantras are needed because the three obstacles are all severe, so being bound as a child is the Affliction Obstacle, just like repaying a dog bite, both karma and retribution are present. Due to past faults and karmic causes, one suffers the retribution of being bitten by a dog now. As the biography of Faxian (Faxian) says, the holy novice who took food was injured by the dog of the Wu family of Pengcheng, and so on, is such an example. Or karma is eliminated, but the retribution of affliction remains.

在。或報除而煩惱業在。斷其重者者。重即貪也。輕即瞋癡。此三俱屬煩惱障。今以此文明斷惑有輕重之殊。以例三障也。今從別義者。毒害通名也。煩惱等別稱也。開三顯一者。三即權一即實。亦復如是者。三週俱名開權顯實故例。如今經三咒通名消伏毒害也。更加下即初周名法說。二週名譬說。三週名宿世因緣說。例如今經三咒初名煩惱。次名破業。后名破報。自有下即前明古人分經。以正說盡第四咒也。即是下出其義。謂前三別治三障。后一總治三障也。若不下明今解兼得總別者。如初番咒正破煩惱重者即別。餘二障隨滅即總。餘二例之。經南無此云歸禮。或云歸命。通為眾生等者。佛如醫王。法如良藥。僧如瞻病人。故云消伏之所。別緣者。別在大悲拔苦之力。是故別請也。三寶復有通別者。三寶是通各三稱為別。謂除三障說三咒表三德。故須三稱也。三釋者。釋應作德。字之誤也。通稱三寶。既復論通別觀音。別緣亦應復論通別。以亦三稱故義可例知。三業如文者。稱名口業。投地身業。一心一意意業。苦厄下云云者。中七有分段之苦厄。后二有變易之苦厄。不獨下謂苦厄語通。不獨在於受苦報人也。無明癡暗等者。此初番咒正破煩惱障。故此文總請但云滅除癡暗也。下別請言業報者。是兼破耳。如華嚴下

【現代漢語翻譯】現代漢語譯本：在。或者說，報應和消除的是煩惱業。斷除其中的重者。重者即是貪慾。輕者即是嗔恚和愚癡。這三者都屬於煩惱障。現在用這段文字說明斷除迷惑有輕重之分，以此為例說明三障的差別。現在從另一個角度解釋，毒害是總稱，煩惱等是別稱。開三顯一是指，三是權宜之說，一是真實之說。『亦復如是』是指，前三週都名為開權顯實，所以可以類比。如今經中的三個咒語統稱為消伏毒害。『更加下』是指初周名為法說，二週名為譬說，三週名為宿世因緣說。例如現在這部經中的三個咒語，初名煩惱，次名破業，后名破報。『自有下』是指前面說明古人分經，以正說窮盡第四個咒語。『即是下』是闡述其中的含義，說的是前三個咒語分別治理三障，后一個咒語總共治理三障。『若不下』是說明現在理解的兼顧總別。例如初番咒語主要破除煩惱重者，這是別，其餘二障隨之滅除，這是總。其餘兩個咒語可以類推。經文中的『南無』，這裡翻譯為歸禮，或者說歸命。『通為眾生等者』，佛就像醫王，法就像良藥，僧就像照顧病人的人，所以說是消伏之所。『別緣者』，特別在於大悲拔苦的力量，因此特別祈請。『三寶復有通別者』，三寶是總稱，各自的三稱為別稱。所謂除三障說三咒，表三德，所以需要三稱。『三釋者』，釋應作德，是字寫錯了。總稱三寶，既然又論述了觀音的通別，特別的因緣也應該論述通別，因為也是三稱，所以意義可以類推得知。『三業如文者』，稱名是口業，投地是身業，一心一意是意業。『苦厄下云云者』，中間七有分段的苦厄，後面二有變易的苦厄。『不獨下謂苦厄語通』，不只是在於承受苦報的人。『無明癡暗等者』，這初番咒語主要破除煩惱障，所以這段文字總請只說滅除癡暗。下面特別祈請說業報，是兼破。如《華嚴經》下

【English Translation】 English version: It exists. Or, what is being reported and eliminated are the karmic obstacles of afflictions. Severing the heavy ones among them. The heavy ones are greed. The light ones are anger and ignorance. All three belong to the obstacle of afflictions (煩惱障, Fánnǎo zhàng). Now, this text explains that severing delusions has degrees of severity, using this as an example to illustrate the differences among the three obstacles. Now, explaining from another perspective, 'poisonous harm' is a general term, while 'afflictions' etc. are specific terms. 'Opening the three to reveal the one' means that the three are expedient teachings, while the one is the true teaching. 'It is also thus' means that the previous three cycles are all named 'opening the expedient and revealing the real,' so they can be compared. Now, the three mantras in this scripture are collectively called 'subduing and eliminating poisonous harm.' 'Adding below' refers to the first cycle being called 'teaching the Dharma,' the second cycle being called 'teaching through parables,' and the third cycle being called 'teaching through past life causes and conditions.' For example, the three mantras in this scripture are initially named 'afflictions,' then 'breaking karma,' and finally 'breaking retribution.' 'From below' refers to the previous explanation of how ancient people divided the scripture, using the correct explanation to exhaust the fourth mantra. 'That is below' is to elucidate its meaning, saying that the first three mantras separately treat the three obstacles, while the last mantra treats all three obstacles together. 'If below' explains that the current understanding encompasses both general and specific. For example, the first mantra primarily breaks the heavy afflictions, which is specific, while the other two obstacles are eliminated along with it, which is general. The other two mantras can be inferred similarly. The 'Namo (南無)' in the scripture is translated here as 'taking refuge' or 'entrusting life.' 'Generally for sentient beings etc.' means that the Buddha is like a king of medicine, the Dharma is like good medicine, and the Sangha is like those who care for the sick, so it is said to be the place of subduing and eliminating. 'Separate cause' refers to the special power of great compassion to relieve suffering, therefore a special request is made. 'The Three Jewels also have general and specific aspects.' The Three Jewels (三寶, Sānbǎo) are the general term, and the three aspects of each are the specific terms. The so-called eliminating the three obstacles, speaking the three mantras, and representing the three virtues, therefore it is necessary to invoke them three times. 'The three explanations' means that 'explanation' should be 'virtue,' it is a writing error. Generally calling the Three Jewels, since the general and specific aspects of Avalokiteśvara (觀音, Guānyīn) have been discussed, the special causes should also be discussed in terms of general and specific, because it is also invoked three times, so the meaning can be inferred. 'The three karmas are as in the text' means that reciting the name is verbal karma, prostrating on the ground is physical karma, and being single-minded is mental karma. 'Suffering and calamity below etc.' refers to the suffering and calamity of segmentation in the intermediate seven existences, and the suffering and calamity of transformation in the latter two existences. 'Not only below means the language of suffering and calamity is general,' it is not only for those who are receiving the retribution of suffering. 'Ignorance, darkness, etc.' means that this first mantra primarily breaks the obstacle of afflictions, so this text generally requests only the elimination of ignorance and darkness. The special request below mentions karmic retribution, which is also breaking it. As in the Avatamsaka Sutra (華嚴經, Huáyán jīng) below.

放六度光也。除慳即施光。除恚即忍光等。即等取余度證。今滅除癡暗是智光也。又如思益經云。又如來光名曰能捨。佛以此光能破破戒之心。令持禁戒又光名安和。破瞋恚之心。令行忍辱。又光名勤修。破懈怠心。令行精進。又光名一心。破妄念心。令行禪定。又光名能解。破愚癡心。令行智慧。今云凈光明。即是思益放能解光也。覆大地者。草木皆死。譬圓中一斷一切斷也。次第除十人惑者。除受苦報惑時。余惑未必除。故須次第。如法華玄義行妙中次第破有義。此即別教也。經云殺害苦。而輔行引經云毒害者誤耳。不可執彼改此。況今疏文牒釋分明。仍以毒害解殺害也。魔即天子魔也。魔字字書元無。譯人義作。梵言魔羅。此翻障。能為修道作障礙故。亦言殺者。常行放逸斷慧命故。或言惡者。多愛慾故。將空等者以小破大也。小雖出界不能化他。菩薩化他誘其徒屬。空彼宮殿。故害大心。此證四教菩薩有遭殺害義也。將散下以事善破二乘。二乘出彼界。故此證聲聞緣覺有遭殺害義也。然變易二人亦為界外魔所害也。如華嚴十魔。二障如文者。煩惱即煩惱障。眾病即報障。前是大悲等者。指前總請大悲覆一切也。對今施樂。即慈悲互顯。前舉能拔。故云大悲。今舉所與故云安樂。若世下釋大樂而先簡分樂。如是

等者。等取二乘以證真為樂。菩薩以出假為樂。分有下皆是少分樂。不名大樂。至得下正示大樂。不遷不變故常無二邊苦。故樂四德之二也。能請語長遠者。謂月蓋通為十種行人請。不只為于受苦報人也。經聞名救厄者者。即同法華觀其音聲而得解脫也。十種下釋世間也。皆名眾生世間者。此雖舉一義必具三。以五陰和合而有眾生。眾生所居即是國土。而有下釋慈悲父也。父子義者。既指觀音為父。眾生即當如子。眾生由理具佛性故。能感觀音。由分顯佛性故能應。感應互遍生佛無差。其猶父子天性相關也。故云同有佛性。如來下正釋佛性。以佛性是總名三因是別名。總元詮別別不離總。此中三因正唯約性。緣了約修。于修二義稍異諸文。以諸文中若論類種。即以低頭舉手為緣。乃至聞一句爲了。今約俱未開悟故悉在緣。故云作諸功德。及云隨從化導。斯則散心聞法攝在其中。別取聞法人位名爲了因。故云結縛得滅。當知滅縛即相似及初住也。若論假名五品。不無名字觀行滅義。故知圓名字即至於分證悉屬了因。然此三因諸部所談。進不非一。如顯性錄。具明天性相關者。生佛各三高下互遍。故請下結示也。既云免三毒苦。即是斷惑入位須廣約十人方顯高下。豈止在於受苦報人也。病除下約三義釋。今世樂一句。初義

【現代漢語翻譯】現代漢語譯本『等者』（平等），是指取二乘以證真為樂。菩薩以出假為樂。分證有下位者都是少分之樂，不能稱為大樂。『至得下』，正是顯示大樂，不遷不變，所以常無二邊之苦，故為樂、常四德之二。『能請語長遠者』，是指月蓋菩薩普遍為十種行人請法，不只是爲了受苦報之人。經中『聞名救厄者』，就如同《法華經》中觀其音聲而得解脫。『十種下』，解釋世間。『皆名眾生世間者』，此雖舉一義，必具三義，以五陰和合而有眾生，眾生所居即是國土。『而有下』，解釋慈悲父。『父子義者』，既然指觀音為父，眾生就應當如子。眾生由於理具佛性，所以能感應觀音；由於分顯佛性，所以觀音能應。感應互相普遍，生佛沒有差別，就像父子天性相關一樣。所以說『同有佛性』。『如來下』，正是解釋佛性。以佛性是總名，三因是別名，總名包含別名，別名不離總名。此中三因，正唯約性，緣了約修。于修二義，稍異於其他經文。因為在其他經文中，如果論類種，就以低頭舉手為緣，乃至聞一句為爲了因。現在因為都未開悟，所以都在緣因之中。所以說『作諸功德』，以及『隨從化導』，這些都將散心聞法攝在其中。特別取聞法人位，名爲了因。所以說『結縛得滅』，應當知道滅縛就是相似位和初住位。如果論假名五品，並非沒有名字觀行滅義。所以知道圓教名字位就至於分證位，都屬於了因。然而此三因，各部經典所談，進退不一。如《顯性錄》，具體說明天性相關，生佛各有三因，高下互相普遍。『故請下』，總結顯示。既然說免除三毒之苦，就是斷惑入位，必須廣泛地約十種人，才能顯示高下，豈止在於受苦報之人呢？『病除下』，約三義解釋。『今世樂一句』，是初義。 English version 'Deng Zhe' (Equality) refers to taking the multiplication of two to prove the truth as joy. Bodhisattvas take emerging from emptiness as joy. Those in the lower stages of partial realization experience only a small portion of joy, which cannot be called great joy. 'Zhi De Xia' (Reaching and Obtaining Below) directly indicates great joy, which is unmoving and unchanging, thus eternally free from the suffering of the two extremes, embodying two of the four virtues: joy and permanence. 'Neng Qing Yu Chang Yuan Zhe' (Those Who Can Request Speech Far and Wide) refers to Moon Canopy Bodhisattva universally requesting the Dharma for ten types of practitioners, not just for those suffering retribution. In the sutra, 'Wen Ming Jiu E Zhe' (Those Who Hear the Name and Are Saved from Calamities) is like in the Lotus Sutra, where one is liberated by contemplating the sound. 'Shi Zhong Xia' (Ten Types Below) explains the world. 'Jie Ming Zhong Sheng Shi Jian Zhe' (All Are Called the World of Sentient Beings) although this cites one meaning, it necessarily encompasses three meanings: sentient beings arise from the aggregation of the five skandhas, and the place where sentient beings reside is the land. 'Er You Xia' (And There Is Below) explains the compassionate father. 'Fu Zi Yi Zhe' (The Meaning of Father and Son) since Guanyin is referred to as the father, sentient beings should be like children. Because sentient beings inherently possess Buddha-nature in principle, they can evoke a response from Guanyin; because they partially manifest Buddha-nature, Guanyin can respond. The mutual pervasiveness of evocation and response means there is no difference between sentient beings and Buddhas, just like the natural connection between father and son. Therefore, it is said that 'they share the same Buddha-nature'. 'Ru Lai Xia' (The Tathagata Below) directly explains Buddha-nature. Buddha-nature is the general name, while the three causes are specific names. The general name encompasses the specific names, and the specific names are inseparable from the general name. Here, the three causes are specifically about nature, while the conditions and understanding are about cultivation. The two meanings regarding cultivation are slightly different from other sutras. Because in other sutras, if discussing categories, bowing the head and raising the hand are considered conditions, and even hearing a single sentence is considered the cause of understanding. Now, because all are unenlightened, they are all within the causal condition. Therefore, it is said 'performing various merits' and 'following guidance and transformation', which include listening to the Dharma with a scattered mind. Specifically taking the position of the Dharma-hearing person is called the cause of understanding. Therefore, it is said 'the bonds of attachment are extinguished', one should know that extinguishing the bonds is the stage of resemblance and the initial stage of abiding. If discussing the five stages of nominal existence, it is not without the meaning of nominal contemplation and extinction. Therefore, knowing that the nominal position of perfect teaching reaches the position of partial realization, all belonging to the cause of understanding. However, the discussion of these three causes varies in different sutras. For example, the Record of Manifesting Nature specifically explains the natural connection, with Buddhas and sentient beings each having three causes, high and low mutually pervasive. 'Gu Qing Xia' (Therefore Request Below) concludes and reveals. Since it is said to be free from the suffering of the three poisons, it is to cut off delusion and enter the position, requiring a broad discussion of ten types of people to reveal the high and low, not just being limited to those suffering retribution. 'Bing Chu Xia' (Illness Removed Below) explains based on three meanings. 'Jin Shi Le Yi Ju' (The Phrase 'Joy in This Life') is the first meaning.

【English Translation】 English version 『Deng Zhe』 (Equality) refers to taking the multiplication of two to prove the truth as joy. Bodhisattvas take emerging from emptiness as joy. Those in the lower stages of partial realization experience only a small portion of joy, which cannot be called great joy. 『Zhi De Xia』 (Reaching and Obtaining Below) directly indicates great joy, which is unmoving and unchanging, thus eternally free from the suffering of the two extremes, embodying two of the four virtues: joy and permanence. 『Neng Qing Yu Chang Yuan Zhe』 (Those Who Can Request Speech Far and Wide) refers to Moon Canopy Bodhisattva universally requesting the Dharma for ten types of practitioners, not just for those suffering retribution. In the sutra, 『Wen Ming Jiu E Zhe』 (Those Who Hear the Name and Are Saved from Calamities) is like in the Lotus Sutra, where one is liberated by contemplating the sound. 『Shi Zhong Xia』 (Ten Types Below) explains the world. 『Jie Ming Zhong Sheng Shi Jian Zhe』 (All Are Called the World of Sentient Beings) although this cites one meaning, it necessarily encompasses three meanings: sentient beings arise from the aggregation of the five skandhas, and the place where sentient beings reside is the land. 『Er You Xia』 (And There Is Below) explains the compassionate father. 『Fu Zi Yi Zhe』 (The Meaning of Father and Son) since Guanyin is referred to as the father, sentient beings should be like children. Because sentient beings inherently possess Buddha-nature in principle, they can evoke a response from Guanyin; because they partially manifest Buddha-nature, Guanyin can respond. The mutual pervasiveness of evocation and response means there is no difference between sentient beings and Buddhas, just like the natural connection between father and son. Therefore, it is said that 『they share the same Buddha-nature』. 『Ru Lai Xia』 (The Tathagata Below) directly explains Buddha-nature. Buddha-nature is the general name, while the three causes are specific names. The general name encompasses the specific names, and the specific names are inseparable from the general name. Here, the three causes are specifically about nature, while the conditions and understanding are about cultivation. The two meanings regarding cultivation are slightly different from other sutras. Because in other sutras, if discussing categories, bowing the head and raising the hand are considered conditions, and even hearing a single sentence is considered the cause of understanding. Now, because all are unenlightened, they are all within the causal condition. Therefore, it is said 『performing various merits』 and 『following guidance and transformation』, which include listening to the Dharma with a scattered mind. Specifically taking the position of the Dharma-hearing person is called the cause of understanding. Therefore, it is said 『the bonds of attachment are extinguished』, one should know that extinguishing the bonds is the stage of resemblance and the initial stage of abiding. If discussing the five stages of nominal existence, it is not without the meaning of nominal contemplation and extinction. Therefore, knowing that the nominal position of perfect teaching reaches the position of partial realization, all belonging to the cause of understanding. However, the discussion of these three causes varies in different sutras. For example, the Record of Manifesting Nature specifically explains the natural connection, with Buddhas and sentient beings each having three causes, high and low mutually pervasive. 『Gu Qing Xia』 (Therefore Request Below) concludes and reveals. Since it is said to be free from the suffering of the three poisons, it is to cut off delusion and enter the position, requiring a broad discussion of ten types of people to reveal the high and low, not just being limited to those suffering retribution. 『Bing Chu Xia』 (Illness Removed Below) explains based on three meanings. 『Jin Shi Le Yi Ju』 (The Phrase 'Joy in This Life') is the first meaning.

約受苦報人。言得道者。即二乘涅槃也。然則豈無未來得圓頓道耶。今約從淺至深存次第。故泛明其義。至第三通約十人。方為準的又病除為今世樂者。豈無即時悟道耶。然即時悟者。乃由過去下種成熟。今依觀音得脫耳。今且約正為未來下種。及下種未熟者請。故云今世樂所以約未來。于小乘得脫。為後世樂也。乃至圓教種熟脫三例亦如是。未來下約二乘人有餘無餘以分。今後十種下約分得究竟以釋。今後此十種行人即時各得悟道為今。以圓中妙覺涅槃為后。然此十中前四如初。二兩義已明今後。此又通以圓中究竟涅槃為後者。以第十行人是初住位。既為今世。須以妙覺而為後世。云大涅槃非極果如何。若十人各各自論。今後細作可知。然非佛意。佛意欲令一切同至圓融究竟涅槃。故觀音深位能了此旨。教令請云及與大涅槃也。余諸下結顯及與大涅槃句也。涅槃是安樂法故。故云方是大樂也。此一句經即是請施後世樂也。師子吼者。涅槃云。師子吼決定說。說一切眾生皆有佛性。以欲知智在說故。即般若德也。以此三德等者。以印對法身。必定對般若。吉祥對解脫。陀羅尼是遮持。遮三障惡不生。持三德善不失。故三德是遮持之體也。又必下約拔與釋而不釋陀羅尼印者。以印是中道之體。必定吉祥即中道與拔之用耳

。消滅拔苦義者。師子吼時百獸皆死。如智慧照時眾苦咸滅。故大下明陀羅尼義通顯密也。除障不虛名神咒。智鑒無昧名明咒。獨絕無倫名無等等咒。大品以此咒名通嘆顯密咒。只是愿者。此釋大品咒義也。愿眾生。如立者。立應作佛。字之誤也。譬如下。詩云。螟蛉有子果裸負之。教誨爾子式谷似之。箋云。式用也。谷善也。今有教誨萬民用善道者。亦似果裸故今以果裸喻佛。螟蛉喻眾生。螟蛉桑蟲也。果裸細腰蜂也。俗呼為蠮螉。諸經皆是咒者。咒既訓愿。是故不獨密語名咒。諸大乘經顯說皆名咒也。以無非佛愿眾生如佛故。又可偏小之說亦名為咒。故法華云。雖說種種道。其實為佛乘。則偏圓顯密咸是咒也。遮即調伏義。破即消滅義。故云滅空滅有即是消滅者。上文伏空伏有。下應云即是調伏無者。闕文也。除伏平伏等意者。等取消除消滅二也。應云滅之亦有消滅除滅也。即以斷不斷對之。玄義已詳。故注云云。亦是禁咒。咒誓者謂三德。囚禁三障如世禁蛇。誓者制也。制三障令不起。故亦是咒術。術法者。解上咒術。只是破三障之法耳。盡與下謂上愿禁誓術四義。皆與一人斷障相應也。密能消伏者。咒是密語。約前四義各具消伏。實相印者。三蒼云。印信也。檢也。大論云。大乘經用一實相印。生死即涅槃。

【現代漢語翻譯】現代漢語譯本：消滅痛苦的意義。獅子吼叫時，所有野獸都會死亡。就像智慧照耀時，所有痛苦都會消滅。因此，偉大的光明陀羅尼（Mahāprabhāsa-dhāraṇī）的意義貫通顯教和密教。消除障礙而不虛假，稱為神咒（mantra）。智慧明鑑而沒有迷惑，稱為明咒（vidyā-mantra）。獨一無二，沒有可以相比的，稱為無等等咒（anuttara-sama-mantra）。《大品般若經》（Mahāprajñāpāramitā Sūtra）用這個咒來總括讚歎顯教和密教的咒語。只是願望而已。這是解釋《大品般若經》中咒語的意義。愿眾生，如站立者。站立應該作佛，是文字的錯誤。譬如下面的例子。《詩經》說：『螟蛉有子，果蠃負之。教誨爾子，式谷似之。』鄭玄的箋註說：『式，是用。谷，是善。』現在有教誨萬民用善道的人，也像果蠃一樣，所以現在用水果果蠃比喻佛，用螟蛉比喻眾生。螟蛉是桑樹上的蟲子。果蠃是細腰蜂。俗稱蠮螉。各種經典都說是咒語。咒語既然解釋為願望，所以不僅僅是密語才叫咒語。各種大乘經典顯說都叫咒語。因為沒有不是佛愿眾產生為佛的緣故。又可以把偏頗和小乘的說法也稱為咒語。所以《法華經》（Lotus Sūtra）說：『雖說種種道，其實為佛乘。』那麼偏頗、圓滿、顯教、密教，全部都是咒語。遮，就是調伏的意思。破，就是消滅的意思。所以說滅空滅有就是消滅。上文是伏空伏有，下文應該說就是調伏無，這裡缺少文字。除去、降伏、平伏等意思，等字包括消除和消滅兩種意思。應該說滅之也有消滅和除滅的意思。就是用斷和不斷來對比。玄義已經詳細說明，所以註釋說云云。也是禁咒。咒誓，是指法身、般若、解脫三德。囚禁三障，就像世間囚禁蛇一樣。誓，是制止的意思。制止三障令其不生起。所以也是咒術。術法，是解釋上面的咒術。只是破除三障的方法而已。盡與下文說的是上面的愿、禁、誓、術四種意義，都與一個人斷除障礙相應。秘密能夠消伏，咒語是秘密的語言，根據前面的四種意義，每一種都具有消伏的作用。實相印，三蒼說：『印，是信也，檢也。』《大智度論》（Mahāprajñāpāramitāśāstra）說：『大乘經典用一實相印，生死即是涅槃。』現代漢語譯本：消滅拔除痛苦的意義。獅子吼叫時，所有野獸都會死亡，如同智慧照耀時，所有痛苦都會消滅。因此，偉大的光明陀羅尼的意義貫通顯教和密教。消除障礙而不虛假，稱為神咒。智慧明鑑而沒有迷惑，稱為明咒。獨一無二，沒有可以相比的，稱為無等等咒。《大品般若經》用這個咒來總括讚歎顯教和密教的咒語。只是願望而已。這是解釋《大品般若經》中咒語的意義。愿眾生，如站立者。站立應該作佛，是文字的錯誤。譬如下面的例子。《詩經》說：『螟蛉有子，果蠃負之。教誨爾子，式谷似之。』鄭玄的箋註說：『式，是用。谷，是善。』現在有教誨萬民用善道的人，也像果蠃一樣，所以現在用水果果蠃比喻佛，用螟蛉比喻眾生。螟蛉是桑樹上的蟲子。果蠃是細腰蜂。俗稱蠮螉。各種經典都說是咒語。咒語既然解釋為願望，所以不僅僅是密語才叫咒語。各種大乘經典顯說都叫咒語。因為沒有不是佛愿眾產生為佛的緣故。又可以把偏頗和小乘的說法也稱為咒語。所以《法華經》說：『雖說種種道，其實為佛乘。』那麼偏頗、圓滿、顯教、密教，全部都是咒語。遮，就是調伏的意思。破，就是消滅的意思。所以說滅空滅有就是消滅。上文是伏空伏有，下文應該說就是調伏無，這裡缺少文字。除去、降伏、平伏等意思，等字包括消除和消滅兩種意思。應該說滅之也有消滅和除滅的意思。就是用斷和不斷來對比。玄義已經詳細說明，所以註釋說云云。也是禁咒。咒誓，是指法身、般若、解脫三德。囚禁三障，就像世間囚禁蛇一樣。誓，是制止的意思。制止三障令其不生起。所以也是咒術。術法，是解釋上面的咒術。只是破除三障的方法而已。盡與下文說的是上面的愿、禁、誓、術四種意義，都與一個人斷除障礙相應。秘密能夠消伏，咒語是秘密的語言，根據前面的四種意義，每一種都具有消伏的作用。實相印，三蒼說：『印，是信也，檢也。』《大智度論》說：『大乘經典用一實相印，生死即是涅槃。』

【English Translation】 English version: 'Eliminating the meaning of uprooting suffering.' When the lion roars, all beasts die, just as when wisdom shines, all sufferings are extinguished. Therefore, the meaning of the Great Light Dhāraṇī (Mahāprabhāsa-dhāraṇī) penetrates both exoteric and esoteric teachings. Removing obstacles without falsehood is called a divine mantra (mantra). Wisdom that discerns without delusion is called a luminous mantra (vidyā-mantra). Being unique and incomparable is called the unequalled mantra (anuttara-sama-mantra). The Mahāprajñāpāramitā Sūtra uses this mantra to collectively praise the mantras of both exoteric and esoteric teachings. It is merely a wish. This explains the meaning of the mantra in the Mahāprajñāpāramitā Sūtra. 'May sentient beings, like the one standing.' Standing should be 'becoming a Buddha'; it is a textual error. For example, the Book of Odes says: 'The larva of the wasp has offspring, and the solitary wasp carries it. Teach your child, and he will be like you in goodness.' Zheng Xuan's commentary says: 'Shì means to use. Gǔ means goodness.' Now, there are those who teach the myriad people to use the path of goodness, just like the solitary wasp. Therefore, the solitary wasp is now used to symbolize the Buddha, and the larva symbolizes sentient beings. The larva is a mulberry tree worm. The solitary wasp is a slender-waisted wasp, commonly called a potter wasp. All sutras say it is a mantra. Since a mantra is explained as a wish, therefore, it is not only secret words that are called mantras. All exoteric teachings in the Mahayana sutras are called mantras because there is nothing that is not the Buddha's wish for sentient beings to become Buddhas. Furthermore, biased and Hinayana teachings can also be called mantras. Therefore, the Lotus Sutra says: 'Although various paths are taught, in reality, it is the Buddha-vehicle.' Thus, biased, complete, exoteric, and esoteric teachings are all mantras. 'Curbing' means the meaning of taming. 'Breaking' means the meaning of eliminating. Therefore, 'eliminating emptiness and eliminating existence' means eliminating. The above text is 'subduing emptiness and subduing existence'; the following should say 'is taming non-existence,' but the text is missing here. 'Removing, subduing, pacifying, etc.,' the 'etc.' includes the meanings of removing and eliminating. It should say 'eliminating it also has the meaning of eliminating and removing.' This is compared using 'ceasing' and 'not ceasing.' The profound meaning has already been explained in detail, so the commentary says 'thus, thus.' It is also a prohibition mantra. 'Mantra-vow' refers to the three virtues (tri-guna): Dharmakāya (法身), Prajñā (般若), and liberation (解脫). Imprisoning the three obstacles (tri-āvaraṇa) is like imprisoning a snake in the world. 'Vow' means to restrain. Restraining the three obstacles so that they do not arise. Therefore, it is also a mantra technique. 'Technique' explains the above mantra technique. It is merely the method of breaking the three obstacles. 'Completely with below' means that the above four meanings of wish, prohibition, vow, and technique all correspond to one person severing obstacles. 'Secretly able to subdue' means that mantras are secret words. According to the previous four meanings, each has the function of subduing. 'Reality seal,' the Sancang says: 'Seal means trust, also inspection.' The Mahāprajñāpāramitāśāstra says: 'Mahayana sutras use one reality seal; samsara is nirvana.' English version: 'Eliminating the meaning of eradicating suffering.' When the lion roars, all beasts die, just as when wisdom shines, all sufferings are extinguished. Therefore, the meaning of the Great Light Dharani (Mahāprabhāsa-dhāraṇī) penetrates both exoteric and esoteric teachings. Removing obstacles without falsehood is called a divine mantra. Wisdom that discerns without delusion is called a luminous mantra. Being unique and incomparable is called the unequalled mantra. The Mahāprajñāpāramitā Sūtra uses this mantra to collectively praise the mantras of both exoteric and esoteric teachings. It is merely a wish. This explains the meaning of the mantra in the Mahāprajñāpāramitā Sūtra. 'May sentient beings, like the one standing.' Standing should be 'becoming a Buddha'; it is a textual error. For example, the Book of Odes says: 'The larva of the wasp has offspring, and the solitary wasp carries it. Teach your child, and he will be like you in goodness.' Zheng Xuan's commentary says: 'Shì means to use. Gǔ means goodness.' Now, there are those who teach the myriad people to use the path of goodness, just like the solitary wasp. Therefore, the solitary wasp is now used to symbolize the Buddha, and the larva symbolizes sentient beings. The larva is a mulberry tree worm. The solitary wasp is a slender-waisted wasp, commonly called a potter wasp. All sutras say it is a mantra. Since a mantra is explained as a wish, therefore, it is not only secret words that are called mantras. All exoteric teachings in the Mahayana sutras are called mantras because there is nothing that is not the Buddha's wish for sentient beings to become Buddhas. Furthermore, biased and Hinayana teachings can also be called mantras. Therefore, the Lotus Sutra says: 'Although various paths are taught, in reality, it is the Buddha-vehicle.' Thus, biased, complete, exoteric, and esoteric teachings are all mantras. 'Curbing' means the meaning of taming. 'Breaking' means the meaning of eliminating. Therefore, 'eliminating emptiness and eliminating existence' means eliminating. The above text is 'subduing emptiness and subduing existence'; the following should say 'is taming non-existence,' but the text is missing here. 'Removing, subduing, pacifying, etc.,' the 'etc.' includes the meanings of removing and eliminating. It should say 'eliminating it also has the meaning of eliminating and removing.' This is compared using 'ceasing' and 'not ceasing.' The profound meaning has already been explained in detail, so the commentary says 'thus, thus.' It is also a prohibition mantra. 'Mantra-vow' refers to the three virtues: Dharmakāya, Prajñā, and liberation. Imprisoning the three obstacles is like imprisoning a snake in the world. 'Vow' means to restrain. Restraining the three obstacles so that they do not arise. Therefore, it is also a mantra technique. 'Technique' explains the above mantra technique. It is merely the method of breaking the three obstacles. 'Completely with below' means that the above four meanings of wish, prohibition, vow, and technique all correspond to one person severing obstacles. 'Secretly able to subdue' means that mantras are secret words. According to the previous four meanings, each has the function of subduing. 'Reality seal,' the Sancang says: 'Seal means trust, also inspection.' The Mahāprajñāpāramitāśāstra says: 'Mahayana sutras use one reality seal; samsara is nirvana.'

涅槃即生死。不二不異故。苦盡下以前消滅調伏二義。對釋經文也。乃至有見者。略三途惡業故。云乃至。從乃至字至廣遠。凡五十八字。當在釋第二番咒云云字下。爛脫在此。第三正說咒。經救護眾生神咒者。無緣大悲普令離苦。故名救護。言神咒者。新翻並云真言。謂皆是如來難思秘密真實之言也。然眾經所說功用不同。或專用治病。或專用護法。或專用滅罪。今經四咒則通治病滅罪護法也。如般若大明咒無上明咒無等等咒。則非治非滅非護也。通則兼具眾德。別則各順經文。古來諸師解義不同。今意會之。不出四悉。一云。咒者是鬼神王名。稱其王名。部落敬主不敢為非。此世界明咒義也。或云。咒者如軍中密號唱號相應無所訶問。若不相應即執治罪。此為人義也。或云。咒者密默治惡惡自休息。譬如微賤奔逃彼國。訛稱王子因以公主妻之。而多瞋難事。有一明人從其國來。主往說之。其人語主。若當瞋時應說偈云。無親游他國。欺誑一切人。粗食是常食。何勞復作瞋。說是偈時。默然瞋歇。后不復瞋。主及餘人但聞斯偈。皆不知意。咒亦如是。密默遮惡余無識者。即對治義也。或云。咒是諸佛密語。如王索先陀婆一名。而具鹽水器馬之四。實一切群下無有能識。唯有智臣。乃能知之。咒亦如是。只是一法遍有

【現代漢語翻譯】現代漢語譯本：涅槃即是生死，因為兩者並非不同，也非相異。『苦盡』指的是先前所說的『消滅』和『調伏』這兩種含義，這是對經文的解釋。『乃至有見者』，是省略了三途惡業的緣故，所以說『乃至』。從『乃至』這個字到『廣遠』，總共五十八個字，應當放在解釋第二番咒語『云云』這兩個字之後。這裡脫落了。第三部分正式宣說咒語。經文中的『救護眾生神咒』，指的是無緣大慈悲，普遍地使眾生脫離痛苦，所以稱為『救護』。『神咒』，新譯本都說是『真言』，意思是說這些都是如來難以思議、秘密真實的語言。然而，各部經典所說的功用不同，有的專門用來治病，有的專門用來護法，有的專門用來滅罪。而這部經中的四個咒語則可以通用於治病、滅罪、護法。例如《般若》中的大明咒、無上明咒、無等等咒，則不是用來治病、滅罪、護法的。通用的咒語兼具各種功德，而專用的咒語則各自順應經文。古來的各位法師對咒語的解釋各不相同，現在我將各種解釋會合起來，不出四悉檀（Siddhartha，四種成就）。第一種說法是，咒語是鬼神王的名字，稱念鬼神王的名字，其部落敬畏其主，就不敢為非作歹。這是從世界悉檀（Lokasiddhanta，世間悉檀）來解釋咒語的含義。或者說，咒語就像軍隊中的秘密口令，口令相應，就不會受到責問；如果口令不相應，就會被懲罰治罪。這是從為人悉檀（Purushasiddhanta，為人悉檀）來解釋咒語的含義。或者說，咒語是默默地制止罪惡，罪惡自然就會停止。譬如有一個卑賤的人逃到別的國家，謊稱自己是王子，因此娶了公主為妻。但他常常發怒，難以侍奉。有一個明智的人從他的國家來，國王就向他講述這件事。那個人告訴國王，當他發怒的時候，應該說這首偈語：『無親游他國，欺誑一切人，粗食是常食，何勞復作瞋？』（沒有親人在異國遊蕩，欺騙所有的人，粗糙的食物是經常吃的，何必再發怒呢？）說完這首偈語，他就會默默地停止發怒，以後也不再發怒。國王和其他人只聽到這首偈語，都不明白其中的意思。咒語也是這樣，默默地遮止罪惡，其餘的人都無法理解，這就是從對治悉檀（Pratipakshasiddhanta，對治悉檀）來解釋咒語的含義。或者說，咒語是諸佛的秘密語言，譬如國王索要『先陀婆』（Saindhava）這個名字，實際上包含了鹽、水、器皿、馬這四種東西。實際上所有的下屬都沒有能夠理解的，只有智慧的大臣才能夠理解。咒語也是這樣，只是一種法，卻普遍具有各種功用。

【English Translation】 English version: Nirvana is Samsara, because they are neither different nor distinct. 'The exhaustion of suffering' refers to the previously mentioned meanings of 'annihilation' and 'subjugation,' which is an explanation of the scripture. 'Even those who have views' is an abbreviation due to the evil karma of the three paths, hence the use of 'even.' From the word 'even' to 'vast and far,' there are a total of fifty-eight characters, which should be placed after the explanation of the second mantra's 'etc.' Here it is missing. The third part formally proclaims the mantra. The 'Protective Divine Mantra for Saving Sentient Beings' in the scripture refers to unconditioned great compassion, universally liberating sentient beings from suffering, hence it is called 'protective.' 'Divine mantra,' the new translations all say 'true words,' meaning that these are the inconceivable, secret, and true words of the Tathagata. However, the functions described in various scriptures differ; some are specifically for healing, some are specifically for protecting the Dharma, and some are specifically for eradicating sins. The four mantras in this scripture can be used for healing, eradicating sins, and protecting the Dharma. For example, the Great Bright Mantra, the Supreme Bright Mantra, and the Unequaled Mantra in the Prajna (Prajna, wisdom) Sutra are not for healing, eradicating, or protecting. General mantras possess various virtues, while specific mantras each follow the scripture. The interpretations of the mantras by ancient masters differ, and now I will combine the various interpretations, which do not go beyond the Four Siddhas (Siddhartha, four kinds of accomplishments). The first explanation is that a mantra is the name of a ghost or spirit king. Reciting the name of the ghost or spirit king causes its tribe to revere its master and dare not do wrong. This is explaining the meaning of the mantra from the perspective of Lokasiddhanta (Lokasiddhanta, mundane accomplishment). Alternatively, it is said that a mantra is like a secret code in the army; if the code matches, there will be no questioning; if the code does not match, there will be punishment. This is explaining the meaning of the mantra from the perspective of Purushasiddhanta (Purushasiddhanta, accomplishment for people). Alternatively, it is said that a mantra silently stops evil, and evil will naturally cease. For example, a lowly person escapes to another country, falsely claiming to be a prince, and therefore marries a princess. However, he often becomes angry and is difficult to serve. A wise person comes from his country, and the king tells him about this matter. That person tells the king that when he becomes angry, he should say this verse: 'Without relatives wandering in a foreign country, deceiving all people, coarse food is the usual food, why bother getting angry again?' After saying this verse, he will silently stop being angry, and will not be angry again in the future. The king and others only hear this verse and do not understand its meaning. Mantras are also like this, silently preventing evil, and others cannot understand, which is explaining the meaning of the mantra from the perspective of Pratipakshasiddhanta (Pratipakshasiddhanta, accomplishment of counteracting). Alternatively, it is said that mantras are the secret language of the Buddhas. For example, when a king asks for the name 'Saindhava' (Saindhava), it actually includes four things: salt, water, utensils, and a horse. In reality, none of the subordinates can understand this, only a wise minister can understand it. Mantras are also like this, it is only one Dharma, but it universally possesses various functions.

諸力。病癒罪除善生道合。即第一義也。有此四義。故存本音譯人不翻。意在於此。於五不翻中即秘密不翻也。於四例中即翻字不翻音也。縱翻華言義亦莫曉。例如典語召物。物實不知。而庸俗不知聖地密言。凡豈能解。然此三咒或作鬼神名號。註解者。蓋後代之妄作也。況疏解此咒。密談三德。若唯鬼號減謗何深。世行大悲咒而有註釋者。亦同此例。又此三咒或改言音。或易文字而言傳之。于梵僧正之。于梵學者非也。且難提所授之音。儻與中天有異。斯亦五天方土不同。如摩訶摩謚身毒賢豆之例。今既改其神咒。亦合別譯經文。以梵本不同故也。陳隋之世智璪諸師多行此法誦咒。唯依現文而徴感尤多。具彰僧傳。識者詳之。今以古經咒詞。錄在記文。庶無墜也。

哆耶咃(丑加切)　嗚呼膩　模呼膩　斗婆膩耽婆膩　安茶詈　般茶詈　首埤帝(埤避私切)般般茶　啰啰婆斯膩　哆侄咃　伊梨寐梨　鞮首梨(鞮音低)　迦婆梨　佉鞮端耆　旃陀梨　摩蹬蓍(蹬音鄧)　勒叉勒叉　薩婆薩埵薩婆婆耶啤娑訶　多茶咃　伽帝伽帝膩伽帝修留毗修留毗　勒叉勒叉　薩婆薩埵　薩婆婆耶啤娑訶(一百一字)

經云怖畏乃至疾病。當約十種行人消之。此報身者即報得之身。謂受苦報人也。無明之病者無明應作五根

【現代漢語翻譯】現代漢語譯本諸力（zhū lì）：指咒語所具有的各種力量。病癒罪除善生道合（bìng yù zuì chú shàn shēng dào hé）：疾病痊癒，罪業消除，善行增長，與正道相合。這就是第一義諦。有此四義（yǒu cǐ sì yì）：因為有這四種意義，所以保留梵文發音，翻譯人名而不翻譯其含義，意圖就在於此。在五種不翻譯的情況下，屬於秘密不翻譯。在四例中，屬於翻譯字面意思而不翻譯發音。即使翻譯成漢語，其含義也難以理解。例如，使用典故來召喚事物，事物實際上並不知道。而庸俗之人不瞭解聖地的秘密語言，凡夫俗子怎麼能夠理解呢？然而，這三個咒語有時被認為是鬼神的名號，註解者是後代的妄作。更何況疏解這個咒語，秘密談論三德（sān dé），如果僅僅是鬼神名號，那誹謗就太深了。世間流傳的大悲咒，如果有註釋，也與此類似。此外，這三個咒語有時會改變發音，或者更改文字而口頭相傳。應該向精通梵語的僧人求證，對於梵語學者來說則不然。而且，難提（Nántí）所傳授的發音，或許與中天竺（Zhōngtiānzhú）有所不同，這也是五天竺（Wǔtiānzhú）各地風俗不同的緣故，例如摩訶（Móhē）和摩謚（Móshì）與身毒（Shēndú）和賢豆（Xiándòu）的例子。現在既然更改了神咒，也應該另外翻譯經文，因為梵文字不同。陳朝（Chéncháo）隋朝（Suícháo）時期，智璪（Zhìzǎo）等法師大多采用這種方法誦咒，只依據現有的文字，而感應卻特別多，詳細記載在僧傳中，有見識的人可以詳細考察。現在將古經咒語記錄在記文中，希望沒有遺漏。哆耶咃（Duōyētuō）：咒語的起首語。嗚呼膩（Wūhū nì）：咒語中的一個詞語。模呼膩（Móhū nì）：咒語中的一個詞語。斗婆膩耽婆膩（Dòupó nì dānbó nì）：咒語中的一個詞語。安茶詈（Ānchálì）：咒語中的一個詞語。般茶詈（Bānchálì）：咒語中的一個詞語。首埤帝（Shǒupí dì）：咒語中的一個詞語。般般茶（Bānbān chá）：咒語中的一個詞語。啰啰婆斯膩（Láluó pósī nì）：咒語中的一個詞語。哆侄咃（Duōzhítuō）：咒語中的一個詞語。伊梨寐梨（Yīlí mèi lí）：咒語中的一個詞語。鞮首梨（Dīshǒulí）：咒語中的一個詞語。迦婆梨（Jiāpólí）：咒語中的一個詞語。佉鞮端耆（Qūdī duānqí）：咒語中的一個詞語。旃陀梨（Zhāntuólí）：咒語中的一個詞語。摩蹬蓍（Módēng shī）：咒語中的一個詞語。勒叉勒叉（Lèchā lèchā）：保護，保護。薩婆薩埵（Sāpó sàduǒ）：一切眾生。薩婆婆耶啤娑訶（Sāpó póyé pí suōhē）：愿一切恐懼消除。多茶咃（Duōchátuō）：咒語的起首語。伽帝伽帝膩伽帝（Gádì gádì nì gádì）：咒語中的一個詞語。修留毗修留毗（Xiūliú pí xiūliú pí）：咒語中的一個詞語。勒叉勒叉（Lèchā lèchā）：保護，保護。薩婆薩埵（Sāpó sàduǒ）：一切眾生。薩婆婆耶啤娑訶（Sāpó póyé pí suōhē）：愿一切恐懼消除。（共一百一字）經中說，對於恐懼乃至疾病，應當針對十種修行人來消除。這個報身（bàoshēn）指的是承受果報之身，也就是承受痛苦果報的人。無明之病（wúmíng zhī bìng）指的是無明應當作為五根（wǔgēn）。

【English Translation】 English version These powers (zhū lì): refer to the various powers possessed by the mantra. Healing from illness, eliminating sins, generating goodness, and uniting with the path (bìng yù zuì chú shàn shēng dào hé): Illnesses are healed, sins are eliminated, good deeds increase, and one is united with the right path. This is the ultimate meaning. Having these four meanings (yǒu cǐ sì yì): Because it has these four meanings, the Sanskrit pronunciation is retained, and people's names are translated without translating their meanings. The intention lies in this. Among the five types of non-translation, it belongs to the non-translation of secrets. Among the four examples, it belongs to translating the literal meaning without translating the pronunciation. Even if translated into Chinese, its meaning is difficult to understand. For example, using allusions to summon things, the things actually do not know. And vulgar people do not understand the secret language of the holy land, how can ordinary people understand it? However, these three mantras are sometimes considered to be the names of ghosts and gods, and the annotators are later fabrications. Moreover, explaining this mantra and secretly discussing the three virtues (sān dé), if it is only the names of ghosts and gods, then the slander is too deep. The Great Compassion Mantra (Dàbēi zhòu) that is popular in the world, if there are annotations, is similar to this. In addition, these three mantras sometimes change the pronunciation, or change the words and pass them on orally. One should seek verification from monks who are proficient in Sanskrit, but not for Sanskrit scholars. Moreover, the pronunciation taught by Nántí may be different from that of Central India (Zhōngtiānzhú), which is also the reason why the customs of the five Indias (Wǔtiānzhú) are different, such as the examples of Mahā (Móhē) and Maheśvara (Móshì) and Sindhu (Shēndú) and Hindu (Xiándòu). Now that the divine mantra has been changed, the scriptures should also be translated separately, because the Sanskrit text is different. During the Chen (Chéncháo) and Sui (Suícháo) dynasties, Dharma masters such as Zhìzǎo mostly used this method to recite mantras, only based on the existing text, and the responses were particularly numerous, which are recorded in detail in the biographies of monks, and knowledgeable people can examine them in detail. Now, the ancient scriptures and mantras are recorded in the notes, hoping that nothing is omitted. Tadyatha (Duōyētuō): The opening words of the mantra. Uhu ni (Wūhū nì): A word in the mantra. Muhu ni (Móhū nì): A word in the mantra. Dubha ni dambha ni (Dòupó nì dānbó nì): A word in the mantra. Anjali (Ānchálì): A word in the mantra. Banjali (Bānchálì): A word in the mantra. Supite (Shǒupí dì): A word in the mantra. Ban ban cha (Bānbān chá): A word in the mantra. Lala bhasini (Láluó pósī nì): A word in the mantra. Tadyatha (Duōzhítuō): The opening words of the mantra. Ili mili (Yīlí mèi lí): A word in the mantra. Dhisuli (Dīshǒulí): A word in the mantra. Kapali (Jiāpólí): A word in the mantra. Khadhi dungi (Qūdī duānqí): A word in the mantra. Chandali (Zhāntuólí): A word in the mantra. Madangeshi (Módēng shī): A word in the mantra. Raksha raksha (Lèchā lèchā): Protect, protect. Sarva sattva (Sāpó sàduǒ): All sentient beings. Sarva bhaya bhi svaha (Sāpó póyé pí suōhē): May all fears be eliminated. Tadyatha (Duōchátuō): The opening words of the mantra. Gati gati ni gati (Gádì gádì nì gádì): A word in the mantra. Suru bi suru bi (Xiūliú pí xiūliú pí): A word in the mantra. Raksha raksha (Lèchā lèchā): Protect, protect. Sarva sattva (Sāpó sàduǒ): All sentient beings. Sarva bhaya bhi svaha (Sāpó póyé pí suōhē): May all fears be eliminated. (Total of one hundred and one words) The sutra says that for fear and even illness, it should be eliminated for ten kinds of practitioners. This reward body (bàoshēn) refers to the body that receives retribution, that is, the person who receives the retribution of suffering. The illness of ignorance (wúmíng zhī bìng) refers to ignorance that should be regarded as the five roots (wǔgēn).

。字之誤也。眼赤耳膿即五根病也。乃至圓教者中略。緣覺及三菩薩。故云乃至本是法性至之病者。即同前文。無染而染理性之毒也。即病除與法性等者。達無明即法性故。此即染而無染。是消伏義也。前分行理。此兼前二。非是自請者。佛居至極毒害已盡故。既云覆護一切重請觀世音。即知是為他護法也。若作凈語可施於下者。即受下之朝請也。如天下引證也。漢制諸侯春朝天子曰朝。秋朝曰請。故漢官儀有朝請大夫。則佛如天子。觀音如百官。請百官即朝百官也。臣赴君曰朝。以觀音之法臣。朝釋迦之法王。故云請觀音也。又經下示經題亦通。凈音可施凡下者。凡下即月蓋及舍離人。朝于觀音也。若準前喻。則天子喻觀音。百官喻凡下。前是佛受觀音之朝。故單言下。今是觀音受眾生之朝。故言凡下。請語重者。咨尊曰請。依字音也。隨意訊息者。正約經中重請之言也。若作咨尊義。即佛為眾生請于觀音也。若作凈音。即佛重受觀音之朝。證彼說咒也。如如大覺即法身之佛也。以依此理說咒。故第二咒。

哆侄咃(哆都我切)陀呼膩　模呼膩　斗婆膩　耽婆膩　阿婆熙　模呼脂　分茶梨　般茶梨(般補槃切)　輸鞞帝(鞞部迷切)般茶啰　婆私膩　休樓休樓　分茶梨　兜樓兜樓　般茶梨　周樓周樓　膩般茶

【現代漢語翻譯】現代漢語譯本：『字之誤也』。這裡的錯誤在於文字上。『眼赤耳膿』（眼睛發紅，耳朵流膿）即指五根（眼、耳、鼻、舌、身）的疾病。『乃至圓教者中略』，這裡省略了對圓教菩薩的描述。『緣覺及三菩薩』（緣覺和三位菩薩），所以說『乃至本是法性至之病者』，這和前面的文句意思相同，指的是『無染而染理性之毒』（沒有污染卻被理性之毒所染）。『即病除與法性等者』，指的是證悟無明即是法性，這便是『染而無染』（被染卻又沒有被染），是消融和降伏的意思。前面是分判行持的道理，這裡兼顧了前面兩種情況。『非是自請者』，不是觀世音菩薩自己請求，因為佛陀處於至高無上的地位，毒害已經完全消除。既然說『覆護一切重請觀世音』，就知道這是爲了替他人護法。『若作凈語可施於下者』，如果理解為用清凈的語言施予下屬，那就是接受下屬的朝拜。『即受下之朝請也』，就是接受下屬的朝見和請求。『如天下引證也』，就像用天下之事來引證一樣。漢代的制度是諸侯春天朝見天子稱為『朝』，秋天朝見稱為『請』。所以《漢官儀》中有『朝請大夫』的官職。那麼佛就像天子，觀世音菩薩就像百官，『請百官』就是朝見百官。臣子去拜見君主稱為『朝』，用觀世音菩薩的法臣，朝見釋迦牟尼佛的法王，所以說『請觀音』。又經文下面顯示經題也說得通。『凈音可施凡下者』，清凈的聲音可以施予凡人，『凡下』指的就是月蓋和想要舍離的人，他們朝拜觀世音菩薩。如果按照前面的比喻，那麼天子比喻觀世音菩薩，百官比喻凡人。前面是佛陀接受觀世音菩薩的朝拜，所以只說『下』。現在是觀世音菩薩接受眾生的朝拜，所以說『凡下』。『請語重者』，『請』這個字用得很重，因為是諮詢尊者，這是根據字音來理解的。『咨尊曰請』，諮詢尊者才用『請』這個字。『隨意訊息者』，可以根據情況靈活理解，主要指的是經文中『重請』的說法。如果理解為諮詢尊者的意思，那就是佛陀爲了眾生向觀世音菩薩請求。如果理解為清凈的聲音，那就是佛陀再次接受觀世音菩薩的朝拜，以此來印證他說咒語。『如如大覺』就是法身佛。因為依據這個道理說咒語，所以是第二個咒語。

『哆侄咃(哆都我切) 陀呼膩　模呼膩　斗婆膩　耽婆膩　阿婆熙　模呼脂　分茶梨　般茶梨(般補槃切)　輸鞞帝(鞞部迷切)般茶啰　婆私膩　休樓休樓　分茶梨　兜樓兜樓　般茶梨　周樓周樓　膩般茶』

【English Translation】 English version: 'The error lies in the words.' The mistake here is in the wording. 'Eyes red and ears suppurating' refers to the diseases of the five roots (eyes, ears, nose, tongue, body). 'Even among those of the Perfect Teaching, omitted' refers to the omission of the description of the Bodhisattvas of the Perfect Teaching. 'Pratyekabuddhas (Solitary Realizers) and the Three Bodhisattvas', hence it is said, 'Even the disease that is originally of Dharma-nature' is the same as the previous sentence, referring to 'being defiled without defilement by the poison of rationality'. 'That is, the disease is removed and equal to Dharma-nature' refers to realizing that ignorance is Dharma-nature, which is 'defiled yet undefiled', meaning to dissolve and subdue. The previous part distinguished the principles of practice, while this part takes both into account. 'Not self-requested' means that Avalokiteshvara (the Bodhisattva of Compassion) did not request it himself, because the Buddha is in the supreme position and the harm has been completely eliminated. Since it says 'Protecting and covering all, repeatedly requesting Avalokiteshvara', it is known that this is to protect the Dharma for others. 'If it is taken as pure speech to be bestowed upon inferiors', if understood as using pure language to bestow upon subordinates, then it is accepting the homage of subordinates. 'That is, receiving the audience and requests of inferiors', which is receiving the audience and requests of subordinates. 'Like using the affairs of the world as evidence', just like using the affairs of the world as evidence. The Han dynasty system was that the feudal lords' audience with the emperor in spring was called 'audience', and the audience in autumn was called 'request'. Therefore, in the Han Guan Yi (Institutions of the Han Dynasty), there was the official position of 'Grand Master of Audience and Request'. Then the Buddha is like the emperor, and Avalokiteshvara is like the officials; 'requesting the officials' is to have an audience with the officials. A subject going to see the ruler is called 'audience'; using Avalokiteshvara as a Dharma subject to have an audience with Shakyamuni Buddha (the King of Dharma), hence it is said 'requesting Avalokiteshvara'. Furthermore, the scripture title shown below the text also makes sense. 'Pure sound can be bestowed upon ordinary inferiors', pure sound can be bestowed upon ordinary people; 'ordinary inferiors' refers to Moon Canopy and those who want to renounce, who pay homage to Avalokiteshvara. If according to the previous metaphor, then the emperor is a metaphor for Avalokiteshvara, and the officials are a metaphor for ordinary people. The previous was the Buddha receiving the audience of Avalokiteshvara, so it only said 'inferiors'. Now it is Avalokiteshvara receiving the audience of sentient beings, so it says 'ordinary inferiors'. 'The word request is heavy', the word 'request' is used heavily, because it is consulting a venerable one, which is understood according to the sound of the word. 'Consulting a venerable one is called request', the word 'request' is only used when consulting a venerable one. 'Adjusting the meaning at will' means to understand flexibly according to the situation, mainly referring to the saying of 'repeatedly requesting' in the scripture. If understood as consulting a venerable one, then it is the Buddha requesting Avalokiteshvara for the sake of sentient beings. If understood as pure sound, then it is the Buddha receiving the audience of Avalokiteshvara again, in order to confirm his speaking of the mantra. 'Tathata (Thus Come One) Great Enlightenment' is the Dharma-body Buddha. Because the mantra is spoken according to this principle, it is the second mantra.

'Tadyatha (Thus it is) dhahuni muhuni dhuvani dhambhani avasi muhuji phanjali panjali subhe(auspicious) bandhara bhasini hulu hulu phanjali duru duru panjali curu curu ni phanja'

梨　豆富豆富　般茶啰　婆私膩　矧墀(矧詩引切)跈墀(跈徐殄切)膩跈墀　薩婆阿婆耶羯多　薩婆𠷐婆(𠷐其柯切)娑陀伽　阿婆耶　卑離陀　閉殿娑訶(凡九十九字)

各各有怖畏者。乃至第十行人。有下地可舍。即是怖義。經云毒害。準怖可知。金光至之難者。有二義。一約生身得忍有超登十地者。生身既在故有此難。二約法身菩薩。住變易土則以無明為虎狼等。此中十人者。十應作二。字之誤也。前八的有事中虎狼但變易二人無也。煩惱法為虎狼者。此亦約行毒害也。梵行者。梵是西語具云梵摩。此翻清凈。葛洪字苑云。梵潔也。取其義耳。性戒者。謂不殺等十。持之性自是善。犯之性自是惡。不由佛制。方有善惡也。故輪王出世則以此法化人。若受佛制戒之後。犯于殺等則更加違制之罪也。故云。受與不受俱是罪。草木戒者。此一向是遮。但因外道俗人計草木有命。見比丘剪伐謂無慈心。息彼世機佛乃制戒。故比丘受已犯之。得違制之罪。俗眾不受犯之無性罪。故云不受犯不得罪。經云。糞穢即十惡也。設有下解設有業障也。假設者。業障本空妄想故有。故知業障是假設也。但設者。業種至多。但有一法屬業障攝。皆為神咒所破也性凈下解假設義也。性凈等者。無染而染故曰本無今起也。皆是虛假

【現代漢語翻譯】現代漢語譯本：梨豆富豆富般茶啰婆私膩矧墀（shěn chí，意義不明）跈墀（tiǎn chí，意義不明）膩跈墀薩婆阿婆耶羯多（sà pó ā pó yé jié duō，一切無畏）薩婆𠷐婆（sà pó qí kē，一切破壞）娑陀伽阿婆耶卑離陀閉殿娑訶（bì diàn suō hē，咒語結尾，意為成就）

各各有怖畏者，乃至第十行人。有下地可舍，即是怖義。經云毒害，準怖可知。金光至之難者，有二義。一約生身得忍有超登十地者，生身既在故有此難。二約法身菩薩，住變易土則以無明為虎狼等。此中十人者，十應作二，字之誤也。前八的有事中虎狼但變易二人無也。煩惱法為虎狼者，此亦約行毒害也。梵行者，梵是西語具云梵摩（fàn mó，清凈），此翻清凈。葛洪字苑云，梵潔也，取其義耳。性戒者，謂不殺等十，持之性自是善，犯之性自是惡，不由佛制，方有善惡也。故輪王出世則以此法化人。若受佛制戒之後，犯于殺等則更加違制之罪也。故云，『受與不受俱是罪』。草木戒者，此一向是遮，但因外道俗人計草木有命，見比丘剪伐謂無慈心，息彼世機佛乃制戒。故比丘受已犯之，得違制之罪。俗眾不受犯之無性罪。故云『不受犯不得罪』。經云，糞穢即十惡也。設有下解設有業障也。假設者，業障本空妄想故有。故知業障是假設也。但設者，業種至多，但有一法屬業障攝，皆為神咒所破也性凈下解假設義也。性凈等者，無染而染故曰本無今起也。皆是虛假。

【English Translation】 English version: Li Doufu Doufu Ban Chaluo Posini Shenchi (meaning unknown) Qianchi (meaning unknown) Ni Qianchi Sarva Apaya Jieduo (sarva apāya jieduo, all fearlessness) Sarva Popo (sarva qí kē, all destruction) Suotuojia Apaya Pilituo Bidian Suohe (bì diàn suō hē, end of mantra, meaning accomplishment)

Those who each have fear, even up to the tenth practitioner. Having a lower ground to abandon is the meaning of fear. The sutra says 'poisonous harm,' which can be understood according to fear. The difficulty of the Golden Light arriving has two meanings. First, regarding the physical body attaining forbearance, there are those who transcend and ascend to the ten grounds. Because the physical body still exists, there is this difficulty. Second, regarding the Dharmakaya Bodhisattva, dwelling in the Land of Transformation, they regard ignorance as tigers and wolves. The 'ten people' here should be 'two'; it is a mistake in the character. In the affairs of the first eight, tigers and wolves only transform two people; there are none. Regarding afflictions and dharmas as tigers and wolves, this also refers to the practice of poisonous harm. 'Brahma conduct,' 'Brahma' is a Western word, fully called Brahma (fàn mó, pure), which translates as purity. Ge Hong's Zi Yuan says, 'Brahma is clean,' taking its meaning. 'Precepts by nature' refer to the ten such as not killing. Upholding them is inherently good, and violating them is inherently evil. It is not due to the Buddha's precepts that there is good and evil. Therefore, when the Wheel-Turning King appears in the world, he transforms people with this dharma. If, after receiving the Buddha's precepts, one violates killing, etc., there is an additional crime of violating the precepts. Therefore, it is said, 'Receiving or not receiving is both a crime.' 'Precepts regarding grass and trees' are always prohibitive, but because non-Buddhist laypeople consider grass and trees to have life, and see monks cutting them down and say they have no compassion, the Buddha established precepts to stop this worldly mechanism. Therefore, if a monk receives and violates them, they incur the crime of violating the precepts. Laypeople who do not receive them do not commit a crime by nature. Therefore, it is said, 'Not receiving and violating does not incur a crime.' The sutra says that feces and filth are the ten evils. If there is a lower understanding, there is karmic obstruction. 'Hypothetical' means that karmic obstruction is originally empty and arises from delusion. Therefore, it is known that karmic obstruction is hypothetical. But if there are many kinds of karma, even if there is only one dharma belonging to karmic obstruction, it is broken by the divine mantra. 'Purity by nature' is a lower understanding of the hypothetical meaning. 'Purity by nature,' etc., is being defiled without defilement, so it is said that it originally did not exist but now arises. All are false.

者。迷理起業業不離理。業體本無而言業者。虛假施設耳。實來破虛者。實即三德。密教虛即惡業。今稟教達理了業唯心。染即無染。心體本虛業相無寄。故云。皆使清凈。但設下以設訓但。對前成異。若論業體意不殊前。大品云。設有一法等者。涅槃之外實更無法。欲遍蕩相著故。假設過言過尚如幻。況不過耶。條然言無者。以一切空寂故。如十九界等者。等取十三入六陰也。以界但十八入唯十二。言九言三喻畢竟無浮虛之樂者。合雲浮虛之業。樂字蓋誤也。與大品等者。今經設有業障與大品設有一法。俱是假設之設。即語同也。復為異即意別也。彼明泯蕩相著。則一切皆空。此明從理立事則有浮虛之業。以此段咒正破業障。故見佛三昧為種者。外見形像由內修觀佛三昧也。地獄下約十法界所見不同。乃至人中所見者中略鬼畜修羅。故云乃至。通別等菩薩者。等取藏圓也。所見各異者。即見佛形像不同也。如三惡道習見佛。如黑象腳等三尺之身。又如提謂等以人天位見佛為樹神等。準此六道眾生。並見佛不同。皆非出世相。若六道中有出世機。則見佛四種不同。即是四聖法界也。故大論十一引密跡經云。一切天人見佛色量。或如黃金白銀諸雜寶等。或見丈六。或一里(藏)或見十里乃至百億(通)或見無量無邊(別

)滿虛空中(圓)天人所見既乃不同。四趣亦爾。此約多分亦有為圓機而感劣身。如法華應以地獄身而為說法等。凡約十種行人者。即受苦報人非但人中重病。意亦收於四趣。故向云地獄人唸佛等三昧。觀法亦異者。即四教不同。五方便人者。外凡合一。內凡開四。謂暖頂忍世第一也。思惟尚在者。是有心病也。二果欲界殘思三果色思並是心病。略而不論。故云乃至。身病尚在者。如身子患熱。畢陵伽患眼痛。習氣不亡者。如畢陵伽有慢。身子有瞋。緣覺侵習未深心病還在。故云亦爾。六度同凡夫。通教十地準四果可知。故云亦爾。不言別圓內外凡者。文略也。生變易者。變易之言該於二土。今云就無作四諦者。且約生實報人及生方便斷塵沙者。若生方便未斷塵沙。須學無量四諦也。五分下明身病。無明下明心病。約四十二位互作淺深優劣重輕。望下為深優輕。望上為淺劣重。乃至等覺一生在。皆有二病也。故經下示妙覺無病也。等覺一品猶是無常。妙覺究竟故五並常方無兩病。外內火即仁王經七火也。一鬼火。二龍火。三霹靂火。四山神火。五人火。六樹火。七賊火。人火者。惡業發時身自出火。樹火者。如久旱時諸木自出。今云內火即人火也。外火即餘六也。又內火即病也。病侵于身如火燒物。又是身內火大不調

{ "translations": [ '『滿虛空中(圓)(mǎn xū kōng zhōng (yuán)): 充滿整個虛空（圓滿）。天人所見既乃不同：天人和人所見到的境界不同。四趣亦爾：地獄、餓鬼、畜生、人道也是如此。此約多分亦有為圓機而感劣身：這是從大多數情況來說，也有爲了圓滿的根機而感受低劣的身體。如法華應以地獄身而為說法等：例如《法華經》中應以地獄身說法等等。凡約十種行人者：凡是關於十種修行人的情況。即受苦報人非但人中重病：就是指那些承受苦報的人，不僅僅是人間的重病。意亦收於四趣：也包括了地獄、餓鬼、畜生道。故向云地獄人唸佛等三昧：所以說地獄眾生唸佛等三昧。觀法亦異者：所觀的法也不同，即四教不同：就是指藏、通、別、圓四教不同。五方便人者：五方便位的人，外凡合一：外凡位合為一個，內凡開四：內凡位分為四個，謂暖頂忍世第一也：即暖位、頂位、忍位、世第一位。思惟尚在者：思惟還在的，是有心病也：是有心病。二果欲界殘思三果色思並是心病：二果聖者還有欲界殘餘的思惑，三果聖者還有色界的思惑，這些都是心病。略而不論：這裡省略不談，故云乃至：所以說乃至。身病尚在者：身體上的疾病還在的，如身子患熱：如舍利弗尊者患熱病，畢陵伽患眼痛：畢陵伽婆蹉尊者患眼痛。習氣不亡者：習氣沒有消除的，如畢陵伽有慢：如畢陵伽婆蹉尊者有傲慢的習氣，身子有瞋：舍利弗尊者有嗔恨的習氣。緣覺侵習未深心病還在：緣覺乘的修行人，煩惱習氣侵擾不深，心病還在，故云亦爾：所以說也是這樣。六度同凡夫：六度萬行和凡夫一樣。通教十地準四果可知：通教的十地菩薩可以參照四果阿羅漢來理解，故云亦爾：所以說也是這樣。不言別圓內外凡者：沒有說別教和圓教的內外凡位，文略也：是因為文義省略了。生變易者：生於變易土的人，變易之言該於二土：變易的意思包括方便有餘土和實報莊嚴土。今云就無作四諦者：現在說就無作四諦來說，且約生實報人及生方便斷塵沙者：暫且只說生於實報土的人和生於方便土斷了塵沙惑的人。若生方便未斷塵沙：如果生於方便土但沒有斷塵沙惑，須學無量四諦也：必須學習無量的四諦法門。五分下明身病：下面五分法身香說明身病。無明下明心病：無明惑說明心病。約四十二位互作淺深優劣重輕：大約四十二個階位互相比較，有淺有深，有優有劣，有輕有重。望下為深優輕：向下看是深、優、輕。望上為淺劣重：向上看是淺、劣、重。乃至等覺一生在：乃至等覺菩薩還有一生補處，皆有二病也：都有這兩種病。故經下示妙覺無病也：所以經文下面顯示妙覺果位沒有這兩種病。等覺一品猶是無常：等覺菩薩還有一品無明未斷，仍然是無常。妙覺究竟故五並常方無兩病：妙覺果位究竟圓滿，五分法身都是常，才沒有這兩種病。外內火即仁王經七火也：外火和內火就是《仁王經》里說的七種火。一鬼火：鬼火。二龍火：龍火。三霹靂火：霹靂火。四山神火：山神火。五人火：人火。六樹火：樹火。七賊火：賊火。人火者：人火是指，惡業發時身自出火：惡業發作的時候，身體自己發出火。樹火者：樹火是指，如久旱時諸木自出：像久旱的時候，樹木自己發出火。今云內火即人火也：現在說的內火就是人火。外火即餘六也：外火就是其餘六種火。又內火即病也：另外，內火就是指疾病。病侵于身如火燒物：疾病侵襲身體就像火燒東西。又是身內火大不調：又是身體內的火大不調和。', 'English version: \'The perception of beings in the full void (perfect) (mǎn xū kōng zhōng (yuán)): The perception of gods and humans differs. The four realms are also like this: The realms of hell-beings, hungry ghosts, animals, and humans are also different. This is mostly about those who, due to perfect potential, experience inferior bodies: This is from the majority of cases, there are also those who experience inferior bodies for the sake of perfect potential. For example, in the Lotus Sutra, one should preach the Dharma in the form of a hell-being, etc.: For example, in the \'Lotus Sutra\', one should preach the Dharma in the form of a hell-being, etc. All about the ten types of practitioners: All about the situation of the ten types of practitioners. That is, those who receive suffering retribution are not only seriously ill among humans: That is, those who receive suffering retribution, not only serious illnesses in the human realm. The meaning also includes the four realms: It also includes the realms of hell, hungry ghosts, and animals. Therefore, it is said that hell-beings recite the Buddha\'s name, etc., Samadhi: Therefore, it is said that hell-beings recite the Buddha\'s name, etc., Samadhi. Those who observe the Dharma also differ, that is, the four teachings are different: Those who observe the Dharma also differ, that is, the four teachings of Tripitaka, Common, Distinct, and Perfect teachings are different. The five expedient people: The people in the five expedient positions, the outer ordinary is combined into one: The outer ordinary position is combined into one, the inner ordinary is divided into four: The inner ordinary position is divided into four, namely the stages of warmth, peak, forbearance, and the highest in the world: namely the stages of warmth, peak, forbearance, and the highest in the world. Those who still have thoughts: Those who still have thoughts, have mental illness: have mental illness. The remaining thoughts of the desire realm of the second fruit and the form realm of the third fruit are all mental illnesses: The remaining thoughts of the desire realm of the second fruit Arhat and the form realm of the third fruit Arhat are all mental illnesses. Briefly not discussed: Here omitted, therefore it is said even: Therefore it is said even. Those who still have physical illnesses: Those who still have physical illnesses, such as Shariputra suffering from heat: such as Venerable Shariputra suffering from heat, Pilindavatsa suffering from eye pain: Pilindavatsa suffering from eye pain. Those whose habits have not disappeared: Those whose habits have not disappeared, such as Pilindavatsa having arrogance: such as Venerable Pilindavatsa having arrogance, Shariputra having anger: Shariputra having anger. Pratyekabuddhas whose habits have not deeply invaded still have mental illnesses: Pratyekabuddhas whose afflictive habits have not deeply invaded still have mental illnesses, therefore it is said also like this: therefore it is said also like this. The Six Paramitas are the same as ordinary people: The Six Paramitas are the same as ordinary people. The ten grounds of the Common Teaching can be understood by referring to the four fruits: The ten grounds of the Common Teaching can be understood by referring to the four fruits Arhat, therefore it is said also like this: therefore it is said also like this. Not mentioning the outer and inner ordinary of the Distinct and Perfect Teachings: Not mentioning the outer and inner ordinary of the Distinct and Perfect Teachings, the text is abbreviated: because the meaning of the text is abbreviated. Those who are born in the Land of Transformation: Those who are born in the Land of Transformation, the word transformation includes the two lands: the word transformation includes the Land of Expediency with Remainder and the Land of Actual Reward. Now saying regarding the Four Noble Truths of No-Arising: Now saying regarding the Four Noble Truths of No-Arising, temporarily only speaking of those born in the Land of Actual Reward and those born in the Land of Expediency who have cut off the dust and sand delusions: temporarily only speaking of those born in the Land of Actual Reward and those born in the Land of Expediency who have cut off the dust and sand delusions. If born in the Land of Expediency but have not cut off the dust and sand delusions: If born in the Land of Expediency but have not cut off the dust and sand delusions, one must study the immeasurable Four Noble Truths: one must study the immeasurable Four Noble Truths. The five aggregates below explain physical illness: The five aggregates below explain physical illness. Ignorance below explains mental illness: Ignorance below explains mental illness. Approximately forty-two positions are compared with each other, with shallow and deep, superior and inferior, light and heavy: Approximately forty-two positions are compared with each other, with shallow and deep, superior and inferior, light and heavy. Looking down is deep, superior, and light: Looking down is deep, superior, and light. Looking up is shallow, inferior, and heavy: Looking up is shallow, inferior, and heavy. Even the Bodhisattva of Near-Perfect Enlightenment still has one life remaining, all have these two illnesses: Even the Bodhisattva of Near-Perfect Enlightenment still has one life remaining, all have these two illnesses. Therefore, the sutra below shows that the Wonderful Enlightenment has no illness: Therefore, the sutra below shows that the Wonderful Enlightenment has no illness. The one stage of Near-Perfect Enlightenment is still impermanent: The one stage of Near-Perfect Enlightenment still has one stage of ignorance not cut off, and is still impermanent. Wonderful Enlightenment is ultimate, so the five aggregates are all permanent, only then are there no two illnesses: Wonderful Enlightenment is ultimate, so the five aggregates are all permanent, only then are there no two illnesses. Outer and inner fire are the seven fires of the \'Benevolent King Sutra\': Outer and inner fire are the seven fires of the \'Benevolent King Sutra\'. One, ghost fire: Ghost fire. Two, dragon fire: Dragon fire. Three, lightning fire: Lightning fire. Four, mountain god fire: Mountain god fire. Five, human fire: Human fire. Six, tree fire: Tree fire. Seven, thief fire: Thief fire. Human fire means: Human fire means, when evil karma arises, the body emits fire: when evil karma arises, the body emits fire. Tree fire means: Tree fire means, like when there is a long drought, all the trees emit fire themselves: like when there is a long drought, the trees emit fire themselves. Now saying inner fire is human fire: Now saying inner fire is human fire. Outer fire is the remaining six: Outer fire is the remaining six types of fire. Also, inner fire is illness: Also, inner fire is illness. Illness invades the body like fire burning things: Illness invades the body like fire burning things. Also, it is the imbalance of the fire element within the body: Also, it is the imbalance of the fire element within the body.' ] }

故為病也。故經云。節節疼痛稱名誦咒。即得除愈也。病差曰愈。事解如文者。若約事證。如東晉謝敷南齊陸果作觀音應驗傳所明也。故言燒身者。身喻見諦也。雨雨者。上雨字去聲。雨猶降也。即是信行人者。稟教修觀斷見惑。故是思惟惑等者。思不障理其實附理。如須下示附理相故。言內火者。以內火在身如思惑附理也。處處九品者。三界九地各九品。共八十一品思惑也。前一下約法行。例龍雨也。經明外火。即雲龍王降雨。內火但云除愈。今大師依義立名。身病既得名火病癒。即是降雨義也。既以內火表思惑。即以龍王表心王。心靈自在如彼龍故。無漏心王者。即指三向三果所觀無漏之心也。發得禪定法水降雨也。雨能滅火如禪能斷思。問前釋外火表見道。既約信行。此論修道何故作法行釋耶。答見道修道各有利鈍二根。利入見道名法行。鈍入名信行。利入修道名見至。鈍入名信解。是則見修各有信法二行也。今以初入見道稟教義強。約信為便。修道重緣約法為便。得意而論義。必兼具分段。見思可解者。前八人中別圓二人猶在凡位。所破仍是界內見思。故云可解。變易下即后二人。乃是別三賢人斷界內惑盡。已生方便。及圓初住已破無明生實報土。此二人俱約界外同體見思。以明內外火義也。勝妙五欲者。如

華嚴中無量香花云百千禪定也。香華云即是變易土中欲界也。禪定即色無色界。此即界外思惑也。文闕見義應如地持。等覺入離見禪。涅槃迦葉自敘云。已前名邪見人。皆是界外見惑也。然此見思實無異體。但指根本無明。障理名見。潤生名思。不同界內二惑。差別事解下爾雅文也。饑字或饑。並通五穀者麥菽稷黍麻也。或曰。房散角芒𥢶也。譬解中四句。初二句以不聞教為饑。聞教生解為飽。次二句以有解無行為饑。解行兼具為飽。正慧即是正行也。增益法身如五穀養色身。故以無正慧為饑。助道即帶事兼修資成正慧。楊泉物理論云。蔬果之實助谷。故以無助道為饉。乃至人天善者。略苦報人。故云乃至也。約十人傳作者。苦報無善法為饑。人天為飽。乃至圓人分證為饑。究竟為飽。釋王難中。既論分段變易。即是約十人明王難也。四魔即天子五陰煩惱死。十魔者。華嚴云。一陰魔生諸取故。二煩惱魔生雜染故。三業魔能障礙故。四心魔起憍慢故。五死魔捨生處故。六天魔自憍縱故。七善根魔恒執取故。八三昧魔久耽味故。九善知識魔起著心故。十菩提法智魔常不捨故。故言下引瓔珞經證也。即等覺後心無礙道中已伏煩惱。解脫道斷即入妙覺。故云唯有一分死魔也。盜賊是六根。六塵者。如金光明雲。六入村落結賊

【現代漢語翻譯】現代漢語譯本在《華嚴經》中，『無量香花云百千禪定』，這裡的『香花云』指的是變易土中的欲界，『禪定』指的是色無色界。這指的是界外的思惑。經文此處有所缺失，但根據義理，應該參考《地持論》。等覺菩薩進入離見禪。在《涅槃經》中，迦葉自述說，『已前名邪見人』，指的都是界外的見惑。然而，這裡的見惑和思惑實際上沒有本質區別，只是指根本無明。當它障礙真理時，稱為『見』；當它滋潤生命時，稱為『思』。這不同於界內的兩種惑。差別事解參考《爾雅》的解釋。『饑』字有時寫作『饑』，都指五穀，即麥、菽、稷、黍、麻。或者說，指房、散、角、芒、𥢶。譬喻解釋中的四句話，前兩句說不聞佛法教誨是『饑』，聞教產生理解是『飽』。后兩句說有理解而無實踐是『饑』，理解和實踐兼備是『飽』。正慧就是正行。增益法身就像五穀滋養色身一樣，所以說沒有正慧就是『饑』。助道是指帶著事相兼修，資助成就正慧。《楊泉物理論》說，蔬菜水果的果實有助於穀物，所以說沒有助道就是『饉』。『乃至人天善者』，是省略了受苦報的人，所以說『乃至』。如果從十種人來解釋，受苦報而沒有善法是『饑』，人天是『飽』，乃至圓教的人部分證悟是『饑』，究竟證悟是『飽』。解釋王難時，既然討論了分段生死和變易生死，就是從十種人的角度來說明王難。四魔指的是天子魔、五陰魔、煩惱魔、死魔。十魔在《華嚴經》中說：『一、陰魔，因為產生各種執取；二、煩惱魔，因為產生各種雜染；三、業魔，因為能夠障礙修行；四、心魔，因為產生驕慢；五、死魔，因為捨棄生命之處；六、天魔，因為自我驕縱；七、善根魔，因為恒常執取善根；八、三昧魔，因為長久耽溺於禪定；九、善知識魔，因為產生執著心；十、菩提法智魔，因為常常不捨棄菩提法智。』所以下面引用《瓔珞經》來證明。即等覺菩薩在後心無礙道中已經降伏了煩惱，解脫道斷除就進入妙覺，所以說只有一分死魔。盜賊指的是六根，六塵。如《金光明經》所說：『六入村落結賊』。

【English Translation】 English version In the Avatamsaka Sutra, 'immeasurable fragrant flower clouds and hundreds of thousands of samadhis,' where 'fragrant flower clouds' refer to the desire realm in the Transformation Land, and 'samadhis' refer to the formless realm. This refers to the delusions of thought and emotion outside the realms. The text is somewhat missing here, but according to the meaning, it should refer to the Bodhisattva-bhumi Sutra. Bodhisattvas of Near-Perfect Enlightenment enter the Samadhi of detachment from views. In the Nirvana Sutra, Kashyapa narrates, 'Those before were called people of wrong views,' referring to the delusions of views outside the realms. However, the delusions of views and the delusions of thought and emotion are not essentially different; they simply refer to fundamental ignorance. When it obstructs truth, it is called 'views'; when it nourishes life, it is called 'thought'. This is different from the two delusions within the realms. For detailed explanations, refer to the Erya. The character 'hunger' (饑) is sometimes written as 'hunger' (饑), both referring to the five grains: wheat, beans, millet, sorghum, and hemp. Or, it refers to the seed pods, scattered grains, awns, and bristles. The four sentences in the analogy explanation: the first two sentences say that not hearing the Buddha's teachings is 'hunger,' and hearing the teachings and generating understanding is 'satiety.' The last two sentences say that having understanding without practice is 'hunger,' and having both understanding and practice is 'satiety.' Right wisdom is right practice. Increasing the Dharma body is like the five grains nourishing the physical body, so it is said that lacking right wisdom is 'hunger.' Auxiliary paths refer to cultivating both phenomena and principle, assisting in the attainment of right wisdom. Yang Quan's Physics says that the fruits of vegetables and fruits help grains, so it is said that lacking auxiliary paths is 'famine.' 'Even those with human and heavenly virtues' is an abbreviation for those who receive suffering retribution, hence the use of 'even.' If explained from the perspective of the ten types of people, receiving suffering retribution without good deeds is 'hunger,' humans and devas are 'satiety,' and even those of the Perfect Teaching who have partial enlightenment are 'hunger,' while ultimate enlightenment is 'satiety.' When explaining the King's Difficulties, since it discusses segmented life and death and transformational life and death, it is explaining the King's Difficulties from the perspective of the ten types of people. The four maras refer to the deva mara, the five skandha mara, the klesha mara, and the death mara. The ten maras are described in the Avatamsaka Sutra: '1. The skandha mara, because it generates various attachments; 2. The klesha mara, because it generates various defilements; 3. The karma mara, because it can obstruct practice; 4. The mind mara, because it generates arrogance; 5. The death mara, because it abandons the place of life; 6. The deva mara, because it indulges in self-pride; 7. The good root mara, because it constantly clings to good roots; 8. The samadhi mara, because it indulges in samadhi for a long time; 9. The good friend mara, because it generates attachment; 10. The Bodhi Dharma wisdom mara, because it constantly does not abandon Bodhi Dharma wisdom.' Therefore, the Inra's Net Sutra is quoted below to prove it. That is, Bodhisattvas of Near-Perfect Enlightenment have already subdued the kleshas in the unobstructed path of the subsequent mind, and when the path of liberation is cut off, they enter Wonderful Enlightenment, so it is said that there is only a portion of the death mara. Thieves refer to the six sense organs, and the six sense objects. As the Golden Light Sutra says: 'The six entrances form a village of thieves.'

所止也。如人得天。往者從人中生天則以天。趣為牢獄。天生人中以人。趣為牢獄。六道互作故注云云。當分受身為獄者。不須約所往處也。如人在人中天在天中。即名牢獄。亦約十行人者。前二可知。后八皆具二種獄義也。故知十種行人並未免於牢獄。故須請觀音也。唯佛一人出二種三界之獄。故在手名杻。在腳名械。二手二足各表定慧。昏散為障。如杻械也。在頸名械。連身名鎖。枷在兩肩之上。左陰表實右陽表權。見思塵沙是權障。無明是實障。即三惑如枷。故云枷。是權實障耳。得業繩等者。謂得繩業繩也。有部云。業入過去得至未來。身死得謝未來報起。如一業成以一大得。得於業法。又以小得得於大。得第二剎那以三大得。得前二得及以業法。初念之得俱成法。故又三小得。得前三大。並初剎那九法成就。第三剎那二十七法。凡云大小得者。皆以大得得於本法。復以小得得於大得。還以大得得於小得。故大小得更互相得。故知第三念去如是展轉。得遍虛空。是則一生之中於一業思之所起得。尚已無量況無量生無量業得。以至來際。若經部宗得既是假。但云意與身口和合成業。假立有種至未來生。若大乘中藏識盛持。以至未來。世雖有此異凡受報處。必為精血四大所籠。未得擇滅非得已來常為得繩之所連縛

【現代漢語翻譯】現代漢語譯本所止之處。譬如人升入天界（天，指欲界六天），以往生於天界的人，會覺得天界如同牢獄。而從天界降生到人間的人，則會覺得人間如同牢獄。六道輪迴，互相轉化，所以註釋中這樣說。當各自承受果報之身時，本身就是牢獄，不必拘泥於所往之處。譬如人在人間，天在天界，都可稱為牢獄。也可以從十種修行人（十行人）的角度來理解，前兩種情況容易理解，后八種情況都具備兩種牢獄的含義。因此，可知這十種修行人尚未能免於牢獄之苦，所以需要祈求觀音菩薩的救助。只有佛陀一人能脫離欲界、色界、無色界這三種世間的牢獄。所以，觀音菩薩手中所持的，在手腕上稱為手銬（杻），在腳上稱為腳鐐（械）。雙手雙腳分別代表定和慧，昏沉和散亂是修行的障礙，如同手銬和腳鐐一般。在脖子上稱為枷，連線全身稱為鎖。枷鎖在兩肩之上，左邊代表陰，象徵真實的障礙；右邊代表陽，象徵權宜的障礙。見惑、思惑和塵沙惑是權宜的障礙，無明惑是真實的障礙，這三種迷惑如同枷鎖一般，所以說枷鎖是權宜和真實的障礙。『得業繩等者』，是指獲得繩和業繩。有部宗（Sarvastivada）認為，業力進入過去，可以延續到未來。人死後，業力消謝，但未來的果報會產生。如同一個業力形成，就獲得了一個大的『得』。獲得業法，又以小的『得』獲得大的『得』。獲得第二個剎那，就獲得了三個大的『得』，包括前兩個『得』以及業法。最初一念的『得』都成為法，所以又有三個小的『得』，獲得前面的三個大的『得』，加上最初剎那的九法成就。第三個剎那有二十七法。凡是說大小『得』，都是以大的『得』獲得本法，再以小的『得』獲得大的『得』，再以大的『得』獲得小的『得』，所以大小『得』互相獲得。由此可知，從第三念開始，如此輾轉，『得』遍佈虛空。那麼，一生之中，對於一個業力思緒的產生，所獲得的『得』尚且已經無量，何況無量生無量業的『得』，直到未來。如果按照經部宗（Sautrantika）的觀點，『得』是虛假的，只是說意識與身口和合形成業力，假立有種子延續到未來。如果按照大乘佛教的觀點，阿賴耶識（Alaya-vijnana）盛大地保持著業力，直到未來。世間雖然有這些差異，但凡是承受果報之處，必然被精血四大所籠罩，沒有得到擇滅（Prajna），就無法擺脫『得繩』的束縛。

【English Translation】 English version The place where one dwells. For example, when a person ascends to the heavens (heavens, referring to the six heavens of the desire realm), those who have previously been born in the heavens may feel that the heavens are like a prison. Conversely, those who descend from the heavens to the human realm may feel that the human realm is like a prison. The six realms of existence cycle and transform into each other, hence the commentary states this. When each being bears the body of its karmic retribution, that body itself is a prison, without needing to be confined to the place where one dwells. For example, humans in the human realm and gods in the heavenly realm can both be said to be in prison. This can also be understood from the perspective of the ten types of practitioners (Ten kinds of practitioners), the first two situations are easy to understand, and the latter eight situations all possess the meaning of two kinds of prisons. Therefore, it can be known that these ten types of practitioners have not yet escaped the suffering of prison, so they need to pray for the help of Avalokiteshvara (Guanyin) Bodhisattva. Only the Buddha alone can escape the prisons of the desire realm (Kamadhatu), form realm (Rupadhatu), and formless realm (Arupadhatu). Therefore, what Avalokiteshvara Bodhisattva holds in his hand is called a 'handcuff' (Niu) on the wrist and a 'shackle' (Xie) on the feet. The two hands and two feet respectively represent Samadhi (Dhyana) and Prajna (Wisdom), and dullness and distraction are obstacles to practice, like handcuffs and shackles. On the neck, it is called a yoke (Jia), and connecting the whole body is called a chain (Suo). The yoke is above the two shoulders, the left represents Yin, symbolizing real obstacles; the right represents Yang, symbolizing expedient obstacles. The delusions of views (Drishti), thoughts (Chitta), and dust-like afflictions (Raja) are expedient obstacles, and ignorance (Avidya) is a real obstacle. These three delusions are like a yoke, so it is said that the yoke is an expedient and real obstacle. 'Obtaining the rope of karma, etc.' refers to obtaining the rope and the rope of karma. The Sarvastivada school believes that the power of karma enters the past and can continue into the future. After a person dies, the power of karma dissipates, but the future retribution will arise. Just as when a karmic force is formed, a large 'obtaining' (Prapti) is obtained. Obtaining the Dharma of karma, and then obtaining a large 'obtaining' with a small 'obtaining'. Obtaining the second moment, three large 'obtainings' are obtained, including the first two 'obtainings' and the Dharma of karma. The 'obtaining' of the first thought all becomes Dharma, so there are also three small 'obtainings', obtaining the three large 'obtainings' in front, plus the nine Dharmas achieved in the first moment. There are twenty-seven Dharmas in the third moment. Whenever large and small 'obtainings' are mentioned, the original Dharma is obtained with a large 'obtaining', and then the large 'obtaining' is obtained with a small 'obtaining', and then the small 'obtaining' is obtained with a large 'obtaining', so large and small 'obtainings' obtain each other. From this, it can be known that from the third thought onwards, in this way, the 'obtaining' spreads throughout the void. Then, in one lifetime, for the arising of a karmic thought, the 'obtainings' obtained are already immeasurable, let alone the 'obtainings' of immeasurable lives and immeasurable karmas, until the future. If according to the view of the Sautrantika school, 'obtaining' is false, it is only said that consciousness combines with body and speech to form karma, falsely establishing a seed that continues into the future. If according to the view of Mahayana Buddhism, the Alaya-vijnana (storehouse consciousness) grandly maintains karma until the future. Although there are these differences in the world, wherever one receives retribution, it will inevitably be enveloped by essence, blood, the four great elements (earth, water, fire, wind), and without obtaining cessation through wisdom (Prajna), one cannot escape the bondage of the 'rope of obtaining'.

。連縛未斷去已復還。故今以連身之鎖表之也。經五繫縛者。謂頭及手足五處被系。若作所表是五分障也。海是下釋入于大海也。初約生死深廣如海。二約法性深廣如海。妄想動法性者。妄想如黑風也。動法性者。即是全法性為無明無染而染。遍造生死名為波浪也。經洄波者。三蒼云。洄水轉也。經水色之山驚浪如山也。取理不得者。理非四句故取不得。故法性下大經文也。於四起定執故成毒藥。達四無四故成甘露。毒故早夭甘故延齡。刀劍傷壞故表無常。注云云者。約十行人即是二種。三界皆為無常所還。乃至等覺一分亦是無常也。經過去至怖畏明果由因也。一切苦即谷貴等若果也。若由過去所感。即成順生順后二報。若由現惡所感。即成順現報。經如火燒薪者。涅槃明少善能除大惡。譬如少火能燒一切。經三毒。等畏者。即等分煩惱並上是四分授位等者。華嚴云。轉輪聖王所生太子。母是正後。身相具足。王令太子坐白象寶妙金之座。張大網幔乃至奏諸音樂。取四大海水。置金瓶內。王執此瓶。灌太子頂。是時即名受王職位。十地云者。即指華嚴十地品明第十法雲地也。故經云。菩薩受職亦復如是諸佛智水灌其頂故。名為受大智職菩薩。此則唯法雲地得名灌頂菩薩也。佛但法性者。究竟顯理故下地不能見也。理極

【現代漢語翻譯】現代漢語譯本連縛未斷，去了又返回，所以現在用連線身體的鎖鏈來表示它。經文中的『五繫縛』，是指頭部、雙手和雙腳這五個部位被束縛。如果從它所代表的意義來說，就是五種障礙。『海』是指下文解釋的『入于大海』。第一層意思是說生死像大海一樣深廣，第二層意思是說法性像大海一樣深廣。妄想擾動法性，妄想就像黑色的風一樣。擾動法性，就是整個法性變為無明，無染而染，普遍造作生死，這被稱為波浪。經文中的『洄波』，三蒼解釋說，『洄』是水旋轉的意思。經文中的『水色之山，驚浪如山』，是指領悟真理而不可得。因為真理不是可以用四句來概括的，所以無法把握。因此，在『法性』之下引用了《大般涅槃經》的經文。因為對四句產生固定的執著，所以會變成毒藥；通達四句皆非四句，所以會變成甘露。毒藥導致早夭，甘露導致延年益壽。刀劍的傷害和破壞，象徵著無常。註釋中說的『云云』，是指十行位菩薩，實際上是兩種。三界都被無常所困擾，乃至等覺菩薩的一分功德也是無常的。經文中的『過去至怖畏』，說明果報是由過去的業因造成的。一切苦，就像穀物昂貴一樣，是果報。如果是由過去的惡業所感召，就會形成順生受報和順后受報這兩種果報。如果是由現在的惡業所感召，就會形成順現受報。經文中的『如火燒薪』，說明《涅槃經》闡明了少許的善也能消除巨大的惡，就像少許的火能燒燬一切東西一樣。經文中的『三毒』等畏懼，是指等分的煩惱，加上前面的四分授位等。就像《華嚴經》中說的那樣，轉輪聖王所生的太子，母親是正後，身相具足。國王讓太子坐在白象寶妙金之座上，張開巨大的網幔，乃至演奏各種音樂，取四大海的海水，放在金瓶內，國王拿著這個瓶子，灌注在太子的頭頂。這個時候，就叫做接受了國王的職位。《十地經》中說，指的是《華嚴經·十地品》中闡明的第十法雲地。所以經文中說，菩薩接受職位也是這樣，諸佛的智慧之水灌注在他的頭頂，所以叫做接受了大智慧職位的菩薩。這隻有法雲地的菩薩才能被稱為灌頂菩薩。佛只是法性，因為究竟地顯現了真理，所以下地的菩薩不能見到。真理到了極點。

【English Translation】 English version The continuous bond has not been severed; having gone, it returns again. Therefore, it is now represented by a chain that binds the body. The 'fivefold bondage' mentioned in the scripture refers to the binding of the head, hands, and feet in five places. If interpreted in terms of what it represents, it signifies the five obscurations. 'Sea' refers to the 'entering into the great sea' explained below. The first meaning is that birth and death are as deep and vast as the sea; the second meaning is that the Dharma-nature is as deep and vast as the sea. Delusion agitates the Dharma-nature; delusion is like a black wind. Agitating the Dharma-nature means that the entire Dharma-nature becomes ignorance, defiled without being defiled, universally creating birth and death, which is called waves. The 'whirlpool' mentioned in the scripture, according to the Sancang commentary, 'whirl' means the turning of water. The 'mountains of colored water, startling waves like mountains' in the scripture refers to grasping at the truth but being unable to attain it. Because the truth cannot be encompassed by the four statements, it cannot be grasped. Therefore, the text of the Mahāparinirvāṇa Sūtra is cited below 'Dharma-nature'. Because of fixed attachment to the four statements, it becomes poison; understanding that the four statements are not the four statements, it becomes nectar. Poison leads to early death, nectar leads to longevity. The harm and destruction of swords symbolize impermanence. The 'etc.' mentioned in the commentary refers to the ten practice stages of Bodhisattvas, which are actually two kinds. The three realms are all troubled by impermanence, and even a portion of the enlightenment of a Bodhisattva at the stage of near-perfect enlightenment is also impermanent. The 'past to fear' in the scripture explains that karmic retribution is caused by past karma. All suffering, like the high price of grain, is retribution. If it is caused by past evil karma, it will form the two kinds of retribution of experiencing the result in the next life and experiencing the result later. If it is caused by present evil karma, it will form the retribution of experiencing the result in the present life. The 'like fire burning firewood' in the scripture explains that the Nirvana Sutra clarifies that a small amount of good can eliminate great evil, just as a small fire can burn everything. The fears of the 'three poisons' in the scripture refer to the equally divided afflictions, plus the preceding fourfold empowerment, etc. Just as the Avataṃsaka Sūtra says, the crown prince born to a Cakravartin king, whose mother is the queen consort, possessing all the physical marks. The king has the prince sit on a throne of white elephant treasure and wondrous gold, spreads a large net-like canopy, and even plays various musical instruments, takes the water of the four great seas, puts it in a golden vase, and the king holds this vase and pours it on the crown prince's head. At this time, it is called receiving the position of king. The Ten Bhūmi Sūtra refers to the tenth Dharma-cloud ground explained in the Ten Bhūmi Chapter of the Avataṃsaka Sūtra. Therefore, the scripture says, the Bodhisattva receiving office is also like this, the wisdom-water of the Buddhas is poured on his head, so it is called the Bodhisattva receiving the office of great wisdom. Only the Bodhisattva of the Dharma-cloud ground can be called an anointing Bodhisattva. The Buddha is only Dharma-nature, because he ultimately reveals the truth, so Bodhisattvas of lower stages cannot see it. The truth reaches its limit.

不能思度者。解十人智有頂可見也。以齊己所解不能思度究竟極理也。此則各以少分智慧為頂。若得下稟教進行猶被灌受職也。能以等者。即妙覺觀音用法性海水。普灌十種行人智慧之頂也。此十地之頂也者。明經云灌頂。正約十地尚灌十地。下位可知。經應當闇誦謂柔聲默誦也。此咒既爾。上下例之。然諸經事儀對機各別。如熾盛光咒則令厲聲。此文則使闇誦。幸順佛語方契聖旨。示法用中。以此經是俗眾發起故。有持齋斷淫等語。齊身口業者。祭統云。齊之為言。齊也。齊不齊以致齊者也。是故君子非有大事也。非有恭敬也。則不齊。不齊則於物無防也。嗜慾無止也。及其將齊也。防其邪物。訖其嗜慾。耳不聽樂。今釋氏以不過中食為齊。亦取其防邪訖欲。齊不齊之義也。毗羅三昧經云。早起諸天食。日中三世佛食。日西畜生食。日暮鬼神食。佛制斷六趣因令同三世佛故。今約理解。故云齊者。只是中道后不得食者者。即佛制中后不得食也。今表初住初地圓證中道。心外無法如中后不得食也。中前得啖者。佛制中前非正食皆得啖之。正食者。四分律云。有五種。蒲阇尼此云正食。謂麨飯乾飯魚肉也。五種佉阇尼此云不正食。謂枝葉花果細末磨食。今雲中前得啖。即不正食也。此得下先表圓位。前方便者。即指住前

內凡位也。住前既有相似證義。此即中前得啖。亦是下次表別位地前離邊觀中。即是法界外有法也。經云。不飲酒者。如五分律云。跋陀越邑有毒龍。雨雹損苗。居士請婆陀竭陀降之。遂以酒飲吐臥在道。佛言。昔伏毒龍今不能降蝦蟆。因說漸斷酒戒。以酒令人昏亂。故今持咒者不得飲。約理則酒是無明也。涅槃云。譬如醉人見日月轉。不啖肉者若約事釋。如楞伽云。有無量因緣不應食肉。乃至云。令修行者慈心不生。及令咒術不成就等。是無緣大慈也者。此約理釋也。

請觀音經疏闡義鈔卷第三大正藏第 39 冊 No. 1801 請觀音經疏闡義鈔

請觀音經疏闡義鈔卷第四

宋錢唐沙門釋智圓述

○涅槃云。不住法相及眾生相。名無緣慈。不住二邊。即不啖義。眾生緣法緣者。涅槃云。慈之所緣一切眾生如緣。父母妻子親屬名生緣。不見父母等。見一切法皆從緣生。名法緣。是則生緣雖不啖空而啖有。法緣雖不啖有而啖空。故云皆有分齊。無緣無分齊者。不著二邊故。灰能去垢。灰如五觀。垢如貪等。貪等除時名澡浴清凈。說文云。澡洗手也。浴洗身也。五辛苦辣者。慈閔三藏云。蔥蒜韭薤興渠五也。興渠者。應法師云。梵音訛也。應云興宜。慈閔云。根形如蘿蔔出土辛臭。

【現代漢語翻譯】現代漢語譯本：『內凡位』也指內在的凡夫位置。既然在『住前』（十住位之前）已經有了相似的證悟意義，那麼這裡就是指在『中前』（十回向之前）得到了少許滋味。這也是下次表明在『別位』（十地之外）之前，遠離邊見而觀照中道。這就是說法界之外還有法存在。經中說：『不飲酒者』，如《五分律》所說，跋陀越邑有一條毒龍，降下冰雹損害莊稼。一位居士請婆陀竭陀來降伏它，於是用酒灌醉毒龍，毒龍吐酒後倒臥在路邊。佛說：『過去能降伏毒龍，現在卻不能降伏小蝦蟆。』因此說了逐漸斷除酒戒的道理。因為酒能使人昏亂，所以現在持咒的人不得飲酒。從理上來說，酒就是無明。涅槃經中說：『譬如醉人見日月轉動。』『不啖肉者』，如果從事情上來解釋，如《楞伽經》所說，有無量因緣不應該吃肉，乃至說，『令修行者慈心不生，及令咒術不成就等。』『是無緣大慈也者』，這是從理上解釋的。現代漢語譯本：《請觀音經疏闡義鈔》卷第三大正藏第39冊 No. 1801 《請觀音經疏闡義鈔》現代漢語譯本：《請觀音經疏闡義鈔》卷第四宋朝錢塘沙門釋智圓述現代漢語譯本：涅槃經中說：『不住法相及眾生相，名為無緣慈。』不住二邊，就是不吃東西的含義。『眾生緣』、『法緣』，涅槃經中說：『慈悲所緣的一切眾生，比如緣于父母、妻子、親屬，名為生緣。』『不見父母等，見一切法皆從緣生，名為法緣。』這樣說來，生緣雖然不吃空，卻吃有；法緣雖然不吃有，卻吃空。所以說都有分界。『無緣』就是沒有分界，因為不執著於二邊。灰能去除污垢，灰就像五觀，污垢就像貪婪等。貪婪等去除的時候，就叫做澡浴清凈。《說文》中說：『澡，洗手也；浴，洗身也。』『五辛苦辣』，慈閔三藏說：『蔥、蒜、韭、薤、興渠五種。』『興渠』，應法師說：『是梵音的訛譯，應該叫做興宜。』慈閔說：『根的形狀像蘿蔔，出土后辛辣臭。』

【English Translation】 English version: 『Inner Ordinary Position』 also refers to the inner position of an ordinary person. Since there is already a similar meaning of enlightenment before 『Prior to Abiding』 (before the Ten Abodes), this refers to obtaining a slight taste before 『Middle Prior』 (before the Ten Dedications). This also indicates next time that before 『Separate Position』 (outside the Ten Grounds), one is away from biased views and contemplates the Middle Way. This means that there are dharmas outside the Dharma Realm. The sutra says: 『Those who do not drink alcohol,』 as the 『Fivefold Vinaya』 says, there was a poisonous dragon in Bādhā Village that caused hailstorms and damaged crops. A layman invited Bhadraketu to subdue it, so he intoxicated the poisonous dragon with alcohol. After vomiting the alcohol, the dragon lay down on the road. The Buddha said: 『In the past, he could subdue poisonous dragons, but now he cannot subdue small toads.』 Therefore, he spoke of the principle of gradually abandoning the precept against alcohol. Because alcohol can cause confusion, those who hold mantras now must not drink alcohol. In terms of principle, alcohol is ignorance. The Nirvana Sutra says: 『It is like a drunk person seeing the sun and moon spinning.』『Those who do not eat meat,』 if explained in terms of events, as the Lankavatara Sutra says, there are countless reasons why one should not eat meat, even saying, 『Causing practitioners to not generate compassion, and causing mantras to not be accomplished, etc.』『This is causeless great compassion,』 this is explained in terms of principle. English version: Commentary on the Sutra of Inviting Avalokiteśvara, Elucidating the Meaning, Scroll 3 Tripitaka No. 1801, Vol. 39 Commentary on the Sutra of Inviting Avalokiteśvara, Elucidating the Meaning English version: Commentary on the Sutra of Inviting Avalokiteśvara, Elucidating the Meaning, Scroll 4 Composed by Śramaṇa Shishi Zhiyuan of Qiantang in the Song Dynasty English version: The Nirvana Sutra says: 『Not dwelling on the characteristics of dharmas or the characteristics of sentient beings is called causeless compassion.』 Not dwelling on the two extremes is the meaning of not eating. 『Sentient being-conditioned』 and 『dharma-conditioned,』 the Nirvana Sutra says: 『All sentient beings conditioned by compassion, such as being conditioned by parents, wives, relatives, are called sentient being-conditioned.』『Not seeing parents, etc., seeing all dharmas arising from conditions, is called dharma-conditioned.』 In this way, sentient being-conditioned, although not eating emptiness, eats existence; dharma-conditioned, although not eating existence, eats emptiness. Therefore, it is said that all have boundaries. 『Causeless』 means without boundaries, because it does not cling to the two extremes. Ashes can remove dirt, ashes are like the Five Contemplations, and dirt is like greed, etc. When greed, etc., are removed, it is called bathing and purification. The 『Shuowen』 says: 『Zao (澡) means washing hands; yu (浴) means washing the body.』『Five pungent and spicy things,』 Tripitaka Cimin said: 『Onions, garlic, leeks, shallots, and hingu (興渠) are the five.』『Hingu,』 Dharma Master Ying said: 『It is a corruption of the Sanskrit sound, it should be called Xingyi (興宜).』 Cimin said: 『The shape of the root is like a radish, pungent and smelly when it comes out of the soil.』

慈閔冬到彼土不見其苗。此五物辛而復葷故。經云。五辛能葷有辛而不葷者。如姜芥之屬。則非所制。蒼頡篇云。葷辛菜也。凡物辛臭者皆曰葷。決定經云。若人食酒肉五辛入伽藍。隋豬胎中。后得人身常患腋氣。故今誦咒之人。不得食也。今約理解乃以辣味逼迫於舌。如五陰之苦也。葷氣經宿猶存。如五陰中所起惑業。能至未來故。云有集諦也。污穢等者。指上所表。是約見愛污穢陰也。九種五陰如前記。經女人污穢者。大論云。淫慾雖不惱害眾生。以心心繫縛故。既求解脫。故須制之。經長與苦別者。似位別分段苦。真位別。變易苦。此別圓也。亦應約十種行人通證於前者。觀音說兩咒既畢。故通印證之。釋迦因是自說第三咒也。經來嬈此女人者。即鬼動其淫也。阿含云。淫亦有鬼。鬼入心則使淫佚無度。或鬼使瞋使邪。嬈乃了切說文云。擾戲也。郭璞云。嬈弄也。經入善境界者。約十人中。餘九皆名善境界也。乃至唯佛名善。經惡鬼消伏者。觀音有威有恩。若非懷恩則是畏威。所以消滅調伏也。經三障永盡者。二種三障也。一分段三障見思為煩惱障。惑業為業障。界內生為報障。二變易三障。又二。一方便三障塵沙為煩惱障。無漏業為業障。變易生死為報障。二實報三障。無明惑為煩惱障。非漏非無漏業為業障

。彼土變易為報障。此咒能令至於究竟寂光。故云三障永盡也。三界獄火者。三界系閉行人。猶如牢獄。無常如火。眾苦者。分段三界有五八之苦。變易三界有塵沙無明之苦。四百四病者。一大不調百一病起。四大合四百四病也。界外應以障四德為病。入陣鬥戰者。若約理者。與五陰魔煩惱魔死魔共戰也。經如鷹隼飛者。易曰。王用射(是亦切)隼于高墉之上。孔穎達云。隼者貪殘之烏。鹯鷂之屬。今明觀音垂應如彼鳥飛。言其速疾也。經囹圄者。音鈴語。廣雅云。夏曰臺殷曰羑䤃里。紂拘文王是也。周曰囹圄。皆獄之別名。周禮云。三王始有獄。釋名云。囹領也。圄御也。謂領錄囚徒禁御之也。經及諸刑罰者。即五刑五罰也。王制曰。刑者侀也。侀成也。一成而不可改也。說文云。罪之大者曰刑。罪之小者曰罰。廣雅云。罰折伏也。尚書甫刑云。五刑不簡正於五罰。孔安國注云。不簡核謂不應五刑。當正五罰。五刑謂刻其顙而涅之曰墨刑。截鼻曰劓刑。刖足曰剕刑。男去勢婦人幽閉曰宮刑死刑曰大辟。於今即笞杖徒流死。為五刑也。五罰者。出金贖罪也。書云。墨辟疑赦其罰百鍰等。於今則笞杖徒各有五等。流有三等。死刑二等贖銅。各有斤數。經一日等者明受苦惱之時分也。第三咒。

多绖咃　安陀詈　般

【現代漢語翻譯】現代漢語譯本：『彼土變易為報障』，指的是在那個國土的變易生死是作為一種報應的障礙。『此咒能令至於究竟寂光』，這個咒語能夠使人達到究竟的寂靜光明。『故云三障永盡也』，所以說三種障礙永遠消除。『三界獄火者』，三界（欲界、色界、無色界）束縛修行人，就像牢獄一樣，無常就像火一樣。『眾苦者』，分段生死的三界有五種和八種苦難，變易生死的三界有如塵沙般眾多的無明之苦。『四百四病者』，四大（地、水、火、風）不調和，就會產生一百零一種疾病。四大結合，就會產生四百零四種疾病。界外應該把障礙四德（常、樂、我、凈）作為疾病。『入陣鬥戰者』，如果從理上來說，就是與五陰魔、煩惱魔、死魔共同戰鬥。『經如鷹隼飛者』，《易經》說：『君王用弓箭在高高的城墻上射隼（shǔn）』。孔穎達解釋說：『隼是貪婪兇殘的鳥，屬於鹯（zhān）鷂（yào）之類。』現在說明觀音菩薩的垂憐感應就像鳥飛一樣，形容它的迅速。『經囹圄（líng yǔ）者』，囹圄，廣雅解釋說：夏朝叫做『臺』，殷朝叫做『羑里（yǒu lǐ）』，商紂王囚禁周文王的地方。周朝叫做『囹圄』，都是監獄的別名。《周禮》說：『三王（夏禹、商湯、周文王）開始設定監獄。』《釋名》解釋說：『囹，是領的意思；圄，是御的意思。』意思是管理囚犯，禁止他們逃跑。『經及諸刑罰者』，指的是五刑和五罰。《王制》說：『刑，是侀（xíng）的意思，侀是成就的意思，一旦形成就不可更改。』《說文解字》說：『罪過大的叫做刑，罪過小的叫做罰。』《廣雅》說：『罰，是折服的意思。』《尚書·甫刑》說：『五刑不應該簡化，應該端正五罰。』孔安國註釋說：『不簡化，是指不應該用五刑，應當端正五罰。』五刑指的是在額頭上刺字涂墨的墨刑，割掉鼻子的劓（yì）刑，砍斷腳的刖（yuè）刑，男子割除生殖器、女子幽閉的宮刑，以及死刑——大辟。現在就是笞（chī）杖、徒刑、流放、死刑這五種刑罰。五罰指的是用金錢贖罪。《尚書》說：『墨刑的罪疑，可以赦免，用一百鍰（huán）銅贖罪』等等。現在就是笞、杖、徒刑各有五等，流放有三等，死刑有二等，都可以用銅來贖罪，各有斤數。『經一日等者』，說明承受苦惱的時間。第三咒：『多绖（dié）咃（tuō）　安陀（tuó）詈（lì）　般』

【English Translation】 English version: '彼土變易為報障 (Bǐ tǔ biànyì wèi bàozhàng)' refers to the fact that the transmutational life and death in that land serve as an obstacle of retribution. '此咒能令至於究竟寂光 (Cǐ zhòu néng lìng zhìyú jiūjìng jìguāng)' means this mantra can enable one to reach ultimate tranquil light. '故云三障永盡也 (Gù yún sān zhàng yǒng jìn yě)' therefore, it is said that the three obstacles are forever eliminated. '三界獄火者 (Sānjiè yù huǒ zhě)' the Three Realms (Desire Realm, Form Realm, Formless Realm) bind practitioners like a prison, and impermanence is like fire. '眾苦者 (Zhòng kǔ zhě)' the Three Realms of segmented life and death have five and eight kinds of suffering, and the Three Realms of transmutational life and death have sufferings of ignorance as numerous as dust and sand. '四百四病者 (Sìbǎi sì bìng zhě)' when the Four Great Elements (earth, water, fire, wind) are not in harmony, one hundred and one diseases will arise. The combination of the Four Great Elements will produce four hundred and four diseases. Beyond the realms, obstructing the Four Virtues (permanence, joy, self, purity) should be regarded as diseases. '入陣鬥戰者 (Rù zhèn dòuzhàn zhě)' if speaking from the principle, it is fighting together with the Five Skandha demons, the affliction demons, and the death demon. '經如鷹隼飛者 (Jīng rú yīng sǔn fēi zhě)' The Book of Changes says: 'The king uses arrows to shoot falcons (隼 shǔn) on the high walls.' Kong Yingda explains: 'Falcons are greedy and fierce birds, belonging to the category of hawks (鹯 zhān) and harriers (鷂 yào).' Now it illustrates that Avalokiteshvara's compassion and response are like birds flying, describing its speed. '經囹圄 (líng yǔ) 者' 囹圄 (líng yǔ), Guangya explains: The Xia Dynasty called it 'Tai', the Yin Dynasty called it 'Youli (羑里 yǒu lǐ)', the place where King Zhou of Shang imprisoned King Wen of Zhou. The Zhou Dynasty called it 'Lingyu', all of which are other names for prisons. The Rites of Zhou says: 'The Three Kings (Yu of Xia, Tang of Shang, Wen of Zhou) began to set up prisons.' Shi Ming explains: 'Ling means to lead; Yu means to control.' It means to manage prisoners and prevent them from escaping. '經及諸刑罰者 (Jīng jí zhū xíngfá zhě)' refers to the five punishments and five penalties. Wang Zhi says: 'Xing (刑) means Xing (侀), and Xing means accomplishment, once formed it cannot be changed.' Shuowen Jiezi says: 'Major crimes are called Xing, and minor crimes are called Fa.' Guangya says: 'Fa means to subdue.' Shangshu Fu Xing says: 'The five punishments should not be simplified, and the five penalties should be corrected.' Kong Anguo commented: 'Not simplified means that the five punishments should not be used, and the five penalties should be corrected.' The five punishments refer to tattooing the forehead with ink, cutting off the nose, cutting off the feet, castration for men and confinement for women, and the death penalty - Dapi. Now there are five punishments: flogging, imprisonment, exile, and death penalty. The five penalties refer to redeeming sins with money. Shangshu says: 'The crime of ink punishment can be pardoned, and the crime can be redeemed with one hundred Huan of copper,' and so on. Now there are five levels of flogging, imprisonment, and three levels of exile, and two levels of death penalty, all of which can be redeemed with copper, each with a certain number of catties. '經一日等者 (Jīng yī rì děng zhě)' illustrates the time of suffering. The third mantra: '多绖 (dié) 咃 (tuō) 安陀 (tuó) 詈 (lì) 般'

茶詈　枳由詈　檀陀詈　膻陀詈(膻式禪切)底邪婆陀　耶賒婆陀　頗羅膩祇　毗質雌　難多詈　婆伽詈　阿盧(之引切)薄鳩詈　模鳩隸　兜毗隸　沙訶(共五十三字)

歡功用文為三者。前一是應能拔苦。后二是機能修行。又前一是果上化他。后二是因中自行。又六道是所觀之境。六妙是能觀之觀。六根是所破之惑。故此三段經文不出機應。自他及機應各論境觀惑三也。稱三寶名是六字章句者。謂佛陀達摩僧伽一寶二字也。三寶為三字者。即單云佛法僧也。若以此六字者。即指前二家處處皆有者。前二番咒皆稱三寶。應皆名六字章句也。起盡之文者。起即標章盡謂結句。六妙者。此六次第相通能至真妙涅槃。故云六妙門也。于義為便者。二十五有及以六道但總別之殊。大經既以二十五三昧破二十五有。則與今經六字章句對破六道。其義相符。故云為便也。所以明此三種章句者。謂三種雖殊不離破有也。前一是化他破有。后二是自行破有。于自行中前一是破有觀。后一是有中惑。即六道中各具六根。六根皆起三毒也。是知三種六字不出大經破有之義也。六出者。三處各出標章結句也。說偈竟者。偈應作咒。字之誤也。后結句云等者。即經云。告阿難言。是六字章句乃至若有聞者。獲大善利。六道是六字門者。

【現代漢語翻譯】現代漢語譯本茶詈 (chálì)：意義不明枳由詈 (zhǐyóulì)：意義不明檀陀詈 (tántuólì)：意義不明膻陀詈 (shāntuólì)：意義不明，膻式禪切是古音標註底邪婆陀 (dǐxiépótuó)：意義不明耶賒婆陀 (yéshēpótuó)：意義不明頗羅膩祇 (pōluónìqí)：意義不明毗質雌 (pízhìcí)：意義不明難多詈 (nánduōlì)：意義不明婆伽詈 (pójiālì)：意義不明阿盧薄鳩詈 (ālúbójīulì)：意義不明，之引切是古音標註模鳩隸 (mójīulì)：意義不明兜毗隸 (dōubìlì)：意義不明沙訶 (shāhē)：意義不明 (共五十三字)

歡功用文分為三個方面。第一是應能拔除痛苦，后兩個是機能修行。又，第一個是果上的化他（教化他人），后兩個是因中的自行（自我修行）。再者，六道是所觀的境界，六妙是能觀的觀行，六根是所破除的迷惑。因此，這三段經文沒有超出機應（根機與感應）。自他（自利與利他）及機應各自論述境、觀、惑這三個方面。稱念三寶名號是六字章句，指的是佛陀 (fótuó，Buddha)、達摩 (dámó，Dharma)、僧伽 (sēngqié，Sangha) 各為一寶，每寶二字。三寶為三字，指的是單稱佛、法、僧。如果以這六字來說，就是指前面兩家（指前兩種咒語）處處都有的。前面兩番咒語都稱念三寶，應該都可稱為六字章句。起盡之文，起指的是標章，盡指的是結句。六妙，這六個次第相通，能夠到達真妙涅槃 (nièpán，Nirvana)，所以稱為六妙門。在意義上爲了方便，二十五有 (èrshíwǔyǒu，Twenty-five realms of existence) 及六道 (liùdào，Six realms of existence) 只是總別上的不同。《大經》既然用二十五三昧 (sānmèi，Samadhi) 破除二十五有，那麼就與現在這部經用六字章句對治六道，其意義相符，所以說是爲了方便。之所以要說明這三種章句，是因為這三種雖然不同，但不離破除有（存在）。第一種是化他破有，后兩種是自行破有。在自行中，第一種是破有觀，后一種是有中惑，也就是六道中各自具有六根 (liùgēn，Six sense organs)，六根都生起三毒 (sāndú，Three poisons)。由此可知，這三種六字沒有超出《大經》破除有的意義。六出，指的是三處各自出現標章和結句。說偈竟，偈應該作咒，是字上的錯誤。後面結句說『等』，就是經文說：『告訴阿難 (Ānán，Ananda) 說，這是六字章句，乃至如果有人聽聞，獲得大的善利。』六道是六字門。

【English Translation】 English version 茶詈 (chálì): Meaning unknown. 枳由詈 (zhǐyóulì): Meaning unknown. 檀陀詈 (tántuólì): Meaning unknown. 膻陀詈 (shāntuólì): Meaning unknown. 膻式禪切 (shān shì chán qiē) is an ancient phonetic notation. 底邪婆陀 (dǐxiépótuó): Meaning unknown. 耶賒婆陀 (yéshēpótuó): Meaning unknown. 頗羅膩祇 (pōluónìqí): Meaning unknown. 毗質雌 (pízhìcí): Meaning unknown. 難多詈 (nánduōlì): Meaning unknown. 婆伽詈 (pójiālì): Meaning unknown. 阿盧薄鳩詈 (ālúbójīulì): Meaning unknown. 之引切 (zhī yǐn qiē) is an ancient phonetic notation. 模鳩隸 (mójīulì): Meaning unknown. 兜毗隸 (dōubìlì): Meaning unknown. 沙訶 (shāhē): Meaning unknown. (Total of 53 characters)

The function of 'Huan Gong Yong Wen' is threefold. The first is to be able to eradicate suffering, and the latter two are the mechanisms for cultivation. Furthermore, the first is 'Huata' (化他, teaching others) on the fruit (果) level, and the latter two are 'Zixing' (自行, self-cultivation) in the cause (因). Moreover, the Six Realms (六道, Liùdào) are the objects of observation, the Six Miraculous (六妙, Liùmiào) are the contemplation that can observe, and the Six Roots (六根, Liùgēn) are the delusions to be broken. Therefore, these three sections of scripture do not go beyond the 'Ji Ying' (機應, potential and response). 'Zita' (自他, self-benefit and benefiting others) and 'Ji Ying' each discuss the three aspects of realm, contemplation, and delusion. Reciting the names of the Three Jewels is a six-character phrase, referring to Buddha (佛陀, Fótuó), Dharma (達摩, Dámó), and Sangha (僧伽, Sēngqié) each being a Jewel, with each Jewel being two characters. The Three Jewels as three characters refers to simply saying Buddha, Dharma, and Sangha. If we consider these six characters, it refers to what the previous two types of mantras have everywhere. The previous two mantras both recite the Three Jewels, so they should both be called six-character phrases. 'Qi Jin Zhi Wen' (起盡之文), 'Qi' (起) refers to the chapter heading, and 'Jin' (盡) refers to the concluding sentence. The Six Miraculous (六妙), these six sequential stages are interconnected and can lead to true and wonderful Nirvana (涅槃, Nièpán), so they are called the Six Miraculous Gates. For convenience in meaning, the Twenty-five Realms of Existence (二十五有, Èrshíwǔyǒu) and the Six Realms (六道, Liùdào) are only different in terms of generality and specificity. Since the 'Great Sutra' uses the Twenty-five Samadhis (三昧, Sānmèi) to break through the Twenty-five Realms of Existence, it corresponds to this sutra using the six-character phrase to counter the Six Realms, and its meaning is consistent, so it is said to be for convenience. The reason for explaining these three types of phrases is that although these three types are different, they do not deviate from breaking through existence. The first is 'Huata' (化他, teaching others) to break through existence, and the latter two are 'Zixing' (自行, self-cultivation) to break through existence. In 'Zixing', the first is the contemplation of breaking through existence, and the latter is the delusion within existence, which is that each of the Six Realms possesses the Six Sense Organs (六根, Liùgēn), and the Six Sense Organs all give rise to the Three Poisons (三毒, Sāndú). From this, it can be known that these three types of six characters do not deviate from the meaning of the 'Great Sutra' in breaking through existence. 'Liu Chu' (六出) refers to the chapter headings and concluding sentences appearing in three places each. 'Shuo Ji Jing' (說偈竟), 'Ji' (偈) should be 'Zhou' (咒, mantra), it is a mistake in the character. The concluding sentence later says 'etc.', which is what the sutra says: 'Tell Ananda (阿難, Ānán) that this is a six-character phrase, and if anyone hears it, they will obtain great benefits.' The Six Realms are the Six Character Gates.

文剩門字。無量種者。如人道貴賤愚智妍蚩一一不同。人道既然。余皆仿此。即是章段句逗義也。又照六道實相者。謂照六道三障即三德也。此約自行釋遮持義。破三障即遮。達三德即持。故云得陀羅尼等也。有我不耶者。彼經迦葉問也。答云。即佛答也。我即佛性者。即直我也。窮此理性者。研窮三諦生佛無差。菩薩分顯諸佛究竟。而能理事互融普門示現。故云而得自在。故能下約化他釋遮持也。以自證故。乃能化他。亦由自他體性互遍。天道苦少者。謂非全無苦。但少於諸趣爾。如欲天有五衰之苦。四禪有不得速入禪苦。四空有四心之苦。八難謂三惡道為三。四北洲。五長壽天。六佛前佛後。七世智辯聰。八聾盲瘖啞。一切之言等者。既云一切何所不攝。尚離二種生死之苦。況天趣耶。經果蓏說文云。木上曰果地上曰蓏。應劭云。木實曰果草實曰蓏。張晏云。有核曰果無核曰蓏。經亡失下示禍對相。經接還本土者。失妻子喪財產由亡國故。今得接還則餘事自得。經鳩槃茶此云甕。或云冬瓜。其陰似甕等故。即厭魅鬼也經巍巍者。高大之稱。論語云。巍巍乎舜禹之有天下也。經阿修羅者。阿之言無。修羅雲天。彼非天故。又修羅雲端正。彼無端正故。從今世等者。據經分齊。從阿難當知已去。今的指得失之文。故云

【現代漢語翻譯】現代漢語譯本：『文剩門字』：指文字的剩餘部分，如同門字一般。『無量種者』：指有無量的種類，如同人道中的貴賤、愚智、妍媸，各不相同。人道既然如此，其餘各道也都可以依此類推。這就是章、段、句、逗的意義。『又照六道實相者』：指照見六道的真實相狀，六道的三障即是三德。這是從自身修行的角度解釋遮持的意義。破除三障就是『遮』，通達三德就是『持』，所以說『得陀羅尼』等等。『有我不耶者』：這是《涅槃經》中迦葉菩薩的提問。『答云。即佛答也』：回答說，這是佛的回答。『我即佛性者』：指直接的『我』，即佛性。『窮此理性者』：指研究透徹三諦之理，眾生與佛沒有差別。菩薩只是部分顯現，諸佛才是究竟圓滿。因此，理與事互相融合，以普門示現，所以說『而得自在』。『故能下約化他釋遮持也』：因此，下面從教化他人的角度解釋遮持的意義。因為自己證悟了，才能教化他人，也因為自他體性互相遍及。『天道苦少者』：指天道並非完全沒有苦，只是比其他各道少一些。例如欲界天有五衰之苦，四禪天有不得快速入禪的苦，四空天有四心之苦。『八難謂三惡道為三。四北洲。五長壽天。六佛前佛後。七世智辯聰。八聾盲瘖啞』：八難指的是三惡道（地獄、餓鬼、畜生）為三種，四北洲，長壽天，佛前佛後，世智辯聰，聾盲瘖啞。『一切之言等者』：既然說『一切』，那麼還有什麼不能包含呢？尚且遠離兩種生死的痛苦，更何況是天道呢？『經果蓏說文云。木上曰果地上曰菝。應劭云。木實曰果草實曰菝。張晏云。有核曰果無核曰菝』：經中的『果蓏』，《說文解字》說，樹上結的叫『果』，地上長的叫『蓏』。應劭說，木本植物的果實叫『果』，草本植物的果實叫『蓏』。張晏說，有核的叫『果』，沒有核的叫『蓏』。『經亡失下示禍對相』：經文中『亡失』下面顯示的是禍患的相對面。『經接還本土者』：經文中『接還本土』，指失去妻子、喪失財產是因為亡國的緣故，現在能夠接回本土，那麼其餘的事情自然也能得到。『經鳩槃茶此云甕。或云冬瓜。其陰似甕等故。即厭魅鬼也』：經文中的『鳩槃茶』（Kumbhanda），翻譯成中文是『甕』，或者說是『冬瓜』，因為它的陰部像甕等等，是厭魅鬼。『經巍巍者。高大之稱。論語云。巍巍乎舜禹之有天下也』：經文中的『巍巍』，是高大的稱讚。《論語》說，『巍巍乎，舜禹之有天下也！』『經阿修羅者。阿之言無。修羅雲天。彼非天故。又修羅雲端正。彼無端正故』：經文中的『阿修羅』（Asura），『阿』的意思是『無』，『修羅』的意思是『天』，因為他們不是天人。另外，『修羅』的意思是『端正』，因為他們沒有端正的相貌。『從今世等者』：從今世等等，根據經文的分界，從阿難當知以後，現在明確指出得失的文字，所以說。

【English Translation】 English version: 'Wen Sheng Men Zi': Refers to the remaining part of a character, like the character 『門』 (mén, gate). 'Wuliang Zhong Zhe': Refers to having immeasurable kinds, just as in the human realm there are differences in nobility and lowliness, foolishness and wisdom, beauty and ugliness. Since the human realm is like this, the other realms can be inferred similarly. This is the meaning of chapters, sections, sentences, and pauses. 'You Zhao Liu Dao Shi Xiang Zhe': Refers to illuminating the true nature of the six realms, the three obstacles of the six realms are the three virtues. This explains the meaning of 『遮』 (zhē, to obstruct) and 『持』 (chí, to maintain) from the perspective of self-cultivation. Eliminating the three obstacles is 『遮』, and attaining the three virtues is 『持』, hence the saying 『attaining Dharani』 and so on. 'You Wo Bu Ye Zhe': This is the question asked by Kashyapa (迦葉, Jiāyè) Bodhisattva in the Nirvana Sutra (涅槃經, Nièpán Jīng). 'Da Yun. Ji Fo Da Ye': The answer says, this is the Buddha's answer. 'Wo Ji Fo Xing Zhe': Refers to the direct 『I』, which is Buddha-nature. 'Qiong Ci Li Xing Zhe': Refers to thoroughly studying the principle of the three truths, that sentient beings and Buddhas are not different. Bodhisattvas only partially manifest, while Buddhas are ultimately complete. Therefore, principle and phenomena mutually integrate, manifesting universally, hence the saying 『and attaining freedom』. 'Gu Neng Xia Yue Hua Ta Shi Zhe Chi Ye': Therefore, the following explains the meaning of 『遮』 and 『持』 from the perspective of teaching others. Because one has realized oneself, one can teach others, and also because the nature of self and others pervades each other. 'Tian Dao Ku Shao Zhe': Refers to the fact that the heavenly realm is not completely without suffering, but it has less suffering than the other realms. For example, the desire realm heavens have the suffering of the five signs of decay, the four dhyana heavens have the suffering of not being able to quickly enter dhyana, and the four formless realms have the suffering of the four minds. 'Ba Nan Wei San E Dao Wei San. Si Bei Zhou. Wu Chang Shou Tian. Liu Fo Qian Fo Hou. Qi Shi Zhi Bian Cong. Ba Long Mang Yin Ya': The eight difficulties refer to the three evil realms (hell, hungry ghosts, animals) as three, the four Uttarakuru (北俱盧洲, Běi Jūlúzhōu), the heavens of long life, before and after the Buddha, worldly wisdom and eloquence, deaf, blind, and mute. 'Yiqie Zhi Yan Deng Zhe': Since it says 『everything』, then what cannot be included? It is still far from the suffering of the two kinds of birth and death, let alone the heavenly realm? 'Jing Guo Luo Shuo Wen Yun. Mu Shang Yue Guo Di Shang Yue Luo. Ying Shao Yun. Mu Shi Yue Guo Cao Shi Yue Luo. Zhang Yan Yun. You He Yue Guo Wu He Yue Luo': The 『Guo Luo』 (果蓏) in the sutra, the 『Shuo Wen Jie Zi』 (說文解字) says, what grows on trees is called 『Guo』 (果, fruit), what grows on the ground is called 『Luo』 (蓏, melon). Ying Shao said, the fruit of woody plants is called 『Guo』, the fruit of herbaceous plants is called 『Luo』. Zhang Yan said, what has a pit is called 『Guo』, what has no pit is called 『Luo』. 'Jing Wang Shi Xia Shi Huo Dui Xiang': The 『loss』 in the sutra shows the opposite of misfortune. 'Jing Jie Huan Ben Tu Zhe': The 『returning to the homeland』 in the sutra refers to the loss of wife and property due to the loss of the country. Now that one can return to the homeland, the other things can naturally be obtained. 'Jing Jiu Pan Tuo Ci Yun Weng. Huo Yun Dong Gua. Qi Yin Si Weng Deng Gu. Ji Yan Mei Gui Ye': The 『Kumbhanda』 (鳩槃茶, Jiūpántuó) in the sutra, translated into Chinese is 『Weng』 (甕, urn), or 『Dong Gua』 (冬瓜, winter melon), because its private parts resemble an urn, etc., it is a bewitching ghost. 'Jing Wei Wei Zhe. Gao Da Zhi Cheng. Lun Yu Yun. Wei Wei Hu Shun Yu Zhi You Tian Xia Ye': The 『Wei Wei』 (巍巍, towering) in the sutra is a praise of greatness. The Analects (論語, Lúnyǔ) says, 『How towering was Shun and Yu's possession of the world!』 'Jing A Xiu Luo Zhe. A Zhi Yan Wu. Xiu Luo Yun Tian. Bi Fei Tian Gu. You Xiu Luo Yun Duan Zheng. Bi Wu Duan Zheng Gu': The 『Asura』 (阿修羅, Āxiūluó) in the sutra, 『A』 means 『no』, 『Asura』 means 『heaven』, because they are not heavenly beings. Also, 『Asura』 means 『upright』, because they do not have upright appearances. 'Cong Jin Shi Deng Zhe': From this life onwards, according to the division of the sutra, from Ananda (阿難, Ānán) onwards, now clearly pointing out the text of gain and loss, hence the saying.

從今世等。失謂失惡。是遮義。得謂得善。是持義。如無生忍者。大品云。無生法即是佛。此與陀羅尼義同也。然亦通因似初境界者。似六根凈位。旋假入空耳。未敢定判故云似也。經吉祥句即陀羅尼。近世經本于手出香色乳下剩有飢渴逼切者。一句古本皆無。智者于諸文引用。亦無此句。經善集慧即一切種智也。經如救頭然者。金光明雲。譬如男女如火燒頭如火燒衣。救令速滅。火若未滅不得暫安。懺悔亦爾。此則然字是燒然也。又大論明野干救頭之喻。名救頭。然則然字是語辭也。經寒林者。即尸陀林。僧祇律云。此林多死屍。人入如寒可畏也。修頭陀行者。多居此林。以易觀無常故。斯那即其人乎。經無央數者。梵云阿僧祇。此云無央數。楚辭云。時猶未央。王逸曰。央盡也。觀心下廣釋心脈。于中先約肉團心。為因緣之境。次觀慮知心。以成三觀。赤肉之心即肉團心也。正法念經中如蓮華晝開夜合。即此心藏也。俗書謂之方寸。以此心藏唯方一寸故。然為慮知之所託附故。由團有病則慮知顛倒也。一身之主者。提謂經云。心為大王。上義下仁故居百重之內。故一身六分悉由於心也。通明觀者。謂從初修習通觀息色心三徹見無礙。故名通明。又善修此禪能發六通三明。因中說果故名通明。此禪無別位。次還約根

【現代漢語翻譯】現代漢語譯本從今世等：『失』是指失去惡事，是遮止的意思；『得』是指得到善事，是保持的意思。例如無生忍（Anutpattikadharmakshanti，對事物不生不滅的真理的領悟）者，《大品般若經》（Mahaprajnaparamita Sutra）說：『無生法就是佛。』這與陀羅尼（Dharani，總持，以簡短的咒語總攝佛法的精要）的意義相同。然而，也通於因位上相似於初境界的人，類似於六根清凈的地位，只是迴旋假入空性而已。因為不敢確定判斷，所以說是『相似』。經文中的『吉祥句』就是陀羅尼。近代的經本在『手出香色乳』下，多出了『飢渴逼切者』一句，古本都沒有。智者大師在各種文獻引用中，也沒有這一句。經文中的『善集慧』就是一切種智（Sarvakarajnata，佛陀所證得的對一切事物和一切道理的智慧）。經文中的『如救頭然』，出自《金光明經》，說：『譬如男女，如火燒頭，如火燒衣，救令速滅。火若未滅，不得暫安。懺悔也是這樣。』這裡的『然』字是燃燒的意思。另外，《大智度論》說明了野干救頭的比喻，名為『救頭然』，那麼這裡的『然』字是語助詞。經文中的『寒林』，就是尸陀林（Sitavana，埋死人的地方）。《僧祇律》說：『此林多死屍，人入如寒可畏。』修行頭陀行（Dhuta，苦行）的人，多居住在此林，因為容易觀察無常。斯那（Sena）大概就是這樣的人吧。經文中的『無央數』，梵語是阿僧祇（Asankhya，極大的數字），這裡翻譯為『無央數』。《楚辭》說：『時猶未央。』王逸說：『央，盡也。』觀心（Cittanupassana，內觀心）在下面廣泛解釋心脈，其中先以肉團心作為因緣之境，其次觀察慮知心，以成就三觀。赤肉之心就是肉團心。《正法念處經》中說像蓮花晝開夜合，就是指這個心藏。世俗的書籍稱之為『方寸』，因為這個心藏只有方寸大小。然而，因為是慮知心所依託的地方，所以肉團心有病，慮知心也會顛倒。『一身之主』，出自《提謂經》，說：『心為大王，上義下仁，所以居住在百重之內。』所以一身六分都由心所主宰。『通明觀』，是指從最初修習通觀，息、色、心三者徹見無礙，所以名為通明。又，善修此禪定能引發六通三明，這是在因中說果，所以名為通明。此禪定沒有特別的位次。接下來還是從根（六根）來說。

【English Translation】 English version 『From this life onwards, etc.』: 『Loss』 means losing evil, which is the meaning of prevention; 『Gain』 means gaining good, which is the meaning of upholding. For example, one who has attained Anutpattikadharmakshanti (the realization of the truth of the non-arising and non-ceasing of things), the Mahaprajnaparamita Sutra says: 『The Dharma of non-arising is the Buddha.』 This has the same meaning as Dharani (a concise mantra that encapsulates the essence of the Buddha's teachings). However, it also applies to those who, in the causal stage, resemble the initial state, similar to the state of purification of the six senses, merely revolving and temporarily entering emptiness. Because we dare not make a definite judgment, it is said to be 『similar.』 The 『auspicious phrases』 in the scripture are Dharani. Recent versions of the scripture, after 『fragrant colors and milk come from the hand,』 add the phrase 『those afflicted by hunger and thirst,』 which is not found in ancient versions. The Venerable Zhiyi (智者大師) also does not include this phrase in his various citations. The 『wisdom of good gathering』 in the scripture is Sarvakarajnata (the Buddha's wisdom of all things and all principles). The phrase 『like saving a burning head』 in the scripture comes from the Suvarnaprabhasa Sutra, which says: 『For example, if a man or woman's head or clothes are on fire, they should be extinguished quickly. If the fire is not extinguished, there can be no peace. Repentance is also like this.』 Here, the word 『然』 (ran) means burning. Furthermore, the Mahaprajnaparamita Sastra explains the metaphor of the jackal saving its head, called 『saving a burning head,』 so here the word 『然』 (ran) is a particle. The 『cold forest』 in the scripture is Sitavana (a place where the dead are buried). The Sanghika-vinaya says: 『This forest has many corpses, and people enter it with cold and fear.』 Those who practice Dhuta (ascetic practices) often live in this forest because it is easy to observe impermanence. Sena may be such a person. The 『innumerable』 in the scripture is Asankhya in Sanskrit (an extremely large number), translated here as 『innumerable.』 The Chu Ci says: 『Time is not yet over.』 Wang Yi said: 『央 (yang) means the end.』 Cittanupassana (mindfulness of the mind) extensively explains the channels of the mind below, first using the physical heart as the object of conditions, and then observing the knowing mind to achieve the Three Contemplations. The red flesh heart is the physical heart. The Saddharma-smrtyupasthana Sutra says that it is like a lotus flower opening during the day and closing at night, referring to this heart. Secular books call it 『square inch』 because this heart is only a square inch in size. However, because it is the place where the knowing mind relies, if the physical heart is sick, the knowing mind will also be inverted. 『The master of the whole body』 comes from the Tevijja Sutta, which says: 『The mind is the great king, with righteousness above and benevolence below, so it resides within a hundred layers.』 Therefore, the six parts of the body are all governed by the mind. 『Penetrating illumination contemplation』 refers to thoroughly seeing the unobstructedness of cessation, form, and mind from the initial practice of penetrating contemplation, so it is called penetrating illumination. Furthermore, cultivating this dhyana well can generate the six superknowledges and the three illuminations. This is speaking of the result in the cause, so it is called penetrating illumination. This dhyana has no special position. Next, it still speaks from the root (the six senses).

本四禪四空。而修耳。今經觀心心脈即此禪也。委明修證如禪門第八卷。若空下此約慮知之心。以成空觀。于中先立境。次心無下明觀一切世間。即十界各三種世間也。無不從心造者。十界是所造心為能造。全所是能。故觀能造即具諸法。種種五陰者。亦約十界也。此皆華嚴文。心無下正明空觀十界。依正既並由心。故觀心空則諸法空。如伐樹得根。則枝條自死也。言心無心不有心空皆一義耳。乃至無量諸脈者。即十界各各心脈不同也。心脈下覽前空假同歸心性。三一圓融。故皆不定。不空不假者一念叵得故不假。百界宛然故不空。是故空假不離心性諸脈。亦不空不假者。諸脈皆由心造。故諸脈皆即是心故。所以心即中故諸脈亦中。即是圓觀心脈者。總結前文。俱成圓觀。行人下云云者。以事解歷受苦報。及修人天善法者。以空觀歷二乘。以假觀歷三教菩薩。三觀融即本在圓人。深不遺淺義可通攝。若有能觀等者。即釋觀心心脈句也。能觀即觀字。所觀即心心脈也。既云一處。一即空也。世即三種。音是機緣。故屬假也。不為二邊所縛。故名解脫。是中觀義。而又云下此釋伏難也。應難云。若此經文對三觀者。何故結云成阿羅漢耶。故今釋云。此約十人。前二得道成小乘羅漢。乃至成大乘圓頓之羅漢。如法華云。我等

【現代漢語翻譯】現代漢語譯本：此處所說的四禪四空（色界四禪定和無色界四空定），只是通常所修習的禪定。而《觀心心脈》所說的觀心，就是指這種禪定。關於修習和證悟的詳細說明，可以參考禪門第八卷。如果理解為空，這裡是指用思慮認知的心來成就空觀。首先確立觀境，然後『心無下』說明觀察一切世間，也就是十法界各自的三種世間。沒有不是由心所造的。十法界是所造之境，心是能造之因。全部的所造即是能造。所以觀察能造的心，就具備了一切諸法。『種種五陰』也是指十法界。這些都出自《華嚴經》的文句。『心無下』正是說明空觀十法界。依報和正報既然都由心所生，所以觀察心空，則一切諸法皆空。如同砍伐樹木，得到了樹根，那麼枝條自然枯死。說『心無』、『心不有』、『心空』，都是一個意思。乃至無量諸脈，即十法界各自的心脈不同。『心脈下』總覽前文，空、假最終都歸於心性，三者合一，圓融無礙。所以說『皆不定』，『不空不假』，因為一念都不可得，所以不假；百界宛然存在，所以不空。因此，空、假不離心性諸脈。『亦不空不假』，諸脈都由心所造，所以諸脈即是心。所以心即是中道，因此諸脈也是中道。『即是圓觀心脈者』，總結前文，全部成就圓觀。『行人下云云者』，用事相來理解，經歷感受苦報，以及修習人天善法的人，用空觀來經歷二乘境界，用假觀來經歷三教菩薩境界。三觀融合本來就在圓教行人身上，深奧的道理不會遺漏淺顯的道理，可以互相包含。『若有能觀等者』，這是解釋『觀心心脈』這句話。『能觀』就是指『觀』字，『所觀』就是指『心心脈』。既然說『一處』，『一』就是指空。『世』是指三種世間，『音』是指機緣，所以屬於假。不被二邊所束縛，所以名為解脫，這是中觀的含義。『而又云下』這是解釋一個疑問。可能會有人問：如果這部經文對應三觀，為什麼結論是成就阿羅漢呢？所以現在解釋說，這是指十種人，前兩種人得道，成就小乘阿羅漢，乃至成就大乘圓頓的阿羅漢。如同《法華經》所說：『我等』

【English Translation】 English version: The Four Dhyanas and Four Formless Realms (the four meditative states of the Form Realm and the four formless concentrations of the Formless Realm) mentioned here are simply the common meditative practices. However, the 'Contemplation of Mind and Mind-Pulse' refers to this kind of meditation. For detailed explanations of practice and realization, refer to the eighth volume of the Chan School. If understood as emptiness, it refers to using the mind of thought and cognition to achieve the contemplation of emptiness. First, establish the object of contemplation, and then 'below the mind is absent' explains observing all worlds, which are the three kinds of worlds in each of the Ten Realms. There is nothing that is not created by the mind. The Ten Realms are the created realms, and the mind is the creating cause. All that is created is the creating. Therefore, observing the creating mind possesses all dharmas. 'Various aggregates of the five skandhas' also refer to the Ten Realms. These are all from the sentences of the Avatamsaka Sutra. 'Below the mind is absent' precisely explains the contemplation of emptiness in the Ten Realms. Since both the dependent and principal rewards are produced by the mind, observing the emptiness of the mind means that all dharmas are empty. It is like cutting down a tree, getting to the root, and then the branches naturally wither. Saying 'mind is absent', 'mind is not existent', 'mind is empty' all mean the same thing. Even the countless pulses, that is, the mind-pulses of each of the Ten Realms are different. 'Below the mind-pulse' gives an overview of the previous text, emptiness and provisionality ultimately return to the nature of mind, the three are united, perfectly fused and unobstructed. Therefore, it is said that 'all are indefinite', 'neither empty nor provisional', because a single thought cannot be obtained, so it is not provisional; the hundred realms are clearly present, so it is not empty. Therefore, emptiness and provisionality are inseparable from the mind-nature pulses. 'Also neither empty nor provisional', all pulses are created by the mind, so all pulses are the mind. Therefore, the mind is the Middle Way, so the pulses are also the Middle Way. 'That is, the perfect contemplation of the mind-pulse', summarizes the previous text, all achieving perfect contemplation. 'Practitioners below, etc.', understanding through phenomena, experiencing suffering retribution, and those who practice human and heavenly good deeds, use the contemplation of emptiness to experience the Two Vehicle realms, and use the contemplation of provisionality to experience the Bodhisattva realms of the Three Teachings. The fusion of the three contemplations is originally in the perfect teaching practitioner, the profound principles will not omit the shallow principles, and can be mutually inclusive. 'If there are those who can contemplate, etc.', this is explaining the phrase 'contemplation of mind and mind-pulse'. 'Can contemplate' refers to the word 'contemplate', 'what is contemplated' refers to 'mind and mind-pulse'. Since it says 'one place', 'one' refers to emptiness. 'World' refers to the three kinds of worlds, 'sound' refers to the opportunity, so it belongs to provisionality. Not being bound by the two extremes, so it is called liberation, this is the meaning of the Middle Way. 'And also below' this explains a question. Someone might ask: If this sutra corresponds to the three contemplations, why does the conclusion say achieving Arhatship? So now it is explained that this refers to ten kinds of people, the first two kinds of people attain the Way, achieving Hinayana Arhatship, and even achieving Mahayana perfect and sudden Arhatship. Just as the Lotus Sutra says: 'We, etc.'

今者真阿羅漢。普于其中應受供養則圓人亦名羅漢明矣。故云無咎。廣明經文應分為二。初從云何下明方便。二從安庠去。明修證。禪法即次第禪門也。云云者。謂具五緣。訶五欲。棄五蓋。調五事。行五法。故有二十五種也。故禪門云。方便者。善巧修學之異名。行者于初緣中善巧修習故名方便。事理兩解者。如止觀約觀心釋方便。即理解。禪門中但有事解。調五事者。謂調食令不饑不飽。調眠令不節不恣。調身令不寬不急。調息令不澀不滑。調心令不沈不浮。然此五事食眠則定外各調。后三則定內合調。今經於五事中。但示合調。三方便者。從要而說。行者必須備二十五法。具如禪門。始於三事等者。正明今經從要之意。大集經云。歌羅邏時即有三事。一命。二暖。三識。出入息者。名為壽命。不臭不爛名之為暖。即是業持火大故。地水等色不臭爛也。此中心意名之為識。即是剎那覺知心也。三法和合從生至長無增無減。愚夫不了。于中妄計我人眾生。作諸業行心生染著。顛倒因緣往來三界名迷。若尋其原本。不出此之三法名解。修此六字者。即是欲修六妙門。故須用此為前方便也。端身者。即跏趺坐也。是約戒者。戒防身口故約端身。定製亂心故約正心。慧能唸唸分別故約相續。陽上陰下者。如天地也。此是世

俗所用。右陽下正明佛法表對之意。右陽左陰如前記。欲將等者。陰表定陽表散。散即定障也。故以陰上陽下。世俗既有威儀者。即左手壓右手為世俗威儀也。此即下示所表粗獷。即七支愆過也。自權而顯實者。自從也。先安右手居下。如先施權。后以左手置上。如后顯實此戒等者。於十人中。唯約人明慧。復須甄別。分段中七人是權。一人是實。變易中一權一實。慧既不等。戒定自殊。從一下釋修證也。分三。初正示經文。此一段。經六門義足。委論行相具在不定止觀及次第禪門。是數門者。謂攝心在數不令馳散。名修數門成就息念者。謂覺心任運從一至十。不加功力。爾時應舍前數法修于隨門。一心依隨息之出入。想心緣息知息出入。心住息緣。故經云。無分散意等也。不澀不滑等者。謂修止時不念數隨。凝靜其心。故云不澀不滑等也。經如嬰兒等。即喻修止不澀滑之相也。嬰兒者。蒼頡篇。男曰兒女曰嬰。今言嬰者。通男女也。釋名人之初生曰嬰兒者。胸前曰嬰。接之嬰前。而乳養之也。下去是三門者。經文從於心端至去于鼻端。是觀門。還入心根是還門。令心明凈是凈門。赤肉下別釋觀門。然經中談觀門義。即通明禪也。準禪門所說。有修有證。此禪既無別次位。還約四禪而辯修證。今此經文即是初禪覺支證

【現代漢語翻譯】現代漢語譯本『俗所用』。右陽下正明佛法表對之意。右陽左陰如前記。『欲將等者』，陰表定陽表散。散即定障也。故以陰上陽下。世俗既有威儀者，即左手壓右手為世俗威儀也。此即下示所表粗獷，即七支愆過也。『自權而顯實者』，自從也。先安右手居下，如先施權。后以左手置上，如后顯實。此戒等者，於十人中，唯約人明慧，復須甄別。分段中七人是權，一人是實。變易中一權一實。慧既不等，戒定自殊。從一下釋修證也。分三。初正示經文。此一段，經六門義足。委論行相具在不定止觀及次第禪門。『是數門者』，謂攝心在數不令馳散，名修數門。『成就息念者』，謂覺心任運從一至十，不加功力，爾時應舍前數法修于隨門。一心依隨息之出入，想心緣息知息出入，心住息緣。故經云：『無分散意』等也。『不澀不滑等者』，謂修止時不念數隨，凝靜其心，故云『不澀不滑』等也。經『如嬰兒』等，即喻修止不澀滑之相也。『嬰兒者』，《蒼頡篇》：『男曰兒女曰嬰』。今言嬰者，通男女也。《釋名》：『人之初生曰嬰兒』者，胸前曰嬰，接之嬰前，而乳養之也。下去是三門者，經文從『於心端』至『去于鼻端』，是觀門。『還入心根』是還門。『令心明凈』是凈門。赤肉下別釋觀門。然經中談觀門義，即通明禪也。準禪門所說，有修有證。此禪既無別次位，還約四禪而辯修證。今此經文即是初禪覺支證。

【English Translation】 English version 『As commonly used』. The right (yang) below clearly indicates the meaning of the Buddha-dharma's representation of opposites. Right is yang, left is yin, as previously noted. 『Those who wish to equalize』, yin represents stillness, yang represents scattering. Scattering is the obstacle to stillness. Therefore, yin is above and yang is below. In worldly customs, those who have proper conduct place the left hand over the right hand as worldly etiquette. This indicates the coarseness represented below, which is the seven transgressions. 『From expedient to revealing the real』, it starts from here. First, place the right hand below, like initially employing expedient means. Then, place the left hand on top, like later revealing the real. 『This precept, etc.』, among ten people, it only concerns those with wisdom and requires further discernment. In the division, seven people are expedient, and one is real. In transformation, there is one expedient and one real. Since wisdom is unequal, precepts and samadhi are naturally different. The following explains cultivation and realization. It is divided into three. First, directly indicate the sutra text. This section is complete with the six gates of meaning in the sutra. Detailed discussions of the practices are found in the 『Indefinite Stopping and Contemplation』 and 『Gradual Stages of Dhyana』 texts. 『The counting gate』 refers to focusing the mind on counting to prevent it from wandering, which is called cultivating the counting gate. 『Achieving mindfulness of breath』 refers to being aware of the mind naturally going from one to ten without adding effort. At that time, one should abandon the previous counting method and cultivate the following gate. Focus the mind entirely on the breath's entry and exit, contemplate the mind's connection to the breath, and know the breath's entry and exit. The mind dwells on the breath's connection. Therefore, the sutra says, 『Without a scattered mind』, etc. 『Not rough, not smooth, etc.』 refers to not thinking about counting or following when cultivating stopping, but rather concentrating and stilling the mind. Therefore, it is said, 『Not rough, not smooth』, etc. The sutra 『Like an infant』, etc., is a metaphor for the state of stopping that is neither rough nor smooth. 『Infant』, according to the 『Cangjie Pian』 (蒼頡篇), 『a male is called 「er」 (兒), a female is called 「ying」 (嬰)』. Now, 『ying』 refers to both male and female. The 『Shiming』 (釋名) says, 『The newborn is called 「infant」 (嬰兒)』, the chest is called 『ying』, receiving it in front of the chest and nursing it. The following are the three gates. The sutra text from 『at the tip of the heart』 to 『going to the tip of the nose』 is the contemplation gate. 『Returning to the root of the heart』 is the returning gate. 『Making the mind clear and pure』 is the purification gate. The red flesh separately explains the contemplation gate. However, the sutra discusses the meaning of the contemplation gate, which generally illuminates dhyana. According to what is said in the dhyana texts, there is cultivation and realization. Since this dhyana has no separate stages, it still discusses cultivation and realization in terms of the four dhyanas. This sutra text is the realization of the initial dhyana's enlightenment factor.

相也。禪門明證相有三。謂初證中證后證。今經所明如琉璃不青黃等。則似中后二證。欲委知者。請尋彼文。初心行人慾修習者。當依六門次第先修數門。即如經云。安庠徐數從一至十也。數成修隨隨成修止。止成方修觀也。若約所宜。隨修一門則無前後。四大脈者。對小得名。十脈百脈名小脈。趣四下大師口決云。心如拘物頭華四片相合一片。各有十紀脈共交絡。故心端有四十脈也。口決正示初心故。止云四十。不云四百四十也。經云。取一中脈者。口決云。直往趣臍號曰優陀那風。優陀那者中也。故號此脈為中脈也。又取等者。即是中脈直下趣臍還從臍出至於頭十脈。故經云。從大脈出至於舌下也。口決云。其息出從臍出入至臍滅。今明出息至舌端。故取上四十脈合四。大脈為十四也。應舌至鼻者。應宜作從。字之誤也。即釋經文從舌脈出。乃至至於鼻端。還入心根直趣于臍。猶如江海流注也。口決云。身中脈如百川通海是也。肝屬木故氣青。肺屬金故白。脾屬土故黃。腎屬水故黑。心屬火故赤。是略耳者。以經不言不赤故。諸氣來會鼻等者。諸氣即五藏脈氣也。至鼻時失其青等本色。但如琉璃瑩徹非五色也。息細八寸者。此釋經文正長八寸也。八寸是出息之微細不粗大也。正即端正不斜曲也。定將散者。廣雅云

。將扶也。釋名云。將獎也。今以八寸之息。扶持獎護其散亂也。表八正者。八數等故。經至於鼻端者。此息從口而出從鼻而入也。經還入心根者。以此息還從鼻入。至於心藏也。此即還門不定。止觀云。修還者。既知觀從心生。若隨於境此即不會本源。應當反觀。觀心此云還入。心根即當反觀。觀心義也。經今心明凈者。此即凈門不定。止觀云。修凈者。知色凈故不起妄想分別。受想行識亦復如是。息妄想垢息分別垢息取我垢。是名修凈。舉要言之。若能心如本凈。是名修凈。即今經令心明凈義也。然六門皆有修證合成十二。故瑞應云。游止三四出生十二也。十科意者。即大師于建業瓦官寺。為尚書令毛喜。略出此法以為十科。名不定止觀。今題為六妙門者是。十科者。一歷別對諸禪。二次第相生。三隨便宜。四對治。五相攝。六通別。七旋轉。八觀心。九圓觀。十證相。今此經文所明。但是第二一科意耳。若此下辨此經觀門也。故言通者。以通總而說。未揀三乘。今三下既未開顯。須示三乘差別之相。故須后別方顯前通。經勇猛寶幢者。破煩惱障故曰勇猛。貴極名寶超出曰幢。經駛速也若無常等者。謂余經或先觀無常也。故有三種者。五門之相經不顯談。佛意難量故作三釋。五處止等者。不定止觀云。止為妙門者

【現代漢語翻譯】現代漢語譯本：扶持它。釋名中說，『將』是獎掖扶持的意思。現在用這八寸的呼吸，扶持獎護那散亂的心。『表八正者』，因為八這個數字是相等的。『經至於鼻端者』，指這氣息從口而出，從鼻而入。『經還入心根者』，指這氣息又從鼻入，到達心臟。這就是還門不定。止觀中說，修還的人，既然知道觀是心生的，如果隨逐外境，就不能會歸本源。應當反觀自心，這叫做還入。『心根』就是反觀自心的意思。『經今心明凈者』，這就是凈門不定。止觀中說，修凈的人，知道色是清凈的，所以不起妄想分別。受、想、行、識也是這樣。止息妄想的垢染，止息分別的垢染，止息執取自我的垢染，這叫做修凈。總而言之，如果能使心如本來的清凈，就叫做修凈，也就是現在經文里『令心明凈』的意思。這樣六門都有修證，合起來就是十二。所以瑞應中說，游止三四，出生十二。『十科意者』，就是天臺大師在建業瓦官寺，為尚書令毛喜，略略地提出了這個法門，分為十科，名為不定止觀。現在題目叫做六妙門就是這個。十科是：一、歷別對諸禪；二、次第相生；三、隨便宜；四、對治；五、相攝；六、通別；七、旋轉；八、觀心；九、圓觀；十、證相。現在這部經文所說明的，只是第二科的意思。『若此下辨此經觀門也』，所以說『通』，是用總括的方式來說，沒有揀擇三乘。『今三下既未開顯』，既然還沒有開顯，就需要顯示三乘差別之相，所以需要後面的『別』，才能顯出前面的『通』。『經勇猛寶幢者』，因為能破除煩惱障，所以叫做勇猛。尊貴到了極點，超出一切，叫做幢。『經駛速也若無常等者』，指其他的經典或者先觀無常。『故有三種者』，五門之相，經文沒有明顯談到，佛的意圖難以衡量，所以作三種解釋。『五處止等者』，不定止觀中說，止作為妙門，

【English Translation】 English version: Supporting it. The 'Shi Ming' says, 'Jiang' means to encourage and support. Now, using this eight-inch breath, support and protect the scattered mind. 'Representing the Eightfold Path' is because the number eight is equal. 'Passing through the tip of the nose' refers to the breath exiting from the mouth and entering from the nose. 'Returning to the root of the heart' refers to the breath entering from the nose and reaching the heart. This is the 'returning gate' being unfixed. The 'Zhi Guan' says, those who cultivate 'returning' should know that contemplation arises from the mind. If one follows external objects, one will not return to the source. One should reflect inwardly on the mind, which is called 'returning entry'. 'The root of the heart' means reflecting inwardly on the mind. 'Now the mind is clear and pure' refers to the 'pure gate' being unfixed. The 'Zhi Guan' says, those who cultivate purity know that form is pure, so they do not give rise to deluded thoughts and discriminations. Feeling, perception, volition, and consciousness are also like this. Ceasing the defilements of deluded thoughts, ceasing the defilements of discriminations, and ceasing the defilements of grasping self are called cultivating purity. In short, if one can make the mind like its original purity, it is called cultivating purity, which is the meaning of 'making the mind clear and pure' in this sutra. Thus, all six gates have cultivation and realization, which together make twelve. Therefore, the 'Rui Ying' says, 'Wandering and abiding in three or four, giving rise to twelve.' 'The meaning of the Ten Categories' refers to when Great Master Zhiyi, at the Wakan Temple in Jianye, briefly presented this Dharma for Shangshu Ling Mao Xi, dividing it into ten categories, called 'Unfixed Zhi Guan'. The current title, 'Six Subtle Gates', is this. The ten categories are: 1. Differentiating and comparing various dhyanas; 2. Sequential arising; 3. According to convenience; 4. Counteracting; 5. Mutual inclusion; 6. General and specific; 7. Rotation; 8. Contemplating the mind; 9. Perfect contemplation; 10. Signs of realization. What this sutra explains now is only the meaning of the second category. 'If this below distinguishes the contemplation gate of this sutra,' therefore it is said 'general' is used in a comprehensive way, without distinguishing the Three Vehicles. 'Now the Three Vehicles have not yet been revealed,' since they have not yet been revealed, it is necessary to show the differences between the Three Vehicles, so the 'specific' later is needed to reveal the 'general' earlier. 'Brave and Vigorous Jewel Banner' is called brave and vigorous because it can destroy the obstacles of afflictions. Being extremely noble and surpassing everything is called a banner. 'Also swift, such as impermanence, etc.' refers to other sutras that may first contemplate impermanence. 'Therefore, there are three kinds' The aspects of the five gates are not explicitly discussed in the sutra. The Buddha's intention is difficult to fathom, so three explanations are given. 'Stopping in five places, etc.' The 'Unfixed Zhi Guan' says that stopping as a subtle gate,

。行者因此止心故。即便次第發五輪禪。一地輪。即未到地。二水輪。即種種諸禪定禪根發也。三虛空輪。即五方便人覺因緣無性如虛空。四金沙輪。即見思解脫無著正慧如金沙也。五金剛輪。即第九無礙道能斷三界結使永盡。證盡智無生智入涅槃也。通名輪者。借譬得名。禪門云。輪者轉也。如世輪若轉離此至彼。經文既云節節繫念。繫念即是止門。止門即出生五輪也。故云。即是其義。今明唸佛一門者。然五門禪。禪經數論兩出不同。今師正用禪經故。取唸佛一門。而不明界方便也。以今經自云得唸佛定故。餘者下四門經論皆同。慈心等者。即等取所治也。謂唸佛治睡障道數息治散亂等。而毗曇等者。正明彼論五門。與今經不同也。今經五門正可與禪經會同。以俱有唸佛故。界方便破我見者。彼論云。著見行者以界方便。愚夫不了。宿業煩惱積聚五陰。于緣計我。當於自身以界方便觀察。種種性業相謂地等六界。彼地界者。為水所潤而不相離。彼水界者為地界持。故不流。火界成熟故不淤壞。風界動故而增長。空界空故食得出入。有識界故有所造作。由眾緣故。故知無我足數息等。為五門者。等取不凈。因緣慈心則無念佛也。乃是因緣等者。謂毗曇中界方便破我。只是禪經因緣觀義耳以因緣有三種。各破不同故。

一者三世因緣破斷常。三世相續故不斷。三世迭謝故不常。二者二世因緣破我。謂現未二世具十二緣。于父生愛。于母生瞋。名為無明。父遺體時謂是己有。名之為行。從識支去至老死支。與三世同。三者一念破性如下記文。是知此三並是著諸邪見不出生死。故通名愚癡。故因緣破癡已具破我義也。毗曇五門明界方便破我。乃成煩長。于破障道仍闕唸佛。是故今依禪經方為具足。乃與今經其義符合。故云是故用唸佛等。無常等者。前三如向疏釋。無我即不著能觀寂滅。即推求能觀至不可得。若五下經云。從頭至足一一節間。皆令繫念。頭等是色系念是定。又五輪因止而發故屬定也。合用定慧者。停心五處是定。五處觀察是慧。又數息是定。餘四是慧。複次下明開合。五門六妙既是開合之異。故知云修五門禪者。即六字義也。又此五六但是能治。能不孤立對所得名。所治者何。所謂三障故。束五六以成三障。出隨止二門者。數息已當數門。即三妙門也。息有三種者。若準禪門明三種。即數息隨息觀息。今約觀門別有所對。故以止門在數息方便中。各隨義便止。即不念數隨凝寂其心也。以約數隨而修止故。故今以止門在數息中。不凈分別六貪。各各修觀慈心分別九品。一一與樂。此二約觀照義便故。對觀妙門。因緣方便是

【現代漢語翻譯】現代漢語譯本一者，以三世（過去、現在、未來）因緣來破除斷見和常見。三世相續不斷，所以不是斷見；三世不斷更替，所以不是常見。二者，以二世（現在、未來）因緣來破除我見。即現在和未來二世都具備十二因緣。對於父親產生愛戀，對於母親產生嗔恨，這被稱為『無明』（avidyā）。在父親遺留形體時，認為這是自己所有，這被稱為『行』（saṃskāra）。從識支（vijñāna）開始，一直到老死支（jarā-maraṇa），與三世的情況相同。三者，以一念來破除自性，如下文所記載。由此可知，這三種方法都是執著于各種邪見，不能脫離生死輪迴。所以統稱為『愚癡』（moha）。因此，用因緣法破除愚癡，就已經包含了破除我見的含義。毗曇（Abhidharma）用五門來闡明界（dhātu）的方便法門，以破除我見，雖然詳細但過於繁瑣。在破除障礙菩提道的方面，仍然缺少唸佛（Buddhānusmṛti）。所以現在依據禪經，才能做到完備充足，與《禪經》的意義相符合。所以說『因此用唸佛等』。『無常等』，前面三種如之前疏文所解釋。『無我』（anātman）就是不執著于能觀的寂滅，即推究能觀的心，直到不可得。如果按照五下經所說，從頭到腳，每一個關節之間，都要繫念。頭等是色（rūpa），繫念是定（samādhi）。又五輪因為止（śamatha）而生髮，所以屬於定。合用定慧（prajñā）的方法是，停心於五處是定，在五處進行觀察是慧。又數息是定，其餘四種是慧。再次，下面說明開合。五門和六妙門既然是開合的不同，所以說修五門禪，就是六字的含義。又這五門和六妙門只是能對治煩惱的方法，不能單獨存在，是相對於所對治的煩惱而得名。所要對治的是什麼呢？就是所謂的三障（業障、報障、煩惱障）。將五門和六妙門歸納起來，就形成了三障。出入隨止二門，數息已經包含了數門，也就是三妙門。息有三種，如果按照禪門所說的三種，就是數息、隨息、觀息。現在根據觀門的不同，分別有所對應，所以將止門放在數息的方便法門中。各自根據義理的方便，止就是不念數息和隨息，而是凝寂其心。因為是根據數息和隨息來修止，所以現在將止門放在數息中。不凈觀分別對治六種貪慾，慈心觀分別對治九品眾生，一一給予快樂。這兩種方法是根據觀照的義理方便，所以對應觀妙門。因緣方便是

【English Translation】 English version Firstly, the principle of the three periods of time (past, present, and future) and dependent origination is used to break the views of permanence and annihilation. The three periods of time continue without interruption, so it is not annihilationism; the three periods of time alternate and pass away, so it is not eternalism. Secondly, the principle of dependent origination in two periods of time (present and future) is used to break the view of self (ātman). That is, the present and future lives both possess the twelve links of dependent origination. Generating love for the father and hatred for the mother is called 『ignorance』 (avidyā). When the father leaves behind his body, considering it as one's own is called 『action』 (saṃskāra). From the link of consciousness (vijñāna) to the link of old age and death (jarā-maraṇa), it is the same as in the three periods of time. Thirdly, a single thought is used to break the inherent nature, as recorded in the following text. From this, it is known that these three methods are all attachments to various wrong views, unable to escape the cycle of birth and death. Therefore, they are collectively called 『delusion』 (moha). Thus, using dependent origination to break delusion already includes the meaning of breaking the view of self. The Abhidharma explains the expedient means of the realms (dhātu) through the five gates to break the view of self, which is detailed but too cumbersome. In breaking the obstacles to the path to enlightenment, it still lacks mindfulness of the Buddha (Buddhānusmṛti). Therefore, now relying on the Dhyana Sutra, it can be complete and sufficient, and it is in accordance with the meaning of the Dhyana Sutra. Therefore, it is said, 'Therefore, use mindfulness of the Buddha, etc.' 『Impermanence, etc.』, the first three are as explained in the previous commentary. 『No-self』 (anātman) is not being attached to the quiescence of the observer, that is, investigating the observing mind until it is unattainable. If according to the Five Lower Sutras, from head to toe, between each joint, one should maintain mindfulness. The head, etc., is form (rūpa), and mindfulness is concentration (samādhi). Also, the five wheels arise because of cessation (śamatha), so they belong to concentration. The method of combining concentration and wisdom (prajñā) is that stopping the mind in the five places is concentration, and observing in the five places is wisdom. Also, counting the breaths is concentration, and the remaining four are wisdom. Furthermore, the following explains opening and closing. Since the five gates and the six subtle gates are different in opening and closing, it is known that practicing the five gates of Dhyana is the meaning of the six characters. Also, these five gates and six subtle gates are only methods that can cure afflictions, and cannot exist independently, but are named relative to the afflictions they cure. What is to be cured? It is the so-called three obstacles (karmic obstacles, retribution obstacles, and affliction obstacles). Summarizing the five gates and six subtle gates forms the three obstacles. The two gates of exiting and following cessation, counting the breaths already includes the counting gate, which is the three subtle gates. There are three types of breath. If according to the three types mentioned in the Dhyana gate, they are counting the breaths, following the breaths, and observing the breaths. Now, according to the difference in the observation gate, there are corresponding methods, so the cessation gate is placed in the expedient method of counting the breaths. Each according to the convenience of the meaning, cessation is not thinking about counting the breaths and following the breaths, but rather concentrating the mind in stillness. Because cessation is cultivated according to counting the breaths and following the breaths, the cessation gate is now placed in counting the breaths. The impure contemplation separately cures the six types of greed, and the loving-kindness contemplation separately cures the nine grades of beings, giving happiness to each. These two methods are according to the convenience of the meaning of contemplation and illumination, so they correspond to the contemplation subtle gate. The expedient means of dependent origination is

還門者。因緣破斷常等見。還門即反觀心源。四句檢心至不可得。即破斷常等見。故知因緣即是還門。唸佛既通三身。今以念法身當凈門也。以凈門不起妄想諸垢心無依倚。即是見法身理也。又合下以能對所結成三障也。嘆息是報風等者。禪門云。等分之中覺觀亂法即是粗四陰故名為報障。慈心不凈因緣者。謂慈心治瞋。不凈治貪。因緣治癡。此三毒即為習因煩惱障也。唸佛治障道。即是業障。疏皆闕文。覺觀三種者。一者明利心中覺觀。謂于修定時三毒之中亦無的緣。或緣貪。或緣瞋。或緣癡。而所緣之事分明了了。二半明半昏。心中覺觀明則覺觀的緣思想。不住昏則無記。瞪瞢無所覺了。三一向沉昏心中覺觀。謂雖心昏闇如睡眠中。而切切攀緣。覺觀不住。即有三治者。一明利者教令數息。數息之法于沉審心中記數。能治明利。半昏半明者應教令隨。隨息出入則心常依息。若但數息即有扶昏之失。若但觀息亦有扶亂之失。不明善對治也。三昏沉者。應教觀息求其根原。出無分散入無積聚。不見定相心眼即開。破于昏沉。恚有三種下文闕。注云云。三種者。一非理瞋。謂修定時瞋覺歘起。無問是理非理他犯不犯。二順理瞋。謂外人實來惱觸。三諍論瞋。謂己所解為是。謂他所說為非。既他說不順己情。即心生惱覺。

【現代漢語翻譯】現代漢語譯本『還門』（還滅之門）：通過因緣觀破除斷見、常見等錯誤見解。『還門』即是反觀心源，用四句來檢查內心，直至不可得，就能破除斷見、常見等邪見。因此可知，因緣觀就是『還門』。唸佛法門既然能通達三身（法身、報身、應身），現在以念法身作為『凈門』。以『凈門』不起妄想和各種染污之心，心中沒有依傍，這就是見到法身之理。又結合下文，以能對治所，結成三障（煩惱障、業障、報障）。嘆息是報風等：禪門中說，在等分（五陰）之中，覺觀擾亂法，這就是粗重的色、受、想、行四陰，所以稱為報障。慈心不凈因緣：用慈心對治嗔恚，用不凈觀對治貪慾，用因緣觀對治愚癡。這三種毒素就是習因，形成煩惱障。唸佛能對治障礙修道的業障。疏文中都缺少相關內容。覺觀三種：一、明利心中的覺觀。指在修定時，即使在貪、嗔、癡三毒中也沒有明確的因緣，或者緣于貪，或者緣于嗔，或者緣于癡，但所緣之事卻分明了了。二、半明半昏心中的覺觀。明的時候，覺觀能明確地緣著思想，不會停留在昏沉狀態；昏沉的時候，則無記，茫然無所覺察。三、一向沉昏心中的覺觀。指雖然內心昏暗如睡眠中，卻仍然切切地攀緣，覺觀不停留。針對這三種情況，有三種對治方法：一、對於明利者，教令數息。數息之法在於沉穩的心中記數，能對治明利。二、對於半昏半明者，應該教令隨息。隨息出入，則心常依于氣息。如果只數息，就會有助長昏沉的弊端；如果只觀息，也會有助長散亂的弊端。這是不明白善巧的對治方法。三、對於昏沉者，應該教觀氣息，尋求其根源，出息沒有分散，入息沒有積聚，不見固定的相狀，心眼就能打開，破除昏沉。恚有三種，下文闕。注云云：三種是：一、非理瞋。指修定時，嗔覺突然生起，不論是否合乎道理，他人是否冒犯。二、順理瞋。指外人確實來惱亂侵犯。三、諍論瞋。指自己所理解的認為是正確的，認為他人所說的不是正確的。既然他人所說不順己意，心中就產生惱怒。

【English Translation】 English version 'Gate of Reversion': Through the contemplation of dependent origination, break through views of permanence and annihilation. 'Gate of Reversion' is to introspect the source of the mind, examining the mind with the four phrases until it is unattainable, thereby breaking through views of permanence and annihilation. Therefore, it is known that dependent origination is the 'Gate of Reversion'. Since the practice of Buddha-Recitation penetrates the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), now we take the recitation of Dharmakaya as the 'Pure Gate'. With the 'Pure Gate', no deluded thoughts or defiled minds arise, and the mind has no reliance, which is to see the principle of Dharmakaya. Furthermore, combining with the following text, the able (practice) and the object (to be purified) form the Three Obstacles (klesha-avarana, karma-avarana, vipaka-avarana). Sighing is the wind of retribution, etc.: The Chan school says that among the equal divisions (of the five skandhas), perception and observation disturb the Dharma, which are the coarse four skandhas of form, feeling, perception, and volition, hence called the obstacle of retribution. Loving-kindness, impurity, and dependent origination: Loving-kindness cures anger, impurity cures greed, and dependent origination cures ignorance. These three poisons are the causes of habit, forming the obstacle of afflictions. Buddha-Recitation cures the karmic obstacle that hinders the path. The commentaries lack relevant content. Three types of perception and observation: 1. Perception and observation that are clear and sharp in the mind. This refers to when, during meditation, there is no clear cause for the three poisons of greed, anger, and ignorance, or it is caused by greed, or by anger, or by ignorance, but the object of focus is clearly understood. 2. Perception and observation that are half-clear and half-dull in the mind. When clear, perception and observation can clearly focus on thoughts and not dwell in dullness; when dull, there is no memory, and nothing is perceived. 3. Perception and observation that are always dull in the mind. This refers to when, although the mind is dark like in sleep, it still clings and grasps, and perception and observation do not stop. For these three situations, there are three methods of treatment: 1. For those who are clear and sharp, teach them to count breaths. The method of counting breaths involves counting in a calm and steady mind, which can cure clarity and sharpness. 2. For those who are half-dull and half-clear, they should be taught to follow the breath. Following the breath in and out allows the mind to constantly rely on the breath. If only counting breaths, there will be the drawback of aiding dullness; if only observing the breath, there will be the drawback of aiding distraction. This is not understanding skillful methods of treatment. 3. For those who are dull, they should be taught to observe the breath and seek its origin, with no dispersion on the exhale and no accumulation on the inhale, not seeing a fixed form, and the mind's eye will open, breaking through dullness. There are three types of anger, the following text is missing. The commentary says: The three types are: 1. Unreasonable anger. This refers to when, during meditation, anger suddenly arises, regardless of whether it is reasonable or not, or whether others have offended. 2. Reasonable anger. This refers to when outsiders actually come to disturb and offend. 3. Argumentative anger. This refers to when one believes that what one understands is correct and that what others say is not correct. Since what others say does not conform to one's own feelings, anger arises in the mind.

欲有內外者。即此內外以成三種。一外貪慾。謂修定時貪慾心生。男即緣女女即緣男。取其色貌等。二內外貪慾。謂非但貪外男女。復自緣己身形貌摩頭拭頸。唸唸染著。三遍一切處貪慾。謂非但愛著內外正報。而復於一切五塵依報起貪也。癡有斷常性者。此亦三種。一計斷常。二計有無。三計世性。此三並是著諸邪見不出生死。是故通名愚癡斷常者。推尋三世。若之滅即墮斷中。若謂不滅即墮常中。有無者謂我及陰等諸法。為定有耶。為定無耶。乃至非有非無耶。世性者。謂由有微塵故有實法。有實法故便有四大。有四大故而有假名及諸世界。業有沉浮惡境者惡。業障道。亦有三種。一沉昏暗弊障。謂于修定時昏沉暗睡無記瞪瞢無所別知。障諸禪定。二惡念思惟障。謂雖不沉昏而惡念心生。或念欲法十惡四重五逆毀禁還俗等事。三境界逼迫障。謂身或卒痛覺有逼迫之事。見諸外境。或見無頭手足等。或復夢中見諸惡相治法。亦各有三者。瞋病既有三種。對治亦三。一治非理瞋者。應令修眾生緣慈。謂約親中怨各開三。共成九品。觀之皆令得樂。取他樂相能生愛念。即破于眾生中瞋惱怨害之心。二治順理瞋者。應教修法緣慈。謂觀五陰虛假不見眾生。豈有是非之事。但緣諸受中法樂。以與於他。慈心愛念不應加惱。是

【現代漢語翻譯】現代漢語譯本欲有內外者：指的是貪慾有三種表現形式。一、外貪慾：指在修習禪定時，產生貪慾之心，男人貪戀女色，女人貪戀男色，貪圖他們的容貌等。二、內外貪慾：指不僅貪戀外在的男女，還貪戀自己的身體，撫摸頭部，擦拭頸部，念念不忘地染著。三、遍一切處貪慾：指不僅愛著內外正報（指自身的色身和感受），還對一切五塵依報（指外在的色、聲、香、味、觸五種境界）產生貪慾。癡有斷常性者：愚癡也有三種表現形式。一、計斷常：執著于斷滅或常存的邪見。二、計有無：執著於事物是實有還是虛無，甚至是非有非無的邪見。三、計世性：認為世界是由微塵等基本元素構成，進而產生四大（地、水、火、風），再由四大產生假名和各種世界。這三種都是執著于各種邪見，無法脫離生死輪迴，所以統稱為愚癡。執著于斷常的人，如果推究三世（過去、現在、未來），認為事物會滅亡，就落入斷見；如果認為事物不會滅亡，就落入常見。執著于有無的人，認為我和五陰（色、受、想、行、識）等諸法，是確定存在還是確定不存在，甚至是非有非無。執著於世性的人，認為由於有微塵，所以有實法；由於有實法，所以有四大；由於有四大，所以有假名和各種世界。業有沉浮惡境者惡業障道：惡業會障礙修行，也有三種表現形式。一、沉昏暗弊障：指在修習禪定時，昏沉、暗睡，處於無記狀態，迷迷糊糊，無法分辨，障礙各種禪定。二、惡念思惟障：指雖然沒有昏沉，但產生惡念，或者想到淫慾之事、十惡業、四重罪、五逆罪、毀犯戒律、還俗等事。三、境界逼迫障：指身體突然疼痛，感覺有逼迫之事，看到各種外境，或者看到沒有頭手足等恐怖景象，或者在夢中看到各種惡相。對治方法也各有三種。瞋病既然有三種，對治方法也有三種。一、治非理瞋者：對於沒有道理的嗔恨，應該修習眾生緣慈（Maitri towards all beings）。也就是將親人、一般人、怨敵各自分為上中下三等，總共九品，觀想他們都得到快樂。取他人快樂的相，能夠生起愛念，就能破除對眾生的嗔惱、怨恨、傷害之心。二、治順理瞋者：對於順理的嗔恨，應該教導修習法緣慈（Maitri towards Dharma）。也就是觀五陰（色、受、想、行、識）虛假不實，不見有眾生，哪裡會有是非之事呢？只是在各種感受中體驗佛法的快樂，並將這種快樂給予他人。以慈心愛念對待，不應該加以惱害。是

【English Translation】 English version Those who have internal and external desires: These refer to three forms of greed. 1. External greed: This refers to the arising of greed during meditation, where men lust after women, and women lust after men, desiring their appearances, etc. 2. Internal and external greed: This refers to not only lusting after external men and women but also lusting after one's own body, caressing one's head, wiping one's neck, and constantly being attached with defilement. 3. Greed pervading all places: This refers to not only being attached to the internal and external direct rewards (referring to one's own physical body and feelings) but also generating greed towards all the five sense objects (referring to the external realms of form, sound, smell, taste, and touch). Those who are ignorant with notions of annihilation or permanence: Ignorance also has three forms. 1. Clinging to annihilation or permanence: Holding onto the wrong views of annihilation or permanence. 2. Clinging to existence or non-existence: Holding onto the wrong views of whether things are real or unreal, or even neither existent nor non-existent. 3. Clinging to the nature of the world: Believing that the world is composed of basic elements such as dust particles, which then produce the four great elements (earth, water, fire, and wind), and from these, false names and various worlds arise. All three of these are attachments to various wrong views, making it impossible to escape the cycle of birth and death, so they are collectively called ignorance. Those who cling to annihilation or permanence, if they investigate the three periods of time (past, present, and future) and believe that things will perish, fall into the view of annihilation; if they believe that things will not perish, they fall into the view of permanence. Those who cling to existence or non-existence believe that I and the five skandhas (form, feeling, perception, mental formations, and consciousness) are definitely existent or definitely non-existent, or even neither existent nor non-existent. Those who cling to the nature of the world believe that because there are dust particles, there are real things; because there are real things, there are the four great elements; because there are the four great elements, there are false names and various worlds. Evil karma that causes sinking and adverse states: Evil karma obstructs practice and also has three forms. 1. Obstruction of dullness, darkness, and corruption: This refers to dullness, drowsiness, and being in a state of non-discrimination during meditation, being confused and unable to distinguish anything, obstructing various samadhis. 2. Obstruction of evil thoughts and reflections: This refers to not being drowsy but generating evil thoughts, or thinking of lustful matters, the ten evil deeds, the four grave offenses, the five rebellious acts, breaking precepts, or returning to lay life. 3. Obstruction of being pressured by realms: This refers to sudden pain in the body, feeling pressured, seeing various external realms, or seeing terrifying images without heads, hands, or feet, or seeing various evil signs in dreams. There are also three corresponding antidotes. Since there are three types of anger, there are also three types of antidotes. 1. Curing irrational anger: For anger without reason, one should cultivate Maitri (loving-kindness) towards all beings. That is, dividing relatives, neutral people, and enemies into three categories each, totaling nine grades, and visualizing them all attaining happiness. Taking the aspect of others' happiness can generate loving thoughts, which can break the heart of anger, resentment, and harm towards beings. 2. Curing rational anger: For anger with reason, one should teach the cultivation of Dharma-based Maitri. That is, observing that the five skandhas (form, feeling, perception, mental formations, and consciousness) are false and unreal, and not seeing any beings, where would there be right or wrong? Simply experience the joy of the Dharma in various feelings and give this joy to others. Treat them with loving-kindness and should not add harm. Is

非既泯瞋心自息。三治一切法中諍論故瞋者。應教修無緣慈。行此慈時言語道斷心行處滅。於一切法不憶不念。若無憶念因何諍訟而生瞋心。大慈平等同與本凈之樂。治三種貪者。九想治內。背舍治內外。大不凈治一切處。治三種癡者。三世因緣治斷常。二世治計有無一。念治世性。治三種業障者。念應佛謂心緣三十二相等。治沉昏暗塞障。念報佛謂心緣力無畏等。治惡念思惟障。念法佛約心緣法性空寂治。境界逼迫障。藥病相對成三十種。具在禪門第四卷。明內方便中委說。故云。具如禪門。皆注云云者。指在彼文也。不用此等治者。不用向所明十五種事治也。如幻如化者。即下文十喻入實際。即下文推四大。一一入于如實之際也。此即今經但用第一義。般若正觀通能治十五種病也。摩訶衍云。有三昧能治三毒。即是今經所明一空無相正觀第一義悉檀也。正觀能治三種貪者。思益經云。貪慾之人以凈觀得脫不以不凈。正觀能治三瞋者。般若說。昔為歌利王割截身體。爾時無我相等。則瞋恨不生。故知實相能治于瞋。正觀能治三癡者。智慧破于無明其義可見。涅槃云。明時無暗智慧時則無煩惱。正觀能治三覺觀者。正觀心中言語道斷心行處滅。凈名云。何謂息攀緣。謂心無所得。正觀治三業障者。普賢觀云。端坐念實

【現代漢語翻譯】現代漢語譯本『非既泯瞋心自息』。意思是，如果能夠平息嗔恨心，嗔怒自然就會停止。『三治一切法中諍論故瞋者』。對於因為在一切法中爭論而產生嗔恨的人，應該教導他們修習無緣慈（Dharmata-Nirālambā-maitrī）。在修習這種慈悲時，言語的道路斷絕，心的活動也止息。對於一切法不憶念，不思念。如果沒有憶念，又怎麼會產生爭訟和嗔心呢？大慈悲心平等地給予眾生本自清凈的快樂。『治三種貪者』。用九想觀來對治內在的貪慾，用背舍觀來對治內外之貪，用大不凈觀來對治一切處的貪慾。『治三種癡者』。用三世因緣觀來對治斷見和常見，用二世因緣觀來對治計有和計無的偏見，用一念觀來對治世俗的知見。『治三種業障者』。念應佛（Rūpakāya-buddha），即心中觀想佛的三十二相（Dvātriṃśat Mahāpuruṣa Lakṣaṇāni）等，可以對治沉昏暗塞的業障。念報佛（Sambhogakāya-buddha），即心中觀想佛的十力（Daśa Bala）和四無畏（catu vaiśāradyāni）等，可以對治惡念思惟的業障。念法佛（Dharmakāya-buddha），即心中觀想諸法性空寂，可以對治境界逼迫的業障。藥物和疾病相對，總共有三十種對治方法，詳細記載在《禪門》第四卷中，在『明內方便』中有詳細說明。所以說『具如禪門』。『皆注云云者』，指的是在《禪門》中的相關文字。『不用此等治者』，指的是不用前面所說的十五種方法來對治。『如幻如化者』，就是下文的十喻（Daśa Upamā）入實際，也就是下文推究四大（catvāri mahābhūtāni），一一回歸到如實之際。這說明《維摩詰經》只是用第一義諦（Paramārtha-satya），般若（Prajñā）正觀普遍能夠對治十五種病。《摩訶衍論》說，有三昧（Samādhi）能夠對治三毒（tri viṣa），就是本經所說的一空無相正觀第一義悉檀（Paramārtha-satya）。正觀能夠對治三種貪慾，如《思益經》所說：『貪慾之人以凈觀得脫，不以不凈觀』。正觀能夠對治三種嗔恨，如《般若經》所說：『昔為歌利王（Kali）割截身體，爾時無我相、人相、眾生相、壽者相』，這樣嗔恨就不會產生。所以說實相（Tathātā）能夠對治嗔恨。正觀能夠對治三種愚癡，用智慧破除無明（avidyā），其道理顯而易見。如《涅槃經》所說：『明時無暗，智慧時則無煩惱』。正觀能夠對治三種覺觀，正觀心中言語道斷，心行處滅。如《維摩詰經》所說：『何謂息攀緣？謂心無所得』。正觀能夠對治三種業障，如《普賢觀經》所說：『端坐念實相，

【English Translation】 English version 『If one extinguishes anger, resentment will naturally cease.』 This means that if one can pacify the mind of anger, resentment will naturally stop. 『Curing those who are angry because of disputes in all dharmas.』 For those who generate anger due to disputes in all dharmas, they should be taught to cultivate Dharmata-Nirālambā-maitrī (unconditioned loving-kindness). When practicing this loving-kindness, the path of speech is cut off, and the activity of the mind ceases. One does not remember or think about any dharmas. If there is no memory, how can disputes and anger arise? Great compassion equally gives all beings the joy of original purity. 『Curing the three types of greed.』 Use the Nine Contemplations (Asubha-saṃjñā) to cure internal greed, the Eight Deliverances (Asta Vimoksha) to cure internal and external greed, and the Great Impurity Contemplation (Aśubha-bhāvanā) to cure greed in all places. 『Curing the three types of delusion.』 Use the contemplation of the causes and conditions of the three times to cure the views of permanence and annihilation, use the contemplation of the causes and conditions of the two times to cure the views of existence and non-existence, and use the contemplation of one thought to cure worldly views. 『Curing the three types of karmic obstacles.』 Contemplate the Rūpakāya-buddha (Form Body of the Buddha), that is, contemplate the thirty-two marks (Dvātriṃśat Mahāpuruṣa Lakṣaṇāni) etc. in the mind, which can cure the karmic obstacles of dullness and obscurity. Contemplate the Sambhogakāya-buddha (Enjoyment Body of the Buddha), that is, contemplate the ten powers (Daśa Bala) and four fearlessnesses (catu vaiśāradyāni) etc. in the mind, which can cure the karmic obstacles of evil thoughts and reflections. Contemplate the Dharmakāya-buddha (Dharma Body of the Buddha), that is, contemplate the emptiness of the nature of all dharmas in the mind, which can cure the karmic obstacles of the oppression of realms. Medicine and disease are relative, and there are a total of thirty methods of treatment, which are described in detail in the fourth volume of the 『Chan Gate』 (Zen Gate), in the 『Explanation of Internal Expedients』. Therefore, it is said 『fully as in the Chan Gate』. 『All annotations say etc.』 refers to the relevant texts in the 『Chan Gate』. 『Not using these treatments』 refers to not using the fifteen methods mentioned earlier to treat. 『Like illusion, like transformation』 is the ten similes (Daśa Upamā) entering reality in the following text, that is, the following text investigates the four great elements (catvāri mahābhūtāni), each returning to the state of suchness. This explains that the Vimalakirti Sutra only uses the Paramārtha-satya (First Principle Truth), and Prajñā (Wisdom) right view can universally cure fifteen diseases. The Mahāyāna Treatise says that there is Samādhi (concentration) that can cure the three poisons (tri viṣa), which is the Paramārtha-satya (First Principle Truth) of the one emptiness and no-form right view mentioned in this sutra. Right view can cure the three types of greed, as the Thinking of Benefit Sutra says: 『A greedy person is liberated by pure contemplation, not by impure contemplation.』 Right view can cure the three types of anger, as the Prajñā Sutra says: 『In the past, when King Kali cut off my body, at that time there was no self-image, person-image, sentient being-image, or life-span-image,』 so anger would not arise. Therefore, it is known that Tathātā (Suchness) can cure anger. Right view can cure the three types of delusion, using wisdom to break through ignorance (avidyā), the principle of which is obvious. As the Nirvana Sutra says: 『In the light there is no darkness, and in wisdom there are no afflictions.』 Right view can cure the three types of perception and contemplation, in the right view mind, the path of speech is cut off, and the place of mental activity is extinguished. As the Vimalakirti Sutra says: 『What is the cessation of clinging? It is when the mind has no attainment.』 Right view can cure the three types of karmic obstacles, as the Universal Worthy Contemplation Sutra says: 『Sit upright and contemplate reality,』

相是名第一懺。是知正觀如何竭。藥即能遍治眾病也。故云。以入實際遍治之。斯那聞下等者。此屬第三明六根六字文義鉤鎖。故兩向科之。經云。時優波斯那聞是語已。身如水火等。即簡聲聞觀無明行等。即簡緣覺或入寂定等。即簡菩薩。故云簡三乘人六門也。金是慧者。釋身真金色也。金能決斷慧能斷惑以五分有慧身。故云身也。三乘下約通三乘也。俱有即空之慧。故同入真理。利根被接則見中道。故第一義不無深淺。第三審者。分經為五。初斯那問。二身子答。三聞法悟道。四身子白佛。五述成功用。經即從座起者。禮云請益起請業起。斯那備其儀故從座起。此則二土之禮玄同也。即有三種者。謂順色違色平平色。初一念時等者。即是心王了其總相。謂識創起。但緣青等總相。故云初一念時也。以未與貪等相應。故名獨頭。輔行雲。直爾障理名獨頭無明。一念轉等者。即是心所了其別相。謂次取境像。即心想也。次領納前境。即是受心次起貪等煩惱造作。即是行心。故云。一念轉等。輔行雲。與諸使合名相應無明。若順下示相應相無記。即癡也。不令三種心起者。雖對三色以數息。故則貪瞋癡心不起。毗曇論明三藏有門見空。如成論即三藏空門。於四門中略舉二門。此約聲聞乘也。若觀下明一念十二因緣也。大

【現代漢語翻譯】現代漢語譯本『相是名第一懺』（現象的顯現是第一懺悔）。由此可知，如何才能徹底地進行正確的觀照？就像藥物能夠普遍地治療各種疾病一樣。所以說，『以入實際遍治之』（通過進入實相來普遍地治療）。『斯那聞下等者』（斯那聽到下面所說等等），這屬於第三部分，闡明六根、六字文義的鉤鎖關係。所以從兩個方面來分析。經文中說，『時優波斯那聞是語已，身如水火等』（當時優波斯那聽到這些話后，身體如同水火等等），這是爲了區分聲聞的觀照，『觀無明行等』（觀照無明、行等等），這是爲了區分緣覺，『或入寂定等』（或者進入寂靜的禪定等等），這是爲了區分菩薩。所以說，區分了三乘人的六種法門。『金是慧者』（金代表智慧），解釋身體呈現真金色。金能夠決斷，智慧能夠斷除迷惑，因為五分法身具有智慧，所以說是『身』。『三乘下約通三乘也』（下面所說的三乘是通於三乘的）。都具有即空之慧，所以一同進入真理。利根之人被接引，就能見到中道，所以第一義並非沒有深淺之分。『第三審者』（第三審察），將經文分為五個部分：一是斯那提問，二是舍利弗回答，三是聽聞佛法而悟道，四是舍利弗稟告佛陀，五是陳述所獲得的功用。經文中說，『經即從座起者』（聽完經文就從座位上站起來），禮儀上說，請求教益要站起來，從事某種行業也要站起來。斯那具備了這些禮儀，所以從座位上站起來。這說明兩個世界的禮儀是相同的。『即有三種者』（即有三種），指的是順色、違色、平平色。『初一念時等者』（最初一念時等等），這是指心王瞭解了總相，也就是意識最初生起時，只是緣于青色等等的總相，所以說『初一念時也』。因為還沒有與貪等等相應，所以稱為獨頭。輔行中說，直接障礙真理的稱為獨頭無明。『一念轉等者』（一念轉變等等），這是指心所瞭解了別相，也就是進一步地獲取境的形象，這就是心想。然後領納之前的境界，這就是受心，接著生起貪等等煩惱造作，這就是行心。所以說，『一念轉等』。輔行中說，與各種煩惱結合稱為相應無明。『若順下示相應相無記』（如果順著下面顯示相應相無記），指的就是癡。『不令三種心起者』（不讓三種心生起），雖然面對三種顏色，但通過數息，所以貪嗔癡心就不會生起。《毗曇論》闡明三藏有門見空，如同《成實論》就是三藏空門。在四門中略舉了二門，這是指聲聞乘。『若觀下明一念十二因緣也』（如果觀照下面闡明一念十二因緣），大乘的...

【English Translation】 English version 『Appearance is the first repentance.』 This indicates how to thoroughly engage in correct contemplation. Just as medicine can universally cure all diseases, it is said, 『To universally cure by entering actuality.』『When Suna heard the following, etc.,』 this belongs to the third part, elucidating the hook-and-lock relationship between the six sense organs and the six-syllable textual meanings. Therefore, it is analyzed from two aspects. The sutra says, 『When Upasuna heard these words, his body was like water and fire, etc.,』 this is to distinguish the contemplation of the Sravakas. 『Contemplating ignorance, actions, etc.,』 this is to distinguish the Pratyekabuddhas. 『Or entering tranquil samadhi, etc.,』 this is to distinguish the Bodhisattvas. Therefore, it is said that it distinguishes the six Dharma gates of the Three Vehicles. 『Gold is wisdom,』 explaining that the body manifests true golden color. Gold can make decisive cuts, and wisdom can sever delusions. Because the fivefold Dharmakaya possesses wisdom, it is called 『body.』『The Three Vehicles below refer to the common Three Vehicles.』 All possess the wisdom of emptiness, so they enter the truth together. Those with sharp faculties are guided to see the Middle Way, so the First Principle is not without varying depths. 『The third examination』 divides the sutra into five parts: first, Suna's question; second, Sariputra's answer; third, enlightenment upon hearing the Dharma; fourth, Sariputra reporting to the Buddha; and fifth, stating the merits and effects obtained. The sutra says, 『Those who rise from their seats after hearing the sutra,』 according to etiquette, one should stand up to request teachings and to engage in a certain activity. Suna possessed these etiquettes, so he rose from his seat. This shows that the etiquettes of the two worlds are the same. 『There are three types,』 referring to agreeable colors, disagreeable colors, and neutral colors. 『The initial moment of thought, etc.,』 refers to the mind-king understanding the general characteristics, that is, when consciousness first arises, it only perceives the general characteristics of blue, etc., so it is said, 『the initial moment of thought.』 Because it has not yet corresponded with greed, etc., it is called independent. The Auxiliary Conduct says that directly obstructing the truth is called independent ignorance. 『The transformation of a thought, etc.,』 refers to the mind-object understanding the specific characteristics, that is, further acquiring the image of the object, which is mental conception. Then, receiving the previous state, which is the feeling-mind, and then arising greed, etc., and creating actions, which is the action-mind. Therefore, it is said, 『the transformation of a thought.』 The Auxiliary Conduct says that combining with various afflictions is called corresponding ignorance. 『If following below shows corresponding characteristics of non-remembrance,』 refers to delusion. 『Not allowing the three minds to arise,』 although facing three colors, by counting breaths, the minds of greed, anger, and delusion will not arise. The Abhidharma explains that the Three Pitakas have a gate to see emptiness, just as the Tattvasiddhi Shastra is the emptiness gate of the Three Pitakas. Briefly mentioning two of the four gates, this refers to the Sravaka Vehicle. 『If contemplating below clarifies the twelve links of dependent origination in a single thought,』 the Mahayana...

集云。因眼見色而生愛心。即是無明為愛。造業名行。至心專念名識。識共色行。是名色。六處生貪。是六入。因入求愛名觸。貪著心者名受。纏綿不捨名愛。求是等法名取。如是法生名有。次第不斷名生。次第斷故名死。生死因緣眾苦所逼名惱。乃至意緣法塵亦然。此約緣覺也。不明菩薩者略耳。此六等者。據法相應先身後意。今經文先明意后明身。故云不次第。經諸顛倒想等者。亦約意根也。想即想數也。其耳等五根皆有三種相應攝住。例眼可知。故疏不說。今言下釋身根。五根微細者。對身即身根粗大故。意根若領等者。釋五根皆寄身根法塵也。意根懸思五塵。即是領納法塵也。已虛有諸觸者。非實對色等境。但心思色等時則眼等已虛。有色等諸觸也。文剩備至二字。不然則虛有下闕領受二字。故言下牒經。故知經舉五塵皆是心意懸思。乃屬法塵耳。與細滑相應即是心思時虛受諸觸也。故經即云。而此識賊乃至遍緣諸法也。傷害真性名之為賊。攀緣不停故云如猿猴走。遍緣諸法即是懸思五塵時。身已虛受諸觸也。故此一段經文。但是明身根耳通別圓意者。通了根塵即空。別了假名。圓了中道。皆名攝住。此則十種行人俱論攝住也。前約事解即屬苦報。人及修世間善法。人如實故。言無堅者。體地本虛入如實際。

即無堅也。通教下示觀法也。通通別圓故示通義余亦可了。有堅應云無堅。字之誤也。又四下破四見示無堅義。謂若依三藏四門所見。俱成堅執。豈得無堅。鄰虛者。極細之塵鄰于虛空。名鄰虛塵。毗曇析色不滅鄰虛。即有門也。見空即是無見者。成論析色鄰虛亦滅。即空門也。乃至四句者。兩亦如昆勒論。雙非如迦旃延經。深著等者。謂析地至鄰虛。即地是有有即實。實是堅義。若謂地是無。兩亦俱非是事實。余皆妄語。此之邪執並是堅義。故云深著不可舍等。既離四過故求不可得。即無堅性也。然此地大本非四句無堅名字。因情謂堅故四句寄堅破執。水不住四句者。謂水為有有即是住。乃至謂水是非有非無亦即是住。今不住有四句。亦不住無四句中。亦不住不可說中故。言水性無住風無礙等者。觀風為有有是礙乃至謂風雙非皆是礙也。故云豈無四句質礙。今觀無四句故。故云風性無礙。不言火大者。文略也。應云火不從自生。乃至不從無因生。本無自性賴緣而有。故云火性不實。此明四大本虛。即色陰入如實際也。余之四陰經文存略。但例色陰而已。故云受想行識等。若欲推之。應云受無領納性不可得。若謂受是有有是領納。乃至謂受是非有非無亦是領納。乃至識是了別亦復如是。經云。一一性相者。即性相俱空

【現代漢語翻譯】現代漢語譯本：『即無堅也』。這是通教（一種佛教教義）向下展示觀法。因為通教貫通別教和圓教，所以展示了通達的意義，其餘的也可以理解了。『有堅』應該說成『無堅』，這是文字的錯誤。另外，下面的四句是爲了破除四種見解，展示沒有堅實性的意義。如果依據三藏（佛教經典的總稱）四門所見，都會形成堅固的執著，怎麼能說是沒有堅實性呢？『鄰虛者』，極其微小的塵埃鄰近於虛空，叫做鄰虛塵。毗曇宗（佛教部派之一）分析色法，認為鄰虛塵不會消滅，這就是『有門』的觀點。『見空即是無見者』，成論宗（佛教部派之一）分析色法，認為鄰虛塵也會消滅，這就是『空門』的觀點。『乃至四句者』，『兩亦』就像昆勒的理論，『雙非』就像迦旃延經。『深著等者』，是指分析地大到鄰虛塵，認為地是『有』，『有』就是真實，真實就是堅實的意思。如果認為地是『無』，『兩亦』和『俱非』都不是事實，其餘的都是妄語。這些邪惡的執著都是堅實性的表現，所以說『深著不可舍等』。既然離開了四種過失，所以尋求也求不到，這就是沒有堅實性。然而，這個地大本來不是四句和沒有堅實性的名字，因為情執認為它是堅實的，所以用四句來寄託破除執著。『水不住四句者』，是指認為水是『有』，『有』就是住，乃至認為水是『非有非無』也就是住。現在不住在『有』的四句中，也不住在『無』的四句中，也不住在不可說中，所以說水的性質是無住的。『風無礙等者』，觀察風為『有』，『有』就是阻礙，乃至認為風『雙非』都是阻礙。所以說『豈無四句質礙』。現在觀察沒有四句，所以說風的性質是無礙的。沒有說火大，是省略了。應該說火不是從自身產生，乃至不是從無因而生。它本來沒有自性，依賴因緣而有，所以說火的性質是不真實的。這說明四大（地、水、火、風）本來是虛幻的，也就是色陰（五蘊之一）進入如如實際。其餘的四陰（受、想、行、識）經文保留了省略，只是以色陰為例而已。所以說『受想行識等』。如果要推論，應該說受沒有領納的性質，不可得。如果認為受是『有』，『有』就是領納，乃至認為受是『非有非無』也是領納。乃至識是了別也是這樣。經文說：『一一性相者』，就是說性相都是空性的。

【English Translation】 English version: 'That is without solidity.' This is the Common Teaching (a Buddhist doctrine) showing the method of contemplation downwards. Because the Common Teaching penetrates the Separate Teaching and the Perfect Teaching, it shows the meaning of thorough understanding, and the rest can also be understood. 'Having solidity' should be said as 'without solidity,' this is a mistake in the text. In addition, the following four statements are to break the four views and show the meaning of no solidity. If based on the views of the Four Doors of the Three Pitakas (the general term for Buddhist scriptures), they will all form solid attachments, how can it be said that there is no solidity? 'Adjacent to emptiness' refers to extremely tiny dust adjacent to emptiness, called adjacent-to-emptiness dust. The Sarvastivada school (one of the Buddhist schools) analyzes form and believes that adjacent-to-emptiness dust will not disappear, which is the view of the 'existence door.' 'Seeing emptiness is seeing non-existence,' the Satyasiddhi school (one of the Buddhist schools) analyzes form and believes that adjacent-to-emptiness dust will also disappear, which is the view of the 'emptiness door.' 'Even the four statements,' 'both also' is like the theory of Kunle, 'both not' is like the Katyayana Sutra. 'Deeply attached, etc.,' refers to analyzing the earth element to adjacent-to-emptiness dust, believing that earth is 'existence,' 'existence' is reality, and reality is the meaning of solidity. If it is believed that earth is 'non-existence,' 'both also' and 'both not' are not facts, and the rest are lies. These evil attachments are all manifestations of solidity, so it is said 'deeply attached, cannot be abandoned, etc.' Since it is away from the four faults, it cannot be found by seeking, which is the absence of solidity. However, this earth element is originally not the name of the four statements and no solidity, because emotional attachment believes it is solid, so the four statements are used to entrust the breaking of attachment. 'Water does not abide in the four statements' refers to believing that water is 'existence,' 'existence' is abiding, and even believing that water is 'neither existence nor non-existence' is also abiding. Now it does not abide in the four statements of 'existence,' nor does it abide in the four statements of 'non-existence,' nor does it abide in the unspeakable, so it is said that the nature of water is non-abiding. 'Wind is unobstructed, etc.,' observing wind as 'existence,' 'existence' is obstruction, and even believing that wind is 'both not' is also obstruction. So it is said 'how can there be no four statements of obstruction.' Now observing no four statements, so it is said that the nature of wind is unobstructed. The fire element is not mentioned, it is omitted. It should be said that fire is not produced from itself, and even not produced from no cause. It originally has no self-nature, but depends on conditions to exist, so it is said that the nature of fire is unreal. This shows that the four elements (earth, water, fire, wind) are originally illusory, which is the form skandha (one of the five skandhas) entering suchness reality. The remaining four skandhas (feeling, perception, volition, consciousness) scriptures retain the omission, only taking the form skandha as an example. So it is said 'feeling, perception, volition, consciousness, etc.' If you want to infer, you should say that feeling has no nature of reception, it cannot be obtained. If it is believed that feeling is 'existence,' 'existence' is reception, and even believing that feeling is 'neither existence nor non-existence' is also reception. Even consciousness is discrimination is also the same. The scripture says: 'Each and every nature and characteristic' means that nature and characteristics are all empty.

四句推不可得是性空。亦不住無四句是相空。所以經文約五陰示者。以一切眾生皆五陰現前故。故以陰為觀境。經云。皆悉入于如實之際者。五陰俱空故云皆悉等。如實之義應通四教。同名實際而有空中之別。經諸結賊者。見思煩惱能結縛賊害於行人也。若約三結釋義。即疑身見戒取名三結也。是身出火者。即經云。身中出火也。但有無漏火者。慧人但修無漏觀斷惑。不修觀練等禪。故無神通不能化火焚身也。備有事理火者。用無漏觀斷惑。是理火。修事禪發神通。能化火焚身是事火。子縛即煩惱因果縛即若依身以能化火故。燒果縛。經收其舍利者。新云設利羅。此云身骨。而有全有碎。碎者。悉如芥粟。今斯那即碎身也。經于上起塔者。梵云塔婆。新云窣睹波。此云廟。或云方墳。此義翻也。見十方佛是聲聞者。即經云。毛孔見佛也。問小乘不說有十方佛。何故云見十方佛。是聲聞耶。答小乘之中諸部不同。亦有信十方佛者。即小乘人修第四禪。邊際定力見十方佛等破惡。成支佛者。即經云。觀無明等十二因緣皆悉不實。名破惡也。經舉十喻。皆喻因緣即空。熱時炎即陽焰也。野馬行者。風動塵故於曠野中。猶如野馬行也。乾闥婆城者。靜苑法師華嚴音義云。乾闥婆。城此云尋香城。謂十寶山間有音樂神。名乾闥婆

【現代漢語翻譯】現代漢語譯本：四句推求而不可得，這就是性空的道理。也不執著于沒有四句，這就是相空的道理。所以經文用五陰來開示，是因為一切眾生都處在五陰現前的狀態。因此以五陰作為觀照的對象。經中說：『都進入如實的境界』，是因為五陰都空了，所以說『都』。如實的意義應該貫通四教（藏、通、別、圓四教），都叫做實際，但在空的理解上有差別。經中的『諸結賊』，指的是見思煩惱，它們能夠束縛和賊害修行人。如果按照三結來解釋，那就是疑、身見、戒取，稱為三結。『是身出火』，就是經中所說的『身中出火』。但只有無漏火的人，是智慧之人只修無漏觀來斷除迷惑，不修觀練等禪定，所以沒有神通，不能化火焚身。具備事理火的人，是用無漏觀斷除迷惑，這是理火；修習事禪而生髮神通，能夠化火焚身，這是事火。子縛指的是煩惱的因，果縛指的是如果依靠身體來化火，就燒掉了果縛。經中『收其舍利』，新譯為『設利羅』（Śarīra），這裡指身骨，有完整的也有破碎的。破碎的，都像芥菜籽一樣。現在的斯那（Śyena）就是碎身。經中『于上起塔』，梵語為『塔婆』（Stūpa），新譯為『窣堵波』，這裡指廟，或者叫方墳，這是翻譯的意義。『見十方佛是聲聞』，就是經中所說的『毛孔見佛』。問：小乘佛教不說有十方佛，為什麼說見到十方佛是聲聞呢？答：小乘佛教的各個部派不同，也有相信十方佛的。這是小乘人修習第四禪，用邊際定力見到十方佛等來破除惡。『成支佛』，就是經中所說的『觀察無明等十二因緣都不真實』，叫做破惡。經中舉了十個比喻，都是比喻因緣即是空。熱時的炎，就是陽焰。『野馬行』，是因為風吹動塵土，所以在曠野中，好像野馬在奔跑一樣。『乾闥婆城』，靜苑法師的《華嚴音義》中說：『乾闥婆（Gandharva），城這裡叫做尋香城，指的是十寶山間有音樂神，名叫乾闥婆。』

【English Translation】 English version: The nature of emptiness is that it cannot be obtained by analyzing the four statements. Also, not dwelling on the absence of the four statements is the emptiness of characteristics. Therefore, the sutra uses the five skandhas (pañca-skandha) [form, feeling, perception, mental formations, and consciousness] to instruct because all sentient beings are in the present state of the five skandhas. Thus, the five skandhas are used as the object of contemplation. The sutra says, 'All enter the realm of suchness,' because the five skandhas are all empty, hence the word 'all.' The meaning of suchness should be understood throughout the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings), all called reality, but there are differences in the understanding of emptiness. The 'knots and thieves' in the sutra refer to the afflictions of views and thoughts, which can bind and harm practitioners. If explained according to the Three Knots, they are doubt, self-view, and adherence to precepts, called the Three Knots. 'The body emits fire' is what the sutra says, 'Fire comes out from the body.' But those who only have the undefiled fire are wise people who only cultivate undefiled contemplation to cut off delusions, and do not cultivate contemplation and practice of dhyana (jhāna) [meditation], so they do not have supernatural powers and cannot transform fire to burn the body. Those who possess both phenomenal and principle fire use undefiled contemplation to cut off delusions, which is principle fire; cultivate phenomenal dhyana to develop supernatural powers, and can transform fire to burn the body, which is phenomenal fire. The 'bond of cause' refers to the cause of afflictions, and the 'bond of effect' refers to relying on the body to transform fire, thus burning the bond of effect. The sutra says, 'Collect his relics,' newly translated as 'Śarīra' [body remains], here referring to body bones, which can be whole or broken. The broken ones are all like mustard seeds. The current Śyena [hawk] is the broken body. The sutra says, 'Build a stupa on top,' Sanskrit is 'Stūpa' [mound], newly translated as 'stupā,' here referring to a temple, or a square tomb, which is the translated meaning. 'Seeing Buddhas in the ten directions is a Śrāvaka' is what the sutra says, 'Seeing Buddhas in the pores.' Question: The Theravada (Śrāvakayāna) does not say there are Buddhas in the ten directions, why does it say that seeing Buddhas in the ten directions is a Śrāvaka? Answer: The various schools within Theravada are different, and some believe in Buddhas in the ten directions. This is because Theravada practitioners cultivate the Fourth Dhyana, using the power of marginal concentration to see Buddhas in the ten directions, etc., to break evil. 'Becoming a Pratyekabuddha' is what the sutra says, 'Observing that the twelve links of dependent origination, such as ignorance, are all unreal,' called breaking evil. The sutra gives ten metaphors, all of which are metaphors for the emptiness of dependent origination. The heat haze in hot weather is the mirage. 'Wild horses running' is because the wind moves the dust, so in the wilderness, it is like wild horses running. 'Gandharva city,' Jingyuan Dharma Master's Huayan Phonetics says: 'Gandharva [celestial musician], the city here is called the City of Seeking Fragrance, referring to the musical deities in the ten treasure mountains, named Gandharva.'

。忉利諸天意須音樂。此神身有異相。即知天意往彼娛樂。因以此事。西域名樂人為乾闥婆。彼樂人多幻作城郭。須臾如故。因即謂龍蜃所現城郭。為乾闥婆城也。以如彼樂人所作故。如幻者。如幻師幻出象馬等。如化者。如得神通者種種化現。住不退是菩薩者。即經云。或入寂定已去經文也。此雖約通而通別圓。以有接故。經童真即圓。初住念不退也言服者。結成意也者。即向經云。若有服者身如琉璃等。今示此文。是結成三乘六門之意也。疏文從便先示經中三乘之文。後方點出一段經文。儘是結成之意。經具戒定等者。即成五分法身也。防非止惡名戒。息慮靜緣名定觀達有無名慧。累盡清凈不滯有無名解脫。於一切境知見顯了名解脫知見。此五作成身之因名分。可軌則名法。有體依聚三義名身。用此五故名為法身。正在三藏義通四教經身出水火者。即現十八變。身上出水身下出火等也。經發三種清凈三菩提心者。三乘道心也。經夢中等者。夢即如夢三昧也。三昧成時能見觀世音。即相似分真位人也。如大猛風等者。三昧如猛風惡行如重云。生於佛前即初住出聖胎也。此約理釋。若事解者。即往凈土佛前蓮華化生也。故經云。蓮華化生為父母。三流通分疏文無釋。今私分為五。初讚歎付囑二。初長行。二偈頌分二。

初七言偈付囑三。初十二行付囑。為護正法文中。所囑意在四王。東南則囑其正主。西北則囑其臣屬。囑主則臣可知矣。囑臣則主可知矣。提頭賴吒者。此翻持國。謂護持國土安眾生故。即東方天王也。等取者等所領二部。鬼神即乾闥婆及毗舍阇。此即舉主收臣也天子者。金光明雲。雖在人中生為人王。以天護故稱天子也。王肅云。王者雖號稱帝而不得稱天帝。而曰天子者。乃天之子。子之與父尊卑相去遠矣。法臣者。有法度之臣。故曰法臣。佛敕令擁護是經。如法臣。護于天子也。我敕海龍下四行。是付西北二方之臣屬也。西方毗留博叉此云雜語。或云丑眼主領二部。龍及富單那也。龍是臣中之勝者。故偏囑之。伊羅缽者亦云伊羅跋羅。伊羅樹名也。此名臭氣。跋羅此云極。謂此龍往昔由損此極臭樹葉故。致頭上生此臭樹。因即為名。閻婆此云雙羅剎此云可畏。即北方天王之臣屬也。北方毗沙門此云普聞。或云多聞。主領二部。謂夜叉羅剎。又云毒龍等者。再囑西方臣屬也。龍有四毒故曰毒龍。謂聲視氣觸也。有出聲方害人者。乃至觸人方害者。毗留勒迦或云毗留勒叉。此云增長。謂能令自他善根增長故。即南方天王也。主領二部。謂弓槃茶及閉黎多。此亦舉主收臣也。難陀跋難陀者。難陀名歡喜。跋名善。兄弟常

【現代漢語翻譯】現代漢語譯本初七言偈付囑三。最初十二行是付囑的內容。爲了守護正法，文中的囑託對象是四大天王。東南方囑託的是他們的正主，西北方囑託的是他們的臣屬。囑託了正主，臣屬自然可知；囑託了臣屬，正主自然可知。提頭賴吒（Dhṛtarāṣṭra）翻譯為『持國』，意思是護持國土，安定眾生，即東方天王。『等取者』，是指提頭賴吒所統領的兩個部眾，即乾闥婆（Gandharva）和毗舍阇（Piśāca）。這便是舉出正主，收攝臣屬的意思。『天子』，《金光明經》中說，『雖然在人中出生，作為人間的君王，因為有天神的護佑，所以稱為天子』。王肅說：『君王雖然號稱帝，卻不能稱為天帝，而稱作天子，是天的兒子。兒子與父親的尊卑地位相差很遠。』『法臣』，是有法度的臣子，所以稱為法臣。佛陀敕令他們擁護這部經，就像法臣護衛天子一樣。『我敕海龍下四行』，這是付囑西北二方的臣屬。西方毗留博叉（Virūpākṣa），翻譯為『雜語』，或者說『丑眼』，主領兩個部眾，即龍和富單那（Pūtanā）。龍是臣屬中的佼佼者，所以特別囑託他們。伊羅缽（Erāpatha）也寫作伊羅跋羅（Airāvaṇa）。伊羅（Erā）是一種樹的名字，意思是『臭氣』，跋羅（Patha）意思是『極』，說的是這條龍過去因為損害了這種極臭的樹葉，導致頭上長出這種臭樹，因此得名。閻婆（Yamā）翻譯為『雙』，羅剎（Rākṣasa）翻譯為『可畏』，即北方天王的臣屬。北方毗沙門（Vaiśravaṇa），翻譯為『普聞』，或者說『多聞』，主領兩個部眾，即夜叉（Yakṣa）和羅剎。『又云毒龍等者』，是再次囑託西方天王的臣屬。龍有四種毒，所以稱為毒龍，即聲毒、視毒、氣毒和觸毒。有的發出聲音就能害人，乃至觸碰到人就能害人。毗留勒迦（Virūḍhaka），或者說毗留勒叉（Virūḍhakṣa），翻譯為『增長』，意思是能夠使自己和他人善根增長，即南方天王。主領兩個部眾，即弓槃茶（Kumbhāṇḍa）和閉黎多（Preta）。這也是舉出正主，收攝臣屬的意思。難陀（Nanda）和跋難陀（Upananda），難陀的意思是『歡喜』，跋的意思是『善』，是兄弟二人。

【English Translation】 English version The initial seven-word verses contain three entrustments. The first twelve lines are the content of the entrustment. To protect the True Dharma, the entrusted objects in the text are the Four Great Kings. The southeast is entrusted to their main lords, and the northwest is entrusted to their subordinates. If the main lords are entrusted, the subordinates will naturally be known; if the subordinates are entrusted, the main lords will naturally be known. Dhṛtarāṣṭra is translated as 'Upholder of the Nation,' meaning to protect the country and secure sentient beings, which is the Eastern Heavenly King. 'Etc. taken' refers to the two groups led by Dhṛtarāṣṭra, namely the Gandharvas and Piśācas. This means mentioning the main lord and encompassing the subordinates. 'Son of Heaven,' the Golden Light Sutra says, 'Although born among humans and acting as the king of the human world, because of the protection of the gods, he is called the Son of Heaven.' Wang Su said: 'Although the king is called Emperor, he cannot be called the Heavenly Emperor, but is called the Son of Heaven, as he is the son of Heaven. The difference in status between son and father is vast.' 'Minister of Dharma' refers to a minister who has legal standards, so he is called the Minister of Dharma. The Buddha ordered them to protect this sutra, just as the Minister of Dharma protects the Son of Heaven. 'I order the Sea Dragons, the following four lines,' this is entrusting the subordinates of the northwest two directions. Virūpākṣa is translated as 'Mixed Speech' or 'Ugly Eyes,' leading two groups, namely Dragons and Pūtanas. Dragons are the best among the subordinates, so they are specifically entrusted. Erāpatha is also written as Airāvaṇa. Erā is the name of a tree, meaning 'foul odor,' and Patha means 'extreme,' referring to the fact that this dragon in the past damaged the extremely foul-smelling leaves of this tree, causing this foul-smelling tree to grow on its head, hence the name. Yamā is translated as 'pair,' and Rākṣasa is translated as 'terrifying,' which are the subordinates of the Northern Heavenly King. Vaiśravaṇa is translated as 'Universally Heard' or 'Much Hearing,' leading two groups, namely Yakṣas and Rākṣasas. 'Also called poisonous dragons, etc.' is again entrusting the subordinates of the Western Heavenly King. Dragons have four poisons, so they are called poisonous dragons, namely sound poison, sight poison, air poison, and touch poison. Some can harm people by making sounds, and even harm people by touching them. Virūḍhaka, or Virūḍhakṣa, is translated as 'Growth,' meaning able to increase the good roots of oneself and others, which is the Southern Heavenly King. Leading two groups, namely Kumbhāṇḍas and Pretas. This also means mentioning the main lord and encompassing the subordinates. Nanda and Upananda, Nanda means 'joy,' and Upa means 'good,' they are brothers.

護摩竭提雨澤以時。國無饑年。瓶沙王為一會。百姓聞皆歡喜。從此得名。慈恩云。第一名喜。次名賢喜。此二兄弟善應人心風不鳴條雨不破塊。初能令人喜。后性復賢令喜。故以為名。娑伽羅從海受名。慈恩云。即鹹海之龍也。優波陀亦優缽羅亦漚缽羅。此云黛色。蓮華龍依池得名。慈恩云。紅蓮華居池為名。帝釋者梵云釋迦提婆因達羅。釋迦姓也。此翻為能。提婆天也。因達羅帝也。正云能天帝。釋提桓因雲天帝釋。俱訛倒也。此在妙高山頂而住。三十三天之帝主。諸天即三十二也。孝子者。孝者畜也。事親之道宜常畜在心。以在心故能順顏色。正導者若眼自開明則不須導引故。雲鬚眼。又據眼未開者。須假正人導之。則免墜重險也。此段經文凡有五譬。皆譬持經之人。謂一帝釋。二父母。三財寶。四眼。五正導。但取擁護心專為義。二我敕下明違順損益分二。初明違教致損鬼神者。尸子云。天神曰靈。地神曰祇。人神曰鬼。惡人惡口者者。三業不善謂之惡人。而偏舉口業者。以口能譭謗故起。不善是修因。白癩是花報。墮獄是果報。二是故下明順教獲益二。初破惡益地獄餓鬼其苦重故。故偏舉之。經云。無八難則兼于余趣也。此則破六道三障之惡也。二後生下生善益分二。初正明生善分二。初自行善。二普施下

【現代漢語翻譯】護摩竭提（Homajieti，人名）及時降雨，國家沒有饑荒。瓶沙王（Bingsha King，國王名）舉行一次集會，百姓聽聞后都非常高興。因此而得名。慈恩（Ci'en，人名）說：『第一個名字是喜，第二個名字是賢喜。』這兩兄弟善於體察人心，風不會吹落樹葉，雨不會沖毀土塊。起初能使人喜悅，後來品性又賢良使人喜悅，所以用這個名字。娑伽羅（Suojialuo，龍王名）從海中得名。慈恩說：『就是鹹海的龍。』優波陀（Youpotuo）也作優缽羅（Youbaluo）或漚缽羅（Oubaluo），意思是黛色。蓮華龍（Lianhualong）因池塘而得名。慈恩說：『因居住在紅蓮華池而得名。』帝釋（Dishi）在梵語中是釋迦提婆因達羅（Shijiatipoyindaluo）。釋迦是姓，意思是『能』。提婆是天，因達羅是帝。正確的說法是『能天帝』。釋提桓因（Shitihuan'yin）說『天帝釋』，都是訛傳。他住在妙高山頂，是三十三天之帝主。諸天就是三十二天。孝子，孝的意思是畜養，侍奉父母的道理應該常常放在心上。因為放在心上，所以能夠順從父母的臉色。正導者，如果眼睛自己能睜開看清，就不需要引導。所以說需要眼睛。又根據眼睛沒有睜開的人，需要藉助正直的人引導，才能避免墜入危險。這段經文共有五個比喻，都是比喻持經的人。一是帝釋，二是父母，三是財寶，四是眼睛，五是正導。只是取擁護、專心的意思。二、『我敕下』說明違背和順從教誨的損益，分為兩部分。首先說明違背教誨導致損失，鬼神方面。尸子（Shizi，人名）說：『天神叫做靈，地神叫做祇，人神叫做鬼。』惡人惡口，三業不善叫做惡人，而偏舉口業，是因為口能譭謗。不善是修因，白癩是花報，墮入地獄是果報。二是『是故下』說明順從教誨獲得利益，分為兩部分。首先破除惡業，利益地獄餓鬼，因為他們的痛苦深重，所以偏舉他們。經中說：『沒有八難，就兼顧了其餘各道。』這就是破除了六道三障的惡業。二、『後生下』生出善業，分為兩部分。首先正式說明生出善業，分為兩部分。首先是自己行善，二是『普施下』

【English Translation】 Homajieti (name of a person) caused rain to fall in due season, and the country had no famine. King Bingsha (Bingsha King, name of a king) held an assembly, and the people were very happy to hear about it. Hence the name. Ci'en (Ci'en, name of a person) said: 'The first name is Xi (Joy), and the second name is Xianxi (Virtuous Joy).' These two brothers were good at understanding people's hearts, the wind would not blow off the leaves, and the rain would not wash away the soil. At first, they could make people happy, and later their character was virtuous and made people happy, so they were named this way. Suojialuo (Suojialuo, name of a dragon king) got his name from the sea. Ci'en said: 'It is the dragon of the Salt Sea.' Youpotuo, also written as Youbaluo or Oubaluo, means dark blue. Lianhualong (Lotus Dragon) got its name from the pond. Ci'en said: 'It is named after living in the Red Lotus Pond.' Dishi (Emperor Shakra) in Sanskrit is Shijiatipoyindaluo. Shijia is the surname, meaning 'able'. Tipo is heaven, and Indaluo is emperor. The correct way to say it is 'Able Heavenly Emperor'. Shitihuan'yin said 'Heavenly Emperor Shakra', which is a corruption. He lives on the top of Mount Miaogao and is the lord of the Thirty-three Heavens. The heavens are the thirty-two heavens. A filial son, filial piety means nurturing, and the principle of serving parents should always be kept in mind. Because it is kept in mind, one can follow the expressions of one's parents. A righteous guide, if the eyes can open and see clearly by themselves, there is no need for guidance. Therefore, it is said that eyes are needed. Also, according to those whose eyes have not opened, they need the guidance of a righteous person to avoid falling into danger. This passage has five metaphors, all of which are metaphors for those who uphold the scriptures. First, Emperor Shakra; second, parents; third, wealth; fourth, eyes; fifth, a righteous guide. It only takes the meaning of protection and concentration. Second, 'I command below' explains the gains and losses of disobeying and obeying the teachings, divided into two parts. First, it explains that disobeying the teachings leads to losses, in terms of ghosts and gods. Shizi (Shizi, name of a person) said: 'Heavenly gods are called spirits, earth gods are called Qi, and human gods are called ghosts.' Evil people with evil mouths, the three karmas being unwholesome are called evil people, and the karma of the mouth is specifically mentioned because the mouth can slander. Unwholesomeness is the cause, white leprosy is the flower retribution, and falling into hell is the fruit retribution. Second, 'Therefore below' explains the benefits of obeying the teachings, divided into two parts. First, it breaks evil karma and benefits hell-dwellers and hungry ghosts, because their suffering is deep, so they are specifically mentioned. The sutra says: 'Without the eight difficulties, it also includes the other realms.' This breaks the evil karma of the six realms and the three obstacles. Second, 'Later birth below' generates wholesome karma, divided into two parts. First, it formally explains the generation of wholesome karma, divided into two parts. First, one practices good deeds oneself, and second, 'Universal giving below'.

化他善。一切即十界。大安樂即三德涅槃也。約五即明普施義修十地者。即圓十住。地從所依得名。又別地即圓住故。二我從下引已為證分二。初證自行。二永與下證化他。三界即二種三界也。二若有下總明人法功能。初二句是人誦持此咒。即法離諸惡去五句三字明破惡生善功能。初離諸惡等破惡也。蓮華化生等生善也。胎經云。蓮華化生者。非胎卵濕化之化生也。非化而言化耳。實不知四生中之化生也。心凈即三德分顯無塵垢。即三惑分除。二五言偈讚歎二。初通嘆。道齊如日月者。破眾生煩惱暗如日月之照晝夜也。又日喻實智月喻權智。流出等者。相總而好別。相若無好則不圓滿。輪王釋梵亦有相。以無好故相不微妙。從總出別故云流出。是則依。身有相依相有好。相以表德令人敬德。以唸佛好以嚴身。令人愛樂欲親近也。須彌山者。正云蘇迷盧。此云妙高。亦云安明。出水八萬四千逾繕那。四寶所成。離二種三惡道也。界外即見修無學。二一切下別嘆。今經二。初嘆能說教主。一切佛即十方三世。以諸佛皆贊觀音大悲故。二讚歎下嘆所說人法。顯諸佛皆說此經也。二爾時下說咒護持三。初敘意。二正說咒。此咒歷尋古今多本詞句咸同。故不錄入。良由行人不誦致免改易。三明功用。三舍利下傳授所因二。初身子

【現代漢語翻譯】現代漢語譯本化他善：一切即十界（十個法界，包括地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。大安樂即三德涅槃（法身德、般若德、解脫德）。約五即明普施義修十地（菩薩修行所經歷的十個階段）者：即圓十住（圓教的十住位）。地從所依得名：又別地即圓住故。二我從下引已為證分二：初證自行，二永與下證化他。三界即二種三界（欲界、色界、無色界；過去、現在、未來）。二若有下總明人法功能：初二句是人誦持此咒，即法離諸惡去五句三字明破惡生善功能。初離諸惡等破惡也。蓮華化生等生善也。《胎經》云：『蓮華化生者，非胎卵濕化之化生也。非化而言化耳，實不知四生（胎生、卵生、濕生、化生）中之化生也。』心凈即三德分顯，無塵垢即三惑（見思惑、塵沙惑、無明惑）分除。二五言偈讚歎二：初通嘆。道齊如日月者：破眾生煩惱暗如日月之照晝夜也。又日喻實智，月喻權智。流出等者：相總而好別，相若無好則不圓滿。輪王、釋梵亦有相，以無好故相不微妙。從總出別故云流出。是則依身有相依相有好，相以表德令人敬德，以唸佛好以嚴身，令人愛樂欲親近也。須彌山者：正云蘇迷盧（Sumeru），此云妙高，亦云安明，出水八萬四千逾繕那（Yojana），四寶所成，離二種三惡道（地獄、餓鬼、畜生）。界外即見修無學。二一切下別嘆：今經二，初嘆能說教主。一切佛即十方三世，以諸佛皆贊觀音（Avalokiteśvara）大悲故。二讚歎下嘆所說人法，顯諸佛皆說此經也。二爾時下說咒護持三：初敘意，二正說咒。此咒歷尋古今多本詞句咸同，故不錄入。良由行人不誦致免改易。三明功用。三舍利（Śarīra）下傳授所因二：初身子

【English Translation】 English version 'Transforming others to goodness': 'Everything is the ten realms' (the ten realms of existence, including hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). 'Great bliss' is the 'three virtues of nirvana' (Dharmakaya virtue, Prajna virtue, and liberation virtue). 'Referring to the five, it clarifies the meaning of universal giving and cultivating the ten grounds' (the ten stages experienced by a Bodhisattva in cultivation): 'namely, the perfect ten abodes' (the ten abodes of the perfect teaching). 'The ground is named after what it relies on': 'Moreover, the separate ground is the perfect abode.' 'Secondly, I will cite from below as evidence, dividing into two': 'First, to prove self-cultivation, second, to eternally give and below prove transforming others.' 'The three realms are the two types of three realms' (the desire realm, the form realm, the formless realm; past, present, and future). 'Secondly, if there is below, it generally clarifies the function of people and Dharma': 'The first two sentences are people reciting and upholding this mantra, which is the Dharma.' 'Leaving behind all evils, the five sentences and three words clarify the function of destroying evil and generating goodness.' 'Initially, leaving behind all evils, etc., is destroying evil.' 'Lotus flower transformation birth, etc., is generating goodness.' The 'Womb Sutra' says: 'Those born from lotus flower transformation are not the transformation birth of womb-born, egg-born, moisture-born, or transformation-born. It is called transformation birth, but it is not really the transformation birth among the four births (womb-born, egg-born, moisture-born, and transformation-born).' 'When the mind is pure, the three virtues manifest; when there is no dust and defilement, the three afflictions (afflictions of views and thoughts, afflictions of dust and sand, and afflictions of ignorance) are removed.' 'Secondly, the five-word verse praises in two ways': 'First, a general praise. The path is equal to the sun and moon': 'Destroying the darkness of sentient beings' afflictions like the sun and moon illuminating day and night.' 'Moreover, the sun is a metaphor for real wisdom, and the moon is a metaphor for expedient wisdom.' 'Flowing out, etc.': 'The characteristics are general, but the goodness is distinct. If the characteristics have no goodness, they are not complete.' 'Wheel-turning kings, Sakra, and Brahma also have characteristics, but because they have no goodness, the characteristics are not subtle.' 'Flowing out is said because it comes from the general to the distinct.' 'Therefore, relying on the body, there are characteristics relying on characteristics, and characteristics have goodness. Characteristics express virtue, causing people to respect virtue, using mindfulness of the Buddha's goodness to adorn the body, causing people to love and want to be close.' 'Mount Sumeru': 'Correctly called Sumeru (Sumeru), here it is called Wonderful High, also called Peaceful Bright, emerging from the water eighty-four thousand yojanas (Yojana), made of four treasures, separated from the two types of three evil paths (hell, hungry ghosts, animals). Outside the realm, one sees cultivation and no learning.' 'Secondly, everything below is a separate praise': 'In this sutra, there are two, first praising the teaching master who can speak.' 'All Buddhas are the ten directions and three times, because all Buddhas praise Avalokiteśvara's (Avalokiteśvara) great compassion.' 'Secondly, praising below praises the people and Dharma spoken, showing that all Buddhas speak this sutra.' 'Secondly, at that time below, the mantra is spoken to protect in three ways': 'First, stating the intention, second, correctly speaking the mantra.' 'This mantra has been searched throughout ancient and modern times, and many versions have the same words and sentences, so it is not recorded.' 'It is good because practitioners do not recite it, avoiding changes.' 'Third, clarifying the function.' 'Third, Sharira (Śarīra) below, the reason for transmission in two ways': 'First, Shariputra.'

問三。初嘆。四咒功能。如此神咒者通指四番咒。二世尊下正請所因。三使未下未來有益。二釋迦下答二。初正答所因二。初悟道因由二。初通示所因。謂通於無量佛所。聞說此咒也。二又念下別示所因。別於一佛所聞也。文分為四。初值名號。二彼佛下聞佛言教。三我即下依教修行。四霍然下行成證理。霍然者應法師云。倏忽急疾之貌也。無生忍即圓初住。首楞嚴者。大論十八翻健相。大經云。首楞者一切事竟。嚴名堅固。一切畢竟而得堅固。名首楞嚴也。二若善下勸持獲益。受持讀誦書寫解說者。信力故受。念力故持。看文為讀。不忘為誦。聖人經書難解故。須解釋宣傳為說。受持是意業。讀誦解說是口業。書寫是身業。二佛說下眾聞悟道。五百即月蓋等。四舍利下未來獲益二。初身子白佛。二佛告下如來印可。再言如是者。深可其言也。五說此下眾喜會散。

請觀音經疏闡義鈔卷第四

【現代漢語翻譯】現代漢語譯本問三：首先是讚歎，然後是四種咒語的功能。這裡所說的『如此神咒』，通常指的是四種梵文咒語。第二，『二世尊下正請所因』：世尊（Buddha，對佛的尊稱）在下面正式請求的原因。第三，『三使未下未來有益』：使者（此處指菩薩）在下面說明未來會有利益。二、釋迦（Śākyamuni，釋迦牟尼佛）在下面回答兩個問題。首先是正式回答原因，分為兩部分。第一部分是開悟的因由，又分為兩部分。首先是普遍地指示原因，指的是在無量佛（innumerable Buddhas）那裡，聽聞宣說此咒。第二部分，『二又念下別示所因』：又特別指示原因，指的是在一位佛那裡聽聞。這段文字分為四個部分。首先是值遇佛的名號。第二，『二彼佛下聞佛言教』：從那位佛那裡聽聞佛的言教。第三，『三我即下依教修行』：我（指修行者）就按照佛的教導修行。第四，『四霍然下行成證理』：修行成就，證悟真理。『霍然』，應法師（Yingfashi）說，是快速、迅疾的樣子。『無生忍』（Anutpattika-dharma-kshanti），指的是圓教初住的菩薩果位。『首楞嚴』（Śūraṅgama），《大智度論》（Mahāprajñāpāramitopadeśa）第十八品翻譯為『健相』。《大般涅槃經》（Mahāparinirvāṇa Sūtra）說：『首楞』的意思是一切事究竟，『嚴』的意思是堅固。一切事情最終完成並得到鞏固，就叫做『首楞嚴』。第二，『二若善下勸持獲益』：如果能夠善於受持，就能獲得利益。『受持讀誦書寫解說』，因為有信心，所以接受；因為有念力，所以堅持；看文字叫做『讀』；不忘記叫做『誦』。聖人的經書難以理解，所以需要解釋宣傳，這叫做『說』。受持是意業，讀誦解說是口業，書寫是身業。『二佛說下眾聞悟道』：佛說完，大眾聽聞后開悟。『五百』指的是月蓋（Yuegaibosatsu）等五百比丘。『四舍利下未來獲益二』：『舍利』（Śāriputra，舍利弗）在下面說明未來可以獲得的利益，分為兩部分。首先是舍利弗向佛請示。第二，『二佛告下如來印可』：佛告訴舍利弗，如來（Tathāgata，佛的稱號）印可。再次說『如是』，是深深地認可他的話。『五說此下眾喜會散』：說完這些，大眾歡喜，集會結束。《請觀音經疏闡義鈔》卷第四

【English Translation】 English version Question 3: First is praise, then the functions of the four mantras. The term 'such divine mantra' generally refers to the four Sanskrit mantras. Second, 'Two World Honored Ones below correctly request the cause': The World Honored One (Buddha, a respectful title for the Buddha) below formally requests the reason. Third, 'Three messengers below indicate future benefits': The messenger (referring to a Bodhisattva here) below explains that there will be benefits in the future. Two, Śākyamuni (Śākyamuni Buddha) answers two questions below. First is the formal answer to the cause, divided into two parts. The first part is the cause of enlightenment, which is further divided into two parts. First, universally indicate the cause, referring to hearing this mantra preached at the place of innumerable Buddhas (innumerable Buddhas). The second part, 'Two also think below separately indicate the cause': Also specifically indicate the cause, referring to hearing it from one Buddha. This passage is divided into four parts. First is encountering the Buddha's name. Second, 'Two that Buddha below hear the Buddha's teachings': Hearing the Buddha's teachings from that Buddha. Third, 'Three I immediately below practice according to the teachings': I (referring to the practitioner) then practice according to the Buddha's teachings. Fourth, 'Four suddenly below practice becomes proof of the truth': Practice is accomplished, and the truth is realized. 'Suddenly', Master Yingfa (Yingfashi) said, is the appearance of being fast and swift. 'Anutpattika-dharma-kshanti' refers to the stage of the initial dwelling of the perfect teaching. 'Śūraṅgama', the Mahāprajñāpāramitopadeśa, Chapter 18, translates as 'strong appearance'. The Mahāparinirvāṇa Sūtra says: 'Śūraṅ' means that all things are completed, and 'ṅgama' means firm. When everything is finally completed and consolidated, it is called 'Śūraṅgama'. Second, 'Two if good below encourage upholding and obtaining benefits': If one can skillfully receive and uphold, one can obtain benefits. 'Receiving, upholding, reading, reciting, writing, and explaining', because of faith, one accepts; because of mindfulness, one persists; looking at the text is called 'reading'; not forgetting is called 'reciting'. The scriptures of the sages are difficult to understand, so they need to be explained and propagated, which is called 'explaining'. Receiving and upholding is mental karma, reading and reciting and explaining is verbal karma, and writing is physical karma. 'Two Buddhas speak below, the assembly hears and attains enlightenment': After the Buddha finished speaking, the assembly heard and attained enlightenment. 'Five hundred' refers to five hundred bhikshus including Yuegaibosatsu (Yuegaibosatsu). 'Four Śāriputra below future benefits two': 'Śāriputra' (Śāriputra) below explains the benefits that can be obtained in the future, divided into two parts. First, Śāriputra asks the Buddha for instructions. Second, 'Two Buddhas tell below Tathāgata approves': The Buddha tells Śāriputra that the Tathāgata (Tathāgata, a title of the Buddha) approves. Saying 'so it is' again is a deep recognition of his words. 'Five say this below, the assembly rejoices and disperses': After saying this, the assembly rejoiced and the gathering ended. Commentary on the Meaning of the Sutra of Requesting Avalokiteśvara, Volume 4